دَعَوْ
Appears 10 times in Quran
Derived Words (6)
Words derived from the stem "دَعَوْ".
- they ascribe
- they cry
- they will pray
- And they will call upon them
- Then they will call on them
- whether you call them
- called
- I called you
- called them
Occurrences in Quran
Found 10 verses containing "دَعَوْ".
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.
وَقَالَ ٱلشَّيْطَٰنُ لَمَّا قُضِىَ ٱلْأَمْرُ إِنَّ ٱللَّهَ وَعَدَكُمْ وَعْدَ ٱلْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِىَ عَلَيْكُم مِّن سُلْطَٰنٍ إِلَّآ أَن دَعَوْتُكُمْ فَٱسْتَجَبْتُمْ لِى ۖ فَلَا تَلُومُونِى وَلُومُوٓا۟ أَنفُسَكُم ۖ مَّآ أَنَا۠ بِمُصْرِخِكُمْ وَمَآ أَنتُم بِمُصْرِخِىَّ ۖ إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ ۗ إِنَّ ٱلظَّٰلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
15:43; 16:100; 17:66.
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
f
15:43; 16:100; 17:66.
a
15:43; 16:100; 17:66.
1677
Important Words:
مصرخکم (succour you) and مصرخی (succour me) are both derived from صرخ which means, he called or called out; or he cried or he cried out vehemently; he called or cried for aid or succour or, transitively, he succoured or aided someone. اصرخ also means, he succoured or aided; he came to the help of. مصرخ means, aiding or succouring; or an aider or succourer (Lane & Aqrab).
Commentary:
By uttering the words, I cannot succour you, Satan disclaims the possession of any power to lead man astray. It is indeed true that Satan has no power over man. He is only an instrument for the manifestation of man’s weaknesses, just as angels are instruments for the manifestation of his good qualities. In reality man is led astray by his own baser self, for, as the verse puts it, Satan only calls and it is man who obeys. The function of Satan is merely to make evil suggestions, just as the function of angels is to make good suggestions. Angels cannot make a man good, nor can Satan make him bad. They only show the way, good or bad, and man does the rest.
It may appear paradoxical on Satan’s part to claim, as he has done in this verse, that he asserted the Unity of God and disclaimed association with Him. In a sense it is true, because he who is conscious of God’s glory and has actually witnessed it cannot be guilty of shirk (setting up equals to God). Shirk comes into being when man accepts Satan’s evil suggestions and disobeys God. Satan may thus be likened to arsenic. So long as arsenic does not enter the system of man in toxic quantity, it is a valuable drug, but when man makes a wrong use of it, it becomes a deadly poison. Similarly, before Satan enters the spiritual system of man he is but a test-question and nothing more. Indeed, Satan is only an agent deputed to expose human weaknesses and frailties.
But here arises a question. If Satan has no power over man, why will he be punished with Hellfire? This question is answered in 7:13, where Satan is represented as having been created of fire. How can a thing which is created of fire be said to be punished when cast into fire? A burning piece of coal is not tormented when thrown into a furnace. This is why perhaps some of the mystics in Islam have held the view that it is not Satan, but his manifestations and vicegerents that will be punished. Satan, they say, is but an agent meant to try the mettle of man and only performs his functions.
a
15:43; 16:100; 17:66.
وَيَوْمَ يَقُولُ نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا
16:28; 28:63, 75; 41:48.
The verse may mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, or it may mean that they will become involved in deadly wars which will ruin them.
16:28; 28:63, 75; 41:48.
Important Words:
موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).
Commentary:
The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.
If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment.
d
16:28; 28:63, 75; 41:48.
769
这节经文可能意指这些国家将筑起关税壁垒或铁幕, 并且在经济上互相抵制, 或者意指他们将卷入死战而毁灭自己。
a
16:28; 28:63, 75; 41:48.
2093
Important Words:
موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).
Commentary:
The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.
If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment.
c
16:28; 28:63, 75; 41:48.
1700
The verse may mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, or it may mean that they will become involved in deadly wars which will ruin them.
أَن دَعَوْا۟ لِلرَّحْمَٰنِ وَلَدًا
وَإِذَآ أُلْقُوا۟ مِنْهَا مَكَانًا ضَيِّقًا مُّقَرَّنِينَ دَعَوْا۟ هُنَالِكَ ثُبُورًا
14:50.
14:50.
14:50.
Important Words:
ثبورا (destruction) is infinitive-noun from ثبر which means, he perished; he suffered loss; he erred; he became lost. ثبرہmeans, he drove him away, he repelled him; he disappointed or frustrated his hope or desire; he cursed him; he confined, restrained or withheld him; God destroyed him with a destruction from which he could not rise. ثبور means, perdition; loss, going astray or becoming lost; woe; complete destruction, etc. (Lane & Aqrab).
Commentary:
In the preceding verse the organs of sight and hearing were mentioned as feeling the pain of Divine punishment. The present verse, besides referring to the organs of touch, expresses the extreme bitterness of the disbelievers’ distress. When a man is in great distress he wishes that death should make a speedy end of him.
b
14:50.
b
14:50.
2652
Important Words:
ثبورا (destruction) is infinitive-noun from ثبر which means, he perished; he suffered loss; he erred; he became lost. ثبرہmeans, he drove him away, he repelled him; he disappointed or frustrated his hope or desire; he cursed him; he confined, restrained or withheld him; God destroyed him with a destruction from which he could not rise. ثبور means, perdition; loss, going astray or becoming lost; woe; complete destruction, etc. (Lane & Aqrab).
Commentary:
In the preceding verse the organs of sight and hearing were mentioned as feeling the pain of Divine punishment. The present verse, besides referring to the organs of touch, expresses the extreme bitterness of the disbelievers’ distress. When a man is in great distress he wishes that death should make a speedy end of him.
b
14:50.
وَقِيلَ ٱدْعُوا۟ شُرَكَآءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَرَأَوُا۟ ٱلْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا۟ يَهْتَدُونَ
10:29, 30; 16:87.
10:29, 30; 16:87.
10:29-30; 16:87.
a
10:29, 30; 16:87.
c
10:29-30; 16:87.
d
10:29, 30; 16:87.
وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ
10:13; 39:9, 50.
10:13; 39:9, 50.
10:13; 39:9, 50.
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
b
10:13; 39:9, 50.
a
10:13; 39:9, 50.
3014
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
a
10:13; 39:9, 50.
قَالَ رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلًا وَنَهَارًا
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا
11:6.
The words Istaghshau Thiyabahum metaphorically mean: 'They refused to listen to the Divine Message. They closed all the avenues of their hearts against it, Thiyab meaning 'hearts' (Lane).
11:6.
Important Words:
For a detailed discussion of ثیاب, see 74:5, and for اسغشوا 11:6. The phrase استغشوا ثیابھم metaphorically means, they refused to listen to the Divine Message. They closed up all the avenues of their hearts against it.
c
11:6.
1495
اِسْتَغْشَوْا ثِيَابَهُمْ (Istaghshau Thiyabahum, 他们用他们的衣服盖住头, 他们用他们的衣服蒙住), 一句是比喻:表示努哈和其民族中的不信者之间好像有幕状物, 凡是他向他们所说的, 都不能深入他们的心中。这句也可表示傲慢。
a
11:6.
4389
Important Words:
For a detailed discussion of ثیاب, see 74:5, and for اسغشوا 11:6. The phrase استغشوا ثیابھم metaphorically means, they refused to listen to the Divine Message. They closed up all the avenues of their hearts against it.
c
11:6.
3131
The words Istaghshau Thiyabahum metaphorically mean: 'They refused to listen to the Divine Message. They closed all the avenues of their hearts against it, Thiyab meaning 'hearts' (Lane).
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَارًا