ROOT ا س ر
4 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root اسر
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 4 verses containing words derived from "A s r".
ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
وَأَنزَلَ ٱلَّذِينَ ظَٰهَرُوهُم مِّنْ أَهْلِ ٱلْكِتَٰبِ مِن صَيَاصِيهِمْ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا
59:3.
59:3.
The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut: 20: 10-15).
59:3.
Commentary:
The reference in the verse is to the tragic fate of the perfidious Banu Quraizah. They had entered into a solemn treaty with the Holy Prophet that they would aid and help Muslims if an enemy attacked Medina. But at the time of the Battle of the Ditch they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word with the Holy Prophet and join the grand confederacy against Islam. When the attack of the confederated hosts fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut. 20:10-15), viz. that combatants be put to the sword and non-combatants taken prisoner. According to different accounts from 300 to 700 persons were put to the sword. The award of Sa‘d may seem a little severe but it was of the Banu Quraizah’s own seeking and choice and the Holy Prophet had nothing to do with it, except that he was in honour bound to get it executed. Moreover, the award was quite in harmony with the laws of civilized warfare and was a fit and fully deserved punishment for their brazen-faced treachery and perfidy.
b
59:3.
b
59:3.
3094
Commentary:
The reference in the verse is to the tragic fate of the perfidious Banu Quraizah. They had entered into a solemn treaty with the Holy Prophet that they would aid and help Muslims if an enemy attacked Medina. But at the time of the Battle of the Ditch they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word with the Holy Prophet and join the grand confederacy against Islam. When the attack of the confederated hosts fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut. 20:10-15), viz. that combatants be put to the sword and non-combatants taken prisoner. According to different accounts from 300 to 700 persons were put to the sword. The award of Sa‘d may seem a little severe but it was of the Banu Quraizah’s own seeking and choice and the Holy Prophet had nothing to do with it, except that he was in honour bound to get it executed. Moreover, the award was quite in harmony with the laws of civilized warfare and was a fit and fully deserved punishment for their brazen-faced treachery and perfidy.
b
59:3.
2347
The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut: 20: 10-15).
وَيُطْعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا
90:15-17.
90:15-17.
The verse may mean, (1) because the righteous believers love God, so in order to win His pleasure they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding the poor for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves love the money which they spend on them. (4) They feed the poor with wholesome and agreeable food, Ta‘am meaning agreeable and wholesome food (Lane).
2:178; 90:15-17.
Important Words:
طعام (food) is inf. noun from طعم i.e. he tasted or ate. طعام means, food; wholesome and agreeable food which satisfies the eater. They say ما یطعم آکل ھذا الطعام i.e. the eater of this food does not become satisfied (Lane).
Commentary:
The verse may mean: (1) Because they love God, so, in order to win His pleasure, they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves need the money which they spend on others. The verse also signifies that the righteous believers give the poor wholesome and agreeable food, طعام meaning agreeable and wholesome food (Lane). This implies that the believers are expected to give in charity the things they love most. Elsewhere the Quran says: "You cannot attain to righteousness unless you spend in the way of Allah out of that which you love best (3:93).
a
90:15-17.
a
2:178; 90:15-17.
4485
Important Words:
طعام (food) is inf. noun from طعم i.e. he tasted or ate. طعام means, food; wholesome and agreeable food which satisfies the eater. They say ما یطعم آکل ھذا الطعام i.e. the eater of this food does not become satisfied (Lane).
Commentary:
The verse may mean: (1) Because they love God, so, in order to win His pleasure, they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves need the money which they spend on others. The verse also signifies that the righteous believers give the poor wholesome and agreeable food, طعام meaning agreeable and wholesome food (Lane). This implies that the believers are expected to give in charity the things they love most. Elsewhere the Quran says: "You cannot attain to righteousness unless you spend in the way of Allah out of that which you love best (3:93).
a
90:15-17.
3194
The verse may mean, (1) because the righteous believers love God, so in order to win His pleasure they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding the poor for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves love the money which they spend on them. (4) They feed the poor with wholesome and agreeable food, Ta‘am meaning agreeable and wholesome food (Lane).
نَّحْنُ خَلَقْنَٰهُمْ وَشَدَدْنَآ أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَٰلَهُمْ تَبْدِيلًا
56:62.
56:62.
God has created man in the best make (95:5) that he may develop and manifest in himself Divine attributes. So if the disbelievers refused to benefit by the Quranic teaching they will be replaced by another people who will.
56:62.
Commentary:
This verse, in conjunction with the verses preceding it, means that Truth will spread gradually, either that there will come about a great moral revolution in the lives of the people or if they refused to benefit by the Quranic teaching they will be replaced by another people who will carry out the Divine will and plan. God is not in a hurry to punish them because He "has created man in the best make" (95:5) that he may develop and manifest in himself Divine attributes and not that he may incur His displeasure and be punished.
d
56:62.
a
56:62.
4496
Commentary:
This verse, in conjunction with the verses preceding it, means that Truth will spread gradually, either that there will come about a great moral revolution in the lives of the people or if they refused to benefit by the Quranic teaching they will be replaced by another people who will carry out the Divine will and plan. God is not in a hurry to punish them because He "has created man in the best make" (95:5) that he may develop and manifest in himself Divine attributes and not that he may incur His displeasure and be punished.
b
56:62.
3201
God has created man in the best make (95:5) that he may develop and manifest in himself Divine attributes. So if the disbelievers refused to benefit by the Quranic teaching they will be replaced by another people who will.