سَابِق
Appears 3 times in Quran
📖 Lane's Lexicon
Classical definitions for root سبق
Derived Stems (56)
Derived Words (5)
Words derived from the lemma "سَابِق".
- outstrip Us
- who are foremost
- outstrip
- And as for the foremost
- who excel
Occurrences in Quran
Found 3 verses containing "سَابِق".
ثُمَّ اَوۡرَثۡنَا الۡکِتٰبَ الَّذِیۡنَ اصۡطَفَیۡنَا مِنۡ عِبَادِنَا ۖ فَمِنۡہُمۡ ظَالِمٌ لِّنَفۡسِہٖ وَمِنۡہُمۡ مُّقۡتَصِدٌ وَّمِنۡہُمۡ سَابِقٌۢ بِالۡخَیۡرٰتِ بِاِذۡنِ اللّٰہِ ۚ ذٰلِکَ ہُوَ الۡفَضۡلُ الۡکَبِیۡرُ
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
1056
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
3201
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
2421
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.
لَا الشَّمۡسُ یَنۡۢبَغِیۡ لَہَاۤ اَنۡ تُدۡرِکَ الۡقَمَرَ وَلَا الَّیۡلُ سَابِقُ النَّہَارِ ۚ وَکُلٌّ فِیۡ فَلَکٍ یَّسۡبَحُوۡنَ
اس آیت میں یہ بتایا گیا ہے کہ چاند کو بھی طاقت نہیں کہ وہ سورج کے قریب چلا جائے‘ کیونکہ اس صورت میں بھی تباہی آجاتی ہے۔
چونکہ یہاں یہ بتانا مقصود ہے کہ ان کے چلنے میں کوئی روک نہیں‘ اس لئے یَسْبَحُوْنَ کا لفظ استعمال کیا گیا۔ جس کے معنے تیرنے کے ہیں۔ مراد یہ ہے کہ وہ سہولت کے ساتھ چلتے چلے جاتے ہیں۔ اور کوئی روک ان کے راستہ میں پیدا نہیں ہوتی۔ یعنی کوئی سیّارہ دوسرے سیّارے کے راستہ میں آکر اس کو تباہ نہیں کرتا۔
25:63.
21:34.
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Qur’an contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Qur’an that it uses expressions which not only contradict erroneous views and ideas but also anticipate new discoveries in the domain of science and philosophy. The verse also points to the excellent design and order that pervade the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit
25:63.
21:34.
Important Words:
یسبحون (float) is derived from سبح which means, he swam. They say تسبح النجوم فی الفلک i.e. the stars swim, float or glide along swiftly in the firmament (Aqrab & Lane).
Commentary:
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Quran contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Quran that it uses expressions which not only contradict erroneous religious beliefs and scientific views but also anticipate new discoveries in the domain of science and philosophy. It has revealed, in plain simple language, scientific truths which were unknown to the world at the time of its revelation and which even remained hidden for centuries afterwards. This alone constitutes sufficient proof that the Quran is the revealed Word of Him Who is the Supreme Source of all knowledge and from Whom nothing is hidden.
The verse also points to the excellent design and order that pervades the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. "The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit of every other, yet each proceeds safely on its destined way, and all united, form a glorious harmony of structure and motion." This immaculate design and perfect order pervading the universe unerringly points to a Designer and Controller behind it.
e
25:63.
f
21:34.
1
اس آیت میں یہ بتایا گیا ہے کہ چاند کو بھی طاقت نہیں کہ وہ سورج کے قریب چلا جائے‘ کیونکہ اس صورت میں بھی تباہی آجاتی ہے۔
2
چونکہ یہاں یہ بتانا مقصود ہے کہ ان کے چلنے میں کوئی روک نہیں‘ اس لئے یَسْبَحُوْنَ کا لفظ استعمال کیا گیا۔ جس کے معنے تیرنے کے ہیں۔ مراد یہ ہے کہ وہ سہولت کے ساتھ چلتے چلے جاتے ہیں۔ اور کوئی روک ان کے راستہ میں پیدا نہیں ہوتی۔ یعنی کوئی سیّارہ دوسرے سیّارے کے راستہ میں آکر اس کو تباہ نہیں کرتا۔
a
25:63.
b
21:34.
3241
Important Words:
یسبحون (float) is derived from سبح which means, he swam. They say تسبح النجوم فی الفلک i.e. the stars swim, float or glide along swiftly in the firmament (Aqrab & Lane).
Commentary:
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Quran contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Quran that it uses expressions which not only contradict erroneous religious beliefs and scientific views but also anticipate new discoveries in the domain of science and philosophy. It has revealed, in plain simple language, scientific truths which were unknown to the world at the time of its revelation and which even remained hidden for centuries afterwards. This alone constitutes sufficient proof that the Quran is the revealed Word of Him Who is the Supreme Source of all knowledge and from Whom nothing is hidden.
The verse also points to the excellent design and order that pervades the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. "The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit of every other, yet each proceeds safely on its destined way, and all united, form a glorious harmony of structure and motion." This immaculate design and perfect order pervading the universe unerringly points to a Designer and Controller behind it.
b
25:63.
c
21:34.
2446
The reference in this verse is to the floating of the heavenly bodies through space or ether. The Qur’an contradicted the view held for a long time that the heavens were solid in their formation. It is characteristic of the Qur’an that it uses expressions which not only contradict erroneous views and ideas but also anticipate new discoveries in the domain of science and philosophy. The verse also points to the excellent design and order that pervade the entire universe; all the celestial and terrestrial bodies performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action. The solar system is but one of hundreds of millions of systems, some of which are incalculably larger than it. Yet the countless millions of suns and stars profusely scattered over the immense void are so arranged and distributed in relation to one another as to secure the safety of one and all and to produce everywhere harmony and beauty. Each orb is reflecting the orbit
سَابِقُوۡۤا اِلٰی مَغۡفِرَۃٍ مِّنۡ رَّبِّکُمۡ وَجَنَّۃٍ عَرۡضُہَا کَعَرۡضِ السَّمَآءِ وَالۡاَرۡضِ اُعِدَّتۡ لِلَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَرُسُلِہٖ ۚ ذٰلِکَ فَضۡلُ اللّٰہِ یُؤۡتِیۡہِ مَنۡ یَّشَآءُ ۚ وَاللّٰہُ ذُو الۡفَضۡلِ الۡعَظِیۡمِ
3:134.
3:134.
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).
3:134; 35:33.
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
c
3:134.
a
3:134; 35:33.
4164
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
a
3:134.
2996
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).