بَأْسًا
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "بَأْسًا".
فَقَٰتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ ٱلْمُؤْمِنِينَ ۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأْسَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَٱللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا
8:66.
8:66.
The command to fight does not relate to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as Illa Nafsuka, i.e. none is made responsible except thyself, and not as Illa Nafsaka, i.e. thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Holy Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold, (1) to fight himself, and (2) to urge his followers to fight, though he was not responsible for them.
8:66.
Commentary:
The words, Fight therefore in the cause of Allah, do not mean that the command to fight is related to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as لا تکلف الا نفسك (illa nafsuka), i.e. none is made responsible except thyself, and not as لاتکلف الانفسك (illa nafsaka), i.e. Thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold: (1) to fight, and (2) to urge his followers to fight. He was, however, not answerable for them. He was only to communicate to them the divine behests, and if they disobeyed, they themselves were answerable for it. The commandment making jihad obligatory on Muslims had already been revealed (4:78).
The clause, It may be that Allah will restrain the might of those that disbelieve, means that God will bring into existence such circumstances as will make war cease of itself, or that the enemy will fail to exert his power to the full and will finally collapse. Thus we see that at the Battle of the Ditch and at the Fall of Mecca providential circumstances helped the Muslims.
d
8:66.
a
8:66.
553
Commentary:
The words, Fight therefore in the cause of Allah, do not mean that the command to fight is related to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as لا تکلف الا نفسك (illa nafsuka), i.e. none is made responsible except thyself, and not as لاتکلف الانفسك (illa nafsaka), i.e. Thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold: (1) to fight, and (2) to urge his followers to fight. He was, however, not answerable for them. He was only to communicate to them the divine behests, and if they disobeyed, they themselves were answerable for it. The commandment making jihad obligatory on Muslims had already been revealed (4:78).
The clause, It may be that Allah will restrain the might of those that disbelieve, means that God will bring into existence such circumstances as will make war cease of itself, or that the enemy will fail to exert his power to the full and will finally collapse. Thus we see that at the Battle of the Ditch and at the Fall of Mecca providential circumstances helped the Muslims.
a
8:66.
641
The command to fight does not relate to the Holy Prophet alone. If that had been the case, the second clause in the verse would have read as Illa Nafsuka, i.e. none is made responsible except thyself, and not as Illa Nafsaka, i.e. thou art not made responsible except for thyself, as in the verse. What the verse means is that every Muslim, not excluding the Holy Prophet, was individually answerable to God. But the duty of the Holy Prophet was twofold, (1) to fight himself, and (2) to urge his followers to fight, though he was not responsible for them.
قَيِّمًا لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا
17:10, 11.
The Qur’an as Qayyim (guardian) performs a double function. It is a guardian over the previous Scriptures in that it corrects and removes the errors that have found their way into them, and it is also a guardian over future generations because it takes upon itself their spiritual upbringing and guides them to the paths which lead to the realization of the sublime object of human life.
17:10, 11.
Important Words:
قیما (guardian) is derived from قام which means, he stood. They say قام بالامر i.e. he managed, conducted, superintended or looked after the affair. قام علی المرءة means, he undertook the maintenance of the woman. قومه (qawwama-hu) means, he made it straight or put it right. قیم الامر means, a manager of an affair. الدین القیم means, the right or true religion. قیم therefore, means, true; perfect; manager; superintendent; guardian (Lane, Aqrab & Mufradat). See also 4:35.
Commentary:
The Quran has been called قیم (guardian) in this verse. According to the different meanings of the Arabic word قیم as shown under Important Words above, the Quran performs a double function. It is a guardian of the previous Scriptures inasmuch as it corrects and removes the errors that have found their way into them, and it is also a guardian for future generations of men because it takes upon itself their spiritual up-bringing and guides them to the paths which lead to the realization of the sublime object of their life.
The believers have been promised اجرا حسنا (good reward) in the verse. The significance of "good reward" being implicit in the word اجر(reward) which in many places in the Quran has been promised to believers, the addition of the qualifying word حسنا (good) points to the fact that the reward of the believers would be productive of particularly good results. It would not spoil them, but would make them deserving of still greater reward as they would turn God’s favours to good account.
c
17:10, 11.
739
«古兰经» 作为 قَيِّمْ (Qayyim, 保护者、领导者) 完成双重职能。它是以前许多经典的保护者, 它改正和除去了逐渐进入那些经典中的许多错误。它也是将来各代人的领导和保护者, 因为它担任他们的精神教育工作, 引导他们走上实现人生崇高目标的道路。
c
17:10, 11.
2043
Important Words:
قیما (guardian) is derived from قام which means, he stood. They say قام بالامر i.e. he managed, conducted, superintended or looked after the affair. قام علی المرءة means, he undertook the maintenance of the woman. قومه (qawwama-hu) means, he made it straight or put it right. قیم الامر means, a manager of an affair. الدین القیم means, the right or true religion. قیم therefore, means, true; perfect; manager; superintendent; guardian (Lane, Aqrab & Mufradat). See also 4:35.
Commentary:
The Quran has been called قیم (guardian) in this verse. According to the different meanings of the Arabic word قیم as shown under Important Words above, the Quran performs a double function. It is a guardian of the previous Scriptures inasmuch as it corrects and removes the errors that have found their way into them, and it is also a guardian for future generations of men because it takes upon itself their spiritual up-bringing and guides them to the paths which lead to the realization of the sublime object of their life.
The believers have been promised اجرا حسنا (good reward) in the verse. The significance of "good reward" being implicit in the word اجر(reward) which in many places in the Quran has been promised to believers, the addition of the qualifying word حسنا (good) points to the fact that the reward of the believers would be productive of particularly good results. It would not spoil them, but would make them deserving of still greater reward as they would turn God’s favours to good account.
c
17:10, 11.
1662
The Qur’an as Qayyim (guardian) performs a double function. It is a guardian over the previous Scriptures in that it corrects and removes the errors that have found their way into them, and it is also a guardian over future generations because it takes upon itself their spiritual upbringing and guides them to the paths which lead to the realization of the sublime object of human life.