کَاشِف
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "کَاشِف".
Occurrences in Quran
Found 4 verses containing "کَاشِف".
وَاِنۡ یَّمۡسَسۡکَ اللّٰہُ بِضُرٍّ فَلَا کَاشِفَ لَہٗۤ اِلَّا ہُوَ ۖ وَاِنۡ یَّمۡسَسۡکَ بِخَیۡرٍ فَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
10:108.
10:108.
10:108.
Commentary:
It is his own actions that are the cause of all harm that befalls a man. The words, if Allah touch thee with affliction, therefore, do not mean that God is the cause of affliction. They are meant to convey the idea that God being the first cause of all things, everything that happens in the universe is in a way attributable to Him. The expression is also intended to hint that it is God alone Who can remove man’s afflictions.
Happiness indeed comes from God, Who is the real source of all good. This is why, when speaking of happiness coming to man, the Quran uses the expression, He has power to do all that He wills.
e
10:108.
a
10:108.
765
Commentary:
It is his own actions that are the cause of all harm that befalls a man. The words, if Allah touch thee with affliction, therefore, do not mean that God is the cause of affliction. They are meant to convey the idea that God being the first cause of all things, everything that happens in the universe is in a way attributable to Him. The expression is also intended to hint that it is God alone Who can remove man’s afflictions.
Happiness indeed comes from God, Who is the real source of all good. This is why, when speaking of happiness coming to man, the Quran uses the expression, He has power to do all that He wills.
b
10:108.
وَاِنۡ یَّمۡسَسۡکَ اللّٰہُ بِضُرٍّ فَلَا کَاشِفَ لَہٗۤ اِلَّا ہُوَ ۖ وَاِنۡ یُّرِدۡکَ بِخَیۡرٍ فَلَا رَآدَّ لِفَضۡلِہٖ ۚ یُصِیۡبُ بِہٖ مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖ ۚ وَہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ
6:18; 39:39.
6:18; 39:39.
There is a kind of good which is subject to the laws of nature and can be achieved by man by his own efforts. But there is another kind of good which comes to man through God’s special grace.
6:18; 39:39.
Commentary:
This verse sheds light on the fact that good and evil are of two kinds. There is a kind of good or evil which comes into being under the general divine law. It is subject to the laws of nature and therefore can be brought about or averted, through the efforts of man himself by defying or obeying the laws of nature, as the case may be. But there is another kind of good or evil which is brought about only by the special decree of God. By saying this the verse hints that God’s dealings with the Holy Prophet are subject to God’s special decree. This is why all the schemes and machinations of his enemies proved utterly futile.
f
6:18; 39:39.
d
6:18; 39:39.
1379
Commentary:
This verse sheds light on the fact that good and evil are of two kinds. There is a kind of good or evil which comes into being under the general divine law. It is subject to the laws of nature and therefore can be brought about or averted, through the efforts of man himself by defying or obeying the laws of nature, as the case may be. But there is another kind of good or evil which is brought about only by the special decree of God. By saying this the verse hints that God’s dealings with the Holy Prophet are subject to God’s special decree. This is why all the schemes and machinations of his enemies proved utterly futile.
a
6:18; 39:39.
1292
There is a kind of good which is subject to the laws of nature and can be achieved by man by his own efforts. But there is another kind of good which comes to man through God’s special grace.
اِنَّا کَاشِفُوا الۡعَذَابِ قَلِیۡلًا ۚ اِنَّکُمۡ عَآئِدُوۡنَ
7:136; 43:51.
e
7:136; 43:51.
c
7:136; 43:51.
3707
Commentary:
According to a reliable tradition the Holy Prophet prayed and the famine was removed. But the Quraish did not benefit from it and continued to oppose Islam.
b
7:136; 43:51.
2695
According to reliable tradition the Holy Prophet prayed and the famine was removed. But the Quraish did not benefit by it and continued to oppose the holy Prophet.
لَیۡسَ لَہَا مِنۡ دُوۡنِ اللّٰہِ کَاشِفَۃٌ
اس جگہ بریکٹ کو نہ پڑھیں تو ترجمہ صحیح نہیں رہتا۔ چونکہ مونث و مذکر کے فرق کے ظاہر کیے بغیر ترجمہ ٹھیک نہ ہوتا تھا۔ ہم نے اس نقص کی پروا نہیں کی۔
2
اس جگہ بریکٹ کو نہ پڑھیں تو ترجمہ صحیح نہیں رہتا۔ چونکہ مونث و مذکر کے فرق کے ظاہر کیے بغیر ترجمہ ٹھیک نہ ہوتا تھا۔ ہم نے اس نقص کی پروا نہیں کی۔