یَاۡتِیَنَّکُمۡ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "یَاۡتِیَنَّکُمۡ".
قُلۡنَا اہۡبِطُوۡا مِنۡہَا جَمِیۡعًا ۖ فَاِمَّا یَاۡتِیَنَّکُمۡ مِّنِّیۡ ہُدًی فَمَنۡ تَبِعَ ہُدَایَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
7:36; 20:124.
آیت میں فَاِمَّا کا لفظ ہے اور فَاء کے معنی پھر کے ہیں۔ عربی میں فَاء کو ہمیشہ پہلے رکھتے ہیں‘ مگر اردو میں اسے پیچھے رکھتے ہیں۔ اس لئے ہم نے ترجمہ میں اگر کے بعد پھر کا لفظ رکھا ہے۔
7:36; 20:124.
Important Words:
خوف (fear) is derived from خاف i.e. he feared. خوف denotes fear about the future. یحزنون (shall grieve) is derived from حزنwhich means, he felt regret, grief, and sorrow. حزنه means, he made him sorrowful. حزن (grief) generally, though not always, relates to what is past.
Commentary:
As Adam was to become the progenitor of a great race and the harbinger of a new era, a timely announcement was made to mankind through him that they should be prepared to receive guidance from their God from time to time. Thus the verse holds out the promise that among the descendants of Adam there would continue to appear great souls who would invite people to truth and guidance, and that those who followed such holy persons would attain salvation. Their hearts would be so filled with the true faith that they would enjoy peace and tranquillity of mind in all circumstances. No fear about the future or regret about the past would trouble them, as they would attain nearness to God and their hearts would be to them a paradise.
c
7:36; 20:124.
2
آیت میں فَاِمَّا کا لفظ ہے اور فَاء کے معنی پھر کے ہیں۔ عربی میں فَاء کو ہمیشہ پہلے رکھتے ہیں‘ مگر اردو میں اسے پیچھے رکھتے ہیں۔ اس لئے ہم نے ترجمہ میں اگر کے بعد پھر کا لفظ رکھا ہے۔
a
7:36; 20:124.
45
Important Words:
خوف (fear) is derived from خاف i.e. he feared. خوف denotes fear about the future. یحزنون (shall grieve) is derived from حزنwhich means, he felt regret, grief, and sorrow. حزنه means, he made him sorrowful. حزن (grief) generally, though not always, relates to what is past.
Commentary:
As Adam was to become the progenitor of a great race and the harbinger of a new era, a timely announcement was made to mankind through him that they should be prepared to receive guidance from their God from time to time. Thus the verse holds out the promise that among the descendants of Adam there would continue to appear great souls who would invite people to truth and guidance, and that those who followed such holy persons would attain salvation. Their hearts would be so filled with the true faith that they would enjoy peace and tranquillity of mind in all circumstances. No fear about the future or regret about the past would trouble them, as they would attain nearness to God and their hearts would be to them a paradise.
c
7:36; 20:124.
72
Khauf denotes fear about the future.
73
Huzn generally relates to the fear about what is past.
یٰبَنِیۡۤ اٰدَمَ اِمَّا یَاۡتِیَنَّکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ ۙ فَمَنِ اتَّقٰی وَاَصۡلَحَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
2:39; 20:124.
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.
2:39; 20:124.
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
c
2:39; 20:124.
489
这一点值得特别注意, 像以前有几节经文 (例如7:27, 28, 32) 那样, 用 “阿丹的子孙啊!” 这些字表达的呼语, 是对穆圣时代的人们以及其后要出生的后代人说的, 而不是对遥远的古代紧接在阿丹之后出生的子孙说的。
b
2:39; 20:124.
936
Commentary:
The point is worthy of special note that, like some previous verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is here made to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet’s enemies would not bring about his downfall nor the cessation of prophethood. The great promise which was held out to the progeny of Adam in the time of Adam (2:39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.
The words, if Messengers come to you from among yourselves, do not mean that Messengers of God may or may not come, just as the words, If there comes to you guidance from Me (2:39), do not mean that guidance might or might not come. Indeed, the word اما (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appear in one generation or another but whenever he appears, he must be accepted.
The words, rehearsing My Signs unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran.
e
2:39; 20:124.
970
The point is worthy of special note that, like some preceding verses (e.g. 7:27, 28 & 32), the address in the words, O children of Adam, is to the people of the Holy Prophet’s time and to the generations that are yet to be born and not to the people who lived in the distant past and came immediately after Adam.
قَالَ اہۡبِطَا مِنۡہَا جَمِیۡعًۢا ۖ بَعۡضُکُمۡ لِبَعۡضٍ عَدُوٌّ ۖ فَاِمَّا یَاۡتِیَنَّکُمۡ مِّنِّیۡ ہُدًی فَمَنِ اتَّبَعَ ہُدَایَ فَلَا یَضِلُّ وَلَا یَشۡقٰی
2:37-39; 7:25.
2:37-39; 7:25.
The words, 'both of you,' signify two groups of people, i.e. the followers of Adam and the followers of Satan. The words, kum (you) and Jami‘ (all of you), also show that the verse refers not to two persons but to two groups of persons or to two parties. This is also clear from 7:25 where the plural number Ihbitu (go forth all of you) has been used instead of Ihbita (go forth both of you). It appears that Adam emigrated from Iraq, the land of his birth, to a neighbouring country. The emigration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time (7:25), contain a hint about the emigration being a temporary one.
2:37-39; 7:25.
Commentary:
The words "both of you", signify two groups of people i.e. the followers of Adam and the followers of Satan. The word کم (you) and جمیعا (all of you) also show that the verse refers not to two persons but to two groups of persons or parties. This is also clear from 7:25 where the plural number اھبطوا (go forth all of you) has been used instead of اھبطا (go forth both of you).
It appears that Adam migrated from Iraq, the land of his birth, to a neighbouring country. The migration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time, contain a hint about the migration being a temporary one.
b
2:37-39; 7:25.
b
2:37-39; 7:25.
2332
Commentary:
The words "both of you", signify two groups of people i.e. the followers of Adam and the followers of Satan. The word کم (you) and جمیعا (all of you) also show that the verse refers not to two persons but to two groups of persons or parties. This is also clear from 7:25 where the plural number اھبطوا (go forth all of you) has been used instead of اھبطا (go forth both of you).
It appears that Adam migrated from Iraq, the land of his birth, to a neighbouring country. The migration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time, contain a hint about the migration being a temporary one.
b
2:37-39; 7:25.
1863
The words, 'both of you,' signify two groups of people, i.e. the followers of Adam and the followers of Satan. The words, kum (you) and Jami‘ (all of you), also show that the verse refers not to two persons but to two groups of persons or to two parties. This is also clear from 7:25 where the plural number Ihbitu (go forth all of you) has been used instead of Ihbita (go forth both of you). It appears that Adam emigrated from Iraq, the land of his birth, to a neighbouring country. The emigration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time (7:25), contain a hint about the emigration being a temporary one.