يُعِيدُ
Appears 11 times in Quran
Derived Words (7)
Words derived from the stem "يُعِيدُ".
- reproduce
- shall restore us
- He repeats it
- He reproduces it
- repeats it
- reproduces it
- and reproduces
- repeats it
- will He cause you to return
- make you return
Occurrences in Quran
Found 11 verses containing "يُعِيدُ".
أَمَّن يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَمَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ إِن كُنتُمْ صَٰدِقِينَ
10:35; 29:20; 30:12, 28.
10:32; 34:25; 35:4.
The words, originates creation and then repeats it, signify creation and procreation.
10:35; 29:20; 30:12, 28.
10:32; 34:25; 35:4.
Commentary:
The words, "originates creation and then repeats it," signify creation and procreation.
a
10:35; 29:20; 30:12, 28.
b
10:32; 34:25; 35:4.
953
“原始创造, 继而再造它们” 这些字, 意示创造和再创造新的。
a
10:35; 29:20; 30:12, 28.
b
10:32; 34:25; 35:4.
2857A
Commentary:
The words, "originates creation and then repeats it," signify creation and procreation.
c
10:35; 29:20; 30:12, 28.
d
10:32; 34:25; 35:4.
2186
The words, originates creation and then repeats it, signify creation and procreation.
أَوَلَمْ يَرَوْا۟ كَيْفَ يُبْدِئُ ٱللَّهُ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥٓ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
10:35; 21:105; 27:65; 30:12, 28.
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
10:35; 21:105; 27:65; 30:12, 28.
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
c
10:35; 21:105; 27:65; 30:12, 28.
972
这节经文意示安拉的创造和再创造法则将这样地起作用: 安拉将通过穆圣在旧的人类和旧的秩序的废墟上创造出一个新的人类和新的秩序。
1
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
c
10:35; 21:105; 27:65; 30:12, 28.
2954
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
d
10:35; 21:105; 27:65; 30:12, 28.
2244
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيْهِ تُرْجَعُونَ
29:20.
29:20.
d
29:20.
a
See 29:20.
2998
Commentary:
The present verse further develops the theme of its predecessor that through Islam God is bringing into being a new creation and a new order. See also 29:20.
d
29:20.
وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ ٱلْمَثَلُ ٱلْأَعْلَىٰ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
10:35; 27:65; 29:20.
10:35; 27:65; 29:20.
10:35; 27:65; 29:20.
Commentary:
In the preceding few verses reference has been made to five heavenly signs: (a) Man’s own origin; (b) relation between man and his wife which leads to the procreation and expansion of mankind and marks the beginning of human social life; (c) creation of heavens and earth and the diversity of men’s colours and tongues which has given rise to different civilizations and cultures; (d) phenomenon of the alternation of day and night; and (e) the coming down of rain from heaven which gives new life to a dead land. All these signs have been mentioned to show that God has full power to give new life to a dead people and that He can raise a people as good as dead morally and spiritually to the heights of glory and grandeur. This seemingly impossible change constitutes proof positive of the fact that in the next world, too, God will raise the dead to a new life. This seems to be the purport of the verse under comment.
a
10:35; 27:65; 29:20.
b
10:35; 27:65; 29:20.
3009
Commentary:
In the preceding few verses reference has been made to five heavenly signs: (a) Man’s own origin; (b) relation between man and his wife which leads to the procreation and expansion of mankind and marks the beginning of human social life; (c) creation of heavens and earth and the diversity of men’s colours and tongues which has given rise to different civilizations and cultures; (d) phenomenon of the alternation of day and night; and (e) the coming down of rain from heaven which gives new life to a dead land. All these signs have been mentioned to show that God has full power to give new life to a dead people and that He can raise a people as good as dead morally and spiritually to the heights of glory and grandeur. This seemingly impossible change constitutes proof positive of the fact that in the next world, too, God will raise the dead to a new life. This seems to be the purport of the verse under comment.
b
10:35; 27:65; 29:20.
قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۚ قُلِ ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ۖ فَأَنَّىٰ تُؤْفَكُونَ
10:5.
The real test of a creator is his ability to reproduce what he has already created; otherwise the claim is open to serious objection and can be made by any impostor. After having laid down this test of Divinity, the verse asks idol-worshippers, who among their so-called deities is the author of this system of creation and reproduction which has been working from the beginning of the world?
See 10:5.
Commentary:
The real test of a creator is his ability to reproduce what he has once created; otherwise the claim is open to serious objection and can be made by anyone. The verse under comment thus contains an incontrovertible argument against polytheism, viz. that a creator is one who is able to reproduce his creation. In fact, not only creation but reproduction or repetition thereof is the true test of divinity, because, firstly, it is the only infallible proof of God’s being the Creator, and secondly, because it provides the basis of the actual working of the universe. After having laid down this test of divinity, the Quran asks idol-worshippers, who among their so-called deities is the author of this system of creation and reproduction which has been working from the beginning?
It is also clear from this verse that when God had brought into existence a consummate and unending system of creation, He could not have, after having given guidance to a certain generation, deprived the succeeding generations of it. He Who originated creation and continued the system of reproduction could not possibly make such an invidious distinction between one generation and another.
b
10:5.
590
造物主的真正考验是, 他能再造他已经创造的万物; 否则, 这一声称就容易受到大大的反对而且任何骗子都能这样声称。在作出了这一证明安拉的方法之后, 这节经文问多神教徒说, 在他们的所谓诸神灵中间, 谁是创造并再造这个体系之主并使它从世界一开始就运转下去的呢。
b
See 10:5.
1310
Commentary:
The real test of a creator is his ability to reproduce what he has once created; otherwise the claim is open to serious objection and can be made by anyone. The verse under comment thus contains an incontrovertible argument against polytheism, viz. that a creator is one who is able to reproduce his creation. In fact, not only creation but reproduction or repetition thereof is the true test of divinity, because, firstly, it is the only infallible proof of God’s being the Creator, and secondly, because it provides the basis of the actual working of the universe. After having laid down this test of divinity, the Quran asks idol-worshippers, who among their so-called deities is the author of this system of creation and reproduction which has been working from the beginning?
It is also clear from this verse that when God had brought into existence a consummate and unending system of creation, He could not have, after having given guidance to a certain generation, deprived the succeeding generations of it. He Who originated creation and continued the system of reproduction could not possibly make such an invidious distinction between one generation and another.
b
10:5.
1259
The real test of a creator is his ability to reproduce what he has already created; otherwise the claim is open to serious objection and can be made by any impostor. After having laid down this test of Divinity, the verse asks idol-worshippers, who among their so-called deities is the author of this system of creation and reproduction which has been working from the beginning of the world?
إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ إِنَّهُۥ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ بِٱلْقِسْطِ ۚ وَٱلَّذِينَ كَفَرُوا۟ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ
6:165; 11:5; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
6:165; 11:5; 21:94; 39:8.
10:35; 27:65; 29:20; 30:12, 28.
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
i
6:165; 11:5; 39:8.
j
6:165; 11:5; 39:8.
581
人类不仅在死后要给予新的生命。在那新的生命中将判断和回报他们在今世的行为; 而且在今生也要一代接一代传下去, 务使前人的好事不要被后人废弃, 而要造福后代。صٰلِحٰت (Salihat), 除了好的和正义的工作这个意义以外, 还可意味着为了适合各种特定时机和情况的迫切要求而做出的工作。
a
6:165; 11:5; 21:94; 39:8.
b
10:35; 27:65; 29:20; 30:12, 28.
1280
Commentary:
The purpose for which man has been created is that he should attain nearness to God. It is to this fact that the words, The promise of Allah is true, refer; and we are told that at last all men will attain nearness to God and thus will be fulfilled the real object for which man has been created.
In the words, He originates the creation, then He reproduces it, the reproduction spoken of refers firstly, to the fact that, after death, man will be given a new life in which his actions in this life will be rewarded; and, secondly, that even in the present life one generation of men will succeed another so that the good deeds of a preceding generation may not be wasted and may benefit their successors.
The word صالحات (good) which, besides meaning good and righteous, also means proper and suitable to the occasion (see 2:26), points to a great secret of individual as well as national progress. It is not only good works that lead to the material and moral well-being of individuals and communities but deeds done at suitable occasions conforming to the exigencies of time and circumstances are also essential. The present-day degradation of Muslims supplies an apt through tragic illustration of the neglect of this hard truth. At a time when strong intellectual effort was needed, Muslim divines confined their attention to mere outward acts of religious devotion and neglected other activities which were equally essential for the advancement of the community. It was their duty to inspire Muslims with a passion for work, to make them active and energetic, to improve their standard of morality, to induce them to attain proficiency in modern sciences, and to teach them how to work in collaboration with others in matters of common interest. But they failed to do so, with the result that their religious devotions alone could not save them. It is mostly by صالحات i.e. good works done in conformity with the exigencies of occasion and circumstances, that nations rise and prosper. Muslims ignored this immutable divine law and came to grief.
For an explanation of حمیم (boiling water) see under 6:71.
e
6:165; 11:5; 39:8.
f
10:35; 27:65; 29:20; 30:12, 28.
1235
Not only after death will man be given a new life in which his actions in this worldly life will be judged and requited; but in the present life also one generation of men is succeeded by another so that the good works of the former may not be wasted and may benefit the latter. Salihat, besides meaning good and righteous works, means works done in conformity with the exigencies of specific occasions and circumstances.
قُلْ جَآءَ ٱلْحَقُّ وَمَا يُبْدِئُ ٱلْبَٰطِلُ وَمَا يُعِيدُ
17:82; 21:19.
مطلب یہ ہے کہ سچی اور کامیاب تحریکیں حق سے پیدا ہوتی ہیں۔ باطل کوئی کامیاب تحریک نہیں چلا سکتا جو حق کے مقابلہ میں ٹھہر سکے اور جب حق آجائے اور باطل تباہ ہو جائے جیسا کہ فرمایا قُلْ جَآءَ الْحَقُّ وَ زَھَقَ الْبَاطِلُ (سورۂ بنی اسرائیل: ۸۲) تب باطل میں یہ طاقت نہیں ہوتی کہ وہ اپنی مردہ تحریک کو زندہ کر سکے یہ طاقت حق ہی میں ہے کہ وہ مرمر کر زندہ ہوتا ہے اور اپنے دشمنوں کو ناکام کرتا رہتا ہے جیسا کہ اسلام کی نشأۃ ِثانیہ اِس کا ثبوت دے رہی ہے۔
b
17:82; 21:19.
1
مطلب یہ ہے کہ سچی اور کامیاب تحریکیں حق سے پیدا ہوتی ہیں۔ باطل کوئی کامیاب تحریک نہیں چلا سکتا جو حق کے مقابلہ میں ٹھہر سکے اور جب حق آجائے اور باطل تباہ ہو جائے جیسا کہ فرمایا قُلْ جَآءَ الْحَقُّ وَ زَھَقَ الْبَاطِلُ (سورۂ بنی اسرائیل: ۸۲) تب باطل میں یہ طاقت نہیں ہوتی کہ وہ اپنی مردہ تحریک کو زندہ کر سکے یہ طاقت حق ہی میں ہے کہ وہ مرمر کر زندہ ہوتا ہے اور اپنے دشمنوں کو ناکام کرتا رہتا ہے جیسا کہ اسلام کی نشأۃ ِثانیہ اِس کا ثبوت دے رہی ہے۔
c
17:82; 21:19.
3171
Commentary:
The words ما یعید (nor could reproduce it) embody a mighty prophecy that idolatry will never regain a foothold in Arabia. It will disappear from that country forever.
d
17:82; 21:19.
2404
The words, 'nor reproduce it,' embody a mighty prophecy that idolatry will never regain a foothold in Arabia. It will disappear from that country for ever.
أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ ٱلَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰٓ أَن يَكُونَ قَرِيبًا
اس سے معلوم ہوتا ہے کہ یہ آیت دنیوی تباہی اور اس کے بعد کی زندگی کے متعلق ہے۔ کیونکہ اُخروی زندگی کے متعلق تو کفار سمجھ نہیں سکتے تھے کہ اس کا وقت قریب آگیا ہے۔ نہ ابھی ہڈیاں ہو کر چُورا ہونے کا وقت آیا تھا۔ پس اس جگہ مراد اسی دنیا کی سیاسی یا قومی موت اور پھر دوبارہ احیا ہے۔
36:79, 80.
34:30; 36:49; 67:26.
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He has decreed to bring about through the Holy Prophet. Or, it may be taken as answering their doubts about Resurrection mentioned in the previous verse, and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
36:79-80.
34:30; 36:49; 67:26.
Commentary:
The expression, Who shall restore us to life, does not mean that disbelievers really enquire as to who will bring them to life again. It only signifies that they ridicule the very idea of their being restored to a new life.
The words, maybe it is nigh, signify that the resurrection promised to disbelievers in this verse is not the one which will take place after death, but the one which was to take place shortly in their lives. This prophecy was fulfilled after the Fall of Mecca when the whole of Arabia embraced Islam. Those who were spiritually dead were restored to a new life.
d
36:79, 80.
e
34:30; 36:49; 67:26.
1
اس سے معلوم ہوتا ہے کہ یہ آیت دنیوی تباہی اور اس کے بعد کی زندگی کے متعلق ہے۔ کیونکہ اُخروی زندگی کے متعلق تو کفار سمجھ نہیں سکتے تھے کہ اس کا وقت قریب آگیا ہے۔ نہ ابھی ہڈیاں ہو کر چُورا ہونے کا وقت آیا تھا۔ پس اس جگہ مراد اسی دنیا کی سیاسی یا قومی موت اور پھر دوبارہ احیا ہے۔
a
36:79-80.
b
34:30; 36:49; 67:26.
1981
Commentary:
The expression, Who shall restore us to life, does not mean that disbelievers really enquire as to who will bring them to life again. It only signifies that they ridicule the very idea of their being restored to a new life.
The words, maybe it is nigh, signify that the resurrection promised to disbelievers in this verse is not the one which will take place after death, but the one which was to take place shortly in their lives. This prophecy was fulfilled after the Fall of Mecca when the whole of Arabia embraced Islam. Those who were spiritually dead were restored to a new life.
d
36:79, 80.
e
34:30; 36:49; 67:26.
1624
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He has decreed to bring about through the Holy Prophet. Or, it may be taken as answering their doubts about Resurrection mentioned in the previous verse, and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
إِنَّهُمْ إِن يَظْهَرُوا۟ عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِى مِلَّتِهِمْ وَلَن تُفْلِحُوٓا۟ إِذًا أَبَدًا
这些字意味着, 如果你们派商业人员去那里的人们知晓了你们真正的意图, 或者你们在他们的国家中立足未稳而产生某些政治争吵或商业矛盾而且他们又胜过你们的话, 那么, 你们或者不得不离开他们的国家, 或者信仰他们的宗教, 不 论哪一种情况, 你们将不能在他们国家永久站稳脚跟, 你们想在他们国内建立一个伟大帝国的一切美梦都将化为乌有。
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
Commentary:
The verse means to say that if the people to whom you are sending trade parties became acquainted with your real intentions, or before your feet became firmly established in their country some political quarrel or commercial disagreement arose and you were overpowered, then you would either have to quit their country or embrace their religion. In either ease you would fail to gain a permanent foothold and all your dreams of establishing a great empire in their country would come to naught.
752
这些字意味着, 如果你们派商业人员去那里的人们知晓了你们真正的意图, 或者你们在他们的国家中立足未稳而产生某些政治争吵或商业矛盾而且他们又胜过你们的话, 那么, 你们或者不得不离开他们的国家, 或者信仰他们的宗教, 不 论哪一种情况, 你们将不能在他们国家永久站稳脚跟, 你们想在他们国内建立一个伟大帝国的一切美梦都将化为乌有。
2061
Commentary:
The verse means to say that if the people to whom you are sending trade parties became acquainted with your real intentions, or before your feet became firmly established in their country some political quarrel or commercial disagreement arose and you were overpowered, then you would either have to quit their country or embrace their religion. In either ease you would fail to gain a permanent foothold and all your dreams of establishing a great empire in their country would come to naught.
1682
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا
7:26; 20:56.
7:26; 20:56.
7:26; 20:56.
Commentary:
The reference in the verse is to the Resurrection. Man will get a new life in the Hereafter in which his works and actions done in this life will assume the form of rewards and punishments of Heaven and Hell.
a
7:26; 20:56.
a
7:26; 20:56.
4394
Commentary:
The reference in the verse is to the Resurrection. Man will get a new life in the Hereafter in which his works and actions done in this life will assume the form of rewards and punishments of Heaven and Hell.
d
7:26; 20:56.