surah Yunus aya 6 , English transliteration & translation of the meaning Ayah.
﴿إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَتَّقُونَ﴾
[ يونس: 6]
Inna fee ikhtilafi allayli wannahari wama khalaqa Allahu fee assamawati wal-ardi laayatin liqawmin yattaqoon
transliterasi Indonesia
inna fikhtilāfil-laili wan-nahāri wa mā khalaqallāhu fis-samāwāti wal-arḍi la`āyātil liqaumiy yattaqụn
English translation of the meaning
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
Surah Yunus FullInna Fi Akhtilafi Al-Layli Wa An-Nahari Wa Ma Khalaqa Allahu Fi As-Samawati Wa Al-`Arđi La`ayatin Liqawmin Yattaquna
Inna fee ikhtilafi allayli waalnnahari wama khalaqa Allahu fee alssamawati waalardi laayatin liqawmin yattaqoona
Inna fee ikhtilafi allayli wannahari wama khalaqa Allahu fee assamawati wal-ardi laayatin - meaning
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Turkish: ayet nasıl okunur
inne fi-ḫtilâfi-lleyli vennehâri vemâ ḫaleḳa-llâhü fi-ssemâvâti vel'arḍi leâyâtil liḳavmiy yetteḳûn.
Inna fee ikhtilafi allayli wannahari wama khalaqa Allahu fee assamawati wal-ardi laayatin meaning in urdu
یقیناً رات اور دن کے الٹ پھیر میں اور ہر اُس چیز میں جو اللہ نے زمین اور آسمانوں میں پیدا کی ہے، نشانیاں ہیں اُن لوگوں کے لیے جو (غلط بینی و غلط روی سے) بچنا چاہتے ہیں
Muhammad Taqiud-Din alHilali
Verily, in the alternation of the night and the day and in all that Allah has created in the heavens and the earth are Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for those people who keep their duty to Allah, and fear Him much.
Indonesia transalation
Sesungguhnya pada pergantian malam dan siang dan pada apa yang diciptakan Allah di langit dan di bumi, pasti terdapat tanda-tanda (kebesaran-Nya) bagi orang-orang yang bertakwa.
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Inna fee ikhtilafi allayli wannahari wama khalaqa Allahu fee assamawati wal-ardi laayatin 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 )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
Inna fikh tilaafil laili wannahaari wa maa khalaqal laahu fis samaawaati wal ardi la Aayaatil liqawminy yattaqoon
*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.
Ayats from Quran in English
- Thalika waman yuAAaththim shaAAa-ira Allahi fa-innaha min taqwa alquloob
- Annajmu aththaqib
- Awa abaona al-awwaloon
- Wallatheena hajaroo fee sabeeli Allahi thumma qutiloo aw matoo layarzuqannahumu Allahu rizqan hasanan wa-inna Allaha
- Waman yabtaghi ghayra al-islami deenan falan yuqbala minhu wahuwa fee al-akhirati mina alkhasireen
- Falamma janna AAalayhi allaylu raa kawkaban qala hatha rabbee falamma afala qala la ohibbu al-afileen
- Faqadarna faniAAma alqadiroon
- Wal-arda madadnaha waalqayna feeha rawasiya waanbatna feeha min kulli zawjin baheej
- Qala ya ayyuha almalao ayyukum ya'teenee biAAarshiha qabla an ya'toonee muslimeen
- Ith hammat ta-ifatani minkum an tafshala wallahu waliyyuhuma waAAala Allahi falyatawakkali almu'minoon
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