تَنصُرُ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "تَنصُرُ".
Occurrences in Quran
Found 3 verses containing "تَنصُرُ".
وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّۦنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَٰبٍ وَحِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥ ۚ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِى ۖ قَالُوٓا۟ أَقْرَرْنَا ۚ قَالَ فَٱشْهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ
5:13.
مِيْثَاقُ النَّبِيّٖن (Mithaqun-Nabiyyin) 这措词既可表示众先知与安拉的圣约, 也可表示安拉通过众先知从人们取得的圣约, 此处最后一个意义, 因为正如被乌巴耶•彬•卡布 (أُبَیّ بِنْ كَعْب)和阿布杜拉•彬•麦斯武德 (عَبْدُ الله بِنْ مَسْعُوْد) 所证实的那样, 这个词语的另一解释是 مِيْثَاقَ الَّذِيْنَ أُوتُو الْكِتَاب (Mithaqalladhina ’utul-Kitab), 意思是有经的人的誓约 (مُحِيْط, Muhit)。这个翻译也为以下的话所证实, 即 “那时你们会遇到一位证实你们所遵循的经典的使者,”因为安拉的使者是来到有经的人中间, 而不是来到他们的众先知中间。
此处 مُصَدِّقْ (Musaddiq) 用来指区别真伪宣称者的评判标准。此词在此处正确地被译作 “证实”, 因为只有亲自应验前面启示的经文中所含的预言, 宣称者才能证明自己的真理。
سب نبیوں والا سے مراد یہ ہے کہ جو عہد سب نبی اپنی امتوں سے لیتے چلے آئے ہیں۔
پہلے بتایا گیا ہے کہ دو تاکیدوں کے موقعہ پر جیسا کہ یہاں ہیں ایک تاکید کے معنے ’’ضرور‘‘ کے لفظ سے کیے گئے ہیں اور دوسری تاکید کے لئے ’’ہی‘‘ کے لفظ سے اس سے ترجمہ بالکل لفظی ہو جاتا ہے اور کوئی لفظ ترجمہ سے باہر نہیں رہ جاتا۔
5:13.
The expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.
The word Musaddiq has been used here to denote the criterion by which a true claimant is distinguished from a false one. The word has been rightly translated here as "fulfilling," for it is only by "fulfilling" in his person the prophecies contained in the previous revealed Scriptures that a claimant can prove his truth.
This verse is also considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies contained in the Scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him: but if the Scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him. The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21: 13-15. Deut. 18: 18; 33: 2. John 14: 25, 26; 16: 7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages (Safrang Dasatir, p. 188, Siraji Press, Delhi Jamaspi, published by
5:13.
Important Words:
میثاق النبیین (covenant from the people through the Prophets) literally means, Covenant of the Prophets. According to Arabic usage, the expression اخذ الله میثاق النبیین (lit. Allah took the covenant of the Prophets) may refer either to a covenant which the Prophets of God entered into with Him, or to a covenant which God took from the people through their Prophets. In this verse, the words are used in the latter sense, which is supported by another reading of میثاق النبیین as reported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud, i.e. میثاق الذین اوتوا الکتاب meaning, the covenant of those who were given the Book (Muhit). This rendering is supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling what is with you, because it was to the people and not to their Prophets that the Messenger of God came. The meaning given above gains further support from the fact that as other Prophets were dead at the time of the Holy Prophet, they could naturally render him no help and there was thus no sense in taking any covenant from them to this effect.
Commentary:
This verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies con-tained in the scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him; but if the scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him.
The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages. We have the following prophecy in Dasatir, the sacred Scripture of the Parsis: "When the people of Iran will begin to do such, (i.e.evil) deeds, there shall appear from among the Arabs a man whose followers shall abolish the crown, the throne, the kingdom, and the religion of Iran. The headstrong shall become humble and a house without idols shall take the place of idol-houses and fire-temples, and to it shall they turn their faces in worship" (Safrang Dasatir, p. 188, Siraji Press, Delhi). The words are too clear to need comment. A similar prophecy is found in Jamaspi, a work of Jamaspi, the first successor of Zoroaster (Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.).
The word مصدقا (fulfilling; for the meaning of which see 3:42) has been used here to denote the criterion by which a true claimant to prophethood is distinguished from a false one. But if the word is taken in the sense of "verifying or confirming or declaring to be true" as is sometimes done, this verification or confirmation can be no test of knowing a true Prophet from an impostor, for even an impostor can declare the previous scriptures to be true. The word has, therefore, been rightly translated here as "fulfilling" for it is only by "fulfilling" in his person the prophecies contained in the previous scriptures that a claimant can prove his truth, it being beyond the power of an impostor to fulfil the previous prophecies in his person.
a
5:13.
256
مِيْثَاقُ النَّبِيّٖن (Mithaqun-Nabiyyin) 这措词既可表示众先知与安拉的圣约, 也可表示安拉通过众先知从人们取得的圣约, 此处最后一个意义, 因为正如被乌巴耶•彬•卡布 (أُبَیّ بِنْ كَعْب)和阿布杜拉•彬•麦斯武德 (عَبْدُ الله بِنْ مَسْعُوْد) 所证实的那样, 这个词语的另一解释是 مِيْثَاقَ الَّذِيْنَ أُوتُو الْكِتَاب (Mithaqalladhina ’utul-Kitab), 意思是有经的人的誓约 (مُحِيْط, Muhit)。这个翻译也为以下的话所证实, 即 “那时你们会遇到一位证实你们所遵循的经典的使者,”因为安拉的使者是来到有经的人中间, 而不是来到他们的众先知中间。
257
此处 مُصَدِّقْ (Musaddiq) 用来指区别真伪宣称者的评判标准。此词在此处正确地被译作 “证实”, 因为只有亲自应验前面启示的经文中所含的预言, 宣称者才能证明自己的真理。
2
سب نبیوں والا سے مراد یہ ہے کہ جو عہد سب نبی اپنی امتوں سے لیتے چلے آئے ہیں۔
3
پہلے بتایا گیا ہے کہ دو تاکیدوں کے موقعہ پر جیسا کہ یہاں ہیں ایک تاکید کے معنے ’’ضرور‘‘ کے لفظ سے کیے گئے ہیں اور دوسری تاکید کے لئے ’’ہی‘‘ کے لفظ سے اس سے ترجمہ بالکل لفظی ہو جاتا ہے اور کوئی لفظ ترجمہ سے باہر نہیں رہ جاتا۔
a
5:13.
370
Important Words:
میثاق النبیین (covenant from the people through the Prophets) literally means, Covenant of the Prophets. According to Arabic usage, the expression اخذ الله میثاق النبیین (lit. Allah took the covenant of the Prophets) may refer either to a covenant which the Prophets of God entered into with Him, or to a covenant which God took from the people through their Prophets. In this verse, the words are used in the latter sense, which is supported by another reading of میثاق النبیین as reported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud, i.e. میثاق الذین اوتوا الکتاب meaning, the covenant of those who were given the Book (Muhit). This rendering is supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling what is with you, because it was to the people and not to their Prophets that the Messenger of God came. The meaning given above gains further support from the fact that as other Prophets were dead at the time of the Holy Prophet, they could naturally render him no help and there was thus no sense in taking any covenant from them to this effect.
Commentary:
This verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies con-tained in the scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him; but if the scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him.
The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages. We have the following prophecy in Dasatir, the sacred Scripture of the Parsis: "When the people of Iran will begin to do such, (i.e.evil) deeds, there shall appear from among the Arabs a man whose followers shall abolish the crown, the throne, the kingdom, and the religion of Iran. The headstrong shall become humble and a house without idols shall take the place of idol-houses and fire-temples, and to it shall they turn their faces in worship" (Safrang Dasatir, p. 188, Siraji Press, Delhi). The words are too clear to need comment. A similar prophecy is found in Jamaspi, a work of Jamaspi, the first successor of Zoroaster (Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.).
The word مصدقا (fulfilling; for the meaning of which see 3:42) has been used here to denote the criterion by which a true claimant to prophethood is distinguished from a false one. But if the word is taken in the sense of "verifying or confirming or declaring to be true" as is sometimes done, this verification or confirmation can be no test of knowing a true Prophet from an impostor, for even an impostor can declare the previous scriptures to be true. The word has, therefore, been rightly translated here as "fulfilling" for it is only by "fulfilling" in his person the prophecies contained in the previous scriptures that a claimant can prove his truth, it being beyond the power of an impostor to fulfil the previous prophecies in his person.
a
5:13.
433
The expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.
433A
The word Musaddiq has been used here to denote the criterion by which a true claimant is distinguished from a false one. The word has been rightly translated here as "fulfilling," for it is only by "fulfilling" in his person the prophecies contained in the previous revealed Scriptures that a claimant can prove his truth.
433B
This verse is also considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies contained in the Scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him: but if the Scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him. The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21: 13-15. Deut. 18: 18; 33: 2. John 14: 25, 26; 16: 7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages (Safrang Dasatir, p. 188, Siraji Press, Delhi Jamaspi, published by
إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَٰحِبِهِۦ لَا تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا ۖ فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ وَأَيَّدَهُۥ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ ۗ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
9:26; 48:27.
这节经文叙述的是穆圣从麦加由阿布•伯克尔陪同移居麦地那, 那时他住在一个叫索尔 (ثَوْر, Thaur) 的山洞内。经文对阿布•伯克尔非常高的精神地位作了些说明。他被称为 “那两个人中间的一个”, 这两个人是安拉确实和他们在一起而且很亲近的。据记载, 在那山洞里, 阿布•伯克尔开始哭泣, 当穆圣问他为什么哭泣时, 他回答说, “安拉的先知啊, 我不是为了我自己的生命而哭, 因为如果我死, 那不过是我一个人的生命问题。但是如果你死, 那将是伊斯兰教和整个穆斯林社会的死亡” (زُرْقَانِی, Zurqani)。
ہجرت کے وقت۔
9:26; 48:27.
The pronoun "him" in the clause "His peace on him" may refer to Abu Bakr since the Holy Prophet had all along been perfectly calm and quiet and the pronoun "him" in the clause "succoured him," however, refers to the Holy Prophet. This divergence in the use of pronouns known as Intisharud- Dama’ir is of common use in Arabic. See 48:10.
The reference in this verse is to the emigration of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. The verse sheds some light on the very high spiritual status of Abu Bakr who is referred to as "one of the two" with whom was God and whose fear God Himself allayed. It is on record that, while in the Cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, O Prophet of God, because if I die, it is only the question of a single life. But if you die, it will be the death of Islam and of the entire Muslim community" (Zurqani).
9:26; 48:27.
Important Words:
کلمة (word). See 2:38, 125; 3:46 & 4:172.
Commentary:
The reference in this verse is to the flight of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. See note on 8:31. The Arabic words rendered as "one of the two" literally mean "the second of the two" and refer to the Holy Prophet and Abu Bakr. The Holy Prophet has been referred to as "the second" because in the Quranic idiom the more important member of the group is referred to as being the last part, i.e. the final figure. For instance see 5:74 where God is referred to as being "the Third of the Trinity" according to the Christian doctrine.
The verse sheds important light on the high spiritual status of Abu Bakr, who accompanied the Holy Prophet in his flight from Mecca and was thus one of "the two" referred to in the verse. It is worthy of note that when at a time of danger, the Israelites anxiously addressed Moses, saying, We are surely overtaken, he replied, nay speak not thus for my Lord is with me. He will direct me aright (26:62, 63). In a similar situation, however, the Holy Prophet, when Abu Bakr expressed anxiety, calmly said: Grieve not, for Allah is with us. This speaks volumes for Abu Bakr’s spiritual greatness, for the pronoun "us"- signifies that God was not only with the Holy Prophet but with Abu Bakr as well. Again, it is on record that, while in the cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, because if I die, it is only the question of a single life. But if you die, O Prophet of God, it will be the death of Islam and of the entire Muslim community" (Zurqani).
The pronoun in the clause, Allah sent down His peace on him, stands for Abu Bakr and not the Holy Prophet, for the Holy Prophet had all along enjoyed peace. The succeeding pronoun in the clause, strengthened him with hosts, refers to the Holy Prophet. This divergence in the use of similar pronouns is permissible in Arabic, being known as, انتشار ضمائر (see 2:75; 48:10).
The words, and (God) humbled the word of those who disbelieved, mean that God frustrated the designs of the disbelievers and they failed to accomplish what they desired. See also 8:31.
The verse also hints that even if none else had accompanied the Holy Prophet in the hazardous expedition to Tabuk, Abu Bakr would certainly have done so, just as he did on the occasion of his flight from Mecca. The verse thus provides a great testimonial to the strength and sincerity of Abu Bakr’s faith.
b
9:26; 48:27.
567
这节经文叙述的是穆圣从麦加由阿布•伯克尔陪同移居麦地那, 那时他住在一个叫索尔 (ثَوْر, Thaur) 的山洞内。经文对阿布•伯克尔非常高的精神地位作了些说明。他被称为 “那两个人中间的一个”, 这两个人是安拉确实和他们在一起而且很亲近的。据记载, 在那山洞里, 阿布•伯克尔开始哭泣, 当穆圣问他为什么哭泣时, 他回答说, “安拉的先知啊, 我不是为了我自己的生命而哭, 因为如果我死, 那不过是我一个人的生命问题。但是如果你死, 那将是伊斯兰教和整个穆斯林社会的死亡” (زُرْقَانِی, Zurqani)。
1
ہجرت کے وقت۔
a
9:26; 48:27.
1199
Important Words:
کلمة (word). See 2:38, 125; 3:46 & 4:172.
Commentary:
The reference in this verse is to the flight of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. See note on 8:31. The Arabic words rendered as "one of the two" literally mean "the second of the two" and refer to the Holy Prophet and Abu Bakr. The Holy Prophet has been referred to as "the second" because in the Quranic idiom the more important member of the group is referred to as being the last part, i.e. the final figure. For instance see 5:74 where God is referred to as being "the Third of the Trinity" according to the Christian doctrine.
The verse sheds important light on the high spiritual status of Abu Bakr, who accompanied the Holy Prophet in his flight from Mecca and was thus one of "the two" referred to in the verse. It is worthy of note that when at a time of danger, the Israelites anxiously addressed Moses, saying, We are surely overtaken, he replied, nay speak not thus for my Lord is with me. He will direct me aright (26:62, 63). In a similar situation, however, the Holy Prophet, when Abu Bakr expressed anxiety, calmly said: Grieve not, for Allah is with us. This speaks volumes for Abu Bakr’s spiritual greatness, for the pronoun "us"- signifies that God was not only with the Holy Prophet but with Abu Bakr as well. Again, it is on record that, while in the cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, because if I die, it is only the question of a single life. But if you die, O Prophet of God, it will be the death of Islam and of the entire Muslim community" (Zurqani).
The pronoun in the clause, Allah sent down His peace on him, stands for Abu Bakr and not the Holy Prophet, for the Holy Prophet had all along enjoyed peace. The succeeding pronoun in the clause, strengthened him with hosts, refers to the Holy Prophet. This divergence in the use of similar pronouns is permissible in Arabic, being known as, انتشار ضمائر (see 2:75; 48:10).
The words, and (God) humbled the word of those who disbelieved, mean that God frustrated the designs of the disbelievers and they failed to accomplish what they desired. See also 8:31.
The verse also hints that even if none else had accompanied the Holy Prophet in the hazardous expedition to Tabuk, Abu Bakr would certainly have done so, just as he did on the occasion of his flight from Mecca. The verse thus provides a great testimonial to the strength and sincerity of Abu Bakr’s faith.
a
9:26; 48:27.
1185
The pronoun "him" in the clause "His peace on him" may refer to Abu Bakr since the Holy Prophet had all along been perfectly calm and quiet and the pronoun "him" in the clause "succoured him," however, refers to the Holy Prophet. This divergence in the use of pronouns known as Intisharud- Dama’ir is of common use in Arabic. See 48:10.
1186
The reference in this verse is to the emigration of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. The verse sheds some light on the very high spiritual status of Abu Bakr who is referred to as "one of the two" with whom was God and whose fear God Himself allayed. It is on record that, while in the Cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, O Prophet of God, because if I die, it is only the question of a single life. But if you die, it will be the death of Islam and of the entire Muslim community" (Zurqani).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَنصُرُوا۟ ٱللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ
مراد یہ ہے کہ اللہ کے دین کی۔ کیونکہ اللہ تعالیٰ اپنی ذات میں کسی مدد کا محتاج نہیں۔ چنانچہ وہ خود فرماتا ہے کہ مَیں غنیؔ اور صمدؔ ہوں۔
1
مراد یہ ہے کہ اللہ کے دین کی۔ کیونکہ اللہ تعالیٰ اپنی ذات میں کسی مدد کا محتاج نہیں۔ چنانچہ وہ خود فرماتا ہے کہ مَیں غنیؔ اور صمدؔ ہوں۔