كَذَّبْتُمْ

Appears 2 times in Quran

Word Details

كَذَّبْتُمْ

Meanings

as liars

📖 Lane's Lexicon (Root: كذب)

[1] كَذَبَ , aor. كَذِبَ , inf. n. كَذِبٌ (a strange form of inf. n.; there being, accord. to Kz., only fourteen instances of it; as لَعِبٌ, and ضَحِكٌ, &c.; though there are many substantives of this measure; MF) and كِذْبٌ (S, K: accord. to Ibn-Es-Seed and others, this latter is formed from the former, by putting the second vowel of the former in the place of the first: MF) and كَذِبَةٌ (L) or كَذْبَةٌ (K) and كِذْبَهٌ (L, K) and كِذَابٌ and كِذَّابٌ (K: but this last, which is also assigned to كَذَبَ in the L, is, accord. to the S, which refers, for proof, to the Kur, ch. lxxviii. 28, one of the inf. ns. of كذّب: and Ks says, that the people of El-Yemen make the inf. n. of فعّل of the measure فِعَّالٌ, while the other Arabs make it تَفْعِيلٌ: TA) and, accord. to some, كُذْبٌ and كَذْبٌ (TA: but the latter of these two, though agreeable with analogy, is unheard: TA): see also كَذِبٌ, below: [He lied; uttered a falsehood; said what was untrue:] he gave an untrue account, or relation, of a thing, whether intentionally or unintentionally. (Msb) الكَذِبُ is of five kinds. — First, The relater's changing, or altering, what he hears; and his relating; as from others, what he does not know. This is the kind that renders one criminal, and destroys manly virtue. — Second, The saying what resembles a lie, not meaning anything but the truth. Such is meant in the trad., كَذَبَ إِبْرٰهِيمُ ثَلَاثَ كَذِبَاتٍ Abraham said three sayings resembling lies; he being veracious in the three. — Third, The saying what is untrue by mistake, or unintentionally; making a mistake; erring. This signification is frequent. — Fourth, The finding one's hopes false, or vain. — Fifth, The act of instigating, or inciting. (IAmb.) [See illustrations of these and other significations below; and see more voce صَدَقَ.] [You say] يَكْذِبُكَ مِنْ أَيْنَ جَاءَ [He will lie to thee even as to the place whence he comes.] (L, art. مح, and in many other places, following the similar phrase لَا يَصْدُقُكَ أَثَرَهُ, or أَثَرُهُ.) Lebeed says, اِكْذِبِ النَّفْسَ إِذَا حَدَّثْتَهَا Lie to the soul (i. e., to thy soul,) when thou talkest to it: i. e., say not to thy soul, Thou wilt not succeed in thine enterprise; for thy doing so will divert thee, or hinder thee, therefrom. A proverb. (Meyd, &c.) ― 2-b2- كُذِبَ, pass., He was told a lie; a falsehood; or an untruth. (K.) ― 2-b3- Aboo-Duwád says, كَذَبَ العَيْرُ وَإِنْ كَانَ بَرَحْ The wild ass hath lied, although he hath passed from right to left: [the doing which is esteemed unlucky:] or, [agreeably with explanations of كَذَبَ given below,] hath become languid, and within [the sportsman's] power, or reach, &c.: or keep to the wild ass, and hunt him, &c. A proverb, applied in the case of a thing that is hoped for, though difficult of attainment. (TA.) ― 2-b4- كَذَبَتْ and ↓ كذّبت (tropical:) She (a camel), being covered by the stallion, raised her tail, and then returned without conceiving. (En-Nadr, K.) ― 2-b5- كَذَبَ is said of other things than men [and animals]: as of lightning, [meaning (assumed tropical:) It gave a false promise of rain]: of a dream, an opinion, a hope, and a desire, [meaning, in each of these cases, (assumed tropical:) It proved false]. (TA.) ― 2-b6- So also كَذَبَتِ العَيْنُ (assumed tropical:) The sense [i. e., the sight] of the eye deceived it. (TA.) ― 2-b7- كَذَبَ الرَّأْىُ [(assumed tropical:) The judgment lied]; i. e., he imagined the thing contrary to its real state. (TA.) [See also صَدَقَ ظَنِّى] ― 2-b8- كَذَبَتْكَ عَيْنُكَ (tropical:) Thine eye showed thee what had no reality. (TA.) ― 2-b9- كَذَبَ لَبَنُ النَّاقَةِ, and ↓ كذّب, (the latter mentioned in the S,) (tropical:) The milk of the camel passed away, or failed. (Lh.) ― 2-b10- كَذَبَ فِى سَيْرِهِ (tropical:) [He (a camel) became slack, or slow, in his pace: see 2]. (TA.) ― 2-b11- كَذَبَ الحَرُّ (tropical:) The heat abated. (TA.) ― 2-b12- See also 2. كَذَبَ He found his hopes to be false, or vain. (IAmb.) اُنْظُرْ كَيْفَ كَذَبُوا عَلَى أَنْفُسِهِمْ, [Kur vi. 24, lit., See how they lied against themselves,] is said to signify see how their hope hath proved false, or vain. (TA.) ― 2-b13- ظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا, [Kur xii. 110,] They (the apostles) thought that they had been disappointed of the fulfilment of the promise made to them. So accord. to one reading. Accord. to another reading, the verb is ↓ كُذِّبُوا: [in which case, the meaning of the words appears to be, “ They knew that they had been pronounced liars ” by the people to whom they were sent]. (TA.) There are also two other readings; ↓ كَذَّبُوا and كَذَبُوا: accord. to the former, the verb refers to the people to whom the apostles were sent; and ظنّوا means “ they knew: ” accord. to the latter, the words mean, “ They (the people above mentioned) thought that they (the apostles) had broken their promise. ” (Jel.) ― 2-b14- مَا كَذَبَ الفُؤَادُ مَا رَأَى [The mind did not belie what he saw.] (Kur liii. 11.) ― 2-b15- كَذَبَتْهُ نَفْسُهُ [His soul lied to him:] his soul made him to desire things, and to conceive hopes, that could scarcely come to pass. (K.) Hence the soul is called الكَذُوبُ. You say in the contr. case, صَذَقَتْهُ نفسه, and الكَذُوبُ. (TA.) See كَذُوبٌ, and art. صدق. ― 2-b16- Hence, كَذَبَ عَلَيْهِ signifies It rendered him active, or brisk; animated him; instigated him; incited him; (K;) as also كَذَبَهُ. (Z.) ― 2-b17- Hence, كَذَبَ and كَذَبَكَ and كَذَبَ عَلَيْكَ have sometimes the same signification, though not always the same government, as عَلَيْكَ, or اِلْزَمْ; Keep to; or take to. The noun following is put in the nom. case accord. to the dial. of El-Yemen; and in the acc. accord. to the dial. of Mudar; or, as some say, is correctly put in the nom. only. (TA.) You say, كَذَبَ عَلَيْكَ كَذَا وَكَذَا, meaning Keep to, or take to, such and such things. It is an extr. phrase. (ISk.) You also say, كَذَبْتُ عَلَيْكَ, meaning Keep thou to me: and كذبتُ عَلَيْكُمْ Keep ye to me. IAar. cites the following verse of Khidásh Ibn-Zuheyr, [in which he tauntingly compares a people to ticks]: كَذَبْتُ عَلَيْكُمْ أَوْ عِدُونِى وَعَلِّلُوا بِىَ الأَرْضَ وَالأَقْوَامَ قِرْدَانَ مَوْظَبَا [Keep ye to me: threaten me, and soothe by (the mention of) me the land and the peoples, O ticks of Mowdhab!]: meaning Keep ye to me, and to satirizing me, when ye are on a journey, and traverse the land mentioning me. (TA.) In like manner, يَوْمُ الأَحَدِ والخَمِيسِ كَذَبَاكَ أَوْ يَوْمُ الإِثْنَيْنِ والثَّلَاثَاءِ, in a trad. respecting the proper days for being cupped, signifies Keep thou to Sunday and Thursday, or Monday and Tuesday. (IAth, Z.) The verb is thus used after the manner of a proverb, and is invariable [as to tense], being constantly in the pret. tense, connected [literally or virtually, when explained by عَلَيْكَ followed by the prep. ب, or by إِلْزَمْ,] only with the person addressed, and in the sense of the imperative. كذباك here [lit.] signifies Let them render thee active, or brisk, and animate thee, instigate thee, or incite thee. (Z.). [A trad. of 'Omar, quoted below, presents another instance to which this signification is said to apply.] ― 2-b18- Or كَذَبَ denotes instigation, or incitement, of the person addressed, to keep to the thing that is mentioned; as in the saying of the Arabs, كَذَبَ عَلَيْكَ العَسَلُ, meaning Eat thou honey: but the explanation of this is, (The relinquisher of) honey hath erred [to thee; i. e., in his representation of its evil qualites &c.; which is equivalent to saying, Eat, or keep to, honey]: العَسَلُ being put for تَارِكُ العَسَلِ. [See also 1 in art. عسل.] In like manner, the saying of 'Omar, كَذَبَ عَلَيْكُمُ الحَجُّ &c., (see below,) signifies Keep ye to the performance of the pilgrimage, &c.: [or (the relinquisher of) the pilgrimage hath erred to thee in his representation of it: therefore it means as above]. (IAmb.) Accord. to IAmb the noun signifying the object of instigation [which may also be called the cause thereof] cannot be rightly put in the acc. case: if so put, the verb is without an agent. (TA.) [But see what is said on this point in the remarks on the trad. of 'Omar below.] ― 2-b19- Or the verb in a case of this kind signifies أَمْكَنَ: thus, كَذَبَكَ الحَجُّ signifies The performance of the pilgrimage is possible, or practicable, to thee: therefore [it means] Perform thou the pilgrimage. (ISh.) ― 2-b20- Or أَمْكَنَ is its original signification; and the meaning intended is Keep to; as in the ex. كَذَبَ العَتِيقُ. (Aal.) ― 2-b21- 'Antarah, addressing his wife 'Ableh, says; or, accord. to some, the poet is Khuzaz Ibn-Lowdhán; كَذَبَ العَتِيقُ وَمَآءُ شَنٍّ بَارِدٌ إِنْ كُنْتِ سَائِلَتِى غَبُوقًا فَٱذْهَبِى (TA.) i. e., Keep thou to the eating of dates, and to the cool water of an old, worn-out, skin: if thou ask me for an evening's drink of milk, depart: for I have appropriated the milk to my colt, which is profitable to me, and may preserve me and thee: (L:) العتيق is in the nom. case accord. to the dial. of El-Yemen: but in the acc. accord. to that of Mudar. (TA.) ― 2-b22- Er-Radee [reading العتيقَ] cites this verse as a proof that كَذَبَ, originally a verb, has become a verbal noun, signifying اِلْزَمْ. (TA.) But he is the only one who asserts it to be a verbal noun. (MF.) ― 2-b23- Also, Mo'akkir El-Bárikee says, وَذُبْيَانِيَّةٍ أُوْصَتْ بَنِيهَا بِأَنْ كَذَبَ القَرَاطِفُ وَالقُرُوفُ And many a woman of Dhubyán charged her sons by [saying], Keep to the red garments (اكسية), and the bags (or receptacles) of leather tanned with pomegranate-bark. She charged them to take plenty of these two things as spoil from the tribe of Nemir, if they should prevail over them. (Aboo-'Obeyd El-Kásim Ibn-Selám.) ― 2-b24- كذب is also said to have the same meaning in the words of the trad. كَذَبَ النَّسَّابُونَ [Keep to those skilled in genealogy:] or Regard is to be had to what is said by those skilled in genealogy: another meaning to which is assigned below. (TA.) ― 2-b25- It sometimes signifies It is incumbent, or obligatory. So in the following: (a trad. of 'Omar: TA:) كَذَبَ عَلَيْكُمُ الحَجُّ كَذَبَ عَلَيْكُمُ العُمْرَةُ كَذَبَ عَلَيْكُمُ الجِهَادُ ثلَاثَةُ أَسْفَارٍ كَذَبْنَ عَلَيْكُمْ [The performance of the pilgrimage is incumbent on you: the performance of (the rites called) العمرة is incumbent on you: warring (for the sake of religion) is incumbent on you: three expeditions are incumbent on you]: (S, * K:) or كذب, here, is from كَذَبَتْهُ نَفْسُهُ, “ his soul made him to desire things, and to conceive hopes, that could scarcely come to pass; ” and the meaning is let [the expectation of the reward which will follow] the performance of the pilgrimage render thee active, or brisk, and animate thee, instigate thee, or incite thee, to the act: [and so of the rest of the trad.: but here I should observe, that, for لِيَكْذِبَكَ and لِيُنَشِّطَكَ and يَبْعَثَكَ, in the CK, we should read لِيَكْذِبْكَ &c.:] (K:) ― 2-b26- or, as ISk says, كذب, here, seems to denote instigation, or incitement, meaning عَلَيْكُمْ بِهِ keep ye to it; and is an extr. word with respect to analogy: (S:) ― 2-b27- accord. to Akh., الحجّ is governed in the nom. case by كذب; but as to the meaning, it is in the acc.; because the meaning is a command to perform the pilgrimage; as when you say, أَمْكَنَكَ الصَّيْدُ [“ the game hath become within thy power, or reach ”], meaning “ shoot it, ” or “ cast at it: ” (S:) he who puts الحجّ in the acc. case, [agreeably with one relation of the trad., TA,] makes عليك [or عليكم] a verbal noun; and in كذب is [implied] the pronoun which refers to الحجّ [and which is the agent of the verb]; (K;) or the agent is implied in كذب, and explained by what follows it; (Sb;) [so that] the meaning is كَذَبَ الحَجُّ عَلَيْكُمُ الحَجَّ: (Z:) or, [as shown above,] كذب is a verbal n., meaning الْزَمْ, and الحجّ is in the acc. case as governed by it: (Er-Radee:) though its being in the acc. case, accord. to some, is altogether unknown: (TA:) ― 2-b28- [or the meaning is as stated before on the authority of ISh.:] ― 2-b29- or the trad. means كَذَبَ عَلَيْكَ الحَجُّ إِنْ ذُكِرَ أَنَّهُ غَيْرُ كَافٍ هَادِمٍ لِمَا قَبْلَهُ مِنَ الذُّنُوبِ [(the relinguisher of) the pilgrimage hath erred to thee if it have been spoken of (by him) as not sufficient, (and as not) abolishing the sins, or offences, (committed) before it: agreeably with the explanation by IAmb, given above]. (K.) ― 2-b30- كَذَبَ He said what was false unintentionally; committed a mistake, or error. The verb is used in this sense by the people of El-Hijáz, and the rest of the Arabs have followed them in so using it. (Towsheeh.) ＝ 1-A2- كَذَبَ is also said to signify He spoke truth; so as to bear two contr. meanings: and thus, كَذَبَ النَّسَّابُونَ may signify Those skilled in genealogy have spoken truth: but another explanation of this saying is given in this art. (MF, &c.) ＝ 1-A3- كَذَبَتْ عَفَّاقَتُكَ [and the like] Thou brokest wind. (S in art. عفق.)

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uthmani

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العربیّا عثمانی (Arabic Uthmani)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 2 verses containing "كَذَّبْتُمْ".

2:88

وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ ۖ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ

English - Hazrat Molavi Sher Ali ^ra

And verily, We gave Moses the Book and caused after him Messengers to follow in his footsteps; and to Jesus, son of Mary, We gave manifest Signs, and strengthened him with the Spirit of holiness. Will you then, every time a Messenger comes to you with what you yourselves desire not, behave arrogantly and treat some as liars and slay others?

English - Five Volume Translation

And verily [a]We gave Moses the Book and [b]caused after him Messengers to follow in his footsteps; and to Jesus, son of Mary, [c]We gave manifest Signs, and strengthened him with [d]the Spirit of Holiness. Will you then, every time a Messenger comes to you with what you yourselves desire not, behave arrogantly and treat some as liars and slay others?[94]

See 2:54.

5:47; 57:28.

2:254; 3:185; 5:111; 43:64.

16:103.

Important Words:

قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).

بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).

روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.

Commentary:

In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.

The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.

That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).

In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).

Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:

و جبریل رسول الله فینا

و روح القدس لیس له كفاء

"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).

From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.

It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).

English - Five Volume Commentary ^*

Cross Refs:

See 2:54.

5:47; 57:28.

2:254; 3:185; 5:111; 43:64.

16:103.

Important Words:

Commentary:

Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:

و جبریل رسول الله فینا

و روح القدس لیس له كفاء

"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).

25:78

قُلْ مَا يَعْبَؤُا۟ بِكُمْ رَبِّى لَوْلَا دُعَآؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًۢا

English - Hazrat Molavi Sher Ali ^ra

Say to the disbelievers: ‘But for your prayer to Him my Lord would not care for you. You have indeed rejected the truth, and the punishment of your rejection will now cleave to you.’

كَذَّبْتُمْ