کَفٰی
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "کَفٰی".
قُلۡ کَفٰی بِاللّٰہِ بَیۡنِیۡ وَبَیۡنَکُمۡ شَہِیۡدًا ۖ یَّعۡلَمُ مَا فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۗ وَالَّذِیۡنَ اٰمَنُوۡا بِالۡبٰطِلِ وَکَفَرُوۡا بِاللّٰہِ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
a
4:167; 6:20; 13:44; 48:29.
2977
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
وَیَقُوۡلُ الَّذِیۡنَ کَفَرُوۡا لَسۡتَ مُرۡسَلًا ۚ قُلۡ کَفٰی بِاللّٰہِ شَہِیۡدًۢا بَیۡنِیۡ وَبَیۡنَکُمۡ وَمَنۡ عِنۡدَہٗ عِلۡمُ الۡکِتٰبِ
25:42.
4:167; 6:20; 29:53; 48:29.
The words, knowledge of the Book, may mean, fresh Signs from Heaven and the prophecies of the previous Scriptures regarding the Holy Prophet.
25:42.
4:167; 6:20; 29:53; 48:29.
Commentary:
The Holy Prophet is told in this verse not to get annoyed or perturbed if, in spite of the many signs and arguments that establish his truth, evilly-disposed disbelievers continue to deny his divine mission. Why at all should he worry when he possesses these two powerful witnesses—fresh signs from heaven and the prophecies of the previous Scriptures? Indeed, it is only these two powerful supports that have always helped and will always help the cause of the Divine Messengers to triumph. This is what is hinted at in the concluding words of the verse: Sufficient is Allah as a witness…and so is he, who possesses knowledge of the Book.
c
25:42.
d
4:167; 6:20; 29:53; 48:29.
645
‘天经知识’ 这些字可能意为来自天国的新启示以及前经中有关穆圣的预言。
c
25:42.
d
4:167; 6:20; 29:53; 48:29.
1654
Commentary:
The Holy Prophet is told in this verse not to get annoyed or perturbed if, in spite of the many signs and arguments that establish his truth, evilly-disposed disbelievers continue to deny his divine mission. Why at all should he worry when he possesses these two powerful witnesses—fresh signs from heaven and the prophecies of the previous Scriptures? Indeed, it is only these two powerful supports that have always helped and will always help the cause of the Divine Messengers to triumph. This is what is hinted at in the concluding words of the verse: Sufficient is Allah as a witness…and so is he, who possesses knowledge of the Book.
d
25:42.
e
4:167; 6:20; 29:53; 48:29.
1451B
The words, knowledge of the Book, may mean, fresh Signs from Heaven and the prophecies of the previous Scriptures regarding the Holy Prophet.
اَمۡ یَقُوۡلُوۡنَ افۡتَرٰٮہُ ۖ قُلۡ اِنِ افۡتَرَیۡتُہٗ فَلَا تَمۡلِکُوۡنَ لِیۡ مِنَ اللّٰہِ شَیۡـًٔا ۖ ہُوَ اَعۡلَمُ بِمَا تُفِیۡضُوۡنَ فِیۡہِ ۖ کَفٰی بِہٖ شَہِیۡدًۢا بَیۡنِیۡ وَبَیۡنَکُمۡ ۖ وَہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ
11:36.
11:36.
The expression, minallah, means, (a) in opposition to Allah; (b) from the punishment of Allah.
11:36.
Commentary:
After effectively refuting شرک (idolatry) in the preceding few verses, the Surah, in the present verse, proceeds to deal with the next important topic—Divine revelation. It purports to say that forging lies about God, being a fatal poison, is bound to bring about the spiritual death and destruction of the forger. This is the significance of the words: "You cannot avail me aught against Allah." The words, "Sufficient is He for a witness between me and you," signify that "if I am a forger of lies against God, He would not let me go unpunished, but if you reject the Message of Truth, you too will have to suffer the evil consequences of your rejection."
The expression من اللّٰه means: (a) in opposition to Allah; (b) from the punishment of Allah.
d
11:36.
b
11:36.
3764
Commentary:
After effectively refuting شرک (idolatry) in the preceding few verses, the Surah, in the present verse, proceeds to deal with the next important topic—Divine revelation. It purports to say that forging lies about God, being a fatal poison, is bound to bring about the spiritual death and destruction of the forger. This is the significance of the words: "You cannot avail me aught against Allah." The words, "Sufficient is He for a witness between me and you," signify that "if I am a forger of lies against God, He would not let me go unpunished, but if you reject the Message of Truth, you too will have to suffer the evil consequences of your rejection."
The expression من اللّٰه means: (a) in opposition to Allah; (b) from the punishment of Allah.
d
11:36.
2721
The expression, minallah, means, (a) in opposition to Allah; (b) from the punishment of Allah.
اِقۡرَاۡ کِتٰبَکَ کَفٰی بِنَفۡسِکَ الۡیَوۡمَ عَلَیۡکَ حَسِیۡبًا
17:72; 45:30; 69:20, 26, 27.
17:72; 45:30; 69:20, 26, 27.
17:72; 45:30; 69:20, 26, 27.
Commentary:
The expression, Read thy book, used figuratively means, "take thy punishment". The words, Sufficient is thy own soul this day as reckoner against thee, clearly show that punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man. Thus in this life man is the architect of his own destiny and in the next he will be his own rewarder or punisher.
b
17:72; 45:30; 69:20, 26, 27.
a
17:72; 45:30; 69:20, 26, 27.
1944
Commentary:
The expression, Read thy book, used figuratively means, "take thy punishment". The words, Sufficient is thy own soul this day as reckoner against thee, clearly show that punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man. Thus in this life man is the architect of his own destiny and in the next he will be his own rewarder or punisher.
a
17:72; 45:30; 69:20, 26, 27.
قُلۡ کَفٰی بِاللّٰہِ شَہِیۡدًۢا بَیۡنِیۡ وَبَیۡنَکُمۡ ۚ اِنَّہٗ کَانَ بِعِبَادِہٖ خَبِیۡرًۢا بَصِیۡرًا
10:30; 13:44; 29:53; 46:9.
10:30; 13:44; 29:53; 46:9.
10:30; 13:44; 29:53; 46:9.
Commentary:
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation.
c
10:30; 13:44; 29:53; 46:9.
b
10:30; 13:44; 29:53; 46:9.
2025
Commentary:
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation.
b
10:30; 13:44; 29:53; 46:9.