جَمْع
Appears 13 times in Quran
📖 Lane's Lexicon
Classical definitions for root جمع
Derived Stems (112)
Derived Words (3)
Words derived from the lemma "جَمْع".
Occurrences in Quran
Found 13 verses containing "جَمْع".
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.
وَنَادَىٰٓ أَصْحَٰبُ ٱلْأَعْرَافِ رِجَالًا يَعْرِفُونَهُم بِسِيمَىٰهُمْ قَالُوا۟ مَآ أَغْنَىٰ عَنكُمْ جَمْعُكُمْ وَمَا كُنتُمْ تَسْتَكْبِرُونَ
在高处的人, 也就是先知, 从已经送进火狱的人们中会认出某些人的特别征象并将对他们说, 现在他们一定已经认识到他们反对先知的悲惨下场了。
The occupants of the Elevated Places, i.e. the Prophets, will call out to certain persons from among the people to whom they had been sent and whom they will recognize by their special marks and will say to them that they must have realized now the sorry end of their opposition to them.
Commentary:
The occupants of the elevated places, i.e. the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition.
The particle ما (not) may also be taken in the interrogative sense, meaning "what". In that case the sentence would be rendered as, "of what avail was your multitude to you and your arrogance?" In this sense the sentence would constitute a very pointed rebuke by the Prophets to the dwellers of Hell.
496
在高处的人, 也就是先知, 从已经送进火狱的人们中会认出某些人的特别征象并将对他们说, 现在他们一定已经认识到他们反对先知的悲惨下场了。
948
Commentary:
The occupants of the elevated places, i.e. the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition.
The particle ما (not) may also be taken in the interrogative sense, meaning "what". In that case the sentence would be rendered as, "of what avail was your multitude to you and your arrogance?" In this sense the sentence would constitute a very pointed rebuke by the Prophets to the dwellers of Hell.
980
The occupants of the Elevated Places, i.e. the Prophets, will call out to certain persons from among the people to whom they had been sent and whom they will recognize by their special marks and will say to them that they must have realized now the sorry end of their opposition to them.
۞ وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَٰهُمْ جَمْعًا
یعنی آخری زمانہ میں یاجوج اور ماجوج آپس میں لڑ پڑیں گے۔ جیسا کہ آج کل ہو رہا ہے کہ روس جس کو بائبل میں یاجوج قرار دیا گیا ہے اور انگلستان جسے بائبل میں ماجوج قرار دیا گیا ہے (دیکھئے حزقیل باب۳۹) یہ دونوں آج کل قرآنی آیت کے مطابق باہم جنگ کی تیاریاں کر رہے ہیں۔
23:102; 36:42; 39:69; 50:21; 69:14.
At the time of the rise to power of Gog and Magog all the peoples of the world will come together and the whole world will become united like one country. And according to the Bible, nation shall fight against nation and kingdom against kingdom and malice, hatred and iniquity will abound. The reference seems to be to the present age. A veritable hell was let loose upon the world in the last two World Wars and human imagination shudders at the destruction that the Third World War will cause. According to Ezekiel (chaps. 38 & 39) the U.S.S.R. is Gog and the Western nations are Magog. Even now they are preparing for Armageddon.
23:102; 36:52; 39:69; 50:21; 69:14.
Commentary:
The verse means to say that at the time of the rise to power of Gog and Magog all peoples of the world will come together and the whole world will become like one country. Nation will fight against nation and kingdom against kingdom and malice, hatred and iniquity will abound. The reference evidently is to the present age.
The rise of Gog and Magog or the Christian nations of the West to great power is also mentioned in 21:97 where it is stated that, breaking through all barriers and impediments, these nations will occupy every position of power and eminence. They will quickly spread all over the world by means of their sea-power (حدب in 21:97 means a high wave). When they have attained great power and have spread all over the world and the nations of the world have paid homage to them, then will the Divine promise about their destruction be fulfilled. The coming of divine visitation will be so sudden and swift that they will be taken completely by surprise and in utter dismay and bewilderment they will say to themselves that they never expected punishment to come upon them so soon. The present verse and vv. 21:97, 98 point to the fact that Gog and Magog will come not through a breach in any wall but over the waves of the seas, in steamships, and will hold sway over all the oceans of the world. They will scour the seas and their sea-journeys will be very quick, easy and comfortable. This prophecy of the Quran has met with remarkable fulfilment in our own time. The western Christian nations have scaled all the heights of material power. Great has been their rise and greater will be their fall!
b
23:102; 36:42; 39:69; 50:21; 69:14.
788
雅朱者和马朱者的势力上升时, 世界上各民族来到一起, 整个世界团结得像一个国家。照 «圣经» 说, 民族与民族王国与王国之间互相作战, 充满着恶意、仇恨和罪恶。这好像指的就是现在。过去的两次世界大战, 真可说是人间火狱, 而人们一想起第三次世界大战会造成的毁灭性的破坏就不寒而栗。根据 «以西结书» (38和39章) 所说, 苏联是雅朱者而西方国家是马朱者。即使是现在, 他们也在准备着 (国际间的) 大决战。
1
یعنی آخری زمانہ میں یاجوج اور ماجوج آپس میں لڑ پڑیں گے۔ جیسا کہ آج کل ہو رہا ہے کہ روس جس کو بائبل میں یاجوج قرار دیا گیا ہے اور انگلستان جسے بائبل میں ماجوج قرار دیا گیا ہے (دیکھئے حزقیل باب۳۹) یہ دونوں آج کل قرآنی آیت کے مطابق باہم جنگ کی تیاریاں کر رہے ہیں۔
a
23:102; 36:52; 39:69; 50:21; 69:14.
2136
Commentary:
The verse means to say that at the time of the rise to power of Gog and Magog all peoples of the world will come together and the whole world will become like one country. Nation will fight against nation and kingdom against kingdom and malice, hatred and iniquity will abound. The reference evidently is to the present age.
The rise of Gog and Magog or the Christian nations of the West to great power is also mentioned in 21:97 where it is stated that, breaking through all barriers and impediments, these nations will occupy every position of power and eminence. They will quickly spread all over the world by means of their sea-power (حدب in 21:97 means a high wave). When they have attained great power and have spread all over the world and the nations of the world have paid homage to them, then will the Divine promise about their destruction be fulfilled. The coming of divine visitation will be so sudden and swift that they will be taken completely by surprise and in utter dismay and bewilderment they will say to themselves that they never expected punishment to come upon them so soon. The present verse and vv. 21:97, 98 point to the fact that Gog and Magog will come not through a breach in any wall but over the waves of the seas, in steamships, and will hold sway over all the oceans of the world. They will scour the seas and their sea-journeys will be very quick, easy and comfortable. This prophecy of the Quran has met with remarkable fulfilment in our own time. The western Christian nations have scaled all the heights of material power. Great has been their rise and greater will be their fall!
a
23:102; 36:42; 39:69; 50:21; 69:14.
1734
At the time of the rise to power of Gog and Magog all the peoples of the world will come together and the whole world will become united like one country. And according to the Bible, nation shall fight against nation and kingdom against kingdom and malice, hatred and iniquity will abound. The reference seems to be to the present age. A veritable hell was let loose upon the world in the last two World Wars and human imagination shudders at the destruction that the Third World War will cause. According to Ezekiel (chaps. 38 & 39) the U.S.S.R. is Gog and the Western nations are Magog. Even now they are preparing for Armageddon.
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.
قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلْمٍ عِندِىٓ ۚ أَوَلَمْ يَعْلَمْ أَنَّ ٱللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِۦ مِنَ ٱلْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا ۚ وَلَا يُسْـَٔلُ عَن ذُنُوبِهِمُ ٱلْمُجْرِمُونَ
39:50.
یہ فقرہ بھی بتاتا ہے کہ قارون ایک بڑا افسر تھا۔ جس کی لیاقت کی وجہ سے اس کو خزانہ کا افسر بنایا گیا تھا۔
اس آیت سے بھی ثابت ہوتا ہے کہ وہ سرکاری خزانہ کا افسر تھا۔ اس کی ذاتی دولت نہ تھی۔ اگر ذاتی دولت ہوتی تو اس جگہ یہ فرمایا جاتا کہ اس سے بھی بڑے مالدار لوگوں کو خدا تباہ کر چکا ہے۔ مگر یہاں قارون کے مقابلہ میں قوموں اور اُمتوں کی دولت کو پیش کیا گیا ہے۔ پس معلوم ہوا کہ قارون کے قبضہ میں بھی قوم اور امت کی دولت تھی۔ یعنی وہ سرکاری افسر تھا۔ اس کی ذاتی دولت کا اس جگہ ذکر نہیں۔
یعنی اللہ تعالیٰ کی طرف سے جو سزا آتی ہے وہ طبعی ہوتی ہے۔ دنیوی بادشاہوں کی طرح حاکمانہ نہیں ہوتی۔ طبعی سزا آپ ہی بتا دیتی ہے کہ مجرم اس کا مستحق تھا۔ مثلاً کوئی شخص انکارِ حق کی وجہ سے ہدایت سے محروم ہو جائے یا دماغ سے کام نہ لینے کی وجہ سے سوچنے سے محروم ہو جائے تو کوئی نہیں کہہ سکتا کہ پہلے اس کے جرم کی تحقیقات کیوں نہ کی گئی۔ ہر شخص سمجھ سکتا ہے کہ اس کی سزا اس کے عملوں کے عین مطابق ہے اور سزا کا وجود ہی بدعملی کا ثبوت ہے۔
39:50.
The guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or the meaning is that the guilty will not be given an opportunity to defend themselves, their sins and crimes being all too patent.
39:50.
Commentary:
The expression ولا یسأل عن ذنوبھم المجرمون may mean that the guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or it may mean that the guilty will not be given an opportunity to defend themselves or to redress the wrong done by them, their sins and crimes being all too apparent.
a
39:50.
1
یہ فقرہ بھی بتاتا ہے کہ قارون ایک بڑا افسر تھا۔ جس کی لیاقت کی وجہ سے اس کو خزانہ کا افسر بنایا گیا تھا۔
2
اس آیت سے بھی ثابت ہوتا ہے کہ وہ سرکاری خزانہ کا افسر تھا۔ اس کی ذاتی دولت نہ تھی۔ اگر ذاتی دولت ہوتی تو اس جگہ یہ فرمایا جاتا کہ اس سے بھی بڑے مالدار لوگوں کو خدا تباہ کر چکا ہے۔ مگر یہاں قارون کے مقابلہ میں قوموں اور اُمتوں کی دولت کو پیش کیا گیا ہے۔ پس معلوم ہوا کہ قارون کے قبضہ میں بھی قوم اور امت کی دولت تھی۔ یعنی وہ سرکاری افسر تھا۔ اس کی ذاتی دولت کا اس جگہ ذکر نہیں۔
3
یعنی اللہ تعالیٰ کی طرف سے جو سزا آتی ہے وہ طبعی ہوتی ہے۔ دنیوی بادشاہوں کی طرح حاکمانہ نہیں ہوتی۔ طبعی سزا آپ ہی بتا دیتی ہے کہ مجرم اس کا مستحق تھا۔ مثلاً کوئی شخص انکارِ حق کی وجہ سے ہدایت سے محروم ہو جائے یا دماغ سے کام نہ لینے کی وجہ سے سوچنے سے محروم ہو جائے تو کوئی نہیں کہہ سکتا کہ پہلے اس کے جرم کی تحقیقات کیوں نہ کی گئی۔ ہر شخص سمجھ سکتا ہے کہ اس کی سزا اس کے عملوں کے عین مطابق ہے اور سزا کا وجود ہی بدعملی کا ثبوت ہے۔
a
39:50.
2932
Commentary:
The expression ولا یسأل عن ذنوبھم المجرمون may mean that the guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or it may mean that the guilty will not be given an opportunity to defend themselves or to redress the wrong done by them, their sins and crimes being all too apparent.
a
39:50.
2233
The guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or the meaning is that the guilty will not be given an opportunity to defend themselves, their sins and crimes being all too patent.
وَكَذَٰلِكَ أَوْحَيْنَآ إِلَيْكَ قُرْءَانًا عَرَبِيًّا لِّتُنذِرَ أُمَّ ٱلْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ ٱلْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌ فِى ٱلْجَنَّةِ وَفَرِيقٌ فِى ٱلسَّعِيرِ
20:114; 39:29; 43:4; 46:13.
6:93.
这里可以指麦加, 因为麦加不仅是 «古兰经» 得到启示时阿拉伯的商业和经济大都市, 而且始终注定是全世界的精神中心, 全人类都要从它的胸怀中吸取精神生活的乳汁。麦加在地理上也位于世界的中心。«古兰经» 也称为 اُمُّ الْكِتَاب (Ummul-Kitab, 经典之母), 启示 «古兰经» 用的阿拉伯文称为 اُمُّ الْاَلْسِنَة (Ummul-Alsinah, 语言之母), 麦加称为 اُمُّ الْقُرٰى (Ummul-Qura, 城市之母或母城)。
20:114; 39:29; 43:4; 46:13.
6:93.
The reference may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Qur’an was revealed but was destined for all time to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Qur’an has also been called Ummul-Kitab (Mother of the Book) and Arabic in which it has been revealed Ummul-Alsinah (Mother of tongues) and Mecca has been called Ummul-Qura (Mother of towns or Mother-town).
20:114; 39:29; 43:4; 46:13.
6:93.
Commentary:
For an explanation of قرآناً عربیاً see 12:3 and 41:4.
The reference in the words أم القری (Mother of Towns) may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Quran was revealed but was destined for all time to come to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Quran has been called أم الکتاب (Mother of the Book) and Arabic in which the Quran has been revealed أم الالسنة (Mother of Tongues) and Mecca أم القری (Mother of Towns or Mother-Town).
The reference in the expression یوم الـجمع i.e. the Day of Gathering, may preferably be to the Judgement Day which has also been called یوم الـحشر i.e. the Day of Resurrection (41:20), یوم التناد i.e. the Day of Mutual Calling (40:33), یوم التلاق i.e. the Day of Meeting (40:16) and یوم الـحساب i.e. the Day of Reckoning (40:28), in the Quran. یوم الـجمع may also refer to that Day of Gathering when all the forces of disbelief assembled in the Battle of the Ditch to administer a coup de grace to the rising power of Islam. It may also refer to the Latter Days when the whole of mankind was to become, as it were, like one family. See also 38:12; 54:46.
b
20:114; 39:29; 43:4; 46:13.
c
6:93.
1199
这里可以指麦加, 因为麦加不仅是 «古兰经» 得到启示时阿拉伯的商业和经济大都市, 而且始终注定是全世界的精神中心, 全人类都要从它的胸怀中吸取精神生活的乳汁。麦加在地理上也位于世界的中心。«古兰经» 也称为 اُمُّ الْكِتَاب (Ummul-Kitab, 经典之母), 启示 «古兰经» 用的阿拉伯文称为 اُمُّ الْاَلْسِنَة (Ummul-Alsinah, 语言之母), 麦加称为 اُمُّ الْقُرٰى (Ummul-Qura, 城市之母或母城)。
c
20:114; 39:29; 43:4; 46:13.
d
6:93.
3607
Commentary:
For an explanation of قرآناً عربیاً see 12:3 and 41:4.
The reference in the words أم القری (Mother of Towns) may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Quran was revealed but was destined for all time to come to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Quran has been called أم الکتاب (Mother of the Book) and Arabic in which the Quran has been revealed أم الالسنة (Mother of Tongues) and Mecca أم القری (Mother of Towns or Mother-Town).
The reference in the expression یوم الـجمع i.e. the Day of Gathering, may preferably be to the Judgement Day which has also been called یوم الـحشر i.e. the Day of Resurrection (41:20), یوم التناد i.e. the Day of Mutual Calling (40:33), یوم التلاق i.e. the Day of Meeting (40:16) and یوم الـحساب i.e. the Day of Reckoning (40:28), in the Quran. یوم الـجمع may also refer to that Day of Gathering when all the forces of disbelief assembled in the Battle of the Ditch to administer a coup de grace to the rising power of Islam. It may also refer to the Latter Days when the whole of mankind was to become, as it were, like one family. See also 38:12; 54:46.
b
20:114; 39:29; 43:4; 46:13.
c
6:93.
2645
The reference may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Qur’an was revealed but was destined for all time to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Qur’an has also been called Ummul-Kitab (Mother of the Book) and Arabic in which it has been revealed Ummul-Alsinah (Mother of tongues) and Mecca has been called Ummul-Qura (Mother of towns or Mother-town).
وَمِنْ ءَايَٰتِهِۦ خَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَآبَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَآءُ قَدِيرٌ
30:23.
这节经文包含着 «古兰经» 神圣来源的一个独特证明。没有一个人--------更别谈不识字的沙漠之子--------能在1400年天文学这门科学还处于幼稚时期时, 说, 天体中除了我们的行星之外还存在其他形式的生命。这一个伟大且惊人的科学真理仅留给 «古兰经» 来启示, 本节所谈到的这一经中 “创造天地和散布在两者之间一切活的受造之物”, 一段文字即是如此表示。至于 “他是有力量把他们集合在一起的,” 一般可以指或许有那么一天, 地球和天体上的生物有可能生活在一起。最近考古学调查表明, Dropas 即天外来客在12000年之前就来到这个地球上了 (巴基斯坦时报13.8.67)。
جمع کرنے کے معنے عام طور پر قیامت کے ہوتے ہیں لیکن اس جگہ دَآبَّۃ کا لفظ ہے جس سے یہ شبہ پیدا ہو سکتا ہے کہ کیا جانوروں کابھی حشر ہوگا۔ سو اس کا پہلا جواب تو یہ ہے کہ دَآبَّۃ کا لفظ قرآن کریم میں انسانوں کے لئے بولا گیا ہے۔ اور دوسرا جواب یہ ہے کہ رسول کریم صلی اللہ علیہ وسلم نے فرمایا ہے کہ قیامت کے دن جانوروں کا بھی حساب ہوگا۔ چنانچہ آپ نے فرمایا کہ میں دیکھ رہا ہوں کہ قیامت کے دن ایک بکری دوسری بکری کو سینگ مار رہی ہے اس لئے کہ اسے دوسری بکری نے دنیا میں سینگ مارا تھا۔ پس دونوں صورتوں میں اس آیت کے معنے درست ہیں۔ (ترمذی۔ ابواب صفۃ القیامۃ۔ باب ما جاء فی شاٴ
30:23.
The verse embodies a unique testimony to the Divine origin of the Qur’an. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Qur’an to disclose this great and marvellous scientific truth as the words of this verse, of whatever living creatures He has spread forth in both, show. The reference in the words, He has the power to gather them together may be to the possibility of the creatures living on earth and in the heavenly bodies becoming united in some future time. Recent archaeological investigations have revealed that "Dropas" or visitors from the heaven came down upon this earth 12,000 years ago' (The Pakistan Times, dated 13-8-1967).
30:23.
Commentary:
The verse embodies a unique testimony to the Divine origin of the Quran. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years ago, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Quran to disclose this great and marvellous scientific truth as the words of this verse, viz. "Whatever living creatures He has spread forth in both," show. Indeed the creation of the heavens and the earth and what living creatures exist in them and the wonderful order that pervades the whole universe constitute an infallible testimony to the knowledge and power of God the Almighty Who has revealed the Quran and Who would bring together the creatures of the heavens and the earth whenever in His infallible wisdom He would deem fit. The reference in the last sentence of the verse may be to the possibility of the creatures living on earth and in heavenly bodies becoming united at some future time.
d
30:23.
1206
这节经文包含着 «古兰经» 神圣来源的一个独特证明。没有一个人--------更别谈不识字的沙漠之子--------能在1400年天文学这门科学还处于幼稚时期时, 说, 天体中除了我们的行星之外还存在其他形式的生命。这一个伟大且惊人的科学真理仅留给 «古兰经» 来启示, 本节所谈到的这一经中 “创造天地和散布在两者之间一切活的受造之物”, 一段文字即是如此表示。至于 “他是有力量把他们集合在一起的,” 一般可以指或许有那么一天, 地球和天体上的生物有可能生活在一起。最近考古学调查表明, Dropas 即天外来客在12000年之前就来到这个地球上了 (巴基斯坦时报13.8.67)。
1
جمع کرنے کے معنے عام طور پر قیامت کے ہوتے ہیں لیکن اس جگہ دَآبَّۃ کا لفظ ہے جس سے یہ شبہ پیدا ہو سکتا ہے کہ کیا جانوروں کابھی حشر ہوگا۔ سو اس کا پہلا جواب تو یہ ہے کہ دَآبَّۃ کا لفظ قرآن کریم میں انسانوں کے لئے بولا گیا ہے۔ اور دوسرا جواب یہ ہے کہ رسول کریم صلی اللہ علیہ وسلم نے فرمایا ہے کہ قیامت کے دن جانوروں کا بھی حساب ہوگا۔ چنانچہ آپ نے فرمایا کہ میں دیکھ رہا ہوں کہ قیامت کے دن ایک بکری دوسری بکری کو سینگ مار رہی ہے اس لئے کہ اسے دوسری بکری نے دنیا میں سینگ مارا تھا۔ پس دونوں صورتوں میں اس آیت کے معنے درست ہیں۔ (ترمذی۔ ابواب صفۃ القیامۃ۔ باب ما جاء فی شاٴ
c
30:23.
3622
Commentary:
The verse embodies a unique testimony to the Divine origin of the Quran. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years ago, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Quran to disclose this great and marvellous scientific truth as the words of this verse, viz. "Whatever living creatures He has spread forth in both," show. Indeed the creation of the heavens and the earth and what living creatures exist in them and the wonderful order that pervades the whole universe constitute an infallible testimony to the knowledge and power of God the Almighty Who has revealed the Quran and Who would bring together the creatures of the heavens and the earth whenever in His infallible wisdom He would deem fit. The reference in the last sentence of the verse may be to the possibility of the creatures living on earth and in heavenly bodies becoming united at some future time.
c
30:23.
2656
The verse embodies a unique testimony to the Divine origin of the Qur’an. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Qur’an to disclose this great and marvellous scientific truth as the words of this verse, of whatever living creatures He has spread forth in both, show. The reference in the words, He has the power to gather them together may be to the possibility of the creatures living on earth and in the heavenly bodies becoming united in some future time. Recent archaeological investigations have revealed that "Dropas" or visitors from the heaven came down upon this earth 12,000 years ago' (The Pakistan Times, dated 13-8-1967).
سَيُهْزَمُ ٱلْجَمْعُ وَيُوَلُّونَ ٱلدُّبُرَ
3:13; 8:37; 38:12.
اس میں جنگ احزاب کی پیشگوئی ہے۔ جو ایک زبردست نشان صداقتِ اسلام کاہے۔
3:13; 8:37; 38:12.
The emphatic prophecy embodied in the verse is definitely about the crushing defeat which the Meccan army suffered in the Battle of Badr. The odds were so heavy against the Muslims that when fighting began the Holy Prophet prayed to God in utmost humility and extreme agony in a tent set up for him for this purpose in the memorable words: 'O Lord, I humbly beseech Thee to fulfil Thy covenant and Thy promise. If this small band of Muslims were destroyed, Thou wilt never be worshipped again on this earth' (Bukhari). After having finished the prayer, the Holy Prophet came out of the tent and facing the field of battle recited the verse, "The hosts shall soon be routed and shall turn their backs in flight."
3:13; 8:37; 38:12.
Commentary:
The emphatic prophecy embodied in the verse is definitely about the crushing defeat which the Meccan army suffered at the hands of Muslims in the Battle of Badr. The odds were so heavy against the Muslims that when fighting began the Holy Prophet prayed to God in utmost humility and extreme agony, in a tent set up for him for this purpose, in the words: "O Lord, I humbly beseech Thee to fulfil Thy covenant and Thy promise. If this small band of Muslims were destroyed, Thou wilt never be worshipped again on this earth" (Bukhari & Muslim). After having finished the prayer, the Holy Prophet came out of the tent and facing the field of battle recited the verse سیھزم الجمع و یولون الدبر i.e. the hosts shall soon be routed and shall turn their backs in flight.
c
3:13; 8:37; 38:12.
2
اس میں جنگ احزاب کی پیشگوئی ہے۔ جو ایک زبردست نشان صداقتِ اسلام کاہے۔
b
3:13; 8:37; 38:12.
4034
Commentary:
The emphatic prophecy embodied in the verse is definitely about the crushing defeat which the Meccan army suffered at the hands of Muslims in the Battle of Badr. The odds were so heavy against the Muslims that when fighting began the Holy Prophet prayed to God in utmost humility and extreme agony, in a tent set up for him for this purpose, in the words: "O Lord, I humbly beseech Thee to fulfil Thy covenant and Thy promise. If this small band of Muslims were destroyed, Thou wilt never be worshipped again on this earth" (Bukhari & Muslim). After having finished the prayer, the Holy Prophet came out of the tent and facing the field of battle recited the verse سیھزم الجمع و یولون الدبر i.e. the hosts shall soon be routed and shall turn their backs in flight.
c
3:13; 8:37; 38:12.
2912
The emphatic prophecy embodied in the verse is definitely about the crushing defeat which the Meccan army suffered in the Battle of Badr. The odds were so heavy against the Muslims that when fighting began the Holy Prophet prayed to God in utmost humility and extreme agony in a tent set up for him for this purpose in the memorable words: 'O Lord, I humbly beseech Thee to fulfil Thy covenant and Thy promise. If this small band of Muslims were destroyed, Thou wilt never be worshipped again on this earth' (Bukhari). After having finished the prayer, the Holy Prophet came out of the tent and facing the field of battle recited the verse, "The hosts shall soon be routed and shall turn their backs in flight."