اَعۡبُدُ
Appears 7 times in Quran
Derived Words (1)
Words derived from the stem "اَعۡبُدُ".
- I should not worship
- I worship
- worship
Occurrences in Quran
Found 7 verses containing "اَعۡبُدُ".
قُلۡ یٰۤاَیُّہَا النَّاسُ اِنۡ کُنۡتُمۡ فِیۡ شَکٍّ مِّنۡ دِیۡنِیۡ فَلَاۤ اَعۡبُدُ الَّذِیۡنَ تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ وَلٰکِنۡ اَعۡبُدُ اللّٰہَ الَّذِیۡ یَتَوَفّٰٮکُمۡ ۖ وَاُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ
109:3.
6:164.
Commentary:
The Holy Prophet is here made to say to disbelievers, "You say you have doubts concerning my religion, whereas my acting on this very religion has given me an invincible conviction of faith. I wonder why this religion should give rise to doubts in your minds?"
The expression, causes you to die, has been employed here to hint that the God of Islam was in the end going to punish disbelievers.
a
109:3.
b
6:164.
b
109:3.
c
6:164.
1376
Commentary:
The Holy Prophet is here made to say to disbelievers, "You say you have doubts concerning my religion, whereas my acting on this very religion has given me an invincible conviction of faith. I wonder why this religion should give rise to doubts in your minds?"
The expression, causes you to die, has been employed here to hint that the God of Islam was in the end going to punish disbelievers.
d
109:3.
e
6:164.
وَمَا لِیَ لَاۤ اَعۡبُدُ الَّذِیۡ فَطَرَنِیۡ وَاِلَیۡہِ تُرۡجَعُوۡنَ
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
3227
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
قُلِ اللّٰہَ اَعۡبُدُ مُخۡلِصًا لَّہٗ دِیۡنِیۡ
40:66; 98:6.
40:66; 98:6.
In the brief space of four verses (3rd, 4th, 12th and 15th) the Holy Prophet has been enjoined to worship Allah with sincere devotion. The verses seemed to prepare Muslims for the severe trials that lay ahead of them in Medina. The Surah was revealed in the later Meccan period, when Muslims were leaving for Medina singly or in small groups.
40:65; 98:6.
Commentary:
In the brief space of four verses, viz. 3rd, 4th, 12th and 15th, the Holy Prophet has been enjoined to be sincere to God in religion. These verses seemed to prepare Muslims for the severe trials that lay ahead of them in Medina. The Surah was revealed in the later Meccan period, when Muslims were leaving for Medina singly, or in small groups.
c
40:66; 98:6.
a
40:65; 98:6.
3446
Commentary:
In the brief space of four verses, viz. 3rd, 4th, 12th and 15th, the Holy Prophet has been enjoined to be sincere to God in religion. These verses seemed to prepare Muslims for the severe trials that lay ahead of them in Medina. The Surah was revealed in the later Meccan period, when Muslims were leaving for Medina singly, or in small groups.
f
40:66; 98:6.
2568
In the brief space of four verses (3rd, 4th, 12th and 15th) the Holy Prophet has been enjoined to worship Allah with sincere devotion. The verses seemed to prepare Muslims for the severe trials that lay ahead of them in Medina. The Surah was revealed in the later Meccan period, when Muslims were leaving for Medina singly or in small groups.
قُلۡ اَفَغَیۡرَ اللّٰہِ تَاۡمُرُوۡٓنِّیۡۤ اَعۡبُدُ اَیُّہَا الۡجٰہِلُوۡنَ
6:15.
6:15.
a
6:15.
e
6:15.
3482
Commentary:
With this verse the Surah returns to the subject of Divine Unity with which it had opened and purports to say that it is the height of ignorance and folly to worship false deities.
c
6:15.
لَاۤ اَعۡبُدُ مَا تَعۡبُدُوۡنَ
10:105; 39:15-16.
Commentary:
Various explanations have been given to the present and the next three verses by commentators. Some say that as the pagan Meccans had put their question in two forms, therefore two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in future. As against this, Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when لا (no, not) governs مضارع, it signifies future tense. According to this usage of the particle the expression would mean: "I will never worship."
Moreover, the particle ما is used in two ways; as مصدریه transforming into infinitive the verb which it governs, and as موصوله meaning الذی i.e. "that which." Sometimes it is also used for rational beings and means من i.e. "he who." According to the various uses of the particle the verses would mean: I will not adopt your way of worship, or, I will not worship those that you worship, whether rational beings or irrational inanimate things. But the verses have a better and more appropriate translation if ما is taken as مصدریه in the former two verses and as موصوله in the latter two. Thus, the four verses would be interpreted something like this "I will never adopt your mode or manner of worship, nor will you adopt the manner in which I worship. And I shall not worship those things (idols) or rational or irrational beings whom you worship, nor will you worship Him Whom I worship."
b
10:105; 39:15-16.
4859
Commentary:
Various explanations have been given to the present and the next three verses by commentators. Some say that as the pagan Meccans had put their question in two forms, therefore two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in future. As against this, Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when لا (no, not) governs مضارع, it signifies future tense. According to this usage of the particle the expression would mean: "I will never worship."
Moreover, the particle ما is used in two ways; as مصدریه transforming into infinitive the verb which it governs, and as موصوله meaning الذی i.e. "that which." Sometimes it is also used for rational beings and means من i.e. "he who." According to the various uses of the particle the verses would mean: I will not adopt your way of worship, or, I will not worship those that you worship, whether rational beings or irrational inanimate things. But the verses have a better and more appropriate translation if ما is taken as مصدریه in the former two verses and as موصوله in the latter two. Thus, the four verses would be interpreted something like this "I will never adopt your mode or manner of worship, nor will you adopt the manner in which I worship. And I shall not worship those things (idols) or rational or irrational beings whom you worship, nor will you worship Him Whom I worship."
وَلَاۤ اَنۡتُمۡ عٰبِدُوۡنَ مَاۤ اَعۡبُدُ
وَلَاۤ اَنۡتُمۡ عٰبِدُوۡنَ مَاۤ اَعۡبُدُ
«古兰经» 注释家对于这一节和以上三节经文有各种各样的解释。有人说, 因为不信教的那些麦加人以两种形式提出问题, 因此就采用了两种形式来回答他们的问题。有的说, 反复使用是为了强调。然而有些人像赞贾季 (زَجَّاج, Zajjaj) 一样, 持有这样的意见: 开头两句经文的含意是否定现在的礼拜, 最后两句是否定将来的礼拜。扎马克夏里 (زَمَخْشَرِی, Zamakhshari) 反对这个意见, 他说: 开头两句经文代表否定将来的礼拜, 而最后两句代表否定过去的礼拜。不管怎么说, 当小品词 لَا (La, 否; 不是) 支配不定过去式时, 它是指将来时态。根据小品词的这个用法, لَا اَعْبُدُ (La A‘budu) 这个用语的意思是: “我将绝不崇拜。”
小品词 مَا (Ma) 用法有两种形式。作为字根 (مَصْدَرِيَّة Masdariyyah), 它转化为限定动词的不定式, 作为连接名词 (مَوْصُوْلَة Mausulah) 的意思是 اَلَّذِی (Alladhi, ……的事物)。有时也可以作为有理性的人, 意思是“……的他”。在以上两节经文中, 可以把 مَا (Ma) 看作字根 (Masdariyyah), 在后两节中看作连接名词 (Mausulah)。这四节经文大致可以这样解释: “我绝不会采用你的崇拜的方式和方法, 你也不会采用我的崇拜的方式和方法。我将不会崇拜你所崇拜的那些东西 (偶像) 或有理性还是没有理性的存在者, 你也将不会崇拜我所崇拜的他 (安拉)。”
Various explanations have been given of the present and the preceding three verses by the Commentators. Some say that as the pagan Meccans had put their question in two forms, therefore, two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in the future. As against this Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when the particle la (no; not) governs an aorist, it signifies the future tense. According to this use of the particle the expression la A‘budu would mean: 'I will never worship.'
The particle ma is used in two forms. As Masdariyyah it transforms into infinitive the verb which it governs and as Mausulah it means Alladhi (that wh
1806
«古兰经» 注释家对于这一节和以上三节经文有各种各样的解释。有人说, 因为不信教的那些麦加人以两种形式提出问题, 因此就采用了两种形式来回答他们的问题。有的说, 反复使用是为了强调。然而有些人像赞贾季 (زَجَّاج, Zajjaj) 一样, 持有这样的意见: 开头两句经文的含意是否定现在的礼拜, 最后两句是否定将来的礼拜。扎马克夏里 (زَمَخْشَرِی, Zamakhshari) 反对这个意见, 他说: 开头两句经文代表否定将来的礼拜, 而最后两句代表否定过去的礼拜。不管怎么说, 当小品词 لَا (La, 否; 不是) 支配不定过去式时, 它是指将来时态。根据小品词的这个用法, لَا اَعْبُدُ (La A‘budu) 这个用语的意思是: “我将绝不崇拜。”
1807
小品词 مَا (Ma) 用法有两种形式。作为字根 (مَصْدَرِيَّة Masdariyyah), 它转化为限定动词的不定式, 作为连接名词 (مَوْصُوْلَة Mausulah) 的意思是 اَلَّذِی (Alladhi, ……的事物)。有时也可以作为有理性的人, 意思是“……的他”。在以上两节经文中, 可以把 مَا (Ma) 看作字根 (Masdariyyah), 在后两节中看作连接名词 (Mausulah)。这四节经文大致可以这样解释: “我绝不会采用你的崇拜的方式和方法, 你也不会采用我的崇拜的方式和方法。我将不会崇拜你所崇拜的那些东西 (偶像) 或有理性还是没有理性的存在者, 你也将不会崇拜我所崇拜的他 (安拉)。”
3453
Various explanations have been given of the present and the preceding three verses by the Commentators. Some say that as the pagan Meccans had put their question in two forms, therefore, two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in the future. As against this Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when the particle la (no; not) governs an aorist, it signifies the future tense. According to this use of the particle the expression la A‘budu would mean: 'I will never worship.'
The particle ma is used in two forms. As Masdariyyah it transforms into infinitive the verb which it governs and as Mausulah it means Alladhi (that wh