ROOT ح س س
5 verses • 5 derived words
📖 Lane's Lexicon
Classical definitions for root حسس
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 5 verses containing words derived from "H s s".
۞ فَلَمَّآ أَحَسَّ عِيسَىٰ مِنْهُمُ ٱلْكُفْرَ قَالَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ ۖ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ءَامَنَّا بِٱللَّهِ وَٱشْهَدْ بِأَنَّا مُسْلِمُونَ
5:112; 61:15.
5:112; 61:15.
Hawariyyun is the plural of Hawariyy which means, (1) a washerman; (2) one tried and found to be free from vice or fault (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet (Lane & Mufradat).
5:112; 61:15.
Important Words:
الحواریون (disciples) is the plural of حواری (a disciple) which is derived from حار which means, he or it returned; or he became perplexed. حار الثوب means, he washed the cloth and rendered it white. حواری means: (1) one who whitens clothes by washing them, i.e. a washerman; (2) one who has been tried and found to be free from vice or fault; (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet; (7) a relation. The disciples of Jesus were called حواریون because they helped him in his work, or because they were white or pure of heart, or because they made the hearts of other people white and pure by their noble teachings and good example, or (as some have thought) because some of them were washermen by profession (Lane, Aqrab & Mufradat). The Quran has used the word in the sense of helpers, as the words that follow indicate.
Commentary:
In this verse, the Quran has cleared the disciples of Jesus of the serious lapses ascribed to them in the Gospels. They were sincere helpers in the cause of God, believing in the mission of Jesus and making no secret of their faith.
The word حواری as explained under Important Words above, signifies a reliable helper and disciple of a Prophet. From an authentic saying of the Holy Prophet, the word appears to have also been once applied by him to one of his trustworthy and distinguished Companions, Zubair bin ‘Awwam, who, on an occasion of great danger, went alone boldly in the enemy camp during an extremely cold and dark night and brought back necessary information (Bukhari).
c
5:112; 61:15.
b
5:112; 61:15.
342
Important Words:
الحواریون (disciples) is the plural of حواری (a disciple) which is derived from حار which means, he or it returned; or he became perplexed. حار الثوب means, he washed the cloth and rendered it white. حواری means: (1) one who whitens clothes by washing them, i.e. a washerman; (2) one who has been tried and found to be free from vice or fault; (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet; (7) a relation. The disciples of Jesus were called حواریون because they helped him in his work, or because they were white or pure of heart, or because they made the hearts of other people white and pure by their noble teachings and good example, or (as some have thought) because some of them were washermen by profession (Lane, Aqrab & Mufradat). The Quran has used the word in the sense of helpers, as the words that follow indicate.
Commentary:
In this verse, the Quran has cleared the disciples of Jesus of the serious lapses ascribed to them in the Gospels. They were sincere helpers in the cause of God, believing in the mission of Jesus and making no secret of their faith.
The word حواری as explained under Important Words above, signifies a reliable helper and disciple of a Prophet. From an authentic saying of the Holy Prophet, the word appears to have also been once applied by him to one of his trustworthy and distinguished Companions, Zubair bin ‘Awwam, who, on an occasion of great danger, went alone boldly in the enemy camp during an extremely cold and dark night and brought back necessary information (Bukhari).
c
5:112; 61:15.
422
Hawariyyun is the plural of Hawariyy which means, (1) a washerman; (2) one tried and found to be free from vice or fault (3) a person of pure and unsullied character; (4) one who advises or counsels or acts honestly and faithfully; (5) a true and sincere friend or helper; (6) a select friend and helper of a Prophet (Lane & Mufradat).
وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ ۖ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْءَاخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
1
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
435
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
499
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
500
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
501
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
502
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
503
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
يَٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَٰفِرُونَ
15:57; 39:54.
15:57; 39:54.
Commentary:
This verse leaves no doubt that God had informed Jacob not only of Joseph’s being alive but also of his being in Egypt. If Jacob had thought that Joseph had been devoured by a wolf or had perished in some other way, he could not at the present stage have bidden his sons search for him, particularly in Egypt.
The verse also lays down an infallible principle of success not only in spiritual but also in temporal matters viz. to avoid despair and despondency under all circumstances. Indeed, the root of most failures lies in despondency and despair. He who despairs of success can never attain his object. Indeed, he can never act as he ought to.
In the spiritual realm people who do not believe in the forgiveness of sins never feel the urge to exert themselves to the utmost and overcome them. Similarly, those who do not believe that human nature is pure and unsullied and that man has been endowed with great powers and faculties do not try to develop them to their utmost limit. The Holy Prophet inculcated this supreme lesson in his followers, saying that they should never give way to despair. He is reported to have said لکل داء دواء الاالموت i.e. For every disease there is a remedy, except death. Similarly, he said, من قال ھلك القوم فھو اھلکھم i.e. He who says that such and such people have perished, in fact he it is who causes them to perish (by creating a feeling of despair in them) (Muslim, Part II, vol. 2). Indeed all success lies in hope and action, not in vain and futile daydreaming which does not go beyond making castles in the air.
a
15:57; 39:54.
a
15:57; 39:54.
1587
Commentary:
This verse leaves no doubt that God had informed Jacob not only of Joseph’s being alive but also of his being in Egypt. If Jacob had thought that Joseph had been devoured by a wolf or had perished in some other way, he could not at the present stage have bidden his sons search for him, particularly in Egypt.
The verse also lays down an infallible principle of success not only in spiritual but also in temporal matters viz. to avoid despair and despondency under all circumstances. Indeed, the root of most failures lies in despondency and despair. He who despairs of success can never attain his object. Indeed, he can never act as he ought to.
In the spiritual realm people who do not believe in the forgiveness of sins never feel the urge to exert themselves to the utmost and overcome them. Similarly, those who do not believe that human nature is pure and unsullied and that man has been endowed with great powers and faculties do not try to develop them to their utmost limit. The Holy Prophet inculcated this supreme lesson in his followers, saying that they should never give way to despair. He is reported to have said لکل داء دواء الاالموت i.e. For every disease there is a remedy, except death. Similarly, he said, من قال ھلك القوم فھو اھلکھم i.e. He who says that such and such people have perished, in fact he it is who causes them to perish (by creating a feeling of despair in them) (Muslim, Part II, vol. 2). Indeed all success lies in hope and action, not in vain and futile daydreaming which does not go beyond making castles in the air.
a
15:57; 39:54.
1405
This verse also shows that Jacob was convinced that Joseph, Benjamin and Judah were alive in Egypt.
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًۢا
17:18; 19:75; 21:12; 36:32; 50:37.
17:18; 19:75; 21:12; 36:32; 50:37.
The verse embodies for the Western Christian nations a grim warning about the dreadful fate that is in store for them if they did not accept the Truth and give up their evil ways. They are proud of their material power and resources and their worldly prosperity and progress, but have ignored the patent fact that wrong beliefs and a life of sin lead only to destruction.
17:18; 19:75; 21:12; 36:32; 50:37.
Important Words:
تحس (thou seest) is derived from حس. They say حس الشیء i.e. he perceived or became sensible of the حس (hiss) of the thing; he ascertained the thing as one ascertains a thing that is perceived by the senses; he knew the thing; or he perceived it by means of any of the senses, by seeing, feeling, touching etc.
Commentary:
The verse embodies for the western Christian nations a most grim warning about the dreadful fate that is in store for them if they did not accept the truth and give up their evil ways. It purports to say that they are proud of their material power and resources and their worldly prosperity and progress. But they have ignored the patent fact that wrong beliefs and a life of sin leads only to destruction. They are warned that there had lived before them people who were at least as powerful and prosperous as they are and yet on account of their evil deeds and transgressions they were so completely destroyed that no trace was left of them.
c
17:18; 19:75; 21:12; 36:32; 50:37.
b
17:18; 19:75; 21:12; 36:32; 50:37.
2236
Important Words:
تحس (thou seest) is derived from حس. They say حس الشیء i.e. he perceived or became sensible of the حس (hiss) of the thing; he ascertained the thing as one ascertains a thing that is perceived by the senses; he knew the thing; or he perceived it by means of any of the senses, by seeing, feeling, touching etc.
Commentary:
The verse embodies for the western Christian nations a most grim warning about the dreadful fate that is in store for them if they did not accept the truth and give up their evil ways. It purports to say that they are proud of their material power and resources and their worldly prosperity and progress. But they have ignored the patent fact that wrong beliefs and a life of sin leads only to destruction. They are warned that there had lived before them people who were at least as powerful and prosperous as they are and yet on account of their evil deeds and transgressions they were so completely destroyed that no trace was left of them.
c
17:18; 19:75; 21:12; 36:32; 50:37.
1806
The verse embodies for the Western Christian nations a grim warning about the dreadful fate that is in store for them if they did not accept the Truth and give up their evil ways. They are proud of their material power and resources and their worldly prosperity and progress, but have ignored the patent fact that wrong beliefs and a life of sin lead only to destruction.
فَلَمَّآ أَحَسُّوا۟ بَأْسَنَآ إِذَا هُم مِّنْهَا يَرْكُضُونَ
Important Words:
یرکضون (they began to flee) is derived from رکض which means, he moved his leg or foot; رکضه means, he repelled him. رکض الفرس means, he spurred or goaded the horse to run. رکض منه means, he fled from it (Aqrab & Lane).
2354
Important Words:
یرکضون (they began to flee) is derived from رکض which means, he moved his leg or foot; رکضه means, he repelled him. رکض الفرس means, he spurred or goaded the horse to run. رکض منه means, he fled from it (Aqrab & Lane).