وَٱلْمُنَٰفِقِينَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَٱلْمُنَٰفِقِينَ".
يَٰٓأَيُّهَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ وَلَا تُطِعِ ٱلْكَٰفِرِينَ وَٱلْمُنَٰفِقِينَ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
1021
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
3075A
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
2329
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
66:10.
66:10.
Jihad (infinitive noun from Jahada meaning, he strove hard or with the utmost of his power with an object) has been generally used in this sense in the Qur’an. How the Prophet should strive against the Hypocrites is not mentioned. But there is nothing to indicate the sense of fighting with the sword. In fact, the Holy Prophet never waged war against the Hypocrites.
66:10.
Commentary:
The words, disbelievers and hypocrites, do not here refer to two different classes of men, but only to hypocrites who are also disbelievers. As a matter of fact, the word "hypocrites" as used here explains the meaning of the word "disbelievers" which precedes it, hinting that the hypocrites referred to here are disbelievers at heart, though outwardly they profess to be believers. See also the succeeding verse.
The words, be severe to them, may mean" be strict in your dealings with the hypocrites", i.e. you should no longer be lenient to them or condone their offences, as you did formerly, but you should now call them to account for their misdeeds. The words do not signify cruel treatment or even harshness of language or demeanour but simply strictness of attitude and treatment.
b
66:10.
a
66:10.
1227
Commentary:
The words, disbelievers and hypocrites, do not here refer to two different classes of men, but only to hypocrites who are also disbelievers. As a matter of fact, the word "hypocrites" as used here explains the meaning of the word "disbelievers" which precedes it, hinting that the hypocrites referred to here are disbelievers at heart, though outwardly they profess to be believers. See also the succeeding verse.
The words, be severe to them, may mean" be strict in your dealings with the hypocrites", i.e. you should no longer be lenient to them or condone their offences, as you did formerly, but you should now call them to account for their misdeeds. The words do not signify cruel treatment or even harshness of language or demeanour but simply strictness of attitude and treatment.
g
66:10.
1199
Jihad (infinitive noun from Jahada meaning, he strove hard or with the utmost of his power with an object) has been generally used in this sense in the Qur’an. How the Prophet should strive against the Hypocrites is not mentioned. But there is nothing to indicate the sense of fighting with the sword. In fact, the Holy Prophet never waged war against the Hypocrites.
وَلَا تُطِعِ ٱلْكَٰفِرِينَ وَٱلْمُنَٰفِقِينَ وَدَعْ أَذَىٰهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
18:29; 25:53.
18:29; 25:53.
18:29; 25:53.
Commentary:
The reference in the words "leave alone their annoyance" might be to the vile attacks that were to be made by evil-minded critics upon the spotless character of the Holy Prophet on account of some of the marriages he had to enter into in the latter part of his life.
d
18:29; 25:53.
a
18:29; 25:53.
3109
Commentary:
The reference in the words "leave alone their annoyance" might be to the vile attacks that were to be made by evil-minded critics upon the spotless character of the Holy Prophet on account of some of the marriages he had to enter into in the latter part of his life.
c
18:29; 25:53.
يَٰٓأَيُّهَا ٱلنَّبِىُّ جَٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ
要向不信者和伪信者尽力宣教, 才有可能进展。顺便提一句, 这节经文解说了 جِهَاد (Jihad) 真正的意思是, 因为伪信者被看成是穆斯林社会的一部分, 所以作 “用剑作战” 解的 Jihad 绝不是对他们的。
غِلْظَۃٌ کے معنے ایسی سختی کے ہوتے ہیں‘ جس میں کوئی چیز گُھس نہ سکے۔ پس اس آیت میں بتایا گیا ہے کہ کفار کا کوئی اثر قبول نہ کر۔ اس کے یہ معنے نہیں کہ ان کے کفر کی باتیں قبول نہ کر۔ کیونکہ ان کا قبول کرنا تو رسول کریم صلی اللہ علیہ وسلم کے لئے ناممکن تھا۔ اثر قبول کرنے سے یہی مراد ہو سکتا ہے کہ اگر کسی وقت وہ حملہ کریں تو دل میں یہ خیال نہ کر کہ ایسا نہ ہو کہ اسلامی ملک کو یہ نقصان پہنچائیں یا اسلام کی ترقی میں روک بن جائیں۔ کیونکہ ان کو ہم نے اپنے قابو میں کیا ہوا ہے اور تیرے قابو میں بھی کر دیا ہے اور ان کے لئے تباہی مقدر ہے۔ پس یہ ممکن ہی نہیں کہ اگر عارضی طور پر ان
No advance is possible unless the disbelievers and the Hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of Jihad which means, 'striving hard.' Since the Hypocrites were regarded as part of the Muslim Community, Jihad in the sense of fighting with the sword was never waged against them.
Commentary:
Whereas, in the preceding verse it was stated that spiritual progress, not only in this world but in the life after death, is endless, in the verse under comment we are told that no advance is possible unless the disbelievers and the hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of jihad which means, "striving against". Since the hypocrites were regarded as part of the Muslim Community, jihad in the sense of fighting with the sword was never waged against them.
1446
要向不信者和伪信者尽力宣教, 才有可能进展。顺便提一句, 这节经文解说了 جِهَاد (Jihad) 真正的意思是, 因为伪信者被看成是穆斯林社会的一部分, 所以作 “用剑作战” 解的 Jihad 绝不是对他们的。
3
غِلْظَۃٌ کے معنے ایسی سختی کے ہوتے ہیں‘ جس میں کوئی چیز گُھس نہ سکے۔ پس اس آیت میں بتایا گیا ہے کہ کفار کا کوئی اثر قبول نہ کر۔ اس کے یہ معنے نہیں کہ ان کے کفر کی باتیں قبول نہ کر۔ کیونکہ ان کا قبول کرنا تو رسول کریم صلی اللہ علیہ وسلم کے لئے ناممکن تھا۔ اثر قبول کرنے سے یہی مراد ہو سکتا ہے کہ اگر کسی وقت وہ حملہ کریں تو دل میں یہ خیال نہ کر کہ ایسا نہ ہو کہ اسلامی ملک کو یہ نقصان پہنچائیں یا اسلام کی ترقی میں روک بن جائیں۔ کیونکہ ان کو ہم نے اپنے قابو میں کیا ہوا ہے اور تیرے قابو میں بھی کر دیا ہے اور ان کے لئے تباہی مقدر ہے۔ پس یہ ممکن ہی نہیں کہ اگر عارضی طور پر ان
4285
Commentary:
Whereas, in the preceding verse it was stated that spiritual progress, not only in this world but in the life after death, is endless, in the verse under comment we are told that no advance is possible unless the disbelievers and the hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of jihad which means, "striving against". Since the hypocrites were regarded as part of the Muslim Community, jihad in the sense of fighting with the sword was never waged against them.
3077
No advance is possible unless the disbelievers and the Hypocrites are strenuously striven against. Incidentally, the verse explains the real significance of Jihad which means, 'striving hard.' Since the Hypocrites were regarded as part of the Muslim Community, Jihad in the sense of fighting with the sword was never waged against them.