عَبَد
Appears 4 times in Quran
Derived Words (1)
Words derived from the stem "عَبَد".
- you worship
Occurrences in Quran
Found 4 verses containing "عَبَد".
قُلۡ ہَلۡ اُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکَ مَثُوۡبَۃً عِنۡدَ اللّٰہِ ۚ مَنۡ لَّعَنَہُ اللّٰہُ وَغَضِبَ عَلَیۡہِ وَجَعَلَ مِنۡہُمُ الۡقِرَدَۃَ وَالۡخَنَازِیۡرَ وَعَبَدَ الطّٰغُوۡتَ ۚ اُولٰٓئِکَ شَرٌّ مَّکَانًا وَّاَضَلُّ عَنۡ سَوَآءِ السَّبِیۡلِ
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
1
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
691
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
763
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
764
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
وَقَالَ الَّذِیۡنَ اَشۡرَکُوۡا لَوۡ شَآءَ اللّٰہُ مَا عَبَدۡنَا مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ نَّحۡنُ وَلَاۤ اٰبَآؤُنَا وَلَا حَرَّمۡنَا مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ ۚ کَذٰلِکَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ فَہَلۡ عَلَی الرُّسُلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ
6:149; 43:21.
5:93, 100; 24:55; 29:19; 36:18.
6:149; 43:21.
5:93,100; 24:55; 29:19; 36:18.
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
e
6:149; 43:21.
f
5:93, 100; 24:55; 29:19; 36:18.
b
6:149; 43:21.
c
5:93,100; 24:55; 29:19; 36:18.
1837
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
c
6:149; 43:21.
d
5:93, 100; 24:55; 29:19; 36:18.
وَقَالُوۡا لَوۡ شَآءَ الرَّحۡمٰنُ مَا عَبَدۡنٰہُمۡ ۗ مَّا لَہُمۡ بِذٰلِکَ مِنۡ عِلۡمٍ ۖ اِنۡ ہُمۡ اِلَّا یَخۡرُصُوۡنَ
6:149; 16:36.
6:149; 16:36.
6:149; 16:36.
Commentary:
It is human nature that man always tries to shift the responsibility for his sins to others. Here quite unblushingly the idolaters protest that they are helpless creatures in the hands of God. If He had so willed, He would have stopped them from idol-worship.
The words "they have no knowledge whatsoever of that," signify that no reason or argument based on knowledge can be adduced in support of idol worship. It is all based on foolish conjecture and surmise.
d
6:149; 16:36.
b
6:149; 16:36.
3655
Commentary:
It is human nature that man always tries to shift the responsibility for his sins to others. Here quite unblushingly the idolaters protest that they are helpless creatures in the hands of God. If He had so willed, He would have stopped them from idol-worship.
The words "they have no knowledge whatsoever of that," signify that no reason or argument based on knowledge can be adduced in support of idol worship. It is all based on foolish conjecture and surmise.
b
6:149; 16:36.
وَلَاۤ اَنَا۠ عَابِدٌ مَّا عَبَدتُّمۡ