سَبَقَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "سَبَقَ".
لَّوْلَا كِتَٰبٌ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ
یعنی پہلے سے فدیہ لینا جائز قرار دیا جا چکا ہے اس لئے جو مفسر لکھتے ہیں کہ فدیہ لینے کی وجہ سے اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم پر خفا ہوا‘ وہ سخت غلطی پر ہیں۔ رسول کریم صلی اللہ علیہ وسلم نے وہی کام کیا جس کا خداتعالیٰ نے آپ کو حکم دیا تھا۔
The words refer to the Divine promise of help (8:8-10).
Ransoming of captives was already in vogue. What is emphasized here is that prisoners could only be taken in regular fighting in the course of war.
Commentary:
In the previous verse it was said that Muslims should not be hasty in taking captives from among the enemy. The verse under comment hints that kindness should be shown to prisoners and that they should be treated with mercy. The verse says that it is only through the assistance of God, which He had ordained for Muslims, that they have gained an easy victory and obtained much booty, and that if it had not been for the help which God had promised them beforehand, they would not have obtained the booty without being severely handled by the enemy and suffering great loss at his hands. The words, a decree from Allah which had gone before, obviously refer to the Word of God which had already conveyed the promise of help to the Holy Prophet (see 8:6 above). The words "great distress" thus signify distress caused by the enemy and not affliction from God. The verse purports to say that when by the help of God the Muslims have gained so easy a victory, they should feel grateful for it and should show kindness to the prisoners who have fallen into their hands.
2
یعنی پہلے سے فدیہ لینا جائز قرار دیا جا چکا ہے اس لئے جو مفسر لکھتے ہیں کہ فدیہ لینے کی وجہ سے اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم پر خفا ہوا‘ وہ سخت غلطی پر ہیں۔ رسول کریم صلی اللہ علیہ وسلم نے وہی کام کیا جس کا خداتعالیٰ نے آپ کو حکم دیا تھا۔
1156
Commentary:
In the previous verse it was said that Muslims should not be hasty in taking captives from among the enemy. The verse under comment hints that kindness should be shown to prisoners and that they should be treated with mercy. The verse says that it is only through the assistance of God, which He had ordained for Muslims, that they have gained an easy victory and obtained much booty, and that if it had not been for the help which God had promised them beforehand, they would not have obtained the booty without being severely handled by the enemy and suffering great loss at his hands. The words, a decree from Allah which had gone before, obviously refer to the Word of God which had already conveyed the promise of help to the Holy Prophet (see 8:6 above). The words "great distress" thus signify distress caused by the enemy and not affliction from God. The verse purports to say that when by the help of God the Muslims have gained so easy a victory, they should feel grateful for it and should show kindness to the prisoners who have fallen into their hands.
1145
The words refer to the Divine promise of help (8:8-10).
1145A
Ransoming of captives was already in vogue. What is emphasized here is that prisoners could only be taken in regular fighting in the course of war.
حَتَّىٰٓ إِذَا جَآءَ أَمْرُنَا وَفَارَ ٱلتَّنُّورُ قُلْنَا ٱحْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ ٱثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ وَمَنْ ءَامَنَ ۚ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٌ
یہاں ماضی کا لفظ ہے لیکن پیشگوئیوں میں اکثر قرآن مجید ماضی کے لفظ استعمال کرتا ہے یہ بتانے کے لئے کہ یہ بات ایسی ہی یقین ہے جیسے کوئی گذری ہوئی چیز یقینی ہوتی ہے۔
23:28; 54:13.
23:28.
The Deluge was not merely due to the gushing forth of the water from springs. But, as is clear from 54:12, 13, its real cause was the bursting of the clouds. Rain fell in torrents and there was water everywhere and, as generally happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. Noah lived in a mountainous country where springs were found in large numbers.
The words 'of every kind' do not here mean all the animals, but all such animals as were needed by Noah. Surely, the Ark was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word 'two' also shows that as many animals were to be taken as were absolutely necessary.
23:28; 54:13.
23:28.
Important Words:
فار (gushed forth). They say فارت القدر the kettle boiled or estuated. فارت نفسه means, his stomach heaved; or he became agitated by a tendency to vomit. فار الماء means, the water gushed forth and flowed. فار العرق means, the vein became excited and flowed forth with blood (Lane & Aqrab).
تنور (fountains of the earth) is derived from the root تنر and means, a sort of fire-place or oven in which bread is baked; the surface of the ground; the highest part of the earth; any place from which water pours forth, i.e. a fountain etc.; a place where the water of a valley collects; the shining of the dawn (Lane).
Commentary:
It should be remembered that the punishment which overtook the people of Noah was not merely due to the gushing forth of the water from a spring. But, as is clear from other passages of the Quran, the real source of the Deluge were the clouds. Rain fell in such abundance that there was water everywhere and as sometimes happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. In 54:12, 13, we read, Then We opened the gates of heaven with water pouring down; and We caused the earth to gush forth with springs; so the waters met for the purpose that had been decreed. Similarly v. 45 below also speaks of water from both the heavens and the earth. In fact, it appears from the Quran that Noah lived in a mountainous country where springs were found in abundance, for in v. 44 Noah’s son is represented as saying, I shall soon betake myself to a mountain which will shelter me from the water, which shows that Noah lived at the foot of a mountain. Obviously when floods were rising fast on all sides, his son could not think of going to a far off mountain and taking shelter there.
The word کل (all) does not here mean all the animals of the earth. It only means all such animals as Noah needed. It has been similarly used in a restricted sense in other verses of the Quran as well. For instance, in 27:24, which speaks of the Queen of Sheba, we read, "She has been given everything." But all commentators are agreed in holding that by "everything" is here meant all that the Queen of Sheba needed and not everything in the literal sense of the word. If she had possessed "everything" in the literal sense of the word, she would have had in her possession everything existing in the world and Solomon dared not have said to her ambassador, Go back to them, for we shall surely come to them with hosts, against which they will have no power, and we shall drive them out from there in disgrace, and they will feel abased (27:38). Moreover, the Ark certainly was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word "two" also shows that it was meant that as few animals were to be taken as were absolutely necessary.
The words, except those against whom the word has already gone forth, do not mean "except those of whom thou hast been informed," but "except those against whom God’s judgement has already been passed."
b
23:28; 54:13.
c
23:28.
1
یہاں ماضی کا لفظ ہے لیکن پیشگوئیوں میں اکثر قرآن مجید ماضی کے لفظ استعمال کرتا ہے یہ بتانے کے لئے کہ یہ بات ایسی ہی یقین ہے جیسے کوئی گذری ہوئی چیز یقینی ہوتی ہے۔
b
23:28; 54:13.
c
23:28.
1422
Important Words:
فار (gushed forth). They say فارت القدر the kettle boiled or estuated. فارت نفسه means, his stomach heaved; or he became agitated by a tendency to vomit. فار الماء means, the water gushed forth and flowed. فار العرق means, the vein became excited and flowed forth with blood (Lane & Aqrab).
تنور (fountains of the earth) is derived from the root تنر and means, a sort of fire-place or oven in which bread is baked; the surface of the ground; the highest part of the earth; any place from which water pours forth, i.e. a fountain etc.; a place where the water of a valley collects; the shining of the dawn (Lane).
Commentary:
It should be remembered that the punishment which overtook the people of Noah was not merely due to the gushing forth of the water from a spring. But, as is clear from other passages of the Quran, the real source of the Deluge were the clouds. Rain fell in such abundance that there was water everywhere and as sometimes happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. In 54:12, 13, we read, Then We opened the gates of heaven with water pouring down; and We caused the earth to gush forth with springs; so the waters met for the purpose that had been decreed. Similarly v. 45 below also speaks of water from both the heavens and the earth. In fact, it appears from the Quran that Noah lived in a mountainous country where springs were found in abundance, for in v. 44 Noah’s son is represented as saying, I shall soon betake myself to a mountain which will shelter me from the water, which shows that Noah lived at the foot of a mountain. Obviously when floods were rising fast on all sides, his son could not think of going to a far off mountain and taking shelter there.
The word کل (all) does not here mean all the animals of the earth. It only means all such animals as Noah needed. It has been similarly used in a restricted sense in other verses of the Quran as well. For instance, in 27:24, which speaks of the Queen of Sheba, we read, "She has been given everything." But all commentators are agreed in holding that by "everything" is here meant all that the Queen of Sheba needed and not everything in the literal sense of the word. If she had possessed "everything" in the literal sense of the word, she would have had in her possession everything existing in the world and Solomon dared not have said to her ambassador, Go back to them, for we shall surely come to them with hosts, against which they will have no power, and we shall drive them out from there in disgrace, and they will feel abased (27:38). Moreover, the Ark certainly was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word "two" also shows that it was meant that as few animals were to be taken as were absolutely necessary.
The words, except those against whom the word has already gone forth, do not mean "except those of whom thou hast been informed," but "except those against whom God’s judgement has already been passed."
b
23:28; 54:13.
c
23:28.
1315
The Deluge was not merely due to the gushing forth of the water from springs. But, as is clear from 54:12, 13, its real cause was the bursting of the clouds. Rain fell in torrents and there was water everywhere and, as generally happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. Noah lived in a mountainous country where springs were found in large numbers.
1316
The words 'of every kind' do not here mean all the animals, but all such animals as were needed by Noah. Surely, the Ark was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word 'two' also shows that as many animals were to be taken as were absolutely necessary.
كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ مَا قَدْ سَبَقَ ۚ وَقَدْ ءَاتَيْنَٰكَ مِن لَّدُنَّا ذِكْرًا
Commentary:
The verse embodies a prophecy that the Holy Prophet will have to face conditions and circumstances similar to those which Moses had confronted. No other Israelite Prophet shared as many points of resemblance with the Holy Prophet as Moses did. Moses had Aaron, his brother, as his assistant in the discharge of his duties. The Holy Prophet had his cousin ‘Ali whom he likened to Aaron when he left him behind on the occasion of the expedition to Tabuk. Aaron was accused of having made for the Israelites a calf for worship and ‘Ali was accused of being an accomplice in the murder of ‘Uthman. The Holy Prophet also had a Samiri in the person of the Jew, ‘Abdullah bin Saba, who outwardly became a Muslim and stirred up revolt against the third Caliph, ‘Uthman, which culminated in the latter’s assassination and in an internecine split in Islam which unfortunately has since then shown no sign of abating or healing.
2311
Commentary:
The verse embodies a prophecy that the Holy Prophet will have to face conditions and circumstances similar to those which Moses had confronted. No other Israelite Prophet shared as many points of resemblance with the Holy Prophet as Moses did. Moses had Aaron, his brother, as his assistant in the discharge of his duties. The Holy Prophet had his cousin ‘Ali whom he likened to Aaron when he left him behind on the occasion of the expedition to Tabuk. Aaron was accused of having made for the Israelites a calf for worship and ‘Ali was accused of being an accomplice in the murder of ‘Uthman. The Holy Prophet also had a Samiri in the person of the Jew, ‘Abdullah bin Saba, who outwardly became a Muslim and stirred up revolt against the third Caliph, ‘Uthman, which culminated in the latter’s assassination and in an internecine split in Islam which unfortunately has since then shown no sign of abating or healing.
فَأَوْحَيْنَآ إِلَيْهِ أَنِ ٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَآءَ أَمْرُنَا وَفَارَ ٱلتَّنُّورُ ۙ فَٱسْلُكْ فِيهَا مِن كُلٍّ زَوْجَيْنِ ٱثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ مِنْهُمْ ۖ وَلَا تُخَٰطِبْنِى فِى ٱلَّذِينَ ظَلَمُوٓا۟ ۖ إِنَّهُم مُّغْرَقُونَ
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
11:38.
11:41; 54:13, 14.
See {1315} & {1316}.
11:38.
11:41; 54:13-14.
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
a
11:38.
b
11:41; 54:13, 14.
2
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
c
11:38.
d
11:41; 54:13-14.
2531
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
d
11:38.
e
11:41; 54:13, 14.
1993
See {1315} & {1316}.