الۡاَوَّلُوۡنَ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "الۡاَوَّلُوۡنَ".
وَالسّٰبِقُوۡنَ الۡاَوَّلُوۡنَ مِنَ الۡمُہٰجِرِیۡنَ وَالۡاَنۡصَارِ وَالَّذِیۡنَ اتَّبَعُوۡہُمۡ بِاِحۡسٰنٍ رَّضِیَ اللّٰہُ عَنۡہُمۡ وَرَضُوۡا عَنۡہُ وَاَعَدَّ لَہُمۡ جَنّٰتٍ تَجۡرِیۡ تَحۡتَہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
58:23; 98:9.
58:23; 98:9.
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
58:23; 98:9.
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
a
58:23; 98:9.
1249
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
1212
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
وَمَا مَنَعَنَاۤ اَنۡ نُّرۡسِلَ بِالۡاٰیٰتِ اِلَّاۤ اَنۡ کَذَّبَ بِہَا الۡاَوَّلُوۡنَ ۚ وَاٰتَیۡنَا ثَمُوۡدَ النَّاقَۃَ مُبۡصِرَۃً فَظَلَمُوۡا بِہَا ۚ وَمَا نُرۡسِلُ بِالۡاٰیٰتِ اِلَّا تَخۡوِیۡفًا
17:95; 18:56.
17:95; 18:56.
Or, the meaning may be: Could the fact that former people rejected the Prophets be the reason that further Signs should not be sent, i.e. it could not be the reason for the withholding of heavenly Signs.
17:95; 18:56.
Important Words:
ظلموا بھا (unjustly rejected it). The word ظلم means, (1) he did wrong; or acted wrongfully, unjustly or tyrannically, (2) he put a thing in a wrong place or in a place not its own. They say من اشبه اباہ فما ظلم i.e. whoso resembles his father, he has not put the likeness in a wrong place; (3) he made him suffer loss as in وما ظلمونا ولکن کانوا انفسھم یظلمون i.e. and they made not Us to suffer loss or detriment but it was themselves they made to suffer loss or detriment. ظلم الارض means, he dug the ground in what was not the place of digging. ظلمه also means, he imposed upon him a thing that was above his power or ability. The word is also used transitively by means of ب as in the Quranic words فظلموا بھا i.e. and they disbelieved in them (the Signs) or unjustly rejected them (Lane & Aqrab). See also 2:36, 52.
Commentary:
The verse beautifully states that heavenly signs will never cease to appear. It warns Muslims not to entertain such a foolish belief and proceeds to refute and demolish the only possible objection against the appearance of heavenly signs. The objection is: When the people to whom the signs were first shown did not profit by them, where was the warrant that their successors would do so? The arguments given in refutation of this objection are: (a) If the rejection of heavenly signs had been a reasonable ground, no Prophet after the very first Prophet—Adam––would have appeared. But this did not happen and fresh Prophets continued to appear in all ages and fresh signs continued to be shown at their hands, which showed that the rejection of signs never proved a barrier in the way of the appearance of new signs. (b) Prophets are sent in the world in order to warn wrongdoers of their transgressions and iniquities and of the impending Divine punishment in consequence of those iniquities. Any such punishment without a previous warning and without showing signs would be contrary to Divine mercy.
As an illustration of the claim that wrongdoers never go unpunished if they do not repent, special mention has been made of the tribe of Thamud because the Thamud were an Arab tribe and their history was a matter of common knowledge with pagan Arabs as well as with the Jews of Arabia.
a
17:95; 18:56.
a
17:95; 18:56.
1989
Important Words:
ظلموا بھا (unjustly rejected it). The word ظلم means, (1) he did wrong; or acted wrongfully, unjustly or tyrannically, (2) he put a thing in a wrong place or in a place not its own. They say من اشبه اباہ فما ظلم i.e. whoso resembles his father, he has not put the likeness in a wrong place; (3) he made him suffer loss as in وما ظلمونا ولکن کانوا انفسھم یظلمون i.e. and they made not Us to suffer loss or detriment but it was themselves they made to suffer loss or detriment. ظلم الارض means, he dug the ground in what was not the place of digging. ظلمه also means, he imposed upon him a thing that was above his power or ability. The word is also used transitively by means of ب as in the Quranic words فظلموا بھا i.e. and they disbelieved in them (the Signs) or unjustly rejected them (Lane & Aqrab). See also 2:36, 52.
Commentary:
The verse beautifully states that heavenly signs will never cease to appear. It warns Muslims not to entertain such a foolish belief and proceeds to refute and demolish the only possible objection against the appearance of heavenly signs. The objection is: When the people to whom the signs were first shown did not profit by them, where was the warrant that their successors would do so? The arguments given in refutation of this objection are: (a) If the rejection of heavenly signs had been a reasonable ground, no Prophet after the very first Prophet—Adam––would have appeared. But this did not happen and fresh Prophets continued to appear in all ages and fresh signs continued to be shown at their hands, which showed that the rejection of signs never proved a barrier in the way of the appearance of new signs. (b) Prophets are sent in the world in order to warn wrongdoers of their transgressions and iniquities and of the impending Divine punishment in consequence of those iniquities. Any such punishment without a previous warning and without showing signs would be contrary to Divine mercy.
As an illustration of the claim that wrongdoers never go unpunished if they do not repent, special mention has been made of the tribe of Thamud because the Thamud were an Arab tribe and their history was a matter of common knowledge with pagan Arabs as well as with the Jews of Arabia.
b
17:95; 18:56.
1627
Or, the meaning may be: Could the fact that former people rejected the Prophets be the reason that further Signs should not be sent, i.e. it could not be the reason for the withholding of heavenly Signs.
بَلۡ قَالُوۡۤا اَضۡغٰثُ اَحۡلٰمٍۭ بَلِ افۡتَرٰٮہُ بَلۡ ہُوَ شَاعِرٌ فَلۡیَاۡتِنَا بِاٰیَۃٍ کَمَاۤ اُرۡسِلَ الۡاَوَّلُوۡنَ
52:31.
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
52:31.
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
52:31.
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
d
52:31.
1
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
a
52:31.
2347
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
a
52:31.
1872
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
بَلۡ قَالُوۡا مِثۡلَ مَا قَالَ الۡاَوَّلُوۡنَ
Commentary:
The verse purports to say that disbelievers continue to harp on the old tune that after they are reduced to dust, their coming to life again was an impossible thing and that it was an old story which they and their forebears had been hearing from very old times.
2567
Commentary:
The verse purports to say that disbelievers continue to harp on the old tune that after they are reduced to dust, their coming to life again was an impossible thing and that it was an old story which they and their forebears had been hearing from very old times.
اَوَاٰبَآؤُنَا الۡاَوَّلُوۡنَ
13:6; 27:68; 50:4.
b
13:6; 27:68; 50:4.
اَوَاٰبَآؤُنَا الۡاَوَّلُوۡنَ
17:50; 23:83; 37:17; 56:48.
37:18.
37:18.
b
17:50; 23:83; 37:17; 56:48.
b
37:18.
a
37:18.