يَكْفِ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "يَكْفِ".
- enough for them
- and Allah will surely suffice thee against them
- Will it not suffice you
- enough
Occurrences in Quran
Found 4 verses containing "يَكْفِ".
فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
3:21.
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
3:21.
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
84
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
a
3:21.
144
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
b
3:21.
155
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُنزَلِينَ
8:10.
8:10.
As mistakenly understood these words do not refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped the steadfast Muslims in time of danger. The number of angels sent at the Battle of Badr was, according to 8:10, one thousand as the number of the enemy was then one thousand. In the Battle of Uhud the number of the enemy was 3,000, so the Muslims were also promised the help of 3,000 angels. The fulfilment of the present promise is referred to in 3:153.
8:10.
Commentary:
The verse means that if the Meccans made another attack upon Muslims sometime after Uhud, God would help the latter by sending down a force of three thousand angels. It is a mistake to think that these words refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped steadfast Muslims in times of danger. Moreover, the number of angels sent at the Battle of Badr was, according to 8:10, one thousand and not three thousand, as here stated. The fulfilment of the present promise is referred to in 3:152 below.
c
8:10.
c
8:10.
409
Commentary:
The verse means that if the Meccans made another attack upon Muslims sometime after Uhud, God would help the latter by sending down a force of three thousand angels. It is a mistake to think that these words refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped steadfast Muslims in times of danger. Moreover, the number of angels sent at the Battle of Badr was, according to 8:10, one thousand and not three thousand, as here stated. The fulfilment of the present promise is referred to in 3:152 below.
c
8:10.
470
As mistakenly understood these words do not refer to the Battle of Badr which has been mentioned in the preceding verse only incidentally in order to cite an illustration of how God helped the steadfast Muslims in time of danger. The number of angels sent at the Battle of Badr was, according to 8:10, one thousand as the number of the enemy was then one thousand. In the Battle of Uhud the number of the enemy was 3,000, so the Muslims were also promised the help of 3,000 angels. The fulfilment of the present promise is referred to in 3:153.
أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
981
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
2976
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
2260
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.
سَنُرِيهِمْ ءَايَٰتِنَا فِى ٱلْءَافَاقِ وَفِىٓ أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ ٱلْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
51:21, 22.
The verse makes in most clear and emphatic terms the prophecy that Islam will spread not only nearer home among the Arabs but in the remotest parts of the earth, Afaq meaning remote regions (Lane).
51:21-22.
Important Words:
آفاق (farthest parts) is the plural of أفق which is derived from أفق (afaqa) which means, he went away at random or heedlessly. أفق (ufqun) means, a side; a remote side; a border or extremity of a land or of the earth and of the sky or the horizon of the sky and of the earth i.e. country, region; horizon, the wide world (Lane).
Commentary:
The verse repeats in most clear and emphatic terms the prophecy about the rapid spread of Islam which was made in the preceding verses. It purports to say that Islam would spread not only nearer home among the Arabs but in the remotest parts of the earth. The prophecy was made at a time (the present Surah was revealed early in Mecca) when Islam was struggling for its very existence and humanly speaking there was every likelihood of its tender plant being nipped in the bud. Yet within the brief space of a few years the whole of Arabia accepted Islam and before the dawn of the next century it had reached the farthest ends of the earth. The camel drivers of the Arabian desert became the teachers and leaders of mankind, spreading light and learning wherever they went.
b
51:21, 22.
1194
这节经文以最明确而强调的语言作了预言, 即伊斯兰教不仅要传播给最邻近的阿拉伯人, 而且还要传播到世界上最偏僻的角落。 آفَاق(Afaq) 的意思是偏僻地区 (Lane)。
b
51:21-22.
3599
Important Words:
آفاق (farthest parts) is the plural of أفق which is derived from أفق (afaqa) which means, he went away at random or heedlessly. أفق (ufqun) means, a side; a remote side; a border or extremity of a land or of the earth and of the sky or the horizon of the sky and of the earth i.e. country, region; horizon, the wide world (Lane).
Commentary:
The verse repeats in most clear and emphatic terms the prophecy about the rapid spread of Islam which was made in the preceding verses. It purports to say that Islam would spread not only nearer home among the Arabs but in the remotest parts of the earth. The prophecy was made at a time (the present Surah was revealed early in Mecca) when Islam was struggling for its very existence and humanly speaking there was every likelihood of its tender plant being nipped in the bud. Yet within the brief space of a few years the whole of Arabia accepted Islam and before the dawn of the next century it had reached the farthest ends of the earth. The camel drivers of the Arabian desert became the teachers and leaders of mankind, spreading light and learning wherever they went.
b
51:21, 22.
2642
The verse makes in most clear and emphatic terms the prophecy that Islam will spread not only nearer home among the Arabs but in the remotest parts of the earth, Afaq meaning remote regions (Lane).