اَوَّلِ
Appears 36 times in Quran
Derived Words (11)
Words derived from the stem "اَوَّلِ".
- at the time of the first
- first
- the example of the former peoples has already gone before them
- to the first of us
- ancient peoples
- earlier
- of old
- of the ancients
- of yore
- the ancient
- the ancients
- the ancients.
- the earlier ones
- the earlier peoples
- the early
- the former
- the former peoples
- the peoples of old
- and all the earlier peoples together
- our forefathers
- of the people of old
- with the first creation
- and the example of the earlier peoples has gone before
- your forefathers
Occurrences in Quran
Found 36 verses containing "اَوَّلِ".
قَالَ عِیۡسَی ابۡنُ مَرۡیَمَ اللّٰہُمَّ رَبَّنَاۤ اَنۡزِلۡ عَلَیۡنَا مَآئِدَۃً مِّنَ السَّمَآءِ تَکُوۡنُ لَنَا عِیۡدًا لِّاَوَّلِنَا وَاٰخِرِنَا وَاٰیَۃً مِّنۡکَ ۖ وَارۡزُقۡنَا وَاَنۡتَ خَیۡرُ الرّٰزِقِیۡنَ
اسی دعا کے نتیجہ میں مسیحی قوم کے پہلے حصہ کو بھی دنیا میں حکومت ملی تھی اور آخری حصہ کو بھی۔ درمیان میں محمد رسول اللہ صلی اللہ علیہ وسلم کے غلاموں نے ان کی طاقت کو توڑا۔ اب یہ پیشگوئی پوری ہوئی ہے تو مسلمان ایک طرف تو یہ مبالغہ کرتے ہیں کہ آسمان پر جبریل نعمتیں پکا کر اور خوان فرشتوں کے سر پر رکھ کر صبح شام مسیحیوں کے کھانے کے لئے لاتے تھے اور دوسری طرف مسیحی حکومتوں کے ظلموں پر نالہ و بکا کرتے ہیں۔
The Christians were granted temporal power in the beginning as under the Romans and they hold sway now over vast areas of the earth.
There were to be two periods of prosperity and progress for the Christian peoples, as the word ‘Id literally meaning "a day which returns," shows. Christian peoples were granted worldly goods in abundance in the early ages after Constantine and then in the 18th and 19th centuries they had material prosperity and political grandeur in such measure as has no parallel in the history of any other people.
Commentary:
This verse shows that Jesus approved of the wish of his disciples and, therefore, while praying, he included himself among them.
The words, that it may be to us a festival, to the first of us and to the last of us, embody a great prophecy. There were to be two periods of prosperity and progress for the Christian peoples, as the word عید (festival) literally meaning "a day which returns", shows. The first was to be in the time immediately after Jesus, while the second was to be in the latter days; and the period between these two was to be marked by decay and decline. And this is exactly what is more clearly referred to in the words, to the first of us and to the last of us. Christian peoples were granted worldly goods in abundance in the early ages, i.e. before the rise of Islam, and now in the latter days, i.e. after the decline of Islam, they have had material prosperity and grandeur in such measure as has no parallel in the history of any other religion. But with the advent of the like of Jesus in the person of Ahmad, the Promised Messiah, in Islam, the sun is indeed nearing its setting on "the last of the Christians", who can now save themselves only by identifying themselves with him who had come in the spirit and power of their Master.
403
基督教徒在古罗马时代开始受赐世间的权力, 现在在世界广大地区掌握着支配权。
404
基督教各民族有两个繁荣进步时期, 正如 عِيْد (‘Id) 这个单词文字上的意义 “再现的一天” 所表明的那样。基督教各民族早期在君士坦丁大帝后被赐予丰富的世俗财富, 而后在十八和十九世纪他们物质昌盛和政治辉煌成就的程度达到别的民族历史上无可与之相比的程度。
1
اسی دعا کے نتیجہ میں مسیحی قوم کے پہلے حصہ کو بھی دنیا میں حکومت ملی تھی اور آخری حصہ کو بھی۔ درمیان میں محمد رسول اللہ صلی اللہ علیہ وسلم کے غلاموں نے ان کی طاقت کو توڑا۔ اب یہ پیشگوئی پوری ہوئی ہے تو مسلمان ایک طرف تو یہ مبالغہ کرتے ہیں کہ آسمان پر جبریل نعمتیں پکا کر اور خوان فرشتوں کے سر پر رکھ کر صبح شام مسیحیوں کے کھانے کے لئے لاتے تھے اور دوسری طرف مسیحی حکومتوں کے ظلموں پر نالہ و بکا کرتے ہیں۔
742
Commentary:
This verse shows that Jesus approved of the wish of his disciples and, therefore, while praying, he included himself among them.
The words, that it may be to us a festival, to the first of us and to the last of us, embody a great prophecy. There were to be two periods of prosperity and progress for the Christian peoples, as the word عید (festival) literally meaning "a day which returns", shows. The first was to be in the time immediately after Jesus, while the second was to be in the latter days; and the period between these two was to be marked by decay and decline. And this is exactly what is more clearly referred to in the words, to the first of us and to the last of us. Christian peoples were granted worldly goods in abundance in the early ages, i.e. before the rise of Islam, and now in the latter days, i.e. after the decline of Islam, they have had material prosperity and grandeur in such measure as has no parallel in the history of any other religion. But with the advent of the like of Jesus in the person of Ahmad, the Promised Messiah, in Islam, the sun is indeed nearing its setting on "the last of the Christians", who can now save themselves only by identifying themselves with him who had come in the spirit and power of their Master.
808A
The Christians were granted temporal power in the beginning as under the Romans and they hold sway now over vast areas of the earth.
809
There were to be two periods of prosperity and progress for the Christian peoples, as the word ‘Id literally meaning "a day which returns," shows. Christian peoples were granted worldly goods in abundance in the early ages after Constantine and then in the 18th and 19th centuries they had material prosperity and political grandeur in such measure as has no parallel in the history of any other people.
وَمِنۡہُمۡ مَّنۡ یَّسۡتَمِعُ اِلَیۡکَ ۖ وَجَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۚ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا ۚ حَتّٰۤی اِذَا جَآءُوۡکَ یُجٰدِلُوۡنَکَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
10:43; 17:48.
17:47; 41:6.
10:43; 17:48.
17:47; 41:6.
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
1
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
2
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
a
10:43; 17:48.
b
17:47; 41:6.
773
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
قُل لِّلَّذِیۡنَ کَفَرُوۡۤا اِنۡ یَّنۡتَہُوۡا یُغۡفَرۡ لَہُمۡ مَّا قَدۡ سَلَفَ وَاِنۡ یَّعُوۡدُوۡا فَقَدۡ مَضَتۡ سُنَّتُ الۡاَوَّلِیۡنَ
Commentary:
After the Battle of Badr, in which the opponents of Islam suffered a crushing defeat, they are once more invited to desist from fighting, and it is promised to them that if they cease hostilities against Islam, their past offences will be forgiven them. But they are at the same time warned that if they return to war, they will meet the same fate which the former opponents of truth met. See also 8:20 above.
1127
Commentary:
After the Battle of Badr, in which the opponents of Islam suffered a crushing defeat, they are once more invited to desist from fighting, and it is promised to them that if they cease hostilities against Islam, their past offences will be forgiven them. But they are at the same time warned that if they return to war, they will meet the same fate which the former opponents of truth met. See also 8:20 above.
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا قَالُوۡا قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَقُلۡنَا مِثۡلَ ہٰذَاۤ ۙ اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
6:26; 68:16; 83:14.
6:26; 68:16; 83:14.
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
6:26; 68:16; 83:14.
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
a
6:26; 68:16; 83:14.
a
6:26; 68:16; 83:14.
1120
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
c
6:26; 68:16; 83:14.
1116
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
لَا تَقُمۡ فِیۡہِ اَبَدًا ۚ لَّمَسۡجِدٌ اُسِّسَ عَلَی التَّقۡوٰی مِنۡ اَوَّلِ یَوۡمٍ اَحَقُّ اَنۡ تَقُوۡمَ فِیۡہِ ۚ فِیۡہِ رِجَالٌ یُّحِبُّوۡنَ اَنۡ یَّتَطَہَّرُوۡا ۚ وَاللّٰہُ یُحِبُّ الۡمُطَّہِّرِیۡنَ
The reference is said to be to the Mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca. According to some authorities, however, the reference is to the mosque which the Holy Prophet himself built at Medina and which later came to be known as "the Mosque of the Prophet."
Commentary:
According to some traditions the words, A mosque which was founded upon piety from the very first day is surely more worthy, refer to a mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca; while, according to others, these words refer to the Mosque which the Holy Prophet himself built at Medina and which later came to be known as مسجد النبی i.e. "the Mosque of the Prophet." The wording of the verse seems to support the latter view.
1257
Commentary:
According to some traditions the words, A mosque which was founded upon piety from the very first day is surely more worthy, refer to a mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca; while, according to others, these words refer to the Mosque which the Holy Prophet himself built at Medina and which later came to be known as مسجد النبی i.e. "the Mosque of the Prophet." The wording of the verse seems to support the latter view.
1218
The reference is said to be to the Mosque at Quba which was built on the site where the Holy Prophet had alighted before entering Medina on the day of his arrival from Mecca. According to some authorities, however, the reference is to the mosque which the Holy Prophet himself built at Medina and which later came to be known as "the Mosque of the Prophet."
وَلَقَدۡ اَرۡسَلۡنَا مِنۡ قَبۡلِکَ فِیۡ شِیَعِ الۡاَوَّلِیۡنَ
Important Words:
شیع (parties) is the plural of شیعة (a party) which is derived from شاع meaning, it (a thing or a piece of news) became spread or disclosed. اشاع الخبر means, he spread or disclosed the news. شیع بالابل (shayya‘a) means, he (a pastor) called to the camels whereupon they (gathered together and) followed one another. شیعة of which the plural is شیع means, a separate or distinct party of men, so called from their agreeing together and following one another; the followers or assistants of a man; any people that have combined in or for an affair; any people or party whose affair or case is one and who follow one another’s opinion (Lane).
Commentary:
In the word شیع (parties or more literally, parties forming groups) all the former peoples have been spoken of as groups. This negatives the assertion of those so-called in-dependent people who describe themselves as not belonging to any group, for every man must belong to one group or another whether old or new, known or unknown. Herding, according to psychologists, is one of the strongest instincts of man, and it is in reference to this fact that the former peoples have been spoken of as forming so many شیع (parties or groups). For the meaning of the word شیع see Important Words.
The verse purports to state that the Prophet of Islam is not the first Prophet. There have been Prophets before him and God extended His protection to their teachings also. Similarly He will protect his teaching, the Quran. On the occasion of the appearance of a Prophet who brings a new Law, this protection is afforded to his teaching, among other things, by his followers being invested with political power which enables them to give a practical demonstration of the truth of his teaching. His followers may not attain to political power very early in their career, nevertheless they achieve such influence as enables them to demonstrate by actual practice the truth of his teachings. It is indeed surprising that the opponents of every Prophet have always refused to test the truth of his claim by the criteria of the history of past Prophets, which is the easiest way to ascertain the merits of any such claim. This attitude of disbelievers proves that they are not honest or earnest about ascertaining the truth but intend only to confuse the issues.
1717
Important Words:
شیع (parties) is the plural of شیعة (a party) which is derived from شاع meaning, it (a thing or a piece of news) became spread or disclosed. اشاع الخبر means, he spread or disclosed the news. شیع بالابل (shayya‘a) means, he (a pastor) called to the camels whereupon they (gathered together and) followed one another. شیعة of which the plural is شیع means, a separate or distinct party of men, so called from their agreeing together and following one another; the followers or assistants of a man; any people that have combined in or for an affair; any people or party whose affair or case is one and who follow one another’s opinion (Lane).
Commentary:
In the word شیع (parties or more literally, parties forming groups) all the former peoples have been spoken of as groups. This negatives the assertion of those so-called in-dependent people who describe themselves as not belonging to any group, for every man must belong to one group or another whether old or new, known or unknown. Herding, according to psychologists, is one of the strongest instincts of man, and it is in reference to this fact that the former peoples have been spoken of as forming so many شیع (parties or groups). For the meaning of the word شیع see Important Words.
The verse purports to state that the Prophet of Islam is not the first Prophet. There have been Prophets before him and God extended His protection to their teachings also. Similarly He will protect his teaching, the Quran. On the occasion of the appearance of a Prophet who brings a new Law, this protection is afforded to his teaching, among other things, by his followers being invested with political power which enables them to give a practical demonstration of the truth of his teaching. His followers may not attain to political power very early in their career, nevertheless they achieve such influence as enables them to demonstrate by actual practice the truth of his teachings. It is indeed surprising that the opponents of every Prophet have always refused to test the truth of his claim by the criteria of the history of past Prophets, which is the easiest way to ascertain the merits of any such claim. This attitude of disbelievers proves that they are not honest or earnest about ascertaining the truth but intend only to confuse the issues.
لَا یُؤۡمِنُوۡنَ بِہٖ ۖ وَقَدۡ خَلَتۡ سُنَّۃُ الۡاَوَّلِیۡنَ
26:202.
26:202.
26:202.
Commentary:
The evil habit of ridiculing God’s Prophets referred to in v. 12 results in the hardening of the heart and debars the mockers from believing in their Prophet in spite of seeing clear signs in his support. The verse means to say that such has been the end of the scoffers of the Prophets in the past and such will be the end of those who mock at the Holy Prophet now.
a
26:202.
b
26:202.
1720
Commentary:
The evil habit of ridiculing God’s Prophets referred to in v. 12 results in the hardening of the heart and debars the mockers from believing in their Prophet in spite of seeing clear signs in his support. The verse means to say that such has been the end of the scoffers of the Prophets in the past and such will be the end of those who mock at the Holy Prophet now.
a
26:202.
وَاِذَا قِیۡلَ لَہُمۡ مَّاذَاۤ اَنۡزَلَ رَبُّکُمۡ ۙ قَالُوۡۤا اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
8:32; 68:16; 83:14.
8:32; 68:16; 83:14.
8:32; 68:16; 83:14.
Commentary:
The verse reverts to the original theme and says that when deniers of the Unity of God and Resurrection listen to arguments in support of these doctrines, instead of giving them proper consideration they make light of them by saying that these arguments are a mere repetition of the sayings of the ancients. By such remarks they seek to divert the attention of their followers from the truth. This is a common device of the opponents of truth. They always assert that there is nothing new in the teachings of their Prophet, and think that this assertion alone constitutes a sufficient refutation of his claims. As a matter of fact, Prophets of God come to remind men of the old truths that the latter had forgotten. If the later Prophets had taught what had not been taught by their predecessors they would indeed be impostors. Of course, every Prophet presents old truths in a new garb and, if necessary, makes some additions or alterations as required by the circumstances and conditions of his age.
c
8:32; 68:16; 83:14.
b
8:32; 68:16; 83:14.
1826
Commentary:
The verse reverts to the original theme and says that when deniers of the Unity of God and Resurrection listen to arguments in support of these doctrines, instead of giving them proper consideration they make light of them by saying that these arguments are a mere repetition of the sayings of the ancients. By such remarks they seek to divert the attention of their followers from the truth. This is a common device of the opponents of truth. They always assert that there is nothing new in the teachings of their Prophet, and think that this assertion alone constitutes a sufficient refutation of his claims. As a matter of fact, Prophets of God come to remind men of the old truths that the latter had forgotten. If the later Prophets had taught what had not been taught by their predecessors they would indeed be impostors. Of course, every Prophet presents old truths in a new garb and, if necessary, makes some additions or alterations as required by the circumstances and conditions of his age.
d
8:32; 68:16; 83:14.
وَمَا مَنَعَ النَّاسَ اَنۡ یُّؤۡمِنُوۡۤا اِذۡ جَآءَہُمُ الۡہُدٰی وَیَسۡتَغۡفِرُوۡا رَبَّہُمۡ اِلَّاۤ اَنۡ تَاۡتِیَہُمۡ سُنَّۃُ الۡاَوَّلِیۡنَ اَوۡ یَاۡتِیَہُمُ الۡعَذَابُ قُبُلًا
17:95.
17:95.
17:95.
Commentary:
The Quran has explained all matters that concern man’s belief and conduct so completely and comprehensively that no room is left to an honest person but to accept truth and obey the Divine Call. But so perverse and wayward are disbelievers that they refuse to see reason and accept truth. Their obstinacy and hardness of heart seems to show that they will not be satisfied with anything but Divine punishment.
By the words سنة الاولین is meant the last and final Divine punishment which completely destroys disbelievers, while the expression اویاتیھم العذاب قبلا refers to intermediate punishments which come only to warn disbelievers and rouse them from their state of indifference and lethargy. The verse means to say that people to whom reference has been made in the foregoing verses will have both kinds of punishment.
d
17:95.
c
17:95.
2096
Commentary:
The Quran has explained all matters that concern man’s belief and conduct so completely and comprehensively that no room is left to an honest person but to accept truth and obey the Divine Call. But so perverse and wayward are disbelievers that they refuse to see reason and accept truth. Their obstinacy and hardness of heart seems to show that they will not be satisfied with anything but Divine punishment.
By the words سنة الاولین is meant the last and final Divine punishment which completely destroys disbelievers, while the expression اویاتیھم العذاب قبلا refers to intermediate punishments which come only to warn disbelievers and rouse them from their state of indifference and lethargy. The verse means to say that people to whom reference has been made in the foregoing verses will have both kinds of punishment.
d
17:95.
فَقَالَ الۡمَلَؤُا الَّذِیۡنَ کَفَرُوۡا مِنۡ قَوۡمِہٖ مَا ہٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یُرِیۡدُ اَنۡ یَّتَفَضَّلَ عَلَیۡکُمۡ وَلَوۡ شَآءَ اللّٰہُ لَاَنۡزَلَ مَلٰٓئِکَۃً مَّا سَمِعۡنَا بِہٰذَا فِیۡۤ اٰبَآئِنَا الۡاَوَّلِیۡنَ
17:96.
7:61; 11:28; 17:95, 34:44.
The disbelievers suffer from a superiority complex and therefore reject Divine Messengers on the plea that they cannot accept the lead of one who is 'only a mortal like themselves.' The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them.
7:61; 11:28; 17:95; 34:44.
17:96.
Commentary:
The disbelievers have always suffered from a superiority complex and therefore have always rejected Divine Messengers on the plea that they cannot accept the lead of one who is "only a man like ourselves."
The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them. See also 11:28.
d
7:61; 11:28; 17:95, 34:44.
e
17:96.
b
7:61; 11:28; 17:95; 34:44.
c
17:96.
2529
Commentary:
The disbelievers have always suffered from a superiority complex and therefore have always rejected Divine Messengers on the plea that they cannot accept the lead of one who is "only a man like ourselves."
The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them. See also 11:28.
a
17:96.
d
7:61; 11:28; 17:95, 34:44.
1992
The disbelievers suffer from a superiority complex and therefore reject Divine Messengers on the plea that they cannot accept the lead of one who is 'only a mortal like themselves.' The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them.