نَصْرُ
Appears 5 times in Quran
Derived Words (4)
Words derived from the stem "نَصْرُ".
- When will come the help of Allah
- Our help came to them
- Our help
- help
- to help
Occurrences in Quran
Found 5 verses containing "نَصْرُ".
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ ۗ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ
3:143; 9:16.
2:178.
12:111.
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
3:143; 9:16.
See 2:178.
12:111.
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
3:143; 9:16.
See 2:178.
12:111.
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
2:178.
c
12:111.
155
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
156
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
1
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
2
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
a
3:143; 9:16.
b
See 2:178.
c
12:111.
221
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
See 2:178.
c
12:111.
256
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
256A
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
257
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا ۚ وَلَا مُبَدِّلَ لِكَلِمَٰتِ ٱللَّهِ ۚ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ
6:116.
2:215; 40:52.
God lovingly addresses the Holy Prophet with these words of comfort and solace. He is told that Prophets before him were also rejected, scoffed at and ridiculed.
The Divine law that Divine help comes to the Prophets of God and their enemies come to grief is unalterable.
2:215; 40:52.
6:116.
Commentary:
In this verse God, lovingly addresses the Holy Prophet with words of comfort and solace, as if saying: "We know that thou art indeed pained to see people denying God, but the law of God cannot be changed. We never compel men to become believers." The words, There is none that can change the words of Allah, refer to this very law of God, which is unalterable. The law is twofold: firstly, that whenever a Prophet of God appears, there are always men who deny and oppose him; secondly, that God never compels such men to accept the truth. See 2:257; 3:21; 36:31.
a
2:215; 40:52.
b
6:116.
a
2:215; 40:52.
b
6:116.
782
Commentary:
In this verse God, lovingly addresses the Holy Prophet with words of comfort and solace, as if saying: "We know that thou art indeed pained to see people denying God, but the law of God cannot be changed. We never compel men to become believers." The words, There is none that can change the words of Allah, refer to this very law of God, which is unalterable. The law is twofold: firstly, that whenever a Prophet of God appears, there are always men who deny and oppose him; secondly, that God never compels such men to accept the truth. See 2:257; 3:21; 36:31.
a
6:116.
f
2:215; 40:52.
842
God lovingly addresses the Holy Prophet with these words of comfort and solace. He is told that Prophets before him were also rejected, scoffed at and ridiculed.
843
The Divine law that Divine help comes to the Prophets of God and their enemies come to grief is unalterable.
حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟ جَآءَهُمْ نَصْرُنَا فَنُجِّىَ مَن نَّشَآءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ
2:215.
یہ حتّٰی ابتدائیہ ہے جس کے معنے’’اور‘‘ کے ہوتے ہیں اور وہی معنے ہم نے کیے ہیں۔
بعض مفسر لکھتے ہیں کہ جب رسول خدائی عذابوں کے آنے سے مایوس ہو گئے۔ لیکن ہم نے یہ ترجمہ کیا ہے کہ جب رسول لوگوں کے ایمان لانے سے مایوس ہو گئے اور کفار نے بھی یقین کر لیا کہ ان سے جھوٹ بولا جا رہا ہے۔ یعنی جو سنایا جا رہا ہے وحی الٰہی نہیں ہے بلکہ رسول کی خود ساختہ باتیں ہیں۔
2:215.
The particle hatta is sometimes used as a conjunction like wa signifying 'and' or 'even' as in Akaltus-Samaka hatta Ra’saha, i.e. I ate the fish and (even) its head (Lane).
The enemies of Prophets of God continue to increase in wickedness and opposition to them till a stage is reached when the Prophets begin to feel that those who were destined to believe had already believed and as for the rest they despair of their believing in them. But God’s Prophets never despair of God’s mercy and help (15:57). Their opponents, on the other hand, owing to the delay in the coming of Divine punishment, begin to feel secure in the thought that they will never be visited with any punishment and that the prophecies about the Prophets’ final success and about the discomfiture of their enemies were nothing but false utterances.
2:215.
Important Words:
کذبوا (they had been told a lie) is the passive plural from کذب (kadhaba) which means, he lied; or he uttered a falsehood; or he said what was untrue whether intentionally or unintentionally; he found his hopes to be false or vain. کذبه الحدیث means, he gave him a false account of the thing and said what was untrue. They say کذب الرأی i.e. he imagined the thing contrary to its real state. An Arab would say کذبتك عینك i.e. thine eye showed thee that which had no reality i.e. thou wast deceived in the vision. They say کذبته نفسه i.e. his soul made him desire things and conceive hopes that did not come to pass. کذب الرجل(kudhiba) means, the man was told a lie or a falsehood or an untruth (Lane & Aqrab).
Commentary:
Like the preceding verse, the verse under comment speaks of both the Prophets and their opponents. The first sentence speaks of the Prophets of God, and the second of their enemies. The verse purports to say that the enemies of Prophets so continue to increase in wickedness and opposition to them that a stage is reached when the Prophets begin to think that those who were destined to believe had already believed and they despair of the rest. Their opponents, on the other hand, owing to the delay in the coming of Divine punishment, begin to feel secure in the thought that they will never be visited with any punishment and that the prophecies of the Prophets about their own final success and about the discomfiture of their enemies were so many pieces of falsehood. When matters come to such a pass, God’s help comes to the Prophets and the leaders of disbelief are destroyed.
This is exactly what happens at the advent of every Prophet. The hour of final reckoning is delayed so long that disbelievers begin to have a false sense of security. Then God comes to the succour of His Prophets and makes their cause prevail.
The words, when the Messengers despaired, cannot be taken to mean that the Prophet despair of the help of God. This inference is obviously wrong and is belied by v. 88 of this very Surah wherein we have, none despairs of Allah’s mercy save the unbelieving people. As a matter of fact, Prophets never despair of God’s help. They only sometimes despair of their people believing in them, and this happens when the latter continue turning a deaf ear to their preaching.
Similarly, the words, they thought that they had been told a lie, do not mean that the Prophets thought so. The words only mean that their enemies thought so. The Prophets cannot entertain any doubt about the truth of their prophecies and of the promises of ultimate success made to them by God. Their faith in God is invincible; it stands on the firm rock of certitude. The pronoun "they" thus refers, not to the Prophets, but to their opponents mentioned in the previous verse. According to Arabic idiom it is allowable to use in the same sentence pronouns referring to different antecedents when the nouns to which they refer are clear from the context. But if the pronoun "they" be taken to refer to the Prophets, the sentence, they thought that they had been told a lie, would mean that wishful thinking and overconfidence in the help of God had made the Prophets interpret the Word of God containing promises of success in such a way as to believe in the very early triumph of their cause which, however, was not so ordained by God. Thus their own minds, as it were, lied to them or held out to them false hopes, by placing on the Word of God an interpretation which it did not bear.
The words, they thought that they had been told a lie, may also mean that the hopes that the Prophets had entertained about the repentance of their opponents turned out to be false. When at a certain stage the hostility of their opponents temporarily slackened, the Prophets began to entertain the hope that they would repent of their past misdeeds and would accept the truth, but that hope turned out to be a delusion. Taken in this sense, these words also serve as an explanation of the words "the Messengers despaired." See the different meanings of the word کذبوا under Important Words.
c
2:215.
1
یہ حتّٰی ابتدائیہ ہے جس کے معنے’’اور‘‘ کے ہوتے ہیں اور وہی معنے ہم نے کیے ہیں۔
2
بعض مفسر لکھتے ہیں کہ جب رسول خدائی عذابوں کے آنے سے مایوس ہو گئے۔ لیکن ہم نے یہ ترجمہ کیا ہے کہ جب رسول لوگوں کے ایمان لانے سے مایوس ہو گئے اور کفار نے بھی یقین کر لیا کہ ان سے جھوٹ بولا جا رہا ہے۔ یعنی جو سنایا جا رہا ہے وحی الٰہی نہیں ہے بلکہ رسول کی خود ساختہ باتیں ہیں۔
a
2:215.
1610
Important Words:
کذبوا (they had been told a lie) is the passive plural from کذب (kadhaba) which means, he lied; or he uttered a falsehood; or he said what was untrue whether intentionally or unintentionally; he found his hopes to be false or vain. کذبه الحدیث means, he gave him a false account of the thing and said what was untrue. They say کذب الرأی i.e. he imagined the thing contrary to its real state. An Arab would say کذبتك عینك i.e. thine eye showed thee that which had no reality i.e. thou wast deceived in the vision. They say کذبته نفسه i.e. his soul made him desire things and conceive hopes that did not come to pass. کذب الرجل(kudhiba) means, the man was told a lie or a falsehood or an untruth (Lane & Aqrab).
Commentary:
Like the preceding verse, the verse under comment speaks of both the Prophets and their opponents. The first sentence speaks of the Prophets of God, and the second of their enemies. The verse purports to say that the enemies of Prophets so continue to increase in wickedness and opposition to them that a stage is reached when the Prophets begin to think that those who were destined to believe had already believed and they despair of the rest. Their opponents, on the other hand, owing to the delay in the coming of Divine punishment, begin to feel secure in the thought that they will never be visited with any punishment and that the prophecies of the Prophets about their own final success and about the discomfiture of their enemies were so many pieces of falsehood. When matters come to such a pass, God’s help comes to the Prophets and the leaders of disbelief are destroyed.
This is exactly what happens at the advent of every Prophet. The hour of final reckoning is delayed so long that disbelievers begin to have a false sense of security. Then God comes to the succour of His Prophets and makes their cause prevail.
The words, when the Messengers despaired, cannot be taken to mean that the Prophet despair of the help of God. This inference is obviously wrong and is belied by v. 88 of this very Surah wherein we have, none despairs of Allah’s mercy save the unbelieving people. As a matter of fact, Prophets never despair of God’s help. They only sometimes despair of their people believing in them, and this happens when the latter continue turning a deaf ear to their preaching.
Similarly, the words, they thought that they had been told a lie, do not mean that the Prophets thought so. The words only mean that their enemies thought so. The Prophets cannot entertain any doubt about the truth of their prophecies and of the promises of ultimate success made to them by God. Their faith in God is invincible; it stands on the firm rock of certitude. The pronoun "they" thus refers, not to the Prophets, but to their opponents mentioned in the previous verse. According to Arabic idiom it is allowable to use in the same sentence pronouns referring to different antecedents when the nouns to which they refer are clear from the context. But if the pronoun "they" be taken to refer to the Prophets, the sentence, they thought that they had been told a lie, would mean that wishful thinking and overconfidence in the help of God had made the Prophets interpret the Word of God containing promises of success in such a way as to believe in the very early triumph of their cause which, however, was not so ordained by God. Thus their own minds, as it were, lied to them or held out to them false hopes, by placing on the Word of God an interpretation which it did not bear.
The words, they thought that they had been told a lie, may also mean that the hopes that the Prophets had entertained about the repentance of their opponents turned out to be false. When at a certain stage the hostility of their opponents temporarily slackened, the Prophets began to entertain the hope that they would repent of their past misdeeds and would accept the truth, but that hope turned out to be a delusion. Taken in this sense, these words also serve as an explanation of the words "the Messengers despaired." See the different meanings of the word کذبوا under Important Words.
c
2:215.
1417A
The particle hatta is sometimes used as a conjunction like wa signifying 'and' or 'even' as in Akaltus-Samaka hatta Ra’saha, i.e. I ate the fish and (even) its head (Lane).
1418
The enemies of Prophets of God continue to increase in wickedness and opposition to them till a stage is reached when the Prophets begin to feel that those who were destined to believe had already believed and as for the rest they despair of their believing in them. But God’s Prophets never despair of God’s mercy and help (15:57). Their opponents, on the other hand, owing to the delay in the coming of Divine punishment, begin to feel secure in the thought that they will never be visited with any punishment and that the prophecies about the Prophets’ final success and about the discomfiture of their enemies were nothing but false utterances.
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَٱنتَقَمْنَا مِنَ ٱلَّذِينَ أَجْرَمُوا۟ ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ ٱلْمُؤْمِنِينَ
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
c
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ
应许的胜利。
The promised victory.
Commentary:
الفتح means, the promised victory.
1809
应许的胜利。
4861
Commentary:
الفتح means, the promised victory.
3455
The promised victory.