بَرَآءَۃٌ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "بَرَآءَۃٌ".
بَرَآءَۃٌ مِّنَ اللّٰہِ وَرَسُوۡلِہٖۤ اِلَی الَّذِیۡنَ عٰہَدتُّمۡ مِّنَ الۡمُشۡرِکِیۡنَ
اس جگہ جو بَرَآءَۃٌ کا لفظ استعمال کیا گیا ہے اس کے عربی میں دو معنے ہیں۔بَرَآءَۃٌ کے ایک معنے بیزاری کے ہوتے ہیں اور ایک معنے الزام کو دور کرنے کے ہوتے ہیں۔ جن لوگوں کو اس آیت کے معنے سمجھنے میں غلطی لگی ہے وہ بَرَآءَۃٌ کے معنے صرف بیزاری کے کرتے ہیں حالانکہ لغت میں اس کے ایک دوسرے اور اہم معنے یہ بھی ہیں کہ الزام سے آزاد ہو جانا اور یہی معنے اس جگہ چسپاں ہوتے ہیں۔
جیسا کہ آیت کے مضمون سے واضح ہے مکہ والوں کو بتایا گیا ہے کہ تم لوگ یہ اعتراض کیا کرتے تھے کہ محمد رسول اللہ کا دعویٰ تو یہ ہے کہ میں مکی نبی ہوں جس کی پیشگوئی حضرت ابراہیم علیہ السلام نے
Bara’ah signifies a declaration of vindication; exemption, absolution from a fault or responsibility; exemption or absolution from a demand, etc. (Taj).
‘Ahada is here used not in the sense of entering into a treaty or a compact but making a commitment or a solemn promise by which one binds oneself (Lisan). The verse makes a solemn declaration that Islam and the Holy Prophet have been completely vindicated by the Fall of Mecca. While the Prophet was being driven from Mecca as a friendless fugitive with a price on his head, it was then declared in unmistakable terms that he would come back to it in triumph and glory (28:86). That prophecy was fulfilled with the Fall of Mecca and the establishment of the rule of Islam throughout Arabia. Thus the Holy Prophet stood fully vindicated and absolved from the demand of the Meccans that in fulfilment of his repeated declaration Mecca should have fallen into his hands. See also Introduction to Surah Anfal.
Important Words:
براءة (a declaration of absolution) is the noun-infinitive from بری which means, he was or became clear or free from a thing; or he was or became immune, secure or safe. بری من المرض means, he became free from the disease or malady. بری الجرحmeans, the wound healed or was healing. بری من الامر means, he was free from the thing or quit thereof; or he was guiltless of it and was not responsible for it. They say بری من الدین i.e. he became clear or quit of debt; or he became exempt from the demand. بری الیك من حقك means, he was or became clear or quit to thee of thy claim or due or right; or he was or became exempt from thy demand. براءة being the noun-infinitive from بری gives all the meanings derived from the verbal uses of the word given above, It particularly means, a declaration of granting or conferring or announcing immunity or exemption or absolution from a fault or responsibility; freedom from blame; exemption or absolution from a demand, etc. (Taj & Aqrab). See also 3:50.
عاھدتم (you made promises). عاھد is derived from عھد for which see 2:41. The word عاھد is here used not in the sense of entering into a treaty or a compact but making a promise, or making a solemn promise by which one binds oneself. They say عاھدت الله ان لا افعل کذا i.e. I have made a promise to God that I will not do such a thing (Lisan).
Commentary:
This Surah does not begin with the usual formula of بسم الله (In the name of God), for the reason of which see Introductory Note to chapter Anfal.
The first verse of this Surah refers to all the idolaters of Arabia including the dhimmis, i.e. those disbelievers who lived under the protection of Muslims as well as those non-Muslim Arab tribes with whom Muslims had treaty relations.
The verse declares the complete freedom of God and the Holy Prophet from all demand or blame, meaning thereby that all promises made by God and His Messenger had been fulfilled and their truthfulness fully established and, therefore, the idolaters, to whatever class they belonged, could bring no charge against God and His Prophet. Prophecies about the defeat and discomfiture of infidels and the ultimate success and triumph of Islam had been repeatedly made, and, now that all these prophecies had been fulfilled, the infidels of Arabia could no longer say that the declarations of the Prophet about the final triumph of Islam were mere empty promises. By the fulfilment of these promises, the verse says, God and His Messenger had proved their absolute freedom from the charge of making false promises.
1
اس جگہ جو بَرَآءَۃٌ کا لفظ استعمال کیا گیا ہے اس کے عربی میں دو معنے ہیں۔بَرَآءَۃٌ کے ایک معنے بیزاری کے ہوتے ہیں اور ایک معنے الزام کو دور کرنے کے ہوتے ہیں۔ جن لوگوں کو اس آیت کے معنے سمجھنے میں غلطی لگی ہے وہ بَرَآءَۃٌ کے معنے صرف بیزاری کے کرتے ہیں حالانکہ لغت میں اس کے ایک دوسرے اور اہم معنے یہ بھی ہیں کہ الزام سے آزاد ہو جانا اور یہی معنے اس جگہ چسپاں ہوتے ہیں۔
جیسا کہ آیت کے مضمون سے واضح ہے مکہ والوں کو بتایا گیا ہے کہ تم لوگ یہ اعتراض کیا کرتے تھے کہ محمد رسول اللہ کا دعویٰ تو یہ ہے کہ میں مکی نبی ہوں جس کی پیشگوئی حضرت ابراہیم علیہ السلام نے
1164
Important Words:
براءة (a declaration of absolution) is the noun-infinitive from بری which means, he was or became clear or free from a thing; or he was or became immune, secure or safe. بری من المرض means, he became free from the disease or malady. بری الجرحmeans, the wound healed or was healing. بری من الامر means, he was free from the thing or quit thereof; or he was guiltless of it and was not responsible for it. They say بری من الدین i.e. he became clear or quit of debt; or he became exempt from the demand. بری الیك من حقك means, he was or became clear or quit to thee of thy claim or due or right; or he was or became exempt from thy demand. براءة being the noun-infinitive from بری gives all the meanings derived from the verbal uses of the word given above, It particularly means, a declaration of granting or conferring or announcing immunity or exemption or absolution from a fault or responsibility; freedom from blame; exemption or absolution from a demand, etc. (Taj & Aqrab). See also 3:50.
عاھدتم (you made promises). عاھد is derived from عھد for which see 2:41. The word عاھد is here used not in the sense of entering into a treaty or a compact but making a promise, or making a solemn promise by which one binds oneself. They say عاھدت الله ان لا افعل کذا i.e. I have made a promise to God that I will not do such a thing (Lisan).
Commentary:
This Surah does not begin with the usual formula of بسم الله (In the name of God), for the reason of which see Introductory Note to chapter Anfal.
The first verse of this Surah refers to all the idolaters of Arabia including the dhimmis, i.e. those disbelievers who lived under the protection of Muslims as well as those non-Muslim Arab tribes with whom Muslims had treaty relations.
The verse declares the complete freedom of God and the Holy Prophet from all demand or blame, meaning thereby that all promises made by God and His Messenger had been fulfilled and their truthfulness fully established and, therefore, the idolaters, to whatever class they belonged, could bring no charge against God and His Prophet. Prophecies about the defeat and discomfiture of infidels and the ultimate success and triumph of Islam had been repeatedly made, and, now that all these prophecies had been fulfilled, the infidels of Arabia could no longer say that the declarations of the Prophet about the final triumph of Islam were mere empty promises. By the fulfilment of these promises, the verse says, God and His Messenger had proved their absolute freedom from the charge of making false promises.
1150
Bara’ah signifies a declaration of vindication; exemption, absolution from a fault or responsibility; exemption or absolution from a demand, etc. (Taj).
1151
‘Ahada is here used not in the sense of entering into a treaty or a compact but making a commitment or a solemn promise by which one binds oneself (Lisan). The verse makes a solemn declaration that Islam and the Holy Prophet have been completely vindicated by the Fall of Mecca. While the Prophet was being driven from Mecca as a friendless fugitive with a price on his head, it was then declared in unmistakable terms that he would come back to it in triumph and glory (28:86). That prophecy was fulfilled with the Fall of Mecca and the establishment of the rule of Islam throughout Arabia. Thus the Holy Prophet stood fully vindicated and absolved from the demand of the Meccans that in fulfilment of his repeated declaration Mecca should have fallen into his hands. See also Introduction to Surah Anfal.
اَکُفَّارُکُمۡ خَیۡرٌ مِّنۡ اُولٰٓئِکُمۡ اَمۡ لَکُمۡ بَرَآءَۃٌ فِی الزُّبُرِ
2:81.
2:81.
The verse repeats a warning to the pagan Quraish in another form. 'Are you in any way better,' it asks them, 'than those who rejected Noah, Hud, Lot or Moses? Or, have you received a Divine promise recorded in Divine Scriptures that you will not be punished for your rejection of the Holy Prophet?'
2:81.
Important Words:
The verse repeats a warning to the pagan Quraish in another form. "Are you in any way better," it asks them, "than those who rejected Noah, Hud, Lot or Moses. Or have you received a Divine promise recorded in the Divine Scriptures that you will not be punished for your rejection of the Holy Prophet"?
b
2:81.
a
2:81.
4033
Important Words:
The verse repeats a warning to the pagan Quraish in another form. "Are you in any way better," it asks them, "than those who rejected Noah, Hud, Lot or Moses. Or have you received a Divine promise recorded in the Divine Scriptures that you will not be punished for your rejection of the Holy Prophet"?
b
2:81.
2911
The verse repeats a warning to the pagan Quraish in another form. 'Are you in any way better,' it asks them, 'than those who rejected Noah, Hud, Lot or Moses? Or, have you received a Divine promise recorded in Divine Scriptures that you will not be punished for your rejection of the Holy Prophet?'