ROOT ش ا ن
4 verses • 3 derived words
Morphology Tree
Lemmas and their derived stems found in the Quran.
شَاۡنۡ
LemmaOccurrences in Quran
Found 4 verses containing words derived from "s h A n".
وَمَا تَکُوۡنُ فِیۡ شَاۡنٍ وَّمَا تَتۡلُوۡا مِنۡہُ مِنۡ قُرۡاٰنٍ وَّلَا تَعۡمَلُوۡنَ مِنۡ عَمَلٍ اِلَّا کُنَّا عَلَیۡکُمۡ شُہُوۡدًا اِذۡ تُفِیۡضُوۡنَ فِیۡہِ ۚ وَمَا یَعۡزُبُ عَنۡ رَّبِّکَ مِنۡ مِّثۡقَالِ ذَرَّۃٍ فِی الۡاَرۡضِ وَلَا فِی السَّمَآءِ وَلَاۤ اَصۡغَرَ مِنۡ ذٰلِکَ وَلَاۤ اَکۡبَرَ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ
57:5; 58:8.
34:4.
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
57:5; 58:8.
34:4.
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
e
57:5; 58:8.
f
34:4.
b
57:5; 58:8.
c
34:4.
1337
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
b
57:5; 58:8.
c
34:4.
1273
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَاِذَا کَانُوۡا مَعَہٗ عَلٰۤی اَمۡرٍ جَامِعٍ لَّمۡ یَذۡہَبُوۡا حَتّٰی یَسۡتَـٔۡذِنُوۡہُ ۚ اِنَّ الَّذِیۡنَ یَسۡتَـٔۡذِنُوۡنَکَ اُولٰٓئِکَ الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاللّٰہِ وَرَسُوۡلِہٖ ۚ فَاِذَا اسۡتَـٔۡذَنُوۡکَ لِبَعۡضِ شَاۡنِہِمۡ فَاۡذَنۡ لِّمَنۡ شِئۡتَ مِنۡہُمۡ وَاسۡتَغۡفِرۡ لَہُمُ اللّٰہَ ۚ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
Amru Jami‘ means, a momentous affair on account of which people gather together as though the affair itself gathers them (Lane).
The several preceding verses contained directions for Muslims as how to conduct themselves in affairs of social importance. The present verse, however, deals with affairs of national importance. The Muslims are enjoined that when they are with the Holy Prophet, engaged in transacting a business of national importance, they should not leave the assembly without his permission. It may also be inferred from this verse that in affairs concerning a whole nation or community, the individual loses his independence of action. He must abide by the decision arrived at by the assembly of Muslims, presided over by the Holy Prophet, his Successor or their accepted and elected Leader.
Important Words:
جامع (which has brought them together) is derived from جمع which means, he collected; assembled; brought together; it comprised, comprehended or contained. They say جمع امرہ i.e. he arranged or settled his affair. The Arabs say جمع اللّٰه شمله i.e. may God unite his disorganised state of affairs. امر جامع means, an affair that brings people together; or a momentous or important affair on account of which people gather together as though the affair itself gathers them (Lane, Mufradat & Aqrab).
Commentary:
The several preceding verses contained directions for Muslims as how to conduct themselves in affairs of social importance. The present verse, however, deals with affairs of national importance. The Muslims are enjoined that when they are with the Holy Prophet, engaged in transacting a business of national importance, they are not to leave the assembly without his permission. It may also be inferred from this verse that in affairs concerning a whole nation or community, the individual loses his independence of action. He must abide by the decision arrived at by the assembly of Muslims presided over by the Prophet, his Successor or their accepted and elected leader. When a person withdraws himself from such assembly, he, in fact, deprives himself of the opportunity to contribute his share to the good of Islam and Muslims and consequently to that extent he becomes deprived of God’s grace and mercy. The Holy Prophet, therefore, has been told to ask forgiveness of Allah for such an individual for an inadvertent lapse on his part. Islam is very sensitive about the maintenance of a living relationship between an individual Muslim and the central authority of the Muslim community.
2637
Important Words:
جامع (which has brought them together) is derived from جمع which means, he collected; assembled; brought together; it comprised, comprehended or contained. They say جمع امرہ i.e. he arranged or settled his affair. The Arabs say جمع اللّٰه شمله i.e. may God unite his disorganised state of affairs. امر جامع means, an affair that brings people together; or a momentous or important affair on account of which people gather together as though the affair itself gathers them (Lane, Mufradat & Aqrab).
Commentary:
The several preceding verses contained directions for Muslims as how to conduct themselves in affairs of social importance. The present verse, however, deals with affairs of national importance. The Muslims are enjoined that when they are with the Holy Prophet, engaged in transacting a business of national importance, they are not to leave the assembly without his permission. It may also be inferred from this verse that in affairs concerning a whole nation or community, the individual loses his independence of action. He must abide by the decision arrived at by the assembly of Muslims presided over by the Prophet, his Successor or their accepted and elected leader. When a person withdraws himself from such assembly, he, in fact, deprives himself of the opportunity to contribute his share to the good of Islam and Muslims and consequently to that extent he becomes deprived of God’s grace and mercy. The Holy Prophet, therefore, has been told to ask forgiveness of Allah for such an individual for an inadvertent lapse on his part. Islam is very sensitive about the maintenance of a living relationship between an individual Muslim and the central authority of the Muslim community.
2059A
Amru Jami‘ means, a momentous affair on account of which people gather together as though the affair itself gathers them (Lane).
2060
The several preceding verses contained directions for Muslims as how to conduct themselves in affairs of social importance. The present verse, however, deals with affairs of national importance. The Muslims are enjoined that when they are with the Holy Prophet, engaged in transacting a business of national importance, they should not leave the assembly without his permission. It may also be inferred from this verse that in affairs concerning a whole nation or community, the individual loses his independence of action. He must abide by the decision arrived at by the assembly of Muslims, presided over by the Holy Prophet, his Successor or their accepted and elected Leader.
یَسۡـَٔلُہٗ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۚ کُلَّ یَوۡمٍ ہُوَ فِیۡ شَاۡنٍ
一切创造物的生命和给养都依赖安拉, 安拉是创造主、支持者和养育者。安拉的常德无边无际, 不可计量, 世世代代以各种方式不断显现。
مطلب یہ ہے کہ اس کی صفات اتنی غیر محدود ہیں کہ ہر لحظہ وہ نئی صفات کا ظہور کرتا رہتا ہے اور انسان کی طرح اس کی صفات صرف چند صفات میں محدودنہیں۔
All creatures depend for their life and sustenance on God Who is their Creator, Sustainer and Nourisher. His attributes know no limit or count, and they keep finding their manifestation in diverse ways all the time.
Commentary:
The verse signifies that all creatures depend for their life and sustenance on God Who is their Creator, Sustainer and Nourisher. He alone is Independent and the Besought of all. His attributes know no limit or count, and keep finding their manifestations in diverse ways all the time. He is very Kind and Merciful to him who deserves His Mercy and is Severe in punishing him who incurs His displeasure.
1352
一切创造物的生命和给养都依赖安拉, 安拉是创造主、支持者和养育者。安拉的常德无边无际, 不可计量, 世世代代以各种方式不断显现。
3
مطلب یہ ہے کہ اس کی صفات اتنی غیر محدود ہیں کہ ہر لحظہ وہ نئی صفات کا ظہور کرتا رہتا ہے اور انسان کی طرح اس کی صفات صرف چند صفات میں محدودنہیں۔
4066
Commentary:
The verse signifies that all creatures depend for their life and sustenance on God Who is their Creator, Sustainer and Nourisher. He alone is Independent and the Besought of all. His attributes know no limit or count, and keep finding their manifestations in diverse ways all the time. He is very Kind and Merciful to him who deserves His Mercy and is Severe in punishing him who incurs His displeasure.
2932
All creatures depend for their life and sustenance on God Who is their Creator, Sustainer and Nourisher. His attributes know no limit or count, and they keep finding their manifestation in diverse ways all the time.
لِکُلِّ امۡرِئٍ مِّنۡہُمۡ یَوۡمَئِذٍ شَاۡنٌ یُّغۡنِیۡہِ
人处于苦难和悲伤之中就连他的至亲都容易忘掉。他自己的麻烦也够他操心的了。
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own enough troubles to keep him busy.
Commentary:
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own troubles to keep him occupied. Such will be the condition of disbelievers on the Day of Resurrection. The advent of the Holy Prophet has also been likened to "Resurrection" in the Quran, as also the advent of every great Divine Reformer. With the advent of a Divine Messenger a wide gulf intervenes between believers and disbelievers, however closely related they may be. It is to this unpalatable truth that Jesus referred when he said:
I have come to set a man against his father, a daughter against her mother, young wife against her mother-in-law. (Matt. 10:35).
1606
人处于苦难和悲伤之中就连他的至亲都容易忘掉。他自己的麻烦也够他操心的了。
4587
Commentary:
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own troubles to keep him occupied. Such will be the condition of disbelievers on the Day of Resurrection. The advent of the Holy Prophet has also been likened to "Resurrection" in the Quran, as also the advent of every great Divine Reformer. With the advent of a Divine Messenger a wide gulf intervenes between believers and disbelievers, however closely related they may be. It is to this unpalatable truth that Jesus referred when he said:
I have come to set a man against his father, a daughter against her mother, young wife against her mother-in-law. (Matt. 10:35).
3260
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own enough troubles to keep him busy.