بٰلِغ
Appears 9 times in Quran
Derived Words (9)
Words derived from the stem "بٰلِغ".
- Consummate
- were to reach
- reach
- that reaches home
- which they will never attain
- till
- to be brought
- will accomplish
- but it reaches it not
Occurrences in Quran
Found 9 verses containing "بٰلِغ".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَقۡتُلُوا الصَّیۡدَ وَاَنۡتُمۡ حُرُمٌ ۚ وَمَنۡ قَتَلَہٗ مِنۡکُمۡ مُّتَعَمِّدًا فَجَزَآءٌ مِّثۡلُ مَا قَتَلَ مِنَ النَّعَمِ یَحۡکُمُ بِہٖ ذَوَا عَدۡلٍ مِّنۡکُمۡ ہَدۡیًۢا بٰلِغَ الۡکَعۡبَۃِ اَوۡ کَفّٰرَۃٌ طَعَامُ مَسٰکِیۡنَ اَوۡ عَدۡلُ ذٰلِکَ صِیَامًا لِّیَذُوۡقَ وَبَالَ اَمۡرِہٖ ۗ عَفَا اللّٰہُ عَمَّا سَلَفَ ۚ وَمَنۡ عَادَ فَیَنۡتَقِمُ اللّٰہُ مِنۡہُ ۗ وَاللّٰہُ عَزِیۡزٌ ذُو انۡتِقَامٍ
2:276.
5:2, 97.
5:2, 97.
Important Words:
انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.
Commentary:
If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.
a
2:276.
d
5:2, 97.
a
5:2, 97.
b
2:276.723
Important Words:
انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.
Commentary:
If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.
a
2:276.
b
5:2, 97.
قُلۡ فَلِلّٰہِ الۡحُجَّۃُ الۡبٰلِغَۃُ ۖ فَلَوۡ شَآءَ لَہَدٰٮکُمۡ اَجۡمَعِیۡنَ
5:49; 11:119; 13:32; 16:10.
5:49; 11:119; 13:32; 16:10.
If God had decided to force men to do His Will, He would certainly have made them do things which are right and not the things which are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may like to choose.
5:49; 11:119; 13:32; 16:10.
Commentary:
The third answer to the objection mentioned in the preceding verse is given here. The words contained in the previous verse, i.e. If Allah had pleased, we could not have joined gods with Him (6:149), implied that it was under a sort of compulsion that they had set up associates with God; it was God’s own will and they could not go against His will; they were helpless against Him. So, in the present verse the Quran says that God has no need to resort to compulsion, for Allah’s is the argument that reaches home. He has arguments which reach the hearts of men. He can bring home to men the wisdom of His commandments; so He is not under the necessity of forcing men to do His will. The fourth answer is contained in the words, if He had enforced His will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows.
a
5:49; 11:119; 13:32; 16:10.
a
5:49; 11:119; 13:32; 16:10.
889
Commentary:
The third answer to the objection mentioned in the preceding verse is given here. The words contained in the previous verse, i.e. If Allah had pleased, we could not have joined gods with Him (6:149), implied that it was under a sort of compulsion that they had set up associates with God; it was God’s own will and they could not go against His will; they were helpless against Him. So, in the present verse the Quran says that God has no need to resort to compulsion, for Allah’s is the argument that reaches home. He has arguments which reach the hearts of men. He can bring home to men the wisdom of His commandments; so He is not under the necessity of forcing men to do His will. The fourth answer is contained in the words, if He had enforced His will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows.
a
5:49; 11:119; 13:32; 16:10.
927
If God had decided to force men to do His Will, He would certainly have made them do things which are right and not the things which are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may like to choose.
فَلَمَّا کَشَفۡنَا عَنۡہُمُ الرِّجۡزَ اِلٰۤی اَجَلٍ ہُمۡ بٰلِغُوۡہُ اِذَا ہُمۡ یَنۡکُثُوۡنَ
43:5.
43:51.
Important Words:
اجل (term) means both "term" and "end of term". See 2:232. The punishment was removed only for a time to grant Pharaoh an opportunity to repent and comply with the demand of Moses.
a
43:5.
b
43:51.
1025
Important Words:
اجل (term) means both "term" and "end of term". See 2:232. The punishment was removed only for a time to grant Pharaoh an opportunity to repent and comply with the demand of Moses.
b
43:5.
1041
Ajal means both "term" and "end of term" (2:232). The punishment was removed only for a time to grant Pharaoh an opportunity to repent and comply with the demand of Moses.
لَہٗ دَعۡوَۃُ الۡحَقِّ ۖ وَالَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِہٖ لَا یَسۡتَجِیۡبُوۡنَ لَہُمۡ بِشَیۡءٍ اِلَّا کَبٰسِطِ کَفَّیۡہِ اِلَی الۡمَآءِ لِیَبۡلُغَ فَاہُ وَمَا ہُوَ بِبٰلِغِہٖ ۚ وَمَا دُعَآءُ الۡکٰفِرِیۡنَ اِلَّا فِیۡ ضَلٰلٍ
یہاں استثناء منقطع ہے جس کے مطابق ترجمہ کیا گیا ہے۔
40:51.
35:14; 40:21.
The expression may be translated as: (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the Voice of God alone rises in support of truth; and (4) the Voice of God alone must prevail.
The right way to succeed in life is to place all things in their proper places—to give God the status which is His due and to create things the position which they rightly possess. That alone is the way to success and true happiness.
35:14; 40:21.
40:51.
Commentary:
The Quranic expression له دعوة الحق rendered in the text as, Unto Him is the true prayer, may be translated in several ways (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the voice of God alone rises in support of truth i.e. the teaching which is really true and useful for man and is free from defects and untruths can come from God alone; (4) the Voice of God alone must prevail i.e. no one can frustrate God’s purpose and stand in His way; for the word حق (true) also means, that which prevails and becomes established.
The words, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not, embody a great principle. Just as he who ascribes lower status to a higher thing remains deprived of its higher benefits, similarly, he who ascribes higher status to a lower thing deprives himself of its true benefits. The man who looks upon a spurious coin as a genuine one will practically suffer as much as he who unwittingly treats a genuine coin as a spurious one. Idolaters think that their gods will answer their prayers and come to their help, but they can never do so.
In like manner, those who ascribe divine powers to things created by God deprive themselves of even their limited uses. How can those who look upon fire and water as gods think of bringing them under their control? And how can those who look upon Prophets as gods derive from them the real good which they could derive from them by following them as heavenly Messengers?
The verse thus says that the right way to succeed in life is to put all things in their proper places, to give God the status which is His due and to stars, rivers and mountains the position which they rightly possess. Whereas we should worship God, pray to Him and seek His blessings, we should subject created things to our service and derive those benefits from them which the Wise God has placed in them. That alone is the way of success and true happiness.
The words, the prayer of the disbelievers is but a thing wasted, mean that all prayers of disbelievers addressed to false deities will prove fruitless.
a
35:14; 40:21.
b
40:51.
1
یہاں استثناء منقطع ہے جس کے مطابق ترجمہ کیا گیا ہے۔
a
35:14; 40:21.
b
40:51.
1626
Commentary:
The Quranic expression له دعوة الحق rendered in the text as, Unto Him is the true prayer, may be translated in several ways (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the voice of God alone rises in support of truth i.e. the teaching which is really true and useful for man and is free from defects and untruths can come from God alone; (4) the Voice of God alone must prevail i.e. no one can frustrate God’s purpose and stand in His way; for the word حق (true) also means, that which prevails and becomes established.
The words, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not, embody a great principle. Just as he who ascribes lower status to a higher thing remains deprived of its higher benefits, similarly, he who ascribes higher status to a lower thing deprives himself of its true benefits. The man who looks upon a spurious coin as a genuine one will practically suffer as much as he who unwittingly treats a genuine coin as a spurious one. Idolaters think that their gods will answer their prayers and come to their help, but they can never do so.
In like manner, those who ascribe divine powers to things created by God deprive themselves of even their limited uses. How can those who look upon fire and water as gods think of bringing them under their control? And how can those who look upon Prophets as gods derive from them the real good which they could derive from them by following them as heavenly Messengers?
The verse thus says that the right way to succeed in life is to put all things in their proper places, to give God the status which is His due and to stars, rivers and mountains the position which they rightly possess. Whereas we should worship God, pray to Him and seek His blessings, we should subject created things to our service and derive those benefits from them which the Wise God has placed in them. That alone is the way of success and true happiness.
The words, the prayer of the disbelievers is but a thing wasted, mean that all prayers of disbelievers addressed to false deities will prove fruitless.
a
40:51.
e
35:14; 40:21.
1429
The expression may be translated as: (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the Voice of God alone rises in support of truth; and (4) the Voice of God alone must prevail.
1430
The right way to succeed in life is to place all things in their proper places—to give God the status which is His due and to create things the position which they rightly possess. That alone is the way to success and true happiness.
وَتَحۡمِلُ اَثۡقَالَکُمۡ اِلٰی بَلَدٍ لَّمۡ تَکُوۡنُوۡا بٰلِغِیۡہِ اِلَّا بِشِقِّ الۡاَنۡفُسِ ۚ اِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ
6:143; 36:73; 40:81.
6:143; 36:73; 40:81.
6:143; 36:73; 40:81.
Commentary:
When God has provided so many facilities for the physical journeys of man, how can He fail to provide similar facilities for his spiritual journey? To say that God is too exalted a Being to have such regard for the welfare of man as to provide for his spiritual needs is only a puerile pretext to deny Divine revelation. If God is Exalted, the verse seems to say, He is also Kind and Merciful to His creatures and therefore His solicitude for the spiritual wellbeing of man is not at all inconsistent with His Dignity and Majesty, and instead of detracting anything from His Glory, it rather enhances it. This Divinesolicitude for man’s welfare may metaphorically be called God’s carrying man’s burden for him.
The use of the word رءوف translated here as 'Compassionate' is intended to express that feeling of sympathy and love which one feels at seeing a person in trouble and distress. The verse means to say that as God is رءوف (Compassionate) He cannot bear to see man in distress.
a
6:143; 36:73; 40:81.
a
6:143; 36:73; 40:81.
1809
Commentary:
When God has provided so many facilities for the physical journeys of man, how can He fail to provide similar facilities for his spiritual journey? To say that God is too exalted a Being to have such regard for the welfare of man as to provide for his spiritual needs is only a puerile pretext to deny Divine revelation. If God is Exalted, the verse seems to say, He is also Kind and Merciful to His creatures and therefore His solicitude for the spiritual wellbeing of man is not at all inconsistent with His Dignity and Majesty, and instead of detracting anything from His Glory, it rather enhances it. This Divinesolicitude for man’s welfare may metaphorically be called God’s carrying man’s burden for him.
The use of the word رءوف translated here as 'Compassionate' is intended to express that feeling of sympathy and love which one feels at seeing a person in trouble and distress. The verse means to say that as God is رءوف (Compassionate) He cannot bear to see man in distress.
c
6:143; 36:73; 40:81.
اِنَّ الَّذِیۡنَ یُجٰدِلُوۡنَ فِیۡۤ اٰیٰتِ اللّٰہِ بِغَیۡرِ سُلۡطٰنٍ اَتٰٮہُمۡ ۙ اِنۡ فِیۡ صُدُوۡرِہِمۡ اِلَّا کِبۡرٌ مَّا ہُمۡ بِبٰلِغِیۡہِ ۚ فَاسۡتَعِذۡ بِاللّٰہِ ۖ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ
40:36.
40:36.
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
13:17; 35:20; 39:10.
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
a
13:17; 35:20; 39:10.
3534A
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
2613
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
حِکۡمَۃٌۢ بٰلِغَۃٌ ۖ فَمَا تُغۡنِ النُّذُرُ
10:102.
قرآن مجیدنے ’’ڈرانے والوں‘‘ کہا ہے۔ حالانکہ صرف ایک ڈرانے والا ہی تھا۔ یہ جمع یا تو محبت کے لئے ہے یا اس لئے کہ آپ کی ذات میں سب رسول جمع ہیں۔
10:102.
10:102.
Important Words:
النذر (warning) is inf. noun from أنذر and means, a warning. It is also the plural of نذیر i.e. a warner. They say أنذرہ بالامر i.e. he informed him or advised him of the affair; he warned him of it or put him on guard or in fear against it (Aqrab & Lane).
b
10:102.
3
قرآن مجیدنے ’’ڈرانے والوں‘‘ کہا ہے۔ حالانکہ صرف ایک ڈرانے والا ہی تھا۔ یہ جمع یا تو محبت کے لئے ہے یا اس لئے کہ آپ کی ذات میں سب رسول جمع ہیں۔
a
10:102.
4010
Important Words:
النذر (warning) is inf. noun from أنذر and means, a warning. It is also the plural of نذیر i.e. a warner. They say أنذرہ بالامر i.e. he informed him or advised him of the affair; he warned him of it or put him on guard or in fear against it (Aqrab & Lane).
b
10:102.
وَیَرۡزُقۡہُ مِنۡ حَیۡثُ لَا یَحۡتَسِبُ ۚ وَمَنۡ یَّتَوَکَّلۡ عَلَی اللّٰہِ فَہُوَ حَسۡبُہٗۤ ۚ اِنَّ اللّٰہَ بٰلِغُ اَمۡرِہٖ ۚ قَدۡ جَعَلَ اللّٰہُ لِکُلِّ شَیۡءٍ قَدۡرًا
Commentary:
The verse means that if differences between husband and wife are due to the poverty of the husband, God will provide for him from sources he never could imagine, provided he fears Allah and honestly wishes to tide over the difficult situation.
4270
Commentary:
The verse means that if differences between husband and wife are due to the poverty of the husband, God will provide for him from sources he never could imagine, provided he fears Allah and honestly wishes to tide over the difficult situation.
اَمۡ لَکُمۡ اَیۡمٰنٌ عَلَیۡنَا بٰلِغَۃٌ اِلٰی یَوۡمِ الۡقِیٰمَۃِ ۙ اِنَّ لَکُمۡ لَمَا تَحۡکُمُوۡنَ
这节经文问不信者: “他们在启示圣典中有任何根据, 他们将可以按照自己的好恶选择一种生活方式而又能避免他们的劣迹的后果? 或者说, 他们从安拉那里取得了这样的圣约, 他们想要什么就要什么, 想干什么就干什么, 却不遭受由此而来的后果? 而且一直生效到最后审判日。”
The verse asks the disbelievers, "Have they any authority in any revealed Scripture that they will be allowed to choose a way of life of their own liking and will also escape the consequences of their evil deeds?" Or, have they taken a covenant from God which will remain in force till the Day of Judgment that they will have whatever they like and do whatever they like and yet will not suffer the consequences flowing from their actions?
Commentary:
In vv. 36-39 above, it was stated that a person who severs all connection with God and defies and contravenes His laws, can never be treated like one who makes those laws a rule of life. Both these classes of men choose different ways of life and inevitably come to different ends. This is God’s eternal and unchangeable laws which cannot be altered to suit anybody’s wishful thinking. Further, disbelievers were asked whether there was any authority in any revealed Scripture that they would be allowed to choose a way of life of their own liking and would escape the consequences of their evil deeds. In the present verse they are told that if they possess no Scriptural authority to support their foolish ideas, and if reason and logic too, do not support them, have they then taken a covenant from God which will remain in force till the Day of Judgement that they will have whatever they like and do whatever they like and yet not suffer the consequences flowing from their actions? If they think so, the verse warns them, they are mistaken.
1466
这节经文问不信者: “他们在启示圣典中有任何根据, 他们将可以按照自己的好恶选择一种生活方式而又能避免他们的劣迹的后果? 或者说, 他们从安拉那里取得了这样的圣约, 他们想要什么就要什么, 想干什么就干什么, 却不遭受由此而来的后果? 而且一直生效到最后审判日。”
4329
Commentary:
In vv. 36-39 above, it was stated that a person who severs all connection with God and defies and contravenes His laws, can never be treated like one who makes those laws a rule of life. Both these classes of men choose different ways of life and inevitably come to different ends. This is God’s eternal and unchangeable laws which cannot be altered to suit anybody’s wishful thinking. Further, disbelievers were asked whether there was any authority in any revealed Scripture that they would be allowed to choose a way of life of their own liking and would escape the consequences of their evil deeds. In the present verse they are told that if they possess no Scriptural authority to support their foolish ideas, and if reason and logic too, do not support them, have they then taken a covenant from God which will remain in force till the Day of Judgement that they will have whatever they like and do whatever they like and yet not suffer the consequences flowing from their actions? If they think so, the verse warns them, they are mistaken.
3102
The verse asks the disbelievers, "Have they any authority in any revealed Scripture that they will be allowed to choose a way of life of their own liking and will also escape the consequences of their evil deeds?" Or, have they taken a covenant from God which will remain in force till the Day of Judgment that they will have whatever they like and do whatever they like and yet will not suffer the consequences flowing from their actions?