بَرَّاَ
Appears 4 times in Quran
Derived Stems (6)
Derived Words (2)
Words derived from the lemma "بَرَّاَ".
- but Allah cleared him
- hold
Occurrences in Quran
Found 4 verses containing "بَرَّاَ".
اِذۡ تَبَرَّاَ الَّذِیۡنَ اتُّبِعُوۡا مِنَ الَّذِیۡنَ اتَّبَعُوۡا وَرَاَوُا الۡعَذَابَ وَتَقَطَّعَتۡ بِہِمُ الۡاَسۡبَابُ
28:64, 65; 34:33, 34.
28:64, 65; 34:33, 34.
The verse constitutes a stern warning to those who blindly follow their leaders and, being led astray by them, reject God’s Messengers.
28:64, 65; 34:33, 34.
Important Words:
تبرأ (disown) is derived from بری. They say بری من العیب او الدین i.e. he became free from defect or got clear of debt. بارأ شریکهmeans, he became separated from his partner. تبرأ من فلان means, he separated from such a one; he got clear of him; he declared to have no connection with him; he renounced or disowned him (Aqrab).
اسباب (ties) is the plural of سبب which signifies: (1) a tie or a rope; (2) a means which helps a person to reach his destination; (3) a way or a path, leading to something; (4) love or relationship (Aqrab).
Commentary:
This verse vividly describes the scene when those guilty of idolatry will be called to account for their evil beliefs and practices. They will look to their leaders for help and guidance, but the latter will disown them and all ties of love and kinship between them will be cut asunder and all supports and all means of rescue will be lost. The verse is a stern warning to those who blindly follow their leaders and, being misled by them, reject God’s Messengers.
a
28:64, 65; 34:33, 34.
a
28:64, 65; 34:33, 34.
173
Important Words:
تبرأ (disown) is derived from بری. They say بری من العیب او الدین i.e. he became free from defect or got clear of debt. بارأ شریکهmeans, he became separated from his partner. تبرأ من فلان means, he separated from such a one; he got clear of him; he declared to have no connection with him; he renounced or disowned him (Aqrab).
اسباب (ties) is the plural of سبب which signifies: (1) a tie or a rope; (2) a means which helps a person to reach his destination; (3) a way or a path, leading to something; (4) love or relationship (Aqrab).
Commentary:
This verse vividly describes the scene when those guilty of idolatry will be called to account for their evil beliefs and practices. They will look to their leaders for help and guidance, but the latter will disown them and all ties of love and kinship between them will be cut asunder and all supports and all means of rescue will be lost. The verse is a stern warning to those who blindly follow their leaders and, being misled by them, reject God’s Messengers.
a
28:64, 65; 34:33, 34.
191
The verse constitutes a stern warning to those who blindly follow their leaders and, being led astray by them, reject God’s Messengers.
وَقَالَ الَّذِیۡنَ اتَّبَعُوۡا لَوۡ اَنَّ لَنَا کَرَّۃً فَنَتَبَرَّاَ مِنۡہُمۡ کَمَا تَبَرَّءُوۡا مِنَّا ۗ کَذٰلِکَ یُرِیۡہِمُ اللّٰہُ اَعۡمٰلَہُمۡ حَسَرٰتٍ عَلَیۡہِمۡ ۖ وَمَا ہُمۡ بِخٰرِجِیۡنَ مِنَ النَّارِ
23:100; 26:103.
اَرٰی بعض دفعہ اَعْلَمَ کے معنوں میں آتا ہے یعنی بتائے گا۔ خبر دے گا۔ واقف کرے گا اور اس کے تین مفعول ہوتے ہیں۔ ترجمہ میں یہی معنے لئے گئے ہیں کیونکہ یہاں تین مفعول ہیں۔
23:100; 26:103.
23:100; 26:103.
Important Words:
کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).
حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).
Commentary:
Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.
The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.
b
23:100; 26:103.
1
اَرٰی بعض دفعہ اَعْلَمَ کے معنوں میں آتا ہے یعنی بتائے گا۔ خبر دے گا۔ واقف کرے گا اور اس کے تین مفعول ہوتے ہیں۔ ترجمہ میں یہی معنے لئے گئے ہیں کیونکہ یہاں تین مفعول ہیں۔
b
23:100; 26:103.
174
Important Words:
کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).
حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).
Commentary:
Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.
The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.
b
23:100; 26:103.
وَمَا کَانَ اسۡتِغۡفَارُ اِبۡرٰہِیۡمَ لِاَبِیۡہِ اِلَّا عَنۡ مَّوۡعِدَۃٍ وَّعَدَہَاۤ اِیَّاہُ فَلَمَّا تَبَیَّنَ لَہٗۤ اَنَّہٗ عَدُوٌّ لِّلّٰہِ تَبَرَّاَ مِنۡہُ ۚ اِنَّ اِبۡرٰہِیۡمَ لَاَوّٰہٌ حَلِیۡمٌ
19:48; 26:87; 60:5.
19:48; 26:87; 60:5.
11:76.
Important Words:
اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).
Commentary:
The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75.
a
19:48; 26:87; 60:5.
a
19:48; 26:87; 60:5.
b
11:76.
1263
Important Words:
اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).
Commentary:
The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75.
a
19:48; 26:87; 60:5.
1220
See 19:48.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَکُوۡنُوۡا کَالَّذِیۡنَ اٰذَوۡا مُوۡسٰی فَبَرَّاَہُ اللّٰہُ مِمَّا قَالُوۡا ۚ وَکَانَ عِنۡدَ اللّٰہِ وَجِیۡہًا
19:52, 53.
19:52, 53.
Adhahu means, he did or said what was disagreeable or hateful to him; maligned or annoyed or hurt him.
Moses was made the butt of serious calumnies, some of which were: (1) Korah induced a woman to bring against him a charge of illicit connection with her. (2) Having become jealous of Aaron’s increasing influence with his people, Moses sought to kill him. (3) He was a victim of leprosy and syphilis; and (4) Samiri charged him with idolatry. (5) His own sister brought false accusations against him.
19:52.
Commentary:
From the Bible (Num. 12:1-10) and other Jewish literature it appears that Moses was made the butt of serious calumnies, some of which were: (1) Korah induced a woman to bring against Moses a charge of illicit connection with her. (b) Having become jealous of Aaron’s increasing influence with his people, Moses sought to kill him. (3) Moses was a victim of leprosy and syphilis; and (4) Samiri charged him with idolatry.
The Holy Prophet bore very close resemblance to Moses. Similar allegations were bound to be made against him. God, however, cleared both these noble Prophets of the wicked charges brought against them by their enemies and thus nullified their nefarious designs.
a
19:52, 53.
a
19:52.
3126
Commentary:
From the Bible (Num. 12:1-10) and other Jewish literature it appears that Moses was made the butt of serious calumnies, some of which were: (1) Korah induced a woman to bring against Moses a charge of illicit connection with her. (b) Having become jealous of Aaron’s increasing influence with his people, Moses sought to kill him. (3) Moses was a victim of leprosy and syphilis; and (4) Samiri charged him with idolatry.
The Holy Prophet bore very close resemblance to Moses. Similar allegations were bound to be made against him. God, however, cleared both these noble Prophets of the wicked charges brought against them by their enemies and thus nullified their nefarious designs.
a
19:52, 53.
2373
Adhahu means, he did or said what was disagreeable or hateful to him; maligned or annoyed or hurt him.
2373A
Moses was made the butt of serious calumnies, some of which were: (1) Korah induced a woman to bring against him a charge of illicit connection with her. (2) Having become jealous of Aaron’s increasing influence with his people, Moses sought to kill him. (3) He was a victim of leprosy and syphilis; and (4) Samiri charged him with idolatry. (5) His own sister brought false accusations against him.