کَفَّار
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "کَفَّار".
- an expiation
- a disbeliever
- disbeliever
- ungrateful
- an ungrateful
- very ungrateful
Occurrences in Quran
Found 6 verses containing "کَفَّار".
یَمۡحَقُ اللّٰہُ الرِّبٰوا وَیُرۡبِی الصَّدَقٰتِ ۗ وَاللّٰہُ لَا یُحِبُّ کُلَّ کَفَّارٍ اَثِیۡمٍ
30:40.
يَمْحَقُ (Yamhaqu, 废除, 消灭) 由 مَحَقَ (Mahaqa) 衍生而出, 其意思是, 他废除或取消或消灭了一件事物; 他歼灭了它; 他使一件事物缺乏不足并使它丧失增加的良好机会。
这节经文不仅暗示安拉正在消灭利息, 并且宣称它是不合法的, 而且暗示利息将从世界上消灭而代之以慈善事业和施舍物的时间既将来到。这一许诺首先由伊斯兰教在东方和西方的优势来实现; 而现在主许迈喜哈已降临, 预言了伊斯兰教在全世界将第二次兴起, 这一许诺将由伊斯兰教在世界各地再度占优势而重新实现。
“安拉消灭利息而增进施舍,”这句话也包含世界昌盛的奥秘。如果各个国家想要昌盛, 它们应该禁止收付利息而代之以施舍、慈善事业。注意 يُرْبِی (Yurbi, 将使……增加) 此词与 رِبٰوا (Riba, 利息) 出自同一词根, 这是很有趣的。因此这句就美妙地暗示, 这个世界把收取利息看作生财之道, 而真正的生财之道在于慈善事业。这句话也意指, 安拉与人们打交道时将仁慈地对待那些把财富消费在慈善事业的人, 使他们最后将繁荣昌盛, 而那些为利息贷款或借款的人将受到安拉的惩罚。
اس پر اعتراض ہوتا ہے کہ مسیحی اور یہود اور ہندو جو سود لیتے ہیں ان کا کاروبار ترقی کر رہا ہے اور مسلمانوں کا کاروبار گھٹ رہا ہے۔ اس کا جواب یہ ہے کہ یہ پیشگوئی ہے جس میں بتایا گیا ہے کہ آخر سود لینے والی قوموں کو اللہ تعالیٰ تباہ کر دے گا اور سودنہ لینے والے اس تباہی سے بچ جائیں گے۔ چنانچہ جرمنی میں سود کے خلاف سخت مہم جاری ہے اور اسی طرح بعض اور ملکوں میں بھی۔
30:40.
Important Words:
یمحق (abolish) is derived from محق which means, he abolished or annulled or obliterated a thing; he annihilated it; he rendered a thing deficient and deprived it of its blessing of increase (Aqrab).
یربی (will cause to increase) is from the same root as ربا (interest) for which see 2:276.
Commentary:
The verse hints not only that Allah is abolishing interest and declaring it to be unlawful but that a time is coming when interest will he blotted out from the world and charity and alms will take its place. This promise was first fulfilled by the ascendancy of Islam in the East and the West, and now that the Promised Messiah, with whose advent the second and universal rise of Islam has been prophesied, has appeared, the promise will again be fulfilled by the re-ascendancy of Islam in the four corners of the world.
The words, Allah will abolish interest and will cause charity to increase, also contain the secret of world prosperity. If nations desire to prosper, they should stop the giving and taking of interest and practise charity instead. It is of interest to note that the word یربی (will cause to increase) is from the same root as ربا (interest). The clause thus beautifully hints that whereas the world looks upon the taking of interest as a means of increase, the real means thereof lies in charity. The words also mean that God, in His dealings with men, will deal kindly by those who spend their wealth in charity so that they will eventually prosper and thrive, while those who lend or borrow money at interest will be punished by God.
a
30:40.
208
يَمْحَقُ (Yamhaqu, 废除, 消灭) 由 مَحَقَ (Mahaqa) 衍生而出, 其意思是, 他废除或取消或消灭了一件事物; 他歼灭了它; 他使一件事物缺乏不足并使它丧失增加的良好机会。
这节经文不仅暗示安拉正在消灭利息, 并且宣称它是不合法的, 而且暗示利息将从世界上消灭而代之以慈善事业和施舍物的时间既将来到。这一许诺首先由伊斯兰教在东方和西方的优势来实现; 而现在主许迈喜哈已降临, 预言了伊斯兰教在全世界将第二次兴起, 这一许诺将由伊斯兰教在世界各地再度占优势而重新实现。
“安拉消灭利息而增进施舍,”这句话也包含世界昌盛的奥秘。如果各个国家想要昌盛, 它们应该禁止收付利息而代之以施舍、慈善事业。注意 يُرْبِی (Yurbi, 将使……增加) 此词与 رِبٰوا (Riba, 利息) 出自同一词根, 这是很有趣的。因此这句就美妙地暗示, 这个世界把收取利息看作生财之道, 而真正的生财之道在于慈善事业。这句话也意指, 安拉与人们打交道时将仁慈地对待那些把财富消费在慈善事业的人, 使他们最后将繁荣昌盛, 而那些为利息贷款或借款的人将受到安拉的惩罚。
2
اس پر اعتراض ہوتا ہے کہ مسیحی اور یہود اور ہندو جو سود لیتے ہیں ان کا کاروبار ترقی کر رہا ہے اور مسلمانوں کا کاروبار گھٹ رہا ہے۔ اس کا جواب یہ ہے کہ یہ پیشگوئی ہے جس میں بتایا گیا ہے کہ آخر سود لینے والی قوموں کو اللہ تعالیٰ تباہ کر دے گا اور سودنہ لینے والے اس تباہی سے بچ جائیں گے۔ چنانچہ جرمنی میں سود کے خلاف سخت مہم جاری ہے اور اسی طرح بعض اور ملکوں میں بھی۔
a
30:40.
283
Important Words:
یمحق (abolish) is derived from محق which means, he abolished or annulled or obliterated a thing; he annihilated it; he rendered a thing deficient and deprived it of its blessing of increase (Aqrab).
یربی (will cause to increase) is from the same root as ربا (interest) for which see 2:276.
Commentary:
The verse hints not only that Allah is abolishing interest and declaring it to be unlawful but that a time is coming when interest will he blotted out from the world and charity and alms will take its place. This promise was first fulfilled by the ascendancy of Islam in the East and the West, and now that the Promised Messiah, with whose advent the second and universal rise of Islam has been prophesied, has appeared, the promise will again be fulfilled by the re-ascendancy of Islam in the four corners of the world.
The words, Allah will abolish interest and will cause charity to increase, also contain the secret of world prosperity. If nations desire to prosper, they should stop the giving and taking of interest and practise charity instead. It is of interest to note that the word یربی (will cause to increase) is from the same root as ربا (interest). The clause thus beautifully hints that whereas the world looks upon the taking of interest as a means of increase, the real means thereof lies in charity. The words also mean that God, in His dealings with men, will deal kindly by those who spend their wealth in charity so that they will eventually prosper and thrive, while those who lend or borrow money at interest will be punished by God.
a
30:40.
352
This seems to be a prophecy that economics based on interest will eventually disappear or will be destroyed.
وَکَتَبۡنَا عَلَیۡہِمۡ فِیۡہَاۤ اَنَّ النَّفۡسَ بِالنَّفۡسِ وَالۡعَیۡنَ بِالۡعَیۡنِ وَالۡاَنۡفَ بِالۡاَنۡفِ وَالۡاُذُنَ بِالۡاُذُنِ وَالسِّنَّ بِالسِّنِّ وَالۡجُرُوۡحَ قِصَاصٌ ۚ فَمَنۡ تَصَدَّقَ بِہٖ فَہُوَ کَفَّارَۃٌ لَّہٗ ۚ وَمَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
5:45, 48.
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
5:45, 48.
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
a
5:45, 48.
378
见 «出埃及记» 21:23-25和 «利未记» 24:19-21。“凡放弃这个权利的” 这些字, 指证了一个事实, 即基督徒常自我炫耀的宽恕之道, 并非 «新约书» 所独有。虽然穆撒的教导强调报复, 但是, 正好像伊撒关于宽恕和不抵抗的教导所做的那样, 宽恕也是穆撒教导的一部分。
2
تورات میں لکھا ہے ’’اور جو کوئی کسی آدمی کو مار ڈالے وہ ضرور جان سے مارا جائے۔ اور اگر کوئی شخص اپنے ہمسایہ کو عیب دار بنادے تو جیسا اس نے کیا ویسا ہی اس سے کیا جائے یعنی عضو توڑنے کے بدلے عضو توڑنا ہو اور آنکھ کے بدلے آنکھ اور دانت کے بدلے دانت‘‘۔ (پرانا عہدنامہ احبار باب۲۴ آیت۱۹‘۲۰)
a
5:45, 48.
677
Commentary:
As the law mentioned in this verse is clearly stated to have belonged to the Torah, though it is not to be found in the Bible as we now have it, the words, And whoso waives the right thereto, constitute clear evidence of the fact that the teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It was contained in the Torah also, though at the same time there can be no denying the fact that the teachings of Moses lay extra stress on retaliation, as do those of Jesus on forgiveness and non-resistance.
c
5:45, 48.
751
See Exod. 21:23-25 and Leviticus 24: 19-21. The words, and whoso waives the right thereto, constitute evidence of the fact that teaching about forgiveness of which Christians boast so much was no monopoly of the Gospels. It also formed part of the teaching of Moses though Moses’s teaching lays stress on retaliation, as does that of Jesus on forgiveness and non-resistance.
وَاٰتٰٮکُمۡ مِّنۡ کُلِّ مَا سَاَلۡتُمُوۡہُ ۚ وَاِنۡ تَعُدُّوۡا نِعۡمَتَ اللّٰہِ لَا تُحۡصُوۡہَاۤ ۗ اِنَّ الۡاِنۡسٰنَ لَظَلُوۡمٌ کَفَّارٌ
16:19.
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.
16:19.
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
i
16:19.
649
“你们向他要求” 这几个词指示: 人性要求已经完全得到满足。安拉为满足人性的一切恳请和要求业已作了充分的准备。
a
16:19.
1689
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
b
16:19.
1467
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.
اَلَا لِلّٰہِ الدِّیۡنُ الۡخَالِصُ ۚ وَالَّذِیۡنَ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ مَا نَعۡبُدُہُمۡ اِلَّا لِیُقَرِّبُوۡنَاۤ اِلَی اللّٰہِ زُلۡفٰۤی اِنَّ اللّٰہَ یَحۡکُمُ بَیۡنَہُمۡ فِیۡ مَا ہُمۡ فِیۡہِ یَخۡتَلِفُوۡنَ ۗ اِنَّ اللّٰہَ لَا یَہۡدِیۡ مَنۡ ہُوَ کٰذِبٌ کَفَّارٌ
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
4:142; 22:70; 32:26.
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
1125
人类易崇拜虚假的神灵, 他们自己想象出来的各种偶像, 诸如: 贤士和圣洁的人; 财富、权力和激情; 流传下来的信念和风俗习惯等等。他们总是自称, 相信这些事物会帮助他们了解和认识安拉。
1
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
d
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
2562
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
اَلۡقِیَا فِیۡ جَہَنَّمَ کُلَّ کَفَّارٍ عَنِیۡدٍ
68:13.
The dual form of Alqiya is used either because the command is given to the two angels—the Sa’iq and the Shahid, or, in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. This is quite in consonance with the rules of Arabic grammar.
Important Words:
عنید (enemy) is derived from عند which means, he went aside from it; he opposed and rejected what was true or just; he overstepped or transgressed the proper bound or limit; he acted immoderately or in rebellion. عنید is used here in all the senses of the root word (Lane & Aqrab).
Commentary:
The dual form in ألقیا is used either because the command is given to the two angels—the سائق and the شھید —or in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. The plural form ارجعون in that verse is used to lend emphasis to the disbelievers’ desire to be sentback to this world, and represents the repetition of the singular form ارجعنی (irj‘ini).
a
68:13.
3876
Important Words:
عنید (enemy) is derived from عند which means, he went aside from it; he opposed and rejected what was true or just; he overstepped or transgressed the proper bound or limit; he acted immoderately or in rebellion. عنید is used here in all the senses of the root word (Lane & Aqrab).
Commentary:
The dual form in ألقیا is used either because the command is given to the two angels—the سائق and the شھید —or in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. The plural form ارجعون in that verse is used to lend emphasis to the disbelievers’ desire to be sentback to this world, and represents the repetition of the singular form ارجعنی (irj‘ini).
2809
The dual form of Alqiya is used either because the command is given to the two angels—the Sa’iq and the Shahid, or, in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. This is quite in consonance with the rules of Arabic grammar.
اِنَّکَ اِنۡ تَذَرۡہُمۡ یُضِلُّوۡا عِبَادَکَ وَلَا یَلِدُوۡۤا اِلَّا فَاجِرًا کَفَّارًا
یعنی اگر یہ لوگ کفر کی حالت پر رہے تو دوسروں کو بھی کافر بنائیں گے اور جو بچہ پیدا ہوگا اسے اپنا مشرکانہ دین سکھائیں گے یہ مطلب نہیں کہ خداتعالیٰ کے ہاں سے بچہ کفر لے کر آئے گا۔
Commentary:
Noah’s prayer, embodied in this and the preceding verse may be read as not against but rather for his people. Besides the meaning given in the text the prayer may signify that not a single disbeliever should remain in the land, i.e. all should become believers.
2
یعنی اگر یہ لوگ کفر کی حالت پر رہے تو دوسروں کو بھی کافر بنائیں گے اور جو بچہ پیدا ہوگا اسے اپنا مشرکانہ دین سکھائیں گے یہ مطلب نہیں کہ خداتعالیٰ کے ہاں سے بچہ کفر لے کر آئے گا۔
4397
Commentary:
Noah’s prayer, embodied in this and the preceding verse may be read as not against but rather for his people. Besides the meaning given in the text the prayer may signify that not a single disbeliever should remain in the land, i.e. all should become believers.