بَرُّ
Appears 4 times in Quran
Derived Words (8)
Words derived from the stem "بَرُّ".
- the Beneficent
- you be kind to them
- like the showing off
- like the showing off
- you be kind to them
- that you may thereby abstain from doing good
- that you may thereby abstain from doing good
- the Beneficent
Occurrences in Quran
Found 4 verses containing "بَرُّ".
وَلَا تَجْعَلُوا۟ ٱللَّهَ عُرْضَةً لِّأَيْمَٰنِكُمْ أَن تَبَرُّوا۟ وَتَتَّقُوا۟ وَتُصْلِحُوا۟ بَيْنَ ٱلنَّاسِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
عُرْضَۃً کے معنے محل کے ہیں۔ کہتے ہیں اَلْمَرْءَ ۃُ عُرْضَۃٌ لِّلزَّوَاجِ عورت محل نکاح ہے۔ جَعَلَہٗ عُرْضَۃً لِّلْبَـلَاءِ فلاں شخص کو ابتلاؤں کا محل بنا دیا ہے۔ عُرْضَۃٌ کے معنے نشانہ کے بھی ہوتے ہیں۔ یعنی جس چیز کو گاڑ کر اس پر کوئی چیز پھینکی جائے (اقرب) اسی طرح عُرْضَۃ ً وہ شے ہے جسے سامنے کر دیا جائے یعنی اسے ضرورت کے پورا کرنے کا ذریعہ بنایا جائے۔ کہتے ہیں اَلْبَعِیْرُ عُرْضَۃٌ لِّلسَّفَرِ (مفردات) یعنی سفر کی مصیبت پیش آئے تو اونٹ کو آگے کر دیا جاتا ہے۔ یعنی اس کے ذریعہ سے سفر کی تکلیف کو دور کر دیا جاتا ہے۔ پس عُرْضَۃ وہ ہے جو
The word ‘Urdah meaning a butt or an obstacle, it is indeed an act of blasphemy that one should use the name of Allah Who is the Fountainhead of all goodness, to abstain from doing good deeds. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. This and the following verse serve as a sort of introduction to 2:227, in which the subject of swearing to keep away from one’s wife has been pointedly stated.
Important Words:
عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).
ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).
Commentary:
As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.
The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.
1
عُرْضَۃً کے معنے محل کے ہیں۔ کہتے ہیں اَلْمَرْءَ ۃُ عُرْضَۃٌ لِّلزَّوَاجِ عورت محل نکاح ہے۔ جَعَلَہٗ عُرْضَۃً لِّلْبَـلَاءِ فلاں شخص کو ابتلاؤں کا محل بنا دیا ہے۔ عُرْضَۃٌ کے معنے نشانہ کے بھی ہوتے ہیں۔ یعنی جس چیز کو گاڑ کر اس پر کوئی چیز پھینکی جائے (اقرب) اسی طرح عُرْضَۃ ً وہ شے ہے جسے سامنے کر دیا جائے یعنی اسے ضرورت کے پورا کرنے کا ذریعہ بنایا جائے۔ کہتے ہیں اَلْبَعِیْرُ عُرْضَۃٌ لِّلسَّفَرِ (مفردات) یعنی سفر کی مصیبت پیش آئے تو اونٹ کو آگے کر دیا جاتا ہے۔ یعنی اس کے ذریعہ سے سفر کی تکلیف کو دور کر دیا جاتا ہے۔ پس عُرْضَۃ وہ ہے جو
231
Important Words:
عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).
ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).
Commentary:
As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.
The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths.
273
The word ‘Urdah meaning a butt or an obstacle, it is indeed an act of blasphemy that one should use the name of Allah Who is the Fountainhead of all goodness, to abstain from doing good deeds. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. This and the following verse serve as a sort of introduction to 2:227, in which the subject of swearing to keep away from one’s wife has been pointedly stated.
وَقَرْنَ فِى بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ ٱلْجَٰهِلِيَّةِ ٱلْأُولَىٰ ۖ وَأَقِمْنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعْنَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
19:56; 20:133.
这些话表示一个妇女的主要活动领域是他的家庭--------并不是说, 不允许她离开她的家室。她尽可以出去做她需要做的合理的事情或者满足她合理的需要。可是, 出入男女的社交场所并与男人肩并肩参加各类职业, 以及由此而忽视和不利于她作为家庭主妇特别应负的家务, 则不是伊斯兰教对理想的女子的观念。穆圣的妻子们被特别要求 “留在她们的家中”, 因为她们作为 “信者之母” 的高贵地位的尊严对此有这要求, 而且也因为穆斯林为了表示敬意并对重要的宗教事务请求她们必要的指引而经常前去看望她们。此项命令同样适用于所有穆斯林妇女。«古兰经» 的启示方式就是这样, 虽然看来特指穆圣说的, 但这启示也一样对所有穆斯林有效的。同样, 下降给穆圣妻子们的命令也适用于所有穆斯林妇女。
19:56; 20:133.
The words show that the principal sphere of the activities of a woman is her house––not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to 'stay in their houses' because the dignity of their exalted position as 'Mothers of the Faithful' demanded this and also because Muslims often visited them to pay their respects and sought necessary guidance from them on important religious matters. The commandment equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the addr
19:56; 20:133.
Important Words:
رجس (uncleanness) is derived from رجس (rajasa) which means, it was or became dirty or filthy or unclean or hated; he did a bad or evil action. رجس (rijsun) means, dirt or filth; a dirty or filthy thing; a thing or action disliked for its filthiness; a sin; an action that leads to punishment; doubt; infidelity; suggestion of the devil (Lane & Aqrab). See also 5:91.
Commentary:
The words "stay in your houses" show that the principal sphere of the activities of a woman is her house—not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in a mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to "stay in their houses" because the dignity of their exalted position as "Mothers of the Faithful" demanded this and also because Muslims often visited them to pay their respects and sought necessary information and guidance from them on all important religious matters.
The commandment seems to apply only to the wives of the Holy Prophet but it equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the address is meant equally for all Muslims. Similarly, a commandment addressed to the wives of the Holy Prophet applies also to all Muslim women.
The expression اھل البیت applies principally and primarily to the Holy Prophet’s wives. This is quite clear from the context and also from vv. 11:74 and 28:13. In its wider sense, however, it includes all members of a family who form one’s household, even one’s children and children’s children. The expression had also been used by the Holy Prophet for some of his select Companions. سلمان منا اھل البیت i.e. "Salman is member of our household" (Saghir), is a well-known saying of the Holy Prophet.
a
19:56; 20:133.
1032
这些话表示一个妇女的主要活动领域是他的家庭--------并不是说, 不允许她离开她的家室。她尽可以出去做她需要做的合理的事情或者满足她合理的需要。可是, 出入男女的社交场所并与男人肩并肩参加各类职业, 以及由此而忽视和不利于她作为家庭主妇特别应负的家务, 则不是伊斯兰教对理想的女子的观念。穆圣的妻子们被特别要求 “留在她们的家中”, 因为她们作为 “信者之母” 的高贵地位的尊严对此有这要求, 而且也因为穆斯林为了表示敬意并对重要的宗教事务请求她们必要的指引而经常前去看望她们。此项命令同样适用于所有穆斯林妇女。«古兰经» 的启示方式就是这样, 虽然看来特指穆圣说的, 但这启示也一样对所有穆斯林有效的。同样, 下降给穆圣妻子们的命令也适用于所有穆斯林妇女。
a
19:56; 20:133.
3100
Important Words:
رجس (uncleanness) is derived from رجس (rajasa) which means, it was or became dirty or filthy or unclean or hated; he did a bad or evil action. رجس (rijsun) means, dirt or filth; a dirty or filthy thing; a thing or action disliked for its filthiness; a sin; an action that leads to punishment; doubt; infidelity; suggestion of the devil (Lane & Aqrab). See also 5:91.
Commentary:
The words "stay in your houses" show that the principal sphere of the activities of a woman is her house—not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in a mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to "stay in their houses" because the dignity of their exalted position as "Mothers of the Faithful" demanded this and also because Muslims often visited them to pay their respects and sought necessary information and guidance from them on all important religious matters.
The commandment seems to apply only to the wives of the Holy Prophet but it equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the address is meant equally for all Muslims. Similarly, a commandment addressed to the wives of the Holy Prophet applies also to all Muslim women.
The expression اھل البیت applies principally and primarily to the Holy Prophet’s wives. This is quite clear from the context and also from vv. 11:74 and 28:13. In its wider sense, however, it includes all members of a family who form one’s household, even one’s children and children’s children. The expression had also been used by the Holy Prophet for some of his select Companions. سلمان منا اھل البیت i.e. "Salman is member of our household" (Saghir), is a well-known saying of the Holy Prophet.
a
19:56; 20:133.
2353
The words show that the principal sphere of the activities of a woman is her house––not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to 'stay in their houses' because the dignity of their exalted position as 'Mothers of the Faithful' demanded this and also because Muslims often visited them to pay their respects and sought necessary guidance from them on important religious matters. The commandment equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the addr
إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ ۖ إِنَّهُۥ هُوَ ٱلْبَرُّ ٱلرَّحِيمُ
لَّا يَنْهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمْ يُقَٰتِلُوكُمْ فِى ٱلدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَٰرِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوٓا۟ إِلَيْهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ
Commentary:
The verse makes it clear that the commandment to Muslims to have nothing to do with disbelievers has a proviso. It applies only to those disbelievers, as the next verse shows, who are at war with Muslims and are inimically disposed towards Islam. Friendly relations as such with non-Muslims are not forbidden. Besides, extra emphasis has been laid, in this verse, on kind and equitable treatment of non-Muslims.
The fact that this and the following verse were revealed at a time when relations between Muslims and disbelievers were highly strained helps to understand the real purpose and object of the prohibitory commandment.
4216
Commentary:
The verse makes it clear that the commandment to Muslims to have nothing to do with disbelievers has a proviso. It applies only to those disbelievers, as the next verse shows, who are at war with Muslims and are inimically disposed towards Islam. Friendly relations as such with non-Muslims are not forbidden. Besides, extra emphasis has been laid, in this verse, on kind and equitable treatment of non-Muslims.
The fact that this and the following verse were revealed at a time when relations between Muslims and disbelievers were highly strained helps to understand the real purpose and object of the prohibitory commandment.