أَنْعَٰمَ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "أَنْعَٰمَ".
Occurrences in Quran
Found 3 verses containing "أَنْعَٰمَ".
وَٱلْأَنْعَٰمَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَٰفِعُ وَمِنْهَا تَأْكُلُونَ
6:143; 23:22; 36:72, 74; 40:80, 81.
6:143; 23:22; 36:72, 74; 40:80, 81.
6:143; 23:22; 36:72-74; 40:80-81.
Commentary:
This verse contains a crushing reply to man’s arrogance referred to in the previous verse. It purports to say that though he has been created by God, yet he claims to be independent of Him. As regards himself, however, he exercises control over things which he has not created and freely subjects them to his service. Nay, he does not even hesitate to take their life, asserting that, as he is superior to all creation, it is permissible for him to slaughter animals for his own use. If it is true that lower life can be sacrificed for the higher one and if it is permissible for man to exact service from animals, then with what justification can he object to God’s rule over him or to the authority of His Messenger? Why does he cavil and carp when he sees in his own case the same law enforced which he himself enforces in the case of others?
The verse may have another interpretation. In the previous verse the objections of those who found fault with God for His sending down the angels with His word upon whomsoever of His servants He pleases were answered. Disbelievers objected to God’s selection of a person of humble origin for His revelation. The answer given was that when God had bestowed His favours upon them, although they had been created from such humble and paltry matter as seminal fluid, they could not possibly object to His bestowing His favours upon a Prophet whom they regarded as humble.
e
6:143; 23:22; 36:72, 74; 40:80, 81.
a
6:143; 23:22; 36:72-74; 40:80-81.
1807
Commentary:
This verse contains a crushing reply to man’s arrogance referred to in the previous verse. It purports to say that though he has been created by God, yet he claims to be independent of Him. As regards himself, however, he exercises control over things which he has not created and freely subjects them to his service. Nay, he does not even hesitate to take their life, asserting that, as he is superior to all creation, it is permissible for him to slaughter animals for his own use. If it is true that lower life can be sacrificed for the higher one and if it is permissible for man to exact service from animals, then with what justification can he object to God’s rule over him or to the authority of His Messenger? Why does he cavil and carp when he sees in his own case the same law enforced which he himself enforces in the case of others?
The verse may have another interpretation. In the previous verse the objections of those who found fault with God for His sending down the angels with His word upon whomsoever of His servants He pleases were answered. Disbelievers objected to God’s selection of a person of humble origin for His revelation. The answer given was that when God had bestowed His favours upon them, although they had been created from such humble and paltry matter as seminal fluid, they could not possibly object to His bestowing His favours upon a Prophet whom they regarded as humble.
b
6:143; 23:22; 36:72, 74; 40:80, 81.
كُلُوا۟ وَٱرْعَوْا۟ أَنْعَٰمَكُمْ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّأُو۟لِى ٱلنُّهَىٰ
10:25; 25:50; 32:28.
10:25; 25:50; 32:28.
10:25; 25:50; 32:28.
Important Words:
النھی (reason) is derived from نھی (naha). They say نھاہ عن کذا i.e. he forbade him to do such a thing. نھی (nuha) is the plural of نھیة (nuhyatun) which means, reason. It is so called because reason restrains a man from doing what is bad and from all that which is contrary to reason and common sense (Aqrab).
Commentary:
The truths narrated in the previous verse constitute "Signs" or proofs of the existence of God. They also prove the need of Divine revelation, because they show that if God has made so much provision for the physical needs of man, He must have made similar provision for his spiritual needs also.
e
10:25; 25:50; 32:28.
a
10:25; 25:50; 32:28.
2274
Important Words:
النھی (reason) is derived from نھی (naha). They say نھاہ عن کذا i.e. he forbade him to do such a thing. نھی (nuha) is the plural of نھیة (nuhyatun) which means, reason. It is so called because reason restrains a man from doing what is bad and from all that which is contrary to reason and common sense (Aqrab).
Commentary:
The truths narrated in the previous verse constitute "Signs" or proofs of the existence of God. They also prove the need of Divine revelation, because they show that if God has made so much provision for the physical needs of man, He must have made similar provision for his spiritual needs also.
c
10:25; 25:50; 32:28.
ٱللَّهُ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَنْعَٰمَ لِتَرْكَبُوا۟ مِنْهَا وَمِنْهَا تَأْكُلُونَ
6:143; 16:6; 23:22; 36:72-74.
6:143; 16:6; 23:22; 36:72-74.
6:143; 16:6; 23:22; 36:72-74.
Commentary:
This and the next two verses contain a great moral lesson for man in relation to cattle and other animals which God has created for his use. The lesson is that man is not the creator of these animals and yet he exercises control over them, whereas God has created man but he refuses to acknowledge God’s control over him or the authority of His Messenger. The verse further seems to imply that when God has taken so much care to provide for the physical needs of man, He could not have ignored to make similar provision for the needs of his soul which are much more important than those of the body.
a
6:143; 16:6; 23:22; 36:72-74.
b
6:143; 16:6; 23:22; 36:72-74.
3550
Commentary:
This and the next two verses contain a great moral lesson for man in relation to cattle and other animals which God has created for his use. The lesson is that man is not the creator of these animals and yet he exercises control over them, whereas God has created man but he refuses to acknowledge God’s control over him or the authority of His Messenger. The verse further seems to imply that when God has taken so much care to provide for the physical needs of man, He could not have ignored to make similar provision for the needs of his soul which are much more important than those of the body.
b
6:143; 16:6; 23:22; 36:72-74.