أَنزَلْنَآ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "أَنزَلْنَآ".
وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَٰتٍۭ بَيِّنَٰتٍ ۖ وَمَا يَكْفُرُ بِهَآ إِلَّا ٱلْفَٰسِقُونَ
Commentary:
The verse purports to say that the denial of the Holy Prophet by the Jews, and for that matter by all other disbelievers, is quite unreasonable because his claim is based on convincing arguments and manifest Signs. The verse gives the lie to those who have the effrontery to assert that, according to the Quran, the Prophet of Islam showed no Signs. The greatest of the Signs shown by the Holy Prophet is the matchlessness of the Quran itself.
The word الفاسقون (the disobedient) occurring at the end of this verse means "those who first take upon themselves to observe what the Law orders and acknowledge its authority and then go against it" (Lane). This is a true picture of the Jews who rejected the Holy Prophet in spite of the fact that his coming had been foretold in their own Scriptures.
106
Commentary:
The verse purports to say that the denial of the Holy Prophet by the Jews, and for that matter by all other disbelievers, is quite unreasonable because his claim is based on convincing arguments and manifest Signs. The verse gives the lie to those who have the effrontery to assert that, according to the Quran, the Prophet of Islam showed no Signs. The greatest of the Signs shown by the Holy Prophet is the matchlessness of the Quran itself.
The word الفاسقون (the disobedient) occurring at the end of this verse means "those who first take upon themselves to observe what the Law orders and acknowledge its authority and then go against it" (Lane). This is a true picture of the Jews who rejected the Holy Prophet in spite of the fact that his coming had been foretold in their own Scriptures.
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا
5:49.
5:49.
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
d
5:49.
b
5:49.
574
Commentary:
The Quran being the repository of all truth, all questions should be referred to it for decision and settlement. But no favour is to be shown, and no support given, to those who act dishonestly and faithlessly.
The address in this verse is not to the Holy Prophet in particular, but to every Muslim who accepts and studies the Quran.
b
5:49.
663
The address is to every Muslim.
فَإِن كُنتَ فِى شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَسْـَٔلِ ٱلَّذِينَ يَقْرَءُونَ ٱلْكِتَٰبَ مِن قَبْلِكَ ۚ لَقَدْ جَآءَكَ ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ
یہ خطاب قرآن مجید کے پڑھنے والوں کے لئے ہے نہ کہ رسول اللہ صلی اللہ علیہ وسلم کے لئے۔ کیونکہ قرآن مجید کے بیان کے مطابق آپ سب شبہات سے بالا ہیں۔ آپ کے متعلق قرآن مجید میں آتا ہے کہ اَنَا اَوَّلُ الْمُسْلِمِیْنَ۔ (الانعام: ۱۶۴)
2:148; 10:95; 11:18.
The address is not to the Holy Prophet but to every reader of the Qur’an; nor, for that matter, do the words 'sent down to thee' show that the address is made to him, for at several places in the Qur’an, it has been spoken of as being revealed to all the people (2:137; 21:11). The very next verse supports this view because the Holy Prophet could not possibly be one of those 'who reject the Signs of Allah.'
2:148; 10:95; 11:18.
Commentary:
The words, if thou art in doubt, cannot refer to the Holy Prophet, for the Divine Messenger to whom the word of God is revealed can never entertain any doubt about it. Nor can these words be said to refer to any of his Companions, for we read in 12:109, Say, this is my way; I invite unto Allah on sure knowledge—I and those who follow me. It is therefore wrong to say that the Prophet or his Companions, who are represented here as possessing sure knowledge, ever entertained doubt about the truth of the Quran. The persons addressed here are undoubtedly those who differed among themselves after "knowledge" (the Quran) had come to them. See v. 94.
The objecters are further told that if, as they assert, this Book (i.e. the Quran) gives rise to doubts, they should enquire from those who have benefited by reading and acting upon it. They will then find how it has illuminated their hearts and raised them to the highest pinnacles of spiritual glory.
By saying, ask those who have been reading the Book before thee, the verse also makes it clear that a revealed book alone does not make a perfect guide and that a teacher is needed who, by his superior spiritual knowledge and practical example, should lay bare its hidden beauties and excellences.
b
2:148; 10:95; 11:18.
603
这段经文不是对穆圣讲的, 而是对阅读 «古兰经» 的每一个人讲的; 因此, “降赐你的” 这些字也不是对他讲的, 因为 «古兰经» 中有好几处, 谈到这种话时, 都是向所有的人启示的 (2:137; 21:11)。下一节经文就证实了这种看法, 因为穆圣不可能成为 “拒绝安拉的迹象” 的人们中的一员。
1
یہ خطاب قرآن مجید کے پڑھنے والوں کے لئے ہے نہ کہ رسول اللہ صلی اللہ علیہ وسلم کے لئے۔ کیونکہ قرآن مجید کے بیان کے مطابق آپ سب شبہات سے بالا ہیں۔ آپ کے متعلق قرآن مجید میں آتا ہے کہ اَنَا اَوَّلُ الْمُسْلِمِیْنَ۔ (الانعام: ۱۶۴)
a
2:148; 10:95; 11:18.
1367
Commentary:
The words, if thou art in doubt, cannot refer to the Holy Prophet, for the Divine Messenger to whom the word of God is revealed can never entertain any doubt about it. Nor can these words be said to refer to any of his Companions, for we read in 12:109, Say, this is my way; I invite unto Allah on sure knowledge—I and those who follow me. It is therefore wrong to say that the Prophet or his Companions, who are represented here as possessing sure knowledge, ever entertained doubt about the truth of the Quran. The persons addressed here are undoubtedly those who differed among themselves after "knowledge" (the Quran) had come to them. See v. 94.
The objecters are further told that if, as they assert, this Book (i.e. the Quran) gives rise to doubts, they should enquire from those who have benefited by reading and acting upon it. They will then find how it has illuminated their hearts and raised them to the highest pinnacles of spiritual glory.
By saying, ask those who have been reading the Book before thee, the verse also makes it clear that a revealed book alone does not make a perfect guide and that a teacher is needed who, by his superior spiritual knowledge and practical example, should lay bare its hidden beauties and excellences.
a
2:148; 10:95; 11:18.
1287
The address is not to the Holy Prophet but to every reader of the Qur’an; nor, for that matter, do the words 'sent down to thee' show that the address is made to him, for at several places in the Qur’an, it has been spoken of as being revealed to all the people (2:137; 21:11). The very next verse supports this view because the Holy Prophet could not possibly be one of those 'who reject the Signs of Allah.'
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَٰبًا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ
The verse means to say that not only will the deniers of the Qur’an come to grief and its followers achieve progress and prosperity and rise from the lowest rung of the ladder to the highest pinnacle of material and spiritual glory, but this fact will also constitute an infallible proof that the Qur’an is neither forgery, nor poetry, nor a collection of confused dreams but the true Word of the Almighty God, the Creator of heavens and earth.
Important Words:
ذکرکم (your eminence).ذکر means, remembrance, praise or eulogy; eminence or honour; renown, fame or reputation. See also 2:41; 6:69 & 15:7.
Commentary:
The argument begun in the previous verse is continued in the present one. The verse means to say that not only will the deniers of this message come to grief and its followers achieve progress and prosperity and will rise from the lowest rung of the ladder to the highest pinnacle of material and spiritual glory, but this fact will also constitute an infallible proof that the Quran is neither forgery nor poetry nor a collection of confused dreams but the true Word of God Almighty, the Creator of heavens and earth.
The verse incidentally implies the refutation of the Christian doctrine that the Law is a curse, by forcefully asserting that through the Quran which is the final Book of Divine Law, its followers will achieve honour, glory and power.
2352
Important Words:
ذکرکم (your eminence).ذکر means, remembrance, praise or eulogy; eminence or honour; renown, fame or reputation. See also 2:41; 6:69 & 15:7.
Commentary:
The argument begun in the previous verse is continued in the present one. The verse means to say that not only will the deniers of this message come to grief and its followers achieve progress and prosperity and will rise from the lowest rung of the ladder to the highest pinnacle of material and spiritual glory, but this fact will also constitute an infallible proof that the Quran is neither forgery nor poetry nor a collection of confused dreams but the true Word of God Almighty, the Creator of heavens and earth.
The verse incidentally implies the refutation of the Christian doctrine that the Law is a curse, by forcefully asserting that through the Quran which is the final Book of Divine Law, its followers will achieve honour, glory and power.
1874
The verse means to say that not only will the deniers of the Qur’an come to grief and its followers achieve progress and prosperity and rise from the lowest rung of the ladder to the highest pinnacle of material and spiritual glory, but this fact will also constitute an infallible proof that the Qur’an is neither forgery, nor poetry, nor a collection of confused dreams but the true Word of the Almighty God, the Creator of heavens and earth.
وَلَقَدْ أَنزَلْنَآ إِلَيْكُمْ ءَايَٰتٍ مُّبَيِّنَٰتٍ وَمَثَلًا مِّنَ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُمْ وَمَوْعِظَةً لِّلْمُتَّقِينَ
22:17; 57:10; 58:6.
22:17; 57:10; 58:6.
22:17; 57:10; 58:6.
Commentary:
The verse purports to say that the highly illuminating and useful teaching which is embodied in the preceding verses is revealed by God that it may save Muslims from those deadly social evils of which mention has been made above and also from many others which flow from them.
a
22:17; 57:10; 58:6.
a
22:17; 57:10; 58:6.
2617
Commentary:
The verse purports to say that the highly illuminating and useful teaching which is embodied in the preceding verses is revealed by God that it may save Muslims from those deadly social evils of which mention has been made above and also from many others which flow from them.
a
22:17; 57:10; 58:6.
لَّقَدْ أَنزَلْنَآ ءَايَٰتٍ مُّبَيِّنَٰتٍ ۚ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
وَكَذَٰلِكَ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ ۚ فَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يُؤْمِنُونَ بِهِۦ ۖ وَمِنْ هَٰٓؤُلَآءِ مَن يُؤْمِنُ بِهِۦ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلْكَٰفِرُونَ
11:18.
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
11:18.
11:18.
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
a
11:18.
1
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
a
11:18.
2972
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
b
11:18.
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ فَٱعْبُدِ ٱللَّهَ مُخْلِصًا لَّهُ ٱلدِّينَ
5:49; 6:107.
5:49; 6:107.
5:49; 6:106.
Commentary:
After having briefly referred to the subject of Quranic revelation in the previous two verses, the Surah proceeds, in the present verse, to deal with the supreme need and purpose of all revealed Books and Divine Prophets, namely, the establishment of God’s Unity in the world. The greatest impediment in the way of the achievement of this most noble object (the verse goes on to say) is that man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realise the Divine Being. All this the Quran dubs as mere lie and self-deception.
c
5:49; 6:107.
c
5:49; 6:106.
3440
Commentary:
After having briefly referred to the subject of Quranic revelation in the previous two verses, the Surah proceeds, in the present verse, to deal with the supreme need and purpose of all revealed Books and Divine Prophets, namely, the establishment of God’s Unity in the world. The greatest impediment in the way of the achievement of this most noble object (the verse goes on to say) is that man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realise the Divine Being. All this the Quran dubs as mere lie and self-deception.
c
5:49; 6:107.
إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥ كُبِتُوا۟ كَمَا كُبِتَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ وَقَدْ أَنزَلْنَآ ءَايَٰتٍۭ بَيِّنَٰتٍ ۚ وَلِلْكَٰفِرِينَ عَذَابٌ مُّهِينٌ
9:63.
9:63.
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and the Hypocrites is introduced in this verse.
9:63.
22:17; 24:35; 57:10.
Important Words:
کبتوا (will be abused). کبته means, he threw him down prostrate. کبت اللّٰه الکافر means, God prostrated the disbeliever, and deprived him of what he desired, or disappointed him, or caused him to fail in attaining his desire; he routed him or put him to flight; he turned him away or averted him; he abused; debased him, rendered him vile, despicable or ignominious. (Aqrab)
Commentary:
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and hypocrites is introduced in this verse.
The words "and We have sent clear signs," show that Divine punishment overtakes the sinners after their sins have been fully established and their guilt brought home to them.
a
9:63.
a
9:63.
b
22:17; 24:35; 57:10.
4176
Important Words:
کبتوا (will be abused). کبته means, he threw him down prostrate. کبت اللّٰه الکافر means, God prostrated the disbeliever, and deprived him of what he desired, or disappointed him, or caused him to fail in attaining his desire; he routed him or put him to flight; he turned him away or averted him; he abused; debased him, rendered him vile, despicable or ignominious. (Aqrab)
Commentary:
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and hypocrites is introduced in this verse.
The words "and We have sent clear signs," show that Divine punishment overtakes the sinners after their sins have been fully established and their guilt brought home to them.
a
9:63.
3004
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and the Hypocrites is introduced in this verse.