تُؤۡمِنُوۡا
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "تُؤۡمِنُوۡا".
مَّا کَانَ اللّٰہُ لِیَذَرَ الۡمُؤۡمِنِیۡنَ عَلٰی مَاۤ اَنۡتُمۡ عَلَیۡہِ حَتّٰی یَمِیۡزَ الۡخَبِیۡثَ مِنَ الطَّیِّبِ ۗ وَمَا کَانَ اللّٰہُ لِیُطۡلِعَکُمۡ عَلَی الۡغَیۡبِ وَلٰکِنَّ اللّٰہَ یَجۡتَبِیۡ مِنۡ رُّسُلِہٖ مَنۡ یَّشَآءُ ۖ فَاٰمِنُوۡا بِاللّٰہِ وَرُسُلِہٖ ۚ وَاِنۡ تُؤۡمِنُوۡا وَتَتَّقُوۡا فَلَکُمۡ اَجۡرٌ عَظِیۡمٌ
8:38; 29:3-4.
72:27-28.
The verse signifies that the trials and tribulations through which Muslims have so far passed would not end soon. There are yet many more in store for them, and they will continue to come till true believers are completely distinguished from hypocrites and those weak of faith.
The words do not mean that some of the Messengers are chosen and others are not. They mean that of the persons whom God ordains as His Messengers, He chooses the one most suited for the particular age in which he is raised.
8:38; 29:3-4.
72:27-28.
Important Words:
لیطلعکم (would reveal to you). یطلع is derived from طلع, which means, he appeared; he rose; he ascended. اطلعه علیه means, he revealed it to him or he made him acquainted with it; or lifted him high up so that he might have a clear view of it. The expression لیطلعکم علی الغیب therefore, would mean, that He should cause you to ascend the unseen; or lift you high up to have a clear view of the unseen, i.e. cause you to obtain mastery of the unseen; or in other words, reveal to you the secrets of the unseen in abundance. Elsewhere the Quran says لایظھر علی غیبه احدا God discloses not the unseen to anyone in abundance (72:27). Here, too, the word used, i.e. یظھر points to mastery of a thing or having a thing in abundance.
Commentary:
The sentence, Allah would not leave the believers as you are, signifies that the trials and tribulations through which Muslims have so far passed would not soon end. There are yet many more in store for them, and they will continue to come till true believers are distinguished from hypocrites and those weak of faith.
The expression, Allah chooses of His Messengers whom He pleases, does not mean that some of the Messengers are chosen and others not, but that of the persons whom He has ordained to be sent as His Messengers, He chooses the one suited for the particular age in which he is sent. Or the particle من (of) may be taken to give the sense of intensification or emphasis without restricting the sense to a specified section of the class. In that case the sentence will read as, Allah does choose as His Messengers whom He pleases. It must be remembered that all Messengers are raised under a special divine decree.
When it was stated that God intended to separate the wicked from the good by revealing His will to His Messengers, the question was asked by disbelievers, why did not God reveal Himself to them? To this question God has given the answer that He reveals His will only to His Messengers and the Elect. All are not pure or ennobled enough to receive His revelation.
a
72:27-28.
e
8:38; 29:3-4.
293
此节经文的意思是穆斯林迄今所经历的苦难和磨炼不会很快结束, 还有许多苦难和磨炼要落到他们身上, 它们 (磨难) 将继续到完全辨别出真正的信者和伪信者以及那些信念淡薄的人为止。
294
这句话的意思不是选择某些使者, 不选择其他使者。它们的意思是: 在安拉任命为他的使者的人中, 他选择一个最适合在某一时代的人。
a
8:38; 29:3-4.
b
72:27-28.
462
Important Words:
لیطلعکم (would reveal to you). یطلع is derived from طلع, which means, he appeared; he rose; he ascended. اطلعه علیه means, he revealed it to him or he made him acquainted with it; or lifted him high up so that he might have a clear view of it. The expression لیطلعکم علی الغیب therefore, would mean, that He should cause you to ascend the unseen; or lift you high up to have a clear view of the unseen, i.e. cause you to obtain mastery of the unseen; or in other words, reveal to you the secrets of the unseen in abundance. Elsewhere the Quran says لایظھر علی غیبه احدا God discloses not the unseen to anyone in abundance (72:27). Here, too, the word used, i.e. یظھر points to mastery of a thing or having a thing in abundance.
Commentary:
The sentence, Allah would not leave the believers as you are, signifies that the trials and tribulations through which Muslims have so far passed would not soon end. There are yet many more in store for them, and they will continue to come till true believers are distinguished from hypocrites and those weak of faith.
The expression, Allah chooses of His Messengers whom He pleases, does not mean that some of the Messengers are chosen and others not, but that of the persons whom He has ordained to be sent as His Messengers, He chooses the one suited for the particular age in which he is sent. Or the particle من (of) may be taken to give the sense of intensification or emphasis without restricting the sense to a specified section of the class. In that case the sentence will read as, Allah does choose as His Messengers whom He pleases. It must be remembered that all Messengers are raised under a special divine decree.
When it was stated that God intended to separate the wicked from the good by revealing His will to His Messengers, the question was asked by disbelievers, why did not God reveal Himself to them? To this question God has given the answer that He reveals His will only to His Messengers and the Elect. All are not pure or ennobled enough to receive His revelation.
b
8:38; 29:3-4.
c
72:27-28.
535
The verse signifies that the trials and tribulations through which Muslims have so far passed would not end soon. There are yet many more in store for them, and they will continue to come till true believers are completely distinguished from hypocrites and those weak of faith.
536
The words do not mean that some of the Messengers are chosen and others are not. They mean that of the persons whom God ordains as His Messengers, He chooses the one most suited for the particular age in which he is raised.
ذٰلِکُمۡ بِاَنَّہٗۤ اِذَا دُعِیَ اللّٰہُ وَحۡدَہٗ کَفَرۡتُمۡ ۖ وَاِنۡ یُّشۡرَکۡ بِہٖ تُؤۡمِنُوۡا ۚ فَالۡحُکۡمُ لِلّٰہِ الۡعَلِیِّ الۡکَبِیۡرِ
39:46.
39:46.
22:73; 39:46.
Commentary:
The basic doctrine of Islam, in fact of all religions, is the Unity of God. It is the pivot round which all other religious principles and teachings revolve. The Quran has laid the greatest stress on this doctrine. Second in importance to this doctrine is belief in life after death.
c
39:46.
b
22:73; 39:46.
3504
Commentary:
The basic doctrine of Islam, in fact of all religions, is the Unity of God. It is the pivot round which all other religious principles and teachings revolve. The Quran has laid the greatest stress on this doctrine. Second in importance to this doctrine is belief in life after death.
b
39:46.
وَاِنۡ لَّمۡ تُؤۡمِنُوۡا لِیۡ فَاعۡتَزِلُوۡنِ
اِنَّمَا الۡحَیٰوۃُ الدُّنۡیَا لَعِبٌ وَّلَہۡوٌ ۚ وَاِنۡ تُؤۡمِنُوۡا وَتَتَّقُوۡا یُؤۡتِکُمۡ اُجُوۡرَکُمۡ وَلَا یَسۡـَٔلۡکُمۡ اَمۡوٰلَکُمۡ
6:33; 29:65; 57:21.
6:33; 29:65; 57:21.
The verse purports to say that as Muslims have been enjoined to fight in the cause of Allah, they will have to bear the expenses of war also and for that purpose they will have to make sacrifice of money. But Allah does not need their money. It is for their own benefit that sacrifice of life and money is demanded of them because no success is possible without such sacrifice. True believers must understand and realize this supreme lesson.
6:33; 29:65; 57:21.
Commentary:
The verse purports to say that as Muslims have been enjoined to fight in the cause of God, they will have to bear the expenses of war and for this purpose they will have to make sacrifices of life and money. But God does not need their money. It is for their own benefit that sacrifices of life and money are demanded of them because no success is possible without such sacrifices. True believers must understand and realise this supreme lesson.
c
6:33; 29:65; 57:21.
a
6:33; 29:65; 57:21.
3814
Commentary:
The verse purports to say that as Muslims have been enjoined to fight in the cause of God, they will have to bear the expenses of war and for this purpose they will have to make sacrifices of life and money. But God does not need their money. It is for their own benefit that sacrifices of life and money are demanded of them because no success is possible without such sacrifices. True believers must understand and realise this supreme lesson.
c
6:33; 29:65; 57:21.
2759
The verse purports to say that as Muslims have been enjoined to fight in the cause of Allah, they will have to bear the expenses of war also and for that purpose they will have to make sacrifice of money. But Allah does not need their money. It is for their own benefit that sacrifice of life and money is demanded of them because no success is possible without such sacrifice. True believers must understand and realize this supreme lesson.
۞ قَالَتِ الۡاَعۡرَابُ اٰمَنَّا ۖ قُل لَّمۡ تُؤۡمِنُوۡا وَلٰکِنۡ قُوۡلُوۡۤا اَسۡلَمۡنَا وَلَمَّا یَدۡخُلِ الۡاِیۡمٰنُ فِیۡ قُلُوۡبِکُمۡ ۖ وَاِنۡ تُطِیۡعُوا اللّٰہَ وَرَسُوۡلَہٗ لَا یَلِتۡکُمۡ مِّنۡ اَعۡمٰلِکُمۡ شَیۡـًٔا ۚ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
1281
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
1
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
3852
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
2798
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوۡا عَدُوِّیۡ وَعَدُوَّکُمۡ اَوۡلِیَآءَ تُلۡقُوۡنَ اِلَیۡہِمۡ بِالۡمَوَدَّۃِ وَقَدۡ کَفَرُوۡا بِمَا جَآءَکُمۡ مِّنَ الۡحَقِّ یُخۡرِجُوۡنَ الرَّسُوۡلَ وَاِیَّاکُمۡ ۙ اَنۡ تُؤۡمِنُوۡا بِاللّٰہِ رَبِّکُمۡ اِنۡ کُنۡتُمۡ خَرَجۡتُمۡ جِہٰدًا فِیۡ سَبِیۡلِیۡ وَابۡتِغَآءَ مَرۡضَاتِیۡ ۚ تُسِرُّوۡنَ اِلَیۡہِمۡ بِالۡمَوَدَّۃِ وَاَنَا۠ اَعۡلَمُ بِمَاۤ اَخۡفَیۡتُمۡ وَمَاۤ اَعۡلَنۡتُمۡ ۚ وَمَنۡ یَّفۡعَلۡہُ مِنۡکُمۡ فَقَدۡ ضَلَّ سَوَآءَ السَّبِیۡلِ
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
3:119; 4:145; 5:58.
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence
3:119; 4:145; 5:58.
17:77.
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.
1
یعنی حملہ میں پہل کرتے ہیں جس کی وجہ سے رسول اللہ صلی اللہ علیہ وسلم اور صحابہؓ کو بھی گھروں سے باہر نکلنا پڑتا ہے۔
2
بعض مسلمانوں کی طرف اشارہ ہے جنہوں نے اس یقین سے کہ بہرحال فتح مسلمانوں کی ہوگی‘ اپنے مکّہ میں چھوڑے ہوئے رشتہ داروں کو بچانے کے لئے مکّہ پر حملہ آور مسلمان لشکر کی خبر پہلے سے کفار مکہ کو بھجوا دی تھی مگر خداتعالیٰ نے وحی سے اس کی خبر رسول کریم صلی اللہ علیہ وسلم کو دے دی اور مخبر پکڑا گیا (صحیح بخاری کتاب المغازی باب غزوة الفتح وَ ما بعث بِہٖ حَاطِبُ بنُ اٴبِیْ بَلْتَعۃَ۔۔۔)
b
3:119; 4:145; 5:58.
c
17:77.
4210
Commentary:
The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.
b
3:119; 4:145; 5:58.
c
17:77.3028
The prohibitory injunction is of very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. It is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationship is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.
The immediate occasion of the revelation of this verse seems to be when the Quraish dishonoured the Treaty of Hudaibiyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘ah had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it, sent ‘Ali, Zubair and Miqdad in search of the bearer of the letter. They overtook the Messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence
قَدۡ کَانَتۡ لَکُمۡ اُسۡوَۃٌ حَسَنَۃٌ فِیۡۤ اِبۡرٰہِیۡمَ وَالَّذِیۡنَ مَعَہٗۤ اِذۡ قَالُوۡا لِقَوۡمِہِمۡ اِنَّا بُرَءٰٓؤُا مِنۡکُمۡ وَمِمَّا تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ کَفَرۡنَا بِکُمۡ وَبَدَا بَیۡنَنَا وَبَیۡنَکُمُ الۡعَدٰوَۃُ وَالۡبَغۡضَآءُ اَبَدًا حَتّٰی تُؤۡمِنُوۡا بِاللّٰہِ وَحۡدَہٗۤ اِلَّا قَوۡلَ اِبۡرٰہِیۡمَ لِاَبِیۡہِ لَاَسۡتَغۡفِرَنَّ لَکَ وَمَاۤ اَمۡلِکُ لَکَ مِنَ اللّٰہِ مِنۡ شَیۡءٍ ۖ رَّبَّنَا عَلَیۡکَ تَوَکَّلۡنَا وَاِلَیۡکَ اَنَبۡنَا وَاِلَیۡکَ الۡمَصِیۡرُ
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
19:48.
60:7.
6:79; 43:27.
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
60:7.
6:79; 43:27.
9:114; 19:48; 26:87.
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
60:7.
b
6:79; 43:27.
c
19:48.
1
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
a
60:7.
b
6:79; 43:27.
c
9:114; 19:48; 26:87.
4213
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
19:48.
b
60:7.
c
6:79; 43:27.
3029
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).