بَلٰغ
Appears 15 times in Quran
Derived Words (6)
Words derived from the stem "بَلٰغ".
- message
- Thy duty is only to convey the Message
- conveyance of the Message
- conveying
- delivery
- delivery of the Message
- duty is only to convey the message
- lies only the delivery of the Message
- the conveying
- the clear conveying of the Message
- the plain delivery of the Message
- to convey
- a sufficient admonition
- has been conveyed
Occurrences in Quran
Found 15 verses containing "بَلٰغ".
فَاِنۡ حَآجُّوۡکَ فَقُلۡ اَسۡلَمۡتُ وَجۡہِیَ لِلّٰہِ وَمَنِ اتَّبَعَنِ ۗ وَقُل لِّلَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ وَالۡاُمِّیّٖنَ ءَاَسۡلَمۡتُمۡ ۚ فَاِنۡ اَسۡلَمُوۡا فَقَدِ اہۡتَدَوۡا ۖ وَّاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡکَ الۡبَلٰغُ ۗ وَاللّٰہُ بَصِیۡرٌۢ بِالۡعِبَادِ
4:126.
5:93, 100; 13:41; 16:83.
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
See {113A} and {1058}.
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
4:126.
5:93, 100; 13:41; 16:83.
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
a
4:126.
b
5:93, 100; 13:41; 16:83.
312
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
384
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
385
See {113A} and {1058}.
386
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
وَاَطِیۡعُوا اللّٰہَ وَاَطِیۡعُوا الرَّسُوۡلَ وَاحۡذَرُوۡا ۚ فَاِنۡ تَوَلَّیۡتُمۡ فَاعۡلَمُوۡۤا اَنَّمَا عَلٰی رَسُوۡلِنَا الۡبَلٰغُ الۡمُبِیۡنُ
3:133; 4:70; 64:13.
5:100; 16:83; 36:18; 64:13.
Commentary:
The words, be on your guard, may either mean, "you should be on your guard against evils" or they may signify that if you obey Allah and obey the Prophet, the result will be that you will be able to guard yourselves against evil.
The concluding part of the verse means that the duty of a Messenger of God is only to convey to men His commandments. It forms no part of his work to force them to follow him. This exposes the absurdity of the objection that Islam enjoins the use of force for its propagation. Elsewhere the Quran says: There should be no compulsion in religion (2:257). Both these verses and many similar others were revealed at Medina when a state of war existed between disbelievers and believers, which clearly shows that the Holy Prophet took up arms only to defend himself and his followers and not to propagate his religion at the point of the sword, as is often maliciously alleged by the opponents of Islam.
a
3:133; 4:70; 64:13.
b
5:100; 16:83; 36:18; 64:13.
a
3:133; 4:70; 64:13.
b
5:100; 16:83; 36:18; 64:13.
720
Commentary:
The words, be on your guard, may either mean, "you should be on your guard against evils" or they may signify that if you obey Allah and obey the Prophet, the result will be that you will be able to guard yourselves against evil.
The concluding part of the verse means that the duty of a Messenger of God is only to convey to men His commandments. It forms no part of his work to force them to follow him. This exposes the absurdity of the objection that Islam enjoins the use of force for its propagation. Elsewhere the Quran says: There should be no compulsion in religion (2:257). Both these verses and many similar others were revealed at Medina when a state of war existed between disbelievers and believers, which clearly shows that the Holy Prophet took up arms only to defend himself and his followers and not to propagate his religion at the point of the sword, as is often maliciously alleged by the opponents of Islam.
c
3:133; 4:70; 64:13.
d
5:100; 16:83; 36:18; 64:13.
مَّا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ ۗ وَاللّٰہُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَمَا تَکۡتُمُوۡنَ
16:83; 36:18; 64:13.
2:78; 6:4; 11:6; 16:20.
Commentary:
This verse sheds some light on the responsibility and duty of a Prophet. With the deliverance of the message entrusted to a Prophet, his duty ends, and he is not responsible if, in spite of his clear warnings, the people reject his mission. He has not been given the power to force them to believe. In fact, each Divine Message serves as a guidance for the people to whom it is given. If they live upto it and repent of their evil ways, they find God Forgiving and Merciful; but if they persist in their wicked practices, they are punished and God makes another people take their place.
f
16:83; 36:18; 64:13.
g
2:78; 6:4; 11:6; 16:20.
a
16:83; 36:18; 64:13.
b
2:78; 6:4; 11:6; 16:20.
727
Commentary:
This verse sheds some light on the responsibility and duty of a Prophet. With the deliverance of the message entrusted to a Prophet, his duty ends, and he is not responsible if, in spite of his clear warnings, the people reject his mission. He has not been given the power to force them to believe. In fact, each Divine Message serves as a guidance for the people to whom it is given. If they live upto it and repent of their evil ways, they find God Forgiving and Merciful; but if they persist in their wicked practices, they are punished and God makes another people take their place.
c
16:83; 36:18; 64:13.
d
2:78; 6:4; 11:6; 16:20.
ہٰذَا بَلٰغٌ لِّلنَّاسِ وَلِیُنۡذَرُوۡا بِہٖ وَلِیَعۡلَمُوۡۤا اَنَّمَا ہُوَ اِلٰہٌ وّٰحِدٌ وَّلِیَذَّکَّرَ اُولُوا الۡاَلۡبٰبِ
5:68; 6:20.
ترجمہ میں ھُوَ کی ضمیر کی بجائے ظاہر اسم کا استعمال کیا گیا ہے تا کہ مفہوم واضح ہو جائے۔
5:68; 6:20.
5:68; 6:20.
Important Words:
بلاغ (a sufficient admonition) is derived from بلغ. They say بلغ المکان i.e. he reached, or arrived at the place. بلاغ signifies the reaching, attaining, arriving at or coming to a thing. Being a substantive from تبلیغ and ابلاغ it also means, the conveyance, delivery or communication of a message. It often occurs in the Quran as meaning the communication or announcement of what is revealed. بلاغ also means that which is conveyed (i.e. message, etc.); also what suffices of sustenance. The words ھذا بلاغ للناس mean, this Quran contains a sufficient exposition or demonstration for men (Lane).
Commentary:
The sentence, This is a sufficient admonition for mankind, means that the truth has been properly communicated and brought home to men by means of this Book, and now it rests with them to accept or reject it.
The words, that they may know that He is the only One God, refer to those who are groping in error. The Quran has been revealed that it may warn such people of their error and that they may know that there is no God other than Allah. The words, that those possessed of understanding may ponder, refer to those who have accepted guidance. For such the Quran has been revealed that they may make further progress in their knowledge and in guidance. The Quran thus serves the twofold purpose of destruction and construction, both of which go hand in hand. On the one hand, it warns erring people of their errors; and, on the other, it exhorts those who have been shown the right path to make further progress in wisdom and knowledge. It does not only abrogate previous Laws but also lays down a complete and constructive programme of life for mankind.
b
5:68; 6:20.
2
ترجمہ میں ھُوَ کی ضمیر کی بجائے ظاہر اسم کا استعمال کیا گیا ہے تا کہ مفہوم واضح ہو جائے۔
b
5:68; 6:20.
1707
Important Words:
بلاغ (a sufficient admonition) is derived from بلغ. They say بلغ المکان i.e. he reached, or arrived at the place. بلاغ signifies the reaching, attaining, arriving at or coming to a thing. Being a substantive from تبلیغ and ابلاغ it also means, the conveyance, delivery or communication of a message. It often occurs in the Quran as meaning the communication or announcement of what is revealed. بلاغ also means that which is conveyed (i.e. message, etc.); also what suffices of sustenance. The words ھذا بلاغ للناس mean, this Quran contains a sufficient exposition or demonstration for men (Lane).
Commentary:
The sentence, This is a sufficient admonition for mankind, means that the truth has been properly communicated and brought home to men by means of this Book, and now it rests with them to accept or reject it.
The words, that they may know that He is the only One God, refer to those who are groping in error. The Quran has been revealed that it may warn such people of their error and that they may know that there is no God other than Allah. The words, that those possessed of understanding may ponder, refer to those who have accepted guidance. For such the Quran has been revealed that they may make further progress in their knowledge and in guidance. The Quran thus serves the twofold purpose of destruction and construction, both of which go hand in hand. On the one hand, it warns erring people of their errors; and, on the other, it exhorts those who have been shown the right path to make further progress in wisdom and knowledge. It does not only abrogate previous Laws but also lays down a complete and constructive programme of life for mankind.
d
5:68; 6:20.
وَاِنۡ مَّا نُرِیَنَّکَ بَعۡضَ الَّذِیۡ نَعِدُہُمۡ اَوۡ نَتَوَفَّیَنَّکَ فَاِنَّمَا عَلَیۡکَ الۡبَلٰغُ وَعَلَیۡنَا الۡحِسَابُ
10:47; 40:78.
21:45.
Commentary:
The verse purports to say that when the object of signs of punishment is the reformation and reclamation of the people, the postponement or cancellation of some of them cannot reasonably be criticized. The real object of the advent of the Prophets is to deliver the Divine Message to men, and the fulfilment or postponement or revocation of a prophecy is only a secondary thing, being subordinate to this supreme purpose. It should, therefore, occasion no surprise if, in harmony with the fulfilment of this purpose and of the Divine decree, a prophecy is cancelled or revoked, particularly when all people have to appear before God on the Day of Reckoning when the whole truth will come to light. This verse is important inasmuch as it lays down a fundamental divine principle about signs of punishment. To think that as signs of punishment proceed from God they must always happen as foretold is simply absurd and, besides clashing with the Divine attribute of mercy, belies the very purpose for which Prophets of God are raised.
d
10:47; 40:78.
e
3:21; 5:93; 16:83.
a
10:47; 40:78.
b
21:45.
1651
Commentary:
The verse purports to say that when the object of signs of punishment is the reformation and reclamation of the people, the postponement or cancellation of some of them cannot reasonably be criticized. The real object of the advent of the Prophets is to deliver the Divine Message to men, and the fulfilment or postponement or revocation of a prophecy is only a secondary thing, being subordinate to this supreme purpose. It should, therefore, occasion no surprise if, in harmony with the fulfilment of this purpose and of the Divine decree, a prophecy is cancelled or revoked, particularly when all people have to appear before God on the Day of Reckoning when the whole truth will come to light. This verse is important inasmuch as it lays down a fundamental divine principle about signs of punishment. To think that as signs of punishment proceed from God they must always happen as foretold is simply absurd and, besides clashing with the Divine attribute of mercy, belies the very purpose for which Prophets of God are raised.
f
10:47; 40:78.
g
3:21; 5:93; 16:83.
وَقَالَ الَّذِیۡنَ اَشۡرَکُوۡا لَوۡ شَآءَ اللّٰہُ مَا عَبَدۡنَا مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ نَّحۡنُ وَلَاۤ اٰبَآؤُنَا وَلَا حَرَّمۡنَا مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ ۚ کَذٰلِکَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ فَہَلۡ عَلَی الرُّسُلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ
6:149; 43:21.
5:93, 100; 24:55; 29:19; 36:18.
6:149; 43:21.
5:93,100; 24:55; 29:19; 36:18.
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
e
6:149; 43:21.
f
5:93, 100; 24:55; 29:19; 36:18.
b
6:149; 43:21.
c
5:93,100; 24:55; 29:19; 36:18.
1837
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
c
6:149; 43:21.
d
5:93, 100; 24:55; 29:19; 36:18.
فَاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡکَ الۡبَلٰغُ الۡمُبِیۡنُ
3:21; 5:93.
3:21; 5:93.
3:21; 5:93.
Commentary:
The words, If they turn away, mean that in spite of this offer of peace made to disbelievers, they are determined to compel the Prophet to flee from Mecca. By doing so they are incurring a grave responsibility.
b
3:21; 5:93.
a
3:21; 5:93.
1883
Commentary:
The words, If they turn away, mean that in spite of this offer of peace made to disbelievers, they are determined to compel the Prophet to flee from Mecca. By doing so they are incurring a grave responsibility.
a
3:21; 5:93.
اِنَّ فِیۡ ہٰذَا لَبَلٰغًا لِّقَوۡمٍ عٰبِدِیۡنَ
یعنی مسلمانوں کو اس سے سبق لینا چاہیئے اگر فلسطین چاہتے ہیں تو نیک بنیں۔
3
یعنی مسلمانوں کو اس سے سبق لینا چاہیئے اگر فلسطین چاہتے ہیں تو نیک بنیں۔
قُلۡ اَطِیۡعُوا اللّٰہَ وَاَطِیۡعُوا الرَّسُوۡلَ ۖ فَاِنۡ تَوَلَّوۡا فَاِنَّمَا عَلَیۡہِ مَا حُمِّلَ وَعَلَیۡکُمۡ مَّا حُمِّلۡتُمۡ ۖ وَاِنۡ تُطِیۡعُوۡہُ تَہۡتَدُوۡا ۚ وَمَا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ
4:14; 33:72; 48:18.
16:36; 29:19; 36:18.
a
16:36; 29:19; 36:18.
c
4:14; 33:72; 48:18.
c
4:14; 33:72; 48:18.
d
16:36; 29:19; 36:18.
c
4:14; 33:72; 48:18.
d
16:36; 29:19; 36:18.
وَاِنۡ تُکَذِّبُوۡا فَقَدۡ کَذَّبَ اُمَمٌ مِّنۡ قَبۡلِکُمۡ ۖ وَمَا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ
16:36; 24:55; 36:18.
16:36; 24:55; 36:18.
16:36; 24:55; 36:18.
Commentary:
After citing the cases of Noah and Abraham, the Surah proceeds to comfort the Holy Prophet that if he has been rejected and accused of falsehood, great Prophets before him like Noah and Abraham were also rejected.
b
16:36; 24:55; 36:18.
b
16:36; 24:55; 36:18.
2953
Commentary:
After citing the cases of Noah and Abraham, the Surah proceeds to comfort the Holy Prophet that if he has been rejected and accused of falsehood, great Prophets before him like Noah and Abraham were also rejected.
c
16:36; 24:55; 36:18.