كَٰذِبِينَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "كَٰذِبِينَ".
فَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا نَرَىٰكَ إِلَّا بَشَرًا مِّثْلَنَا وَمَا نَرَىٰكَ ٱتَّبَعَكَ إِلَّا ٱلَّذِينَ هُمْ أَرَاذِلُنَا بَادِىَ ٱلرَّأْىِ وَمَا نَرَىٰ لَكُمْ عَلَيْنَا مِن فَضْلٍۭ بَلْ نَظُنُّكُمْ كَٰذِبِينَ
23:25.
26:112.
The expression Badiyur-Ra’yi meaning, at first thought; apparently; without proper consideration (Lane), the words Aradhiluna Badiyar-Ra’yi signify that the followers of Noah (a) are mean to all outward appearance; (b) their faith is insincere; (c) it is the result of only superficial thinking. It is a pity that men test the claims of a Heavenly Messenger by their self-devised standards and, when he does not satisfy those standards, they deceive themselves with the idea that they had weighed his claims dispassionately and with an open mind and had found them to be false.
23:25.
26:112.
Important Words:
بادی الرأی (to all outward appearance) is made up of two Arabic words بادی and الرأی. The word بادی has two possible derivations. It may be derived from بدأ (bad’a) which means, he or it began or he or it came into existence. بدأ به means, he began with it; he made it to be the first. Or the word بادی may be derived from بدأ (of which the aorist is یبدو) which means, it appeared or it showed itself. According to these two different roots the word بادی would mean: (1) that which or he who is first or that which or he who begins; (2) that which or he who appears. And the word الرأی means sight or perception or opinion. So the compound expression بادی الرأی would mean: (1) at first thought or on the first opinion; (2) at the appearance of opinion or according to the appearance of opinion, which may mean either inconsiderately or insincerely (Lane, under بدا & بدأ).
Commentary:
The Arabic expression بادی الرأی (to all outward appearance) is capable of three interpretations according to the rules of Arabic grammar. First, it may be taken as referring to the words ونراك (and we see). In this case, the verse would mean that the followers of Noah appear to us to be the meanest of us at first thought or on the first opinion, i.e. so far as our opinion is concerned we consider them to be mean. If, however, there is any hidden good in them, it may be known to Noah only.
Secondly, the expression بادی الرأی may be taken to refer to the words اراذلنا (the meanest of us). In this case the verse would mean that the followers of Noah were apparently low and mean.
Thirdly, the expression بادی الرأی may be taken as qualifying the words اتبعك (have followed thee). In this case the verse would mean that those who have accepted Noah have done so only outwardly or without proper thinking i.e. their faith was either insincere or inconsiderate, being based on mere cursory thinking.
To sum up, the words اراذلنا بادی الرأی mean: (1) the followers of Noah are mean to all outward appearance; or (2) their faith in Noah is insincere; or (3) their faith is the result of only superficial thinking.
The words, We see in thee nothing but a man like ourselves, mean, "There is nothing extraordinary in your outward appearance to distinguish you from us. You are just a human being like any other mortal. When therefore, there is nothing extraordinary in your outward appearance, how should we know that inwardly you have been endowed with exceptional powers which have helped you to gain access to Divine presence, while we cannot ?"
This is the common objection raised by the opponents of the Prophets. The enemies of Noah purported to say that if he possessed some special inward power from God, that ought to have caused some difference in his outward appearance and as a result of it he should have acquired knowledge of some worldly sciences also, but they saw no evidence of this. How could they then believe that his internal powers were different from, and superior to, theirs. In support of this argument the opponents of Noah might possibly have shown to him pictures of their holy men having extraordinary exteriors, such as the Hindu saints are believed to possess, for instance, a number of heads and several hands. In olden days, men could not conceive that a Prophet was like ordinary mortals in appearance. So the enemies of Noah, arguing that the outward must correspond with the inward and that there must be harmony between the two, raised against him the objection that if he was really a true Prophet, his outward appearance must have been different from theirs. Silly though the argument is, it must have won endorsement from the contemporaries of Noah.
The enemies of Noah further reinforce their argument by saying that while he himself possessed no special powers, and was a mortal like themselves, his followers were even worse than him. What success could he achieve, they asked, with adher-ents who, to all outward appearance, were the meanest of the society? The enemies of Noah thus argued that neither his own personal qualities nor those of his followers gave him the appearance of "superiority" over them.
The words, we believe you to be liars, embody the result of the arguments brought forward by Noah’s opponents, which is that he was a liar, for he had asserted his truth and superiority without any basis or proof.
It is a pity that men test the claims of a heavenly Messenger by their self-devised standards and, when he does not satisfy those standards, they deceive themselves with the idea that they had weighed up his claims dispassionately and with an open mind and had found them to be false. Even in the present age when man has made great progress in knowledge, science and culture and has known many Prophets, he presumes to test the claims of God’s Messengers’ not by criteria laid down by Him but by his own false standards.
f
23:25.
g
26:112.
b
23:25.
c
26:112.
1409
Important Words:
بادی الرأی (to all outward appearance) is made up of two Arabic words بادی and الرأی. The word بادی has two possible derivations. It may be derived from بدأ (bad’a) which means, he or it began or he or it came into existence. بدأ به means, he began with it; he made it to be the first. Or the word بادی may be derived from بدأ (of which the aorist is یبدو) which means, it appeared or it showed itself. According to these two different roots the word بادی would mean: (1) that which or he who is first or that which or he who begins; (2) that which or he who appears. And the word الرأی means sight or perception or opinion. So the compound expression بادی الرأی would mean: (1) at first thought or on the first opinion; (2) at the appearance of opinion or according to the appearance of opinion, which may mean either inconsiderately or insincerely (Lane, under بدا & بدأ).
Commentary:
The Arabic expression بادی الرأی (to all outward appearance) is capable of three interpretations according to the rules of Arabic grammar. First, it may be taken as referring to the words ونراك (and we see). In this case, the verse would mean that the followers of Noah appear to us to be the meanest of us at first thought or on the first opinion, i.e. so far as our opinion is concerned we consider them to be mean. If, however, there is any hidden good in them, it may be known to Noah only.
Secondly, the expression بادی الرأی may be taken to refer to the words اراذلنا (the meanest of us). In this case the verse would mean that the followers of Noah were apparently low and mean.
Thirdly, the expression بادی الرأی may be taken as qualifying the words اتبعك (have followed thee). In this case the verse would mean that those who have accepted Noah have done so only outwardly or without proper thinking i.e. their faith was either insincere or inconsiderate, being based on mere cursory thinking.
To sum up, the words اراذلنا بادی الرأی mean: (1) the followers of Noah are mean to all outward appearance; or (2) their faith in Noah is insincere; or (3) their faith is the result of only superficial thinking.
The words, We see in thee nothing but a man like ourselves, mean, "There is nothing extraordinary in your outward appearance to distinguish you from us. You are just a human being like any other mortal. When therefore, there is nothing extraordinary in your outward appearance, how should we know that inwardly you have been endowed with exceptional powers which have helped you to gain access to Divine presence, while we cannot ?"
This is the common objection raised by the opponents of the Prophets. The enemies of Noah purported to say that if he possessed some special inward power from God, that ought to have caused some difference in his outward appearance and as a result of it he should have acquired knowledge of some worldly sciences also, but they saw no evidence of this. How could they then believe that his internal powers were different from, and superior to, theirs. In support of this argument the opponents of Noah might possibly have shown to him pictures of their holy men having extraordinary exteriors, such as the Hindu saints are believed to possess, for instance, a number of heads and several hands. In olden days, men could not conceive that a Prophet was like ordinary mortals in appearance. So the enemies of Noah, arguing that the outward must correspond with the inward and that there must be harmony between the two, raised against him the objection that if he was really a true Prophet, his outward appearance must have been different from theirs. Silly though the argument is, it must have won endorsement from the contemporaries of Noah.
The enemies of Noah further reinforce their argument by saying that while he himself possessed no special powers, and was a mortal like themselves, his followers were even worse than him. What success could he achieve, they asked, with adher-ents who, to all outward appearance, were the meanest of the society? The enemies of Noah thus argued that neither his own personal qualities nor those of his followers gave him the appearance of "superiority" over them.
The words, we believe you to be liars, embody the result of the arguments brought forward by Noah’s opponents, which is that he was a liar, for he had asserted his truth and superiority without any basis or proof.
It is a pity that men test the claims of a heavenly Messenger by their self-devised standards and, when he does not satisfy those standards, they deceive themselves with the idea that they had weighed up his claims dispassionately and with an open mind and had found them to be false. Even in the present age when man has made great progress in knowledge, science and culture and has known many Prophets, he presumes to test the claims of God’s Messengers’ not by criteria laid down by Him but by his own false standards.
a
23:25.
b
26:112.
1310
The expression Badiyur-Ra’yi meaning, at first thought; apparently; without proper consideration (Lane), the words Aradhiluna Badiyar-Ra’yi signify that the followers of Noah (a) are mean to all outward appearance; (b) their faith is insincere; (c) it is the result of only superficial thinking. It is a pity that men test the claims of a Heavenly Messenger by their self-devised standards and, when he does not satisfy those standards, they deceive themselves with the idea that they had weighed his claims dispassionately and with an open mind and had found them to be false.
قَالُوا۟ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمْ كَٰذِبِينَ
لِيُبَيِّنَ لَهُمُ ٱلَّذِى يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّهُمْ كَانُوا۟ كَٰذِبِينَ
在复生日认识真理将会是如此的全面, 以致不信的人也会承认: 他们否认复生是愚蠢的。的确, 这是全面的、详尽的实现。
Realization of truth on the Day of Resurrection will be so complete that disbelievers will admit that they were foolish to deny Resurrection. Indeed, it would be a full and complete realization.
Commentary:
This verse gives the reason why there should be a life after death and a Day of Resurrection. In that life the veil would be lifted from all things and their reality would become manifest. If human life were limited to this world, then the truth of the Prophets and their teachings would ever remain a matter of controversy and the deniers of the Prophets would also forever remain deprived of guidance which is inconsistent with God’s Dignity and Mercy because He has created man to attain His nearness. A life after death is therefore necessary that man may realize the truth in that life which he could not realize in this life.
Elsewhere in the Quran (verse 65 below) the same purpose of creating an infallible faith in the existence of God has been declared to be the object of the advent of Prophets and Divine Books. The fact is that in the present life such matters as pertain to belief can be explained by reason and argument only to those who honestly seek after truth. They cannot be so demonstrated and established as to be beyond doubt. This is possible only in the life after death. But when in the afterlife truth will become quite manifest there will be no merit in accepting it; such acceptance may only be helpful in exciting God’s Mercy.
The clause, "that they were liars", confirms the above interpretation. Realization of the truth on the Day of Resurrection will be so complete that disbelievers will have to admit that they were foolish to deny Resurrection. Indeed, it would be a full and complete realization.
677
在复生日认识真理将会是如此的全面, 以致不信的人也会承认: 他们否认复生是愚蠢的。的确, 这是全面的、详尽的实现。
1841
Commentary:
This verse gives the reason why there should be a life after death and a Day of Resurrection. In that life the veil would be lifted from all things and their reality would become manifest. If human life were limited to this world, then the truth of the Prophets and their teachings would ever remain a matter of controversy and the deniers of the Prophets would also forever remain deprived of guidance which is inconsistent with God’s Dignity and Mercy because He has created man to attain His nearness. A life after death is therefore necessary that man may realize the truth in that life which he could not realize in this life.
Elsewhere in the Quran (verse 65 below) the same purpose of creating an infallible faith in the existence of God has been declared to be the object of the advent of Prophets and Divine Books. The fact is that in the present life such matters as pertain to belief can be explained by reason and argument only to those who honestly seek after truth. They cannot be so demonstrated and established as to be beyond doubt. This is possible only in the life after death. But when in the afterlife truth will become quite manifest there will be no merit in accepting it; such acceptance may only be helpful in exciting God’s Mercy.
The clause, "that they were liars", confirms the above interpretation. Realization of the truth on the Day of Resurrection will be so complete that disbelievers will have to admit that they were foolish to deny Resurrection. Indeed, it would be a full and complete realization.
1545
Realization of truth on the Day of Resurrection will be so complete that disbelievers will admit that they were foolish to deny Resurrection. Indeed, it would be a full and complete realization.