لِتَبْلُغُوٓا۟

Appears 2 times in Quran

Word Details

لِتَبْلُغُوٓا۟

Meanings

that you may attain

📖 Lane's Lexicon (Root: بلغ)

[1] بُلُوغٌ [inf. n. of بَلَغَ] and إِبْلَاغٌ [inf. n. of ↓ ابلغ, but it seems that ابلاغ is here a mistranscription for بَلَاغٌ, which is, like بُلُوغٌ, an inf. n. of بَلَغَ, and this observation will be found to be confirmed by a statement immediately following this sentence,] signify The reaching, attaining, arriving at, or coming to, the utmost point of that to which, or towards which, one tends or repairs or betakes himself, to which one directs his course, or which one seeks, pursues, endeavours to reach, desires, intends, or purposes; whether it be a place, or a time, or any affair or state or event that is meditated or intended or determined or appointed: and sometimes, the being at the point thereof: so says Abu-1-Kásim in the Mufradát. (TA: [in which it is said, in the supplement to the present art., that بَلَاغٌ signifies The reaching, attaining, arriving at, or coming to, a thing.]) You say, بَلَغَ المَكَانَ, (S, K,) and المَنْزِلَ, (Msb,) [aor. يَبْلُغُ ,] inf. n. بُلُوغٌ (S, K) [and بَلَاغٌ, as shown above], He reached, attained, arrived at, or came to, (S, Msb, K,) the place, (S, K,) and the place of abode: (Msb:) and (so in the S, but in the K “ or, ”) he was, or became, at the point of reaching it, attaining it, &c. (S, K.) فَبَلَغْنَ أَجَلَهُنَ, in the Quran [ii. 232], means And they have fully attained, or ended, their term. (Msb.) But فَإِذَا بَلَغْنَ أَجَلَهُنَّ, in the same [lxv. 2], means And when they are near to attaining, or ending, their term: (S, TA:) or are at the point of accomplishing their term. (Msb, TA.) It has the first of the meanings explained above in the phrase, بَلَغَ أَشُدَّهُ [Quran xii. 22 &c., He attained his manly vigour, or full maturity, &c.]. (TA.) And in بَلَغَأَرْبَعِينَ سَنَةً [Quran xlvii. 14, He attained the age of forty years]. (TA.) And in بَلَغَ مَعَهُ السَّعْىَ [Quran xxxvii. 100, He attained to working with him]. (TA.) In the Quran [iii. 35], occurs the phrase, وَقَدْ بَلَغَنِىَ الكِبَرُ [When old age hath come to me, or overtaken me]: and in another place [xix. 9], وَ قَدْ بَلَغْتُ مِنَ الكِبَرِ عُتِيًّا [And I have reached the extreme degree of old age: so explained in the Expos. of the Jel]: phrases like أَدْرَكَنِىَ الجَهْدُ and أَدْرَكْتُهُ. (Er-Rághib, TA.) You say also, لَزِمَهُ ذٰلِكَ بَالِغًا ↓ مَا بَلَغَ with the accus. case as a denotative of state; meaning [That clave to him, or adhered to him, &c.,] rising to its highest degree or point; from بَلَغَ المَنْزِلَ, explained above. (Msb.) [But بَالِغًا ↓ مَا بَلَغَ more frequently means Whatever point, degree, amount, sum, quantity, number, or the like, it may reach, attain, arrive at, come to, or amount to.] And ↓ بَلَغَ فُلَانٌ مَبْلَغَهُ and ↓ مَبْلَغَتُهُ [Such a one reached, or attained, his utmost point or scope or degree]. (TA.) And ↓ بَلَغَ فِى العِلْمِ المَبَالِغَ [He attained, in knowledge, or science, the utmost degrees of proficiency]. (TA.) And بَلَغَ فِى ↓ الجَوْدَةِ مَبْلَغًا [It reached a consummate degree in goodness]. (S, K, * TA.) And بَلَغَ مِنَ الجَوْدَةِ ↓ مَبْلَغًا [He attained a consummate degree of goodliness]: said of a boy that has attained to puberty. (O, TA.) And بَلَغَ غَايَتَهُ فِى الطَّلَبِ [He did his utmost, or used his utmost power or ability, in seeking to attain an object]. (Msb in art. جهد.) And بَلَغَ أَقْصَى مَجْهُودِ بَعِيرِهِ فِى السَّيْرِ [He exerted the utmost endeavour, or effort, or power, or strength, of his camel, in journeying]. (S in art. نكث.) And بَلَغَ جَهْدَ دَابَّتِهِ i. q. جَهَدَهَا [He jaded, harassed, distressed, fatigued, or wearied, his beast]: (K in art. جهد:) and in like manner, بَلَغَ مَشَقَّتَهُ and بَلَغَ مِنْهُ المَشَقَّةَ i. q. جَهَدَهُ [and شَقَّ عَلَيْهِ, i. e. He, or it, jaded him, harassed him, &c.; ditressed him, afflicted him, oppressed him, overpowered him: thus in each of these instances, as in many similar cases, the verb with the inf. n. that follows is equivalent to the verb of that inf. n.]. (Msb in art. جهد.) [And, elliptically, بَلَغَ مِنْهُ i. q. بَلَغَ مِنْهُ المشَقَّةَ , explained above: and often meaning It took, or had, an effect upon him; it affected him: frequently said of wine and the like: and of a saying; as in the Ksh and Bd in iv. 66, where يَبْلُغُ مِنْهُمْ is followed by وَيُؤَثِرُ فِيهِ as an explicative: see also بَلِيغٌ.] And بَلَغْتَ مِنَّا البُلَغِينَ, (S, K,) and البِلَغِينَ, and كُلَّ مَبْلَغٍ: (K:) see البُلَغِينَ below. And بَلَغْتُ مِنَ الأَمْرِ المَشَقَّةَ [I experienced distress from the affair, or event]. (TA in art. مض.) [See also an ex. voce إِبِدٌ. بَلَغَنِى also signifies It has come to my knowledge, or been related to me, or been told me; or it came to my knowledge, &c.: and in this case it is generally followed by أَنَّ, or by أَنْ as a contraction of أَنَّ: for exs., see these two particles. And in like manner, بَلَغَنِى عَنْهُ Information has come to me, or information came to me, from him, or concerning him, that such a thing has happened, or had happened.] And بَلَغَ said of a letter or writing, inf. n. بَلَاغٌ and بُلُوغٌ, It reached, arrived, or came. (Msb.) And said of a plant, or of herbage, It attained its full growth: (TA:) and of a tree, such as a palm-tree &c., its fruit became ripe: (AHn, TA:) and of fruit, it became ripe. (Msb.) Also, said of a boy, (T, S, M, &c.,) aor. يَبْلُغُ , inf. n. بُلُوغٌ, or, as IKoot says, بَلَاغٌ, (Msb,) He attained to puberty, virility, ripeness, or maturity; syn. أَدْرَكَ, (T, S, Msb, K,) and اِحْتَلَمَ; (M, Msb;) and attained a consummate degree of goodliness (بَلَغَ مِنَ الجَوْدَةِ مَبْلَغًا): (O, TA:) as though he attained the time of the writing of his marriage-contract, and of his having duties or obligations imposed upon him: (TA:) and in like manner one says of a girl, بَلَغَ, (T, TA,) or بَلَغَتْ. (TA.) ― 2-b2- بَلَغَ ٱللّٰهُ بِهِ [God caused him to reach, attain, arrive at, or come to, his appointed end, or term of life; أَجَلَهُ, or the like, being understood]. (TA.) You say, بَلَغَ ٱللّٰهُ بِكَ أَكْلَأَ العُمُرِ, i. e. [May God cause thee to reach, or attain,] the extreme, or most distant, period of life! (S and TA in art. كلأ.) And فَعَلْتُ بِهِ مَا بَلَغَ بِهِ الأَذَى وَ المَكْرُوهْ [I did with him that which caused him to come to what was annoying, or hurtful, and evil]. (TA.) And بَلَغَ بِهِ البِلَغِينَ: see the last word of this phrase below. ― 2-b3- بُلِغَ, like عُنِىَ, He (a man) was, or became, jaded, harasssed, distressed, fatigued, or wearied. (K.) ＝ 1-A2- بَلُغَ, [aor. يَبْلُغُ ,] (S, Msb, K,) inf. n. بَلَاغَةٌ, (S, Msb,) He was, or became بَلِيغ, i. e. فَصِيح [more properly signifying chaste, or perspicuous, in speech, but here meaning eloquent]; (S, * Msb, K;) and sharp, or penetrating, or effective, in tongue; (Msb;) attaining, by his speech, or diction, the utmost scope of his mind and desire. (K, * TA.) The difference between بَلَاغَةٌ and فَصَاحَةٌ is this: that the latter is an attribute of a single word and of speech and of the speaker; but the former is an attribute only of speech and the speaker: (Kull:) بلاغة in the speaker is A faculty whereby one is enabled to compose language suitable to the exigency of the case, i. e., to the occasion of speaking [or writing], with chasteness, or perspicuity, or eloquence, thereof: in language, it is suitableness to the exigency of the case, i. e., to the occasion of speaking [or writing], with chasteness or perspicuity, or eloquence, thereof. (KT.)

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uthmani

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العربیّا عثمانی (Arabic Uthmani)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 2 verses containing "لِتَبْلُغُوٓا۟".

22:6

يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَٰكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍ شَيْـًٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍ

English - Hazrat Molavi Sher Ali ^ra

O people, if you are in doubt concerning the Resurrection, then consider that We have indeed created you from dust, then from a spermdrop, then from clotted blood, then from a lump of flesh, partly formed and partly unformed, in order that We may make Our power manifest to you. And We cause what We will to remain in the wombs for an appointed term; then We bring you forth as babes; then We rear you that you may attain to your age of full strength. And there are some of you who are caused to die prematurely, and there are others among you who are driven to the worst part of life with the result that they know nothing after having had knowledge. And thou seest the earth lifeless, but when We send down water thereon, it stirs and swells, and grows every kind of beauteous vegetation.

English - Five Volume Translation

O people, if you are in doubt concerning the Resurrection, then consider that We have indeed created you from dust, then from a sperm drop, then from clotted blood, then from a lump of flesh, partly formed and partly unformed, in order that We may make Our power manifest to you. [a]And We cause what We will to remain in the wombs for an appointed term; then We bring you forth as babes; then We rear you that you may attain to your age of full strength. And there are some of you who are caused to die prematurely, [b]and there are others among you who are driven to the worst part of life with the result that they know nothing after having had knowledge. And thou seest the earth lifeless, [c]but when We send down water thereon, it stirs and swells, and grows every kind of beauteous vegetation.[2441]

13:9; 35:12; 41:48.

16:71; 36:69.

16:66; 27:61; 30:49-51; 35:28; 45:6.

Important Words:

تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).

علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).

مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).

مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).

ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).

اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.

ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.

بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).

Commentary:

The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.

The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.

After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.

English - Five Volume Commentary ^*

Cross Refs:

13:9; 35:12; 41:48.

16:71; 36:69.

16:66; 27:61; 30:49-51; 35:28; 45:6.

2441

Important Words:

ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.

Commentary:

The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.

40:68

هُوَ ٱلَّذِى خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ثُمَّ لِتَكُونُوا۟ شُيُوخًا ۚ وَمِنكُم مَّن يُتَوَفَّىٰ مِن قَبْلُ ۖ وَلِتَبْلُغُوٓا۟ أَجَلًا مُّسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَ

English - Hazrat Molavi Sher Ali ^ra

He it is Who created you from dust, then from a sperm-drop, then from a clot; then He brings you forth as a child; then He lets you grow that you may attain your full strength; then He lets you become old — though some among you are caused to die before — and He lets you live that you may reach a term appointed, and that you may learn wisdom.

لِتَبْلُغُوٓا۟