فِىٓ ءَايَٰتِنَا
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "فِىٓ ءَايَٰتِنَا".
وَإِذَا رَأَيْتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَٰتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦ ۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيْطَٰنُ فَلَا تَقْعُدْ بَعْدَ ٱلذِّكْرَىٰ مَعَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ
4:141.
4:141.
4:141.
Important Words:
ذکری (recollection) is the noun-infinitive from ذکر i.e. "he remembered, etc." for which see 2:41, 153, 201. ذکری means, remembering or recollecting; remembrance; the presence of a thing in the mind; mentioning or relating a thing; accepting of an exhortation; reminding or causing to remember; admonition. Thus the word is used both intransitively and transitively (Lane & Aqrab).
Commentary:
When the disbelievers, in reply to their demand for punishment, were told that there was a time fixed for every prophecy and that the punishment of God could not come before its time, they began to laugh at the prophecy. So the Quran calls upon the Holy Prophet and, through him, the believers to turn away from them, i.e. to quit their company and depart from the place, so that they might not provoke the further wrath of God by indulging in their vain and insolent discourse. Believers are told not to afford disbelievers an occasion to commit further excesses by sitting in their company but to leave them at once on such occasions, so that they may be induced to turn to other talk.
The words, turn thou away from them, may also be taken figuratively, signifying that you should overlook and treat as unnoticed their action of ridiculing and should not dispute with them about it, so that they might drop the subject and turn to some other topic.
"Satan", for which see 2:15, does not always mean the Evil Spirit; the word is also applied to other harmful things.
It has even been applied to "anger" and "jealousy" in some of the sayings of the Holy Prophet. Here, also, it is used in the sense of "anger" and the sentence would thus mean, "if anger or wrath should cause you to forget the injunction to leave the company of such persons and to quit the place…" This interpretation, however, will hold good only in the case of men who stand on a high level of righteousness. In the case of ordinary men, the word would be taken to mean "evil suggestion" or "negligence".
The word ذکری (recollection), as shown under Important Words, means both "recollection", i.e. remembering, and "reminding." Taking it in the intransitive sense, the sentence would mean that when you recollect the injunction to quit the place, you should do so forthwith. Taking the word ذکری in the sense of "reminding," the sentence would mean that before quitting the place, you should remind the scoffers of their mischievous conduct and tell them that it is an evil and dishonourable course which they follow and that it is calculated to excite against them the wrath of God.
It should also be remembered that really it is not the Holy Prophet but every believer that is addressed in this verse.
d
4:141.
b
4:141.
814
Important Words:
ذکری (recollection) is the noun-infinitive from ذکر i.e. "he remembered, etc." for which see 2:41, 153, 201. ذکری means, remembering or recollecting; remembrance; the presence of a thing in the mind; mentioning or relating a thing; accepting of an exhortation; reminding or causing to remember; admonition. Thus the word is used both intransitively and transitively (Lane & Aqrab).
Commentary:
When the disbelievers, in reply to their demand for punishment, were told that there was a time fixed for every prophecy and that the punishment of God could not come before its time, they began to laugh at the prophecy. So the Quran calls upon the Holy Prophet and, through him, the believers to turn away from them, i.e. to quit their company and depart from the place, so that they might not provoke the further wrath of God by indulging in their vain and insolent discourse. Believers are told not to afford disbelievers an occasion to commit further excesses by sitting in their company but to leave them at once on such occasions, so that they may be induced to turn to other talk.
The words, turn thou away from them, may also be taken figuratively, signifying that you should overlook and treat as unnoticed their action of ridiculing and should not dispute with them about it, so that they might drop the subject and turn to some other topic.
"Satan", for which see 2:15, does not always mean the Evil Spirit; the word is also applied to other harmful things.
It has even been applied to "anger" and "jealousy" in some of the sayings of the Holy Prophet. Here, also, it is used in the sense of "anger" and the sentence would thus mean, "if anger or wrath should cause you to forget the injunction to leave the company of such persons and to quit the place…" This interpretation, however, will hold good only in the case of men who stand on a high level of righteousness. In the case of ordinary men, the word would be taken to mean "evil suggestion" or "negligence".
The word ذکری (recollection), as shown under Important Words, means both "recollection", i.e. remembering, and "reminding." Taking it in the intransitive sense, the sentence would mean that when you recollect the injunction to quit the place, you should do so forthwith. Taking the word ذکری in the sense of "reminding," the sentence would mean that before quitting the place, you should remind the scoffers of their mischievous conduct and tell them that it is an evil and dishonourable course which they follow and that it is calculated to excite against them the wrath of God.
It should also be remembered that really it is not the Holy Prophet but every believer that is addressed in this verse.
a
4:141.
وَٱلَّذِينَ سَعَوْ فِىٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ
22:52; 34:39.
22:52; 34:39.
22:5; 34: 39.
a
22:52; 34:39.
a
22:5; 34: 39.
c
22:52; 34:39.
وَٱلَّذِينَ يَسْعَوْنَ فِىٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُو۟لَٰٓئِكَ فِى ٱلْعَذَابِ مُحْضَرُونَ
22:52.
22:52.
All the efforts and machinations of disbelievers to retard or arrest the progress of the cause of Truth and frustrate God’s purpose prove futile and recoil on their own heads.
22:52.
Commentary:
The verse purports to say that God has decreed that the new Faith shall prosper and triumph and all the efforts and machinations of disbelievers to retard or arrest its onward march will prove futile. The disbelievers will not be able to frustrate God’s purpose. On the contrary, their machinations will recoil on their own heads and they will be visited with Divine punishment.
b
22:52.
a
22:52.
3162
Commentary:
The verse purports to say that God has decreed that the new Faith shall prosper and triumph and all the efforts and machinations of disbelievers to retard or arrest its onward march will prove futile. The disbelievers will not be able to frustrate God’s purpose. On the contrary, their machinations will recoil on their own heads and they will be visited with Divine punishment.
c
22:52.
2401
All the efforts and machinations of disbelievers to retard or arrest the progress of the cause of Truth and frustrate God’s purpose prove futile and recoil on their own heads.
وَٱلَّذِينَ سَعَوْا۟ فِىٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
34:6, 39.
34:6, 39.
34:6, 39.
Commentary:
It is writ large on the pages of the history of all religions that in spite of all the ups and downs through which truth has to pass, it triumphs in the long run. The enemies of truth have never been able to impede its onward march. They cannot frustrate the Divine plan that truth must prevail.
d
34:6, 39.
c
34:6, 39.
2481
Commentary:
It is writ large on the pages of the history of all religions that in spite of all the ups and downs through which truth has to pass, it triumphs in the long run. The enemies of truth have never been able to impede its onward march. They cannot frustrate the Divine plan that truth must prevail.
c
34:6, 39.
وَيَعْلَمَ ٱلَّذِينَ يُجَٰدِلُونَ فِىٓ ءَايَٰتِنَا مَا لَهُم مِّن مَّحِيصٍ
22:4; 40:5.
22:4; 40:5.
22:4; 40:5.
c
22:4; 40:5.
a
22:4; 40:5.
d
22:4; 40:5.
إِنَّ ٱلَّذِينَ يُلْحِدُونَ فِىٓ ءَايَٰتِنَا لَا يَخْفَوْنَ عَلَيْنَآ ۗ أَفَمَن يُلْقَىٰ فِى ٱلنَّارِ خَيْرٌ أَم مَّن يَأْتِىٓ ءَامِنًا يَوْمَ ٱلْقِيَٰمَةِ ۚ ٱعْمَلُوا۟ مَا شِئْتُمْ ۖ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيرٌ
38:29.
اِعْمَلُوْا مَاشِئْتُمْ کے معنے یہ ہیں کہ انسان اپنے اعمال میں مجبور نہیں۔ یہ مطلب نہیں کہ جو مرضی آئے کرے اس پر کوئی گرفت نہیں ہوگی۔ کیونکہ خداتعالیٰ نے نیکی بھی ظاہر کر دی ہے اور بدی بھی ظاہر کر دی ہے۔ اب باوجودنیکی کے جاننے کے اگر کوئی شخص بدی کرتا ہے تو وہ خود ذمہ دار ہے اور ہم اس کے متعلق یہی کہیں گے کہ وہ اپنی مرضی سے بدی کو اختیار کر رہا ہے یہ نہیں کہیں گے کہ اس پر جبر ہو رہا ہے۔
38:29.
38:29.
Important Words:
یلحدون (deviate) is formed from ألـحد which is derived from لـحد. They say ألـحد فی الدین i.e. he deviated or swerved from the right way with respect to religion, he impugned the religion (Lane & Aqrab). Thus the expression یلحدون فی آیاتنا signifies that disbelievers deviate from the right path with respect to our signs, i.e. they adopt a crooked attitude when they are invited to ponder over the signs of God. While outwardly they profess to be honest, in their heart of hearts they are insincere and crooked. See also 16:104.
d
38:29.
2
اِعْمَلُوْا مَاشِئْتُمْ کے معنے یہ ہیں کہ انسان اپنے اعمال میں مجبور نہیں۔ یہ مطلب نہیں کہ جو مرضی آئے کرے اس پر کوئی گرفت نہیں ہوگی۔ کیونکہ خداتعالیٰ نے نیکی بھی ظاہر کر دی ہے اور بدی بھی ظاہر کر دی ہے۔ اب باوجودنیکی کے جاننے کے اگر کوئی شخص بدی کرتا ہے تو وہ خود ذمہ دار ہے اور ہم اس کے متعلق یہی کہیں گے کہ وہ اپنی مرضی سے بدی کو اختیار کر رہا ہے یہ نہیں کہیں گے کہ اس پر جبر ہو رہا ہے۔
c
38:29.
3589A
Important Words:
یلحدون (deviate) is formed from ألـحد which is derived from لـحد. They say ألـحد فی الدین i.e. he deviated or swerved from the right way with respect to religion, he impugned the religion (Lane & Aqrab). Thus the expression یلحدون فی آیاتنا signifies that disbelievers deviate from the right path with respect to our signs, i.e. they adopt a crooked attitude when they are invited to ponder over the signs of God. While outwardly they profess to be honest, in their heart of hearts they are insincere and crooked. See also 16:104.
c
38:29.