یَجۡمَعُ
Appears 8 times in Quran
Derived Words (4)
Words derived from the stem "یَجۡمَعُ".
- than what they hoard
- they amass
- what they hoard
- will assemble
- will bring us all together
- will gather
- He will gather you together
- when He shall gather you
Occurrences in Quran
Found 8 verses containing "یَجۡمَعُ".
وَلَئِنۡ قُتِلۡتُمۡ فِیۡ سَبِیۡلِ اللّٰہِ اَوۡ مُتُّمۡ لَمَغۡفِرَۃٌ مِّنَ اللّٰہِ وَرَحۡمَۃٌ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ
10:59; 43:33.
10:59; 43:33.
He who fights and lays down his life in the cause of Truth should not be regarded as dead, because he gives his life for the sake of Him Who is the Controller of all life. He may be regarded as physically dead; spiritually he lives forever (2:155).
Whereas, hypocrites are afraid of death because of the wealth and property which they have to leave behind, the believers, killed in the cause of Allah, will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things.
10:59; 43:33.
Commentary:
The words, forgiveness from Allah and mercy shall be better than what they hoard, mean that hypocrites are afraid of death because of the wealth and property which they have to leave behind; whereas, if believers are killed in the cause of Allah, they will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things. There is thus no reason for true believers to be afraid of death.
a
10:59; 43:33.
a
10:59; 43:33.
440
Commentary:
The words, forgiveness from Allah and mercy shall be better than what they hoard, mean that hypocrites are afraid of death because of the wealth and property which they have to leave behind; whereas, if believers are killed in the cause of Allah, they will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things. There is thus no reason for true believers to be afraid of death.
a
10:59; 43:33.
511
He who fights and lays down his life in the cause of Truth should not be regarded as dead, because he gives his life for the sake of Him Who is the Controller of all life. He may be regarded as physically dead; spiritually he lives forever (2:155).
512
Whereas, hypocrites are afraid of death because of the wealth and property which they have to leave behind, the believers, killed in the cause of Allah, will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things.
۞ یَوۡمَ یَجۡمَعُ اللّٰہُ الرُّسُلَ فَیَقُوۡلُ مَاذَاۤ اُجِبۡتُمۡ ۖ قَالُوۡا لَا عِلۡمَ لَنَاۤ ۖ اِنَّکَ اَنۡتَ عَلّٰمُ الۡغُیُوۡبِ
7:7; 28:66.
7:7; 28:66.
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
7:7; 28:66.
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
b
7:7; 28:66.
a
7:7; 28:66.
737
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
a
7:7; 28:66.
803
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
قُلۡ بِفَضۡلِ اللّٰہِ وَبِرَحۡمَتِہٖ فَبِذٰلِکَ فَلۡیَفۡرَحُوۡا ہُوَ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ
43:33.
43:33.
43:33.
Commentary:
This verse reminds us that the blessings mentioned in the preceding verse can be attained only through the grace and mercy of God, and therefore he who has faith in God should not feel proud of his material resources but should rejoice only in God’s grace and mercy.
The verse also hints that disbelievers foolishly feel proud of what they hoard, viz. their material resources, which are as nothing against God’s grace and mercy or against the great spiritual treasures of the Quran referred to in the preceding verse.
b
43:33.
a
43:33.
1334
Commentary:
This verse reminds us that the blessings mentioned in the preceding verse can be attained only through the grace and mercy of God, and therefore he who has faith in God should not feel proud of his material resources but should rejoice only in God’s grace and mercy.
The verse also hints that disbelievers foolishly feel proud of what they hoard, viz. their material resources, which are as nothing against God’s grace and mercy or against the great spiritual treasures of the Quran referred to in the preceding verse.
d
43:33.
قُلۡ یَجۡمَعُ بَیۡنَنَا رَبُّنَا ثُمَّ یَفۡتَحُ بَیۡنَنَا بِالۡحَقِّ وَہُوَ الۡفَتَّاحُ الۡعَلِیۡمُ
这节经文一般认为指的是麦加的攻克。那时毫无疑问地要决定在穆斯林或不信的人这两方面哪一方面是 “在正确的引导之下” 以及哪一方面是 “明显地是错误的”。在这次伟大的胜利之后, 才在穆斯林和他们的反对者之间带来了心灵上的融合。
The verse generally is taken as referring to the Fall of Mecca when it was decided beyond a shadow of doubt as to which of the two parties— Muslims or disbelievers—was 'on right guidance' and which in manifest error.' It was after that great victory that a union of hearts was brought about between Muslims and their adversaries.
Important Words:
الفتاح (the Great Judge) is derived from فتح. They say فتح بینھم i.e. he judged between them. فتح الباب means he opened the door. فتاح means, Judge. الفتاح is an epithet applied to God meaning, the Great Judge; the Opener of the gates of His Mercy and of sustenance to His servants (Lane & Aqrab).
Commentary:
The verse is generally taken as referring to the Fall of Mecca when it was decided beyond the shadow of doubt as to which of the two parties—Muslims or disbelievers—was "on right guidance" and which "in manifest error." It was after that great victory that a union of hearts was brought about between Muslims and their adversaries, the latter having given up their false beliefs and doctrines joined the fold of Islam. The use of the expression یجمع بیننا in preference to the expression یـجمعنا points to this union of the hearts. The verse thus constitutes a prophecy about the Fall of Mecca. It may also refer to the Battle of Badr when for the first time Muslims and the Quraishite army were brought together.
1048
这节经文一般认为指的是麦加的攻克。那时毫无疑问地要决定在穆斯林或不信的人这两方面哪一方面是 “在正确的引导之下” 以及哪一方面是 “明显地是错误的”。在这次伟大的胜利之后, 才在穆斯林和他们的反对者之间带来了心灵上的融合。
3152
Important Words:
الفتاح (the Great Judge) is derived from فتح. They say فتح بینھم i.e. he judged between them. فتح الباب means he opened the door. فتاح means, Judge. الفتاح is an epithet applied to God meaning, the Great Judge; the Opener of the gates of His Mercy and of sustenance to His servants (Lane & Aqrab).
Commentary:
The verse is generally taken as referring to the Fall of Mecca when it was decided beyond the shadow of doubt as to which of the two parties—Muslims or disbelievers—was "on right guidance" and which "in manifest error." It was after that great victory that a union of hearts was brought about between Muslims and their adversaries, the latter having given up their false beliefs and doctrines joined the fold of Islam. The use of the expression یجمع بیننا in preference to the expression یـجمعنا points to this union of the hearts. The verse thus constitutes a prophecy about the Fall of Mecca. It may also refer to the Battle of Badr when for the first time Muslims and the Quraishite army were brought together.
2394
The verse generally is taken as referring to the Fall of Mecca when it was decided beyond a shadow of doubt as to which of the two parties— Muslims or disbelievers—was 'on right guidance' and which in manifest error.' It was after that great victory that a union of hearts was brought about between Muslims and their adversaries.
فَلِذٰلِکَ فَادۡعُ ۖ وَاسۡتَقِمۡ کَمَاۤ اُمِرۡتَ ۖ وَلَا تَتَّبِعۡ اَہۡوَآءَہُمۡ ۖ وَقُلۡ اٰمَنۡتُ بِمَاۤ اَنۡزَلَ اللّٰہُ مِنۡ کِتٰبٍ ۖ وَّاُمِرۡتُ لِاَعۡدِلَ بَیۡنَکُمُ ۖ اللّٰہُ رَبُّنَا وَرَبُّکُمۡ ۖ لَنَاۤ اَعۡمٰلُنَا وَلَکُمۡ اَعۡمٰلُکُمۡ ۖ لَا حُجَّۃَ بَیۡنَنَا وَبَیۡنَکُمُ ۖ اللّٰہُ یَجۡمَعُ بَیۡنَنَا ۖ وَاِلَیۡہِ الۡمَصِیۡرُ
2:140; 10:42.
11:113.
5:50.
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
11:113.
5:50; 6:57.
2:140; 10:42.
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
11:113.
b
5:50.
c
2:140; 10:42.
1201
穆圣在这里奉命告知, 前先知的信徒们深信呈现在他们面前的全部启示经文。因此对他们来说, 没有理由和他争执。
a
11:113.
b
5:50; 6:57.
c
2:140; 10:42.
3613
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
2:140; 10:42.
c
11:113.
d
5:50.
2648
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
اَہُمۡ یَقۡسِمُوۡنَ رَحۡمَتَ رَبِّکَ ۚ نَحۡنُ قَسَمۡنَا بَیۡنَہُمۡ مَّعِیۡشَتَہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا ۚ وَرَفَعۡنَا بَعۡضَہُمۡ فَوۡقَ بَعۡضٍ دَرَجٰتٍ لِّیَتَّخِذَ بَعۡضُہُمۡ بَعۡضًا سُخۡرِیًّا ۗ وَرَحۡمَتُ رَبِّکَ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
3663
Commentary:
The verse answers the objection of disbelievers that God should have selected some "great man" for the great responsibility of conveying His Message to mankind. It purports to say that what they call greatness carries no weight in the sight of God. Material wealth, power and influence are trash compared to the great spiritual wealth which the Holy Prophet possesses. Difference in wealth, power and status among men is in agreement with the Creator’s own plan. But for this difference, human society would have gone to pieces. Apart from this, these things have no intrinsic worth; they only tend to turn men away from God. The verse also administers a severe rebuke to disbelievers asking them: Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
2677
The verse administers a severe rebuke to disbelievers saying to them. 'Since when have they arrogated to themselves the role of being the distributors of God’s grace and mercy, or the privilege of deciding who is deserving of it and who not?
قُلِ اللّٰہُ یُحۡیِیۡکُمۡ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یَجۡمَعُکُمۡ اِلٰی یَوۡمِ الۡقِیٰمَۃِ لَا رَیۡبَ فِیۡہِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
2:29; 22:67.
اس کا مطلب یہ ہے کہ موت و حیات اللہ تعالیٰ ہی کے اختیار میں ہے اور وہی مارنے کے بعد روحوں کو قیامت تک زندہ رکھتا چلا جائے گا۔ لیکن چونکہ یہ باتیں نظروں سے اوجھل ہوتی ہیں اکثر لوگ اس کو جانتے نہیں۔
2:29; 22:67.
2:29; 22:67; 40:69.
Commentary:
The verse answers the objection raised by disbelievers in v. 25 above that there is no life beyond the present life on earth. It purports to say that God Who has the power to raise—and He does raise—people who, to all intents and purposes, are spiritually and morally dead and defunct, to a new, vibrant and vigorous life, can and will certainly bring about a Resurrection in the next world. The verse further says that man was nothing. God gave him life to serve a great purpose. If man’s life had no purpose, God would not have created him, and if death were the end of all life, God would be regarded as guilty of doing something purposeless. But He is far above that. Therefore a new and better life which knows no decline or end awaits him in the next world. See also 2:29.
a
2:29; 22:67.
1
اس کا مطلب یہ ہے کہ موت و حیات اللہ تعالیٰ ہی کے اختیار میں ہے اور وہی مارنے کے بعد روحوں کو قیامت تک زندہ رکھتا چلا جائے گا۔ لیکن چونکہ یہ باتیں نظروں سے اوجھل ہوتی ہیں اکثر لوگ اس کو جانتے نہیں۔
a
2:29; 22:67; 40:69.
3749
Commentary:
The verse answers the objection raised by disbelievers in v. 25 above that there is no life beyond the present life on earth. It purports to say that God Who has the power to raise—and He does raise—people who, to all intents and purposes, are spiritually and morally dead and defunct, to a new, vibrant and vigorous life, can and will certainly bring about a Resurrection in the next world. The verse further says that man was nothing. God gave him life to serve a great purpose. If man’s life had no purpose, God would not have created him, and if death were the end of all life, God would be regarded as guilty of doing something purposeless. But He is far above that. Therefore a new and better life which knows no decline or end awaits him in the next world. See also 2:29.
a
2:29; 22:67.
یَوۡمَ یَجۡمَعُکُمۡ لِیَوۡمِ الۡجَمۡعِ ۖ ذٰلِکَ یَوۡمُ التَّغَابُنِ ۗ وَمَنۡ یُّؤۡمِنۡۢ بِاللّٰہِ وَیَعۡمَلۡ صٰلِحًا یُّکَفِّرۡ عَنۡہُ سَیِّاٰتِہٖ وَیُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
8:30; 48:6; 66:9.
8:30; 48:6; 66:9.
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).
8:30; 48:6; 66:9.
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
d
8:30; 48:6; 66:9.
c
8:30; 48:6; 66:9.
4262
Important Words:
التغابن (mutual gain and loss) is derived from غبن. They say غبنه i.e. he deprived, cheated or made him suffer loss in selling or overcame him in buying and selling. غبن رأیه (ghabina) means, he was or became deficient in his opinion or judgement. غبن الشیء means, he was unmindful or neglectful of the thing. In view of the root meaning of the word, the expression یوم التغابنhas been variously interpreted as: (1) The Day of mutual gain and loss i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The Day of the Manifestation of Loss i.e. people will realize how far they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest. (3) The Day when the inmates of Paradise will over-reach the inmates of Hell by the state of enjoyment in which the former will be and the punishment which the latter will experience. (4) The Day when believers will attribute defect or deficiency to the lack of wisdom of disbelievers in that they had preferred disbelief to belief (Lane, Mufradat & Aqrab).
b
8:30; 48:6; 66:9.
3061
The expression, Yaumut-Taghabun, has been variously interpreted as: (1) The day of losses and gains, i.e. when believers will know what they had gained and disbelievers what they had lost. (2) The day of the manifestation of loss, i.e. on that day disbelievers will realize how much they had been deficient in the discharge of their duties to God and man and thus their loss will become manifest to them. (3) The day when believers will attribute defect or deficiency to lack of wisdom of disbelievers in that they had preferred disbelief to belief (Mufradat).