کِبۡر
Appears 4 times in Quran
📖 Lane's Lexicon
Classical definitions for root كبر
Derived Stems (14)
Derived Words (1)
Words derived from the lemma "کِبۡر".
- greatness
Occurrences in Quran
Found 4 verses containing "کِبۡر".
قَالُوۡۤا اَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَا وَتَکُوۡنَ لَکُمَا الۡکِبۡرِیَآءُ فِی الۡاَرۡضِ وَمَا نَحۡنُ لَکُمَا بِمُؤۡمِنِیۡنَ
7:133.
7:133.
7:133.
Important Words:
تلفتنا (thou mayest turn us away) is derived from لفت. They say لفته i.e. he twisted or wrung or turned him or it in a way different from his or its proper direction. لفته عن رأیه means, he turned him from his opinion (Lane & Aqrab).
Commentary:
The two charges briefly referred to in the words سحر مبین (manifest enchantment) in v. 77 have been explained in the present verse. The first charge implied in the word سحر (enchantment) was that Moses wanted to turn his people away from the truth. In this verse the opponents of Moses are described as saying that he wanted to turn them away from the religion of their forefathers which, in their opinion, as also in the opinion of all enemies of God’s Prophets, was the truth. Their second objection is hinted at in the word مبین i.e. he sought to sow dissensions among the people. This charge has been expressed here in the allegation that Moses and Aaron desired to have dominion in the land, which could be secured only by creating disruption in the existing order of things.
b
7:133.
b
7:133.
1352
Important Words:
تلفتنا (thou mayest turn us away) is derived from لفت. They say لفته i.e. he twisted or wrung or turned him or it in a way different from his or its proper direction. لفته عن رأیه means, he turned him from his opinion (Lane & Aqrab).
Commentary:
The two charges briefly referred to in the words سحر مبین (manifest enchantment) in v. 77 have been explained in the present verse. The first charge implied in the word سحر (enchantment) was that Moses wanted to turn his people away from the truth. In this verse the opponents of Moses are described as saying that he wanted to turn them away from the religion of their forefathers which, in their opinion, as also in the opinion of all enemies of God’s Prophets, was the truth. Their second objection is hinted at in the word مبین i.e. he sought to sow dissensions among the people. This charge has been expressed here in the allegation that Moses and Aaron desired to have dominion in the land, which could be secured only by creating disruption in the existing order of things.
a
7:133.
اِنَّ الَّذِیۡنَ جَآءُوۡ بِالۡاِفۡکِ عُصۡبَۃٌ مِّنۡکُمۡ ۚ لَا تَحۡسَبُوۡہُ شَرًّا لَّکُمۡ ۖ بَلۡ ہُوَ خَیۡرٌ لَّکُمۡ ۚ لِکُلِّ امۡرِئٍ مِّنۡہُمۡ مَّا اکۡتَسَبَ مِنَ الۡاِثۡمِ ۚ وَالَّذِیۡ تَوَلّٰی کِبۡرَہٗ مِنۡہُمۡ لَہٗ عَذَابٌ عَظِیۡمٌ
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2600
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2032
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
2033
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
اِنَّ الَّذِیۡنَ یُجٰدِلُوۡنَ فِیۡۤ اٰیٰتِ اللّٰہِ بِغَیۡرِ سُلۡطٰنٍ اَتٰٮہُمۡ ۙ اِنۡ فِیۡ صُدُوۡرِہِمۡ اِلَّا کِبۡرٌ مَّا ہُمۡ بِبٰلِغِیۡہِ ۚ فَاسۡتَعِذۡ بِاللّٰہِ ۖ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡبَصِیۡرُ
40:36.
40:36.
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
13:17; 35:20; 39:10.
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
a
13:17; 35:20; 39:10.
3534A
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
2613
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
وَلَہُ الۡکِبۡرِیَآءُ فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۖ وَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
30:28.
30:28.
30:28.
Commentary:
The Surah had opened with the mention of Divine attributes—the Mighty, the Wise, in order to show that the Revealer of the Quran being Mighty and Wise, its Message will find wide publicity and acceptance. After dwelling on the subject as to how Divine Messengers and their righteous followers succeed in their divine mission while their opponents meet with failure, the Surah closes with calling attention to the same Divine attributes, viz. the Mighty, the Wise, in order to establish the claim made in the beginning that the God of the Quran is a Mighty and Wise God.
e
30:28.
a
30:28.
3756
Commentary:
The Surah had opened with the mention of Divine attributes—the Mighty, the Wise, in order to show that the Revealer of the Quran being Mighty and Wise, its Message will find wide publicity and acceptance. After dwelling on the subject as to how Divine Messengers and their righteous followers succeed in their divine mission while their opponents meet with failure, the Surah closes with calling attention to the same Divine attributes, viz. the Mighty, the Wise, in order to establish the claim made in the beginning that the God of the Quran is a Mighty and Wise God.
c
30:28.