بَلَدِ
Appears 3 times in Quran
Derived Words (1)
Words derived from the stem "بَلَدِ".
- city
- Town
Occurrences in Quran
Found 3 verses containing "بَلَدِ".
لَآ أُقْسِمُ بِهَٰذَا ٱلْبَلَدِ
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
52:5; 95:4.
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
52:5; 95:4.
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
1689
小品词 لَا (La) 用在这里是要对即将提出的题目引起注意, 并表示这是显而易见的, 是无须起誓才能证实的。这个小品词的用意也可以是为了驳斥一个人所共知的异议。如这样, 就意味着: “不是像不信者所以为的那样, 否定你是伪造者, 你是安拉的真正先知, 可以用这座圣城来证明这一事实。” 但这节经文的更确切的意思大致是这样: “你对伊斯兰教心怀邪恶的阴谋。啊! 不信者呀! 我知道你心里想些什么, 但是我跟你说, 这不会遂你心愿发生的, 我用这座圣城来证明这个事实。”
3
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
b
52:5; 95:4.
4723
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
3343
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
وَأَنتَ حِلٌّۢ بِهَٰذَا ٱلْبَلَدِ
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
1690
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
4724
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
3344
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
وَهَٰذَا ٱلْبَلَدِ ٱلْأَمِينِ
90:2.
یعنی مکّہ کو حضرت ابراہیمؑ اور حضرت اسماعیلؑ نے امن والا قرار دیا تھا۔ جس پر ہزاروں سال گذر گئے تھے لیکن باوجود اس کے عرب لوگ اب تک اس کی حرمت کا خیال رکھتے تھے۔ یہ ثبوت ہے اس بات کا کہ مکّہ سے تعلق رکھنے والا مذہب سچا ہے۔ چنانچہ آخر مکّہ مسلمانوں کے قبضہ میں آگیا اور اسلام ہی مکہ کا مذہب کہلایا۔ اور پھر مسلمانوں کے تعلق کی وجہ سے مکّہ کو ایک اور نیا امن ملا۔ جو آج تک چلا جاتا ہے۔ بلکہ وہ امن ایسا ہے کہ اس سے پہلے بھی اسے نصیب نہ تھا کیونکہ پہلے زمانہ میں نَسِییٔ وغیرہ کے ذریعہ سے اس کے امن کو آگے پیچھے کر لیا جاتا تھا۔ مگر اب اسلام نے ایسے بارہ مہینے مقرر کر دئیے ہ
90:2.
90:2.
Commentary.
The Fig, the Olive, Mount Sinai and "this City of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet will succeed in his mission. Various views have been expressed as to what is meant by these things and how they support the above-mentioned claim. Here are some of these views:
1. "The Fig" and "the Olive" are symbolic of Jesus, "Mount Sinai" of Moses; and "this City of Security" of the Holy Prophet. These three verses together point to the well-known Biblical reference, viz. "The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. (Deut. 33:2).
2. "The Fig" is symbolic of the Mosaic Dispensation and "the Olive" of the Islamic Dispensation. In the Bible good people and the bad among the Israelites have been likened to two baskets of good and bad figs (Jer. chap. 24:1-5); and in the Quran Islamic teaching has been likened to "the oil of a blessed olive tree which is neither of the East nor of the West" (24:36). This simile has been further expressed in more concrete form by the words "Mount Sinai" and "this City of Security." The simile is very apt, since "the Fig" and "the Olive" are both used as medicines and as articles of food, with this difference that the former tastes sweet but rots very soon while the latter is used as fruit, its oil is in general use and when mixed with condiments it preserves and protects pickled articles from rotting and decaying.
3. According to some commentators "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "this City of Security" for the Holy Prophet of Islam.
4. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this City of Security" the Islamic epoch. This explanation finds ample support from the Bible and the Quran. When Adam and Eve ate the forbidden fruit and found themselves naked, they sewed fig leaves together, and made themselves aprons (Gen. 3:7). About Noah we read: "And the dove came in to him in the evening; and lo! in her mouth was an olive leaf plucked off; so Noah knew that the waters were abated from off the earth" (Gen. 8:11) And it is an accepted fact that Moses received the Divine Law on Mount Sinai and that Mecca, the birthplace of Islam was, from time immemorial, regarded as, and proved to be, the "City of Security." These four periods represent the four cycles through which man had to pass to reach the stage of complete development. In the cycle of Adam the foundations of human civilization were laid. Noah was the founder of the Shari‘ah. In the cycle of Moses the details of the Shari‘ah were revealed, while with the advent of the Holy Prophet the Divine Law became complete and perfect in all its manifold aspects, and man attained his complete intellectual, social, moral and spiritual development.
The verse signifies that the circumstances of the Holy Prophet resemble those of Adam, Noah and Moses. Like them he will suffer hardships in the beginning and like them will succeed in the end.
c
90:2.
2
یعنی مکّہ کو حضرت ابراہیمؑ اور حضرت اسماعیلؑ نے امن والا قرار دیا تھا۔ جس پر ہزاروں سال گذر گئے تھے لیکن باوجود اس کے عرب لوگ اب تک اس کی حرمت کا خیال رکھتے تھے۔ یہ ثبوت ہے اس بات کا کہ مکّہ سے تعلق رکھنے والا مذہب سچا ہے۔ چنانچہ آخر مکّہ مسلمانوں کے قبضہ میں آگیا اور اسلام ہی مکہ کا مذہب کہلایا۔ اور پھر مسلمانوں کے تعلق کی وجہ سے مکّہ کو ایک اور نیا امن ملا۔ جو آج تک چلا جاتا ہے۔ بلکہ وہ امن ایسا ہے کہ اس سے پہلے بھی اسے نصیب نہ تھا کیونکہ پہلے زمانہ میں نَسِییٔ وغیرہ کے ذریعہ سے اس کے امن کو آگے پیچھے کر لیا جاتا تھا۔ مگر اب اسلام نے ایسے بارہ مہینے مقرر کر دئیے ہ
c
90:2.
4778
Commentary.
The Fig, the Olive, Mount Sinai and "this City of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet will succeed in his mission. Various views have been expressed as to what is meant by these things and how they support the above-mentioned claim. Here are some of these views:
1. "The Fig" and "the Olive" are symbolic of Jesus, "Mount Sinai" of Moses; and "this City of Security" of the Holy Prophet. These three verses together point to the well-known Biblical reference, viz. "The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. (Deut. 33:2).
2. "The Fig" is symbolic of the Mosaic Dispensation and "the Olive" of the Islamic Dispensation. In the Bible good people and the bad among the Israelites have been likened to two baskets of good and bad figs (Jer. chap. 24:1-5); and in the Quran Islamic teaching has been likened to "the oil of a blessed olive tree which is neither of the East nor of the West" (24:36). This simile has been further expressed in more concrete form by the words "Mount Sinai" and "this City of Security." The simile is very apt, since "the Fig" and "the Olive" are both used as medicines and as articles of food, with this difference that the former tastes sweet but rots very soon while the latter is used as fruit, its oil is in general use and when mixed with condiments it preserves and protects pickled articles from rotting and decaying.
3. According to some commentators "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "this City of Security" for the Holy Prophet of Islam.
4. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this City of Security" the Islamic epoch. This explanation finds ample support from the Bible and the Quran. When Adam and Eve ate the forbidden fruit and found themselves naked, they sewed fig leaves together, and made themselves aprons (Gen. 3:7). About Noah we read: "And the dove came in to him in the evening; and lo! in her mouth was an olive leaf plucked off; so Noah knew that the waters were abated from off the earth" (Gen. 8:11) And it is an accepted fact that Moses received the Divine Law on Mount Sinai and that Mecca, the birthplace of Islam was, from time immemorial, regarded as, and proved to be, the "City of Security." These four periods represent the four cycles through which man had to pass to reach the stage of complete development. In the cycle of Adam the foundations of human civilization were laid. Noah was the founder of the Shari‘ah. In the cycle of Moses the details of the Shari‘ah were revealed, while with the advent of the Holy Prophet the Divine Law became complete and perfect in all its manifold aspects, and man attained his complete intellectual, social, moral and spiritual development.
The verse signifies that the circumstances of the Holy Prophet resemble those of Adam, Noah and Moses. Like them he will suffer hardships in the beginning and like them will succeed in the end.
a
90:2.