فَبِاَیِّ
Appears 35 times in Quran
Occurrences in Quran
Found 35 verses containing "فَبِاَیِّ".
اَوَلَمۡ یَنۡظُرُوۡا فِیۡ مَلَکُوۡتِ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا خَلَقَ اللّٰہُ مِنۡ شَیۡءٍ وَّاَنۡ عَسٰۤی اَنۡ یَّکُوۡنَ قَدِ اقۡتَرَبَ اَجَلُہُمۡ ۖ فَبِاَیِّ حَدِیۡثٍۭ بَعۡدَہٗ یُؤۡمِنُوۡنَ
6:76; 10:102.
45:7; 77:51.
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
6:76; 10:102.
45:7; 77:51.
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
a
6:76; 10:102.
b
45:7; 77:51.
a
6:76; 10:102.
b
45:7; 77:51.
1072
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
b
6:76; 10:102.
c
45:7; 77:51.
1079
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
1080
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
تِلۡکَ اٰیٰتُ اللّٰہِ نَتۡلُوۡہَا عَلَیۡکَ بِالۡحَقِّ ۖ فَبِاَیِّ حَدِیۡثٍۭ بَعۡدَ اللّٰہِ وَاٰیٰتِہٖ یُؤۡمِنُوۡنَ
Ba‘d means, after; in spite of; contrary to or against; in addition to (Lane).
Important Words:
بعد (after) has a variety of meanings, some of which are: after or afterwards; behind; before; yet; now; in spite of; contrary to or against; in addition to, or furthermore (Lane & Aqrab).
حدیث (word) means, a piece of information; an announcement; an important news; an account; a narration; a tradition; a thing or matter that is talked of; any discourse that one hears (Lane & Aqrab). See also 4:43.
Commentary:
In view of different meanings of the words بعد and حدیث given above under Important Words, the expression فبأی حدیث بعدہ یؤمنون would mean:
(i) In what word or discourse, after rejecting the Word of Allah and after rejecting His signs, will they believe?
(ii) In what word, contrary to the Word of Allah and His signs, will they believe?
(iii) In what word, after the Word of Allah and His signs have come, will they believe?
(iv) In spite of the fact that the Word of God and His signs have come to them, they do not believe in them. Then in what else would they believe?
3736
Important Words:
بعد (after) has a variety of meanings, some of which are: after or afterwards; behind; before; yet; now; in spite of; contrary to or against; in addition to, or furthermore (Lane & Aqrab).
حدیث (word) means, a piece of information; an announcement; an important news; an account; a narration; a tradition; a thing or matter that is talked of; any discourse that one hears (Lane & Aqrab). See also 4:43.
Commentary:
In view of different meanings of the words بعد and حدیث given above under Important Words, the expression فبأی حدیث بعدہ یؤمنون would mean:
(i) In what word or discourse, after rejecting the Word of Allah and after rejecting His signs, will they believe?
(ii) In what word, contrary to the Word of Allah and His signs, will they believe?
(iii) In what word, after the Word of Allah and His signs have come, will they believe?
(iv) In spite of the fact that the Word of God and His signs have come to them, they do not believe in them. Then in what else would they believe?
2707
Ba‘d means, after; in spite of; contrary to or against; in addition to (Lane).
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکَ تَتَمَارٰی
After having seen so many and so clear and invincible arguments and Signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos mixed with irony, how long will they continue to deny Truth and wander in the wilderness of disbelief?
Important Words:
After seeing so many and so clear and invincible arguments and signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos, mixed with irony, how long will they continue to deny truth and wander in the wilderness of disbelief?
4000
Important Words:
After seeing so many and so clear and invincible arguments and signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos, mixed with irony, how long will they continue to deny truth and wander in the wilderness of disbelief?
2893
After having seen so many and so clear and invincible arguments and Signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos mixed with irony, how long will they continue to deny Truth and wander in the wilderness of disbelief?
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
The dual form in Tukadhdhiban may have been used for the two classes of jinn and men referred to in v.34, or it may signify two classes of men, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white and the coloured races. Or, the dual form may have been used to impart emphasis in order to denote the dignity of the commandment embodied in the various verses. Such dual form is generally used in the Arabic language. See also 50:25. The Holy Prophet is reported to have said that when this verse is recited the believers present should respond by uttering the words 'None of Thy favours, Our Lord, do we deny and for Thee is all praise' (Kathir).
Important Words:
آلاء (favours) is the plural of إلو (ilwun) or ألو (alwun) and إلی (ilyun) or ألی (alyun), etc., which all mean, benefit, benefaction, favour, boon or blessing; might or power; attribute or good quality. An Arab poet says:
ھم الملوک و أبناء الملوک لھم
فضل علی الناس فی الا لاء و النعم
i.e. they are kings and the sons of kings; they possess superiority over people on account of their might (or attributes) and gifts (Lane & Aqrab).
Commentary:
The dual form in تکذبان may have been used for the two classes of jinn and men referred to in v.34 below, or it may signify two classes of men only, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white or coloured races. Or it may have been used to impart emphasis to denote the dignity of the commandment embodied in the sentence. Such dual form is generally used in the Arabic language. See also 50:25.
The Holy Prophet is reported to have said that when the verse فبأی آٓلاء ربکما تکذبان is recited the believers present should respond by the expression: اللھم ولا بشیء من آلا ئک نکذب فلک الحمد i.e. "none of Thy favours, Our Lord, do we deny and for Thee is all praise." (Ibn Kathir).
4055
Important Words:
آلاء (favours) is the plural of إلو (ilwun) or ألو (alwun) and إلی (ilyun) or ألی (alyun), etc., which all mean, benefit, benefaction, favour, boon or blessing; might or power; attribute or good quality. An Arab poet says:
ھم الملوک و أبناء الملوک لھم
فضل علی الناس فی الا لاء و النعم
i.e. they are kings and the sons of kings; they possess superiority over people on account of their might (or attributes) and gifts (Lane & Aqrab).
Commentary:
The dual form in تکذبان may have been used for the two classes of jinn and men referred to in v.34 below, or it may signify two classes of men only, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white or coloured races. Or it may have been used to impart emphasis to denote the dignity of the commandment embodied in the sentence. Such dual form is generally used in the Arabic language. See also 50:25.
The Holy Prophet is reported to have said that when the verse فبأی آٓلاء ربکما تکذبان is recited the believers present should respond by the expression: اللھم ولا بشیء من آلا ئک نکذب فلک الحمد i.e. "none of Thy favours, Our Lord, do we deny and for Thee is all praise." (Ibn Kathir).
2923
The dual form in Tukadhdhiban may have been used for the two classes of jinn and men referred to in v.34, or it may signify two classes of men, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white and the coloured races. Or, the dual form may have been used to impart emphasis in order to denote the dignity of the commandment embodied in the various verses. Such dual form is generally used in the Arabic language. See also 50:25. The Holy Prophet is reported to have said that when this verse is recited the believers present should respond by uttering the words 'None of Thy favours, Our Lord, do we deny and for Thee is all praise' (Kathir).
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
Commentary:
The verse constitutes a befitting sequel to the description of the great boons and blessings bestowed upon mankind by God as mentioned in the foregoing verses.
4063
Commentary:
The verse constitutes a befitting sequel to the description of the great boons and blessings bestowed upon mankind by God as mentioned in the foregoing verses.
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
یعنی تباہی کے وقت پوچھیں گے کہ کیا بے انتہا نعمتیں تم پر نازل نہ ہوئی تھیں اور تم دین سے تمسخر نہ کرتے تھے۔
6
یعنی تباہی کے وقت پوچھیں گے کہ کیا بے انتہا نعمتیں تم پر نازل نہ ہوئی تھیں اور تم دین سے تمسخر نہ کرتے تھے۔
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبَانِ
这一节在这章经文中提到的次数多达31次, 这不是没有意义的。这章经文特别提到安拉赐给人类的伟大的恩惠和福祉。由这无数的恩惠来看, 反复提到这节经文是很恰录的。然而, 这章经文也谈到, 如果人类不悔过自新, 史无前例的毁灭性的天惩会以原子弹战争的形式来袭击人类。这种危险迫切的事先警告也是一种隐匿的福祉。
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon man. In view of these multifarious and multitudinous favours, the repeated use of the verse seems quite appropriate. But then the Surah also speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This forewarning of an imminent danger also constitutes a blessing in disguise.
Commentary:
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon him. In view of these multifarious and multitudinous favours the repeated use of the verse seems quite appropriate. But the Surahalso speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This repeated warning of an imminent danger is also a blessing in disguise.
1374
这一节在这章经文中提到的次数多达31次, 这不是没有意义的。这章经文特别提到安拉赐给人类的伟大的恩惠和福祉。由这无数的恩惠来看, 反复提到这节经文是很恰录的。然而, 这章经文也谈到, 如果人类不悔过自新, 史无前例的毁灭性的天惩会以原子弹战争的形式来袭击人类。这种危险迫切的事先警告也是一种隐匿的福祉。
4089
Commentary:
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon him. In view of these multifarious and multitudinous favours the repeated use of the verse seems quite appropriate. But the Surahalso speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This repeated warning of an imminent danger is also a blessing in disguise.
2954
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon man. In view of these multifarious and multitudinous favours, the repeated use of the verse seems quite appropriate. But then the Surah also speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This forewarning of an imminent danger also constitutes a blessing in disguise.
فَبِاَیِّ حَدِیۡثٍۭ بَعۡدَہٗ یُؤۡمِنُوۡنَ
As these ill-fated disbelievers have refused to accept such an infallible Book as the Qur’an, they will never listen to Truth and find the right path.
Commentary:
The verse purports to say that as these ill-fated people have refused to accept such an infallible Book as the Quran, they will never listen to truth or find the right path.
4524
Commentary:
The verse purports to say that as these ill-fated people have refused to accept such an infallible Book as the Quran, they will never listen to truth or find the right path.
3222
As these ill-fated disbelievers have refused to accept such an infallible Book as the Qur’an, they will never listen to Truth and find the right path.