بَلَدٍ
Appears 3 times in Quran
Derived Words (4)
Words derived from the stem "بَلَدٍ".
- to a dead land
- a lifeless tract of land
- land
- a lifeless tract of land
- land
- to a dead land
Occurrences in Quran
Found 3 verses containing "بَلَدٍ".
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا۟ بَٰلِغِيهِ إِلَّا بِشِقِّ ٱلْأَنفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ
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.
وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَسُقْنَٰهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ ٱلنُّشُورُ
22:7; 57:18.
Resurrection here signifying the resurrection of a people from a state of spiritual decline and degradation, the verse means that just as a dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness, rise to a new life by means of the heavenly water of Divine revelation.
22:7; 57:18.
Important Words:
نشور (Resurrection) is an infinitive noun from نشر. They say نشر الخبر i.e. he spread or spread out or published the news. نشرت الارض means, the land, being rained upon, its herbage or pasturage became green after it had dried up. نشر الله الموتیmeans, God raised the dead to life. نشور means, raising the dead: Resurrection. The word has also been used in the sense of spiritual resurrection in this life (Lane & Aqrab).
Commentary:
In the Quran the plural form ریاح (winds) is generally used in good sense as in the present verse and in vv. 7:58; 25:49; etc. while the singular has been used to denote Divine punishment as in 17:70; 33:10; 41:17; 46:25; 51:42; 54:20 & 69:7. The word النشور (Resurrection) if taken to mean the resurrection of a people from a state of spiritual decline and degradation, the verse would mean that just as dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness as the Arabs are, rise to a new life by means of the heavenly water of Divine revelation—the Quran.
c
22:7; 57:18.
1053
这里, 复生的意思是一个民族从精神衰落的状态中复生过来。这节经文的意思是, 当雨水降落在干枯已死的大地上时, 使它生出花朵而获得新生; 同样地, 一个民族在道德和精神上已经死亡, 而且沉浸在罪恶之中, 但经过安拉启示的天上之水的灌溉, 也会获得新生。
b
22:7; 57:18.
3183
Important Words:
نشور (Resurrection) is an infinitive noun from نشر. They say نشر الخبر i.e. he spread or spread out or published the news. نشرت الارض means, the land, being rained upon, its herbage or pasturage became green after it had dried up. نشر الله الموتیmeans, God raised the dead to life. نشور means, raising the dead: Resurrection. The word has also been used in the sense of spiritual resurrection in this life (Lane & Aqrab).
Commentary:
In the Quran the plural form ریاح (winds) is generally used in good sense as in the present verse and in vv. 7:58; 25:49; etc. while the singular has been used to denote Divine punishment as in 17:70; 33:10; 41:17; 46:25; 51:42; 54:20 & 69:7. The word النشور (Resurrection) if taken to mean the resurrection of a people from a state of spiritual decline and degradation, the verse would mean that just as dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness as the Arabs are, rise to a new life by means of the heavenly water of Divine revelation—the Quran.
b
22:7; 57:18.
2410
Resurrection here signifying the resurrection of a people from a state of spiritual decline and degradation, the verse means that just as a dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness, rise to a new life by means of the heavenly water of Divine revelation.