LEMMA
حَصِرَتْ
Appears 1 times in Quran
📖 Lane's Lexicon
Classical definitions for root حصر
[1]
حَصَرَهُ , (S, A,) aor.
حَصُرَ (S, K) and
حَصِرَ , (K,)
inf. n. حَصْرٌ, (S, K,) He, or it, straitened him;
(S, A, K;) so in the Kur ix. 5; (TA;) and encompassed, or surrounded, him. (S, A.) You say
حَصَرَهُ, (S, Msb,) or حَصَرَ بِهِ, (K,) aor.
حَصُرَ , (S,
Msb,) inf. n. حَصْرٌ, (Msb,) It (a hostile party,
ISk, S, Msb, or a people, K) encompassed him,
or surrounded him, (Msb, K,) and prevented him
from going to his business: (Msb:) or straitened
him, and encompassed or surrounded him; as also
↓ حَاصَرَهُ, inf. n. مُحَاصَرَةٌ and حِصَارٌ. (ISK, S.)
The ↓ محاصرة of an enemy is well known. (K.)
You say العَدُوُّ ↓ حَاصَرَهُمُ, inf. ns. as above, [The
enemy besieged, or beset, them;] and بَقِينَا فِى
الحِصَارِ أَيَّامًا We remained in the state of siege
some days; or in the place of confinement; and
حُوصِرُوا مُحَاصَرَةً شَدِيدَةً [They were besieged, or
beset, vehemently]. (A.) ―
2-b2- Also حَصَرَهُ, (S, A,
K, &c.,) aor.
حَصُرَ (Mgh, K) and
حَصِرَ , (K,) inf. n.
حَصْرٌ, (A, Mgh, K,) He, (Akh, S, A,) or it, (S,)
confined, kept close, imprisoned, detained, retained,
restrained, withheld, or prevented, him; (A O,
Aboo-'Amr Esh-Sheybánee, Akh, S, A;) as also
↓ أَحْصَرَهُ: (Aboo-' Amr Esh-Sheybánee, S:) or a
distinction should be made between these two
forms, as will be seen in what follows. (TA.)
And It (a hostile party, and a disease, ISK, Th,
Msb) detained, restrained, withheld, or prevented,
him (ISK, Th, Msb, K) from journeying &c.;
(K;) as also ↓ احصرهُ: (AO, * ISk, Th, Msb, K:)
or the latter signifies it (disease) prevented him
from journeying, or from a thing that he desired:
so in the Kur ii. 192: (ISk, S:) or [more properly] it (disease, or urine, [&c.,]) made him to
restrain himself: (Akh, S, K:) or إِحْصَارٌ signifies
the being prevented from attending the religious
rites and ceremonies of the pilgrimage, by disease, or the like: (IAth:) or أُحْصِرَ is said when
a man is turned back from a course which he
desired: and حُصِرَ, when he is confined, or restrained, or the like: (Yoo:) or, accord. to Fr,
the Arabs say, of him whom fear or disease prevents from accomplishing his pilgrimage or his
عُمْرَة [q. v.], (Mgh, * TA,) and of any one that is
not forcibly constrained, as by imprisonment, or
by enchantment or the like, (TA,) ↓ أُحْصِرَ: and
of him who is imprisoned or restrained by a
Sultán, or by one who overpowers, حُصِرَ: this
distinction is observed by them: (Mgh, * TA:)
but if you mean that the constraining power of
the Sultán is a preventing cause, and you do not
refer to the act of the agent, it is allowable for
you to say, الرَّجُلُ ↓ قَدْ أُحْصِرَ: and if you say of
him whom pain or disease makes to restrain himself, that the disease, or fear, restrains him, it is
allowable for you to say, حُصِرَ: or, as Aboo-Is-
hák the Grammarian says, the correct rule, accord.
to the lexicologists, is, that one says of him whom
fear and disease prevent, ↓ أُحْصِرَ: and of him who
is confined or restrained by another, حُصِرَ: and
thus it is because he who refrains from conducting
himself freely in an affair restrains himself: and
they saying حَصَرْتُهُ means that thou hast restrained
him; not that he has restrained himself: so that
it is allowable to say in this case [when you do
not mention the agent], ↓ أُحْصِرَ. (TA.) [Accord.
to Z,] حُصِرَ عَنْهُ and دُونَهُ [lit. He was withheld
from it] is said when a man is ashamed at a thing,
and leaves it, or abstains from it, or when he is
unable to effect a thing, or finds his wish difficult
of attainment. (A. [See also حَصِرَ, in what follows, in this paragraph.]) حَصَرْتُ الغُرَمَآءَ فِى المَالِ
means حَصَرْتُ قِسْمَةَ المَالِ فِى الغُرَمَآءِ [I restricted
the division of the property among the creditors]:
for the prevention is not against them, but against
others, from their being shares with them in the
property: the phrase is inverted, like أَدْخَلْتُ
القَبْرَ المَيِّتَ. (Msb.) ―
2-b3- Also حَصَرَهُ, (K,) aor.
حَصُرَ ,
inf. n. حَصْرٌ, (TA,) He took the whole of it; (K;)
[appropriated it to himself exclusively;] acquired
it; took it to himself. (TA.) ―
2-b4- And حُصِرَ, (S,
A, Mgh, K,) and ↓ أُحْصِرَ, (S, A, K,) or حُصِرَ
بِغَائِطِهِ, and ↓ أُحْصِرَ, (Ks,) or حُصِرَ عَلَيْهِ خَلَاؤُهُ,
aor. يُحْصَرُ, inf. n. حَصْرٌ [and حُصْرٌ, or this latter
is a simple subst.], (Ibn-Buzurj,) He (a man,
S, A) suffered suppression of the feces, or constipation of the bowels: (Ks, Ibn-Buzurj, S, A,
Mgh, K:) [distinguished from أُسِرَ: (see حُصْرٌ:)
or] حُصِرَ عَلَيْهِ بَوْلُهُ signifies he suffered suppression
of his urine.. (Ibn-Buzurj.) ＝
1-A2- حَصَرَتْ, [intrans.,]
with fet-h [to the ص], and ↓ أَحْصَرَتْ, She (a
camel) had a narrow orifice to the teat. (S.)
And حَصُرَ, aor.
حَصُرَ ; and حَصِرَ, aor.
حَصَرَ ; and ↓ أَحْصَرَ,
(K,) or أُحْصِرَ; (so in the TA;) It (the orifice of
her teat) was, or became, narrow. (K, * TA.) ―
2-b2-
And حَصِرَ, aor.
حَصَرَ , inf. n. حَصَرٌ, He was, or became, unable to express his mind, to say what he
would, to find words to express what he would
say; he faltered in speech; (S, Mgh, K, Expos.
Derived Stems (14)
Derived Words (1)
Words derived from the lemma "حَصِرَتْ".
- and beleaguer them
Occurrences in Quran
Found 1 verses containing "حَصِرَتْ".
4:91
إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَٰتِلُوكُمْ أَوْ يُقَٰتِلُوا۟ قَوْمَهُمْ ۚ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَٰتَلُوكُمْ ۚ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا
English - Hazrat Molavi Sher Ali ra
Except those who are connected with a people between whom and you there is a pact, or those who come to you, while their hearts shrink from fighting you or fighting their own people. And if Allah had so pleased, He would have given them power over you, then they would have surely fought you. So, if they keep aloof from you and fight you not, and make you an offer of peace, then remember that Allah has allowed you no way of aggression against them.
اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ
سوائے ان لوگوں کے جو ایسی قوم سے نسبت رکھتے ہیں جن کے اور تمہارے درمیان عہد و پیمان ہیں۔ یا وہ اس حالت میں تمہارے پاس آئیں کہ ان کے دل اس بات پر انقباض محسوس کرتے ہوں کہ تم سے لڑیں یا خود اپنی ہی قوم سے لڑیں۔ اور اگر اللہ چاہتا تو ان کو تم پر مسلط کر دیتا پھر وہ ضرور تم سے قتال کرتے۔ پس اگر وہ تم سے الگ رہیں پھر تم سے قتال نہ کریں اور تمہیں امن کا پیغام دیں تو پھر اللہ نے تمہیں ان کے خلاف کوئی جواز نہیں بخشا۔
French
Excepté ceux qui sont en relation avec un peuple entre lequel et vous existe un pacte, ou bien ceux qui viennent à vous leur cœur refusant de vous combattre ou de combattre leur propre peuple. Et si Allāh l’avait voulu, Il aurait pu faire qu’ils vous dominent ; et ils vous auraient sûrement combattus. Aussi, s’ils se tiennent à l’écart de vous et ne vous combattent pas, et vous offrent la paix, alors rappelez-vous qu’ Allāh ne vous a permis aucune voie d’agression à leur égard.
German
außer denen, die Verbindung haben mit einem Volke, mit dem ihr ein Bündnis habt, und die zu euch kommen, weil ihre Herzen davor zurückschrecken, wider euch oder wider ihr eigenes Volk zu kämpfen. Und wenn Allah es wollte, Er hätte ihnen Macht über euch geben können, dann hätten sie sicherlich wider euch gekämpft. Darum, wenn sie sich von euch fernhalten und nicht wider euch kämpfen, sondern euch Frieden bieten: dann hat Allah euch keinen Weg gegen sie erlaubt.
Chinese
而与你们有约的民族的人, 或在畏缩与你们或他们自己的民族作战的心情下而来到你们那里的人, 都是例外。如果安拉愿意, 他一定赐给他们反对你们的力量, 而他们也必定与你们战斗。如果 (现在) 他们躲开你们, 不攻击你们, 并向你们提议和解, 那么, 安拉不允许你们对他们采取什么 (攻击) 行动。
Italian
tranne quelli legati a gente con cui avete un patto; o quelli che vengano da voi mentre nel cuore hanno l'angoscia di combattervi o di combattere contro il proprio popolo. E se Allah avesse voluto, Egli avrebbe dato loro potere su di voi, e allora sicuramente essi vi avrebbero combattuto. Perciò, se si tengono lontano da voi e non vi combattono, e vi fanno proposta di pace, allora ricordate che Allah non vi ha consentito alcun atto di aggressione contro di loro.
Spanish
Excepto los relacionados con un pueblo entre el cual y vosotros haya una alianza, o quienes vinieren a vosotros con sus corazones arrepentidos por haber combatido contra vosotros o contra su propia gente. Si Al-lah lo hubiera querido, les habría dado poder sobre vosotros, y ciertamente os habrían combatido. Por tanto, si se antienen alejados de vosotros, no os combaten y os ofrecen la paz,recordad que Al-lah no os permite ningún modo de agresión en su contra.
اردو تفسیرِ صغیر
باستثنا ء ان لوگوں کے جو (یا تو) کسی ایسی قوم سے تعلق رکھتے ہوں جن کے اور تمہارے درمیان (کوئی) معاہدہ ہو (اور) وہ تمہارے پاس اس حالت میں آئیں کہ تم سے جنگ کرنے (سے) یا اپنی قوم سے جنگ کرنے سے ان کے سینے انقباض[4] رکھتے ہوں اور اگر اللہ چاہتا تو انہیں یقیناً تم پر غلبہ دیتا۔ تب وہ ضرور تم سے لڑتے پس اگر وہ تم سے کنارہ کش ہو جائیں اور تم سے جنگ نہ کریں اور تمہاری طرف صلح (کی طرح) ڈالیں تو اللہ نے تمہارے لئے ان کے خلاف (تعدی کا) کوئی رستہ (باقی) نہیں رکھا۔
یعنی ایک طرف تو وہ معاہدین میں سے ہوں دوسری طرف وہ تم سے بھی جنگ نہ کریں اور بوجہ معاہدین میں سے ہونے کے اپنی قوم سے بھی جنگ نہ کریں۔
English - Short Commentary Translation
Except those who are connected with a people between whom and you there is a pact, or those who come to you, while their hearts shrink from fighting you or fighting their own people. And if Allah had so pleased, He could have given them power against you, then they would have surely fought you. So, if they keep aloof from you and fight you not, and make you an offer of peace, then Allah has allowed you no way of aggression against them.
English - Five Volume Translation
Except those who are connected with a people between whom and you there is a pact, or those who come to you, while their hearts shrink from fighting you or fighting their own people. And if Allah had so pleased, He would have given them power over you, then they would have surely fought you. So, if they keep aloof from you and fight you not, and make you an offer of peace, then remember that Allah has allowed you no way of aggression against them.[559]
Important Words:
یصلون (are connected) is derived from وصل. They say وصل الشیء بالشیء i.e. he joined or connected this thing with that; he brought the two things together. وصله means, he had close and friendly relations with him. وصل الیه means, he or it arrived at, or came to, or reached him or it. اتصل الی بنی فلان means, he belonged to, or was connected with, that tribe (Aqrab).
سلطھم علیکم (given them power against you). سلط (sallata) is derived from سلط (salata) for which see the succeeding verse. سلط علیه (sallata) means, he made him to overcome him or to prevail over him or to have power or force over him, etc. They also say سلط علیه الکلاب i.e. he set the dogs upon him (Lane).
Commentary:
The preceding verses enjoined the taking of disciplinary action against the Bedouin hypocrites of the countryside around Medina. This verse makes exceptions in the case of: (1) those who went over to, or were connected with, some tribe having an alliance with the Muslims; and (2) those who came over to Medina and had leanings towards Islam, though their attitude was still one of hesitancy and vacillation. In fact, Islam attaches great importance to pacts, express or implied, and would in no case tolerate their breach. Incidentally, the verse also shows that جھاد (jihad) is permitted only against those who first make war upon the Muslims or their allies or from whom an attack is apprehended.
اردو ترجمہ مودودی
البتہ و ہ منافق اس حکم سے مستثنیٰ ہیں جو کسی ایسی قوم سے جا ملیں جس کے ساتھ تمہارا معاہدہ ہے اسی طرح وہ منافق بھی مستثنیٰ ہیں جو تمہارے پاس آتے ہیں اور لڑائی سے دل برداشتہ ہیں، نہ تم سے لڑنا چاہتے ہیں نہ اپنی قوم سے اللہ چاہتا تو ان کو تم پر مسلط کر دیتا اور وہ بھی تم سے لڑتے لہٰذا اگر وہ تم سے کنارہ کش ہو جائیں اور لڑنے سے باز رہیں اور تمہاری طرف صلح و آشتی کا ہاتھ بڑھائیں تو اللہ نے تمہارے لیے ان پر دست درازی کی کوئی سبیل نہیں رکھی ہے
English - Sahih
Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allah had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them.
اردو ترجمہ احمد علی
البتہ وہ منافق اس حکم سے مستثنیٰ ہیں جو کسی ایسی قوم سے جا ملیں جس کے ساتھ تمہارا معاہدہ ہو یا وہ جو تمہارے پاس آتے ہیں اور لڑائی سے دل برداشتہ ہیں نہ تم سے لڑتے ہیں اور نہ اپنی قوم سے اور اگر الله چاہتا تو انہیں تم پر مسلط کر دیتا ہے پھر وہ تم سے لڑتے ہیں سو اگر وہ تم سے یک سو رہیں اور تم سے نہ لڑیں او رتمہاری طرف صلح کا ہاتھ بڑھائیں تو الله نے تمہیں ان پر کوئی راہ نہیں دی
English - Talal Itani
Except those who join [to] a group between you and between them (is) a treaty or those who come to you restraining their hearts that they fight you or they fight their people. And if (had) willed Allah, surely He (would have) given them power over you, and surely they (would have) fought you. So if they withdraw from you and (do) not fight against you and offer to you [the] peace then not (has) made Allah for you against them a way.
Chinese Commentary *
اردہ تفصیرِ صغیر نوٹس *
4
یعنی ایک طرف تو وہ معاہدین میں سے ہوں دوسری طرف وہ تم سے بھی جنگ نہ کریں اور بوجہ معاہدین میں سے ہونے کے اپنی قوم سے بھی جنگ نہ کریں۔
English - Arberry
except those that betake themselves to a people who are joined with you by a compact, or come to you with breasts constricted from fighting with you or fighting their people. Had God willed, He would have given them authority over you, and then certainly they would have fought you. If they withdraw from you, and do not fight you, and offer you peace, then God assigns not any way to you against them.
English - Maududi
unless it be such of them who seek refuge with a people who are joined with you by a covenant, or those who come to you because their hearts shrink from fighting either against you or against their own people. Had Allah so willed, He would certainly have given them power over you and they would have fought against you. If they leave you alone and do not fight against you and offer you peace,, then Allah does not permit you to harm them.
English - Ahmed Ali
Except those who take refuge with a people allied to you, or those who, weary of fighting you or their people, come over to you. If God had so willed He would surely have given them power over you, and they would have fought you. If they keep aloof and do not fight, and offer peace, God has left you no reason to fight them.
English - Yusuf Ali
Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them).
English - Five Volume Commentary *
559
Important Words:
یصلون (are connected) is derived from وصل. They say وصل الشیء بالشیء i.e. he joined or connected this thing with that; he brought the two things together. وصله means, he had close and friendly relations with him. وصل الیه means, he or it arrived at, or came to, or reached him or it. اتصل الی بنی فلان means, he belonged to, or was connected with, that tribe (Aqrab).
سلطھم علیکم (given them power against you). سلط (sallata) is derived from سلط (salata) for which see the succeeding verse. سلط علیه (sallata) means, he made him to overcome him or to prevail over him or to have power or force over him, etc. They also say سلط علیه الکلاب i.e. he set the dogs upon him (Lane).
Commentary:
The preceding verses enjoined the taking of disciplinary action against the Bedouin hypocrites of the countryside around Medina. This verse makes exceptions in the case of: (1) those who went over to, or were connected with, some tribe having an alliance with the Muslims; and (2) those who came over to Medina and had leanings towards Islam, though their attitude was still one of hesitancy and vacillation. In fact, Islam attaches great importance to pacts, express or implied, and would in no case tolerate their breach. Incidentally, the verse also shows that جھاد (jihad) is permitted only against those who first make war upon the Muslims or their allies or from whom an attack is apprehended.
English - Short Commentary Notes *
English - Pickthall
Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them.
English - Muhammad Ali ra
Except those who join a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people. And if Allah had pleased, He would have given them power over you, so that they would have fought you. So if they withdraw from you and fight you not and offer you peace, then Allah allows you no way against them.
English - Sir Muhammad Zafrullah Khan ra
Except such of them as are connected with a people between whom and you there is a pact, or such as come to you, while their hearts shrink from fighting you or fighting their own people. If Allah had so pleased, He would have given them power over you, then they would surely have fought you. Now, if they leave you alone and do not fight you, and offer you peace, in that case Allah has left you no cause of grievance against them.
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