کُفۡرًا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "کُفۡرًا".
اِنَّ الَّذِیۡنَ کَفَرُوۡا بَعۡدَ اِیۡمٰنِہِمۡ ثُمَّ ازۡدَادُوۡا کُفۡرًا لَّنۡ تُقۡبَلَ تَوۡبَتُہُمۡ وَاُولٰٓئِکَ ہُمُ الضَّآلُّوۡنَ
4:138; 63:4.
The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90 according to which repentance is acceptable at every stage. Reference here is to those persons only who make a profession of repentance and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief.
4:138; 63:4.
Commentary:
The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90, according to which repentance is acceptable at every stage. So the reference in the words, their repentance shall not be accepted, is to those persons who only make a profession of repentance but are not sincere in it, and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief. The words, these are they who have gone astray, placed at the end of the verse corroborate this inference, for they show that in spite of a lip-profession of repentance, they still continue to follow a course of error. Such repentance cannot be genuine and hence cannot be accepted.
b
4:138; 63:4.
260
本节经文并不意味着在任何情况下都将不接纳变节者的忏悔。因为这个含意与3:90经文相反, 根据3:90, 在每个时期忏悔都是被接纳的。这里指的仅仅是这样的人, 这些人作了悔罪的表白, 不是使他们的生活发生真正的实际的变化来增强他的表白, 而是事实上更加不信。
a
4:138; 63:4.
377
Commentary:
The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90, according to which repentance is acceptable at every stage. So the reference in the words, their repentance shall not be accepted, is to those persons who only make a profession of repentance but are not sincere in it, and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief. The words, these are they who have gone astray, placed at the end of the verse corroborate this inference, for they show that in spite of a lip-profession of repentance, they still continue to follow a course of error. Such repentance cannot be genuine and hence cannot be accepted.
d
4:138; 63:4.
437
The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90 according to which repentance is acceptable at every stage. Reference here is to those persons only who make a profession of repentance and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief.
اِنَّ الَّذِیۡنَ اٰمَنُوۡا ثُمَّ کَفَرُوۡا ثُمَّ اٰمَنُوۡا ثُمَّ کَفَرُوۡا ثُمَّ ازۡدَادُوۡا کُفۡرًا لَّمۡ یَکُنِ اللّٰہُ لِیَغۡفِرَ لَہُمۡ وَلَا لِیَہۡدِیَہُمۡ سَبِیۡلًۢا
3:91; 63:4.
3:91; 63:4.
Commentary:
The verse incidentally refutes the allegation that apostasy in Islam is punishable with death. If such had been the law of Islam, apostates would have had no opportunity of apostatizing from Islam again and again, as appears from this verse. For an exposition of the teachings of Islam about apostasy see "Islam and the Law relating to Apostasy" (published from Qadian).
The verse does not signify that after so many successive acts of apostasy the repentance of an apostate is not accepted. Rather it is intended to point out that even after repeated acts of apostasy the door of repentance remains open. That door is closed only when, after apostatizing, an apostate goes on "increasing in disbelief" as the verse clearly puts it.
d
3:91; 63:4.
d
3:91; 63:4.
602
Commentary:
The verse incidentally refutes the allegation that apostasy in Islam is punishable with death. If such had been the law of Islam, apostates would have had no opportunity of apostatizing from Islam again and again, as appears from this verse. For an exposition of the teachings of Islam about apostasy see "Islam and the Law relating to Apostasy" (published from Qadian).
The verse does not signify that after so many successive acts of apostasy the repentance of an apostate is not accepted. Rather it is intended to point out that even after repeated acts of apostasy the door of repentance remains open. That door is closed only when, after apostatizing, an apostate goes on "increasing in disbelief" as the verse clearly puts it.
d
3:91; 63:4.
684
The verse incidentally refutes the baseless allegation that apostasy in Islam is punishable with death.
اَلۡاَعۡرَابُ اَشَدُّ کُفۡرًا وَّنِفَاقًا وَّاَجۡدَرُ اَلَّا یَعۡلَمُوۡا حُدُوۡدَ مَاۤ اَنۡزَلَ اللّٰہُ عَلٰی رَسُوۡلِہٖ ۗ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
Important Words:
اجدر (most apt) is derived from جدر which means, he or it was adapted, apt, suited, competent or worthy. They say جدرہ i.e. he made it or him adapted, apt, competent or worthy. One would say ما اجدرہ بالخیر i.e. how fit or suitable or adapted is he for what is good (Lane & Aqrab).
1246
Important Words:
اجدر (most apt) is derived from جدر which means, he or it was adapted, apt, suited, competent or worthy. They say جدرہ i.e. he made it or him adapted, apt, competent or worthy. One would say ما اجدرہ بالخیر i.e. how fit or suitable or adapted is he for what is good (Lane & Aqrab).
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ بَدَّلُوۡا نِعۡمَتَ اللّٰہِ کُفۡرًا وَّاَحَلُّوۡا قَوۡمَہُمۡ دَارَ الۡبَوَارِ
2:212.
2:212.
2:212.
Commentary:
By "Allah’s favour" is here meant Divine revelation, referred to in the previous verse as "a firmly established word." God bestowed this favour upon the people, but the return they made was to become ungrateful and also ruin themselves by denying it.
a
2:212.
a
2:212.
1683
Commentary:
By "Allah’s favour" is here meant Divine revelation, referred to in the previous verse as "a firmly established word." God bestowed this favour upon the people, but the return they made was to become ungrateful and also ruin themselves by denying it.
a
2:212.