وَمِنْهَا تَأْكُلُونَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَمِنْهَا تَأْكُلُونَ".
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.
فَأَنشَأْنَا لَكُم بِهِۦ جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ لَّكُمْ فِيهَا فَوَٰكِهُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ
16:12, 68; 36:35.
16:12, 68; 36:35.
16:12, 68; 36:35.
Commentary:
In this verse God gives another illustration of the various boons and favours which He has bestowed on man. It also contains a subtle illusion to the fact that the garden of Islam will, forever, remain full of fruit-bearing trees of various kinds which will yield fresh fruits in plenty in every season.
e
16:12, 68; 36:35.
b
16:12, 68; 36:35.
2524
Commentary:
In this verse God gives another illustration of the various boons and favours which He has bestowed on man. It also contains a subtle illusion to the fact that the garden of Islam will, forever, remain full of fruit-bearing trees of various kinds which will yield fresh fruits in plenty in every season.
d
16:12, 68; 36:35.
وَإِنَّ لَكُمْ فِى ٱلْأَنْعَٰمِ لَعِبْرَةً ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهَا وَلَكُمْ فِيهَا مَنَٰفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ
6:143; 16:6; 36:72, 73; 40:80; 81.
دودھ کی بناوٹ اس طرح ہے کہ غذا خون بن جاتی ہے اور خون آخر دودھ بن جاتا ہے۔ اس لئے یہاں یہ فرمایا گیا ہے کہ تم کو جانوروں کے پیٹ میں جو کچھ ہوتا ہے اس سے دودھ پلایا ہے۔
6:143; 16:6; 36:72, 73; 40:80; 81.
The word, ‘Ibrah, which means an 'indication or evidence whereby one passes from ignorance to knowledge' (Lane), seems to allude to the subtle process which takes place in the bellies of animals and which turns grass or herbage eaten by them into pure and wholesome milk, and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which Divine laws work.
6:143; 16:6; 36:72-73; 40:80-81.
Important Words:
عبرة (lesson) is derived from عبر and means, admonition or exhortation; or an admonition or exhortation by which one takes warning or example; a thing by which one is admonished; an indication or evidence whereby one passes from ignorance to knowledge of what is not seen from the knowledge of what is seen (Lane & Arab). See also 4:44.
Commentary:
The verse means to say that man derives great benefits from the cattle. They are living machines which produce for him such a wholesome and nutritious food as milk, from fodder, grain herbage and leaves of trees, etc. which they eat. Man has so far failed to devise a machine which like these divinely devised machines could produce milk from these things. The word عبرة which as given under "Important Words" above, means an indication or evidence whereby one passes from ignorance to knowledge seems to allude to the subtle process which takes place in the bellies of some of the animals and which turns grass or herbage eaten by them into pure and wholesome milk and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which divine laws work. By this simile of grass and milk we are led to think that just as fodder, grain and grass, without passing through the wonderful machine created by God in the bellies of animals, cannot produce milk, similarly human reason which is like grass and grain, cannot produce, without the aid and assistance of Divine revelation, a teaching which like milk is very useful for man’s moral and spiritual development.
a
6:143; 16:6; 36:72, 73; 40:80; 81.
1
دودھ کی بناوٹ اس طرح ہے کہ غذا خون بن جاتی ہے اور خون آخر دودھ بن جاتا ہے۔ اس لئے یہاں یہ فرمایا گیا ہے کہ تم کو جانوروں کے پیٹ میں جو کچھ ہوتا ہے اس سے دودھ پلایا ہے۔
a
6:143; 16:6; 36:72-73; 40:80-81.
2526
Important Words:
عبرة (lesson) is derived from عبر and means, admonition or exhortation; or an admonition or exhortation by which one takes warning or example; a thing by which one is admonished; an indication or evidence whereby one passes from ignorance to knowledge of what is not seen from the knowledge of what is seen (Lane & Arab). See also 4:44.
Commentary:
The verse means to say that man derives great benefits from the cattle. They are living machines which produce for him such a wholesome and nutritious food as milk, from fodder, grain herbage and leaves of trees, etc. which they eat. Man has so far failed to devise a machine which like these divinely devised machines could produce milk from these things. The word عبرة which as given under "Important Words" above, means an indication or evidence whereby one passes from ignorance to knowledge seems to allude to the subtle process which takes place in the bellies of some of the animals and which turns grass or herbage eaten by them into pure and wholesome milk and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which divine laws work. By this simile of grass and milk we are led to think that just as fodder, grain and grass, without passing through the wonderful machine created by God in the bellies of animals, cannot produce milk, similarly human reason which is like grass and grain, cannot produce, without the aid and assistance of Divine revelation, a teaching which like milk is very useful for man’s moral and spiritual development.
a
6:143; 16:6; 36:72, 73; 40:80; 81.
1991
The word, ‘Ibrah, which means an 'indication or evidence whereby one passes from ignorance to knowledge' (Lane), seems to allude to the subtle process which takes place in the bellies of animals and which turns grass or herbage eaten by them into pure and wholesome milk, and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which Divine laws work.
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.