وَمِمَّنْ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَمِمَّنْ".
وَمِمَّنْ خَلَقْنَآ أُمَّةٌ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ
7:160.
7:160.
7:160.
Commentary:
The verse does not mean that among the opponents of the Holy Prophet there were "people who guided men with truth and did justice therewith". What it means is that among God’s creatures there are men who not only themselves are rightly guided and practise justice but also enjoin others to do the same; and the verse hints that it behoves other people to follow their example. The reference obviously is to those who accepted the Holy Prophet; or the verse may refer to God-fearing people who lived before Islam.
d
7:160.
a
7:160.
1068
Commentary:
The verse does not mean that among the opponents of the Holy Prophet there were "people who guided men with truth and did justice therewith". What it means is that among God’s creatures there are men who not only themselves are rightly guided and practise justice but also enjoin others to do the same; and the verse hints that it behoves other people to follow their example. The reference obviously is to those who accepted the Holy Prophet; or the verse may refer to God-fearing people who lived before Islam.
d
7:160.
وَمِمَّنْ حَوْلَكُم مِّنَ ٱلْأَعْرَابِ مُنَٰفِقُونَ ۖ وَمِنْ أَهْلِ ٱلْمَدِينَةِ ۖ مَرَدُوا۟ عَلَى ٱلنِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ ۚ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ
پہلی دفعہ رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعد منافقوں کے ساتھی قبائلیوں کی تباہی اور پھر ان کی امید گاہ عیسائی عرب قبائل کی تباہی ہوئی۔
The reference particularly is to the five tribes of the desert living near Medina—Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani. iii. 361). After the death of the Holy Prophet the Hypocrites from among these tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
"Twice" may not refer to the form of punishment but to the period thereof which is explained in 9:126. The word may signify that the Hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
Important Words:
مردوا (persist) is from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; or he outstripped others in pride or disobedience. They say مرد علی شیء i.e. he became accustomed or inured to a thing and persisted in it. The expression مردوا علی النفاق means, they have become accustomed or inured to hypocrisy and persist in it; or they have become insolent and audacious in hypocrisy. تمرد has about the same meaning. مرد(marida) with different vowel point at the central letter, means, it (a tree, etc.) was or became destitute of leaves (Lane & Aqrab).
Commentary:
The reference in the opening part of this verse is particularly to the five tribes of the desert living near Medina, viz. Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani, vol. iii. p. 361). After the death of the Holy Prophet, the hypocrites from among the neighbouring tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
The word "twice" occurring in the sentence, We will punish them twice, does not refer to the form of punishment, but to the period thereof which is explained in 9:126 below, where the Quran says, do they not see that they are tried every year once or twice? Thus, the word "twice" occurring in the present verse signifies that the hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
1
پہلی دفعہ رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعد منافقوں کے ساتھی قبائلیوں کی تباہی اور پھر ان کی امید گاہ عیسائی عرب قبائل کی تباہی ہوئی۔
1250
Important Words:
مردوا (persist) is from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; or he outstripped others in pride or disobedience. They say مرد علی شیء i.e. he became accustomed or inured to a thing and persisted in it. The expression مردوا علی النفاق means, they have become accustomed or inured to hypocrisy and persist in it; or they have become insolent and audacious in hypocrisy. تمرد has about the same meaning. مرد(marida) with different vowel point at the central letter, means, it (a tree, etc.) was or became destitute of leaves (Lane & Aqrab).
Commentary:
The reference in the opening part of this verse is particularly to the five tribes of the desert living near Medina, viz. Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani, vol. iii. p. 361). After the death of the Holy Prophet, the hypocrites from among the neighbouring tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
The word "twice" occurring in the sentence, We will punish them twice, does not refer to the form of punishment, but to the period thereof which is explained in 9:126 below, where the Quran says, do they not see that they are tried every year once or twice? Thus, the word "twice" occurring in the present verse signifies that the hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
1213
The reference particularly is to the five tribes of the desert living near Medina—Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani. iii. 361). After the death of the Holy Prophet the Hypocrites from among these tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
1214
"Twice" may not refer to the form of punishment but to the period thereof which is explained in 9:126. The word may signify that the Hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
أُو۟لَٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّۦنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُ ٱلرَّحْمَٰنِ خَرُّوا۟ سُجَّدًا وَبُكِيًّا ۩
17:108, 110; 32:16.
1:7; 4:70; 5:21; 57:20.
Some Commentators of the Qur’an think that the words, of the posterity of Adam, refer to Idris, and, whom We carried in the Ark with Noah, refer to Abraham, and the words, of the posterity of Abraham, refer to Ishmael, Isaac and Jacob; and the words, of the posterity of, are understood before the word Israel and refer to Moses, Aaron, Zachariah, Yahya and Jesus, all of whom have been mentioned in the preceding verses of the present Surah.
1:7; 4:70; 5:21; 57:20.
17:108,110; 32:16.
Commentary:
This verse explains two things:(1) The Prophets whose names have been mentioned in it were righteous and holy men. But in spite of the very exalted position they held they were ordinary mortals. Jesus, like them, too, was a Prophet of God and like them a mere mortal. There was nothing in him that could entitle him to some special position. (2) These righteous and holy men were Divine Prophets and as such sinless. The Jews in the Old Testament (Gen. 9:21-23; 19:31-38; 20:2; Exod. 32:1-4); and Christians in the New Testament (John 10:8) hurled at these paragons of piety and righteousness very filthy charges, the former in order to screen their own crimes and the latter in order to establish the exclusive sinlessness of Jesus. Special stress has been laid on their holiness in the verse under comment and it is in order to clear them completely of the charges attributed to them and also to demolish the wrong notion of the exclusive sinlessness of Jesus that the words "whom We guided and chose" have been used about them.
Some commentators of the Quran think that the words 'of the posterity of Adam' refer to Idris, and whom we carried in the Ark with Noah to Abraham, and the words, of the posterity of Abraham, refer to Ishmael, Isaac and Jacob, and the words, of the posterity of, understood before the word Israel, to Moses, Aaron, Zachariah, Yahya and Jesus, all of whom have been mentioned in the preceding verses of the present Surah.
a
1:7; 4:70; 5:21; 57:20.
b
17:108, 110; 32:16.
b
1:7; 4:70; 5:21; 57:20.
c
17:108,110; 32:16.
2200
Commentary:
This verse explains two things:(1) The Prophets whose names have been mentioned in it were righteous and holy men. But in spite of the very exalted position they held they were ordinary mortals. Jesus, like them, too, was a Prophet of God and like them a mere mortal. There was nothing in him that could entitle him to some special position. (2) These righteous and holy men were Divine Prophets and as such sinless. The Jews in the Old Testament (Gen. 9:21-23; 19:31-38; 20:2; Exod. 32:1-4); and Christians in the New Testament (John 10:8) hurled at these paragons of piety and righteousness very filthy charges, the former in order to screen their own crimes and the latter in order to establish the exclusive sinlessness of Jesus. Special stress has been laid on their holiness in the verse under comment and it is in order to clear them completely of the charges attributed to them and also to demolish the wrong notion of the exclusive sinlessness of Jesus that the words "whom We guided and chose" have been used about them.
Some commentators of the Quran think that the words 'of the posterity of Adam' refer to Idris, and whom we carried in the Ark with Noah to Abraham, and the words, of the posterity of Abraham, refer to Ishmael, Isaac and Jacob, and the words, of the posterity of, understood before the word Israel, to Moses, Aaron, Zachariah, Yahya and Jesus, all of whom have been mentioned in the preceding verses of the present Surah.
a
17:108, 110; 32:16.
d
1:7; 4:70; 5:21; 57:20.
1784
Some Commentators of the Qur’an think that the words, of the posterity of Adam, refer to Idris, and, whom We carried in the Ark with Noah, refer to Abraham, and the words, of the posterity of Abraham, refer to Ishmael, Isaac and Jacob; and the words, of the posterity of, are understood before the word Israel and refer to Moses, Aaron, Zachariah, Yahya and Jesus, all of whom have been mentioned in the preceding verses of the present Surah.