أَكْثَرَهُمْ لَا يَعْلَمُونَ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "أَكْثَرَهُمْ لَا يَعْلَمُونَ".
فَرَدَدْنَٰهُ إِلَىٰٓ أُمِّهِۦ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ ٱللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
وَقَالُوٓا۟ إِن نَّتَّبِعِ ٱلْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآ ۚ أَوَلَمْ نُمَكِّن لَّهُمْ حَرَمًا ءَامِنًا يُجْبَىٰٓ إِلَيْهِ ثَمَرَٰتُ كُلِّ شَىْءٍ رِّزْقًا مِّن لَّدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
2:127; 14:38.
یعنی لوگ ہم کو ہلاک کر دیں گے۔
2:127; 14:38.
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
2:127; 14:38.
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
e
2:127; 14:38.
1
یعنی لوگ ہم کو ہلاک کر دیں گے۔
d
2:127; 14:38.
2918
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
c
2:127; 14:38.
2224
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
وَقَالُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦ ۚ قُلْ إِنَّ ٱللَّهَ قَادِرٌ عَلَىٰٓ أَن يُنَزِّلَ ءَايَةً وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
10:21; 29:51.
10:21; 29:51.
10:21; 29:51.
Commentary:
The words, Allah has power to send down a sign, do not mean that though God has the power to send down a sign, yet He will not actually do so. The word قادر (having power) used as active participle is intended to denote readiness to show the required power and the closing words of the verse support that inference.
The word قادر also embodies the sense of measuring and determining (Lane). In this sense, the clause would mean that God is devising means for the success of Islam, for people are already joining Islam and swelling the number of Muslims. This is a clear indication of the will of God, but disbelievers would not ponder over it. The Quran makes this point clear by suitable illustrations in the following verse.
d
10:21; 29:51.
a
10:21; 29:51.
785
Commentary:
The words, Allah has power to send down a sign, do not mean that though God has the power to send down a sign, yet He will not actually do so. The word قادر (having power) used as active participle is intended to denote readiness to show the required power and the closing words of the verse support that inference.
The word قادر also embodies the sense of measuring and determining (Lane). In this sense, the clause would mean that God is devising means for the success of Islam, for people are already joining Islam and swelling the number of Muslims. This is a clear indication of the will of God, but disbelievers would not ponder over it. The Quran makes this point clear by suitable illustrations in the following verse.
a
10:21; 29:51.
فَإِذَا مَسَّ ٱلْإِنسَٰنَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَٰهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلْمٍۭ ۚ بَلْ هِىَ فِتْنَةٌ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
11:10, 11; 17:68; 30:34; 39:9.
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns him to oblivion and attributes all his success in life to his own ability and knowledge.
See 39:9.
Commentary:
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns Him to oblivion and attributes all his success in life to his own ability and knowledge. This attitude of conceit and arrogance has always proved a stumbling block in the way of disbelievers to appreciate and accept truth.
c
11:10, 11; 17:68; 30:34; 39:9.
1142
人类的天性是, 当他们被陷入在麻烦或不幸中时, 他们向安拉祈祷; 但是他们在富裕的时候却使安拉湮没无闻而把他们的一切成功归于自己的能力和知识。
c
See 39:9.
3472
Commentary:
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns Him to oblivion and attributes all his success in life to his own ability and knowledge. This attitude of conceit and arrogance has always proved a stumbling block in the way of disbelievers to appreciate and accept truth.
b
11:10, 11; 17:68; 30:34; 39:9.
2583
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns him to oblivion and attributes all his success in life to his own ability and knowledge.
فَإِذَا جَآءَتْهُمُ ٱلْحَسَنَةُ قَالُوا۟ لَنَا هَٰذِهِۦ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا۟ بِمُوسَىٰ وَمَن مَّعَهُۥٓ ۗ أَلَآ إِنَّمَا طَٰٓئِرُهُمْ عِندَ ٱللَّهِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
27:48; 36:19.
27:48; 36:19.
Ta’ir means, an omen, a bodement of good or of evil; an evil fortune or ill-luck (Lane).
27:48; 36:19.
Important Words:
یطیروا (ascribed the evil fortune) is really یتطیروا which is derived from طار, from which also the word طائر (evil fortune ) is derived. They say, طار الطائر i.e. the bird flew or moved in the air by means of its wings. تطیربالشیء means, he augured evil from the thing, because it was the custom among the Arabs to take augury from the flight of birds, طائر meaning a bird. An Arab would say جری له الطائربامرکذا i.e. the bird, viz. fortune brought to him such an event. طائر therefore, means, a bird; a thing from which one augurs either good or evil; an omen, a bodement of good or of evil; an evil fortune or ill-luck; actions; the means of subsistence; the brain. The words انما طائر ھم عند الله mean, their evil fortune is with God; or the cause of their good and evil is with God; or the cause of their evil fortune is with God, i.e. their actions which are the real cause of their evil fortune have reached God and lie in store there (Lane & Lisan). See also 3:50.
Commentary:
The people of Pharaoh ascribed to Moses the evils and misfortunes that befell them. They pretended to think that the miseries with which they had been afflicted were due to the inauspicious advent of Moses. Such has always been the practice of disbelievers. When, at the advent of a heavenly Messenger, misfortunes befall the people in consequence of their misdeeds, they, instead of repenting of their sins, ascribe them to the inauspicious advent of the heavenly Messenger.
Since the word طائر (lit. a bird) signifies an action or evil fortune, the verse constitutes a severe rebuke administered to the people of Pharaoh. They are told that the misfortunes which had befallen them were due not to what they called the "inauspicious" advent of Moses, but to their own sins and iniquitous deeds. Thus the expression, the cause of their evil fortune is with Allah, means that the evil and malicious words which they uttered concerning Moses would be preserved with God and they would be duly punished for their insolence.
b
27:48; 36:19.
a
27:48; 36:19.
1021
Important Words:
یطیروا (ascribed the evil fortune) is really یتطیروا which is derived from طار, from which also the word طائر (evil fortune ) is derived. They say, طار الطائر i.e. the bird flew or moved in the air by means of its wings. تطیربالشیء means, he augured evil from the thing, because it was the custom among the Arabs to take augury from the flight of birds, طائر meaning a bird. An Arab would say جری له الطائربامرکذا i.e. the bird, viz. fortune brought to him such an event. طائر therefore, means, a bird; a thing from which one augurs either good or evil; an omen, a bodement of good or of evil; an evil fortune or ill-luck; actions; the means of subsistence; the brain. The words انما طائر ھم عند الله mean, their evil fortune is with God; or the cause of their good and evil is with God; or the cause of their evil fortune is with God, i.e. their actions which are the real cause of their evil fortune have reached God and lie in store there (Lane & Lisan). See also 3:50.
Commentary:
The people of Pharaoh ascribed to Moses the evils and misfortunes that befell them. They pretended to think that the miseries with which they had been afflicted were due to the inauspicious advent of Moses. Such has always been the practice of disbelievers. When, at the advent of a heavenly Messenger, misfortunes befall the people in consequence of their misdeeds, they, instead of repenting of their sins, ascribe them to the inauspicious advent of the heavenly Messenger.
Since the word طائر (lit. a bird) signifies an action or evil fortune, the verse constitutes a severe rebuke administered to the people of Pharaoh. They are told that the misfortunes which had befallen them were due not to what they called the "inauspicious" advent of Moses, but to their own sins and iniquitous deeds. Thus the expression, the cause of their evil fortune is with Allah, means that the evil and malicious words which they uttered concerning Moses would be preserved with God and they would be duly punished for their insolence.
b
27:48; 36:19.
1039
Ta’ir means, an omen, a bodement of good or of evil; an evil fortune or ill-luck (Lane).
وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ ٱللَّهُ وَهُمْ يَصُدُّونَ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ وَمَا كَانُوٓا۟ أَوْلِيَآءَهُۥٓ ۚ إِنْ أَوْلِيَآؤُهُۥٓ إِلَّا ٱلْمُتَّقُونَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
22:26.
10:63, 64.
Commentary:
The verse purports to say that when the Quraish did not enjoy either of the two basic protections against Divine punishment (see preceding verse), they were being rightly punished for their false beliefs and wicked deeds. The verse also says that the Quraish have no right to act as guardians of the Sacred Mosque. As guardians thereof, they ought to have been worshippers of the One True God; but they have put idols even in the Sacred Mosque; hence, far from having any right to act as its guardians, they deserve to be expelled therefrom and punished for the sacrilege.
The words, Its true guardians are only those who are righteous, contain a prophecy to the effect that Muslims would soon become guardians of the Sacred Mosque, the words, most of them know not, signifying that although most of the disbelievers do not at present think this announcement to be true, yet it would surely come to pass.
c
22:26.
d
10:63.
a
22:26.
b
10:63, 64.
1123
Commentary:
The verse purports to say that when the Quraish did not enjoy either of the two basic protections against Divine punishment (see preceding verse), they were being rightly punished for their false beliefs and wicked deeds. The verse also says that the Quraish have no right to act as guardians of the Sacred Mosque. As guardians thereof, they ought to have been worshippers of the One True God; but they have put idols even in the Sacred Mosque; hence, far from having any right to act as its guardians, they deserve to be expelled therefrom and punished for the sacrilege.
The words, Its true guardians are only those who are righteous, contain a prophecy to the effect that Muslims would soon become guardians of the Sacred Mosque, the words, most of them know not, signifying that although most of the disbelievers do not at present think this announcement to be true, yet it would surely come to pass.
b
22:26.
c
10:63-64.
أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ أَلَآ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
2:285; 10:67; 31:27.
آیت میں دو جگہ اَ لَا کا لفظ آیا ہے جس کے معنے ہوشیار کرنے کے ہیں۔ ہم نے پہلے اَ لَا کا ترجمہ ’’سنو‘‘ کر دیا ہے اور دوسرے اَلاَ کا ترجمہ ’’اور‘‘ کرکے اس کے ساتھ ملا دیا ہے اور اردو درست ہوگئی ہے۔
2:285; 10:67; 31:27.
2:285; 10:67; 31:27.
Commentary:
The verse points to a great truth. As all that is in the heavens and the earth belongs to Allah it is vain and foolish to try to please Him or His Messengers by offering them bribes (see the preceding verse). The Prophets of God cannot be prevented from carrying out their mission for the sake of bribes. The Meccans, desiring to stop the preaching of the Holy Prophet against idolatry, offered him every kind of bribe; but the only reply which all those bribes and temptations elicited from him was to the effect that even if they placed the sun on his right and the moon on his left, he would not give up his mission (Hisham & Zurqani).
The fact is that as kings and potentates need the things of this world, therefore bribes and ransoms please them, but God Himself being the Creator of all things, ransoms have no value for Him except that one should offer the sacrifice of one’s own self, which finds ready acceptance with Him, for such sacrifice is a means of self-purification.
f
2:285; 10:67; 31:27.
1
آیت میں دو جگہ اَ لَا کا لفظ آیا ہے جس کے معنے ہوشیار کرنے کے ہیں۔ ہم نے پہلے اَ لَا کا ترجمہ ’’سنو‘‘ کر دیا ہے اور دوسرے اَلاَ کا ترجمہ ’’اور‘‘ کرکے اس کے ساتھ ملا دیا ہے اور اردو درست ہوگئی ہے۔
a
2:285; 10:67; 31:27.
1331
Commentary:
The verse points to a great truth. As all that is in the heavens and the earth belongs to Allah it is vain and foolish to try to please Him or His Messengers by offering them bribes (see the preceding verse). The Prophets of God cannot be prevented from carrying out their mission for the sake of bribes. The Meccans, desiring to stop the preaching of the Holy Prophet against idolatry, offered him every kind of bribe; but the only reply which all those bribes and temptations elicited from him was to the effect that even if they placed the sun on his right and the moon on his left, he would not give up his mission (Hisham & Zurqani).
The fact is that as kings and potentates need the things of this world, therefore bribes and ransoms please them, but God Himself being the Creator of all things, ransoms have no value for Him except that one should offer the sacrifice of one’s own self, which finds ready acceptance with Him, for such sacrifice is a means of self-purification.
a
2:285; 10:67; 31:27.
مَا خَلَقْنَٰهُمَآ إِلَّا بِٱلْحَقِّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
وَإِنَّ لِلَّذِينَ ظَلَمُوا۟ عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
Dun means, before and behind in respect of place or time; nearby; present with; other; besides (Lane).
32:22.
Important Words:
دون (besides) among other things means, before and behind in respect of place or time; at, near, nearby; with or present with; other than, beside or besides (Lane & Aqrab).
Commentary:
If یوم (day) in the preceding verse be taken to refer to the Day of Badr, the expression دون ذالک would signify the Divine punishment that overtook the Meccan disbelievers in the form of the destructive "seven year famine," etc. But if یوم refers to the Day of Judgement, the expression would mean the punishments that come upon disbelievers in this life.
c
32:22.
3963
Important Words:
دون (besides) among other things means, before and behind in respect of place or time; at, near, nearby; with or present with; other than, beside or besides (Lane & Aqrab).
Commentary:
If یوم (day) in the preceding verse be taken to refer to the Day of Badr, the expression دون ذالک would signify the Divine punishment that overtook the Meccan disbelievers in the form of the destructive "seven year famine," etc. But if یوم refers to the Day of Judgement, the expression would mean the punishments that come upon disbelievers in this life.
2866
Dun means, before and behind in respect of place or time; nearby; present with; other; besides (Lane).