ROOT ب ر د
5 verses • 4 derived words
📖 Lane's Lexicon
Classical definitions for root برد
Morphology Tree
Lemmas and their derived stems found in the Quran.
بَارِد
LemmaOther / General
Occurrences in Quran
Found 5 verses containing words derived from "b r d".
قُلۡنَا یٰنَارُ کُوۡنِیۡ بَرۡدًا وَّسَلٰمًا عَلٰۤی اِبۡرٰہِیۡمَ
How the fire became cool we are not told. Timely rain or a stormy hurricane might have extinguished it. In any event God did bring about circumstances which led to Abraham’s deliverance. There is always an element of mystery in heavenly miracles; and the manner of Abraham being saved from the fire was indeed a great miracle. That Abraham had been cast into the fire is credited not only by the Jews, but also by the eastern Christians—25th of the second Canun, or January being set apart in the Syrian Calendar for the commemoration of the event (Hyde, De Rel. Vet Pers., p. 73). See also Mdr. Rabbah on Gen. Par. 17; Schalacheleth Hakabala, 2; Maimon de Idol. Ch. I; and Jad Hachazakah, Vet, 6).
Commentary:
In 29:25 we are told that Abraham’s enemies sought to slay or burn him but God saved him from the fire, and in 37:98,99 we read that Abraham’s enemies designed to build a structure for him and cast him into the fire but they failed in their evil design. The present verse however says, "O fire, be thou cool and a means of safety for Abraham." How the fire became cool we are not told. Timely rain or a stormy hurricane might have extinguished it. In any event God did bring about circumstances which led to Abraham’s deliverance. There is always an element of mystery in heavenly miracles and Abraham’s having been saved from the fire was indeed a great miracle.
This incident of Abraham’s having been cast into the fire is credited not only by the Jews but also by the Eastern Christians; the 25th of the second Canun, or January, being set apart in the Syrian Calendar for the commemoration of Abraham’s being cast into the fire. (Hyde, De Rel. Vet Pers., p. 73). See also Mdr. Rabbah on Gen. Par. 17; Schalacheleth Hakabala, 2; Maimon de Idol. Ch. 1; and Jad Hachazakah, Vet, 6, who makes Abraham, in his 40th year, renounce star-worship, break images, escape the wrath of the king by a miracle, and preach that there is one God of the whole universe.
2403
Commentary:
In 29:25 we are told that Abraham’s enemies sought to slay or burn him but God saved him from the fire, and in 37:98,99 we read that Abraham’s enemies designed to build a structure for him and cast him into the fire but they failed in their evil design. The present verse however says, "O fire, be thou cool and a means of safety for Abraham." How the fire became cool we are not told. Timely rain or a stormy hurricane might have extinguished it. In any event God did bring about circumstances which led to Abraham’s deliverance. There is always an element of mystery in heavenly miracles and Abraham’s having been saved from the fire was indeed a great miracle.
This incident of Abraham’s having been cast into the fire is credited not only by the Jews but also by the Eastern Christians; the 25th of the second Canun, or January, being set apart in the Syrian Calendar for the commemoration of Abraham’s being cast into the fire. (Hyde, De Rel. Vet Pers., p. 73). See also Mdr. Rabbah on Gen. Par. 17; Schalacheleth Hakabala, 2; Maimon de Idol. Ch. 1; and Jad Hachazakah, Vet, 6, who makes Abraham, in his 40th year, renounce star-worship, break images, escape the wrath of the king by a miracle, and preach that there is one God of the whole universe.
1902
How the fire became cool we are not told. Timely rain or a stormy hurricane might have extinguished it. In any event God did bring about circumstances which led to Abraham’s deliverance. There is always an element of mystery in heavenly miracles; and the manner of Abraham being saved from the fire was indeed a great miracle. That Abraham had been cast into the fire is credited not only by the Jews, but also by the eastern Christians—25th of the second Canun, or January being set apart in the Syrian Calendar for the commemoration of the event (Hyde, De Rel. Vet Pers., p. 73). See also Mdr. Rabbah on Gen. Par. 17; Schalacheleth Hakabala, 2; Maimon de Idol. Ch. I; and Jad Hachazakah, Vet, 6).
اَلَمۡ تَرَ اَنَّ اللّٰہَ یُزۡجِیۡ سَحَابًا ثُمَّ یُؤَلِّفُ بَیۡنَہٗ ثُمَّ یَجۡعَلُہٗ رُکَامًا فَتَرَی الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِہٖ وَیُنَزِّلُ مِنَ السَّمَآءِ مِنۡ جِبَالٍ فِیۡہَا مِنۡۢ بَرَدٍ فَیُصِیۡبُ بِہٖ مَنۡ یَّشَآءُ وَیَصۡرِفُہٗ عَنۡ مَّنۡ یَّشَآءُ ۖ یَکَادُ سَنَا بَرۡقِہٖ یَذۡہَبُ بِالۡاَبۡصٰرِ
30:49.
13:14.
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
30:49.
13:14.
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
d
30:49.
e
13:14.
911
这节经文可能意指, 对有些人说来, 启示的经典可以成为及时雨, 他们从中得到极大益处;而对另一些人说来, 启示的经典是冰雹, 带给他们的后果是毁灭。
a
30:49.
b
13:14.
2624
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
b
30:49.
c
13:14.
2052
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
اُرۡکُضۡ بِرِجۡلِکَ ۖ ہٰذَا مُغۡتَسَلٌۢ بَارِدٌ وَّشَرَابٌ
Job was enjoined to strike and urge on his riding beast in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or, the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease. It seems that the country through which Job had to travel abounded in springs and fountains.
Important Words:
ارکض برجلك (strike with thy foot). رکض الرجل means, the man struck the ground with his foot. رکض الفرس برجله means, he urged the horse or spurred the horse with his feet. ارکض برجلك therefore would mean, strike thou, or tread the ground with thy feet, or as given in the text, "strike and urge the riding beast with thy foot" (Lane &Aqrab). See also 21:13.
Commentary:
In view of the three explanations of the words, "Satan has afflicted me with toil and torment" in the preceding verse, the reference in the present verse, may be to the Divine injunction in pursuance of which Job had to leave the country of the cruel polytheistic king and to resume his journey on his riding beast and to strike and urge it on in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease.
It seems that the country through which Job had to travel abounded in springs and fountains.
3411
Important Words:
ارکض برجلك (strike with thy foot). رکض الرجل means, the man struck the ground with his foot. رکض الفرس برجله means, he urged the horse or spurred the horse with his feet. ارکض برجلك therefore would mean, strike thou, or tread the ground with thy feet, or as given in the text, "strike and urge the riding beast with thy foot" (Lane &Aqrab). See also 21:13.
Commentary:
In view of the three explanations of the words, "Satan has afflicted me with toil and torment" in the preceding verse, the reference in the present verse, may be to the Divine injunction in pursuance of which Job had to leave the country of the cruel polytheistic king and to resume his journey on his riding beast and to strike and urge it on in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease.
It seems that the country through which Job had to travel abounded in springs and fountains.
2536
Job was enjoined to strike and urge on his riding beast in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or, the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease. It seems that the country through which Job had to travel abounded in springs and fountains.
لَّا بَارِدٍ وَّلَا کَرِیۡمٍ
لَّا یَذُوۡقُوۡنَ فِیۡہَا بَرۡدًا وَّلَا شَرَابًا
Bard means, coolness; pleasantness; comfort; sleep (Lane).
Important Words:
برد (sleep) is inf. noun from برد which means, he slept; he died; it became cool, etc. برد (bardun) means, coolness; pleasantness; enjoyment; comfort; ease; sleep (Lane & Aqrab).
4540
Important Words:
برد (sleep) is inf. noun from برد which means, he slept; he died; it became cool, etc. برد (bardun) means, coolness; pleasantness; enjoyment; comfort; ease; sleep (Lane & Aqrab).
3230
Bard means, coolness; pleasantness; comfort; sleep (Lane).