لِّلۡکٰفِرِیۡنَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "لِّلۡکٰفِرِیۡنَ".
مَنۡ کَانَ عَدُوًّا لِّلّٰہِ وَمَلٰٓئِکَتِہٖ وَرُسُلِہٖ وَجِبۡرِیۡلَ وَمِیۡکٰٮلَ فَاِنَّ اللّٰہَ عَدُوٌّ لِّلۡکٰفِرِیۡنَ
58:6.
مِيْكَال (Mikal, 米卡尔) 是大天使之一。此词被认为是 مِيْك (Mik), 和 اِيْل (Il) 的结合, 其意义为, 谁象安拉, 也就是说, 没有一个象安拉的人 (Jew. Enc.和布哈理)。犹太人把米卡尔看作为他们最喜爱的天使 (Jew. Enc.), 看作为和平与丰足、雨水和牧草的天使 (كَثِيْر , Kathir ), 并被认为是维持人间事务的主要参与者。
天使们组成精神链条中的一个重要链环, 哪怕断裂了精神链条中的一个链环或对精神系统的任一环节或对精神系统的任何一个单位表示恶意, 事实上他就割断了自己与整个系统的连接关系。这样的一个人使自己丧失了安拉的忠实仆人的恩惠与福祉, 并使自己受到罪人应得的判决。
58:6.
Mikal is also one of the chief angels. The word is considered as being a combination of Mik and Il which means, who is like God (Jew. Enc. & Bukhari.) i.e. there is none like God. The Jews looked upon Michael as their favourite angel (Jew. Enc.) and as the angle of peace and plenty, rain and herbage (Kathir) and is considered to be associated chiefly with the work of sustaining the world.
Angels constitute an important link in the spiritual chain and he, who breaks even one link of the spiritual chain or manifests against any single unit of the spiritual system, in fact, severs his connection with the whole system. Such a one deprives himself of the favours and blessings which are bestowed upon the true servants of God and renders himself deserving of the punishment decreed for transgressors.
58:6.
Important Words:
میکال (Michael) is the name of another angel who, like Gabriel, is also one of the chief angels. The word has been described, as being a combination of words, i.e. می کائیل or من کائیل which means, who as God? or who is like God? (Geseneus & Jew. Enc.); i.e. there is none like God, the angel Michael having been given this name owing to his being assigned the duty of establishing God’s Unity and Oneness in the universe. The Jews looked upon Michael as their favourite angel (Jew. Enc., also Jarir, under verse 2:98, 99). He was the guardian angel of the Israelites (Enc. Brit. under Michael). In Islam Gabriel is believed to be superior to Michael in rank, for whereas Gabriel is known as عبدالله Michael has been given the name عبیدالله, the word عبید being diminutive of the word عبد (Jarir, i. 329). In the days of the Holy Prophet, the Jews looked upon Gabriel as the angel of wars, calamities and hardships, whereas they looked upon Michael as the angel of peace and plenty and rain and herbage (Jarir & Kathir).
Commentary:
As an insult to a king’s agent implies insult to the king himself, so those who say unworthy things about any of the angels really find fault with God. The Quran, therefore, declares that the words of the Jews referred to in the preceding verse imply irreverence to God and opposition to His will, such as only an enemy of God could show. Angels constitute an important link in the spiritual chain and he who breaks even one link of the spiritual chain or manifests ill-will against any single unit of the spiritual system, in fact severs his connection with the whole system. Such a man deprives himself of the favours and blessings which are bestowed upon the true servants of God and renders himself deserving of the punishment fixed for transgressors.
In this verse a general mention of God, the angels and the Prophets is followed by a specific mention of Gabriel and Michael. The reason is not far to seek. The Jews regarded Gabriel as their enemy. It is therefore particularly pointed out that enmity with Gabriel merits divine punishment. The name of Michael is also mentioned along with Gabriel’s so that no Muslim might take it into his head to retort to Jewish hatred of Gabriel by speaking ill of Michael, the favourite angel of the Jews.
d
58:6.
69
مِيْكَال (Mikal, 米卡尔) 是大天使之一。此词被认为是 مِيْك (Mik), 和 اِيْل (Il) 的结合, 其意义为, 谁象安拉, 也就是说, 没有一个象安拉的人 (Jew. Enc.和布哈理)。犹太人把米卡尔看作为他们最喜爱的天使 (Jew. Enc.), 看作为和平与丰足、雨水和牧草的天使 (كَثِيْر , Kathir ), 并被认为是维持人间事务的主要参与者。
70
天使们组成精神链条中的一个重要链环, 哪怕断裂了精神链条中的一个链环或对精神系统的任一环节或对精神系统的任何一个单位表示恶意, 事实上他就割断了自己与整个系统的连接关系。这样的一个人使自己丧失了安拉的忠实仆人的恩惠与福祉, 并使自己受到罪人应得的判决。
a
58:6.
105
Important Words:
میکال (Michael) is the name of another angel who, like Gabriel, is also one of the chief angels. The word has been described, as being a combination of words, i.e. می کائیل or من کائیل which means, who as God? or who is like God? (Geseneus & Jew. Enc.); i.e. there is none like God, the angel Michael having been given this name owing to his being assigned the duty of establishing God’s Unity and Oneness in the universe. The Jews looked upon Michael as their favourite angel (Jew. Enc., also Jarir, under verse 2:98, 99). He was the guardian angel of the Israelites (Enc. Brit. under Michael). In Islam Gabriel is believed to be superior to Michael in rank, for whereas Gabriel is known as عبدالله Michael has been given the name عبیدالله, the word عبید being diminutive of the word عبد (Jarir, i. 329). In the days of the Holy Prophet, the Jews looked upon Gabriel as the angel of wars, calamities and hardships, whereas they looked upon Michael as the angel of peace and plenty and rain and herbage (Jarir & Kathir).
Commentary:
As an insult to a king’s agent implies insult to the king himself, so those who say unworthy things about any of the angels really find fault with God. The Quran, therefore, declares that the words of the Jews referred to in the preceding verse imply irreverence to God and opposition to His will, such as only an enemy of God could show. Angels constitute an important link in the spiritual chain and he who breaks even one link of the spiritual chain or manifests ill-will against any single unit of the spiritual system, in fact severs his connection with the whole system. Such a man deprives himself of the favours and blessings which are bestowed upon the true servants of God and renders himself deserving of the punishment fixed for transgressors.
In this verse a general mention of God, the angels and the Prophets is followed by a specific mention of Gabriel and Michael. The reason is not far to seek. The Jews regarded Gabriel as their enemy. It is therefore particularly pointed out that enmity with Gabriel merits divine punishment. The name of Michael is also mentioned along with Gabriel’s so that no Muslim might take it into his head to retort to Jewish hatred of Gabriel by speaking ill of Michael, the favourite angel of the Jews.
c
58:6.
124
Mikal is also one of the chief angels. The word is considered as being a combination of Mik and Il which means, who is like God (Jew. Enc. & Bukhari.) i.e. there is none like God. The Jews looked upon Michael as their favourite angel (Jew. Enc.) and as the angle of peace and plenty, rain and herbage (Kathir) and is considered to be associated chiefly with the work of sustaining the world.
125
Angels constitute an important link in the spiritual chain and he, who breaks even one link of the spiritual chain or manifests against any single unit of the spiritual system, in fact, severs his connection with the whole system. Such a one deprives himself of the favours and blessings which are bestowed upon the true servants of God and renders himself deserving of the punishment decreed for transgressors.
اَللّٰہِ الَّذِیۡ لَہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ وَوَیۡلٌ لِّلۡکٰفِرِیۡنَ مِنۡ عَذَابٍ شَدِیۡدٍ
19:38; 38:28; 51:61.
19:38; 38:28; 51:61.
19:38; 38:28; 51:61.
Commentary:
This verse is grammatically connected with the one that precedes it, the word "Allah" used here being in apposition with the words "Mighty" and "Praiseworthy" occurring in the preceding verse. The expression, to Whom belongs whatever is in the heavens and whatever is in the earth, means that the whole universe bears witness to God’s being "the Mighty," for both heavens and earth are governed by the same law. Similarly, by the entire absence of any defect or flaw, they bear witness to His being "the Praiseworthy." So those who establish their connection with such a God will naturally experience a great inner change as a result of which they will be vouchsafed the dominion of both heaven and earth. It is noteworthy how magnificently this promise was fulfilled in the time of the Holy Prophet. So great was the temporal power of Islam that the Khalifah issued orders from his seat of government and the whole Muslim world, which practically coincided with the then known world, reverently obeyed him. Similarly, early Muslims were looked upon as models of moral integrity and spiritual eminence, and history abounds in examples of the purity of their character.
d
19:38; 38:28; 51:61.
a
19:38; 38:28; 51:61.
1657
Commentary:
This verse is grammatically connected with the one that precedes it, the word "Allah" used here being in apposition with the words "Mighty" and "Praiseworthy" occurring in the preceding verse. The expression, to Whom belongs whatever is in the heavens and whatever is in the earth, means that the whole universe bears witness to God’s being "the Mighty," for both heavens and earth are governed by the same law. Similarly, by the entire absence of any defect or flaw, they bear witness to His being "the Praiseworthy." So those who establish their connection with such a God will naturally experience a great inner change as a result of which they will be vouchsafed the dominion of both heaven and earth. It is noteworthy how magnificently this promise was fulfilled in the time of the Holy Prophet. So great was the temporal power of Islam that the Khalifah issued orders from his seat of government and the whole Muslim world, which practically coincided with the then known world, reverently obeyed him. Similarly, early Muslims were looked upon as models of moral integrity and spiritual eminence, and history abounds in examples of the purity of their character.
d
19:38; 38:28; 51:61.
وَعَرَضۡنَا جَہَنَّمَ یَوۡمَئِذٍ لِّلۡکٰفِرِیۡنَ عَرۡضًا
降临在雅朱者和马朱者身上的那个可畏和毁灭性的安拉的惩罚, 见第55章 «永久仁慈的主»。
For the dreadful and devastating Divine punishment that shall descend upon Gog and Magog see Surah Ar-Rahman.
Commentary:
Those will be terrible days. The fire of Hell will be kindled for the sinful. Nation will rise against nation and kingdom against kingdom and man will consign God to oblivion and, sinking in sin and iniquity, he will render himself deserving of Divine punishment.
789
降临在雅朱者和马朱者身上的那个可畏和毁灭性的安拉的惩罚, 见第55章 «永久仁慈的主»。
2137
Commentary:
Those will be terrible days. The fire of Hell will be kindled for the sinful. Nation will rise against nation and kingdom against kingdom and man will consign God to oblivion and, sinking in sin and iniquity, he will render himself deserving of Divine punishment.
1734A
For the dreadful and devastating Divine punishment that shall descend upon Gog and Magog see Surah Ar-Rahman.
وَمَا کُنۡتَ تَرۡجُوۡۤا اَنۡ یُّلۡقٰۤی اِلَیۡکَ الۡکِتٰبُ اِلَّا رَحۡمَۃً مِّنۡ رَّبِّکَ ۖ فَلَا تَکُوۡنَنَّ ظَہِیۡرًا لِّلۡکٰفِرِیۡنَ
17:88.
17:88.
e
17:88.
a
17:88.
2936A
Commentary:
See next verse.
b
17:88.
وَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ کَذَّبَ بِالۡحَقِّ لَمَّا جَآءَہٗۤ ۚ اَلَیۡسَ فِیۡ جَہَنَّمَ مَثۡوًی لِّلۡکٰفِرِیۡنَ
ایک تو وہ شخص ہوتا ہے جو خداتعالیٰ پر افترا تو کرتا ہے مگر وہی بات اس کی طرف منسوب کرتا ہے جو اس کے الہام میں موجود ہوتی ہے گو اسے نہیں کہی جاتی۔ اور ایک اور شخص ہوتا ہے جو اللہ کی طرف ایک بات غلط طور پر منسوب کرتا ہے اور خداتعالیٰ نے وہ بات کسی کتاب میں بھی نہیں کہی ہوتی۔ پس یہ شخص افترا بھی کرتا ہے اور اس افترا کی بنیاد بھی جھوٹ پر ہوتی ہے۔
6:22; 10:18; 39:33.
18:103; 33:9; 48:14.
Commentary:
This verse reverts to the central theme of the Surah, viz. the truth of the claim of the Holy Prophet as a Divine Messenger, and sums up the argument to support and substantiate it. The argument is to the effect, (1) that a false claimant must eventually come to a sad end, and (2) that the rejecters and deniers of Divine Messengers never thrive and prosper.
a
6:22; 10:18; 39:33.
b
18:103; 33:9; 48:14.
2
ایک تو وہ شخص ہوتا ہے جو خداتعالیٰ پر افترا تو کرتا ہے مگر وہی بات اس کی طرف منسوب کرتا ہے جو اس کے الہام میں موجود ہوتی ہے گو اسے نہیں کہی جاتی۔ اور ایک اور شخص ہوتا ہے جو اللہ کی طرف ایک بات غلط طور پر منسوب کرتا ہے اور خداتعالیٰ نے وہ بات کسی کتاب میں بھی نہیں کہی ہوتی۔ پس یہ شخص افترا بھی کرتا ہے اور اس افترا کی بنیاد بھی جھوٹ پر ہوتی ہے۔
a
6:22; 10:18; 39:33.
b
18:103; 33:9; 48:14.
2987
Commentary:
This verse reverts to the central theme of the Surah, viz. the truth of the claim of the Holy Prophet as a Divine Messenger, and sums up the argument to support and substantiate it. The argument is to the effect, (1) that a false claimant must eventually come to a sad end, and (2) that the rejecters and deniers of Divine Messengers never thrive and prosper.
d
6:22; 10:18; 39:33.
e
18:103; 33:9; 48:14.
۞ فَمَنۡ اَظۡلَمُ مِمَّنۡ کَذَبَ عَلَی اللّٰہِ وَکَذَّبَ بِالصِّدۡقِ اِذۡ جَآءَہٗۤ ۚ اَلَیۡسَ فِیۡ جَہَنَّمَ مَثۡوًی لِّلۡکٰفِرِیۡنَ
6:22; 10:18; 29:69.
6:22; 10:18; 29:69.
6:22; 10:18; 29:69.
Commentary:
After having briefly referred, in the foregoing verses, to the need and purpose of revelation, the Surah proceeds to give two very sound and effective arguments in support of that phenomenon. The verse under comment deals with the first argument, which is, that two persons never succeed in life; the one who invents lies against God and the other who denies and rejects the truth when it is presented and preached to him. The second argument is given in the next verse.
a
6:22; 10:18; 29:69.
d
6:22; 10:18; 29:69.
3457
Commentary:
After having briefly referred, in the foregoing verses, to the need and purpose of revelation, the Surah proceeds to give two very sound and effective arguments in support of that phenomenon. The verse under comment deals with the first argument, which is, that two persons never succeed in life; the one who invents lies against God and the other who denies and rejects the truth when it is presented and preached to him. The second argument is given in the next verse.
c
6:22; 10:18; 29:69.
لِّلۡکٰفِرِیۡنَ لَیۡسَ لَہٗ دَافِعٌ
52:9; 56:3.
52:9; 56:3.
52:9; 56:3.
c
52:9; 56:3.
c
52:9; 56:3.
c
52:9; 56:3.