وَّکُفۡرًا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَّکُفۡرًا".
وَقَالَتِ الۡیَہُوۡدُ یَدُ اللّٰہِ مَغۡلُوۡلَۃٌ ۚ غُلَّتۡ اَیۡدِیۡہِمۡ وَلُعِنُوۡا بِمَا قَالُوۡا ۘ بَلۡ یَدَاہُ مَبۡسُوۡطَتَانِ یُنۡفِقُ کَیۡفَ یَشَآءُ ۚ وَلَیَزِیۡدَنَّ کَثِیۡرًا مِّنۡہُمۡ مَّاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ طُغۡیٰنًا وَّکُفۡرًا ۚ وَاَلۡقَیۡنَا بَیۡنَہُمُ الۡعَدٰوَۃَ وَالۡبَغۡضَآءَ اِلٰی یَوۡمِ الۡقِیٰمَۃِ ۚ کُلَّمَاۤ اَوۡقَدُوۡا نَارًا لِّلۡحَرۡبِ اَطۡفَاَہَا اللّٰہُ ۚ وَیَسۡعَوۡنَ فِی الۡاَرۡضِ فَسَادًا ۚ وَاللّٰہُ لَا یُحِبُّ الۡمُفۡسِدِیۡنَ
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
3:182; 36:48.
5:69.
3:56; 5:15.
2:18.
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
a
3:56; 5:15.
b
2:18.
f
3:182; 36:48.
g
5:69.
a
3:182; 36:48.
b
5:69.
c
3:56; 5:15.
d
2:18.
695
Important Words:
یداه (both His hands). The word ید (hand or arm) is derived from یدی (yadyun) and, besides its literal meaning, gives a number of figurative meanings e.g., (1) favour, benefit, bounty or generosity; (2) power, dominion, control, authority or superiority (Aqrab & Lane).
Commentary:
The expression: Their own hands shall be tied up, signifies that the Jews shall be suitably punished for their insolent saying expressed in the words, The hand of Allah is tied up. The sentence may also be taken as optative, meaning, "may their hands be tied up." But as what Allah wills must come to pass, therefore the expression may be better rendered in the form of a positive statement, meaning that the Jews shall become miserly and stingy.
The clause, Nay, both His hands are wide open, constitutes a crushing reply to the taunt of the Jews, that the hand of Allah is tied up. The Quran says that not only is the hand of God not tied up but that both His hands are wide open—the one to give to the believers in plenty and the other to punish the Jews for their insolence. The sentences which follow the clause, Nay, both His hands are wide open, refer respectively to the work of the two hands of God, namely (1) the bestowal of special bounties upon believers, and (2) the exemplary punishment of Jews for their sins. It will be noted that the hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender.
The enmity and hatred referred to in the verse are to exist and continue not only among Jews themselves but also among Christians, as well as between Jews and Christians.
The expression, Whenever they kindle a fire for war, refers to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims, as well as to their own hostile activities against Islam.
b
3:182; 36:48.
c
5:69.
d
3:56; 5:15.
e
2:18.
767
The expression signifies that the Jews shall be punished for their insolence in saying that the hand of Allah is tied up. They shall become a miserly and stingy nation.
768
The hand is used both as an instrument for bestowing a favour or bounty and as a symbol of power and dominion for seizing and punishing an offender. God’s both hands are wide open—the one to bestow plenty on the believers and the other to punish the Jews for their insolence.
769
The words refer to the attempts of Jews to incite the idolaters of Arabia to wage war against Muslims as well as to their own hostile activities against Islam.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ لَسۡتُمۡ عَلٰی شَیۡءٍ حَتّٰی تُقِیۡمُوا التَّوۡرٰٮۃَ وَالۡاِنۡجِیۡلَ وَمَاۤ اُنۡزِلَ اِلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ ۗ وَلَیَزِیۡدَنَّ کَثِیۡرًا مِّنۡہُمۡ مَّاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ طُغۡیٰنًا وَّکُفۡرًا ۖ فَلَا تَاۡسَ عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
5:65.
5:65.
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
5:65.
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
a
5:65.
699
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
774
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
وَالَّذِیۡنَ اتَّخَذُوۡا مَسۡجِدًا ضِرَارًا وَّکُفۡرًا وَّتَفۡرِیۡقًۢا بَیۡنَ الۡمُؤۡمِنِیۡنَ وَاِرۡصَادًا لِّمَنۡ حَارَبَ اللّٰہَ وَرَسُوۡلَہٗ مِنۡ قَبۡلُ ۚ وَلَیَحۡلِفُنَّ اِنۡ اَرَدۡنَاۤ اِلَّا الۡحُسۡنٰی ۖ وَاللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ
63:2.
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
63:2.
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
63:2.
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
c
63:2.
5
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
a
63:2.
1256
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
a
63:2.
1217
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
وَاَمَّا الۡغُلٰمُ فَکَانَ اَبَوَاہُ مُؤۡمِنَیۡنِ فَخَشِیۡنَاۤ اَنۡ یُّرۡہِقَہُمَا طُغۡیٰنًا وَّکُفۡرًا
جیسا کہ اوپر بتایا جا چکا ہے غلام سے مراد حرکت‘ قوت اور جہالت کی طاقتیں ہیں جو ہر انسان میں پائی جاتی ہیں اور چونکہ یہ معنوی اشیاء ہیں مادی نہیں اس لئے ان کے ماں باپ بھی اسی قسم کے ہونے چاہئیں۔ اس نقطہ نگاہ سے جب ہم غور کرتے ہیں تو ہمیں معلوم ہوتا ہے کہ یہ قوتیں انسانی روح اور جسم سے پیدا ہوتی ہیں پس حرکت قوت اور جہالت کے ماں باپ کے مومن ہونے سے یہ مراد ہے کہ بے شک انسانی روح اور دماغ میں آگے بڑھنے کا شدید مادہ رکھا گیا ہے بڑے بڑے کام کرنے کی ان میں طاقت پیدا کی گئی ہے اور خطرات برداشت کرنے کی انہیں ہمت دی گئی ہے لیکن یہ طاقتیں اسے خداتعالیٰ کے قرب میں بڑھنے کے لئے دی گ
مارنے والا ایک ہے مگر وہ کہتا ’’ہم‘‘ ہے اس کی وجہ یہ ہے کہ وہ اعمال جو ہوں تو درست مگر ظاہر میں شریعت کے خلاف نظر آتے ہوں اولیاء اللہ ان کو کبھی خدائی حکم کے بغیر نہیں کرتے۔ پس چونکہ خداتعالیٰ نے حکم دیاوہ اس فعل میں حصہ دار ہو گیا اور فعل ایک کا نہ رہا د و(۲) کا ہو گیا جس کی وجہ سے ’’ہم‘‘کا لفظ استعمال کیا گیا ہے۔
Ghulam (a youth), as stated above, in a dream or vision signifies ignorance, strength and wild impulses. "His parents" in the verse are the human body and soul, because the source (or the parents) from which spring all moral qualities is the combination of the human body and soul which are represented here as "believers" because, as taught by Islam, man by nature is inclined to virtue. These "believers" may be dragged into vice by the impulses represented as "youth." Islam eradicates these impulses and leaves man—the human body and soul combined, to develop along beneficent lines and thus to achieve the high purpose of human life.
Commentary:
As explained under 18:75 above غلام (youth) in a vision signifies, activity or buoyancy, power and ignorance; and the word قتل as also shown under the same verse means, diminishing or lessening the effect or vehemence of a thing. In view of the significance of these words, the killing of the youth would signify the lessening or diminishing the evil effects of ignorance, too much power and uncontrolled buoyancy.
The expression ابواہ (his parents) here means the human body and soul, because the parents or the source from which spring all moral qualities is the combination of the human body and soul which is man himself. So the killing of the youth in the vision signifies bringing under proper control unbridled human passions and lessening their vehemence and intensity. Thus the killing of the young man by the holy man of God so that he should not lead his parents to rebellion and disbelief, as seen in his vision by Moses, signifies that man has been gifted with great natural powers to perform the highest deeds of virtue and that in order to bring these powers into play, the faculties of activity, power and ignorance have been implanted in him. Man can fulfil the great object of his life by making use of these powers which spring from a combination of the human body and soul. But if these powers are not kept under proper control, they lead man to disbelief and transgression. These powers have been brought under proper control and their undue vehemence curbed by the commandments and ordinances which God has revealed to the Holy Prophet as signified by the killing of the young boy by the holy man in Moses’ Vision.
1
جیسا کہ اوپر بتایا جا چکا ہے غلام سے مراد حرکت‘ قوت اور جہالت کی طاقتیں ہیں جو ہر انسان میں پائی جاتی ہیں اور چونکہ یہ معنوی اشیاء ہیں مادی نہیں اس لئے ان کے ماں باپ بھی اسی قسم کے ہونے چاہئیں۔ اس نقطہ نگاہ سے جب ہم غور کرتے ہیں تو ہمیں معلوم ہوتا ہے کہ یہ قوتیں انسانی روح اور جسم سے پیدا ہوتی ہیں پس حرکت قوت اور جہالت کے ماں باپ کے مومن ہونے سے یہ مراد ہے کہ بے شک انسانی روح اور دماغ میں آگے بڑھنے کا شدید مادہ رکھا گیا ہے بڑے بڑے کام کرنے کی ان میں طاقت پیدا کی گئی ہے اور خطرات برداشت کرنے کی انہیں ہمت دی گئی ہے لیکن یہ طاقتیں اسے خداتعالیٰ کے قرب میں بڑھنے کے لئے دی گ
2
مارنے والا ایک ہے مگر وہ کہتا ’’ہم‘‘ ہے اس کی وجہ یہ ہے کہ وہ اعمال جو ہوں تو درست مگر ظاہر میں شریعت کے خلاف نظر آتے ہوں اولیاء اللہ ان کو کبھی خدائی حکم کے بغیر نہیں کرتے۔ پس چونکہ خداتعالیٰ نے حکم دیاوہ اس فعل میں حصہ دار ہو گیا اور فعل ایک کا نہ رہا د و(۲) کا ہو گیا جس کی وجہ سے ’’ہم‘‘کا لفظ استعمال کیا گیا ہے۔
2119
Commentary:
As explained under 18:75 above غلام (youth) in a vision signifies, activity or buoyancy, power and ignorance; and the word قتل as also shown under the same verse means, diminishing or lessening the effect or vehemence of a thing. In view of the significance of these words, the killing of the youth would signify the lessening or diminishing the evil effects of ignorance, too much power and uncontrolled buoyancy.
The expression ابواہ (his parents) here means the human body and soul, because the parents or the source from which spring all moral qualities is the combination of the human body and soul which is man himself. So the killing of the youth in the vision signifies bringing under proper control unbridled human passions and lessening their vehemence and intensity. Thus the killing of the young man by the holy man of God so that he should not lead his parents to rebellion and disbelief, as seen in his vision by Moses, signifies that man has been gifted with great natural powers to perform the highest deeds of virtue and that in order to bring these powers into play, the faculties of activity, power and ignorance have been implanted in him. Man can fulfil the great object of his life by making use of these powers which spring from a combination of the human body and soul. But if these powers are not kept under proper control, they lead man to disbelief and transgression. These powers have been brought under proper control and their undue vehemence curbed by the commandments and ordinances which God has revealed to the Holy Prophet as signified by the killing of the young boy by the holy man in Moses’ Vision.
1716
Ghulam (a youth), as stated above, in a dream or vision signifies ignorance, strength and wild impulses. "His parents" in the verse are the human body and soul, because the source (or the parents) from which spring all moral qualities is the combination of the human body and soul which are represented here as "believers" because, as taught by Islam, man by nature is inclined to virtue. These "believers" may be dragged into vice by the impulses represented as "youth." Islam eradicates these impulses and leaves man—the human body and soul combined, to develop along beneficent lines and thus to achieve the high purpose of human life.