وَلِلۡکٰفِرِیۡنَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "وَلِلۡکٰفِرِیۡنَ".
بِئۡسَمَا اشۡتَرَوۡا بِہٖۤ اَنۡفُسَہُمۡ اَنۡ یَّکۡفُرُوۡا بِمَاۤ اَنۡزَلَ اللّٰہُ بَغۡیًا اَنۡ یُّنَزِّلَ اللّٰہُ مِنۡ فَضۡلِہٖ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖ ۖ فَبَآءُوۡ بِغَضَبٍ عَلٰی غَضَبٍ ۚ وَلِلۡکٰفِرِیۡنَ عَذَابٌ مُّہِیۡنٌ
3:113; 5:61.
3:113; 5:61.
3:113; 5:61.
Important Words:
بغیا (grudging) is derived from بغی. They say بغی الشیء i.e. he wished or desired or sought the thing. بغی الرجل means, the man transgressed or turned away from the truth, or he disobeyed or revolted against a lawful authority. بغی علیه means, he wronged him and continued long in the act (Aqrab). بغی علی اخیه means, he envied his brother; he wished that a blessing might become transferred from his brother to himself (Lane). In the text the word has been translated as "grudging" which is the same as "envying".
باؤا (they incurred) is derived from باء which means, he returned. باء به means, he returned with it. باء بغضب من الله means, he returned with anger from God, i.e. the anger of God came upon him; he incurred His anger (Aqrab & Lane).
Commentary:
In this verse, we are told that the Jews rejected the Holy Prophet solely because he was of different nationality. The verse means that the Jews upon whom the truth has dawned and who have come to recognize the Quran as the very Book mentioned in their Scriptures are, out of sheer pride and obstinacy, impiously rejecting it, little knowing that, by so doing, they are hastening the ruin of their own souls. The truth is that they cannot bear to see a Prophet raised from among any people other than their own. They fail to realize that all alike are the creatures of God and there is no earthly reason why Prophets should appear only from among the Israelites.
The words باؤا بغضب translated here as, they incurred wrath, literally mean "they returned with (God’s) wrath" which points to the fact that though God called them to His presence in order to bestow on them His favours, they, instead of receiving favours, returned from His presence loaded with His displeasure and anger.
The words, wrath upon wrath, are used to signify that even before the coming of the Holy Prophet the Jews had incurred the anger of God by their rejection of Jesus and other iniquities; so when they rejected the Holy Prophet, they incurred wrath upon wrath, i.e. they added to their previous load of God’s anger.
d
3:113; 5:61.
a
3:113; 5:61.
97
Important Words:
بغیا (grudging) is derived from بغی. They say بغی الشیء i.e. he wished or desired or sought the thing. بغی الرجل means, the man transgressed or turned away from the truth, or he disobeyed or revolted against a lawful authority. بغی علیه means, he wronged him and continued long in the act (Aqrab). بغی علی اخیه means, he envied his brother; he wished that a blessing might become transferred from his brother to himself (Lane). In the text the word has been translated as "grudging" which is the same as "envying".
باؤا (they incurred) is derived from باء which means, he returned. باء به means, he returned with it. باء بغضب من الله means, he returned with anger from God, i.e. the anger of God came upon him; he incurred His anger (Aqrab & Lane).
Commentary:
In this verse, we are told that the Jews rejected the Holy Prophet solely because he was of different nationality. The verse means that the Jews upon whom the truth has dawned and who have come to recognize the Quran as the very Book mentioned in their Scriptures are, out of sheer pride and obstinacy, impiously rejecting it, little knowing that, by so doing, they are hastening the ruin of their own souls. The truth is that they cannot bear to see a Prophet raised from among any people other than their own. They fail to realize that all alike are the creatures of God and there is no earthly reason why Prophets should appear only from among the Israelites.
The words باؤا بغضب translated here as, they incurred wrath, literally mean "they returned with (God’s) wrath" which points to the fact that though God called them to His presence in order to bestow on them His favours, they, instead of receiving favours, returned from His presence loaded with His displeasure and anger.
The words, wrath upon wrath, are used to signify that even before the coming of the Holy Prophet the Jews had incurred the anger of God by their rejection of Jesus and other iniquities; so when they rejected the Holy Prophet, they incurred wrath upon wrath, i.e. they added to their previous load of God’s anger.
b
3:113; 5:61.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَقُوۡلُوۡا رٰعِنَا وَقُوۡلُوا انۡظُرۡنَا وَاسۡمَعُوۡا ۗ وَلِلۡکٰفِرِیۡنَ عَذَابٌ اَلِیۡمٌ
4:47.
رَاعِنَا (Ra‘ina) 这个字属于 مُفَاعَلَة (Mufa‘alah) 的词律的, 一般有相互关系的意思, 表示双方几乎处于同一水平, 也可含意为 “请尊重我们, 那么, 我们也会尊重你。” 或者追溯到词根 رَاعٍ (Ra‘in) 意思是一个愚蠢的或自负的人, 这个词表示 “啊, 傻瓜”, 或 “啊, 自高自大的家伙。” 由于这一词句含有对穆圣不尊敬的意思, 安拉禁止穆斯林使用这样词句, 而劝告他们使用恭敬而不含糊的语言, 如 اُنْظُرْنَا (Unzurna) 意为 “请等待我们” 这词。在提到阿拉伯半岛的犹太人夥同外国人一起策划阴谋, 以毁坏穆圣的传教活动, 以后, «古兰经» 在本节经文中继续举例说明他们为了贬低穆圣并在穆斯林中间进行离间和制造倾轧所采取的这类阴谋诡计。
这里选用了一个看来不大的事例来强调这个事实, 即凡是涉及到民族精神方面的, 有时很小的事情也会产生危险的后果, 从而损害在他们中间的纪律和对权威尊敬的精神。
عربی میں کسی کو متوجہ کرنا ہو تو رَاعِنَا کہتے ہیں مگر یہ اس وقت کہا جاتا ہے جبکہ دونوں گروہ برابر درجہ کے ہوں۔ کیونکہ رَاعِنَا کے معنے ہیں کہ تو ہمارا خیال رکھ‘ ہم تیرا خیال رکھیں گے۔ لیکن جب مخاطب درجہ میں بڑا ہو تو اس وقت رَاعِنَا نہیں کہتے بلکہ اُنْظُرْنَا کہتے ہیں۔ یعنی اے حضور! ہمارا بھی خیال رکھیئے اور ایسی طرز پر بات کیجیے ٔ کہ ہم بھی سمجھ سکیں۔ اس آیت میں مسلمانوں کو یہی کہا گیا ہے کہ رسول کریم صلی اللہ علیہ وسلم کو رَاعِنَا نہ کہا کرو اس سے تمہارے دلوں میں بے ایمانی پیدا ہوگی۔ کیونکہ اس لفظ کے اصل معنے یہ ہیں کہ ہم تم برابر ہیں۔ تم اُن
4:47.
The word Ra‘ina belongs to the measure of Mufa‘alah which generally gives the sense of reciprocity, denoting two parties standing almost on the same level, and may mean, "have regard for us that we may have regard for you." Or being traced to the root Ra‘in which means, a foolish or conceited fellow, the word signifies: 'O fool' or 'O conceited fellow.' As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is respectful and unequivocal, such as the word Unzurna meaning 'wait for us.' After mentioning the intrigues which the Jews of Arabia had carried on with outsiders to ruin the mission of the Holy Prophet, the Qur’an proceeds to illustrate in this verse such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is co
4:47.
Important Words:
راعنا (ra‘ina) is derived from رعی meaning, he watched or looked on. راعه means, he looks towards him with goodly feeling or he had regard for him. راع امرہ means, he watched his affair. راعنی سمعك means, lend me your ear or listen to what I say. راع النجوم means, he watched the stars and waited for their setting (Aqrab). So راعنا would mean, look to us or have a regard for us. Or the word is derived from the root رعن i.e. he acted foolishly in which case راعن would mean, a fool; a conceited person; a proud man (Aqrab).
انظرنا (unzurna) is derived from نظر meaning, he looked, or he saw, or he had regard for. So انظرنا would mean, look to us or have regard for us. Both these words, i.e. راعنا and انظرنا are used by a listener when he cannot follow the speech of a speaker. They roughly give the sense of, "I request you to repeat what you have said" or, to give a commoner idiom, "I beg your pardon"; or they are used on similar other occasions when one desires to draw the attention of a person towards oneself.
Commentary:
After mentioning the intrigues which the Jews carried on with outsiders to ruin the mission of the Holy Prophet, the Quran proceeds to illustrate such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is concerned, sometimes very small things bring about dangerous results, inasmuch as they help to undermine the spirit of discipline and respect for authority. It is hinted that the Jews were in the habit of devising plans to detract from the due respect with which the minds of the Muslims were inspired towards the Holy Prophet. One of these mean attempts was to address such words to the Holy Prophet as were not quite in harmony with a spirit of discipline and respect; or bore a twofold sense, one good and the other bad. Some Muslims, in innocent imitation of the Jews and in ignorance of the latter’s real motive, sometimes began to imitate their language.
One of the words used by the Jews was راعنا (ra‘ina) which, as explained under Important Words, means, have regard for us. But as the word راعنا belongs to the measure of مفاعلة which generally gives the idea of reciprocity denoting two parties standing almost on the same level, it may mean, have regard for us that we may have regard for you. As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is perfectly respectful and unequivocal. He exhorts them to say انظرنا instead of راعنا because the former expression, though having a similar meaning, conveys no bad sense. God further enjoins Muslims to listen to the Holy Prophet attentively, so that they may not need such words at all.
The word راعنا which the Muslims were forbidden to use can, as pointed out above, also be traced to the root راعن which means, a fool or a conceited person. When used in addressing a person, it takes the form of راعنا which may mean, "O fool" or "O conceited person".
The Jews, utterly depraved in mentality, resorted to these mean practices with a view to belittling the position of the Holy Prophet and undermining the spirit of respect in which he was held by his followers. The Quran has mentioned this incident with a twofold purpose; firstly, to expose the Jews and to bring home to them their mean and mischievous intentions; secondly, to teach the Muslims a lesson of respect and caution. For the testimony of the Hadith to such incidents see Jarir and Manthur under 2:105.
b
4:47.
74
رَاعِنَا (Ra‘ina) 这个字属于 مُفَاعَلَة (Mufa‘alah) 的词律的, 一般有相互关系的意思, 表示双方几乎处于同一水平, 也可含意为 “请尊重我们, 那么, 我们也会尊重你。” 或者追溯到词根 رَاعٍ (Ra‘in) 意思是一个愚蠢的或自负的人, 这个词表示 “啊, 傻瓜”, 或 “啊, 自高自大的家伙。” 由于这一词句含有对穆圣不尊敬的意思, 安拉禁止穆斯林使用这样词句, 而劝告他们使用恭敬而不含糊的语言, 如 اُنْظُرْنَا (Unzurna) 意为 “请等待我们” 这词。在提到阿拉伯半岛的犹太人夥同外国人一起策划阴谋, 以毁坏穆圣的传教活动, 以后, «古兰经» 在本节经文中继续举例说明他们为了贬低穆圣并在穆斯林中间进行离间和制造倾轧所采取的这类阴谋诡计。
这里选用了一个看来不大的事例来强调这个事实, 即凡是涉及到民族精神方面的, 有时很小的事情也会产生危险的后果, 从而损害在他们中间的纪律和对权威尊敬的精神。
1
عربی میں کسی کو متوجہ کرنا ہو تو رَاعِنَا کہتے ہیں مگر یہ اس وقت کہا جاتا ہے جبکہ دونوں گروہ برابر درجہ کے ہوں۔ کیونکہ رَاعِنَا کے معنے ہیں کہ تو ہمارا خیال رکھ‘ ہم تیرا خیال رکھیں گے۔ لیکن جب مخاطب درجہ میں بڑا ہو تو اس وقت رَاعِنَا نہیں کہتے بلکہ اُنْظُرْنَا کہتے ہیں۔ یعنی اے حضور! ہمارا بھی خیال رکھیئے اور ایسی طرز پر بات کیجیے ٔ کہ ہم بھی سمجھ سکیں۔ اس آیت میں مسلمانوں کو یہی کہا گیا ہے کہ رسول کریم صلی اللہ علیہ وسلم کو رَاعِنَا نہ کہا کرو اس سے تمہارے دلوں میں بے ایمانی پیدا ہوگی۔ کیونکہ اس لفظ کے اصل معنے یہ ہیں کہ ہم تم برابر ہیں۔ تم اُن
a
4:47.
111
Important Words:
راعنا (ra‘ina) is derived from رعی meaning, he watched or looked on. راعه means, he looks towards him with goodly feeling or he had regard for him. راع امرہ means, he watched his affair. راعنی سمعك means, lend me your ear or listen to what I say. راع النجوم means, he watched the stars and waited for their setting (Aqrab). So راعنا would mean, look to us or have a regard for us. Or the word is derived from the root رعن i.e. he acted foolishly in which case راعن would mean, a fool; a conceited person; a proud man (Aqrab).
انظرنا (unzurna) is derived from نظر meaning, he looked, or he saw, or he had regard for. So انظرنا would mean, look to us or have regard for us. Both these words, i.e. راعنا and انظرنا are used by a listener when he cannot follow the speech of a speaker. They roughly give the sense of, "I request you to repeat what you have said" or, to give a commoner idiom, "I beg your pardon"; or they are used on similar other occasions when one desires to draw the attention of a person towards oneself.
Commentary:
After mentioning the intrigues which the Jews carried on with outsiders to ruin the mission of the Holy Prophet, the Quran proceeds to illustrate such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is concerned, sometimes very small things bring about dangerous results, inasmuch as they help to undermine the spirit of discipline and respect for authority. It is hinted that the Jews were in the habit of devising plans to detract from the due respect with which the minds of the Muslims were inspired towards the Holy Prophet. One of these mean attempts was to address such words to the Holy Prophet as were not quite in harmony with a spirit of discipline and respect; or bore a twofold sense, one good and the other bad. Some Muslims, in innocent imitation of the Jews and in ignorance of the latter’s real motive, sometimes began to imitate their language.
One of the words used by the Jews was راعنا (ra‘ina) which, as explained under Important Words, means, have regard for us. But as the word راعنا belongs to the measure of مفاعلة which generally gives the idea of reciprocity denoting two parties standing almost on the same level, it may mean, have regard for us that we may have regard for you. As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is perfectly respectful and unequivocal. He exhorts them to say انظرنا instead of راعنا because the former expression, though having a similar meaning, conveys no bad sense. God further enjoins Muslims to listen to the Holy Prophet attentively, so that they may not need such words at all.
The word راعنا which the Muslims were forbidden to use can, as pointed out above, also be traced to the root راعن which means, a fool or a conceited person. When used in addressing a person, it takes the form of راعنا which may mean, "O fool" or "O conceited person".
The Jews, utterly depraved in mentality, resorted to these mean practices with a view to belittling the position of the Holy Prophet and undermining the spirit of respect in which he was held by his followers. The Quran has mentioned this incident with a twofold purpose; firstly, to expose the Jews and to bring home to them their mean and mischievous intentions; secondly, to teach the Muslims a lesson of respect and caution. For the testimony of the Hadith to such incidents see Jarir and Manthur under 2:105.
b
4:47.
131
The word Ra‘ina belongs to the measure of Mufa‘alah which generally gives the sense of reciprocity, denoting two parties standing almost on the same level, and may mean, "have regard for us that we may have regard for you." Or being traced to the root Ra‘in which means, a foolish or conceited fellow, the word signifies: 'O fool' or 'O conceited fellow.' As this expression involved disrespect to the Holy Prophet, God forbids Muslims to use such words, and advises them to use language which is respectful and unequivocal, such as the word Unzurna meaning 'wait for us.' After mentioning the intrigues which the Jews of Arabia had carried on with outsiders to ruin the mission of the Holy Prophet, the Qur’an proceeds to illustrate in this verse such of their machinations as they resorted to in order to belittle the Holy Prophet and sow dissension and discord among Muslims. An apparently minor illustration is selected to emphasize the fact that where the spirit of a people is co
۞ اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ دَمَّرَ اللّٰہُ عَلَیۡہِمۡ ۖ وَلِلۡکٰفِرِیۡنَ اَمۡثٰلُہَا
12:110; 22:47; 30:10; 35:45; 40:22.
12:110; 22:47; 30:10; 35:45; 40:22.
As many as fifteen times, the disbelievers of the Holy Prophet have been told in the Qur’an to travel in the earth and see for themselves the sad end to which the disbelievers of former Prophets had come. How can they, the verse warns them, expect to escape a similar fate? Divine punishment will, surely, overtake them in various forms and shapes.
12:110; 22:47; 30:10; 35:45; 40:22.
Commentary:
As many as fifteen times, the disbelievers of the Holy Prophet have been warned in the Quran to travel in the earth and see the dreadful end to which the disbelievers of former Prophets have come. How can they, the verse warns them, expect to escape a similar fate? The expression أمثالھا shows that Divine punishment will overtake disbelievers in various forms and shapes.
a
12:110; 22:47; 30:10; 35:45; 40:22.
a
12:110; 22:47; 30:10; 35:45; 40:22.
3796
Commentary:
As many as fifteen times, the disbelievers of the Holy Prophet have been warned in the Quran to travel in the earth and see the dreadful end to which the disbelievers of former Prophets have come. How can they, the verse warns them, expect to escape a similar fate? The expression أمثالھا shows that Divine punishment will overtake disbelievers in various forms and shapes.
b
12:110; 22:47; 30:10; 35:45; 40:22.
2745
As many as fifteen times, the disbelievers of the Holy Prophet have been told in the Qur’an to travel in the earth and see for themselves the sad end to which the disbelievers of former Prophets had come. How can they, the verse warns them, expect to escape a similar fate? Divine punishment will, surely, overtake them in various forms and shapes.
فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ شَہۡرَیۡنِ مُتَتَابِعَیۡنِ مِنۡ قَبۡلِ اَنۡ یَّتَمَآسَّا ۖ فَمَنۡ لَّمۡ یَسۡتَطِعۡ فَاِطۡعَامُ سِتِّیۡنَ مِسۡکِیۡنًا ۚ ذٰلِکَ لِتُؤۡمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ ۚ وَتِلۡکَ حُدُوۡدُ اللّٰہِ ۗ وَلِلۡکٰفِرِیۡنَ عَذَابٌ اَلِیۡمٌ
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
4175
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
3003
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
اِنَّ الَّذِیۡنَ یُحَآدُّوۡنَ اللّٰہَ وَرَسُوۡلَہٗ کُبِتُوۡا کَمَا کُبِتَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ وَقَدۡ اَنۡزَلۡنَاۤ اٰیٰتٍۭ بَیِّنٰتٍ ۚ وَلِلۡکٰفِرِیۡنَ عَذَابٌ مُّہِیۡنٌ
9:63.
9:63.
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and the Hypocrites is introduced in this verse.
9:63.
22:17; 24:35; 57:10.
Important Words:
کبتوا (will be abused). کبته means, he threw him down prostrate. کبت اللّٰه الکافر means, God prostrated the disbeliever, and deprived him of what he desired, or disappointed him, or caused him to fail in attaining his desire; he routed him or put him to flight; he turned him away or averted him; he abused; debased him, rendered him vile, despicable or ignominious. (Aqrab)
Commentary:
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and hypocrites is introduced in this verse.
The words "and We have sent clear signs," show that Divine punishment overtakes the sinners after their sins have been fully established and their guilt brought home to them.
a
9:63.
a
9:63.
b
22:17; 24:35; 57:10.
4176
Important Words:
کبتوا (will be abused). کبته means, he threw him down prostrate. کبت اللّٰه الکافر means, God prostrated the disbeliever, and deprived him of what he desired, or disappointed him, or caused him to fail in attaining his desire; he routed him or put him to flight; he turned him away or averted him; he abused; debased him, rendered him vile, despicable or ignominious. (Aqrab)
Commentary:
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and hypocrites is introduced in this verse.
The words "and We have sent clear signs," show that Divine punishment overtakes the sinners after their sins have been fully established and their guilt brought home to them.
a
9:63.
3004
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and the Hypocrites is introduced in this verse.