Search Results for "بَلَّغْتَ"
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۞ يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ ۚ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ
6:20.
The words do not indicate any remissness on the part of the Holy Prophet to convey the Divine Message. They only state a general principle that anyone who fails to convey a part of the message he is entrusted with, in fact, fails to deliver it at all.
The expression means that God will not suffer the disbelievers to take the life of the Holy Prophet or disable him permanently so as to render him unfit to discharge his duty.
6:20.
Commentary:
There is much difference of opinion about the time when this verse, containing a promise of God to protect the Holy Prophet against his enemies, was revealed. Ibn Jarir, Ibn Kathir, Durr-e-Manthur and Al-Bahrul-Muhit mention a large number of narrators who report that the verse was revealed at Mecca. There are certain others, however, according to whom the verse was revealed at Medina. The author of the Ruhul-Ma‘ani says, the verse was first revealed at Mecca, and was revealed again at Medina, and this seems to be the correct view. In fact, it appears to have been revealed four or five times.
The words, if thou do it not, thou hast not conveyed His message, do not signify apprehension that the Holy Prophet was going to be remiss in his duty. They have been simply used to express the general principle that he who fails to convey part of his message, in fact, fails to deliver the message at all.
The expression لایھدی (guides not) is not used here in the sense of "not showing the way to truth", for occurring directly after the command to deliver the message of God to the people it cannot mean that God will not guide disbelievers to truth. If they were not to be guided to the right path, what was the sense in commanding the Prophet to deliver God’s Message to them? The expression is, therefore, used here not in the spiritual but in the physical sense. Occurring immediately after the Divine promise of protection to the Holy Prophet, the expression لایھدی means that God will not allow disbelievers to devise means of successfully harming him; and that they will not be guided to come near him and kill him. It must, however, be remembered that the Divine promise regarding the protection of the Holy Prophet did not mean that his enemies would not be allowed to do him any physical harm whatsoever. It only means that they would not be permitted to take his life or disable him permanently so as to render him unfit for his work.
e
6:20.
385
这句话并不指在穆圣方面有什么粗心大意而没有传达安拉的使命的地方; 只是说了一个总的原则: 如果任何人没能传达他受托的一部分使命的话, 实际上他没能传达全部使命。
b
6:20.
698
Commentary:
There is much difference of opinion about the time when this verse, containing a promise of God to protect the Holy Prophet against his enemies, was revealed. Ibn Jarir, Ibn Kathir, Durr-e-Manthur and Al-Bahrul-Muhit mention a large number of narrators who report that the verse was revealed at Mecca. There are certain others, however, according to whom the verse was revealed at Medina. The author of the Ruhul-Ma‘ani says, the verse was first revealed at Mecca, and was revealed again at Medina, and this seems to be the correct view. In fact, it appears to have been revealed four or five times.
The words, if thou do it not, thou hast not conveyed His message, do not signify apprehension that the Holy Prophet was going to be remiss in his duty. They have been simply used to express the general principle that he who fails to convey part of his message, in fact, fails to deliver the message at all.
The expression لایھدی (guides not) is not used here in the sense of "not showing the way to truth", for occurring directly after the command to deliver the message of God to the people it cannot mean that God will not guide disbelievers to truth. If they were not to be guided to the right path, what was the sense in commanding the Prophet to deliver God’s Message to them? The expression is, therefore, used here not in the spiritual but in the physical sense. Occurring immediately after the Divine promise of protection to the Holy Prophet, the expression لایھدی means that God will not allow disbelievers to devise means of successfully harming him; and that they will not be guided to come near him and kill him. It must, however, be remembered that the Divine promise regarding the protection of the Holy Prophet did not mean that his enemies would not be allowed to do him any physical harm whatsoever. It only means that they would not be permitted to take his life or disable him permanently so as to render him unfit for his work.
b
6:20.
772
The words do not indicate any remissness on the part of the Holy Prophet to convey the Divine Message. They only state a general principle that anyone who fails to convey a part of the message he is entrusted with, in fact, fails to deliver it at all.
773
The expression means that God will not suffer the disbelievers to take the life of the Holy Prophet or disable him permanently so as to render him unfit to discharge his duty.
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّى وَنَصَحْتُ لَكُمْ وَلَٰكِن لَّا تُحِبُّونَ ٱلنَّٰصِحِينَ
7:63, 69; 46:24.
7:63, 69; 46:24.
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
7:63, 69; 46:24.
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
b
7:63, 69; 46:24.
a
7:63, 69; 46:24.
978
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
a
7:63, 69; 46:24.
1004
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَٰلَٰتِ رَبِّى وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ ءَاسَىٰ عَلَىٰ قَوْمٍ كَٰفِرِينَ
7:69, 80; 46:24.
7:69, 80; 46:24.
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
7:69, 80; 46:24.
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
b
7:69, 80; 46:24.
a
7:69, 80; 46:24.
990
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
a
7:69, 80; 46:24.
1014
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
فَإِن تَوَلَّوْا۟ فَقَدْ أَبْلَغْتُكُم مَّآ أُرْسِلْتُ بِهِۦٓ إِلَيْكُمْ ۚ وَيَسْتَخْلِفُ رَبِّى قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُۥ شَيْـًٔا ۚ إِنَّ رَبِّى عَلَىٰ كُلِّ شَىْءٍ حَفِيظٌ
7:69; 46:24.
4:134; 6:134.
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
d
7:69; 46:24.
e
4:134; 6:134.
a
7:69; 46:24.
b
4:134; 6:134.
1438
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
c
7:69; 46:24.
d
4:134; 6:134.
قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى ۖ قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا
قرآن مجید میں مِنْ لَّدُنِّیْ ہے اور لَدُنْ کے معنے لغت میں عِنْدَ کے بھی ہیں۔ جس کے معنے نزدیک کے ہوتے ہیں یا یہ کہ ’’میرے خیال میں‘‘ یا ’’میرے فیصلہ کے مطابق‘‘ (اقرب اور مفردات) وہی معنے ہم نے کیے ہیں۔
Commentary:
This verse shows that the followers of Moses—the Jews—would repeatedly break their solemn agreements with the Holy Prophet till a complete rupture of mutual relations ensued.
2
قرآن مجید میں مِنْ لَّدُنِّیْ ہے اور لَدُنْ کے معنے لغت میں عِنْدَ کے بھی ہیں۔ جس کے معنے نزدیک کے ہوتے ہیں یا یہ کہ ’’میرے خیال میں‘‘ یا ’’میرے فیصلہ کے مطابق‘‘ (اقرب اور مفردات) وہی معنے ہم نے کیے ہیں۔
2115
Commentary:
This verse shows that the followers of Moses—the Jews—would repeatedly break their solemn agreements with the Holy Prophet till a complete rupture of mutual relations ensued.
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا
3:41; 21:91.
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
3:41; 21:91.
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
a
3:41; 21:91.
797
这节经文表达了扎格里亚天真而自然的惊奇心情, 安拉将赐给他的恩惠是多么地巨大。每一个人处在扎格里亚的地位, 自然对他得到的特殊喜讯都会感到惊奇。
a
3:41; 21:91.
2153
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
c
3:41; 21:91.
1743
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
3083
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
2337
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
فَلَوْلَآ إِذَا بَلَغَتِ ٱلْحُلْقُومَ
Commentary:
The rebuke implied in the preceding two verses is continued. The disbelievers are told that they deny truth because they seem to think that they will never die and will not be called to account for their denial. This and the next few verses contain a graphic picture of the moments when the soul departs from the body at death.
4141
Commentary:
The rebuke implied in the preceding two verses is continued. The disbelievers are told that they deny truth because they seem to think that they will never die and will not be called to account for their denial. This and the next few verses contain a graphic picture of the moments when the soul departs from the body at death.
كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ
56:84.
56:84.
56:84.
Important Words:
التراقی (throat) is the plural of ترقوة meaning, the collarbone. They say بلغت روحه التراقی i.e. he was about to die. راقی means, the uppermost parts of the chest or parts of the throat next of the chest (Lane & Aqrab).
d
56:84.
b
56:84.
4472
Important Words:
التراقی (throat) is the plural of ترقوة meaning, the collarbone. They say بلغت روحه التراقی i.e. he was about to die. راقی means, the uppermost parts of the chest or parts of the throat next of the chest (Lane & Aqrab).
b
56:84.