تَاۡمُرُوۡنَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "تَاۡمُرُوۡنَ".
کُنۡتُمۡ خَیۡرَ اُمَّۃٍ اُخۡرِجَتۡ لِلنَّاسِ تَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَتَنۡہَوۡنَ عَنِ الۡمُنۡکَرِ وَتُؤۡمِنُوۡنَ بِاللّٰہِ ۗ وَلَوۡ اٰمَنَ اَہۡلُ الۡکِتٰبِ لَکَانَ خَیۡرًا لَّہُمۡ ۚ مِّنۡہُمُ الۡمُؤۡمِنُوۡنَ وَاَکۡثَرُہُمُ الۡفٰسِقُوۡنَ
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.
یُرِیۡدُ اَنۡ یُّخۡرِجَکُمۡ مِّنۡ اَرۡضِکُمۡ ۖ فَمَاذَا تَاۡمُرُوۡنَ
20:64; 26:36.
20:64; 26:36.
These words are intended to work up the feelings of the Egyptians against Moses, whereas the truth was that Moses had no desire to turn them out. His mission was confined to taking away his own people from Egypt.
20:64; 26:36.
Important Words:
تامرون (you advise) is derived from امر. They say امرہ i.e. he commanded, ordered or enjoined him. The word also means, he counselled or advised him (Lane).
Commentary:
The words, He desires to turn you out, are intended to work up the feelings of the people against Moses, whereas the truth was that Moses had no desire of turning out the Egyptians. On the contrary, he only desired to take his own people away and leave the Egyptians in Egypt.
b
20:64; 26:36.
a
20:64; 26:36.
1004
Important Words:
تامرون (you advise) is derived from امر. They say امرہ i.e. he commanded, ordered or enjoined him. The word also means, he counselled or advised him (Lane).
Commentary:
The words, He desires to turn you out, are intended to work up the feelings of the people against Moses, whereas the truth was that Moses had no desire of turning out the Egyptians. On the contrary, he only desired to take his own people away and leave the Egyptians in Egypt.
a
20:64; 26:36.
1026
These words are intended to work up the feelings of the Egyptians against Moses, whereas the truth was that Moses had no desire to turn them out. His mission was confined to taking away his own people from Egypt.
یُرِیۡدُ اَنۡ یُّخۡرِجَکُمۡ مِّنۡ اَرۡضِکُمۡ بِسِحۡرِہٖ فَمَاذَا تَاۡمُرُوۡنَ
7:111; 20:58, 64.
7:111; 20:58, 64.
7:111; 20:58, 64.
Commentary:
Pharaoh here plays upon the patriotic feelings of the Egyptians and thus seeks to incite them against Moses by telling them that he desires to take possession of their land. The enemies of truth stoop to any kind of lie to achieve their ends.
b
7:111; 20:58, 64.
c
7:111; 20:58, 64.
2730
Commentary:
Pharaoh here plays upon the patriotic feelings of the Egyptians and thus seeks to incite them against Moses by telling them that he desires to take possession of their land. The enemies of truth stoop to any kind of lie to achieve their ends.
f
7:111; 20:58, 64.