کٰفِرِیۡنَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "کٰفِرِیۡنَ".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ تُطِیۡعُوۡا فَرِیۡقًا مِّنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ یَرُدُّوۡکُمۡ بَعۡدَ اِیۡمٰنِکُمۡ کٰفِرِیۡنَ
2:110; 3:150.
2:110; 3:150.
2:110; 3:150.
Commentary:
The words, any party of those who have been given the Book, refer to that party of the People of the Book who were most hostile to Islam, there being a section of them who had turned believers and others who were indifferent. Muslims have already been warned of this danger in 2:110.
b
2:110; 3:150.
b
2:110; 3:150.
387
Commentary:
The words, any party of those who have been given the Book, refer to that party of the People of the Book who were most hostile to Islam, there being a section of them who had turned believers and others who were indifferent. Muslims have already been warned of this danger in 2:110.
c
2:110; 3:150.
قَدۡ سَاَلَہَا قَوۡمٌ مِّنۡ قَبۡلِکُمۡ ثُمَّ اَصۡبَحُوۡا بِہَا کٰفِرِیۡنَ
قرآن مجید میں ثُمَّ کا لفظ ہے مگر ہم نے ترجمہ میں حذف کر دیا ہے کیونکہ اس کے بغیر اردو اچھی رہتی ہے۔
2:109.
Unnecessary questioning about minor details or seeking legislation on them is generally to the detriment of the questioner himself. It limits his discretion and fetters his judgment, besides binding him to unnecessary and irksome legislation. The Israelites put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and ended by breaking the commandments of God (2:109).
2:109.
Commentary:
Unnecessary questioning about minor details and seeking legislation on them is always to the detriment of the questioner himself. It limits his discretion and fetters his judgement, besides binding him and his co-religionists to unnecessary and irksome legislation. The Israelites are reported in the Quran to have put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and became more and more perplexed and confounded and ended with breaking the commandments of God and drawing His displeasure on themselves (e.g. 2:109).
c
2:109.
395
关于次要的细节的事情, 提出不必提的问题或者对它们谋求立法的根据, 一般对提问题者本身是不利的。这除了把他束缚于不必要的以及令人厌烦的立法程序以外, 也限制了他的判断或选择的自由并束缚了他的判断力。以色列人向穆撒提出关于很少有详细说明的那些不必提的问题, 结果给他们自己引起了困难, 以安拉中断给他们律令告终 (2:109)。
2
قرآن مجید میں ثُمَّ کا لفظ ہے مگر ہم نے ترجمہ میں حذف کر دیا ہے کیونکہ اس کے بغیر اردو اچھی رہتی ہے۔
a
2:109.
730
Commentary:
Unnecessary questioning about minor details and seeking legislation on them is always to the detriment of the questioner himself. It limits his discretion and fetters his judgement, besides binding him and his co-religionists to unnecessary and irksome legislation. The Israelites are reported in the Quran to have put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and became more and more perplexed and confounded and ended with breaking the commandments of God and drawing His displeasure on themselves (e.g. 2:109).
b
2:109.
797
Unnecessary questioning about minor details or seeking legislation on them is generally to the detriment of the questioner himself. It limits his discretion and fetters his judgment, besides binding him to unnecessary and irksome legislation. The Israelites put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and ended by breaking the commandments of God (2:109).
یٰمَعۡشَرَ الۡجِنِّ وَالۡاِنۡسِ اَلَمۡ یَاۡتِکُمۡ رُسُلٌ مِّنۡکُمۡ یَقُصُّوۡنَ عَلَیۡکُمۡ اٰیٰتِیۡ وَیُنۡذِرُوۡنَکُمۡ لِقَآءَ یَوۡمِکُمۡ ہٰذَا ۚ قَالُوۡا شَہِدۡنَا عَلٰۤی اَنۡفُسِنَا ۖ وَغَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا وَشَہِدُوۡا عَلٰۤی اَنۡفُسِہِمۡ اَنَّہُمۡ کَانُوۡا کٰفِرِیۡنَ
39:72; 40:51; 67:9, 10.
7:38.
39:72; 40:51; 67:9-10.
7:38.
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
a
39:72; 40:51; 67:9-10.
b
7:38.
871
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ کَذَّبَ بِاٰیٰتِہٖۤ ۚ اُولٰٓئِکَ یَنَالُہُمۡ نَصِیۡبُہُمۡ مِّنَ الۡکِتٰبِ ۖ حَتّٰۤی اِذَا جَآءَتۡہُمۡ رُسُلُنَا یَتَوَفَّوۡنَہُمۡ قَالُوۡۤا اَیۡنَ مَا کُنۡتُمۡ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ ۖ قَالُوۡا ضَلُّوۡا عَنَّا وَشَہِدُوۡا عَلٰۤی اَنۡفُسِہِمۡ اَنَّہُمۡ کَانُوۡا کٰفِرِیۡنَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
فَتَوَلّٰی عَنۡہُمۡ وَقَالَ یٰقَوۡمِ لَقَدۡ اَبۡلَغۡتُکُمۡ رِسٰلٰتِ رَبِّیۡ وَنَصَحۡتُ لَکُمۡ ۖ فَکَیۡفَ اٰسٰی عَلٰی قَوۡمٍ کٰفِرِیۡنَ
7:69, 80; 46:24.
7:69, 80; 46:24.
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
7:69, 80; 46:24.
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
b
7:69, 80; 46:24.
a
7:69, 80; 46:24.
990
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
a
7:69, 80; 46:24.
1014
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
وَصَدَّہَا مَا کَانَت تَّعۡبُدُ مِنۡ دُوۡنِ اللّٰہِ ۖ اِنَّہَا کَانَتۡ مِنۡ قَوۡمٍ کٰفِرِیۡنَ
وَلَمۡ یَکُنۡ لَّہُمۡ مِّنۡ شُرَکَآئِہِمۡ شُفَعٰٓؤُا وَکَانُوۡا بِشُرَکَآئِہِمۡ کٰفِرِیۡنَ
10:29.
10:29.
10:29.
a
10:29.
c
10:29.
a
10:29.
وَاِذَا حُشِرَ النَّاسُ کَانُوۡا لَہُمۡ اَعۡدَآءً وَّکَانُوۡا بِعِبَادَتِہِمۡ کٰفِرِیۡنَ
6:23; 10:29.
اس سے مراد وہ معبود ہیں جن کا ذکر پہلی آیت میں ان الفاظ میں آچکا ہے کہ جو شخص اللہ کے سوا ان ہستیوں کو پکارتا ہے جو اسے قیامت تک جواب نہیں دے سکتیں بلکہ وہ ہستیاں اس کی دعاؤں سے بالکل غافل ہیں‘ وہ اپنے پکارنے سے کیا فائدہ اٹھا سکتا ہے۔
6:23; 10:29.
6:23; 10:29.
Commentary:
In this verse the votaries of false gods are told that not only will their gods not answer their prayers unto the Day of Resurrection, but will disown them on that awful day when they (the idolaters) will be made to face the consequences of their idolatrous beliefs and practices.
b
6:23; 10:29.
1
اس سے مراد وہ معبود ہیں جن کا ذکر پہلی آیت میں ان الفاظ میں آچکا ہے کہ جو شخص اللہ کے سوا ان ہستیوں کو پکارتا ہے جو اسے قیامت تک جواب نہیں دے سکتیں بلکہ وہ ہستیاں اس کی دعاؤں سے بالکل غافل ہیں‘ وہ اپنے پکارنے سے کیا فائدہ اٹھا سکتا ہے۔
b
6:23; 10:29.
3763
Commentary:
In this verse the votaries of false gods are told that not only will their gods not answer their prayers unto the Day of Resurrection, but will disown them on that awful day when they (the idolaters) will be made to face the consequences of their idolatrous beliefs and practices.
b
6:23; 10:29.