اٰیٰتِیۡ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "اٰیٰتِیۡ".
یٰمَعۡشَرَ الۡجِنِّ وَالۡاِنۡسِ اَلَمۡ یَاۡتِکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ وَیُنۡذِرُوۡنَکُمۡ لِقَآءَ یَوۡمِکُمۡ ہٰذَا ۚ قَالُوۡا شَہِدۡنَا عَلٰۤی اَنۡفُسِنَا ۖ وَغَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا وَشَہِدُوۡا عَلٰۤی اَنۡفُسِہِمۡ اَنَّہُمۡ کَانُوۡا کٰفِرِیۡنَ
39:72; 40:51; 67:9, 10.
7:38.
39:72; 40:51; 67:9-10.
7:38.
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
a
39:72; 40:51; 67:9-10.
b
7:38.
871
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
یٰبَنِیۡۤ اٰدَمَ اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ ۙ فَمَنِ اتَّقٰی وَاَصۡلَحَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
2:39; 20:124.
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.
2:39; 20:124.
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
c
2:39; 20:124.
489
这一点值得特别注意, 像以前有几节经文 (例如7:27, 28, 32) 那样, 用 “阿丹的子孙啊!” 这些字表达的呼语, 是对穆圣时代的人们以及其后要出生的后代人说的, 而不是对遥远的古代紧接在阿丹之后出生的子孙说的。
b
2:39; 20:124.
936
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
e
2:39; 20:124.
970
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.
وَمَا نُرۡسِلُ الۡمُرۡسَلِیۡنَ اِلَّا مُبَشِّرِیۡنَ وَمُنۡذِرِیۡنَ ۚ وَیُجٰدِلُ الَّذِیۡنَ کَفَرُوۡا بِالۡبٰطِلِ لِیُدۡحِضُوۡا بِہِ الۡحَقَّ ۖ وَاتَّخَذُوۡۤا اٰیٰتِیۡ وَمَاۤ اُنۡذِرُوۡا ہُزُوًا
2:214; 4:166; 6:49; 17:106.
2:214; 4:166; 6:49; 17:106.
2:214; 4:166; 6:49; 17:106.
Important Words:
لید حضوا (that they may rebut) is derived from دحض . They say دحضت رجله i.e. his foot slipped. دحضت حجته means, his argument, plea, allegation or evidence was or became null or void. ادحض means, he rendered null and void an argument, etc.; he rebutted it. The Quranic words لیدحضوا به الحق mean, that they might rebut thereby the truth (Lane & Aqrab).
Commentary:
The verse means to say that signs are shown to disbelievers that they may benefit by them and by accepting truth save themselves from Divine punishment. But they mock at them and treat them as vagaries of superstitious and ignorant people and reject them with contempt. They accept, however, as holy writ the half-baked theories of their own philosophers and social thinkers. These verses describe the mental attitude of western nations towards spiritual matters.
e
2:214; 4:166; 6:49; 17:106.
a
2:214; 4:166; 6:49; 17:106.
2097
Important Words:
لید حضوا (that they may rebut) is derived from دحض . They say دحضت رجله i.e. his foot slipped. دحضت حجته means, his argument, plea, allegation or evidence was or became null or void. ادحض means, he rendered null and void an argument, etc.; he rebutted it. The Quranic words لیدحضوا به الحق mean, that they might rebut thereby the truth (Lane & Aqrab).
Commentary:
The verse means to say that signs are shown to disbelievers that they may benefit by them and by accepting truth save themselves from Divine punishment. But they mock at them and treat them as vagaries of superstitious and ignorant people and reject them with contempt. They accept, however, as holy writ the half-baked theories of their own philosophers and social thinkers. These verses describe the mental attitude of western nations towards spiritual matters.
a
2:214; 4:166; 6:49; 17:106.
ذٰلِکَ جَزَآؤُہُمۡ جَہَنَّمُ بِمَا کَفَرُوۡا وَاتَّخَذُوۡۤا اٰیٰتِیۡ وَرُسُلِیۡ ہُزُوًا
Commentary:
As these people turned their backs upon God and did nothing to win His pleasure, they can expect no reward in the Hereafter. On the contrary, they will burn in the fire of Hell which will be the natural consequence of their disbelief and evil deeds and of their mocking at the signs of God and defying His Messengers.
2142
Commentary:
As these people turned their backs upon God and did nothing to win His pleasure, they can expect no reward in the Hereafter. On the contrary, they will burn in the fire of Hell which will be the natural consequence of their disbelief and evil deeds and of their mocking at the signs of God and defying His Messengers.
خُلِقَ الۡاِنۡسٰنُ مِنۡ عَجَلٍ ۚ سَاُورِیۡکُمۡ اٰیٰتِیۡ فَلَا تَسۡتَعۡجِلُوۡنِ
خُلِقَ الْاِنْسَانُ مِنْ عَجَلْ (Khuliqal Insanu min ‘Ajal) 这一用语, 意指 ‘急躁’ 是人的一个构成部分, 它是人类性格中如此显著的一个特点, 以致可以说人类就是从急躁中创造出来的, 就是说他的天性是急急躁躁的。当阿拉伯人必须表达某个人的显著性格时, 他们就说 خُلِقَ مِنْهُ (Khuliqa Minhu), 即他是用这种性格造出来的。同样的用语也使用在 «古兰经» 其他经文中(7:13; 30:55)。
The expression. Khuliqal Insanu min ‘Ajal, signifies that haste forms a part of man’s being, and that it is so prominent a trait of his character that he can be said to have been created, as it were, out of haste, i.e. he is hasty by nature. When the Arabs have to express a prominent natural characteristic of a person they say, Khuliqa Minhu, i.e. he has been created of it. Similar expressions have been used in the Qur’an elsewhere (7:13; 30:55).
Important Words:
The clause خلق الانسان من عجل means that haste forms a part of man’s being and is so prominent a trait of his character and he is so hasty by nature that he can be said to have been created, as it were, out of haste i.e. he has been given a hasty disposition. The words "but ask me not to hasten," support this meaning. At another place in the Quran, we have خلقکم من ضعف (30:55) which also means that man by nature is very weak. Similarly, the verse خلقتنی من نار و خلقته من طین means, that Satan by nature is a fire-eater and man is by nature submissive (7:13). When the Arabs have to express a prominent natural characteristic of a person they say خلق منه i.e. he has been created of it. An Arab would say خلقت من لعب i.e. thou hast been created of sport i.e. "you love and indulge very much in sport" (Lisan).
Commentary:
The verse means to say that disbelievers treat the Holy Prophet with contempt because of the delay that has occurred in the Divine punishment overtaking them. They are warned that this delay should not mislead them into believing that they will go scot-free and that they should not reject the Message of Islam in haste and that the time was fast approaching when the prophecies made by the Prophet about the triumph and victory of Islam will be fulfilled and the punishment of God will descend on them swift and hard.
836
خُلِقَ الْاِنْسَانُ مِنْ عَجَلْ (Khuliqal Insanu min ‘Ajal) 这一用语, 意指 ‘急躁’ 是人的一个构成部分, 它是人类性格中如此显著的一个特点, 以致可以说人类就是从急躁中创造出来的, 就是说他的天性是急急躁躁的。当阿拉伯人必须表达某个人的显著性格时, 他们就说 خُلِقَ مِنْهُ (Khuliqa Minhu), 即他是用这种性格造出来的。同样的用语也使用在 «古兰经» 其他经文中(7:13; 30:55)。
1
دیکھئے سورۃ حجر آیت۲۸ نوٹ نمبر۱۔
2
یعنی خداتعالیٰ۔
2378
Important Words:
The clause خلق الانسان من عجل means that haste forms a part of man’s being and is so prominent a trait of his character and he is so hasty by nature that he can be said to have been created, as it were, out of haste i.e. he has been given a hasty disposition. The words "but ask me not to hasten," support this meaning. At another place in the Quran, we have خلقکم من ضعف (30:55) which also means that man by nature is very weak. Similarly, the verse خلقتنی من نار و خلقته من طین means, that Satan by nature is a fire-eater and man is by nature submissive (7:13). When the Arabs have to express a prominent natural characteristic of a person they say خلق منه i.e. he has been created of it. An Arab would say خلقت من لعب i.e. thou hast been created of sport i.e. "you love and indulge very much in sport" (Lisan).
Commentary:
The verse means to say that disbelievers treat the Holy Prophet with contempt because of the delay that has occurred in the Divine punishment overtaking them. They are warned that this delay should not mislead them into believing that they will go scot-free and that they should not reject the Message of Islam in haste and that the time was fast approaching when the prophecies made by the Prophet about the triumph and victory of Islam will be fulfilled and the punishment of God will descend on them swift and hard.
1888
The expression. Khuliqal Insanu min ‘Ajal, signifies that haste forms a part of man’s being, and that it is so prominent a trait of his character that he can be said to have been created, as it were, out of haste, i.e. he is hasty by nature. When the Arabs have to express a prominent natural characteristic of a person they say, Khuliqa Minhu, i.e. he has been created of it. Similar expressions have been used in the Qur’an elsewhere (7:13; 30:55).
قَدۡ کَانَتۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ فَکُنۡتُمۡ عَلٰۤی اَعۡقٰبِکُمۡ تَنۡکِصُوۡنَ
22:73; 39:46.
22:73; 39:46.
f
22:73; 39:46.
g
83:14.
a
22:73; 39:46.
g
22:73; 39:46.
اَلَمۡ تَکُنۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ فَکُنۡتُمۡ بِہَا تُکَذِّبُوۡنَ
40:51; 45:32; 67:9.
40:51; 45:32; 67:9.
40:51; 45:32; 67:9.
b
40:51; 45:32; 67:9.
c
40:51; 45:32; 67:9.
d
40:51; 45:32; 67:9.
بَلٰی قَدۡ جَآءَتۡکَ اٰیٰتِیۡ فَکَذَّبۡتَ بِہَا وَاسۡتَکۡبَرۡتَ وَکُنۡتَ مِنَ الۡکٰفِرِیۡنَ
安拉给予沉陷于罪恶中的人们许多悔过自新的机会。只有在他们蓄意并反复拒绝真理时, 只有在他们所犯的罪恶超出了应有的范围时, 清算日确确实实来到他们面前时, 他们才感到后悔莫及, 空自叹息。
Many chances are given to the man who is steeped in sin to repent and reform himself. It is when his rejection of Truth is deliberate and repeated, and when he exceeds all legitimate bounds in committing sin and transgression and when the day of reckoning is actually upon him that his sighs and regrets prove of no avail to him.
Commentary:
The verse means to say that many chances are given to the man who is steeped in sin to repent and reform himself. It is when his rejection of truth is deliberate and repeated, and he exceeds all legitimate bounds in committing sin and transgression and when the day of reckoning actually arrives, that his sighs and regrets prove of no avail to him.
1145
安拉给予沉陷于罪恶中的人们许多悔过自新的机会。只有在他们蓄意并反复拒绝真理时, 只有在他们所犯的罪恶超出了应有的范围时, 清算日确确实实来到他们面前时, 他们才感到后悔莫及, 空自叹息。
3479
Commentary:
The verse means to say that many chances are given to the man who is steeped in sin to repent and reform himself. It is when his rejection of truth is deliberate and repeated, and he exceeds all legitimate bounds in committing sin and transgression and when the day of reckoning actually arrives, that his sighs and regrets prove of no avail to him.
2586
Many chances are given to the man who is steeped in sin to repent and reform himself. It is when his rejection of Truth is deliberate and repeated, and when he exceeds all legitimate bounds in committing sin and transgression and when the day of reckoning is actually upon him that his sighs and regrets prove of no avail to him.
وَاَمَّا الَّذِیۡنَ کَفَرُوۡۤا اَفَلَمۡ تَکُنۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ فَاسۡتَکۡبَرۡتُمۡ وَکُنۡتُمۡ قَوۡمًا مُّجۡرِمِیۡنَ
23:106; 67:9, 10.
23:106; 67:9, 10.
23:106; 67:9-10.
e
23:106; 67:9, 10.
d
23:106; 67:9-10.
c
23:106; 67:9, 10.