Surah Yunus Ayat 6 Tafseer in Hindi
﴿إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَتَّقُونَ﴾
[ يونس: 6]
इसमें ज़रा भी शक़ नहीं कि रात दिन के उलट फेर में और जो कुछ ख़ुदा ने आसमानों और ज़मीन में बनाया है (उसमें) परहेज़गारों के वास्ते बहुतेरी निशानियाँ हैं
Surah Yunus Hindi
Surah Yunus Verse 6 translate in arabic
إن في اختلاف الليل والنهار وما خلق الله في السموات والأرض لآيات لقوم يتقون
سورة: يونس - آية: ( 6 ) - جزء: ( 11 ) - صفحة: ( 208 )Surah Yunus Ayat 6 meaning in Hindi
निस्संदेह रात और दिन के उलट-फेर में और जो कुछ अल्लाह ने आकाशों और धरती में पैदा किया उसमें डर रखनेवाले लोगों के लिए निशानियाँ है
Quran Urdu translation
رات اور دن کے (ایک دوسرے کے پیچھے) آنے جانے میں اور جو چیزیں خدا نے آسمان اور زمین میں پیدا کی ہیں (سب میں) ڈرنے والوں کے لیے نشانیاں ہیں
Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(10:6) Surely in the alternation of the night and the day and in all that Allah has created in the heavens and the earth there are signs for the people who seek to avoid (error of outlook and conduct). *11
Indeed, in the alternation of the night and the day and [in] meaning
*11). This provides yet another argument in support of the doctrine of the Hereafter. The argument is derived from the orderly nature of the universe. This vast universe - the handiwork of God - is spread out before our eyes. It is full of signs of God's power and wisdom such as those which underlie the sun and the moon and the alternation of night and day. Even a superficial glance at the universe is enough to convince one that the Creator of this enormous universe is not at all like a child who creates something to play with and after enjoying it for a while whimsically destroys it. For it is quite evident that every act of the Creator is characterized by order and wisdom, and that a strong purposiveness underlies everything, even a speck of dust. Now, since the Creator is All-Wise - as is evident from His creation - it is absurd to assume that He Who has also invested man with reason, moral consciousness and free-will, will not call man to account for his conduct; that He will altogether disregard the need for retribution arising from man's responsibility which in turn stems from his inherent rational and moral endowments.
Apart from expounding the doctrine of the Hereafter, the above verses also adduce the following three arguments in support of that doctrine:
First, a persuasive case is made out in support of the possibility of a second life. The basis of the argument is that the creation of man in the first instance is indicative of God's creative power. (There is no reason to believe that God has become bereft of that power of creation, and hence would be unable to create man afresh - Ed.) Second, the Next Life is needed in order that man might be rewarded or punished in consideration of his performance, whether good or bad. Both justice and reason seem to call for a new life wherein everyone would be able to see, in a fair manner, the consequence of his deeds.
Third, that the Next Life, which is a requirement of justice and reason, will certainly come to pass. This is because the Creator, Who created man and the universe, is All-Wise, and it is inconceivable that such a Being will not respond to an unmistakable requirement of justice and reason.
After careful consideration it appears that the above are the only possible arguments that might be adduced and they suffice to establish that there is life after death. The only possible question that remains, after having established that the Next Life is demanded by both reason and justice, and also that it is a requisite of God's wisdom, is whether it is possible to visually observe the Next Life in the manner in which people observe other objects. Now it should he clearly understood that this inability will remain during the present phase of existence. The reason for it is that God asks man to believe in cerium truths and such a demand in respect of objects which can be observed with human eyes would be utterly meaningless. The test to which man has been put consists precisely of this; whether man can affirm certain truths which belong to the suprasensory realm by the use of his rational faculties.
Another point which has been stated in this context also deserves serious consideration. This is embodied in the following Qur'anic statement: 'He expounds His signs for the people who know' (Yunus 10: 5);'. . . and in all that Allah has created in the heavens and the earth there are signs for the people who seek to avoid (error of outlook and conduct)' (Yunus 10: 6). This means that God in His infinite wisdom has seen to it that in the multifarious phenomena of existence there should be plenty of signs which betoken the hidden realities underlying that phenomena. However, not all men will be able to benefit from those signs. Those who will be able to benefit are those
(i) who liberate themselves from prejudices and seek knowledge with the help of the natural endowments bestowed upon them by God. and
(ii) those who are Keen not to fall into error and who earnestly seek to adhere to the right way.
phonetic Transliteration
Inna fee ikhtilafi allayli waalnnahari wama khalaqa Allahu fee alssamawati waalardi laayatin liqawmin yattaqoona
English - Sahih International
Indeed, in the alternation of the night and the day and [in] what Allah has created in the heavens and the earth are signs for a people who fear Allah
Quran Bangla tarjuma
নিশ্চয়ই রাত-দিনের পরিবর্তনের মাঝে এবং যা কিছু তিনি সৃষ্টি করেছেন আসমান ও যমীনে, সবই হল নিদর্শন সেসব লোকের জন্য যারা ভয় করে।
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Ayats from Quran in Hindi
- बेशक इन्सान पर एक ऐसा वक्त अा चुका है कि वह कोई चीज़ क़ाबिले ज़िक्र
- और जिन लोगों ने कुफ्र एख़तियार किया वह कहते हैं कि उस (शख्स यानि तुम)
- ये अम्बिया लोग जिन्हें खुदा ने अपनी नेअमत दी आदमी की औलाद से हैं और
- जो बुरा काम करेगा तो उसे बदला भी वैसा ही मिलेगा, और जो नेक काम
- वह वही खुदा है जिसने रूए ज़मीन में तुम लोगों को (अगलों का) जानशीन बनाया
- और मैं उनके पास (एलचियों की माअरफ़त कुछ तोहफा भेजकर देखती हूँ कि एलची लोग
- और जितने लोग सारे आसमान व ज़मीन में हैं (सब) उसी से माँगते हैं वह
- तो (ऐ रसूल) तुम इनसे मुँह फेर लो तुम पर तो कुछ इल्ज़ाम नहीं है
- ये इस वजह से कि ईमानदारों का ख़ुदा सरपरस्त है और काफिरों का हरगिज़ कोई
- और (इसी तरह) आद और समूद और नहर वालों और उनके दरमियान में बहुत सी
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