فَأَنزَلْنَا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "فَأَنزَلْنَا".
فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى ٱلَّذِينَ ظَلَمُوا۟ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَفْسُقُونَ
7:163.
مفسرین کہتے ہیں کہ انہوں نے حِنْطَۃٌ یعنی گندم کا لفظ کہنا شروع کر دیا تھا۔ مگر ایسی تاویل کی ضرورت نہیں۔ شریر آدمی ہنسی کے طور پر کئی رنگ میں لفظ بدل دیتا ہے۔
7:163.
7:163.
Important Words:
رجز (a punishment) means: (1) filth; (2) punishment; (3) idol-worship (4) iniquity or sin (Aqrab).
من السماء (from heaven). For سماء see note on 2:20. As سماء means a "height" or "anything that is high above us", therefore the expression من السماء would mean "from on high" or "from God", implying that the punishment meted out to the Israelites was not brought about through earthly means but, as it were, descended from above.
Commentary:
This verse is a continuation of the previous one. God commanded the Israelites to behave submissively and to pray to Him for the forgiveness of their sins, but they, mischievous and arrogant as ever, disobeyed the injunctions given to them and changed the words of prayer taught by God, whereupon He chastised them with a punishment that was not of this earth, i.e. He visited them with a pestilence or plague that destroyed a number of them. Or the expression رجزا من السماء may mean that their disobedience recoiled on their own souls in the sense of moral degradation and filthiness of heart and mind.
The question of the word which the Israelites used in place of the one taught to them is immaterial. According to some, they used the word حبة or حنطة i.e. "give us corn to eat" instead of حطة i.e. "remove our sins" (Bukhari & Jarir). The words sound alike and afforded a playful opportunity to the mischief-minded among the Israelites. But as already said, the word substituted is not material. What matters is that they, i.e. many of them as the Quran hints, disobeyed the Lord and made religion a plaything. Hence the punishment.
c
7:163.
4
مفسرین کہتے ہیں کہ انہوں نے حِنْطَۃٌ یعنی گندم کا لفظ کہنا شروع کر دیا تھا۔ مگر ایسی تاویل کی ضرورت نہیں۔ شریر آدمی ہنسی کے طور پر کئی رنگ میں لفظ بدل دیتا ہے۔
a
7:163.
66
Important Words:
رجز (a punishment) means: (1) filth; (2) punishment; (3) idol-worship (4) iniquity or sin (Aqrab).
من السماء (from heaven). For سماء see note on 2:20. As سماء means a "height" or "anything that is high above us", therefore the expression من السماء would mean "from on high" or "from God", implying that the punishment meted out to the Israelites was not brought about through earthly means but, as it were, descended from above.
Commentary:
This verse is a continuation of the previous one. God commanded the Israelites to behave submissively and to pray to Him for the forgiveness of their sins, but they, mischievous and arrogant as ever, disobeyed the injunctions given to them and changed the words of prayer taught by God, whereupon He chastised them with a punishment that was not of this earth, i.e. He visited them with a pestilence or plague that destroyed a number of them. Or the expression رجزا من السماء may mean that their disobedience recoiled on their own souls in the sense of moral degradation and filthiness of heart and mind.
The question of the word which the Israelites used in place of the one taught to them is immaterial. According to some, they used the word حبة or حنطة i.e. "give us corn to eat" instead of حطة i.e. "remove our sins" (Bukhari & Jarir). The words sound alike and afforded a playful opportunity to the mischief-minded among the Israelites. But as already said, the word substituted is not material. What matters is that they, i.e. many of them as the Quran hints, disobeyed the Lord and made religion a plaything. Hence the punishment.
a
7:163.
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
وَأَرْسَلْنَا ٱلرِّيَٰحَ لَوَٰقِحَ فَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً فَأَسْقَيْنَٰكُمُوهُ وَمَآ أَنتُمْ لَهُۥ بِخَٰزِنِينَ
7:58; 24:44; 25:49.
یعنی بادلوں کے طریق سے میٹھا پانی محفوظ ہوتا ہے۔ اگر یہ طریق نہ ہوتا تو نہ دریا اور نہریں ہوتیں نہ کنوؤں کا پانی محفوظ ہوتا اور لوگ پیاسے مر جاتے اور کھیت سوکھ جاتے۔
7:58; 24:44; 25:49.
Lawaqih are such winds as carry pollen from the male to the female trees in order to fecundate them. The word also means such winds as carry vapours rising from the earth to the upper regions where they assume the form of clouds.
7:58; 24:44; 25:49.
Important Words:
لواقح (impregnating) is the plural of لاقح which is the active-participle from لقح. They say لقحت الناقة i.e. the she camel became pregnant; or she received into her womb the seed of the stallion. لقحت النخیل means, the palm-trees became fecundated by means of the لقاح or spadix of the male tree which is bruised or brayed and sprinkled upon the spadix of the female. لاقحmeans, a she-camel having just conceived, or become pregnant. ریاح لواقح means, pregnant winds; impregnating or fecundating winds; winds which collect vapours and then form into clouds and send down rain. حرب لواقح means, a war pregnant with great events. لاقح also means, a man to whom offspring is born (Lane & Aqrab).
Commentary
The word لواقح as explained under Important Words signifies such winds as carry pollen from the male to the female trees in order to fecundate them. It also means the winds which carry vapours rising from the earth to the upper air where they assume the form of clouds. In the present verse the word may be taken in the latter sense or in both senses. The verse would thus mean that it is God Who sends winds which carry the pollen from male to female trees as well as the winds which raise vapours from the earth which become transformed into clouds that send down rain, fertilizing the fecundated plants and making them bear fruit in abundance. The verse proceeds to point out that when with such a common necessity as water it is not in the power of man to preserve it in its purity, it cannot be possible for him to preserve the spiritual blessings of God in their original purity without His help and protection.
The verse is addressed to both believers and disbelievers. To the latter it answers the question of what was the need for the Quran to be revealed in the presence of previous Scriptures? They are told that just as in the presence of oceans of water on the earth there is still need for fresh water from heaven, even so the Quran was needed in the presence of the previous Scriptures. To believers it says that just as even heavenly water becomes impure and has to be renewed afresh from time to time, similarly, whenever the so-called believers would pollute the pure sense of the Quran by the interpolation of their own impure thoughts and false notions into its teachings, God would arrange to have its true meaning restored to its pristine purity by fresh revelation from heaven.
e
7:58; 24:44; 25:49.
2
یعنی بادلوں کے طریق سے میٹھا پانی محفوظ ہوتا ہے۔ اگر یہ طریق نہ ہوتا تو نہ دریا اور نہریں ہوتیں نہ کنوؤں کا پانی محفوظ ہوتا اور لوگ پیاسے مر جاتے اور کھیت سوکھ جاتے۔
a
7:58; 24:44; 25:49.
1729
Important Words:
لواقح (impregnating) is the plural of لاقح which is the active-participle from لقح. They say لقحت الناقة i.e. the she camel became pregnant; or she received into her womb the seed of the stallion. لقحت النخیل means, the palm-trees became fecundated by means of the لقاح or spadix of the male tree which is bruised or brayed and sprinkled upon the spadix of the female. لاقحmeans, a she-camel having just conceived, or become pregnant. ریاح لواقح means, pregnant winds; impregnating or fecundating winds; winds which collect vapours and then form into clouds and send down rain. حرب لواقح means, a war pregnant with great events. لاقح also means, a man to whom offspring is born (Lane & Aqrab).
Commentary
The word لواقح as explained under Important Words signifies such winds as carry pollen from the male to the female trees in order to fecundate them. It also means the winds which carry vapours rising from the earth to the upper air where they assume the form of clouds. In the present verse the word may be taken in the latter sense or in both senses. The verse would thus mean that it is God Who sends winds which carry the pollen from male to female trees as well as the winds which raise vapours from the earth which become transformed into clouds that send down rain, fertilizing the fecundated plants and making them bear fruit in abundance. The verse proceeds to point out that when with such a common necessity as water it is not in the power of man to preserve it in its purity, it cannot be possible for him to preserve the spiritual blessings of God in their original purity without His help and protection.
The verse is addressed to both believers and disbelievers. To the latter it answers the question of what was the need for the Quran to be revealed in the presence of previous Scriptures? They are told that just as in the presence of oceans of water on the earth there is still need for fresh water from heaven, even so the Quran was needed in the presence of the previous Scriptures. To believers it says that just as even heavenly water becomes impure and has to be renewed afresh from time to time, similarly, whenever the so-called believers would pollute the pure sense of the Quran by the interpolation of their own impure thoughts and false notions into its teachings, God would arrange to have its true meaning restored to its pristine purity by fresh revelation from heaven.
a
7:58; 24:44; 25:49.
1491
Lawaqih are such winds as carry pollen from the male to the female trees in order to fecundate them. The word also means such winds as carry vapours rising from the earth to the upper regions where they assume the form of clouds.