أَنَّا
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "أَنَّا".
فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَٰهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
7:79; 26:173; 37:137.
7:79; 26:173; 37:137.
7:79; 11:68.
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
b
7:79; 26:173; 37:137.
b
7:79; 11:68.
2851
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
c
7:79; 26:173; 37:137.
أَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا ٱلَّيْلَ لِيَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
10:68; 17:13; 28:74; 30:24.
10:68; 17:13; 28:74; 30:24.
10:68; 17:13; 28:74; 30:24.
c
10:68; 17:13; 28:74; 30:24.
a
10:68; 17:13; 28:74; 30:24.
b
10:68; 17:13; 28:74; 30:24.
أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ
16:73.
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
16:73.
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
d
16:73.
987
这节经文有效地证明天房是安拉自己的圣寺。自从穆圣降临以来, 它就被神圣地宣告为人类永久的朝向, 而且即使在 “愚昧的时代”, 那时阿拉伯人还不知道人生的可贵, 称为 (حَرَم Haram) 的这块土地--------天房的周围地区--------总是一块安全的避难所。外界不安全时, 这地方却是完全平安的。
c
16:73.
2986
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
c
16:73.
2267
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا
یعنی بڑے بڑے مجاہدات کرو۔
اس سے مراد جہاد کے لئے نکلنا ہے نہ کہ بے فائدہ نکلنا۔
6:78.
The words, Uqtulu Anfusakum, do not mean "slay yourselves" but "slay your people" (2:55), or "lay down your lives in the cause of God".
4:78.
Commentary:
This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.
The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter.
c
6:78.
334
اُقْتُلُوْا اَنْفُسَكُمْ (Uqtulu Anfusakum) 的意思不是 “杀你们自己” 而是 “杀你们的民众” (2:55), 或者 “为安拉献出你们的生命。”
2
یعنی بڑے بڑے مجاہدات کرو۔
3
اس سے مراد جہاد کے لئے نکلنا ہے نہ کہ بے فائدہ نکلنا۔
a
4:78.
539
Commentary:
This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.
The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter.
c
6:78.
627
The words, Uqtulu Anfusakum, do not mean "slay yourselves" but "slay your people" (2:55), or "lay down your lives in the cause of God".
أَوَلَمْ يَرَوْا۟ أَنَّا نَسُوقُ ٱلْمَآءَ إِلَى ٱلْأَرْضِ ٱلْجُرُزِ فَنُخْرِجُ بِهِۦ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَٰمُهُمْ وَأَنفُسُهُمْ ۖ أَفَلَا يُبْصِرُونَ
10:25; 20:55; 25:50.
10:25; 20:55; 25:50.
10:25; 20:55; 25:50.
Commentary:
The verse means to say that the disbelieving Quraish have rejected the Divine Message on the plea that they "have never heard of the like of this in their forebears of yore" (28:37). But don’t they see, the verse seems to say to them, that before their very eyes there takes place in the physical world the phenomenon that when the earth becomes parched and scorched, God sends down rain from heaven and the dead earth begins to vibrate with new life. In the same way when the world suffers from spiritual and moral death, God sends down spiritual rain from heaven i.e. Divine revelation, to resuscitate it.
a
10:25; 20:55; 25:50.
c
10:25; 20:55; 25:50.
3073
Commentary:
The verse means to say that the disbelieving Quraish have rejected the Divine Message on the plea that they "have never heard of the like of this in their forebears of yore" (28:37). But don’t they see, the verse seems to say to them, that before their very eyes there takes place in the physical world the phenomenon that when the earth becomes parched and scorched, God sends down rain from heaven and the dead earth begins to vibrate with new life. In the same way when the world suffers from spiritual and moral death, God sends down spiritual rain from heaven i.e. Divine revelation, to resuscitate it.
d
10:25; 20:55; 25:50.
أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
21:45.
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
21:45.
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
f
21:45.
644
اَطْرَافْ (Atraf) 的意思是善良和慷慨, (也可指) 身份低微的人。本节经文的意思是, ‘难道他们没看见安拉正在从四面八方渐渐地缩小大地?’ 也就是说, 伊斯兰教正在阿拉伯半岛的四面八方传播, 进入到每个家庭, 进入到社会的一切阶层--------有地位的人和没有地位的人; 穷人和富人; 奴隶和奴隶主。
1
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
b
21:45.
1652
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
a
21:45.
1451
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
أَوَلَا يَذْكُرُ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًٔا
19:10; 76:2.
c
19:10; 76:2.
a
19:10; 76:2.
2208
Commentary:
The word شیئاً here signifies شیئاً مذکوراً i.e. anything worth mentioning or having any significance or importance. This meaning is supported by 76:2.
b
19:10; 76:2.
1789
Anything worth mentioning or having any significance or importance. This meaning is supported by 76:2.
بَلْ مَتَّعْنَا هَٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ ٱلْعُمُرُ ۗ أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ ۚ أَفَهُمُ ٱلْغَٰلِبُونَ
57:17.
13:42.
一个民族经历长时期的兴旺发达后, 他们开始产生一种错觉, 以为他们的繁荣和发展永远不会衰退, 结果他们变得自负, 他们的心也变得冷酷无情。他们长时期的兴旺发达成为他们垮台的原因。这节经文警告不信的人不要打如意算盘, 不要妄自得意, 以为繁荣和发展会无限 (时期) 地继续下去; 并且告诉他们不要不去看那个显然的事实: 安拉在逐步而肯定地从各方面缩减他们的土地, 也就是说, 伊斯兰教正在进入他们社会的每个家庭、一切部门和阶层。
یعنی ملک کے کنارے اور نئی اولادیں مسلمانوں کے قبضہ میں آتی جاتی ہیں۔
57:17.
13:42.
When the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline and consequently they become arrogant and their hearts are hardened. Thus prolongation of the period of their prosperity becomes the cause of their downfall. The verse warns disbelievers against the wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides, i.e. Islam is making inroads into every home and all sections and strata of their society.
57:17.
13:42.
Commentary:
The verse gives the reason why disbelievers go astray and what leads them to forget and forsake the truth. It is this that when the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline or decay and consequently they become arrogant and their hearts are hardened and they reject the message of their Prophet. Thus prolongation of the period of the prosperity of a people becomes the cause of their downfall. The verse warns disbelievers against wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides i.e. Islam is making inroads into every home and all sections and strata of their society. The high and the low, the rich and the poor, the learned and the illiterate are daily joining its fold. It asks: "Does not this fact alone constitute an irrefutable proof of the truth of Islam? And in view of the sure signs of their decline and fall do they still entertain the false hope that they will continue to enjoy peace, prosperity and progress and will be able to arrest or retard the progress of Islam?" See also 13:42.
b
57:17.
c
13:42.
839
一个民族经历长时期的兴旺发达后, 他们开始产生一种错觉, 以为他们的繁荣和发展永远不会衰退, 结果他们变得自负, 他们的心也变得冷酷无情。他们长时期的兴旺发达成为他们垮台的原因。这节经文警告不信的人不要打如意算盘, 不要妄自得意, 以为繁荣和发展会无限 (时期) 地继续下去; 并且告诉他们不要不去看那个显然的事实: 安拉在逐步而肯定地从各方面缩减他们的土地, 也就是说, 伊斯兰教正在进入他们社会的每个家庭、一切部门和阶层。
1
یعنی ملک کے کنارے اور نئی اولادیں مسلمانوں کے قبضہ میں آتی جاتی ہیں۔
a
57:17.
b
13:42.
2385
Commentary:
The verse gives the reason why disbelievers go astray and what leads them to forget and forsake the truth. It is this that when the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline or decay and consequently they become arrogant and their hearts are hardened and they reject the message of their Prophet. Thus prolongation of the period of the prosperity of a people becomes the cause of their downfall. The verse warns disbelievers against wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides i.e. Islam is making inroads into every home and all sections and strata of their society. The high and the low, the rich and the poor, the learned and the illiterate are daily joining its fold. It asks: "Does not this fact alone constitute an irrefutable proof of the truth of Islam? And in view of the sure signs of their decline and fall do they still entertain the false hope that they will continue to enjoy peace, prosperity and progress and will be able to arrest or retard the progress of Islam?" See also 13:42.
a
57:17.
b
13:42.
1892
When the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline and consequently they become arrogant and their hearts are hardened. Thus prolongation of the period of their prosperity becomes the cause of their downfall. The verse warns disbelievers against the wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides, i.e. Islam is making inroads into every home and all sections and strata of their society.
أَوَلَمْ يَرَوْا۟ أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَآ أَنْعَٰمًا فَهُمْ لَهَا مَٰلِكُونَ
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
3261
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
2462
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
أَوَلَمْ يَرَ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
18:38; 22:6; 23:14; 35:12; 40:68.
18:38; 22:6; 23:14; 35:12; 40:68.
18:38; 22:6; 23:14; 35:12; 40:68.
Commentary:
Continuing the theme of the preceding verse, the present verse may be taken as saying to the Holy Prophet that he has no cause to grieve over his rejection by disbelievers when they, forgetting their insignificant origin, have the hardihood even to doubt and dispute God’s own Almightiness. This is one meaning of the verse. But this and the next two verses may also constitute an answer to those disbelievers who doubt the possibility of a spiritually dead people rising to a new and vigorous life. Or these verses may point to the inevitability of Resurrection, saying that when God can raise a dead people like the Arabs to new life through the Holy Prophet, He does certainly possess the power to give new life to dead and decayed bones.
f
18:38; 22:6; 23:14; 35:12; 40:68.
d
18:38; 22:6; 23:14; 35:12; 40:68.
3264
Commentary:
Continuing the theme of the preceding verse, the present verse may be taken as saying to the Holy Prophet that he has no cause to grieve over his rejection by disbelievers when they, forgetting their insignificant origin, have the hardihood even to doubt and dispute God’s own Almightiness. This is one meaning of the verse. But this and the next two verses may also constitute an answer to those disbelievers who doubt the possibility of a spiritually dead people rising to a new and vigorous life. Or these verses may point to the inevitability of Resurrection, saying that when God can raise a dead people like the Arabs to new life through the Holy Prophet, He does certainly possess the power to give new life to dead and decayed bones.
d
18:38; 22:6; 23:14; 35:12; 40:68.
وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى ٱلْفُلْكِ ٱلْمَشْحُونِ
أَمْ يَحْسَبُونَ أَنَّا لَا نَسْمَعُ سِرَّهُمْ وَنَجْوَىٰهُم ۚ بَلَىٰ وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
50:19; 82:11, 12.
عام مفسرین تو اس سے فرشتے مراد لیتے ہیں۔ لیکن چونکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَوْمَ تَشْھَدُ عَلَیْھِمْ اَلْسِنَتُھُمْ وَاَیْدِیْھِمْ وَاَرْجُلُھُمْ بِمَاکَانُوْا یَعْمَلُوْنَ (نور: ۲۵) جس سے معلوم ہوتا ہے کہ فرشتے ہی نہیں انسان کا اپنا بدلنا بھی ہر فعل کے لئے کوئی نشان رکھتا ہے اور وہ نشان قیامت کے دن اس کے جرم کو ظاہر کر دے گا۔ اس لئے اس جگہ رُسُل سے مراد انسان کے اپنے اعضا بھی ہو سکتے ہیں۔ تازہ ڈاکٹری تحقیقات سے بھی معلوم ہوتا ہے کہ انسانی نطفہ میں ہر کیڑا اپنے بزرگوں کے بعض اخلاق کے نشان اپنے اوپر رکھتا ہے اور جب بھی وہ نشان غالب آجاتا
50:19; 82:11, 12.
50:19; 82:11-12.
b
50:19; 82:11, 12.
2
عام مفسرین تو اس سے فرشتے مراد لیتے ہیں۔ لیکن چونکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَوْمَ تَشْھَدُ عَلَیْھِمْ اَلْسِنَتُھُمْ وَاَیْدِیْھِمْ وَاَرْجُلُھُمْ بِمَاکَانُوْا یَعْمَلُوْنَ (نور: ۲۵) جس سے معلوم ہوتا ہے کہ فرشتے ہی نہیں انسان کا اپنا بدلنا بھی ہر فعل کے لئے کوئی نشان رکھتا ہے اور وہ نشان قیامت کے دن اس کے جرم کو ظاہر کر دے گا۔ اس لئے اس جگہ رُسُل سے مراد انسان کے اپنے اعضا بھی ہو سکتے ہیں۔ تازہ ڈاکٹری تحقیقات سے بھی معلوم ہوتا ہے کہ انسانی نطفہ میں ہر کیڑا اپنے بزرگوں کے بعض اخلاق کے نشان اپنے اوپر رکھتا ہے اور جب بھی وہ نشان غالب آجاتا
a
50:19; 82:11-12.
d
50:19; 82:11, 12.
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا
71:12; 78:15.
71:12; 78:15.
71:12; 78:15.
b
71:12; 78:15.
a
71:12; 78:15.
a
71:12; 78:15.