بَعِيد
Appears 25 times in Quran
📖 Lane's Lexicon
Classical definitions for root بعد
Derived Stems (24)
Derived Words (4)
Words derived from the lemma "بَعِيد".
Occurrences in Quran
Found 25 verses containing "بَعِيد".
ذَٰلِكَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْكِتَٰبَ بِٱلْحَقِّ ۗ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِى ٱلْكِتَٰبِ لَفِى شِقَاقٍۭ بَعِيدٍ
17:106.
عربی عبارت کے مفہوم میں ’’مبتلا‘‘ شامل ہے لیکن آدابِ قرآنی کی وجہ سے ’’مبتلا‘‘ کو خطوط میں لکھا گیا ہے ورنہ فِیْ کے معنے عربی میں ’’مبتلا‘‘ اور پڑا ہوا ہونے کے بھی ہوتے ہیں۔
17:106.
17:106.
Commentary:
The estrangement of the disbelievers from the truth and their long association with falsehood have made them callous and incapable of knowing and accepting the Quranic revelation. Just as a sick person sometimes loses his faculty of taste and consequently declines to partake of delicious things, similarly these people, owing to their lack of contact with truth for a long time, have become inclined to reject the word of God. They prefer small worldly gains to the great spiritual and material advantages that would certainly have accrued to them, if they had accepted the truth. The words فی شقاق بعید i.e. "gone far in enmity" signify that there has come to exist a wide gulf between these people on the one hand and the truth on the other.
a
17:106.
4
عربی عبارت کے مفہوم میں ’’مبتلا‘‘ شامل ہے لیکن آدابِ قرآنی کی وجہ سے ’’مبتلا‘‘ کو خطوط میں لکھا گیا ہے ورنہ فِیْ کے معنے عربی میں ’’مبتلا‘‘ اور پڑا ہوا ہونے کے بھی ہوتے ہیں۔
a
17:106.
183
Commentary:
The estrangement of the disbelievers from the truth and their long association with falsehood have made them callous and incapable of knowing and accepting the Quranic revelation. Just as a sick person sometimes loses his faculty of taste and consequently declines to partake of delicious things, similarly these people, owing to their lack of contact with truth for a long time, have become inclined to reject the word of God. They prefer small worldly gains to the great spiritual and material advantages that would certainly have accrued to them, if they had accepted the truth. The words فی شقاق بعید i.e. "gone far in enmity" signify that there has come to exist a wide gulf between these people on the one hand and the truth on the other.
e
17:106.
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوٓءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُۥٓ أَمَدًۢا بَعِيدًا ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ
18:50.
18:50.
18:50.
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
b
18:50.
a
18:50.
321
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
a
18:50.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَٰنُ أَن يُضِلَّهُمْ ضَلَٰلًۢا بَعِيدًا
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
2
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
534
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدْ ضَلَّ ضَلَٰلًۢا بَعِيدًا
a
4:49.
b
4:137.
b
4:49.
c
4:137.
583
Commentary:
See note on 4:49.
b
4:49.
c
4:137.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلْيَوْمِ ٱلْءَاخِرِ فَقَدْ ضَلَّ ضَلَٰلًۢا بَعِيدًا
2:5, 137; 4:163: 5:60.
4:151.
4:117.
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
2:5, 137; 4:163; 5:60.
4:151.
4:117.
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
a
2:5, 137; 4:163; 5:60.
b
4:151.
c
4:117.
601
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
683
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ قَدْ ضَلُّوا۟ ضَلَٰلًۢا بَعِيدًا
4:138.
4:138.
c
4:138.
a
4:138.
631
Commentary:
The Quran being such a treasure of spiritual knowledge, those who reject it are indeed great losers.
c
4:138.
مُّسَوَّمَةً عِندَ رَبِّكَ ۖ وَمَا هِىَ مِنَ ٱلظَّٰلِمِينَ بِبَعِيدٍ
51:35.
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے ظالموں سے بھی یہ عذاب دور نہیں۔
51:35.
51:35.
Commentary:
The words, marked for them, mean that it had been decreed from eternity that these stones should become the cause for the destruction of Lot’s people.
The latter portion of the verse points out that the account of the destruction of the people of Lot has not been given here as a story but is intended to give a warning that a similar destructive punishment would overtake the disbelieving people of the Holy Prophet’s time if they persisted in rejecting him.
It may also be noted here that there are some serious differences in the accounts about Lot as given in the Quran and the Bible: (1) The Bible represents Lot as a quarrelsome and jealous person, while the Quran says that he was a righteous servant of God. (2) The Bible says that the three visitors partook of the food presented to them by Abraham, declaring at
the same time that one of them was God Himself, the other two being angels. The Quran denies all this. (3) According to the Bible, Lot offered his daughters for fornication, while the Quran declares that they were merely offered as hostages. (4) The Bible says that Lot’s wife was turned into a pillar of salt but the Quran rejects all such puerile stories. Any sensible person can see which of the two accounts is more sensible and correct.
c
51:35.
2
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے ظالموں سے بھی یہ عذاب دور نہیں۔
a
51:35.
1464
Commentary:
The words, marked for them, mean that it had been decreed from eternity that these stones should become the cause for the destruction of Lot’s people.
The latter portion of the verse points out that the account of the destruction of the people of Lot has not been given here as a story but is intended to give a warning that a similar destructive punishment would overtake the disbelieving people of the Holy Prophet’s time if they persisted in rejecting him.
It may also be noted here that there are some serious differences in the accounts about Lot as given in the Quran and the Bible: (1) The Bible represents Lot as a quarrelsome and jealous person, while the Quran says that he was a righteous servant of God. (2) The Bible says that the three visitors partook of the food presented to them by Abraham, declaring at
the same time that one of them was God Himself, the other two being angels. The Quran denies all this. (3) According to the Bible, Lot offered his daughters for fornication, while the Quran declares that they were merely offered as hostages. (4) The Bible says that Lot’s wife was turned into a pillar of salt but the Quran rejects all such puerile stories. Any sensible person can see which of the two accounts is more sensible and correct.
a
51:35.
وَيَٰقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِىٓ أَن يُصِيبَكُم مِّثْلُ مَآ أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَٰلِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
624
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
3
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
1470
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
1343
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
ٱلَّذِينَ يَسْتَحِبُّونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا عَلَى ٱلْءَاخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَهَا عِوَجًا ۚ أُو۟لَٰٓئِكَ فِى ضَلَٰلٍۭ بَعِيدٍ
16:108.
3:100; 7:46; 11:20.
Important Words:
عوجا (crooked) is the noun-infinitive from عوج (‘awija) which means, it was or became crooked, curved, bent, winding, distorted or uneven. They say عوج العود i.e. the wood was or became crooked, curved, bent or distorted. عوج الامر means, the affair was or became difficult, arduous or troublesome. عوج (‘iwajun) means, crookedness or curvity; unevenness; corruption or deviation from rectitude; evilness of natural disposition (Lane & Aqrab).
Commentary:
The verse means that those who forsake the way of the Mighty and Praiseworthy God can never hope to attain power and praise. Such people become lost in error and not only deprive themselves of divine favours but also seek to deprive others by preventing them from accepting truth. The words, seek to make it crooked, mean that, whereas outwardly they profess to seek true guidance, inwardly they are bent upon crookedness and refuse to give up the evil ways of their forefathers. The inevitable result of such an attitude is that, in order to satisfy their uneasy conscience, they call their self-devised practices the religion of God. This false satisfaction deprives them and their followers of true guidance.
e
16:108.
f
3:100; 7:46; 11:20.
b
16:108.
c
3:100; 7:46; 11:20.
1658
Important Words:
عوجا (crooked) is the noun-infinitive from عوج (‘awija) which means, it was or became crooked, curved, bent, winding, distorted or uneven. They say عوج العود i.e. the wood was or became crooked, curved, bent or distorted. عوج الامر means, the affair was or became difficult, arduous or troublesome. عوج (‘iwajun) means, crookedness or curvity; unevenness; corruption or deviation from rectitude; evilness of natural disposition (Lane & Aqrab).
Commentary:
The verse means that those who forsake the way of the Mighty and Praiseworthy God can never hope to attain power and praise. Such people become lost in error and not only deprive themselves of divine favours but also seek to deprive others by preventing them from accepting truth. The words, seek to make it crooked, mean that, whereas outwardly they profess to seek true guidance, inwardly they are bent upon crookedness and refuse to give up the evil ways of their forefathers. The inevitable result of such an attitude is that, in order to satisfy their uneasy conscience, they call their self-devised practices the religion of God. This false satisfaction deprives them and their followers of true guidance.
e
16:108.
f
3:100; 7:46; 11:20.
مَّثَلُ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ ۖ أَعْمَٰلُهُمْ كَرَمَادٍ ٱشْتَدَّتْ بِهِ ٱلرِّيحُ فِى يَوْمٍ عَاصِفٍ ۖ لَّا يَقْدِرُونَ مِمَّا كَسَبُوا۟ عَلَىٰ شَىْءٍ ۚ ذَٰلِكَ هُوَ ٱلضَّلَٰلُ ٱلْبَعِيدُ
24:40.
2:265.
"Their works" may mean, the efforts which disbelievers made in opposition to the Prophets of God.
24:40.
2:265.
Commentary:
The words, کفروا بربھم (disbelieve in their Lord) do not mean that they deny the existence of God, for even the idolaters of Mecca believed in the existence of God. They only mean the denial of the favours or powers of God. There are people even among the so-called educated classes who believe in God but do not believe that He ever interferes in the affairs of the world. The actions of such people are wholly devoted to the furtherance of their material ends. They have no thought for God and do nothing to please Him. It is of the actions of such people that the verse says that they are null and void so far as the reward of the next world is concerned. They are like ashes upon which a furious gale blows, widely scattering them.
The words "their works" may also mean the efforts which disbelievers made in opposition to the Prophets of God, for such works invariably produce no result and come to nothing. Instead of attaining the object for which they are performed, they bring ruin and destruction in their wake, as punishment from God.
The verse should not, however, be understood to mean that no works of disbelievers will produce any result for, in conformity with the physical laws of nature, every deed done in a right way must produce its natural result. What, therefore, the verse means to say is that the works of disbelievers would fail to achieve the real object of life, which is God’s pleasure, because all their efforts are devoted to the achievement of the good of this world. On the other hand the Faithful, while reaping the fruits of their actions as a natural and inevitable result, will also win God’s pleasure, because all their works are for the sake of God.
a
2:265.
e
24:40.
a
24:40.
b
2:265.
1673
Commentary:
The words, کفروا بربھم (disbelieve in their Lord) do not mean that they deny the existence of God, for even the idolaters of Mecca believed in the existence of God. They only mean the denial of the favours or powers of God. There are people even among the so-called educated classes who believe in God but do not believe that He ever interferes in the affairs of the world. The actions of such people are wholly devoted to the furtherance of their material ends. They have no thought for God and do nothing to please Him. It is of the actions of such people that the verse says that they are null and void so far as the reward of the next world is concerned. They are like ashes upon which a furious gale blows, widely scattering them.
The words "their works" may also mean the efforts which disbelievers made in opposition to the Prophets of God, for such works invariably produce no result and come to nothing. Instead of attaining the object for which they are performed, they bring ruin and destruction in their wake, as punishment from God.
The verse should not, however, be understood to mean that no works of disbelievers will produce any result for, in conformity with the physical laws of nature, every deed done in a right way must produce its natural result. What, therefore, the verse means to say is that the works of disbelievers would fail to achieve the real object of life, which is God’s pleasure, because all their efforts are devoted to the achievement of the good of this world. On the other hand the Faithful, while reaping the fruits of their actions as a natural and inevitable result, will also win God’s pleasure, because all their works are for the sake of God.
c
24:40.
d
2:265.
1462
"Their works" may mean, the efforts which disbelievers made in opposition to the Prophets of God.