سَوَآءَ ٱلسَّبِيلِ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "سَوَآءَ ٱلسَّبِيلِ".
أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
4:154.
اس جگہ ’’سمجھو کہ‘‘ کے الفاظ فَقَدْ کا ترجمہ ہے۔ فَاء اپنے بعد ایک محذوف پر دلالت کرتا ہے جو ظاہر کیا گیا ہے۔
4:154.
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the spirit of stupid questioning, so that the dignity of faith should suffer and they may fall victim to doubts.
4:154.
Important Words:
سواء (right) is derived from سوی. They say سوی الرجل i.e. his affairs became straight and well. سواء means: (1) the central portion of a thing; (2) equal. سواء السبیل means, the straight or right portion of a way; or a straight or right way (Lisan & Aqrab).
Commentary:
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the same spirit of stupid questioning, so that their hearts might gradually become estranged from the dignity of faith and give way to doubt. In warning Muslims against such a course, the Quran points out that the Jews had ruined themselves by putting similar questions to Moses, and that the Muslims should, therefore, beware of following their evil example. In fact, unnecessary and irrelevant questions in religious matters eventually lead one to loss of faith, for they tend to degrade religion to a plaything or a piece of idle philosophy.
As to the nature of questions put to Moses by the Israelites, the Quran refers to one in 4:154. Says God: The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this; they said, 'Show us Allah openly.' then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority. This verse gives us an indication as to the nature of the questions that were put to Moses, and Muslims are forbidden to put such questions to their Prophet.
c
4:154.
1
اس جگہ ’’سمجھو کہ‘‘ کے الفاظ فَقَدْ کا ترجمہ ہے۔ فَاء اپنے بعد ایک محذوف پر دلالت کرتا ہے جو ظاہر کیا گیا ہے۔
b
4:154.
115
Important Words:
سواء (right) is derived from سوی. They say سوی الرجل i.e. his affairs became straight and well. سواء means: (1) the central portion of a thing; (2) equal. سواء السبیل means, the straight or right portion of a way; or a straight or right way (Lisan & Aqrab).
Commentary:
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the same spirit of stupid questioning, so that their hearts might gradually become estranged from the dignity of faith and give way to doubt. In warning Muslims against such a course, the Quran points out that the Jews had ruined themselves by putting similar questions to Moses, and that the Muslims should, therefore, beware of following their evil example. In fact, unnecessary and irrelevant questions in religious matters eventually lead one to loss of faith, for they tend to degrade religion to a plaything or a piece of idle philosophy.
As to the nature of questions put to Moses by the Israelites, the Quran refers to one in 4:154. Says God: The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this; they said, 'Show us Allah openly.' then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority. This verse gives us an indication as to the nature of the questions that were put to Moses, and Muslims are forbidden to put such questions to their Prophet.
b
4:154.
133
This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the spirit of stupid questioning, so that the dignity of faith should suffer and they may fall victim to doubts.
۞ وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَىْ عَشَرَ نَقِيبًا ۖ وَقَالَ ٱللَّهُ إِنِّى مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ ٱلصَّلَوٰةَ وَءَاتَيْتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ ٱللَّهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّـَٔاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۚ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
2:169.
2:41, 84.
2:61; 7:161.
See 2:26.
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
2:41, 84.
2:61; 7:161.
See 2:26.
2:109.
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:41, 84.
b
2:61; 7:161.
c
2:26.
d
2:169.
a
2:41, 84.
b
2:61; 7:161.
c
See 2:26.
d
2:109.
650
Important Words:
نقیبا (leaders) is the verbal adjective from نقب. They say نقبه i.e. he perforated or made a hole through it. نقب فی الارض means, he went through the land. نقب عن الاخبار means, he scrutinized or examined the news. نقب علی قومه means, he acted as نقیب (leader or supervisor) over his people. نقیب means, a thing perforated or pierced through; a musical reed or pipe; the head or chief of people who investigates and superintends their affairs, takes notice of their actions and is responsible for them (Lane).
عزرتموھم (you support them) is derived from عزر. عزرہ means, he censured him; he helped him. They say عزره عن کذا i.e. he prevented or hindered him or turned him away from such a thing. عزره (‘azzarahu) means: (1) he chastised or punished or censured or corrected him, in order to turn him away from evil; (2) he aided and assisted him; he strengthened him; he aided him against his enemy by repelling the latter; (3) he treated him with reverence, respect or honour (Lane).
Commentary:
The verse contains a veiled warning to Muslims that they can expect the help of God only so long as they adhere to their covenant with Him and obey His behests.
By the words "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "Princes" said to have been appointed by Moses (Num. 1:4-16).
The words قرضاحسنا (goodly loan) may either mean good deeds for which a reward is expected from God, or voluntary contributions to help the cause of religion. The verse is addressed to the Israelites.
a
2:169.
c
2:41, 84.
d
2:61; 7:161.
e
See 2:26.
727A
By "twelve leaders" are meant the twelve Prophets of Israel who came after Moses. According to some authorities, these were the twelve "princes" said to have been appointed by Moses (Num. 1:5-16; 43: 3-15). See also 2:61.
وَلَمَّا تَوَجَّهَ تِلْقَآءَ مَدْيَنَ قَالَ عَسَىٰ رَبِّىٓ أَن يَهْدِيَنِى سَوَآءَ ٱلسَّبِيلِ
مصر سے عبرانی علاقہ کی طرف جاتے ہوئے راستہ میں مدین آتا تھا۔ اس وقت مدین میں عاد قوم کے عرب رہتے تھے۔ اسرائیلیوں نے عربوں کو موسیٰ کے بچانے کا اچھا بدلہ دیا ہے۔ اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ۔
عَسٰی عربی زبان میں کسی چیز کے تسلی رکھنے کے لئے استعمال کیا جاتا ہے۔ (مغنی اللبیب)
1
مصر سے عبرانی علاقہ کی طرف جاتے ہوئے راستہ میں مدین آتا تھا۔ اس وقت مدین میں عاد قوم کے عرب رہتے تھے۔ اسرائیلیوں نے عربوں کو موسیٰ کے بچانے کا اچھا بدلہ دیا ہے۔ اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ۔
2
عَسٰی عربی زبان میں کسی چیز کے تسلی رکھنے کے لئے استعمال کیا جاتا ہے۔ (مغنی اللبیب)
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ عَدُوِّى وَعَدُوَّكُمْ أَوْلِيَآءَ تُلْقُونَ إِلَيْهِم بِٱلْمَوَدَّةِ وَقَدْ كَفَرُوا۟ بِمَا جَآءَكُم مِّنَ ٱلْحَقِّ يُخْرِجُونَ ٱلرَّسُولَ وَإِيَّاكُمْ ۙ أَن تُؤْمِنُوا۟ بِٱللَّهِ رَبِّكُمْ إِن كُنتُمْ خَرَجْتُمْ جِهَٰدًا فِى سَبِيلِى وَٱبْتِغَآءَ مَرْضَاتِى ۚ تُسِرُّونَ إِلَيْهِم بِٱلْمَوَدَّةِ وَأَنَا۠ أَعْلَمُ بِمَآ أَخْفَيْتُمْ وَمَآ أَعْلَنتُمْ ۚ وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
3:119; 4:145; 5:58.
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence
3:119; 4:145; 5:58.
17:77.
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.
1
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
2
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
b
3:119; 4:145; 5:58.
c
17:77.
4210
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.3028
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence