أَنَّمَآ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "أَنَّمَآ".
وَٱعْلَمُوٓا۟ أَنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَٰدُكُمْ فِتْنَةٌ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌ
7:87; 3:124; 64:16.
7:87; 3:124; 64:16.
3:187; 64:16.
Important Words:
فتنة (trial) is derived from فتن . They say فتنه i.e. he tried or proved or tested him. So فتنه means, a trial meant to separate the good from the bad. See also 2:103, 192; 4:92 & 5:50,72. Thus فتنة is anything that is a means of purification and advancement for the good and a means of exposure and downfall for the wicked.
Commentary:
As فتنة (trial) is a means of purification, our possessions and our children are called a "trial" because they are a means of our spiritual purification. It is by means of them that we are able to make sacrifices in the cause of religion and humanity. If we have no wealth, we cannot give it away in the service of God or of our fellow-creatures. If we have no children, we will not be in a position to train them as good and pious men for the service of God and mankind. Moreover, if we have no children, we shall be free and shall have no obstacle to overcome; and, therefore, our spending money in the cause of God will, in that case, not give us as much credit as it would do if we spent it while we had children. Thus, both our possessions and our children enable us to make sacrifices in the cause of God and our fellow beings; they are, therefore, a blessing, not a curse. But they may become a curse for the wicked, for whom the love of wealth and children proves a great stumbling block.
The words, a great reward, signify that when God has conferred on us blessings like wealth and children without any endeavour on our part, He can bestow on us far greater rewards, if we strive in His cause and try to win His favour. But if the word فتنة (trial) is taken in a bad sense, i.e. a stumbling block, then the words "a great reward" would signify that if our wealth and children prove a stumbling block for us, we should not allow them to stand in our way, but should turn to God with Whom we will find a great reward for this sacrifice of ours.
a
7:87; 3:124; 64:16.
a
3:187; 64:16.
1117
Important Words:
فتنة (trial) is derived from فتن . They say فتنه i.e. he tried or proved or tested him. So فتنه means, a trial meant to separate the good from the bad. See also 2:103, 192; 4:92 & 5:50,72. Thus فتنة is anything that is a means of purification and advancement for the good and a means of exposure and downfall for the wicked.
Commentary:
As فتنة (trial) is a means of purification, our possessions and our children are called a "trial" because they are a means of our spiritual purification. It is by means of them that we are able to make sacrifices in the cause of religion and humanity. If we have no wealth, we cannot give it away in the service of God or of our fellow-creatures. If we have no children, we will not be in a position to train them as good and pious men for the service of God and mankind. Moreover, if we have no children, we shall be free and shall have no obstacle to overcome; and, therefore, our spending money in the cause of God will, in that case, not give us as much credit as it would do if we spent it while we had children. Thus, both our possessions and our children enable us to make sacrifices in the cause of God and our fellow beings; they are, therefore, a blessing, not a curse. But they may become a curse for the wicked, for whom the love of wealth and children proves a great stumbling block.
The words, a great reward, signify that when God has conferred on us blessings like wealth and children without any endeavour on our part, He can bestow on us far greater rewards, if we strive in His cause and try to win His favour. But if the word فتنة (trial) is taken in a bad sense, i.e. a stumbling block, then the words "a great reward" would signify that if our wealth and children prove a stumbling block for us, we should not allow them to stand in our way, but should turn to God with Whom we will find a great reward for this sacrifice of ours.
b
7:87; 3:124; 64:16.
فَإِلَّمْ يَسْتَجِيبُوا۟ لَكُمْ فَٱعْلَمُوٓا۟ أَنَّمَآ أُنزِلَ بِعِلْمِ ٱللَّهِ وَأَن لَّآ إِلَٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ
4:167.
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.
4:167.
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
a
4:167.
610
用复数 “你们” 而不用 “你” 表明, 这项挑战不一定是穆圣一个人提出来的, 而穆斯林在每个时代都能用这种措词来提出这项挑战。这节经文保证 «古兰经» 在它多方面精美素质上是永远无可匹敌的。
a
4:167.
1396
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
d
4:167.
1303
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.
۞ أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ كَمَنْ هُوَ أَعْمَىٰٓ ۚ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
Important Words:
الباب (understanding). See 2:180.
Commentary:
In this verse we are told that although success lies in following the teachings of the Quran, only those who make proper use of their reasoning faculties can benefit by it. It is noteworthy that as the teachings of Islam make an irresistible appeal to human reason, the Quran constantly exhorts men to make use of their understanding and reasoning faculties.
1631
Important Words:
الباب (understanding). See 2:180.
Commentary:
In this verse we are told that although success lies in following the teachings of the Quran, only those who make proper use of their reasoning faculties can benefit by it. It is noteworthy that as the teachings of Islam make an irresistible appeal to human reason, the Quran constantly exhorts men to make use of their understanding and reasoning faculties.
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ ۖ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًا صَٰلِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا
14:12; 41:7.
2:47, 224; 11:30; 29:6; 84:7.
据说穆圣曾经说过, 诵念本章开始和结束的十节经文可以抵御骗子 (دَجَّال, Dajjal) 精神上的袭击。这表明骗子和雅朱者和马朱者是同一种人--------西方的基督教国家--------骗子代表他们有害的反对伊斯兰教的宗教宣传, 而雅朱者和马朱者代表他们物质和政治上的权力和优势。
14:12; 41:7.
2:47, 224; 11:30; 29:6; 84:7.
The Holy Prophet is reported to have said that the recitation of the first and last ten verses of this Surah makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West—the Dajjal representing their pernicious religious propaganda against Islam, and Gog and Magog their material and political power and predominance.
14:12; 41:7.
2:47,224; 11:30; 29:6; 84:7.
Commentary:
The Holy Prophet is here commanded to say to the disbelieving Christian people that, even after having disclosed so many secrets of the unknown and having made great prophecies about the ultimate triumph of his cause and the downfall of Christian nations, he cannot claim to be a son of God or to have been endowed with Divine powers. He is but a human being and his greatest merit lies in his being the bearer of the Divine Message. If disbelievers too desire to be blessed with revelation, they should also give up associating false gods with Allah. Then will God bestow His favours upon them and lay open to them the treasures of heavenly secrets.
The Holy Prophet is reported to have said that the recitation of the last ten verses of this chapter makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West; the Dajjal representing the evil aspect of their religious propaganda and Gog and Magog their material and political predominance.
b
14:12; 41:7.
c
2:47, 224; 11:30; 29:6; 84:7.
791
据说穆圣曾经说过, 诵念本章开始和结束的十节经文可以抵御骗子 (دَجَّال, Dajjal) 精神上的袭击。这表明骗子和雅朱者和马朱者是同一种人--------西方的基督教国家--------骗子代表他们有害的反对伊斯兰教的宗教宣传, 而雅朱者和马朱者代表他们物质和政治上的权力和优势。
a
14:12; 41:7.
b
2:47,224; 11:30; 29:6; 84:7.
2145
Commentary:
The Holy Prophet is here commanded to say to the disbelieving Christian people that, even after having disclosed so many secrets of the unknown and having made great prophecies about the ultimate triumph of his cause and the downfall of Christian nations, he cannot claim to be a son of God or to have been endowed with Divine powers. He is but a human being and his greatest merit lies in his being the bearer of the Divine Message. If disbelievers too desire to be blessed with revelation, they should also give up associating false gods with Allah. Then will God bestow His favours upon them and lay open to them the treasures of heavenly secrets.
The Holy Prophet is reported to have said that the recitation of the last ten verses of this chapter makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West; the Dajjal representing the evil aspect of their religious propaganda and Gog and Magog their material and political predominance.
b
14:12; 41:7.
c
2:47, 224; 11:30; 29:6; 84:7.
1737
The Holy Prophet is reported to have said that the recitation of the first and last ten verses of this Surah makes one secure against the spiritual onslaughts of the Dajjal. This shows that the Dajjal and Gog and Magog are one and the same people—Christian nations of the West—the Dajjal representing their pernicious religious propaganda against Islam, and Gog and Magog their material and political power and predominance.
قُلْ إِنَّمَا يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ
18:111; 41:7.
18:111; 41:7.
18:111; 41:7.
Commentary:
As against the religion which Gog and Magog profess and preach and which teaches belief in three gods, to declare and proclaim and preach that our God is one God and the belief in the Trinity is false is indeed a difficult task.
d
18:111; 41:7.
a
18:111; 41:7.
2433
Commentary:
As against the religion which Gog and Magog profess and preach and which teaches belief in three gods, to declare and proclaim and preach that our God is one God and the belief in the Trinity is false is indeed a difficult task.
b
18:111; 41:7.
إِن يُوحَىٰٓ إِلَىَّ إِلَّآ أَنَّمَآ أَنَا۠ نَذِيرٌ مُّبِينٌ
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَٱسْتَقِيمُوٓا۟ إِلَيْهِ وَٱسْتَغْفِرُوهُ ۗ وَوَيْلٌ لِّلْمُشْرِكِينَ
14:12; 18:111; 21:109.
14:12; 18:111; 21:109.
14:12; 18:111; 21:109.
Commentary:
This verse answers the sarcasm of disbelievers referred to in the previous verse. The Holy Prophet is told to say to them that he is but a man like them and no god or angel. Therefore, there is no reason why they should not be able to understand the message of which the bearer is a human being and which is meant for human beings.
a
14:12; 18:111; 21:109.
a
14:12; 18:111; 21:109.
3559
Commentary:
This verse answers the sarcasm of disbelievers referred to in the previous verse. The Holy Prophet is told to say to them that he is but a man like them and no god or angel. Therefore, there is no reason why they should not be able to understand the message of which the bearer is a human being and which is meant for human beings.
g
14:12; 18:111; 21:109.