مِّنْهُمُ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "مِّنْهُمُ".
كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ ۗ وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَٰبِ لَكَانَ خَيْرًا لَّهُم ۚ مِّنْهُمُ ٱلْمُؤْمِنُونَ وَأَكْثَرُهُمُ ٱلْفَٰسِقُونَ
یعنی مسلمانوں کے سب سے بہتر ہونے کی یہ وجہ ہے کہ انہیں اپنے فائدہ کی بجائے سب دنیا کے فائدہ کے لئے پیدا کیا گیا ہے۔ کاش! مسلمان اس حکمت کو سمجھیں اور اس طرح ذلیل نہ ہوں۔
2:144.
3:105, 115; 7:158; 9:71; 31:18.
The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions.
2:144.
3:105, 115; 7:158; 9:71; 31:18.
Commentary:
The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).
The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.
The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.
It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.
b
2:144.
c
3:105, 115; 7:158; 9:71; 31:18.
271
本节经文不仅声称穆斯林是最优秀的人--------确实是一个大的宣称--------而且也说出了理由: (1)他们是为了人类的利益而成长起来的; (2) 劝善止恶、信仰独一的安拉是他们的责任。穆斯林的光荣取决于这两个条件, 并受它们的支配。
1
یعنی مسلمانوں کے سب سے بہتر ہونے کی یہ وجہ ہے کہ انہیں اپنے فائدہ کی بجائے سب دنیا کے فائدہ کے لئے پیدا کیا گیا ہے۔ کاش! مسلمان اس حکمت کو سمجھیں اور اس طرح ذلیل نہ ہوں۔
b
2:144.
c
3:105, 115; 7:158; 9:71; 31:18.
396
Commentary:
The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).
The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.
The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.
It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.
c
2:144.
d
3:105, 115; 7:158; 9:71; 31:18.
457
The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions.
وَإِذْ قَالَت طَّآئِفَةٌ مِّنْهُمْ يَٰٓأَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَٱرْجِعُوا۟ ۚ وَيَسْتَـْٔذِنُ فَرِيقٌ مِّنْهُمُ ٱلنَّبِىَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِىَ بِعَوْرَةٍ ۖ إِن يُرِيدُونَ إِلَّا فِرَارًا
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
This was the name of Medina before the Hijrah.
The words mean, 'Return to your old faith, or go back to your homes.'
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
1024
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
3084
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
2337A
This was the name of Medina before the Hijrah.
2338
The words mean, 'Return to your old faith, or go back to your homes.'
وَقَطَّعْنَٰهُمْ فِى ٱلْأَرْضِ أُمَمًا ۖ مِّنْهُمُ ٱلصَّٰلِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ ۖ وَبَلَوْنَٰهُم بِٱلْحَسَنَٰتِ وَٱلسَّيِّـَٔاتِ لَعَلَّهُمْ يَرْجِعُونَ
7:164.
ثابت ہوا کہ یہ بندر انسان تھے صرف بندر خصلت ہو گئے تھے۔ ورنہ اصل بندر کے نیک ہونے کے کیا معنے؟ کیا بندر نمازیں باجماعت پڑھتے تھے یا سجدے کرتے تھے یا زکٰوۃ دیتے تھے۔
7:164.
7:164.
Commentary:
The prophecy contained in this verse has met with a remarkable fulfilment. No people has been so much harassed and so widely dispersed over the face of the earth as the Jews have been.
d
7:164.
2
ثابت ہوا کہ یہ بندر انسان تھے صرف بندر خصلت ہو گئے تھے۔ ورنہ اصل بندر کے نیک ہونے کے کیا معنے؟ کیا بندر نمازیں باجماعت پڑھتے تھے یا سجدے کرتے تھے یا زکٰوۃ دیتے تھے۔
a
7:164.
1058
Commentary:
The prophecy contained in this verse has met with a remarkable fulfilment. No people has been so much harassed and so widely dispersed over the face of the earth as the Jews have been.
a
7:164.