اَہُمۡ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "اَہُمۡ".
فَاسۡتَفۡتِہِمۡ اَہُمۡ اَشَدُّ خَلۡقًا اَمۡ مَّنۡ خَلَقۡنَاۤ ۚ اِنَّا خَلَقۡنٰہُمۡ مِّنۡ طِیۡنٍ لَّازِبٍۭ
6:3; 23:13; 32:8; 38:72.
6:3; 23:13; 32:8; 38:72.
In the word man the allusion may be to those righteous Companions of the Holy Prophet to whom reference has been made in vv. 2-5. The reference may also be to the system of the universe.
6:3; 23:13; 32:8; 38:72.
Important Words:
لازب (cohesive) is active participle from لزب which means, it was or remained fixed, settled, firm or constant; it (mud) cohered, and became hard. لازب means, adhering or adhesive or cohesive clay or mud; being or remaining fixed, settled, firm, or constant (Lane).
In the word من (whom) the allusion may be to those righteous Companions of the Holy Prophet to whom reference has been made in vv. 2-5 above. In this sense of the word the verse under comment would mean that the doubters and deniers of truth can bear no comparison with those true and noble Companions of the Holy Prophet who have been created of cohesive clay i.e. they are of firm and strong character.
d
6:3; 23:13; 32:8; 38:72.
a
6:3; 23:13; 32:8; 38:72.
3281
Important Words:
لازب (cohesive) is active participle from لزب which means, it was or remained fixed, settled, firm or constant; it (mud) cohered, and became hard. لازب means, adhering or adhesive or cohesive clay or mud; being or remaining fixed, settled, firm, or constant (Lane).
In the word من (whom) the allusion may be to those righteous Companions of the Holy Prophet to whom reference has been made in vv. 2-5 above. In this sense of the word the verse under comment would mean that the doubters and deniers of truth can bear no comparison with those true and noble Companions of the Holy Prophet who have been created of cohesive clay i.e. they are of firm and strong character.
b
6:3; 23:13; 32:8; 38:72.
2474
In the word man the allusion may be to those righteous Companions of the Holy Prophet to whom reference has been made in vv. 2-5. The reference may also be to the system of the universe.
اَہُمۡ یَقۡسِمُوۡنَ رَحۡمَتَ رَبِّکَ ۚ نَحۡنُ قَسَمۡنَا بَیۡنَہُمۡ مَّعِیۡشَتَہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ دَرَجٰتٍ لِّیَتَّخِذَ بَعۡضُہُمۡ بَعۡضًا سُخۡرِیًّا ۗ وَرَحۡمَتُ رَبِّکَ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
3663
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
2677
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
اَہُمۡ خَیۡرٌ اَمۡ قَوۡمُ تُبَّعٍ وَّالَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ اَہۡلَکۡنٰہُمۡ ۖ اِنَّہُمۡ کَانُوۡا مُجۡرِمِیۡنَ
Tubba‘ is said to be the royal title of the Kings of Himyar in Yemen. The Kings of Yemen were known by this title when they also held sway over Himyar, Hadaramaut and Saba’. From ancient inscriptions it appears that the Tubba‘s ruled over these territories from 270 A.D. to 525 A.D. Historical records speak of their glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment is mentioned in some traditions as a Prophet of God. The Qur’an seems to support this view. (50:15)
Commentary:
Tubba‘ is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when they also held sway over Himyar, Hadramaut and Saba. From ancient inscriptions it appears that the Tubbas ruled over these territories from 270 A.D. to 525 A.D. Historical annals speak of their great glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment, is mentioned in some traditions as a Prophet of God. The Quran seems to support this view (50:15).
3717
Commentary:
Tubba‘ is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when they also held sway over Himyar, Hadramaut and Saba. From ancient inscriptions it appears that the Tubbas ruled over these territories from 270 A.D. to 525 A.D. Historical annals speak of their great glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment, is mentioned in some traditions as a Prophet of God. The Quran seems to support this view (50:15).
2700
Tubba‘ is said to be the royal title of the Kings of Himyar in Yemen. The Kings of Yemen were known by this title when they also held sway over Himyar, Hadaramaut and Saba’. From ancient inscriptions it appears that the Tubba‘s ruled over these territories from 270 A.D. to 525 A.D. Historical records speak of their glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment is mentioned in some traditions as a Prophet of God. The Qur’an seems to support this view. (50:15)