أَمْ كُنتُمْ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "أَمْ كُنتُمْ".
أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ ٱلْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنۢ بَعْدِى قَالُوا۟ نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ إِلَٰهًا وَٰحِدًا وَنَحْنُ لَهُۥ مُسْلِمُونَ
Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
140
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
150
Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
151
In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
وَمِنَ ٱلْإِبِلِ ٱثْنَيْنِ وَمِنَ ٱلْبَقَرِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّىٰكُمُ ٱللَّهُ بِهَٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا لِّيُضِلَّ ٱلنَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
6:22; 7:38; 11:19.
6:22; 7:38; 11:19.
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
6:22; 7:38; 11:19.
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
d
6:22; 7:38; 11:19.
b
6:22; 7:38; 11:19.
884
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
a
6:22; 7:38; 11:19.
923
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.