إِنْسَانman

Example sentences

• ثم أخبر سبحانه عن حال الانسان في يوم القيامة أنه غير ممتنع من عذاب الله لا بقوة منه ولا بقوة من خارج وهو الناصر

  Then Allah informed that on the Day of Judgment, a human cannot protect himself from Allah's punishment, neither through his own strength nor through outside help.

  الإِنْسَانِ — of the human. The word for mankind made definite by al-, the owning noun of 'the state of man', in the genitive. The al- here is generic, naming the human kind rather than one person.

  From: Preparing for Judgment Day →

• كما أقسم في أول السورة على حال الانسان في مبدئه ومعاده

  As He swore at the beginning of the surah regarding the human condition in its beginning and end.

  الإِنْسَانِ — of the human. The owner half of the pairing, 'the human', so 'the state of the human'. As the possessor it sits in the genitive ending and keeps its own 'the'.

  From: Oaths of Provision →

• ثم أخبر سبحانه عن حال الانسان في يوم القيامة أنه غير ممتنع من عذاب الله لا بقوة منه ولا بقوة من خارج

  Then Allah, the Exalted, tells about the state of humankind on the Day of Judgment: they cannot escape Allah's punishment, neither by their own strength nor by any external force.

  الْإِنْسَانِ — humankind. This is the owner noun closing 'the state of humankind', so it wears the genitive ending the possessive pair demands. Its 'the' makes the whole phrase definite, since the front noun borrowed its definiteness from here. It names humanity as a single collective.

  From: Oaths That Seal the Truth →

• كما أقسم في أول السورة على حال الانسان في مبدئه ومعاده

  Just as He swore at the beginning of the Surah concerning the state of humankind in their origin and return.

  الْإِنْسَانِ — humankind. This is the owner noun 'humankind' closing 'the state of humankind', in the genitive of the possessive pair, made definite by 'the'. It names humanity as a collective and lends definiteness back to 'state'.

  From: Oaths That Seal the Truth →

• وهذا للانسان قطعًا لا للماء

  And this is clearly for the human, not for the water.

  لِلْإِنْسَانِ — for the human. This couples the preposition li- ('for/to') with the noun 'the human', genitive after the preposition, made definite by 'the'. It is the predicate, 'for the human', marking whom the reference belongs to.

  From: Ten Proofs of Resurrection →

• فإن قيل فقد قال تعالى ﴿أَيَحْسَبُ الإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ بَلَى قَادِرِينَ عَلَى أَنْ نُسَوِّيَ بَنَانَهُ﴾

  Then if it is said, Allah, the Exalted, stated: 'Does man think that We will not assemble his bones? Yes, We are able to proportion his fingertips.'

  الإِنْسَانُ — man. This noun carries 'the', making it definite, and is the doer of the questioning verb before it. Reading the verb first and then its subject is normal Arabic order, so the doer 'man' arrives after the action even though in English the subject would come first.

  From: Ten Proofs of Resurrection →

• الثامن أنه سبحانه دعا الانسان إلى النظر فيما خلق منه ليرده عن تكذيبه بما أخبر به

  The eighth point is that He, glorified be He, invited humans to reflect on what He created them from to dissuade them from denying what He informed them of.

  الإِنْسَانَ — humans. This noun carries 'the' and is the object of the inviting verb, so it sits in the accusative, the form Arabic uses to mark the thing acted upon. It names mankind as the one being called.

  From: Ten Proofs of Resurrection →

• فليتخذ الإنسان لنفسه وقاية من الغضب،

  So let a person take for himself a shield against anger,

  ٱلْإِنْسَانُ — a person. The subject of the 'let him take' command, 'the human being', named after the verb, its 'the' used generically for any person. It is the one urged to act.

  From: Restraining Anger →

• فمجاهدتها أشق من مجاهدة العدو الظاهر؛ لأن العدو الظاهر يمكن الفرار منه أو قهره، وأما النفس فملازمة للإنسان لا تفارقه

  So struggling against it is harder than struggling against a visible enemy; for a visible enemy can be escaped or conquered, but the self is ever-present with the person and does not leave him.

  لِلْإِنْسَانِ — to the person. The preposition 'to/for' fused to the front of the noun 'the human being', marking whom the self clings to. The preposition governs the noun into the possessive case, and 'the' marks it as the generic human, mankind.

  From: Struggling Against the Self →

• ولو أن إنسانًا جاع فلم يأكل، أو احتاج فلم يسأل، أو عري فلم يلبس، فمات دخل النار،

  And if a person goes hungry and does not eat, or is in need and does not ask, or is unclothed and does not dress, and dies, he enters the Fire,

  إِنْسَانًا — a person. Although the doer of the coming clause, this noun is forced into the object form by the preceding 'that' particle. Its bare ending marks it indefinite, 'a person'.

  From: Trust in God →

• فالعافية أفضل ما أنعم الله به على الإنسان بعد الإسلام،

  Well-being is the best blessing God granted to man after Islam.

  الْإِنْسَانِ — the man. A noun with 'the', 'mankind', held in the (genitive) form by the 'upon' before it. It names who received the blessing.

  From: Health as a Blessing →

• ثم نبه سبحانه الانسان على دليل المعاد بما يشاهده من حال مبدئه على طريقة القرآن في الاستدلال على المعاد بالمبدأ فقال ﴿فَلْيَنْظُرِ الإِنْسَانُ مِمَّ خُلِقَ﴾

  Then Allah, glory be to Him, reminds mankind of the evidence of the Resurrection through what they observe of their own creation's beginning, following the Quranic method of using the creation's origin as evidence for the Resurrection. He says, 'So let man observe from what he was created.'

  الإِنْسَانَ — mankind. A definite noun in the object form, the one being alerted; the 'the' makes it humankind as a class and the ending marks it as what the verb acts on. Definiteness gives the general 'mankind'.

  From: Creation Points to Resurrection →

• ثم نبه سبحانه الانسان على دليل المعاد بما يشاهده من حال مبدئه على طريقة القرآن في الاستدلال على المعاد بالمبدأ فقال ﴿فَلْيَنْظُرِ الإِنْسَانُ مِمَّ خُلِقَ﴾

  Then Allah, glory be to Him, reminds mankind of the evidence of the Resurrection through what they observe of their own creation's beginning, following the Quranic method of using the creation's origin as evidence for the Resurrection. He says, 'So let man observe from what he was created.'

  الإِنْسَانُ — man. A definite noun as the subject of 'let him look', placed after its verb in Arabic's usual order; the 'the' makes it humankind as a class, and its ending marks it as the doer. Definiteness gives the general 'man'.

  From: Creation Points to Resurrection →