بَأْسٍ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "بَأْسٍ".
فَإِذَا جَآءَ وَعْدُ أُولَىٰهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَآ أُو۟لِى بَأْسٍ شَدِيدٍ فَجَاسُوا۟ خِلَٰلَ ٱلدِّيَارِ ۚ وَكَانَ وَعْدًا مَّفْعُولًا
以色列人第一次遭受惩罚是在达五德之后, 而第二次是在伊撒之后。从圣经中看到, 犹太人在穆撒之后成为一个很强大的民族, 而在达五德时代他们奠定了一个强大王国的基础并在达五德死后在已有的权力与荣誉中继续繁荣了一个时期。然后这个民族逐渐衰败, 并且大约在公元前733年亚述人征服了撒马利亚并吞并了杰兹里耳 (Jezreel) 以北所有的以色列领土。公元608年, 一支尼科 (Necho) 法老领导下的埃及军队蹂躏了巴勒斯坦, 以色列人就被埃及人统治了。(《犹太百科全書》卷6, 665页)。
然而, 他们这次丧失了暂短的权力以及他们受到的毁灭和凄凉并没有使他们改过自新。他们仍旧继续邪恶的做法和习惯。先知耶里米 (Jeremiah) 警告他们戒掉 (他们的) 恶习, 因为安拉的惩罚即将降临他们, 可是他们根本不听耶里米的多次警告。在巴比伦的尼布加尼撒王杰霍伊金 (Jehoiakim) 统治下第一次入侵巴勒斯坦并掠走了寺里的一些神器, 但城市却免受一次围攻的苦难。公元前597年, 这个城市遭到一次严重的饥荒。然而, 齐德凯 (Zedekiah) 的叛乱引起公元前587年尼布加尼撒王第二次入侵。在一年半的围攻后, 该城被攻占。齐德凯逃出城外但被俘获。他的儿子被杀掉, 他的眼睛被挖去并用锁链困住押往巴比伦。寺院、王宫和城中所有大的建筑物都被烧掉, 大祭司和其他首领都被处死, 俘虏去了许多人 (《犹太百科全書》卷6，665页和卷7, 122页 “耶路撒冷” 项下)。
یہ بنو کدنضر بادشاہِ بابل کے حملہ کا ذکر ہے جس نے فلسطین پر حملہ کرکے صد قیاہ کو شکست دی تھی اور اس کی آنکھیں نکال دی تھیں۔(دیکھو ۲سلاطین باب۲۵)
The first Divine punishment overtook the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses, and in the time of David they laid the foundations of a mighty kingdom which continued to flourish for sometime after his death in its old might and glory. Then it fell a prey to gradual decay and in about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not induce them to mend their ways. They persisted in their old wicked practices. The Prophet Jeremiah warned them to give up their evil ways as the wrath of God was about to overtake them, but they paid no heed to Jeremiah’s warnings. In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his firs
Important Words:
فجاسوا (and they penetrated). جاس means, he sought for or after a thing or news or tidings eagerly and with the utmost of his endeavour. They say جاسھم الاسد i.e. the lion trod upon them, or came into the midst of them and did mischief among them. The Arabs say جسنا خلال دور القوم i.e. We went to and fro or went about amidst the houses of the people. The Quranic expression فجاسوا خلال الدیار means, they went through the midst of the houses and sought for what was in them or they went to and fro among the houses in a sudden attack or they slew you amid your houses (Lane & Aqrab).
Commentary:
The first disaster befell the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses and in the time of David they laid the foundation of a mighty kingdom which continued to flourish for some time after his death in its old might and glory. Then it fell prey to gradual decay and about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not make them mend their ways. They continued in their old wicked practices. The Prophet Jeremiah warned them to give up their iniquities as the wrath of God was about to overtake them. These are Jeremiah’s warnings:
O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee…? For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers (Jeremiah 4:14 & 31).
The Israelites paid no heed to Jeremiah’s warnings. So "the Lord was very angry with them and removed them out of His sight; there was none left but the tribe of Judah only" (2 Kings 17:18). In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his first invasion of Palestine and carried off some of the Temple vessels, but the city was spared the rigours of a siege. In 597 B.C. also, the city was invested and fell victim to a severe famine. The rebellion of Zedekiah, however, caused a second invasion in 587 B. C., and after a siege of a year and a half, the city was taken by storm. King Zedekiah fled from the city but was taken prisoner. His sons were slain and his eyes were put out and he was bound in fetters and carried off to Babylon. The Temple, the King’s palace and all the great buildings in the city were burnt down, the chief priests and other leaders were put to death and many people were carried off in captivity (Jew. Enc., vol. 6, p. 665 & vol. 7, p. 122 under Jerusalem).
Thus was fulfilled the promise about the first of the two warnings held out to the Israelites by Moses to which the present verse refers. The following passages of the Bible contain Moses’ warnings to the Jews:
"But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: and he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he hath destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, throughout all thy lands: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee…And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to naught; and yet ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. (Deut. 28:15; 49-53; 63-64).
699
以色列人第一次遭受惩罚是在达五德之后, 而第二次是在伊撒之后。从圣经中看到, 犹太人在穆撒之后成为一个很强大的民族, 而在达五德时代他们奠定了一个强大王国的基础并在达五德死后在已有的权力与荣誉中继续繁荣了一个时期。然后这个民族逐渐衰败, 并且大约在公元前733年亚述人征服了撒马利亚并吞并了杰兹里耳 (Jezreel) 以北所有的以色列领土。公元608年, 一支尼科 (Necho) 法老领导下的埃及军队蹂躏了巴勒斯坦, 以色列人就被埃及人统治了。(《犹太百科全書》卷6, 665页)。
然而, 他们这次丧失了暂短的权力以及他们受到的毁灭和凄凉并没有使他们改过自新。他们仍旧继续邪恶的做法和习惯。先知耶里米 (Jeremiah) 警告他们戒掉 (他们的) 恶习, 因为安拉的惩罚即将降临他们, 可是他们根本不听耶里米的多次警告。在巴比伦的尼布加尼撒王杰霍伊金 (Jehoiakim) 统治下第一次入侵巴勒斯坦并掠走了寺里的一些神器, 但城市却免受一次围攻的苦难。公元前597年, 这个城市遭到一次严重的饥荒。然而, 齐德凯 (Zedekiah) 的叛乱引起公元前587年尼布加尼撒王第二次入侵。在一年半的围攻后, 该城被攻占。齐德凯逃出城外但被俘获。他的儿子被杀掉, 他的眼睛被挖去并用锁链困住押往巴比伦。寺院、王宫和城中所有大的建筑物都被烧掉, 大祭司和其他首领都被处死, 俘虏去了许多人 (《犹太百科全書》卷6，665页和卷7, 122页 “耶路撒冷” 项下)。
1
یہ بنو کدنضر بادشاہِ بابل کے حملہ کا ذکر ہے جس نے فلسطین پر حملہ کرکے صد قیاہ کو شکست دی تھی اور اس کی آنکھیں نکال دی تھیں۔(دیکھو ۲سلاطین باب۲۵)
1935
Important Words:
فجاسوا (and they penetrated). جاس means, he sought for or after a thing or news or tidings eagerly and with the utmost of his endeavour. They say جاسھم الاسد i.e. the lion trod upon them, or came into the midst of them and did mischief among them. The Arabs say جسنا خلال دور القوم i.e. We went to and fro or went about amidst the houses of the people. The Quranic expression فجاسوا خلال الدیار means, they went through the midst of the houses and sought for what was in them or they went to and fro among the houses in a sudden attack or they slew you amid your houses (Lane & Aqrab).
Commentary:
The first disaster befell the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses and in the time of David they laid the foundation of a mighty kingdom which continued to flourish for some time after his death in its old might and glory. Then it fell prey to gradual decay and about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not make them mend their ways. They continued in their old wicked practices. The Prophet Jeremiah warned them to give up their iniquities as the wrath of God was about to overtake them. These are Jeremiah’s warnings:
O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee…? For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers (Jeremiah 4:14 & 31).
The Israelites paid no heed to Jeremiah’s warnings. So "the Lord was very angry with them and removed them out of His sight; there was none left but the tribe of Judah only" (2 Kings 17:18). In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his first invasion of Palestine and carried off some of the Temple vessels, but the city was spared the rigours of a siege. In 597 B.C. also, the city was invested and fell victim to a severe famine. The rebellion of Zedekiah, however, caused a second invasion in 587 B. C., and after a siege of a year and a half, the city was taken by storm. King Zedekiah fled from the city but was taken prisoner. His sons were slain and his eyes were put out and he was bound in fetters and carried off to Babylon. The Temple, the King’s palace and all the great buildings in the city were burnt down, the chief priests and other leaders were put to death and many people were carried off in captivity (Jew. Enc., vol. 6, p. 665 & vol. 7, p. 122 under Jerusalem).
Thus was fulfilled the promise about the first of the two warnings held out to the Israelites by Moses to which the present verse refers. The following passages of the Bible contain Moses’ warnings to the Jews:
"But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: and he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he hath destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, throughout all thy lands: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee…And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to naught; and yet ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. (Deut. 28:15; 49-53; 63-64).
1593
The first Divine punishment overtook the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses, and in the time of David they laid the foundations of a mighty kingdom which continued to flourish for sometime after his death in its old might and glory. Then it fell a prey to gradual decay and in about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not induce them to mend their ways. They persisted in their old wicked practices. The Prophet Jeremiah warned them to give up their evil ways as the wrath of God was about to overtake them, but they paid no heed to Jeremiah’s warnings. In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his firs
قَالُوا۟ نَحْنُ أُو۟لُوا۟ قُوَّةٍ وَأُو۟لُوا۟ بَأْسٍ شَدِيدٍ وَٱلْأَمْرُ إِلَيْكِ فَٱنظُرِى مَاذَا تَأْمُرِينَ
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the arbiter of their destinies. The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the biblical prophecy, viz. 'the Kings of Sheba and Saba’ shall offer gifts' (Psalms 72: 10).
Commentary:
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the final arbiter of their destinies.
The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the Biblical prophecy, viz. "the Kings of Sheba and Saba’ shall offer gifts" (Psalms 72:10).
2835
Commentary:
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the final arbiter of their destinies.
The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the Biblical prophecy, viz. "the Kings of Sheba and Saba’ shall offer gifts" (Psalms 72:10).
2168
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the arbiter of their destinies. The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the biblical prophecy, viz. 'the Kings of Sheba and Saba’ shall offer gifts' (Psalms 72: 10).
قُل لِّلْمُخَلَّفِينَ مِنَ ٱلْأَعْرَابِ سَتُدْعَوْنَ إِلَىٰ قَوْمٍ أُو۟لِى بَأْسٍ شَدِيدٍ تُقَٰتِلُونَهُمْ أَوْ يُسْلِمُونَ ۖ فَإِن تُطِيعُوا۟ يُؤْتِكُمُ ٱللَّهُ أَجْرًا حَسَنًا ۖ وَإِن تَتَوَلَّوْا۟ كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
3
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
4
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
3827
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2773
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.