بَيَٰتًا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "بَيَٰتًا".
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَٰهَا فَجَآءَهَا بَأْسُنَا بَيَٰتًا أَوْ هُمْ قَآئِلُونَ
7:98; 21:12; 28:59.
7:98; 21:12; 28:59.
Latter part of the night and also midday are here mentioned as particularly the two times when Divine visitations generally come upon a people. These are the hours when they are often asleep or are in a state of negligence.
7:98; 21:12; 28:59.
Important Words:
بیاتا (by night) is the noun-infinitive from بات i.e. he passed the night. بات یفعل کذا means, he did such a thing by or at night; or he passed the night doing such a thing; or he entered upon the night doing such a thing. اتاھم الامربیاتا means, the thing or event happened to them at night, or in the latter part of the night (Aqrab). See also 4:82.
قائلون (slept at noon) is derived from قال (of which the aorist is یقیل and not یقول) i.e. he slept or rested during mid-day; or he drank water, etc. at mid-day. So قائل means, one sleeping or resting during mid-day. قیلولة means, the act of sleeping or resting during mid-day. قائلة means, mid-day (Aqrab).
Commentary:
The particle فا in فجاءھا here means "and". If, however, it be taken to mean "then" and the words that follow be translated as "then Our punishment came upon them", then the verb اھلکنا (have We destroyed) will have to be rendered as "We had decreed to destroy". Two separate and distinct hours, viz. (1) the latter part of the night and (2) mid-day are here mentioned as the two times when divine visitations generally come upon men. These are the times when people are often in a state of sleep or negligence.
e
7:98; 21:12; 28:59.
a
7:98; 21:12; 28:59.
909
Important Words:
بیاتا (by night) is the noun-infinitive from بات i.e. he passed the night. بات یفعل کذا means, he did such a thing by or at night; or he passed the night doing such a thing; or he entered upon the night doing such a thing. اتاھم الامربیاتا means, the thing or event happened to them at night, or in the latter part of the night (Aqrab). See also 4:82.
قائلون (slept at noon) is derived from قال (of which the aorist is یقیل and not یقول) i.e. he slept or rested during mid-day; or he drank water, etc. at mid-day. So قائل means, one sleeping or resting during mid-day. قیلولة means, the act of sleeping or resting during mid-day. قائلة means, mid-day (Aqrab).
Commentary:
The particle فا in فجاءھا here means "and". If, however, it be taken to mean "then" and the words that follow be translated as "then Our punishment came upon them", then the verb اھلکنا (have We destroyed) will have to be rendered as "We had decreed to destroy". Two separate and distinct hours, viz. (1) the latter part of the night and (2) mid-day are here mentioned as the two times when divine visitations generally come upon men. These are the times when people are often in a state of sleep or negligence.
e
7:98; 21:12; 28:59.
944
Latter part of the night and also midday are here mentioned as particularly the two times when Divine visitations generally come upon a people. These are the hours when they are often asleep or are in a state of negligence.
أَفَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا بَيَٰتًا وَهُمْ نَآئِمُونَ
7:5.
یعنی شعیبؑ کی بستیوں کا انجام دیکھ کر کیا پھر بھی اہل مکہ نصیحت نہیں حاصل کرتے؟
7:5.
7:5.
Commentary:
In this and the following verse the words اھل القری (people of these towns) refer to the people of the time of the Holy Prophet to whom the Quran now turns as a fitting sequel to the story of bygone peoples who were destroyed by God for rejecting their Prophets. The verse thus purports to warn the people of Mecca and other towns of Arabia that their turn is fast approaching and that the punishment of God may overtake them at any moment of negligence.
a
7:5.
2
یعنی شعیبؑ کی بستیوں کا انجام دیکھ کر کیا پھر بھی اہل مکہ نصیحت نہیں حاصل کرتے؟
b
7:5.
994
Commentary:
In this and the following verse the words اھل القری (people of these towns) refer to the people of the time of the Holy Prophet to whom the Quran now turns as a fitting sequel to the story of bygone peoples who were destroyed by God for rejecting their Prophets. The verse thus purports to warn the people of Mecca and other towns of Arabia that their turn is fast approaching and that the punishment of God may overtake them at any moment of negligence.
a
7:5.
قُلْ أَرَءَيْتُمْ إِنْ أَتَىٰكُمْ عَذَابُهُۥ بَيَٰتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ ٱلْمُجْرِمُونَ
یعنی خداتعالیٰ کا۔
6:48; 7:98, 99.
The verse may constitute a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape from it by effecting a wholesome change in their lives.
6:48; 7:98-99.
Important Words:
ارءیتم (Tell me) means, have you considered; or tell me you; or simply, tell me( Lane).
Commentary:
The words, by night or by day, contain a subtle allusion to the destruction of the people of Mecca, on whom punishment was to come both during the day and at night. At the Battle of Badr, which was the first pitched battle fought between Muslims and Meccans and in which the foundations were laid of the latter’s complete destruction, they had a foretaste of their ruin "by day" while at the Battle of the Ditch, which was the last real trial of strength between the two parties, the circumstances which caused their ruin were brought into existence "by night." The punishment which was to overtake the Meccans by night has been mentioned here before that which was to overtake them by day, because the former was to deal to them a blow which was to end their power for all time.
The verse also constitutes a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape it by effecting a change in their lives.
e
6:48; 7:98, 99.
595
这节经文可能是在指责不信者, 要他们不要老是空谈那约定的惩罚的方式和时间; 他们应该好好地把生活改变一下, 努力避免这种惩罚。
2
یعنی خداتعالیٰ کا۔
c
6:48; 7:98-99.
1326
Important Words:
ارءیتم (Tell me) means, have you considered; or tell me you; or simply, tell me( Lane).
Commentary:
The words, by night or by day, contain a subtle allusion to the destruction of the people of Mecca, on whom punishment was to come both during the day and at night. At the Battle of Badr, which was the first pitched battle fought between Muslims and Meccans and in which the foundations were laid of the latter’s complete destruction, they had a foretaste of their ruin "by day" while at the Battle of the Ditch, which was the last real trial of strength between the two parties, the circumstances which caused their ruin were brought into existence "by night." The punishment which was to overtake the Meccans by night has been mentioned here before that which was to overtake them by day, because the former was to deal to them a blow which was to end their power for all time.
The verse also constitutes a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape it by effecting a change in their lives.
e
6:48; 7:98, 99.
1268
The verse may constitute a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape from it by effecting a wholesome change in their lives.