وَاَنَّہٗ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "وَاَنَّہٗ".
ذٰلِکَ بِاَنَّ اللّٰہَ ہُوَ الۡحَقُّ وَاَنَّہٗ یُحۡیِ الۡمَوۡتٰی وَاَنَّہٗ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
Commentary:
The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.
The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse.
d
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
a
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
2442
Commentary:
The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.
The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse.
c
2:74; 30:51; 35:10; 41:40; 42:10; 57:18.
وَاَنَّہٗ ہُوَ اَضۡحَکَ وَاَبۡکٰی
وَاَنَّہٗ ہُوَ اَمَاتَ وَاَحۡیَا
2:29; 30:41.
2:29; 30:41.
2:29; 30:41.
b
2:29; 30:41.
a
2:29; 30:41.
b
2:29; 30:41.
وَاَنَّہٗ خَلَقَ الزَّوۡجَیۡنِ الذَّکَرَ وَالۡاُنۡثٰی
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
b
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
وَاَنَّہٗ ہُوَ اَغۡنٰی وَاَقۡنٰی
Aqnallahu Fulanan means, Allah made such a one rich and gave him so much as made him contented (Lane).
Important Words:
أقنیٰ (grants wealth to one’s satisfaction) is the transitive form of قنی. They say قنی المال i.e. he took for himself property for permanent use and not for possession. أقناہ اللّٰه means, God gave him wealth and pleased him, i.e. it made him contented and satisfied (Lane & Aqrab).
3995
Important Words:
أقنیٰ (grants wealth to one’s satisfaction) is the transitive form of قنی. They say قنی المال i.e. he took for himself property for permanent use and not for possession. أقناہ اللّٰه means, God gave him wealth and pleased him, i.e. it made him contented and satisfied (Lane & Aqrab).
2889A
Aqnallahu Fulanan means, Allah made such a one rich and gave him so much as made him contented (Lane).
وَاَنَّہٗ ہُوَ رَبُّ الشِّعۡرٰی
The Arabs worshipped Sirius because they regarded it as a great source of good or bad luck for them.
Commentary:
The Arabs worshipped the mighty star, Sirius, because they regarded it as a source of good or bad luck for them.
3996
Commentary:
The Arabs worshipped the mighty star, Sirius, because they regarded it as a source of good or bad luck for them.
2890
The Arabs worshipped Sirius because they regarded it as a great source of good or bad luck for them.
وَاَنَّہٗ تَعٰلٰی جَدُّ رَبِّنَا مَا اتَّخَذَ صٰحِبَۃً وَّلَا وَلَدًا
17:112; 18:5; 25:3.
اس سے معلوم ہوتا ہے کہ وہ عیسائی اثر میں تھے۔ کیونکہ یہ عقیدہ جو انہوں نے بتایا ہے عیسائیوں کا ہے نہ کہ یہود کا۔ تاریخ سے ثابت ہے کہ عیسائی ترقی کے زمانہ میں بعض یہودی بھی عیسائی اثر کے نیچے آگئے تھے۔
17:112; 18:5; 25:3.
17:112; 18:5; 25:3.
d
17:112; 18:5; 25:3.
2
اس سے معلوم ہوتا ہے کہ وہ عیسائی اثر میں تھے۔ کیونکہ یہ عقیدہ جو انہوں نے بتایا ہے عیسائیوں کا ہے نہ کہ یہود کا۔ تاریخ سے ثابت ہے کہ عیسائی ترقی کے زمانہ میں بعض یہودی بھی عیسائی اثر کے نیچے آگئے تھے۔
d
17:112; 18:5; 25:3.
d
17:112; 18:5; 25:3.
وَاَنَّہٗ کَانَ یَقُوۡلُ سَفِیۡہُنَا عَلَی اللّٰہِ شَطَطًا
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.
4400
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.
وَاَنَّہٗ کَانَ رِجَالٌ مِّنَ الۡاِنۡسِ یَعُوۡذُوۡنَ بِرِجَالٍ مِّنَ الۡجِنِّ فَزَادُوۡہُمۡ رَہَقًا
6:129.
As the word Rijal is used only with regard to human beings, the verse shows that 'a company of the jinn,' mentioned in this and in Surah Al-Ahqaf were human beings and not any other species of creation. The Arabic word jinn here may signify big or influential men and Ins lowly and humble ones who, by following the former and seeking their protection, increase their conceit and arrogance.
6:129.
Important Words:
رھقاً (arrogance) is derived from رھق (rahiqa) which means, he was or became stupid and frivolous; he did wrong, abominable things; he told a lie. رھق (rahqun) means, wrongdoing, injustice, tyrannical conduct; sin; levity; compelling or urging a person to do a thing which he is not able to do; folly; arrogance or pride (Lane & Aqrab).
Commentary:
As the word رجال is used only with regard to human beings, the verse shows that "a company of the jinn,” mentioned in this and in Surah Ahqaf were human beings and not any other species of creation. Moreover, جن here may signify big or influential men and إنس lowly and humble ones who by following the former and seeking their protection increase their conceit and arrogance.
a
6:129.
1500
因为 رِجَال (Rijal) 这个字只用于人, 所以这节经文表示这里和在 «沙丘» 一章所提到的 “一伙精纳” 是人, 不是其他种类的创造。这里的阿拉伯字 “精纳” (Jinn) 可以指巨大的或有影响的人; اِنْس (Ins) 指卑下而贱微的人, 他们追随精纳, 寻求他们的保护, 使自己更加骄傲自大。
a
6:129.
4401
Important Words:
رھقاً (arrogance) is derived from رھق (rahiqa) which means, he was or became stupid and frivolous; he did wrong, abominable things; he told a lie. رھق (rahqun) means, wrongdoing, injustice, tyrannical conduct; sin; levity; compelling or urging a person to do a thing which he is not able to do; folly; arrogance or pride (Lane & Aqrab).
Commentary:
As the word رجال is used only with regard to human beings, the verse shows that "a company of the jinn,” mentioned in this and in Surah Ahqaf were human beings and not any other species of creation. Moreover, جن here may signify big or influential men and إنس lowly and humble ones who by following the former and seeking their protection increase their conceit and arrogance.
a
6:129.
3139
As the word Rijal is used only with regard to human beings, the verse shows that 'a company of the jinn,' mentioned in this and in Surah Al-Ahqaf were human beings and not any other species of creation. The Arabic word jinn here may signify big or influential men and Ins lowly and humble ones who, by following the former and seeking their protection, increase their conceit and arrogance.
وَاَنَّہٗ لَمَّا قَامَ عَبۡدُ اللّٰہِ یَدۡعُوۡہُ کَادُوۡا یَکُوۡنُوۡنَ عَلَیۡہِ لِبَدًا
96:10-11.
Important Words:
لبداً (crowd upon him suffocating) is derived from لبد. They say لبد بالمکان i.e. he remained, stayed, continued to dwell in the house لبد الشیء بالشیء means, the things became heaped one upon the other. لبد (labida) also means, he (a camel) became choked and suffered from a contortion in the chest and the throat (Lane & Aqrab).
Commentary:
"The Servant of Allah" refers to the Holy Prophet, he being God’s servant par excellence. These words may equally be applied to every Divine Messenger or Reformer. Whenever such a one calls men to God and invites them to give up their evil ways and adopt the path of virtue and righteousness, the sons of darkness place all sorts of obstacles and impediments in his way and harass him in every conceivable manner in order to stifle and smother his voice.
e
96:10, 11.
1505
描述词 “安拉的仆人” 指穆圣, 安拉的无可比拟的仆人, 但也可用来指安拉的每一个使者或复兴者。
a
96:10-11.
4408
Important Words:
لبداً (crowd upon him suffocating) is derived from لبد. They say لبد بالمکان i.e. he remained, stayed, continued to dwell in the house لبد الشیء بالشیء means, the things became heaped one upon the other. لبد (labida) also means, he (a camel) became choked and suffered from a contortion in the chest and the throat (Lane & Aqrab).
Commentary:
"The Servant of Allah" refers to the Holy Prophet, he being God’s servant par excellence. These words may equally be applied to every Divine Messenger or Reformer. Whenever such a one calls men to God and invites them to give up their evil ways and adopt the path of virtue and righteousness, the sons of darkness place all sorts of obstacles and impediments in his way and harass him in every conceivable manner in order to stifle and smother his voice.
c
96:10, 11.
3145
The epithet, 'The Servant of Allah,' refers to the Holy Prophet, he being God’s servant par excellence, but it may also be applied to every Divine Messenger or Reformer.