Root:
ب ء س
Words from this Root in the Grand Qur'aan:
a) Total occurrences: = 73
b) No of constructions: 26
Nouns: 20 Recurrence: 31; Verbs: 6 [Form-I:
40; Form-VIII: 2]
Ibn Faris [died-1005] stated:
(مقاييس اللغة)
الباء والهمزة والسين أصلٌ واحد،
والشِّدّةُ و[ما]
ضارَعَها. فالبَأْس
الشدّة في الحَرْب
That it signifies hardness, rigidity, power and what is alike
or rival to it, and combat power.
The words stemming from this Root used in
Grand Qur'aan convey the meanings of crisis, calamity, catastrophe, force and combat
power. They all share what is denoted by English word force as noun and
verb.
One of the par excellence features of
text of Qur'aan is that it renders the meanings and delicate differences
between similar words, particularly those of experiences, quite
explicit. This Root is introduced by using two nouns:
and
that indicate two distinct states of experience:
Qualitative trait of certain people is described that
they are coolly perseverant - exercise patience in three situations.
Thereby, it is explicit that the situations share common feature of
irksome, disturbing, hardship, unpleasant, agitating, wretchedness, depressing; in
short they are all reflective of some different crisis. And it suggests
that the first step in crisis management is calmness, patience avoiding
panic.
Word:
is paired with
that signifies prosperity, economic stability:
-
At a later time, We replaced the
adverse conditions with affluent situation retaining it for
longer till when they effaced the memory
of bad days;
-
And they observed: "Indeed poverty and
prosperity did occur to our forefathers."
-
Consequent upon
expiry of reprieve period, Our Majesty seized them all of a sudden;
-
While they had no
thought and perception of onslaught. [7:95]
It is thus evident that:
relates to economic, poverty, financial, business crisis. Obviously it
does not involve loss of life. This crisis is paired as:
:
-
Have you people adjudged-made
up your mind that you people might enter into the Paradise-
[merely by saying-claiming to have accepted/believed-29:02]
-
While nothing has yet come to
you like that faced by those believers who passed-lived in times before you?
-
Crisis and economic
adversity inflicted them and
they were shaken in such manner that the Messenger as well the
people who had believed
in the Book sent to him along with him
exclaimed; "When will Allah's help come!".
-
The fact is that
Allah's help is certainly near. [2:214]
-
Know the
certain fact of history; Our Majesty had indeed sent the
Messengers to different nations/generations who flourished in times before you
the Messenger [Sal'lallaa'hoalaih'wa'salam],
-
Thereupon, We
purposely seized
them with crisis and economic adversity.
-
The purpose was that they
might render their selves to humbleness. [6:42]
-
Sequel to having
inflicted them the crisis caused by Our Majesty why they
neglected to become submissively humble?
-
On the contrary, their hearts became
hardened, unmoved, fixed to their stance.
-
And Shai'taan/Satan made
alluring for them what they were doing. [6:43]
-
Know the certain fact
of history; Our Majesty whenever deputed Elevated and Chosen
Allegiant [upon reaching strengthen maturity] to act as Messenger in
a city:
-
Without exception, We
had seized and subjected her inhabitants to crisis and
economic adversity;
-
Its purpose was that they
might render their selves to humbleness. [7:94]
It is made explicit for us that:
and
are that type of crisis aimed at jolting people to become humble,
startle them into reality. In such situations life continues, and people
can respond still further negatively becoming adamant.
But
can
also cause much more forceful crisis - calamity or still intense
catastrophic causing deaths and annihilation of population. In such
situations, the response of people is totally opposite to that mentioned
earlier:
-
Be mindful, Our
Majesty had effaced/annihilated those lot
many habitats-civilizations that existed once upon a time.
-
Sequel to
termination of grace period, catastrophe caused by our Majesty
overtook them while its people were asleep in night or were in afternoon rest/catnap. [7:04]
-
Thereat, the moment Our
mighty catastrophe caused by Our Majesty overtook them,
their outburst was none but:
-
They said:
"Indeed we were wrong-doers and unjust." [7:05]
-
And have the
inhabitants of the cities also felt secured and protected about the
possibility that catastrophe decreed by Our Majesty reaches them during
early bright day time-
-
While they are in
relaxed enjoying mood? [7:98]
The oncoming catastrophic situation can
be assessed and people try to escape:
-
Realize it, Our
Majesty have shattered many
a civilizations - habitats; she were characteristically unjust;
-
And after them
Our Majesty raised into
power another nation. [21:11]
-
Sequel to
passing of respite period when they perceived the catastrophe
displayed by Our Majesty, thereat, they were fleeing panic-struck
from it. [21:12]
-
[they were asked]
"You people need not run away and
return to luxury you were absorbed in and to your abodes so that you
may be questioned." [21:13]
-
They
said, "Woe is for us, indeed we were wrong-doers and unjust."
[21:14]
-
Thereupon their such sobbing
did not cease until Our Majesty rendered them
mown, quenched silent
ashes. [21:15]
In such catastrophic situations people
not only accept their guilt but also pronounce having believed in the
infallible reality:
-
Sequel to passing of
respite period and
consequence of their persistent unjust conduct,
when they saw the catastrophe decreed
by Our Majesty they said
-
"We have believed in Allah
the Exalted; He is the One and Alone sovereign;
-
And we have rejected that
with which we kept ascribing associates with Him." [40:84]
But this belated change in behaviour is
of no avail and benefit:
-
For reason of laid down
principle, their declaration of believing at that point in time would not
avail them benefit when they have seen the catastrophe decreed by Our
Majesty.
-
This is the
principle/practice of Allah the Exalted that has preceded amongst His
subjects,
-
And at that point in time the
rejecters - disbelievers were at loss. [40:85]
Its meanings as force and combat power:
-
[reverting to matter in 4:77]
Thereby, you the Messenger
[Sal'lallaa'hoalaih'wa'salam]
fight the war for the cause of Allah the Exalted.
You are not burdened and made responsible
for anyone except your self;
-
However, urge upon the believers
to participate in the imposed war.
-
There is hope for you that
Allah the Exalted will restrain the combat power of those who have refused to accept.
-
People should
know it; Allah
the Exalted is the Mightiest with regard to causing calamitous
events; and super powerful in restraining people. [4:84]
-
She said, "O you the Chiefs! You advise me
in taking my decision; I have not been deciding and finalizing any
matter until you people have considered it with me". [27:32]
-
They [hawks of her
cabinet] said, "We are the possessors of
power and we are possessors of mighty warring ability;
-
However the decision is with you, therefore, you
take your own decision that which you will command". [27:33]
-
Realize it, Allah has rendered for you people shadows/shades of what
He had created;
-
And He has rendered shelters for you people in the mountains.
-
And He has rendered for you people the garments;
it preserves heat individually to you people.
-
And the garments that protect you individually
from mutual hostility-offensive.
-
This is how He completes His blessing upon you
people so that you may submit. [16:81]
This Root is also the source of verb:
used twice:
-
Know the past
history, it was communicated to
Noah [alai'his'slaam]: "Be
informed, none else in your nation will believe except him who has
already accepted/believed;
-
Therefore, you
should not feel melancholic -
distressed because of what they kept innovatively doing. [11:36]
-
And when they entered upon
Yu'suf [alai'his'slaam] he betook his brother towards his chamber/office.
-
He told him, "Indeed me, I am
your brother, therefore, you should not feel sorry - melancholic about what
they did." [12:69]
Nouns
| 1 |
Noun: Definite; masculine; singular;
genitive. (1)2:177=1
اسم
:معرفہ باللام-مجرور-واحد
مذكر
|
|
| 2 |
 Noun: Definite; masculine; singular;
accusative. (1)33:18=1
اسم
:معرفہ باللام-منصوب-واحد
مذكر |
|
| 3 |
Noun: Definite; feminine;
singular; genitive. (1)2:177=1
اسم
:معرفہ باللام-مجرور-واحد
مؤنث |
|
| 4 |
Noun: Definite;
feminine; singular;
nominative. (1)2:214=1
اسم
:معرفہ باللام-مرفوع-واحد
مؤنث |
|
| 5 |
 Active
Participle: Definite; singular; masculine; accusative; [مصدر-بُؤْسٌ
Verbal noun] (1)22:28=1 اسم فاعل:معرفہ باللام
منصوب-واحد
مذكر
|
|
| 6 |
 Noun:
Indefinite; masculine; singular;
genitive. (1)17:05(2)27:33(3)48:16=3
اسم
:مجرور-واحد
مذكر |
|
| 7 |
 Noun:
Indefinite; masculine; singular;
genitive. (1)40:29=1 اسم
:مجرور-واحد
مذكر |
|
| 8 |
 Noun:
Indefinite; masculine; singular;
accusative.
(1)4:84(2)6:65=2
اسم
:-منصوب-واحد
مذكر |
|
| 9 |
Noun:
Indefinite; masculine; singular;
nominative. (1)57:25=1 اسم
:مرفوع-واحد
مذكر |
|
| 10 |
Noun: Indefinite; masculine; singular;
accusative.
(1)4:84(2)18:02=2
اسم
:-منصوب-واحد
مذكر |
|
| 11 |
Possessive Phrase: Noun: Definite;
masculine; singular;
accusative + Suffixed Personal
Pronoun: Second person; plural; masculine, in genitive state. (1) 16:81=1
الإِضَافَةُ-اسم:
منصوب-واحد
مذكر/مضاف +
ضمير متصل-جمع
مذكر حاضر
في محل جر-مضاف إليه
|
|
| 12 |
Possessive Phrase: Noun: Definite;
masculine; singular;
genitive + Suffixed Personal
Pronoun: Second person; plural; masculine, in genitive state. (1) 21:80=1
الإِضَافَةُ-اسم:
مجرور-واحد
مذكر/مضاف +
ضمير متصل-جمع
مذكر حاضر
في محل جر-مضاف إليه |
|
| 13 |
Possessive Phrase: Noun: Definite;
masculine; singular;
nominative + Suffixed Personal
Pronoun: First person; plural; in genitive state.
(1)6:43(2)7:04(3)7:97 (4)7:98(5)12:110=5
الإِضَافَةُ-اسم:
مرفوع-واحد
مذكر/مضاف +
ضمير متصل-جمع
متكلم
في محل جر-مضاف إليه
|
|
| 14 |
Possessive Phrase: Noun: Definite;
masculine; singular;
nominative + Suffixed Personal
Pronoun: First person; plural; in genitive state, with
prolongation sign. (1)7:05=1
الإِضَافَةُ-اسم:
مرفوع-واحد
مذكر/مضاف +
ضمير متصل-جمع
متكلم
في محل جر-مضاف إليه |
|
| 15 |
Possessive Phrase: Noun: Definite;
masculine; singular;
accusative + Suffixed Personal
Pronoun: First person; plural; in genitive state.
(1)6:148(2)40:84(3) 40:85=3
الإِضَافَةُ-اسم:
منصوب-واحد
مذكر/مضاف +
ضمير متصل-جمع
متكلم
في محل جر-مضاف إليه |
|
| 16 |
 Possessive Phrase: Noun: Definite;
masculine; singular;
accusative + Suffixed Personal
Pronoun: First person; plural; in genitive state, with
prolongation sign. (1)21:12=1
الإِضَافَةُ-اسم:
منصوب-واحد
مذكر/مضاف +
ضمير متصل-جمع
متكلم
في محل جر-مضاف إليه |
|
| 17 |
Possessive Phrase: Noun: Definite;
masculine; singular;
nominative + Suffixed Personal
Pronoun: Third person; Singular; Masculine, in genitive state.
(1) 6:147=1
الإِضَافَةُ-اسم:
مرفوع-واحد
مذكر/مضاف +
ضمير متصل-واحد
مذكرغائب
في محل جر-مضاف إليه |
|
| 18 |
 Possessive Phrase: Noun: Definite;
masculine; singular;
nominative + Suffixed Personal
Pronoun: Third person; Plural; Masculine, in genitive state.(1) 59:14=1
الإِضَافَةُ-اسم:
مرفوع-واحد
مذكر/مضاف +
ضمير متصل-جمع
مذكر
غائب
في محل جر-مضاف إليه |
|
| 19 |
Adjective resembling participle:
Indefinite; singular; Masculine; genitive.(1) 7:165=1
الصفة المشبهة:-مجرور-واحد
مذكر |
|
| 20 |
 Prepositional Phrase:
بـِ Inseparable
Preposition
+
Noun: Definite; feminine;
singular; genitive. (1)6:42(2)7:94=2
جار و مجرور = بِ حرف جر +
اسم
:معرفہ باللام-مرفوع-واحد
مؤنث |
|
Verb Form-VIII
| 1 |
Verb; Imperfect; Second Person; singular;
masculine; Mood:
Jussive; [Form-VIII];
Subject pronoun hidden; مصدر-إبْتِئاسٌ
Verbal noun (1)11:36(2)12:69=2
فعل مضارع مجزوم/الفاعل
ضمير مستتر فيه-أَنتَ/واحد
مذكرحاضر
|
|
Verb Form-I
| 1 |
Verb: Perfect: Third person; singular; masculine; [هُوَ]
Subject pronoun hidden.
(1)2:126(2)3:12(3)3:151(4)3:162(5)3:197(6)8:16(7)9:73(8)11:98(9)11:99(10)13:18(11)14:29 (12)18:29(13)18:50(14)22:72(15)49:11(16)57:15(17)62:05(18)64:10(19)66:09(20)67:06=20
فعل ماضٍ جامد مبني على الفتح/فعل
ذَمَّ جامد/الفاعل:ضمير مستتر جوازاً
تقديره:هُوَ-واحد
مذكرغائب
|
Another such verb is
 |
| 2 |
Compound of Verb and Relative Pronoun: Verb: Perfect: Third person; singular; masculine; [هُوَ]
Subject pronoun hidden +
 Relative pronoun.
(1)2:90(2) 2:93(3)7:150=3
فعل ماضٍ جامد مبني على الفتح/فعل
ذَمَّ جامد/الفاعل:ضمير مستتر جوازاً
تقديره:هُوَ-واحد
مذكرغائب
مَا: بمعنى "شيءٍ" مفسرة لفاعل المستتر
فى محل نصب تميز |
|
| 3 |
Prefixed conjunction
فَ
which shows cause and effect +
Verb: Perfect: Third person; singular; masculine; Subject pronoun hidden.
(1)3:187(2)38:56(3)38:60 (4)39:72(5)40:76(6)43:38(7)58:08=7
حرف فَ
+
فعل ماضٍ جامد مبني على الفتح/فعل
ذَمَّ جامد/الفاعل:ضمير مستتر جوازاً
تقديره:هُوَ-واحد
مذكرغائب |
|
| 4 |
Prefixed conjunction
فَ
which shows cause and effect + لَ
emphatic particle
+
Verb: Perfect: Third person; singular; masculine; Subject pronoun hidden. (1)16:29=1حرف فَ
+ لَ حرف لام التاكيد والإبتداء
+ فعل ماضٍ جامد مبني على الفتح/فعل
ذَمَّ جامد/الفاعل:ضمير مستتر جوازاً
تقديره:هُوَ |
|
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