نَحْشُرُ
Appears 7 times in Quran
Derived Words (5)
Words derived from the stem "نَحْشُرُ".
- We shall gather
- We shall raise him up
- We shall gather them togther
- We shall gather them
- We shall gather
Occurrences in Quran
Found 7 verses containing "نَحْشُرُ".
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوٓا۟ أَيْنَ شُرَكَآؤُكُمُ ٱلَّذِينَ كُنتُمْ تَزْعُمُونَ
10:39.
10:29.
Commentary:
The verb تزعمون (you used to assert) has always been used in the Quran with regard to falsehood. It signifies an assertion of which one is not sure. Thus کنتم تزعمون (you used to assert) would mean, "you asserted with your tongues, while you had doubts in your minds".
c
10:39.
a
10:29.
770
Commentary:
The verb تزعمون (you used to assert) has always been used in the Quran with regard to falsehood. It signifies an assertion of which one is not sure. Thus کنتم تزعمون (you used to assert) would mean, "you asserted with your tongues, while you had doubts in your minds".
c
10:39.
836
You asserted, claimed, or spoke of.
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا۟ مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ ۚ فَزَيَّلْنَا بَيْنَهُمْ ۖ وَقَالَ شُرَكَآؤُهُم مَّا كُنتُمْ إِيَّانَا تَعْبُدُونَ
یعنی سب قسم کے کفار کو۔ کیا کتابی‘ کیا غیر کتابی۔
6:23; 46:7.
16:87; 28:64.
6:23; 46:7.
16:87; 28:64.
Important Words:
مکانکم (Stand back in your places). See 6:136. شرکاءکم (your partners). This expression does not mean, "those who share your attributes or your power or wealth." It simply means, "the partners or deities you associate with God." So is the case with the expression شرکاء ھم (their partners).
زیلنا (We shall separate them widely) is from زال. They say زاله or ازاله i.e. he put it or set it apart or away; he removed or separated it. ما زال زید قائما means, Zaid ceased not or continued to be standing. زیل (zayyala) gives the same meaning as زالbut in a more intensified sense. زیله means, he separated it (a party or company of men, etc.) much or greatly or widely (Lane).
Commentary:
The verse speaks of those alleged "partners" whom people set up as equals to God without their knowledge or desire or sanction, e.g., the angels, or Prophets or saints such as Rama, Jesus, etc. The next verse supports this inference in which it is clearly stated that these "partners" will call God to witness that they were utterly ignorant of the fact that they had been set up as equals to, or co-partners with Him. The verse further points out that idolaters possessed no evidence for the allegation that the Prophets and saints of the past favoured their deification.
a
6:23; 46:7.
b
16:87; 28:64.
2
یعنی سب قسم کے کفار کو۔ کیا کتابی‘ کیا غیر کتابی۔
a
6:23; 46:7.
b
16:87; 28:64.
1304
Important Words:
مکانکم (Stand back in your places). See 6:136. شرکاءکم (your partners). This expression does not mean, "those who share your attributes or your power or wealth." It simply means, "the partners or deities you associate with God." So is the case with the expression شرکاء ھم (their partners).
زیلنا (We shall separate them widely) is from زال. They say زاله or ازاله i.e. he put it or set it apart or away; he removed or separated it. ما زال زید قائما means, Zaid ceased not or continued to be standing. زیل (zayyala) gives the same meaning as زالbut in a more intensified sense. زیله means, he separated it (a party or company of men, etc.) much or greatly or widely (Lane).
Commentary:
The verse speaks of those alleged "partners" whom people set up as equals to God without their knowledge or desire or sanction, e.g., the angels, or Prophets or saints such as Rama, Jesus, etc. The next verse supports this inference in which it is clearly stated that these "partners" will call God to witness that they were utterly ignorant of the fact that they had been set up as equals to, or co-partners with Him. The verse further points out that idolaters possessed no evidence for the allegation that the Prophets and saints of the past favoured their deification.
c
6:23; 46:7.
d
16:87; 28:64.
وَمَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَآءَ مِن دُونِهِۦ ۖ وَنَحْشُرُهُمْ يَوْمَ ٱلْقِيَٰمَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَّأْوَىٰهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَٰهُمْ سَعِيرًا
7:179; 18:18; 39:37, 38.
6:129; 19:69.
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
7:179; 18:18; 39:37-38.
6:129; 19:69.
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
d
7:179; 18:18; 39:37, 38.
e
6:129; 19:69.
a
7:179; 18:18; 39:37-38.
b
6:129; 19:69.
2026
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
c
7:179; 18:18; 39:37, 38.
d
6:129; 19:69.
1654
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَٰنِ وَفْدًا
39:74.
39:74.
39:74.
Important Words:
وفداً (honoured guests) is the plural of وافد which is active participle from وفد. They say وفد الی او علی السلطان i.e. he came to the king as an ambassador, envoy or messenger; or to convey gifts and ask aid; he went forth to the king (Aqrab & Lane).
Commentary:
This verse has provoked discussion as to whether the righteous will be assembled before God or will merely be admitted to Paradise. There seems to be no real difference between the two alternative senses, because Paradise is the House of God and going to Paradise is as good as going before God. The verse may also apply to two resurrections; the one in this world and the other in the next. Resurrection in the next world will both be individual and collective. Immediately after its departure from the physical body the human soul begins to taste of the fruits of the works, good or bad, a man might have done in this world. This state of the soul is known by its individual resurrection in which its experience of the reward or punishment, as the case may be, of the next life is partial and incomplete. The Resurrection on the Last Day, however, will be collective when the whole of mankind will be brought before God’s Judgement Seat. Then the realization by the soul of its state of bliss or punishment will be complete. That will be the final Resurrection. The significance of the verse as is clear from many sayings of the Holy Prophet, is that there will be great confusion and bewilderment on the Day of Resurrection. But immediately after the initial shock the righteous will regain their composure and peace of mind and will be honoured with the gift of God’s favours and blessings.
c
39:74.
a
39:74.
2225
Important Words:
وفداً (honoured guests) is the plural of وافد which is active participle from وفد. They say وفد الی او علی السلطان i.e. he came to the king as an ambassador, envoy or messenger; or to convey gifts and ask aid; he went forth to the king (Aqrab & Lane).
Commentary:
This verse has provoked discussion as to whether the righteous will be assembled before God or will merely be admitted to Paradise. There seems to be no real difference between the two alternative senses, because Paradise is the House of God and going to Paradise is as good as going before God. The verse may also apply to two resurrections; the one in this world and the other in the next. Resurrection in the next world will both be individual and collective. Immediately after its departure from the physical body the human soul begins to taste of the fruits of the works, good or bad, a man might have done in this world. This state of the soul is known by its individual resurrection in which its experience of the reward or punishment, as the case may be, of the next life is partial and incomplete. The Resurrection on the Last Day, however, will be collective when the whole of mankind will be brought before God’s Judgement Seat. Then the realization by the soul of its state of bliss or punishment will be complete. That will be the final Resurrection. The significance of the verse as is clear from many sayings of the Holy Prophet, is that there will be great confusion and bewilderment on the Day of Resurrection. But immediately after the initial shock the righteous will regain their composure and peace of mind and will be honoured with the gift of God’s favours and blessings.
d
39:74.
يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ وَنَحْشُرُ ٱلْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا
اس جگہ یہ واضح کر دیا گیا ہے کہ یہ یورپین قوموں کا ذکر ہے جن کی آنکھیں نیلی ہوتی ہیں۔ اور اگلی آیت میں بتایا ہے کہ وہ اپنی ترقی کے بعد تنزل کے زمانہ میں کہیں گے کہ ہم تو صرف د س رہے ہیں یعنی دس صدیاں اور یورپین قوموں کی ترقی کا زمانہ اتنا ہی بنتا ہے۔
18:100; 27:88; 36:52; 78:19.
The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam.
18:100; 27:88; 36:52; 78:19.
Important Words:
زرقاً (blue-eyed) is the plural of ازرق and is derived from زرق which means, (1) he was blue-eyed or grey-eyed or of a greenish hue in the eye; (2) he was or became blind.زرقت او أزرقت عینه نحوی means, his eye turned towards me so that the white thereof appeared i.e. he looked askance at me on account of hatred or fear. أزرق is an epithet applied to a man having what is termed زرقة (blue colour) of the eye; blue-eyed; grey-eyed; blind from what is commonly termed as a cataract in the eye (Lane & Aqrab).
Commentary:
The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam.
b
18:100; 27:88; 36:52; 78:19.
816
这节经文的意思似乎暗指的是西方基督教民族。他们是蓝眼睛, 精神上是盲人, 对伊斯兰教始终心怀憎恨。
1
اس جگہ یہ واضح کر دیا گیا ہے کہ یہ یورپین قوموں کا ذکر ہے جن کی آنکھیں نیلی ہوتی ہیں۔ اور اگلی آیت میں بتایا ہے کہ وہ اپنی ترقی کے بعد تنزل کے زمانہ میں کہیں گے کہ ہم تو صرف د س رہے ہیں یعنی دس صدیاں اور یورپین قوموں کی ترقی کا زمانہ اتنا ہی بنتا ہے۔
b
18:100; 27:88; 36:52; 78:19.
2312
Important Words:
زرقاً (blue-eyed) is the plural of ازرق and is derived from زرق which means, (1) he was blue-eyed or grey-eyed or of a greenish hue in the eye; (2) he was or became blind.زرقت او أزرقت عینه نحوی means, his eye turned towards me so that the white thereof appeared i.e. he looked askance at me on account of hatred or fear. أزرق is an epithet applied to a man having what is termed زرقة (blue colour) of the eye; blue-eyed; grey-eyed; blind from what is commonly termed as a cataract in the eye (Lane & Aqrab).
Commentary:
The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam.
b
18:100; 27:88; 36:52; 78:19.
1849
The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam.
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةً ضَنكًا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ
18:102.
18:102.
A person, who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and thus deprives himself of heavenly light, will be born blind at the time of his second birth in the life after. This will be because his soul in this life which will serve as a body for the more spiritually developed soul in the next world had become blind, because he had led a life of sin in this world.
18:102.
Commentary:
The verse means to say that a person who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and growth and thus deprives himself of heavenly light will be born blind at the time of his second birth in the afterlife. This will be because his soul in this life which serves as a body for the much more spiritually developed soul in the next world had become blind on account of his having led a sinful and depraved life in this world. This is one meaning of the verse.
It may have another interpretation. معیشة (life) signifies the basis of human life and it is not only physical amenities and comforts on which human life depends but other innumerable things also contribute to its sustenance and to man’s social, moral and spiritual development. Of these things those people who reject Divine teaching remain deprived and thus they lead a difficult life, full of strains and stresses. Moreover, the sphere of action of the rejecters of Divine teaching is very narrow and limited because they have no grand and great goal before them, as it is belief in Divine attributes and the development by man of these attributes in his person that help to broaden his vision. This is why the Prophets of God and His Elect stand on a much higher moral plane than the votaries of philosophy.
c
18:102.
c
18:102.
2333
Commentary:
The verse means to say that a person who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and growth and thus deprives himself of heavenly light will be born blind at the time of his second birth in the afterlife. This will be because his soul in this life which serves as a body for the much more spiritually developed soul in the next world had become blind on account of his having led a sinful and depraved life in this world. This is one meaning of the verse.
It may have another interpretation. معیشة (life) signifies the basis of human life and it is not only physical amenities and comforts on which human life depends but other innumerable things also contribute to its sustenance and to man’s social, moral and spiritual development. Of these things those people who reject Divine teaching remain deprived and thus they lead a difficult life, full of strains and stresses. Moreover, the sphere of action of the rejecters of Divine teaching is very narrow and limited because they have no grand and great goal before them, as it is belief in Divine attributes and the development by man of these attributes in his person that help to broaden his vision. This is why the Prophets of God and His Elect stand on a much higher moral plane than the votaries of philosophy.
c
18:102.
1864
A person, who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and thus deprives himself of heavenly light, will be born blind at the time of his second birth in the life after. This will be because his soul in this life which will serve as a body for the more spiritually developed soul in the next world had become blind, because he had led a life of sin in this world.
وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجًا مِّمَّن يُكَذِّبُ بِـَٔايَٰتِنَا فَهُمْ يُوزَعُونَ
25:18; 67:9.
25:18; 67:9.
25:18; 67:9.
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
a
25:18; 67:9.
a
25:18; 67:9.
2867
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
b
25:18; 67:9.