عَلِیۡمٌۢ
Appears 27 times in Quran
Derived Words (4)
Words derived from the stem "عَلِیۡمٌۢ".
- Surely, He knows full well
- knows all things well
- knows everything full well
- full knowledge
- He knows
- knew full well
- knows
- knows full well
- knows full well all
- knows well
- well aware
- well knows
- and Allah knows all things well
Occurrences in Quran
Found 27 verses containing "عَلِیۡمٌۢ".
وَلَنۡ یَّتَمَنَّوۡہُ اَبَدًۢا بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِالظّٰلِمِیۡنَ
62:8.
62:8.
62:8.
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
e
62:8.
b
62:8.
102
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
a
62:8.
اَلَمۡ تَرَ اِلَی الۡمَلَاِ مِنۡۢ بَنِیۡۤ اِسۡرٰٓءِیۡلَ مِنۡۢ بَعۡدِ مُوۡسٰۤی اِذۡ قَالُوۡا لِنَبِیٍّ لَّہُمُ ابۡعَثۡ لَنَا مَلِکًا نُّقٰتِلۡ فِیۡ سَبِیۡلِ اللّٰہِ ۖ قَالَ ہَلۡ عَسَیۡتُمۡ اِنۡ کُتِبَ عَلَیۡکُمُ الۡقِتَالُ اَلَّا تُقٰتِلُوۡا ۖ قَالُوۡا وَمَا لَنَاۤ اَلَّا نُقٰتِلَ فِیۡ سَبِیۡلِ اللّٰہِ وَقَدۡ اُخۡرِجۡنَا مِنۡ دِیٰرِنَا وَاَبۡنَآئِنَا ۖ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ تَوَلَّوۡا اِلَّا قَلِیۡلًا مِّنۡہُمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِالظّٰلِمِیۡنَ
4:78.
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
4:78.
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
4:78.
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
d
4:78.
3
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
4
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
5
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
6
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
a
4:78.
253
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
a
4:78.
306
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
فَاِنۡ تَوَلَّوۡا فَاِنَّ اللّٰہَ عَلِیۡمٌۢ بِالۡمُفۡسِدِیۡنَ
’’خوب جانتا ہے‘‘ عَلِیْمٌ کا ترجمہ ہے جو مبالغہ کا صیغہ ہے۔
Commentary:
The clause, then remember that Allah knows the mischief-makers well, embodies a solemn warning. God being All-Knowing, each and every act of the wrongdoers is known to Him and He will judge them accordingly.
1
’’خوب جانتا ہے‘‘ عَلِیْمٌ کا ترجمہ ہے جو مبالغہ کا صیغہ ہے۔
352
Commentary:
The clause, then remember that Allah knows the mischief-makers well, embodies a solemn warning. God being All-Knowing, each and every act of the wrongdoers is known to Him and He will judge them accordingly.
وَمَا یَفۡعَلُوۡا مِنۡ خَیۡرٍ فَلَنۡ یُّکۡفَرُوۡہُ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِالۡمُتَّقِیۡنَ
28:85; 99:8.
Islam is not a national or tribal religion. Whoever joins it, no matter what community or creed he comes from, receives the same reward as any other follower of the Faith, provided, of course, he acts righteously. No prejudicial treatment is meted out to the members of any particular nationality. A Jew, and for that matter any other person, after embracing Islam is on par with an Arab Muslim.
28:85; 99:8.
Commentary:
The verse shows that Islam is not a national or tribal religion, but that whoever joins it, no matter from what nation or creed he comes, will receive the same reward as any other follower of the Faith, provided, of course, he acts righteously. In Islam, no preferential or prejudicial treatment is meted out to the members of any particular nationality. A Jew, and for that matter any other man, after embracing Islam, is on a par with an Arab Muslim.
d
28:85; 99:8.
274
伊斯兰教不是民族的宗教或部族的宗教。凡是入了教的人, 不管他来自什么社团还是宗派, 都受到与其他信仰的追随者一样的报答, 当然他的所作所为必须是正义的。任何国籍的成员都不会受到有偏见的待遇。犹太人和其他人一样在信奉伊斯兰教后, 与阿拉伯穆斯林是平等的。
c
28:85; 99:8.
400
Commentary:
The verse shows that Islam is not a national or tribal religion, but that whoever joins it, no matter from what nation or creed he comes, will receive the same reward as any other follower of the Faith, provided, of course, he acts righteously. In Islam, no preferential or prejudicial treatment is meted out to the members of any particular nationality. A Jew, and for that matter any other man, after embracing Islam, is on a par with an Arab Muslim.
d
28:85; 99:8.
460
Islam is not a national or tribal religion. Whoever joins it, no matter what community or creed he comes from, receives the same reward as any other follower of the Faith, provided, of course, he acts righteously. No prejudicial treatment is meted out to the members of any particular nationality. A Jew, and for that matter any other person, after embracing Islam is on par with an Arab Muslim.
ہٰۤاَنۡتُمۡ اُولَآءِ تُحِبُّوۡنَہُمۡ وَلَا یُحِبُّوۡنَکُمۡ وَتُؤۡمِنُوۡنَ بِالۡکِتٰبِ کُلِّہٖ وَاِذَا لَقُوۡکُمۡ قَالُوۡۤا اٰمَنَّا وَاِذَا خَلَوۡا عَضُّوۡا عَلَیۡکُمُ الۡاَنَامِلَ مِنَ الۡغَیۡظِ ۚ قُلۡ مُوۡتُوۡا بِغَیۡظِکُمۡ ۗ اِنَّ اللّٰہَ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
2:15, 77; 5:62.
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
2:15, 77; 5:62.
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
c
2:15, 77; 5:62.
275
“你们在盛怒中毁灭吧,” 这句活是对这些犹太人说的, 他们是伊斯兰教的敌人, 并且图谋摧毁伊斯兰教。
a
2:15, 77; 5:62.
404
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
d
2:15, 77; 5:62.
464
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
465
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
ثُمَّ اَنۡزَلَ عَلَیۡکُمۡ مِّنۡۢ بَعۡدِ الۡغَمِّ اَمَنَۃً نُّعَاسًا یَّغۡشٰی طَآئِفَۃً مِّنۡکُمۡ ۖ وَطَآئِفَۃٌ قَدۡ اَہَمَّتۡہُمۡ اَنۡفُسُہُمۡ یَظُنُّوۡنَ بِاللّٰہِ غَیۡرَ الۡحَقِّ ظَنَّ الۡجٰہِلِیَّۃِ ۖ یَقُوۡلُوۡنَ ہَل لَّنَا مِنَ الۡاَمۡرِ مِنۡ شَیۡءٍ ۗ قُلۡ اِنَّ الۡاَمۡرَ کُلَّہٗ لِلّٰہِ ۗ یُخۡفُوۡنَ فِیۡۤ اَنۡفُسِہِمۡ مَّا لَا یُبۡدُوۡنَ لَکَ ۖ یَقُوۡلُوۡنَ لَوۡ کَانَ لَنَا مِنَ الۡاَمۡرِ شَیۡءٌ مَّا قُتِلۡنَا ہٰہُنَا ۗ قُل لَّوۡ کُنۡتُمۡ فِیۡ بُیُوۡتِکُمۡ لَبَرَزَ الَّذِیۡنَ کُتِبَ عَلَیۡہِمُ الۡقَتۡلُ اِلٰی مَضَاجِعِہِمۡ ۖ وَلِیَبۡتَلِیَ اللّٰہُ مَا فِیۡ صُدُوۡرِکُمۡ وَلِیُمَحِّصَ مَا فِیۡ قُلُوۡبِکُمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
3:169.
8:12.
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
3:169.
8:12.
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
8:12.
3:169.
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
d
8:12.
285
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
286
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
3
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
a
8:12.
b
3:169.
437
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
b
8:12.
506
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
506A
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
506B
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
506C
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
یَسۡتَفۡتُوۡنَکَ قُلِ اللّٰہُ یُفۡتِیۡکُمۡ فِی الۡکَلٰلَۃِ ۚ اِنِ امۡرُؤٌا ہَلَکَ لَیۡسَ لَہٗ وَلَدٌ وَّلَہٗۤ اُخۡتٌ فَلَہَا نِصۡفُ مَا تَرَکَ ۚ وَہُوَ یَرِثُہَاۤ اِنۡ لَّمۡ یَکُنۡ لَّہَا وَلَدٌ ۚ فَاِنۡ کَانَتَا اثۡنَتَیۡنِ فَلَہُمَا الثُّلُثَانِ مِمَّا تَرَکَ ۚ وَاِنۡ کَانُوۡۤا اِخۡوَۃً رِّجَالًا وَّنِسَآءً فَلِلذَّکَرِ مِثۡلُ حَظِّ الۡاُنۡثَیَیۡنِ ۗ یُبَیِّنُ اللّٰہُ لَکُمۡ اَنۡ تَضِلُّوۡا ۗ وَاللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌۢ
4:12.
4:27.
4:13.
4:13 经文谈及一种 كَلَالَةْ (Kalalah, 身后无父母子女者), 只有母方的兄弟和姐妹。本节中述及另一种 كَلَالَةْ (身后无父母子女者) 他既有父方的又有母方的兄弟和姐妹, 或者只有父方的。把现在注释的经文同4:13经文比较一下, 就清楚地可以看出, 前一种兄弟姐妹分得的份量比后一种要少的明显理由。
这部分继承法刻意与4:12, 13经文中述及的法律分开来处理。«古兰经» 在详细论述犹太人针对伊撒的攻击以后, 在本章末尾又回到 كَلَالَةْ (Kalalah, 身后无父母子女者) 这个论题上来。这样, {除了使有关 كَلَالَةْ (Kalalah) 的法律完整以外} 要求人们注意伊撒在精神上的无继承性, 他在某种意义上说, 也是一个 كَلَالَةْ (Kalalah)。伊撒是在没有父亲的媒介下出生的, 他死后没有精神继承人。伊本, 阿巴斯给 كَلَالَةْ (Kalalah) 下的定义是一个没有子女的人。伊撒在精神上是 كَلَالَةْ (Kalalah), 因为他死后没有精神继承人。
میرے ایک استاد کہا کرتے تھے کہ اس جگہ کلالہ سے مراد مسیحؑ ہے کیونکہ اوپر انہی کا ذکر ہے۔ واللہ اعلم بالصواب۔
کلالہ کے ورثہ کی تقسیم کے متعلق ایک حکم سورۃ نساء کی آیت۱۳ میں گزر چکا ہے۔ اس جگہ کلالہ کے ورثہ کی تقسیم کا جو مسئلہ بیان کیا گیا ہے‘ وہ پہلے سے مختلف ہے۔ سورۃ نساء کی آیت۱۳ میں یہ ذکر تھا کہ اگر کلالہ مر جائے اس کے بہن بھائی ماں کی طرف سے ہوں تو ان کو ۶ / ۱ یا ۳ / ۱ ملے گا۔ لیکن اِس جگہ اس کلالہ کا ذکر ہے جس کے بہن بھائی ماں اور باپ دونوں کی طرف سے ہوں یا صرف باپ کی طرف سے۔
4:12.
4:27.
4:13.
In 4:13 mention was made of one kind of Kalalah who leaves behind neither a parent nor an offspring and who has brothers and sisters from the side of mother only. The present verse refers to a Kalalah who has brothers and sisters from both his parents, or from the side of his father only. By comparing the verse under comment with 4:13 it becomes clear that for obvious reasons the share allotted to the former class of brothers and sisters is less than that allotted to those of the latter class.
This part of the law of inheritance has been purposely treated separately from the law dealt with in 4:12, 13. After dealing at some length with the charges levelled against Jesus by the Jews, the Qur’an reverts to the subject of Kalalah at the end of the Surah, thus seeking (beside completing the law relating to Kalalah) to draw attention to the spiritual heirlessness of Jesus who in a sense was also a Kalalah. Jesus was born without the agency of a father, and he
4:13.
4:12.
4:27.
Important Words:
For the meaning of the word کلالة see 4:13.
Commentary:
ولد (child) means, child or children whether male or female, but as کلالة (kalalah) means, one having no child and no parent, the words ولا والد (and neither parent) may be taken as being understood after the words لیس له ولد. The word اثنتین (lit. two) here means two or more sisters. This meaning is supported by a verdict of the Holy Prophet in which he applied this verse to the case of Jabir who died, leaving seven sisters (Jarir, vi. 24). The word اخوة (brethren) here includes sisters and brothers both, as the words رجالا و نساء (both men and women), forming case in apposition with اخوة indicate.
This verse, placed as it is in between the verses dealing with the Christians and their false doctrines, appears to be rather misplaced. But as the following note will show, it is very fittingly placed here, furnishing a striking proof of the Quran as well as its present arrangement being the work of God.
In 4:13 mention was made of one kind of Kalalah (one who leaves behind neither a parent nor an offspring) who had brothers and sisters from the side of his mother only. The present verse refers to a Kalalah who has brothers and sisters from both his parents, or from the side of his father only. By comparing the verse under comment with 4:13 it becomes clear that for obvious reasons the share allotted to the former class of brothers and sisters is less than that allotted to those of the latter class.
This part of the law of inheritance has been purposely treated separately from the main portion of the law dealt with in 4:12, 13 in the beginning of the Surah. The object in doing so is not far to seek. After dealing at some length with the charges levelled against Jesus by the Jews and clearing his position, the Quran reverts to the subject of Kalalah at the end of the Surah, thus seeking (beside completing the law relating to Kalalah) to draw, by a most fitting parable, our attention to the spiritual heirlessness of Jesus who, in a sense, was also a Kalalah. He was born without the agency of a father, and he left behind no spiritual successor to succeed him in his prophetic office, which was, after his death, inherited by the Ishmaelites. In this case the words, If a man dies, leaving no child, may also signify that Jesus was a Kalalah, not in the sense that spiritually speaking he had neither parents nor child, but in the restricted sense that he had no child. See 4:13 under Important Words where Ibn ‘Abbas defines a Kalalah as simply one who leaves no child. Thus Jesus was spiritually a Kalalah in the sense that he left behind no spiritual successor. Compare also the prophecy, "I will raise them a prophet from among their brethren" (Deut. 18:18).
a
4:12.
b
4:27.
e
4:13.
367
4:13 经文谈及一种 كَلَالَةْ (Kalalah, 身后无父母子女者), 只有母方的兄弟和姐妹。本节中述及另一种 كَلَالَةْ (身后无父母子女者) 他既有父方的又有母方的兄弟和姐妹, 或者只有父方的。把现在注释的经文同4:13经文比较一下, 就清楚地可以看出, 前一种兄弟姐妹分得的份量比后一种要少的明显理由。
这部分继承法刻意与4:12, 13经文中述及的法律分开来处理。«古兰经» 在详细论述犹太人针对伊撒的攻击以后, 在本章末尾又回到 كَلَالَةْ (Kalalah, 身后无父母子女者) 这个论题上来。这样, {除了使有关 كَلَالَةْ (Kalalah) 的法律完整以外} 要求人们注意伊撒在精神上的无继承性, 他在某种意义上说, 也是一个 كَلَالَةْ (Kalalah)。伊撒是在没有父亲的媒介下出生的, 他死后没有精神继承人。伊本, 阿巴斯给 كَلَالَةْ (Kalalah) 下的定义是一个没有子女的人。伊撒在精神上是 كَلَالَةْ (Kalalah), 因为他死后没有精神继承人。
1
میرے ایک استاد کہا کرتے تھے کہ اس جگہ کلالہ سے مراد مسیحؑ ہے کیونکہ اوپر انہی کا ذکر ہے۔ واللہ اعلم بالصواب۔
کلالہ کے ورثہ کی تقسیم کے متعلق ایک حکم سورۃ نساء کی آیت۱۳ میں گزر چکا ہے۔ اس جگہ کلالہ کے ورثہ کی تقسیم کا جو مسئلہ بیان کیا گیا ہے‘ وہ پہلے سے مختلف ہے۔ سورۃ نساء کی آیت۱۳ میں یہ ذکر تھا کہ اگر کلالہ مر جائے اس کے بہن بھائی ماں کی طرف سے ہوں تو ان کو ۶ / ۱ یا ۳ / ۱ ملے گا۔ لیکن اِس جگہ اس کلالہ کا ذکر ہے جس کے بہن بھائی ماں اور باپ دونوں کی طرف سے ہوں یا صرف باپ کی طرف سے۔
a
4:13.
b
4:12.
c
4:27.
639
Important Words:
For the meaning of the word کلالة see 4:13.
Commentary:
ولد (child) means, child or children whether male or female, but as کلالة (kalalah) means, one having no child and no parent, the words ولا والد (and neither parent) may be taken as being understood after the words لیس له ولد. The word اثنتین (lit. two) here means two or more sisters. This meaning is supported by a verdict of the Holy Prophet in which he applied this verse to the case of Jabir who died, leaving seven sisters (Jarir, vi. 24). The word اخوة (brethren) here includes sisters and brothers both, as the words رجالا و نساء (both men and women), forming case in apposition with اخوة indicate.
This verse, placed as it is in between the verses dealing with the Christians and their false doctrines, appears to be rather misplaced. But as the following note will show, it is very fittingly placed here, furnishing a striking proof of the Quran as well as its present arrangement being the work of God.
In 4:13 mention was made of one kind of Kalalah (one who leaves behind neither a parent nor an offspring) who had brothers and sisters from the side of his mother only. The present verse refers to a Kalalah who has brothers and sisters from both his parents, or from the side of his father only. By comparing the verse under comment with 4:13 it becomes clear that for obvious reasons the share allotted to the former class of brothers and sisters is less than that allotted to those of the latter class.
This part of the law of inheritance has been purposely treated separately from the main portion of the law dealt with in 4:12, 13 in the beginning of the Surah. The object in doing so is not far to seek. After dealing at some length with the charges levelled against Jesus by the Jews and clearing his position, the Quran reverts to the subject of Kalalah at the end of the Surah, thus seeking (beside completing the law relating to Kalalah) to draw, by a most fitting parable, our attention to the spiritual heirlessness of Jesus who, in a sense, was also a Kalalah. He was born without the agency of a father, and he left behind no spiritual successor to succeed him in his prophetic office, which was, after his death, inherited by the Ishmaelites. In this case the words, If a man dies, leaving no child, may also signify that Jesus was a Kalalah, not in the sense that spiritually speaking he had neither parents nor child, but in the restricted sense that he had no child. See 4:13 under Important Words where Ibn ‘Abbas defines a Kalalah as simply one who leaves no child. Thus Jesus was spiritually a Kalalah in the sense that he left behind no spiritual successor. Compare also the prophecy, "I will raise them a prophet from among their brethren" (Deut. 18:18).
a
4:12.
b
4:27.
c
4:13.
715
In 4:13 mention was made of one kind of Kalalah who leaves behind neither a parent nor an offspring and who has brothers and sisters from the side of mother only. The present verse refers to a Kalalah who has brothers and sisters from both his parents, or from the side of his father only. By comparing the verse under comment with 4:13 it becomes clear that for obvious reasons the share allotted to the former class of brothers and sisters is less than that allotted to those of the latter class.
This part of the law of inheritance has been purposely treated separately from the law dealt with in 4:12, 13. After dealing at some length with the charges levelled against Jesus by the Jews, the Qur’an reverts to the subject of Kalalah at the end of the Surah, thus seeking (beside completing the law relating to Kalalah) to draw attention to the spiritual heirlessness of Jesus who in a sense was also a Kalalah. Jesus was born without the agency of a father, and he
وَاذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ وَمِیۡثٰقَہُ الَّذِیۡ وَاثَقَکُمۡ بِہٖۤ اِذۡ قُلۡتُمۡ سَمِعۡنَا وَاَطَعۡنَا ۖ وَاتَّقُوا اللّٰہَ ۚ اِنَّ اللّٰہَ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
2:286.
2:286.
It is the Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of Bai‘ah (oath of allegiance) taken from every new convert to Islam, or the word may refer to the Law revealed in the Qur’an and accepted by Muslims.
2:286.
Commentary:
It is Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of بیعة (oath of allegiance) taken from every new convert to Islam; or the word may refer to the law revealed in the Quran and accepted by Muslims. The words, We hear and we obey, obviously refer to the acceptance of Islam by the Faithful.
The words, Allah knows well what is in the minds, have been added to point out that mere lip-profession is not acceptable to God. He who would accept Islam should accept it from the depths of his heart and willingly act up to its teachings. The words thus incidentally provide a strong refutation of the charge so wrongfully brought against Islam that it sanctions conversion at the point of the sword. The sword can only govern the tongue but not the heart.
a
2:286.
a
2:286.
647
Commentary:
It is Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of بیعة (oath of allegiance) taken from every new convert to Islam; or the word may refer to the law revealed in the Quran and accepted by Muslims. The words, We hear and we obey, obviously refer to the acceptance of Islam by the Faithful.
The words, Allah knows well what is in the minds, have been added to point out that mere lip-profession is not acceptable to God. He who would accept Islam should accept it from the depths of his heart and willingly act up to its teachings. The words thus incidentally provide a strong refutation of the charge so wrongfully brought against Islam that it sanctions conversion at the point of the sword. The sword can only govern the tongue but not the heart.
b
2:286.
726
It is the Muslims, and not the People of the Book, that are addressed here. As, however, no special covenant is known to have ever been made with Muslims, the "covenant" mentioned here must be taken to refer to the process of Bai‘ah (oath of allegiance) taken from every new convert to Islam, or the word may refer to the Law revealed in the Qur’an and accepted by Muslims.
اِذۡ یُرِیۡکَہُمُ اللّٰہُ فِیۡ مَنَامِکَ قَلِیۡلًا ۖ وَّلَوۡ اَرٰٮکَہُمۡ کَثِیۡرًا لَّفَشِلۡتُمۡ وَلَتَنٰزَعۡتُمۡ فِی الۡاَمۡرِ وَلٰکِنَّ اللّٰہَ سَلَّمَ ۗ اِنَّہٗ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
3:14.
خواب میں دشمن کی تعداد کم کرکے دکھائے جانے کا مطلب یہ ہوتا ہے کہ دشمن پر غلبہ ملے گا۔
یعنی کفار کے لشکر کو۔
یعنی خواب میں کفار زیادہ دکھائے جاتے تو اس کی تعبیر یہ ہوتی کہ وہ غالب آئیں گے۔
3:14.
On his way to Badr the Holy Prophet in a vision saw the Meccan army to be less in number than they actually were (Jarir, x.9). This meant that in spite of their superior numbers and equipment they would be defeated.
3:14.
Important Words:
منام (dream) is derived from نام i.e. he slept. منام means, sleep; place where one sleeps; dream (Aqrab).
Commentary:
While on his way to Badr, the Holy Prophet was shown the Meccan army in a dream to be less in number than they actually were (Tabari, x. 9). In the language of dreams, this meant that the Meccan force, in spite of their superior numbers and equip-ment, would be overcome by the Muslims. On the other hand, if the enemy had been shown in a dream to be in large numbers, the interpretation of the dream would have been that the party to which the dreamer belonged would lose heart and would be overpowered by the enemy.
c
3:14.
2
خواب میں دشمن کی تعداد کم کرکے دکھائے جانے کا مطلب یہ ہوتا ہے کہ دشمن پر غلبہ ملے گا۔
3
یعنی کفار کے لشکر کو۔
4
یعنی خواب میں کفار زیادہ دکھائے جاتے تو اس کی تعبیر یہ ہوتی کہ وہ غالب آئیں گے۔
a
3:14.
1132
Important Words:
منام (dream) is derived from نام i.e. he slept. منام means, sleep; place where one sleeps; dream (Aqrab).
Commentary:
While on his way to Badr, the Holy Prophet was shown the Meccan army in a dream to be less in number than they actually were (Tabari, x. 9). In the language of dreams, this meant that the Meccan force, in spite of their superior numbers and equip-ment, would be overcome by the Muslims. On the other hand, if the enemy had been shown in a dream to be in large numbers, the interpretation of the dream would have been that the party to which the dreamer belonged would lose heart and would be overpowered by the enemy.
b
3:14.
1126
On his way to Badr the Holy Prophet in a vision saw the Meccan army to be less in number than they actually were (Jarir, x.9). This meant that in spite of their superior numbers and equipment they would be defeated.
وَمَا یَتَّبِعُ اَکۡثَرُہُمۡ اِلَّا ظَنًّا ۚ اِنَّ الظَّنَّ لَا یُغۡنِیۡ مِنَ الۡحَقِّ شَیۡـًٔا ۚ اِنَّ اللّٰہَ عَلِیۡمٌۢ بِمَا یَفۡعَلُوۡنَ
6:117; 10:67; 53:29.
6:117; 10:67; 53:29.
The beliefs and views held by those who set up associates with God are born of mere fancies and surmises, because their so-called deities have never revealed guidance to them.
6:117; 10:67; 53:29.
Important Words:
الظن (conjecture) is used in different senses: (1) doubt or uncertainty; (2) thought, supposition or conjecture (3) preponderant belief (or strong presumption) with the admission that the contrary may be the case; (4) knowledge or certainty (Lane).
Commentary:
The word ظن which, as stated under Important Words, gives different meanings, is here used in the sense of either "doubt or uncertainty" or "conjecture or supposition," for it cannot be taken in the other two senses, because truth and knowledge never contradict each other nor can there be any real conflict between truth and a strong presumption. A presumption which is based on reason can be held only so long as the truth is hidden. Once the truth becomes disclosed and manifest, there remains no room for presumption. In that case, it is only ill-based suspicions or false opinions that try to make a stand against truth, for they are not based on reason but spring from waywardness, doubt or weakness of character. The verse means to say that the beliefs and views held by those who set up equals to God are born of mere fancies and surmises, because their so-called deities have never revealed guidance to them.
By using the words, most of them, the Quran does not mean that some idolaters possess real grounds for their idolatrous views. The expression has been used to point to the two classes of idolaters. One class consists of those who hold to their idolatrous views merely through greed or bigotry, while in their heart of hearts they know that idolatry possesses no true or reasonable basis. The other class—a large majority—however, sincerely believe in the plurality of gods, though such belief is not based on reason, common sense or observation, but has its origin only in fancy and superstition.
The Quran again teaches a great truth in this verse, viz. that we should not regard all those who hold views different from ours as wilful liars or dishonest persons. Most people sincerely believe their religion to be true, though their beliefs are due to the weakness of their intellect or lack of proper thinking. Such people do not make a full and sustained effort to find the truth and are mentally sluggish and indolent.
a
6:117; 10:67; 53:29.
a
6:117; 10:67; 53:29.
1312
Important Words:
الظن (conjecture) is used in different senses: (1) doubt or uncertainty; (2) thought, supposition or conjecture (3) preponderant belief (or strong presumption) with the admission that the contrary may be the case; (4) knowledge or certainty (Lane).
Commentary:
The word ظن which, as stated under Important Words, gives different meanings, is here used in the sense of either "doubt or uncertainty" or "conjecture or supposition," for it cannot be taken in the other two senses, because truth and knowledge never contradict each other nor can there be any real conflict between truth and a strong presumption. A presumption which is based on reason can be held only so long as the truth is hidden. Once the truth becomes disclosed and manifest, there remains no room for presumption. In that case, it is only ill-based suspicions or false opinions that try to make a stand against truth, for they are not based on reason but spring from waywardness, doubt or weakness of character. The verse means to say that the beliefs and views held by those who set up equals to God are born of mere fancies and surmises, because their so-called deities have never revealed guidance to them.
By using the words, most of them, the Quran does not mean that some idolaters possess real grounds for their idolatrous views. The expression has been used to point to the two classes of idolaters. One class consists of those who hold to their idolatrous views merely through greed or bigotry, while in their heart of hearts they know that idolatry possesses no true or reasonable basis. The other class—a large majority—however, sincerely believe in the plurality of gods, though such belief is not based on reason, common sense or observation, but has its origin only in fancy and superstition.
The Quran again teaches a great truth in this verse, viz. that we should not regard all those who hold views different from ours as wilful liars or dishonest persons. Most people sincerely believe their religion to be true, though their beliefs are due to the weakness of their intellect or lack of proper thinking. Such people do not make a full and sustained effort to find the truth and are mentally sluggish and indolent.
c
6:117; 10:67; 53:29.
1260
The beliefs and views held by those who set up associates with God are born of mere fancies and surmises, because their so-called deities have never revealed guidance to them.