Root:
ب ر ء
Words from this Root in the Grand Qur'aan:
a) Total occurrences: 31
b) No of constructions: 19
Nouns: 10 Recurrence: 21 Verbs: 9
Recurrence: 10 {Form-I: 1; Form-II: 2; Form-IV: 2; Form-V: 5]
It occurs in 28 Ayahs of 19
chapters.
Ibn Faris [died-1005] stated:
(مقاييس اللغة)
فأما الباء والراء والهمزة فأصلان إليهما
ترجع فُروع الباب: أحدهما الخَلْق، يقال
بَرَأَ الله الخلقَ يَبْرَؤُهم
بَرْءَا
والأصل الآخَر: التباعُد مِن الشيء ومُزايَلَتُه،
من ذلك البُرْءُ وهو السَّلامة من السُّقم
That it signifies the creation, and secondly separation,
disassociation, estrangement from a thing;
it thus denotes cure, recovery,
recuperation; and it is safety, security from sickness.
Lane's Lexicon: He was, or became, clear, or free, of, or
from, a thing; he
was, or became, in a state of freedom or immunity, secure, or
safe. He became free from the disease, sickness, or
malady. He was, or became, free from the
thing, or affair; or clear, or quit, thereof; clear of
having or taking, or of having had or taken, any part
therein; guiltless of it: and also, irresponsible for it.
The above quotes reveal that the primary signification is
to release or relieve a person from something restrictive and setting him
free, immunized, absolved, and thus secure and safe. It is thus the
context and conceptual field that will determine its equivalent in the
target language.
In a crime scene, a person who committed a crime may
voluntarily accept his guilt and seek immunity from him who can grant
immunity and absolve him of guilt. Allah the Exalted is the granter
of immunity absolving the guilt:
-
And recall when
[on his return having been told by Us about your
doing in his absence]
Mūsā [alai'his'slaam]
said to his people:
-
"O My Nation!
You have indeed wronged
yourselves having willfully adopted the sculpted calf.
-
Thereby, you remorsefully turn to your absolver - granter of
immunity, thereat curb and
shame your selves.
-
This remorse and shaming your selves will be
better for you in the sight of your absolver - granter of immunity".
-
You acted on his
advice [7:149],
thereupon, He the Exalted turned towards you in forgiveness.
-
It is a fact that He is the Only Who is
repeatedly forgiving-pays attention, the fountain of Mercy. [2:54]
:
This possessive phrase was translated by George Sale and John Rodwell as
"your creator" and later all translators have adopted this translation
while some substituted it by "your maker". It was not the correct
translation since "The Creator" is an epithet of Allah the Exalted
distinct from it:
-
He/Ar'Reh'maan is Allah the
Exalted, He is the primal creator, He immunizes, He is the shaper of
features -
of figures. [Refer
59:24]
It is accepted
principle that words stemming from a Root share the fundamental concept
and meanings embedded in it. Concept and meanings signified by the root
are thus the irreducible feature of all the words stemming from it.
Therefore, the active participle:
will describe the feature of rendering someone immunized
or to give immunity. It is explicitly evident from the sentence that it
is a distinct epithet from:
and
.
The immune system is crucial to human survival. In the
absence of a working immune system, even minor infections can take hold
and prove fatal. Around third month of pregnancy maternal antibodies are
passed through the placenta to fetus. This is termed in medical sciences
as Maternal passive immunity. Everyone is born with innate or natural
immunity, a type of general protection. Innate immunity also includes
the external barriers of the body, like the skin and mucous membranes,
like those that line the nose, throat, and gastrointestinal tract. These
are the first line of defense in preventing diseases from entering the
body. If this outer defensive wall is broken, as through a cut, the skin
attempts to heal the break quickly and special immune cells on the skin
attack invading germs.
In the same sense it is earlier used:
Like:
which was erroneously translated as "the creator",
another word:
definite noun/passive participle is translated as: the
creature. As we have already seen this Root does not have in its ambit
the semantic feature of creator, creation or creature. Humans are set
free to enjoy autonomy and self govern their decisions and life. This
liberty can be exercised in rational or irrational manner, good or bad,
for peaceful and harmony objectives or for commotional purposes.
-
Certain information
about those of the People
of Book and the Polytheists: idol worshippers who refused to accept
and
died in that state:
-
They will be forced in the scorching heat of the Hell-Prison.
-
They will reside therein perpetually.
-
They are truly the people who
are worst autonomous: abusers of liberty - free will.
[98:06]
-
The verdict
about those people who heartily accepted-believed
[in the Word of Allah, His Aa'ya'at] and
performed moderate righteous deeds:
-
They are truly the people who are
the best autonomous: the best users of liberty - free will.
[98:07]
The basic perception:التباعُد
مِن الشيء
of separating/distancing away from
a thing to release or relieve oneself from an association remains
prominent in whatever context and scenario it finds mention:
-
When they
whom people had respectfully followed would have disassociated
absolving
themselves of those who had followed in obeisance, upon having seen
the eminent punishment—
-
And the
association of vested interests with them had ceased— [2:166]
-
And they who
had reverently followed said;
"If for us there happens an opportunity of exit
and return to worldly life, thereat we will estrange ourselves from
them as they have disassociated themselves from us".
-
This is how Allah the
Exalted will show-make them realize their deeds-pattern of conduct
as a feeling of frustration-defeat and regret-woe upon them.
-
And be
mindful that they will never be the ones exiting from the
scorching Hell-Prison. [2:167]
-
It is a public proclamation
from Allah the Exalted and His Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam]
for communication to those
Polytheists: certain
Worshipers of hand sculpted statues
with whom you the believers
had made mutual pact, to denounce that pact
[for violation/betrayal by them].
[9:01]
Nouns
|
1 |
Active
Participle: Definite; singular; masculine; nominative; [مصدر-بَرْءٌ
Verbal noun] (1)59:24=1
اسم فاعل:معرفہ باللام-
مرفوع-واحد
مذكر
|
|
|
2 |
Noun/Passive
Participle: Definite; singular; feminine;
genitive. (1)98:06(2) 98:07=2
اسم
:معرفہ
باللام-مجرور-واحد
مؤنث |
|
|
3 |
Possessive Phrase: Active Participle: Definite; singular;
masculine; genitive; مصدر-بَرْءٌ
Verbal
noun + Possessive Pronoun: Second person; plural; masculine; in
genitive state.
(1)2:54(2)2:54=2
الإِضَافَةُ-اسم
فاعل:مجرور
واحد-مذکر/مضاف +
ضمير متصل-جمع
مذكرحاضر
في محل جر-مضاف إليه
|
your absolver - granter of immunity |
|
4 |
 Active
Participle: Indefinite; masculine; plural; nominative;
(1)60:04=1
اسم
فاعل:مرفوع جمع-مذکر
|
|
|
5 |
Verbal Noun: Indefinite; nominative. (1)43:26=1
مصدر:مرفوع
|
when used as
quasi active participle equally applies to masc and fem, sing,
dual and plural |
|
6 |
Verbal Noun: Indefinite; nominative.
(1)9:01(2)54:43=2
مصدر:مرفوع
|
|
|
7 |
Active
Participle: Indefinite; masculine; singular; nominative;
(1)6:19(2)6:78(3) 8:48(4)9:03(5)10:41(6)11:35(7)11:54(8)26:216(9)59:16=9 اسم
فاعل:مرفوع
واحد-مذکر
|
|
|
8 |
Active
Participle: Indefinite; masculine; singular; accusative;
(1)4:112=1
اسم
فاعل:منصوب
واحد-مذکر
|
|
|
9 |
Active
Participle: Indefinite; masculine; plural; nominative.
(1)10:41=1
اسم
فاعل:مرفوع جمع-مذکر |
|
|
10 |
Passive
Participle: Indefinite; masculine; plural; nominative; [Form-II].
(1) 24:26=1
اسم
مفعول:-
مرفوع-جمع
سالم
مذكر
|
|
Verbs Form-I
|
1 |
Verb: Imperfect; First person; Plural/Sovereign singular; masculine;
Mood: Subjunctive;; [Form-I]; Subject
pronoun hidden; Suffixed Object Pronoun: Third Person; feminine;
singular, in accusative state;
(1)57:22=1
فعل
مضارع منصوب
و علامة نصبه الفتح/الفاعل:ضمير مستتر جوازاً
تقديره:نَحْنُ-جمع متكلم
ضمير
متصل مبنى على الفتح في محل نصب مفعول به / واحد مؤنث غائب
|
|
Verbs Form-II
|
1 |
Conjunction particleفَ
[Cause and effect indicative] +
Verb: Perfect; Third Person; Singular; masculine;
[Form-II]; Suffixed fronted Object Pronoun: Third person; singular;
masculine, in accusative state; مصدر-تَبْرِيْةٌ
Verbal noun. (1)33:69=1
حرف فَ +
فعل ماضٍ
مبنى على الفتح المقدر على الألف للتعذر/صيغة:واحد
مذكرغائب/باب تَفْعِيل
|
|
|
2 |
Verb: Imperfect; First person; singular;
masculine; Mood: Indicative; [Form-II]; Subject pronoun hidden; مصدر-تَبْرِيْةٌ
Verbal noun. (1)12:53=1
فعل
مضارع مرفوع
-الفاعل:ضمير
مستتر جوازاً تقديره:أَنَا-واحد
متكلم/باب تَفْعِيل
|
|
Verbs Form-IV
|
1 |
Verb: Imperfect; First person; singular;
[masculine]; Mood: Indicative; [Form-IV]; Subject pronoun hidden; مصدر-اِبْرَاءٌ
Verbal noun. (1)3:49=1
فعل مضارع مرفوع
بالضمة :ضمير
مستتر جوازاً تقديره:أَنَا-واحد
متكلم/باب افعال
|
I relieve |
|
2 |
Verb: Imperfect; Second person; singular;
masculine; Mood: Indicative; [Form-IV]; Subject pronoun hidden; مصدر-اِبْرَاءٌ
Verbal noun. (1)5:110=1
فعل مضارع مرفوع
بالضمة /الفاعل ضمير
مستتر فيه-أَنتَ-واحد
مذكرمخاطب/باب افعال |
|
Verbs Form-V
|
1 |
Verb: Perfect; third person; plural; masculine;
[Form-V]; [و]
Subject pronoun, in nominative state; مصدر-تَبَرُّءٌ
Verbal noun.
(1)2:167=1
فعل
ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و-
ضمير متصل في محل رفع فاعل -والألف-فارقة/جمع
مذكرغائب/باب تفعّل
|
|
|
2 |
Verb:
Perfect; Third person; singular; masculine; [Form V]; مصدر-تَبَرُّءٌ
Verbal noun. (1)2:166(2)9:114=2
فعل ماضٍ مبنى على
الفتح /صيغة:واحد مذكرغائب -باب تفعّل
|
|
|
3 |
Verb: Perfect; First person; Plural; [Form-V];
[نَا] Suffixed Subject Pronoun; nominative
state;
مصدر-تَبَرُّءٌ
Verbal noun.
(1)28:63=1
فعل ماضٍ
مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير
متصل فى محل رفع فاعل/جمع متكلم
/باب تفعّل
|
|
|
4 |
Conjunction particleفَ
[Cause and effect indicative] +
Verb: Imperfect; First person; plural; Mood:
Subjunctive; [Form-V]; Subject pronoun hidden; مصدر-تَبَرُّءٌ
Verbal noun.
(1)2:167=1
فعل مضارع منصوب بأن
مضمرة و علامة نصبه الفتح/الفاعل:ضمير مستتر
جوازاً تقديره:نَحْنُ-جمع
متكلم /باب تفعّل
|
|
ب ر ج
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