نَصۡرِ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "نَصۡرِ".
- with His aid
- with His help
- that We might turn away
- With the help
- has power to help them
Occurrences in Quran
Found 6 verses containing "نَصۡرِ".
قَدۡ کَانَ لَکُمۡ اٰیَۃٌ فِیۡ فِئَتَیۡنِ الۡتَقَتَا ۖ فِئَۃٌ تُقٰتِلُ فِیۡ سَبِیۡلِ اللّٰہِ وَاُخۡرٰی کَافِرَۃٌ یَّرَوۡنَہُمۡ مِّثۡلَیۡہِمۡ رَاۡیَ الۡعَیۡنِ ۚ وَاللّٰہُ یُؤَیِّدُ بِنَصۡرِہٖ مَنۡ یَّشَآءُ ۗ اِنَّ فِیۡ ذٰلِکَ لَعِبۡرَۃً لِّاُولِی الۡاَبۡصٰرِ
8:27.
8:42, 43.
The verse refers to the Battle of Badr in which 313 ill-equipped and ill-armed Muslims inflicted a crushing defeat on a fully equipped and fully armed Meccan force—1000 strong. This fulfilled two prophecies—one contained in an earlier revelation of the Qur’an (54:45-49), and the other in the Bible (Isa. 21: 13-17). In accordance with the biblical prophecy, about a year after the hijrah of the Holy Prophet from Mecca, the power of Kedar (the progenitor of the Meccans) was broken at Badr and their glory departed. The defeat of the infidels was as unexpected and complete as was the victory of the Muslims. Truly has the Battle of Badr been reckoned among the greatest battles of history. It virtually decided the fate of Arabia and established Islam on a very firm footing.
The clause points out that the Meccan army appeared to the Muslims to be less than their actual strength, i.e. only twice instead of thrice the number of the Muslims, as was actually the case. This was quite in harmony with Divine design that the few weak and ill-equipped Muslims, seeing the full strength of the enemy, might not lose heart (8:45). What actually happened was that one-third of the Meccan army was behind a mound and the Muslims could see only two-thirds of them, i.e. 600 or twice as many as their own number.
8:42, 43.
8:27.
Important Words:
عبرة (lesson) is the noun-infinitive from عبر. They say عبرہ i.e. he crossed it, or he passed over it from one side to the other. اعتبر means, he took warning; he took what he saw as an indication of what was concealed. عبرة therefore means: (1) an admonition or exhortation; (2) an admonition or exhortation by which one takes warning; (3) a thing by the state or condition of which one is admonished, reminded, directed or guided (Aqrab & Lane).
Commentary:
This verse refers to the Battle of Badr in which 313 ill-equipped and ill-armed Muslims inflicted a crushing defeat on a well-equipped and well-armed Meccan force, 1,000 strong. This fulfilled two prophecies—one contained in an earlier revelation of the Quran and the other in the Bible. The Quranic revelation said: Do they say, ‘We are a victorious host?’Nay, the hosts will be routed and will show their backs… The day when they will be dragged into the Fire on their faces (and it will be said to them), ‘taste ye the touch of burning’ (54:45-49). And the Biblical prophecy said: "In the forest of Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail; and the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it" (Isa. 21:13-17).
In accordance with this prophecy, about a year after the flight of the Holy Prophet from Mecca, the power of Kedar (the progenitor of the Meccan tribes) was broken at Badr and their glory departed. The Quranic prophecy was also literally fulfilled; for, after the Meccan host was routed at Badr, the ringleaders of the Quraish who fell in the battle were actually dragged along the ground and cast into a well for burial. It was on this occasion that, addressing their dead bodies the Holy Prophet said, "God has made true the promise He had made to us. Have you also found to be true that which was promised to you?" (Bukhari). The Quran describes the Day of Badr as the day of "Discrimination" (8:42), because on that day a great prophecy, accompanied by great results, was fulfilled in extremely unfavourable circumstances. The defeat of the infidels was as unexpected and complete as was the victory of the Muslims. Truly has the Battle of Badr been reckoned among the greatest battles in history. It virtually decided the fate of the Meccans and of the whole of Arabia. The power of the Quraish was broken forever and the new Faith rose high and powerful in the land; and all this came about exactly as it had been prophesied.
The clause, whom they saw to be twice as many as themselves, points out that the Meccan army appeared to the Muslims to be less than their actual strength, i.e. only twice instead of thrice the number of the Muslims, as was actually the case. This was quite in harmony with Divine will which designed that the encounter should take place and the few weak and ill-equipped Muslims, seeing the full strength of the enemy, should not become discouraged (8:45). What happened was that one-third of the Meccan army was behind a rising piece of land and the Muslims could see only two-thirds of them, i.e. 600 or twice as many as their own number. The Muslims were thus naturally heartened by seeing the Meccan army only twice their own number because they knew that in fulfilment of His promise (8:67-68) God would surely vouchsafe to them victory over an enemy double their number.
The words, actually with their eyes, have been added to point out that it was not in a vision or a dream that the Muslims saw the disbelievers to be less than their actual number but in a state of actual wakefulness, which naturally proved more heartening than would have been the case if they had seen them so only in a dream or vision, which very often has an interpretation other than what actually appears.
c
8:42, 43.
d
8:27.
a
8:42, 43.
b
8:27.
305
Important Words:
عبرة (lesson) is the noun-infinitive from عبر. They say عبرہ i.e. he crossed it, or he passed over it from one side to the other. اعتبر means, he took warning; he took what he saw as an indication of what was concealed. عبرة therefore means: (1) an admonition or exhortation; (2) an admonition or exhortation by which one takes warning; (3) a thing by the state or condition of which one is admonished, reminded, directed or guided (Aqrab & Lane).
Commentary:
This verse refers to the Battle of Badr in which 313 ill-equipped and ill-armed Muslims inflicted a crushing defeat on a well-equipped and well-armed Meccan force, 1,000 strong. This fulfilled two prophecies—one contained in an earlier revelation of the Quran and the other in the Bible. The Quranic revelation said: Do they say, ‘We are a victorious host?’Nay, the hosts will be routed and will show their backs… The day when they will be dragged into the Fire on their faces (and it will be said to them), ‘taste ye the touch of burning’ (54:45-49). And the Biblical prophecy said: "In the forest of Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail; and the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it" (Isa. 21:13-17).
In accordance with this prophecy, about a year after the flight of the Holy Prophet from Mecca, the power of Kedar (the progenitor of the Meccan tribes) was broken at Badr and their glory departed. The Quranic prophecy was also literally fulfilled; for, after the Meccan host was routed at Badr, the ringleaders of the Quraish who fell in the battle were actually dragged along the ground and cast into a well for burial. It was on this occasion that, addressing their dead bodies the Holy Prophet said, "God has made true the promise He had made to us. Have you also found to be true that which was promised to you?" (Bukhari). The Quran describes the Day of Badr as the day of "Discrimination" (8:42), because on that day a great prophecy, accompanied by great results, was fulfilled in extremely unfavourable circumstances. The defeat of the infidels was as unexpected and complete as was the victory of the Muslims. Truly has the Battle of Badr been reckoned among the greatest battles in history. It virtually decided the fate of the Meccans and of the whole of Arabia. The power of the Quraish was broken forever and the new Faith rose high and powerful in the land; and all this came about exactly as it had been prophesied.
The clause, whom they saw to be twice as many as themselves, points out that the Meccan army appeared to the Muslims to be less than their actual strength, i.e. only twice instead of thrice the number of the Muslims, as was actually the case. This was quite in harmony with Divine will which designed that the encounter should take place and the few weak and ill-equipped Muslims, seeing the full strength of the enemy, should not become discouraged (8:45). What happened was that one-third of the Meccan army was behind a rising piece of land and the Muslims could see only two-thirds of them, i.e. 600 or twice as many as their own number. The Muslims were thus naturally heartened by seeing the Meccan army only twice their own number because they knew that in fulfilment of His promise (8:67-68) God would surely vouchsafe to them victory over an enemy double their number.
The words, actually with their eyes, have been added to point out that it was not in a vision or a dream that the Muslims saw the disbelievers to be less than their actual number but in a state of actual wakefulness, which naturally proved more heartening than would have been the case if they had seen them so only in a dream or vision, which very often has an interpretation other than what actually appears.
a
8:27.
e
8:42, 43.
377
The verse refers to the Battle of Badr in which 313 ill-equipped and ill-armed Muslims inflicted a crushing defeat on a fully equipped and fully armed Meccan force—1000 strong. This fulfilled two prophecies—one contained in an earlier revelation of the Qur’an (54:45-49), and the other in the Bible (Isa. 21: 13-17). In accordance with the biblical prophecy, about a year after the hijrah of the Holy Prophet from Mecca, the power of Kedar (the progenitor of the Meccans) was broken at Badr and their glory departed. The defeat of the infidels was as unexpected and complete as was the victory of the Muslims. Truly has the Battle of Badr been reckoned among the greatest battles of history. It virtually decided the fate of Arabia and established Islam on a very firm footing.
378
The clause points out that the Meccan army appeared to the Muslims to be less than their actual strength, i.e. only twice instead of thrice the number of the Muslims, as was actually the case. This was quite in harmony with Divine design that the few weak and ill-equipped Muslims, seeing the full strength of the enemy, might not lose heart (8:45). What actually happened was that one-third of the Meccan army was behind a mound and the Muslims could see only two-thirds of them, i.e. 600 or twice as many as their own number.
بِنَصۡرِ اللّٰہِ ۚ یَنۡصُرُ مَنۡ یَّشَآءُ ۖ وَہُوَ الۡعَزِیۡزُ الرَّحِیۡمُ
3:155; 13:32.
Commentary:
The allusion in the words, "with the help of Allah," is to the help and succour which God vouchsafed to Muslims on the battlefield of Badr (3:124-126). On that day it was established beyond doubt that "Allah is the Mighty, the Merciful." The disbelievers, to their bitter dismay and mortification experienced the force of God’s might and the Muslims that of His mercy.
c
3:155; 13:32.
2992
Commentary:
The allusion in the words, "with the help of Allah," is to the help and succour which God vouchsafed to Muslims on the battlefield of Badr (3:124-126). On that day it was established beyond doubt that "Allah is the Mighty, the Merciful." The disbelievers, to their bitter dismay and mortification experienced the force of God’s might and the Muslims that of His mercy.
وَاذۡکُرُوۡۤا اِذۡ اَنۡتُمۡ قَلِیۡلٌ مُّسۡتَضۡعَفُوۡنَ فِی الۡاَرۡضِ تَخَافُوۡنَ اَنۡ یَّتَخَطَّفَکُمُ النَّاسُ فَاٰوٰٮکُمۡ وَاَیَّدَکُمۡ بِنَصۡرِہٖ وَرَزَقَکُمۡ مِّنَ الطَّیِّبٰتِ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
Muslims are here told that as God had saved them when they were weak in the land and were surrounded by strong and mischievous people, so they should strive to protect the weak when they are in power. The verse implies a prophecy that Muslims will soon attain political power.
7:87.
Commentary:
Muslims are here told that as God saved them when they were weak in the land and were surrounded by wicked and mischievous people, so they should strive to save those who are weak and surrounded by dangers. The verse also hints that as Muslims will soon prosper and attain power, they should never forget the days of hardships through which they have passed, i.e. in the days of their power, they should never oppress the weak creatures of God but should always treat them with justice and mercy.
b
7:87.
1115
Commentary:
Muslims are here told that as God saved them when they were weak in the land and were surrounded by wicked and mischievous people, so they should strive to save those who are weak and surrounded by dangers. The verse also hints that as Muslims will soon prosper and attain power, they should never forget the days of hardships through which they have passed, i.e. in the days of their power, they should never oppress the weak creatures of God but should always treat them with justice and mercy.
1112
Muslims are here told that as God had saved them when they were weak in the land and were surrounded by strong and mischievous people, so they should strive to protect the weak when they are in power. The verse implies a prophecy that Muslims will soon attain political power.
وَاِنۡ یُّرِیۡدُوۡۤا اَنۡ یَّخۡدَعُوۡکَ فَاِنَّ حَسۡبَکَ اللّٰہُ ۚ ہُوَ الَّذِیۡۤ اَیَّدَکَ بِنَصۡرِہٖ وَبِالۡمُؤۡمِنِیۡنَ
8:65.
8:65.
8:65.
Commentary:
An offer of peace by the enemy must be accepted, even if there is the risk of his playing false. See note on the preceding verse.
c
8:65.
a
8:65.
1150
Commentary:
An offer of peace by the enemy must be accepted, even if there is the risk of his playing false. See note on the preceding verse.
b
8:65.
وَلَقَدۡ ہَمَّتۡ بِہٖ ۖ وَہَمَّ بِہَا لَوۡلَاۤ اَنۡ رَّاٰ بُرۡہٰنَ رَبِّہٖ ۚ کَذٰلِکَ لِنَصۡرِفَ عَنۡہُ السُّوۡٓءَ وَالۡفَحۡشَآءَ ۚ اِنَّہٗ مِنۡ عِبَادِنَا الۡمُخۡلَصِیۡنَ
The wife of Joseph’s master intended a thing about Joseph (i.e. copulation). Similarly, Joseph intended a thing about her, i.e. resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose.
By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5), the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well.
Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God’s Unity (Hisham).
Commentary:
This verse tells us that the wife of Joseph’s master intended a thing about Joseph (i.e. copulation) in which she did not succeed. Similarly, Joseph intended a thing about her (i.e. turning her to pure thoughts), but he too did not succeed in his endeavour. That Joseph did not intend anything evil is clear from the previous verse. His only purpose was to dissuade her from her evil course.
By "manifest sign" is meant the heavenly signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5) and the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16). Surely, the person who was being prepared for the exalted office of a Prophet could not debase himself before an idolatrous woman.
The words, that We might turn away from him evil and indecency, signify that a person who had witnessed such signs could not stoop to evil. They may also mean that God brought about these circumstances so that Joseph should no longer live in the evil company of his master’s wicked wife and her evil companions which might have exercised a pernicious influence on him.
Here there is another point of resemblance between Joseph and the Holy Prophet. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or amass great wealth for him or give him in marriage the most beautiful girl in Arabia. The offer was of course disdainfully rejected by the Prophet with the historic words, "If you place the sun on my right hand and the moon on my left hand, I will not give up preaching the Oneness of God." (Zurqani & Hisham). This constitutes the eleventh resemblance between these two great Prophets.
1528
Commentary:
This verse tells us that the wife of Joseph’s master intended a thing about Joseph (i.e. copulation) in which she did not succeed. Similarly, Joseph intended a thing about her (i.e. turning her to pure thoughts), but he too did not succeed in his endeavour. That Joseph did not intend anything evil is clear from the previous verse. His only purpose was to dissuade her from her evil course.
By "manifest sign" is meant the heavenly signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5) and the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16). Surely, the person who was being prepared for the exalted office of a Prophet could not debase himself before an idolatrous woman.
The words, that We might turn away from him evil and indecency, signify that a person who had witnessed such signs could not stoop to evil. They may also mean that God brought about these circumstances so that Joseph should no longer live in the evil company of his master’s wicked wife and her evil companions which might have exercised a pernicious influence on him.
Here there is another point of resemblance between Joseph and the Holy Prophet. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or amass great wealth for him or give him in marriage the most beautiful girl in Arabia. The offer was of course disdainfully rejected by the Prophet with the historic words, "If you place the sun on my right hand and the moon on my left hand, I will not give up preaching the Oneness of God." (Zurqani & Hisham). This constitutes the eleventh resemblance between these two great Prophets.
1373
The wife of Joseph’s master intended a thing about Joseph (i.e. copulation). Similarly, Joseph intended a thing about her, i.e. resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose.
1374
By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5), the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well.
1375
Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God’s Unity (Hisham).
اُذِنَ لِلَّذِیۡنَ یُقٰتَلُوۡنَ بِاَنَّہُمۡ ظُلِمُوۡا ۚ وَاِنَّ اللّٰہَ عَلٰی نَصۡرِہِمۡ لَقَدِیۡرٌ
根据学者们的一致意见, 这是论述允许穆斯林拿起武器进行自卫的第一节经文。它提出了一套重要的原则, 据此穆斯林可以进行一场自卫战争。这节以 及以后几节经文还要说明为什么一部分穆斯林在麦加遭受到多年的无休止的迫害, 带着深仇大恨被追赶到麦地那مَدِيْنَة (Medina), 在那里继续遭受折磨和掠夺之后, 在没有武器与其他物质手段的情况下投入自卫战争的原因。这节经文所提供的第一个原因是他们受到了虐待。
According to consensus of scholarly opinion this is the first verse which gave Muslims the permission to take up arms in self-defence. It lays down principles according to which Muslims can wage a defensive war, and sets forth along with the following verses the reasons which led a handful of Muslims, without arms and other material means, to fight in self-defence after they had suffered at Mecca ceaseless persecution for years and had been pursued with relentless hatred to Medina and were harassed and harried there too. The first reason given in this verse is that they have been wronged.
Commentary:
According to consensus of scholarly opinion this is the first verse which gave Muslims permission to take up arms in self-defence. The verse was revealed very early in Medina. "It is much more reasonable," says Wherry, to suppose with Muir that this command emanated from Medina. Nöldeke also relegated this command to Medina" (Wherry’s Commentary).
The next verse also lends support to this inference. It states that the permission to fight was given after the Muslims had been driven out of their hearths and homes. If, as some commentators of the Quran hold, the verse was revealed at Mecca, it must have been revealed immediately before Hijrah when most of the Muslims had already migrated to Medina and the Holy Prophet with only a very few Muslims had remained behind in Mecca and their cup of hardships and privations had become full to the brim. But the former view seems to be more akin to fact and reality.
The verse lays down principles according to which Muslims can wage a defensive war, and clearly sets forth the reasons which led a handful of Muslims, without arms and other material means, to fight in self-defence after they had suffered at Mecca ceaseless persecution for years and had been pursued with relentless hatred to Medina and were harassed and harried there too. The first and foremost reason given is that "they had been wronged." The Muslims had suffered untold persecution and war was actually forced upon them. The verse incidentally shows that the Muslims were also very weak in numbers, means and material when the permission to fight in self-defence was granted to them as the comforting and encouraging words, "And Allah indeed has power to help them," indicate. These words also implied a prophecy that though the Muslims were weak and their enemy was proud and powerful, yet as they were fighting in the cause of truth God would help them and they would be victorious.
868
根据学者们的一致意见, 这是论述允许穆斯林拿起武器进行自卫的第一节经文。它提出了一套重要的原则, 据此穆斯林可以进行一场自卫战争。这节以 及以后几节经文还要说明为什么一部分穆斯林在麦加遭受到多年的无休止的迫害, 带着深仇大恨被追赶到麦地那مَدِيْنَة (Medina), 在那里继续遭受折磨和掠夺之后, 在没有武器与其他物质手段的情况下投入自卫战争的原因。这节经文所提供的第一个原因是他们受到了虐待。
2470
Commentary:
According to consensus of scholarly opinion this is the first verse which gave Muslims permission to take up arms in self-defence. The verse was revealed very early in Medina. "It is much more reasonable," says Wherry, to suppose with Muir that this command emanated from Medina. Nöldeke also relegated this command to Medina" (Wherry’s Commentary).
The next verse also lends support to this inference. It states that the permission to fight was given after the Muslims had been driven out of their hearths and homes. If, as some commentators of the Quran hold, the verse was revealed at Mecca, it must have been revealed immediately before Hijrah when most of the Muslims had already migrated to Medina and the Holy Prophet with only a very few Muslims had remained behind in Mecca and their cup of hardships and privations had become full to the brim. But the former view seems to be more akin to fact and reality.
The verse lays down principles according to which Muslims can wage a defensive war, and clearly sets forth the reasons which led a handful of Muslims, without arms and other material means, to fight in self-defence after they had suffered at Mecca ceaseless persecution for years and had been pursued with relentless hatred to Medina and were harassed and harried there too. The first and foremost reason given is that "they had been wronged." The Muslims had suffered untold persecution and war was actually forced upon them. The verse incidentally shows that the Muslims were also very weak in numbers, means and material when the permission to fight in self-defence was granted to them as the comforting and encouraging words, "And Allah indeed has power to help them," indicate. These words also implied a prophecy that though the Muslims were weak and their enemy was proud and powerful, yet as they were fighting in the cause of truth God would help them and they would be victorious.
1957
According to consensus of scholarly opinion this is the first verse which gave Muslims the permission to take up arms in self-defence. It lays down principles according to which Muslims can wage a defensive war, and sets forth along with the following verses the reasons which led a handful of Muslims, without arms and other material means, to fight in self-defence after they had suffered at Mecca ceaseless persecution for years and had been pursued with relentless hatred to Medina and were harassed and harried there too. The first reason given in this verse is that they have been wronged.