جَمْعَ
Appears 5 times in Quran
Derived Words (3)
Words derived from the stem "جَمْعَ".
- its collection
- the two hosts
- the two armies met
- when the two hosts met
- when the two parties met
Occurrences in Quran
Found 5 verses containing "جَمْعَ".
إِنَّ ٱلَّذِينَ تَوَلَّوْا۟ مِنكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ إِنَّمَا ٱسْتَزَلَّهُمُ ٱلشَّيْطَٰنُ بِبَعْضِ مَا كَسَبُوا۟ ۖ وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ ۗ إِنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ
The reference is again to the Battle of Uhud.
The word "stumble," mentioned in the verse, refers to the disobeying of the orders given to the party stationed at the hill or the running away of some Muslims from the battlefield.
The words seem to contain an implied praise for the archers at the hill who misinterpreting the Holy Prophet’s orders left their post, meaning that only "certain" of their misdeeds had brought them this temporary disgrace, otherwise they were really loyal and obedient to the Holy Prophet.
Commentary:
The "slipping" spoken of in the verse refers to the disobeying of the order given to the party stationed on the hill at the back of the main body of the Faithful. It may also refer to the running away of some Muslims from the battlefield. But God, out of His great mercy, and considering all the attending circumstances, pardoned them all.
The words, because of certain doings of theirs, contain an implied praise. These men were truly righteous people. It was only "some" of their misdeeds that brought them this temporary disgrace. All their doings were not bad; only some were bad. The words also embody a warning that a true believer should not rest satisfied even if most of his deeds are righteous. He is never quite out of danger unless all of his deeds are good. He can, however, hope for forgiveness, if he manages to make the majority of his deeds good.
438
Commentary:
The "slipping" spoken of in the verse refers to the disobeying of the order given to the party stationed on the hill at the back of the main body of the Faithful. It may also refer to the running away of some Muslims from the battlefield. But God, out of His great mercy, and considering all the attending circumstances, pardoned them all.
The words, because of certain doings of theirs, contain an implied praise. These men were truly righteous people. It was only "some" of their misdeeds that brought them this temporary disgrace. All their doings were not bad; only some were bad. The words also embody a warning that a true believer should not rest satisfied even if most of his deeds are righteous. He is never quite out of danger unless all of his deeds are good. He can, however, hope for forgiveness, if he manages to make the majority of his deeds good.
507
The reference is again to the Battle of Uhud.
507A
The word "stumble," mentioned in the verse, refers to the disobeying of the orders given to the party stationed at the hill or the running away of some Muslims from the battlefield.
508
The words seem to contain an implied praise for the archers at the hill who misinterpreting the Holy Prophet’s orders left their post, meaning that only "certain" of their misdeeds had brought them this temporary disgrace, otherwise they were really loyal and obedient to the Holy Prophet.
وَمَآ أَصَٰبَكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ فَبِإِذْنِ ٱللَّهِ وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ
Commentary:
The "meeting of the parties" refers to the Battle of Uhud which is under review here.
The clause لیعلم المؤمنین rendered as, that He might distinguish the believers, does not mean, "that He might know the believers", as generally translated. According to Quranic idiom, the expression simply means that Allah might mark out, or make known, or distinguish believers from disbelievers. See also note on 3:141.
449
Commentary:
The "meeting of the parties" refers to the Battle of Uhud which is under review here.
The clause لیعلم المؤمنین rendered as, that He might distinguish the believers, does not mean, "that He might know the believers", as generally translated. According to Quranic idiom, the expression simply means that Allah might mark out, or make known, or distinguish believers from disbelievers. See also note on 3:141.
۞ وَٱعْلَمُوٓا۟ أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ لِلَّهِ خُمُسَهُۥ وَلِلرَّسُولِ وَلِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ إِن كُنتُمْ ءَامَنتُم بِٱللَّهِ وَمَآ أَنزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ ٱلْفُرْقَانِ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
اس کا دوسرا ترجمہ ’’قرابت داروں کے لئے‘‘ بھی ہو سکتا ہے۔
3:14, 167.
8:70.
The verse relates to the division of the spoils (see also 8:2), one-fifth of which is to be placed at the disposal of the Imam or the Khalifah, as the case may be, to be divided as he deems fit among the five parties mentioned. The Holy Prophet’s share was spent for the benefit of the poor Muslims, he himself having lived a life of austere simplicity. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and need of the hour demand. Such was also the practice of the Holy Prophet and his four Rightly-Guided Successors. The remaining four-fifths were divided among the soldiers who were paid no salaries and generally had even to incur the expenses of wars themselves. This was an exigency measure adopted to meet the conditions then obtaining, as there was then no regular army and no State treasury. "The kindred" included all the descendants of Hashim and ‘Abdul- Muttalib who could
The Day of Badr.
8:70.
3:14,167.
Commentary:
This verse (see also 8:2) relates to the division of the spoils of war. One fifth of such property was to be set apart, and the remainder was to be divided among the soldiers (who received no pay). In pre-Islamic Arabia, the practice was that first of all the commander chose from the booty anything he liked. This was known as صفیة (safiyyah), i.e. the thing chosen. Of the remainder he took خمس (one-fifth) in addition to صفیة (the chosen thing). Islam abolished the practice of صفیة(safiyyah) and the fifth part also was not to go entirely to the commander, but was to be shared by others. In the lifetime of the Holy Prophet, the practice was that of the خمس i.e. the fifth part, the Prophet took only a portion, and divided the remainder among his kinsmen, the orphans, the poor and the wayfarers. By 'kinsmen' were meant the descendants of Hashim and ‘Abdul-Muttalib, the two near ancestors of the Holy Prophet. After the death of the Holy Prophet, the fifth part went to the Khalifah or Imam who was to divide it among himself, the kinsmen of the Holy Prophet, the orphans, the poor and the wayfarers. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and the need of the hour demand. Such was also the practice of the Holy Prophet and his four rightly-guided Successors.
The words, if you believe in Allah, are meant for the Imam, or the commanders, and serve as a reminder to them that they are not to appropriate the whole خمس (fifth portion) for themselves but should also give to other classes of men their due, as directed in the verse.
The words, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction, serve twofold purpose. Firstly, they are meant to show that the qualification implied in the words, if you believe, does not relate to the Holy Prophet. Secondly, they serve to remind Muslims that since God helped them against disbelievers at Badr, when all material factors were against them, they should trust in His help and accept all His commandments regarding the distribution of spoils, etc., willingly and cheerfully.
The Battle of Badr is called یوم الفرقان (Day of Distinction) because on that day God brought into being extraordinary circumstances to grant victory to His Prophet, and to make it clear which party was fighting in the cause of God and which in the cause of Satan. Thus, the words یوم الفرقان (Day of Distinction) are here intended to hint that when a Muslim commander or an Imam gains a victory over his enemies, he should bear in mind that it is due to God’s assistance, and, therefore, he should not hesitate to divide the booty in accordance with His command.
a
8:70.
b
3:14, 167.
1
اس کا دوسرا ترجمہ ’’قرابت داروں کے لئے‘‘ بھی ہو سکتا ہے۔
b
8:70.
c
3:14,167.
1130
Commentary:
This verse (see also 8:2) relates to the division of the spoils of war. One fifth of such property was to be set apart, and the remainder was to be divided among the soldiers (who received no pay). In pre-Islamic Arabia, the practice was that first of all the commander chose from the booty anything he liked. This was known as صفیة (safiyyah), i.e. the thing chosen. Of the remainder he took خمس (one-fifth) in addition to صفیة (the chosen thing). Islam abolished the practice of صفیة(safiyyah) and the fifth part also was not to go entirely to the commander, but was to be shared by others. In the lifetime of the Holy Prophet, the practice was that of the خمس i.e. the fifth part, the Prophet took only a portion, and divided the remainder among his kinsmen, the orphans, the poor and the wayfarers. By 'kinsmen' were meant the descendants of Hashim and ‘Abdul-Muttalib, the two near ancestors of the Holy Prophet. After the death of the Holy Prophet, the fifth part went to the Khalifah or Imam who was to divide it among himself, the kinsmen of the Holy Prophet, the orphans, the poor and the wayfarers. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and the need of the hour demand. Such was also the practice of the Holy Prophet and his four rightly-guided Successors.
The words, if you believe in Allah, are meant for the Imam, or the commanders, and serve as a reminder to them that they are not to appropriate the whole خمس (fifth portion) for themselves but should also give to other classes of men their due, as directed in the verse.
The words, if you believe in Allah and in what We sent down to Our servant on the Day of Distinction, serve twofold purpose. Firstly, they are meant to show that the qualification implied in the words, if you believe, does not relate to the Holy Prophet. Secondly, they serve to remind Muslims that since God helped them against disbelievers at Badr, when all material factors were against them, they should trust in His help and accept all His commandments regarding the distribution of spoils, etc., willingly and cheerfully.
The Battle of Badr is called یوم الفرقان (Day of Distinction) because on that day God brought into being extraordinary circumstances to grant victory to His Prophet, and to make it clear which party was fighting in the cause of God and which in the cause of Satan. Thus, the words یوم الفرقان (Day of Distinction) are here intended to hint that when a Muslim commander or an Imam gains a victory over his enemies, he should bear in mind that it is due to God’s assistance, and, therefore, he should not hesitate to divide the booty in accordance with His command.
a
3:14, 167.
b
8:70.
1122
The verse relates to the division of the spoils (see also 8:2), one-fifth of which is to be placed at the disposal of the Imam or the Khalifah, as the case may be, to be divided as he deems fit among the five parties mentioned. The Holy Prophet’s share was spent for the benefit of the poor Muslims, he himself having lived a life of austere simplicity. According to Imam Malik, the division need not necessarily be made into equal portions, but is to be left to the discretion of the Imam, who is to divide it as circumstances and need of the hour demand. Such was also the practice of the Holy Prophet and his four Rightly-Guided Successors. The remaining four-fifths were divided among the soldiers who were paid no salaries and generally had even to incur the expenses of wars themselves. This was an exigency measure adopted to meet the conditions then obtaining, as there was then no regular army and no State treasury. "The kindred" included all the descendants of Hashim and ‘Abdul- Muttalib who could
1123
The Day of Badr.
فَلَمَّا تَرَٰٓءَا ٱلْجَمْعَانِ قَالَ أَصْحَٰبُ مُوسَىٰٓ إِنَّا لَمُدْرَكُونَ
The companions of Moses seemed to possess very weak faith. This is also clear from 5:22, 23; 7:149; 20:87-92.
Commentary:
This verse shows that the companions of Moses were generally men of very weak faith. This is also clear from several other verses of the Quran. See 5:22-23; 7:149; 20:87-92, etc.
2744
Commentary:
This verse shows that the companions of Moses were generally men of very weak faith. This is also clear from several other verses of the Quran. See 5:22-23; 7:149; 20:87-92, etc.
2117
The companions of Moses seemed to possess very weak faith. This is also clear from 5:22, 23; 7:149; 20:87-92.
إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ
15:10.
据«布哈里圣训实录» 记载, 当初给穆圣启示一部分 «古兰经» 时, 他焦急之中担心自己记不住, 所以立刻匆匆背诵。上一节经文中说, 穆圣得到命令不要这么做, 因为在以下三节经文中说到, 安拉要亲自担当起来, 保护 «古兰经» 经文不受窜改的事情, 而且使经文将在毫无瑕疵的书本形式中加以汇集。(参看 “Introduction to the study of the Holy Quran”) 并向全世界传播、解释 «古兰经» 的启示 (15:10)。这几节经文的意思也可以是这样: 因为上几节经文提到为不信者指定的清算的一天, 穆圣自然急于希望应许惩罚的启示很快到来。他在这里获知, 在这一点上他不必焦急, 因为有关启示什么时候该到来, 以及惩罚该采取什么形式, 这都是安拉的责任, 他还被告知, «古兰经» 应该被汇集、诵读, 并向全世界阐释, 在这一点上也不必焦急。除了这节经文本文的含意外, 还可以作这样的解释: “这是我们的责任, 我们应该通过你的口舌解释 «古兰经» 中的启示” (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。这就强调了穆圣的圣行的神圣不可侵犯的性质, 并强调了这是安全可靠的引导所绝不可缺少的, 其重要性仅次于 «古兰经» 本身。
15:10.
Bukhari reports that in the beginning when a certain portion of the Qur’an was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in the preceding verse to give up, since as stated in the following three verses, God has taken upon Himself not only to safeguard the text of the Qur’an from being tampered with, but also to see that it was collected in the form of an immaculately arranged Book (see "Introduction to the Study of the Holy Qur’an") and also that its Message was conveyed and explained to the whole world (15:10). Or, the significance of the verses may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s responsibility when a relevant revelation should come and wha
b
15:10.
1538
据«布哈里圣训实录» 记载, 当初给穆圣启示一部分 «古兰经» 时, 他焦急之中担心自己记不住, 所以立刻匆匆背诵。上一节经文中说, 穆圣得到命令不要这么做, 因为在以下三节经文中说到, 安拉要亲自担当起来, 保护 «古兰经» 经文不受窜改的事情, 而且使经文将在毫无瑕疵的书本形式中加以汇集。(参看 “Introduction to the study of the Holy Quran”) 并向全世界传播、解释 «古兰经» 的启示 (15:10)。这几节经文的意思也可以是这样: 因为上几节经文提到为不信者指定的清算的一天, 穆圣自然急于希望应许惩罚的启示很快到来。他在这里获知, 在这一点上他不必焦急, 因为有关启示什么时候该到来, 以及惩罚该采取什么形式, 这都是安拉的责任, 他还被告知, «古兰经» 应该被汇集、诵读, 并向全世界阐释, 在这一点上也不必焦急。除了这节经文本文的含意外, 还可以作这样的解释: “这是我们的责任, 我们应该通过你的口舌解释 «古兰经» 中的启示” (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。这就强调了穆圣的圣行的神圣不可侵犯的性质, 并强调了这是安全可靠的引导所绝不可缺少的, 其重要性仅次于 «古兰经» 本身。
a
15:10.
4468
See previous note 4467.
a
15:10.
3181
Bukhari reports that in the beginning when a certain portion of the Qur’an was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in the preceding verse to give up, since as stated in the following three verses, God has taken upon Himself not only to safeguard the text of the Qur’an from being tampered with, but also to see that it was collected in the form of an immaculately arranged Book (see "Introduction to the Study of the Holy Qur’an") and also that its Message was conveyed and explained to the whole world (15:10). Or, the significance of the verses may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s responsibility when a relevant revelation should come and wha