یَّاۡتِیَہُمُ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "یَّاۡتِیَہُمُ".
ہَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ یَّاۡتِیَہُمُ اللّٰہُ فِیۡ ظُلَلٍ مِّنَ الۡغَمَامِ وَالۡمَلٰٓئِکَۃُ وَقُضِیَ الۡاَمۡرُ ۚ وَاِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ
6:159; 16:34; 89:23.
اَلْغَمَامْ (al-Ghamam) 这词在 «古兰经» 上一直用来既表示仁慈 (7:161) 也表示惩罚 (25:26)。
这里指的是白德尔 (بَدْر, Badr) 战役, 那时安拉降下恩准给这些信者的云和雨 (布哈理) 中来帮助他们 (25:26), 并且还降下激起信徒们勇气而却使不信者的心中充满恐惧 (8:13) 的天使 (8:10)。据记载, 有些不信者在那天确实见到了这些天使 (زُرْقَانِی, Zurqani)。
短语 “安拉的降临” 还用在 «古兰经» 其它地方, 表示安拉的惩罚 (16:27; 59:3)。
6:159; 16:34; 89:23.
The phrase, "coming of God," is used by the Qur’an elsewhere also (16:27; 59:3) and signifies God’s punishment.
The word al-Ghamam has been used by the Qur’an to express both mercy (7:161) and punishment (25:26).
The reference is to the Battle of Badr, when God helped the believers by sending down clouds and rain (Bukhari), as was promised to them (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani).
6:159; 16:34; 89:23.
Important Words:
یاتیھم الله (Allah should come to them) is a metaphorical expression, meaning, Allah should come to them with His punishment, i.e. Allah should punish them. The metaphor ایتان الله i.e. coming of God, is used by the Quran elsewhere also (16:27; 59:3). In contrast to this, the Quran uses the metaphor توب الله i.e. turning of God, to express His turning with mercy (2:38; 9:117.) Similarly, ایتان الملئکة i.e. the coming of the angels, indicates their coming with punishment.
ظلل (coverings) is the plural of ظلة (zullah) which is derived from ظل and اظل the latter word meaning, he or it afforded or cast a shadow. But whereas ظل (zill) the plural of which is ظلال or اظلال means, shadow, ظلة whose plural is ظلل, means, a covering or a shade, i.e. a thing that casts or gives a shade or a shadow (Aqrab). The word ظلة or ظلل is generally used in connection with punishment (Mufradat).
الغمام (clouds) for which see 2:58. The word has been used by the Quran both in connection with mercy (7:161) and punishment (25:26).
Commentary:
The form of speech has been changed here from the second to the third person. The verse has apparently been addressed to either disbelievers or to hypocrites and the weak in faith. If it be taken to refer to disbelievers, as the change of form in the address indicates, it would mean that by desisting from belief they are, as it were, waiting for the punishment of God, and the verse incidentally hints that appointed punishment would come to them through raining clouds. The reference is to the Battle of Badr, when God helped believers by sending down clouds and rain (Bukhari), as was promised (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani). The matter was then "decided"; for, on that memorable day, all the chief leaders of the Quraish were killed, the Muslims obtaining a decisive victory which broke the power of the enemy. The coming of clouds refers to the rainfall which on the battlefield of Badr proved a blessing for the Muslims. It made the sand firm for them, while the land on the side of the enemy, being clayey, became slippery.
If, however, the verse be taken to refer to the hypocrites or the weak in faith, as the preceding two verses would suggest, then the clause, that Allah should come to them in the coverings of the clouds, would mean that if they did not mend their ways, God would have to chastise them even though they were apparently resting in the shade of faith, which is likened to a غمام or cloud. As shown under Important Words above, the word غمام (clouds) is sometimes used in connection with God’s mercy (7:161).
c
6:159; 16:34; 89:23.
149
اَلْغَمَامْ (al-Ghamam) 这词在 «古兰经» 上一直用来既表示仁慈 (7:161) 也表示惩罚 (25:26)。
150
这里指的是白德尔 (بَدْر, Badr) 战役, 那时安拉降下恩准给这些信者的云和雨 (布哈理) 中来帮助他们 (25:26), 并且还降下激起信徒们勇气而却使不信者的心中充满恐惧 (8:13) 的天使 (8:10)。据记载, 有些不信者在那天确实见到了这些天使 (زُرْقَانِی, Zurqani)。
151
短语 “安拉的降临” 还用在 «古兰经» 其它地方, 表示安拉的惩罚 (16:27; 59:3)。
a
6:159; 16:34; 89:23.
217
Important Words:
یاتیھم الله (Allah should come to them) is a metaphorical expression, meaning, Allah should come to them with His punishment, i.e. Allah should punish them. The metaphor ایتان الله i.e. coming of God, is used by the Quran elsewhere also (16:27; 59:3). In contrast to this, the Quran uses the metaphor توب الله i.e. turning of God, to express His turning with mercy (2:38; 9:117.) Similarly, ایتان الملئکة i.e. the coming of the angels, indicates their coming with punishment.
ظلل (coverings) is the plural of ظلة (zullah) which is derived from ظل and اظل the latter word meaning, he or it afforded or cast a shadow. But whereas ظل (zill) the plural of which is ظلال or اظلال means, shadow, ظلة whose plural is ظلل, means, a covering or a shade, i.e. a thing that casts or gives a shade or a shadow (Aqrab). The word ظلة or ظلل is generally used in connection with punishment (Mufradat).
الغمام (clouds) for which see 2:58. The word has been used by the Quran both in connection with mercy (7:161) and punishment (25:26).
Commentary:
The form of speech has been changed here from the second to the third person. The verse has apparently been addressed to either disbelievers or to hypocrites and the weak in faith. If it be taken to refer to disbelievers, as the change of form in the address indicates, it would mean that by desisting from belief they are, as it were, waiting for the punishment of God, and the verse incidentally hints that appointed punishment would come to them through raining clouds. The reference is to the Battle of Badr, when God helped believers by sending down clouds and rain (Bukhari), as was promised (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani). The matter was then "decided"; for, on that memorable day, all the chief leaders of the Quraish were killed, the Muslims obtaining a decisive victory which broke the power of the enemy. The coming of clouds refers to the rainfall which on the battlefield of Badr proved a blessing for the Muslims. It made the sand firm for them, while the land on the side of the enemy, being clayey, became slippery.
If, however, the verse be taken to refer to the hypocrites or the weak in faith, as the preceding two verses would suggest, then the clause, that Allah should come to them in the coverings of the clouds, would mean that if they did not mend their ways, God would have to chastise them even though they were apparently resting in the shade of faith, which is likened to a غمام or cloud. As shown under Important Words above, the word غمام (clouds) is sometimes used in connection with God’s mercy (7:161).
a
6:159; 16:34; 89:23.
250
The phrase, "coming of God," is used by the Qur’an elsewhere also (16:27; 59:3) and signifies God’s punishment.
251
The word al-Ghamam has been used by the Qur’an to express both mercy (7:161) and punishment (25:26).
252
The reference is to the Battle of Badr, when God helped the believers by sending down clouds and rain (Bukhari), as was promised to them (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani).