تَدْعُو
Appears 33 times in Quran
Derived Words (14)
Words derived from the stem "تَدْعُو".
- Do you call
- you call upon Him
- You invite me
- It will call
- Pray
- you call
- thou callest us
- you call us
- will you call upon any other than Allah
- to which you call me
- so call not
- thou callest them
- you call on them
- you call them
- you invite them
- call upon
- you call
- you call on
- you call upon
- and sue
Occurrences in Quran
Found 33 verses containing "تَدْعُو".
قُلْ أَرَءَيْتَكُمْ إِنْ أَتَىٰكُمْ عَذَابُ ٱللَّهِ أَوْ أَتَتْكُمُ ٱلسَّاعَةُ أَغَيْرَ ٱللَّهِ تَدْعُونَ إِن كُنتُمْ صَٰدِقِينَ
6:48; 12:108; 43:67.
Commentary:
The word "Hour" refers to the Hour of the decisive victory of Islam, or, in other words, the Fall of Mecca. Thus, whereas "punishment" refers to ordinary afflictions, "Hour" refers to the final and decisive event of the struggle. The question put in this verse is answered in the next.
d
6:48; 12:108; 43:67.
425
“时候” 指的是伊斯兰教获得决定性胜利的时候, 即攻克麦加的时候。
b
6:48; 12:108; 43:67.
787
Commentary:
The word "Hour" refers to the Hour of the decisive victory of Islam, or, in other words, the Fall of Mecca. Thus, whereas "punishment" refers to ordinary afflictions, "Hour" refers to the final and decisive event of the struggle. The question put in this verse is answered in the next.
e
6:48; 12:108; 43:67.
847
"Hour" refers to the hour of the decisive victory of Islam, or, to the Fall of Mecca.
بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِن شَآءَ وَتَنسَوْنَ مَا تُشْرِكُونَ
10:23, 24.
10:23, 24.
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
10:23-24.
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
e
10:23, 24.
a
10:23-24.
788
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
a
10:23, 24.
848
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
قُلْ إِنِّى نُهِيتُ أَنْ أَعْبُدَ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ ۚ قُل لَّآ أَتَّبِعُ أَهْوَآءَكُمْ ۙ قَدْ ضَلَلْتُ إِذًا وَمَآ أَنَا۠ مِنَ ٱلْمُهْتَدِينَ
5:50; 42:16.
5:50; 42:16.
5:50; 42:16.
Commentary:
This verse is connected with 6:53 above. The Holy Prophet is here bidden to say to disbelievers what may be described as follows: "I have nothing to do with your gods and I therefore cannot, for your sake, drive away my poor followers. They believe in the One God, while you are idolaters. How can I then drive away the believers in the One God for the sake of those who disbelieve! You say that if you join Islam, it will receive strength and support from you. But the truth is that if I follow your wishes, the result will be that I shall become lost and my movement will be ruined rather than strengthened. Again, my mission is that men may accept and follow guidance; but if I act upon your wishes, the result will be that I myself will go astray. Then there will be no Islam and no guidance. What then shall I gain from your support?"
a
5:50; 42:16.
b
5:50; 42:16.
802
Commentary:
This verse is connected with 6:53 above. The Holy Prophet is here bidden to say to disbelievers what may be described as follows: "I have nothing to do with your gods and I therefore cannot, for your sake, drive away my poor followers. They believe in the One God, while you are idolaters. How can I then drive away the believers in the One God for the sake of those who disbelieve! You say that if you join Islam, it will receive strength and support from you. But the truth is that if I follow your wishes, the result will be that I shall become lost and my movement will be ruined rather than strengthened. Again, my mission is that men may accept and follow guidance; but if I act upon your wishes, the result will be that I myself will go astray. Then there will be no Islam and no guidance. What then shall I gain from your support?"
d
5:50; 42:16.
قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَٰتِ ٱلْبَرِّ وَٱلْبَحْرِ تَدْعُونَهُۥ تَضَرُّعًا وَخُفْيَةً لَّئِنْ أَنجَىٰنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
10:23; 17:68; 29:66; 31:33.
10:23; 17:68; 29:66; 31:33.
Zulumat literally meaning "darknesses," here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune.
10:23; 17:68; 29:66; 31:33.
Commentary:
تضرعا (in humility) is derived from ضرع which means, he was or became lowly, humble or submissive; or he lowered, humbled or abased himself and petitioned for a gift; or he was weak, slender or emaciated. ضرع also means, it (a kid, etc.) took with its mouth the teat or dug of its mother. تضرع means, he lowered, humbled or abased himself; or he addressed himself with earnest or energetic supplication. It also means, he writhed and called for aid (Lane).
خفیة (secretly) is derived from خفی which means, it was or became unperceived, concealed, hidden, low or faint. They say قتل خفیة i.e. he was slain secretly (Lane).
Commentary:
The word ظلمات (calamities), literally meaning "darkness", here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune. Thus, a day of great misfortune is called "a starry day", because it is considered so dark as to make even stars visible in the firmament. The reader should note that instead of saying "openly" and "secretly", the Quran here uses the words "humbly" and "secretly," substituting the word "humbly" for "openly", thus indicating that a prayer said openly is useful only when it is offered in humility. "Open" prayers may sometimes be offered from a motive of display and show. Such prayers are of no value. Prayers are efficacious only when offered with due humility.
a
10:23; 17:68; 29:66; 31:33.
a
10:23; 17:68; 29:66; 31:33.
809
Commentary:
تضرعا (in humility) is derived from ضرع which means, he was or became lowly, humble or submissive; or he lowered, humbled or abased himself and petitioned for a gift; or he was weak, slender or emaciated. ضرع also means, it (a kid, etc.) took with its mouth the teat or dug of its mother. تضرع means, he lowered, humbled or abased himself; or he addressed himself with earnest or energetic supplication. It also means, he writhed and called for aid (Lane).
خفیة (secretly) is derived from خفی which means, it was or became unperceived, concealed, hidden, low or faint. They say قتل خفیة i.e. he was slain secretly (Lane).
Commentary:
The word ظلمات (calamities), literally meaning "darkness", here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune. Thus, a day of great misfortune is called "a starry day", because it is considered so dark as to make even stars visible in the firmament. The reader should note that instead of saying "openly" and "secretly", the Quran here uses the words "humbly" and "secretly," substituting the word "humbly" for "openly", thus indicating that a prayer said openly is useful only when it is offered in humility. "Open" prayers may sometimes be offered from a motive of display and show. Such prayers are of no value. Prayers are efficacious only when offered with due humility.
a
10:23; 17:68; 29:66; 31:33.
858
Zulumat literally meaning "darknesses," here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ أُو۟لَٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَآءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنتُمْ صَٰمِتُونَ
7:199.
7:199.
e
7:199.
c
7:199.
1079
Commentary:
This verse refers to inanimate things such as idols and images which some people, out of their ignorance, take as gods.
c
7:199.
إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَٱدْعُوهُمْ فَلْيَسْتَجِيبُوا۟ لَكُمْ إِن كُنتُمْ صَٰدِقِينَ
35:15.
The verse constitutes an open challenge to idol-worshippers to the effect that all animate and inanimate things that they call on besides Allah can never answer their prayers, because the idols do not possess the power to do so. But the Living God answers the prayers of His devotees.
35:15.
Commentary:
The verse constitutes an open challenge to the idol-worshippers or believers in the plurality of gods that all animate and inanimate things that they call on beside Allah will never answer their prayers, because they do not possess the power to do so.
f
35:15.
532
这节经文对偶像崇拜者是一个公开的挑战, 其大意是, 所有生物和非生物除了向安拉呼唤以外其它的都不能回答他们的祈求, 因为偶像没有能力这样做。但是永生的安拉能答复信仰他的人们的祈祷。
a
35:15.
1080
Commentary:
The verse constitutes an open challenge to the idol-worshippers or believers in the plurality of gods that all animate and inanimate things that they call on beside Allah will never answer their prayers, because they do not possess the power to do so.
d
35:15.
1085
The verse constitutes an open challenge to idol-worshippers to the effect that all animate and inanimate things that they call on besides Allah can never answer their prayers, because the idols do not possess the power to do so. But the Living God answers the prayers of His devotees.
وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَآ أَنفُسَهُمْ يَنصُرُونَ
7:193; 21:44; 36:76.
7:193; 21:44; 36:76.
7:193; 21:44; 36:76.
Commentary:
The words, And they…have no power to help you, nor can they help themselves, embody the dual prophecy which foretold the discomfiture of the idolaters in their struggle against the Holy Prophet on the one hand, and the disappearance of idolatry from Arabia on the other. The prophecy was fulfilled in a very remarkable way when Mecca fell and the Ka‘bah was cleared of the idols which had been worshipped there for centuries by the Arabs as their national deities. That day the idolaters clearly realized the futility of idol-worship and embraced Islam in large numbers.
d
7:193; 21:44; 36:76.
b
7:193; 21:44; 36:76.
1082
Commentary:
The words, And they…have no power to help you, nor can they help themselves, embody the dual prophecy which foretold the discomfiture of the idolaters in their struggle against the Holy Prophet on the one hand, and the disappearance of idolatry from Arabia on the other. The prophecy was fulfilled in a very remarkable way when Mecca fell and the Ka‘bah was cleared of the idols which had been worshipped there for centuries by the Arabs as their national deities. That day the idolaters clearly realized the futility of idol-worship and embraced Islam in large numbers.
d
7:193; 21:44; 36:76.
وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لَا يَسْمَعُوا۟ ۖ وَتَرَىٰهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ
7:194.
10:44.
A person steeped in error refuses to accept the truth, however clear and unmistakable may be the Signs shown to him to establish the untenability of his position. The disbelievers see the cause of Islam advancing by rapid strides before their very eyes, yet they pretend not to see it and refuse to acknowledge it.
7:194
10:44.
Commentary:
A person steeped in error refuses to accept the truth, however clear and unmistakable the signs shown to him to establish the untenability of his position. The verse means to say that disbelievers see the cause of Islam making progress by rapid strides before their own eyes, yet they pretend not to see it and refuse to acknowledge it.
e
7:194.
f
10:44.
c
7:194
d
10:44.
1083
Commentary:
A person steeped in error refuses to accept the truth, however clear and unmistakable the signs shown to him to establish the untenability of his position. The verse means to say that disbelievers see the cause of Islam making progress by rapid strides before their own eyes, yet they pretend not to see it and refuse to acknowledge it.
e
7:194.
f
10:44.
1087
A person steeped in error refuses to accept the truth, however clear and unmistakable may be the Signs shown to him to establish the untenability of his position. The disbelievers see the cause of Islam advancing by rapid strides before their very eyes, yet they pretend not to see it and refuse to acknowledge it.
قَالُوا۟ يَٰصَٰلِحُ قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَٰذَآ ۖ أَتَنْهَىٰنَآ أَن نَّعْبُدَ مَا يَعْبُدُ ءَابَآؤُنَا وَإِنَّنَا لَفِى شَكٍّ مِّمَّا تَدْعُونَآ إِلَيْهِ مُرِيبٍ
Commentary:
The people of Salih here complain that they had hoped that he, promising and talented as he was, would bring them prosperity and glory; but, quite contrary to their expectations, he was going to ruin them by forbidding them to worship what their fathers worshipped. This threw them into disquieting doubt about the truth of his mission.
The above-mentioned expression of opinion by the people of Salih about him was no flattery. He really was the centre of their hopes, as are all Messengers of God who impress their people with their extraordinary talents and great righteousness of conduct from their very childhood, and such was the Holy Prophet of Islam. Abu Bakr, ‘Ali, Zaid and Khadijah all believed in him before they had any knowledge of the details of his teachings or had seen any sign in support of his mission. They accepted him on the basis of the evidence that his life was spotlessly pure.
The words, And we are surely in disquieting doubt concerning that to which thou callest us, mean that, just as the taste of the mouth of a man who is suffering from some internal malady becomes vitiated, similarly, the hearts of these people having become corrupt, the very teaching which had come to remove doubts and misgivings appeared to them as creating doubts in their minds.
1443
Commentary:
The people of Salih here complain that they had hoped that he, promising and talented as he was, would bring them prosperity and glory; but, quite contrary to their expectations, he was going to ruin them by forbidding them to worship what their fathers worshipped. This threw them into disquieting doubt about the truth of his mission.
The above-mentioned expression of opinion by the people of Salih about him was no flattery. He really was the centre of their hopes, as are all Messengers of God who impress their people with their extraordinary talents and great righteousness of conduct from their very childhood, and such was the Holy Prophet of Islam. Abu Bakr, ‘Ali, Zaid and Khadijah all believed in him before they had any knowledge of the details of his teachings or had seen any sign in support of his mission. They accepted him on the basis of the evidence that his life was spotlessly pure.
The words, And we are surely in disquieting doubt concerning that to which thou callest us, mean that, just as the taste of the mouth of a man who is suffering from some internal malady becomes vitiated, similarly, the hearts of these people having become corrupt, the very teaching which had come to remove doubts and misgivings appeared to them as creating doubts in their minds.