Topic: Day Of Judgment
View Aspects
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.
وَمَا ظَنُّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ يَوْمَ ٱلْقِيَٰمَةِ ۗ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ
27:74; 40:62.
27:74; 40:62.
27:74; 40:62.
Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
Commentary:
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail.
d
27:74; 40:62.
a
27:74; 40:62.
1336
Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
Commentary:
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail.
a
27:74; 40:62.
ثُمَّ نُنَجِّى رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ ۚ كَذَٰلِكَ حَقًّا عَلَيْنَا نُنجِ ٱلْمُؤْمِنِينَ
30:48; 40:52; 58:22.
30:48; 40:52; 58:22.
30:48; 40:52; 58:22.
Commentary:
Though the preceding verse referred only to the Holy Prophet, the verse under comment uses the word "Messengers" in the plural number in the expression, Then shall We save Our Messengers. The reason for using the plural number instead of the singular is twofold. Firstly, every Prophet represents in principle all other Prophets and the success or failure of one means the success or failure of them all. So if the Holy Prophet had come to grief and the cause of Islam had failed, the truth of all the Prophets would have become doubtful and obscure. Secondly, the use of the plural number also hints at the fact that in future, too, Prophets will appear among Muslims but these Prophets will be Ummati Prophets, i.e. subservient to, and followers of, the Holy Prophet. The substitution of the word "believers" at the end of the verse in place of the word "Messengers" at its beginning also supports this interpretation, for it makes it clear that, while on the one hand these Prophets will be full-fledged heavenly Messengers, on the other, they will be believers in the Holy Prophet.
h
30:48; 40:52; 58:22.
a
30:48; 40:52; 58:22.
1375
Commentary:
Though the preceding verse referred only to the Holy Prophet, the verse under comment uses the word "Messengers" in the plural number in the expression, Then shall We save Our Messengers. The reason for using the plural number instead of the singular is twofold. Firstly, every Prophet represents in principle all other Prophets and the success or failure of one means the success or failure of them all. So if the Holy Prophet had come to grief and the cause of Islam had failed, the truth of all the Prophets would have become doubtful and obscure. Secondly, the use of the plural number also hints at the fact that in future, too, Prophets will appear among Muslims but these Prophets will be Ummati Prophets, i.e. subservient to, and followers of, the Holy Prophet. The substitution of the word "believers" at the end of the verse in place of the word "Messengers" at its beginning also supports this interpretation, for it makes it clear that, while on the one hand these Prophets will be full-fledged heavenly Messengers, on the other, they will be believers in the Holy Prophet.
c
30:48; 40:52; 58:22.
وَإِذَا حُشِرَ ٱلنَّاسُ كَانُوا۟ لَهُمْ أَعْدَآءً وَكَانُوا۟ بِعِبَادَتِهِمْ كَٰفِرِينَ
6:23; 10:29.
اس سے مراد وہ معبود ہیں جن کا ذکر پہلی آیت میں ان الفاظ میں آچکا ہے کہ جو شخص اللہ کے سوا ان ہستیوں کو پکارتا ہے جو اسے قیامت تک جواب نہیں دے سکتیں بلکہ وہ ہستیاں اس کی دعاؤں سے بالکل غافل ہیں‘ وہ اپنے پکارنے سے کیا فائدہ اٹھا سکتا ہے۔
6:23; 10:29.
6:23; 10:29.
Commentary:
In this verse the votaries of false gods are told that not only will their gods not answer their prayers unto the Day of Resurrection, but will disown them on that awful day when they (the idolaters) will be made to face the consequences of their idolatrous beliefs and practices.
b
6:23; 10:29.
1
اس سے مراد وہ معبود ہیں جن کا ذکر پہلی آیت میں ان الفاظ میں آچکا ہے کہ جو شخص اللہ کے سوا ان ہستیوں کو پکارتا ہے جو اسے قیامت تک جواب نہیں دے سکتیں بلکہ وہ ہستیاں اس کی دعاؤں سے بالکل غافل ہیں‘ وہ اپنے پکارنے سے کیا فائدہ اٹھا سکتا ہے۔
b
6:23; 10:29.
3763
Commentary:
In this verse the votaries of false gods are told that not only will their gods not answer their prayers unto the Day of Resurrection, but will disown them on that awful day when they (the idolaters) will be made to face the consequences of their idolatrous beliefs and practices.
b
6:23; 10:29.
يَوْمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلْعَٰلَمِينَ