Root:
ب ر ر
Words from this Root in the Grand Qur'aan:
a) Total occurrences: 32
b) No of constructions: 13
Nouns: 12 Recurrence: 30
Verbs: 2 [Form-I]
It occurs in 30 Ayahs in 18 chapters
Classical lexicons state:
(مقاييس اللغة)
الباء والراء في المضاعف: الصدق، وخلاف البَحْرِ،
(لسان العرب)
البِرُّ: الصِّدْقُ والطاعة
That it signifies sincerity, trueness, honesty; and it is contra. of water reservoir - rivers/sea denoting
dry land;
Lane's Lexicon: he was good, just, righteous,
virtuous, or honest; and he was true, or
veracious.
Semantic Domain: Personality Traits: Virtuous, kind,
magnanimous.
Its second meanings are of dry land; it shows vastness.
Grand Qur'aan has explicitly clarified
the concept of virtue by mentioning what acts are not virtue and what
are the acts of an individual that are of virtuous import by which he
proves his sincerity, honesty and truthfulness.
Firstly, the erroneously held perception of virtue
by the Jews and Christian is negated.
Virtue is moral excellence; it is a trait
and quality attributed to a person who:
It is categorically declared that
henceforth the characteristics valued as promoting collective and
individual greatness will not fall within the fold of:
that signifies a state of virtuousness and magnanimity, with regard to a
person who has not the aforementioned belief. Here the addresses are
evidently the people of Book, Jews and Christians who consider
directions East and West as sacred/Qib'laa'tae/focal point. Therefore
mention of Book is singular since Christians believe in all the revealed
Books except Qur'aan; and the Jews believe in To'ra'at and all earlier
revealed Books but do not believe in Injeel and Grand Qur'aan. The
moment they accept Qur'aan, they instantly accept Injeel since it has
been confirmed and sanctified in Qur'aan. It has however been demanded
from those who declare to have believed to believe in the Grand Qur'aan
and one Book revealed before it, i.e. Injeel, in
4:136 and thereafter definition of
belief is given which includes all Books.
Mere pronouncement of belief, however,
will not yield to a person:
a state of virtue and magnanimity, he proves it by following deeds and
attitudinal behaviour:
-
And he spent-donated wealth for the sake of
attaining approval and appreciation of Allah the Exalted to the
near relatives, and the orphans, and the destitute, and
the wayfarer, and those who seek help, and to get freedom-remission for the
slaves-prisoners.
-
And he
steadfastly maintained the Institution of
As-sa'laat: Time
Bound Protocol of Servitude and allegiance; and
he paid Az-Zakaa't;
financial liability for economic uplift of society.
-
Note it; Such are the
people who fulfill their commitment - obligation when they have
bilaterally contracted;
-
And they remain coolly
perseverant in crisis and financial adversity; and in times of
natural calamity.
-
They are the people who have proved their word-declaration of belief with their acts
as true;
-
And they are the people who
are truly cautious, heedful and mindful avoiding unrestrained conduct.
[2:177]
It is thus obvious that henceforth the
revelation of Grand Qur'aan the word:
is turned as a term to negate whatever people perceive as something
virtue or commendable act:
-
And note that this conjectural hearsay
were never a
virtue-commendable act that you might enter the houses from their
backs.
-
On the contrary the
Virtue-commendable act is of he
who remained cautious, heedful and mindful and avoided unrestrained
conduct.
-
And you people are
directed to come to the homes
through their doors-front entrances. [refer 2:189]
It is contrasted with
Root:
ء ث م:
-
And cooperate and facilitate in matters of
righteousness-commodiousness-helping and accommodating people and in
acts of enlightenment for becoming cautious, heedful and avoiding
unrestrained conduct.
-
But you people should not participate-collaborate
in dilapidating acts-sinful activities and
digressions/ injustices/excesses. [refer 5:02]
The ultimate spirit of virtue, piousness,
righteousness, magnanimity is:
-
You people might never attain the
Virtue until and unless
you people may heartily and generously spend [seeking
appreciation and approval of Allah, the Al-bur'ro]
a part out of that: wealth which you people love most to
retain.
-
And should you spend in
whatever manner [openly or secretively]
anything of benefit;
-
Thereby for reason of
omnipresence Allah the Exalted is certainly always aware of it. [3:92]
And finally in its absolute meanings of
power, truthfulness, magnanimity, it is the epithet for Allah the
Exalted:
-
Indeed in aforetimes before
this We used to call upon Him,
-
It is a certain fact that He
is always the Most Kind - Magnanimous, the Fountain of Infinite Mercy." [52:28]
Please notice the difference:
Adjective
resembling participle: Definite; Singular; Masculine;
nominative.
Contra:
Root:
ب ح ر
-
And all the keys of the invisible treasures
and realities are exclusively by His Grace. Except Him the Exalted no one
can know and manifest them.
-
And He the Exalted fully knows that which
exists in the Dry Land-Earth and
within the Water Reservoirs. [refer 6:59]
Contra. Root:
ء ث م
Contra:
Root:
ب ح ر
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1 |
 Adjective
resembling participle: Definite; plural; Masculine; genitive.
(1) 3:193(2)83:18=2
الصفة المشبهة:-معرفہ باللام-مجرور-جمع
مذكر |
|
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2 |
 Adjective
resembling participle: Definite; plural; Masculine; accusative.(1) 76:05(2)82:13(3)83:22=3
الصفة المشبهة:-معرفہ باللام-منصوب-جمع
مذكر |
|
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3 |
Verbal
Noun: Definite; accusative.
(1)2:177(2)2:177(3)2:189(4)3:92=4
مصدر:معرفہ
باللام منصوب |
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4 |
Verbal
Noun: Definite; nominative.
(1)2:189=1
مصدر:
معرفہ باللام-مرفوع |
|
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5 |
Verbal
Noun: Definite;
genitive.
(1)5:02=1
مصدر:
معرفہ باللام-مجرور |
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6 |
 Noun: Definite; singular; masculine;
genitive. (1)5:96(2)6:59(3)6:63(4)6:97(5)10:22 (6)17:67(7)17:68(8)17:70(9)27:63(10)29:65(11)30:41(12)31:32=12
اسم
:معرفہ
باللام-مجرور-واحد
مذكر |
|
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7 |
Adjective
resembling participle: Definite; Singular; Masculine;
nominative. (1) 52:28=1
الصفة المشبهة:معرفہ
باللام-مرفوع-واحد
مذكر |
|
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8 |
 Prepositional phrase:
بـِ Inseparable
Preposition
+
Verbal Noun: Definite; genitive. (1)2:44(2)58:09=2
جار و مجرور = بِ حرف جر +
مصدر:
معرفہ باللام-مجرور |
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9 |
 Adjective
resembling participle: Definite; Singular; Masculine;
accusative. (1) 19:14(2)19:32=2
الصفة المشبهة:-منصوب-واحد
مذكر |
|
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10 |
 Adjective
resembling participle: Definite; plural; Masculine;
genitive.
(1) 80:16=1
الصفة المشبهة:-مجرور-جمع
مذكر
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11 |
Prepositional Phrase: Inseparable
Preposition
+ Adjective
resembling participle: Definite; plural; Masculine; genitive.
(1)3:198=1
جار و مجرور
= حرف جر +
الصفة المشبهة:-معرفہ باللام-مجرور-جمع
مذكر |
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Verbs
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1 |
Verb: Imperfect; second person; plural; masculine;
Mood: Subjunctive;
[و]
Subject pronoun, in nominative state; مصدر بِرٌ Verbal
Noun. (1)2:224=1
فعل مضارع
منصوب بأن-علامة جزمه حذف النون/و-
ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكرغائب |
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2 |
Verb: Imperfect; second person; plural; masculine;
Mood: Subjunctive;
[و]
Subject pronoun, in nominative state +
Object pronoun: third person; masculine; singular,
in accusative state; مصدر بِرٌ Verbal
Noun. (1)60:08=1
فعل مضارع
منصوب بأن-علامة جزمه حذف النون/و-
ضمير متصل في محل رفع فاعل/جمع
مذكرغائب
ضمير متصل في محل نصب مفعول به/جمع
مذكر غائب
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