among the Muslims.” For this would liken them to those people in the very matter for which Allah censured them.

If it is asked: “Is it not obligatory for every Muslim to know the meaning of every verse?”

The answer is: Yes, but knowing the meanings of all the verses is a collective obligation, while every Muslim must know what is indispensable for him. Allah censured those people because their knowledge of the Book does not extend beyond its recitation: they do not know its meanings and have nothing but conjecture. This resembles His saying:

“They are indeed in doubt about it, full of misgivings.”

It may be objected that some commentators have explained “except amānī” as meaning nothing but the lies and falsehoods they utter with their mouths. This interpretation has been reported from some of the early generations and was adopted by al-Farrā’. He said: “Amānī means fabricated lies.” An Arab once said to Ibn Da’b while he was relating an account: “Is this something you have transmitted, or something you have made up?”—that is, fabricated. Thus, amānī was understood to mean the things their scholars wrote on their own authority and then attributed to Allah, such as altering the description of Muhammad, may Allah bless him and grant him peace.

Others said that amānī refers to the false and groundless hopes they entertain concerning Allah, as in their statements:

“The Fire will not touch us except for a few days.”

“None will enter Paradise unless they are Jews or Christians.”

“We are Allah’s children and His beloved.”

This interpretation, too, has been reported from some of the early generations.

The answer is: Both interpretations are weak; the first interpretation is correct, because He, glorified be He, said: