Topic: Al-Jami‘ (Gatherer Of Mankind)
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رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ
3:26; 4:88; 45:27.
3:26; 4:88; 45:27.
3:26; 4:88; 45:27.
Important Words:
جامع (wilt assemble) is derived from جمع i.e. he collected or he assembled. جمع الشیء means, he assembled and arranged the thing. God is called جامع because He will bring together all men on the Day of Judgement and will give them their reward or punishment as they deserve. The central mosque of a town is also called جامع because people gather there for Prayers, particularly for Friday Prayer from the entire neighbourhood. جمعة (Friday) is also so called because on that day people assemble for the weekly worship (Taj & Aqrab).
المیعاد (promise) is derived from وعد i.e. he promised. Generally وعد means, he promised a good thing; and اوعد means, he threatened with something evil. میعاد means, time or place of promise or appointment (Aqrab). It also means, promise (Lane).
Commentary:
The prayer contained in the preceding verse becomes all the more essential because man has to give an account of his actions before God on the Day of Reckoning when He will bring together men of all ages and all lands. An examination is a very hard thing but it becomes harder still if held in the presence of a gathering comprising the whole of mankind.
a
3:26; 4:88; 45:27.
a
3:26; 4:88; 45:27.
301
Important Words:
جامع (wilt assemble) is derived from جمع i.e. he collected or he assembled. جمع الشیء means, he assembled and arranged the thing. God is called جامع because He will bring together all men on the Day of Judgement and will give them their reward or punishment as they deserve. The central mosque of a town is also called جامع because people gather there for Prayers, particularly for Friday Prayer from the entire neighbourhood. جمعة (Friday) is also so called because on that day people assemble for the weekly worship (Taj & Aqrab).
المیعاد (promise) is derived from وعد i.e. he promised. Generally وعد means, he promised a good thing; and اوعد means, he threatened with something evil. میعاد means, time or place of promise or appointment (Aqrab). It also means, promise (Lane).
Commentary:
The prayer contained in the preceding verse becomes all the more essential because man has to give an account of his actions before God on the Day of Reckoning when He will bring together men of all ages and all lands. An examination is a very hard thing but it becomes harder still if held in the presence of a gathering comprising the whole of mankind.
a
3:26; 4:88; 45:27.
فَكَيْفَ إِذَا جَمَعْنَٰهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
3:10; 4:88; 45:27.
3:10; 4:88; 45:27.
The verse constitutes an emphatic contradiction of the doctrine that the blood of any person, and not one’s own good works, can bring about salvation.
3:10; 4:88; 45:27.
Commentary:
The People of the Book are here called upon to imagine how they will fare when they will have to render an account of their deeds before God on the Day of Judgement and will find to their mortification that the fact of their being descendants of God’s Prophets or their belief in the crucifixion of Jesus will not save them from the punishment of Hell.
The clause, When every soul shall be paid in full what it has earned, shows that the reference to forgers of lies mentioned in the previous verse is particularly to Christians. This verse is an emphatic contradiction of the doctrine that the blood of anyone, and not one’s own good works, can be a means of salvation.
a
3:10; 4:88; 45:27.
b
3:10; 4:88; 45:27.
317
Commentary:
The People of the Book are here called upon to imagine how they will fare when they will have to render an account of their deeds before God on the Day of Judgement and will find to their mortification that the fact of their being descendants of God’s Prophets or their belief in the crucifixion of Jesus will not save them from the punishment of Hell.
The clause, When every soul shall be paid in full what it has earned, shows that the reference to forgers of lies mentioned in the previous verse is particularly to Christians. This verse is an emphatic contradiction of the doctrine that the blood of anyone, and not one’s own good works, can be a means of salvation.
a
3:10; 4:88; 45:27.
391
The verse constitutes an emphatic contradiction of the doctrine that the blood of any person, and not one’s own good works, can bring about salvation.
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ حَدِيثًا
یعنی قیامت صُغریٰ (جو موت ہے) اس کے بعد ارواح کو محفوظ رکھے گا یہاں تک کہ قیامت کُبریٰ یعنی حشر کا دن آجائے۔
Commentary:
Taking the particle الی (till) in the sense of فی (in or on for which see Lane), the clause لیجمعنکم الی یوم القیامة may also be rendered as, "He will certainly assemble you on the Day of Resurrection" but the more correct rendering is that given in the text, i.e. He will certainly (continue to) assemble you till the Day of Resurrection. The difference in meaning is obvious. People are born and die and will go on doing so till the Last Day. Thus the process of assembling is always going on and will continue till the Day of Resurrection, when God will call all to account.
1
یعنی قیامت صُغریٰ (جو موت ہے) اس کے بعد ارواح کو محفوظ رکھے گا یہاں تک کہ قیامت کُبریٰ یعنی حشر کا دن آجائے۔
556
Commentary:
Taking the particle الی (till) in the sense of فی (in or on for which see Lane), the clause لیجمعنکم الی یوم القیامة may also be rendered as, "He will certainly assemble you on the Day of Resurrection" but the more correct rendering is that given in the text, i.e. He will certainly (continue to) assemble you till the Day of Resurrection. The difference in meaning is obvious. People are born and die and will go on doing so till the Last Day. Thus the process of assembling is always going on and will continue till the Day of Resurrection, when God will call all to account.
قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِٱلْحَقِّ وَهُوَ ٱلْفَتَّاحُ ٱلْعَلِيمُ
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.
قُلِ ٱللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
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.