یُشۡرِکُ
Appears 21 times in Quran
Derived Words (4)
Words derived from the stem "یُشۡرِکُ".
- share
- associate
- associate partners
- associate partners with Him
- attribute equals
- they associate
- they associate with Him.
- which they associate
- Do they associate with Him as partners
- ascribe not partners
- they will not associate
Occurrences in Quran
Found 21 verses containing "یُشۡرِکُ".
فَلَمَّاۤ اٰتٰٮہُمَا صٰلِحًا جَعَلَا لَہٗ شُرَکَآءَ فِیۡمَاۤ اٰتٰٮہُمَا ۚ فَتَعٰلَی اللّٰہُ عَمَّا یُشۡرِکُوۡنَ
Commentary:
The words, they attribute to Him partners, mean that when the parents have begotten a good child, they begin to think that the child was the gift of someone other than Allah.
1077
Commentary:
The words, they attribute to Him partners, mean that when the parents have begotten a good child, they begin to think that the child was the gift of someone other than Allah.
اَیُشۡرِکُوۡنَ مَا لَا یَخۡلُقُ شَیۡـًٔا وَّہُمۡ یُخۡلَقُوۡنَ
16:21; 25:4.
16:21; 25:4.
c
16:21; 25:4.
a
16:21; 25:4.
1078
Commentary:
This and the next verse speak of such human beings as are looked upon and worshipped as God.
a
16:21; 25:4.
اِتَّخَذُوۡۤا اَحۡبَارَہُمۡ وَرُہۡبٰنَہُمۡ اَرۡبَابًا مِّنۡ دُوۡنِ اللّٰہِ وَالۡمَسِیۡحَ ابۡنَ مَرۡیَمَ وَمَاۤ اُمِرُوۡۤا اِلَّا لِیَعۡبُدُوۡۤا اِلٰہًا وّٰحِدًا ۖ لَّاۤ اِلٰہَ اِلَّا ہُوَ ۚ سُبۡحٰنَہٗ عَمَّا یُشۡرِکُوۡنَ
12:41; 17:24; 98:6.
Ahbar are Jewish savants and Ruhban Christian monks.
12:41; 17:24; 98:6.
Important Words:
For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.
Commentary:
احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God.
b
12:41; 17:24; 98:6.
565
اَحْبَار (Ahbar) 是一些犹太的祭司而 رُهْبَان (Ruhban) 是一些基督教的修道士。
a
12:41; 17:24; 98:6.
1191
Important Words:
For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.
Commentary:
احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God.
a
12:41; 17:24; 98:6.
1177
Ahbar are Jewish savants and Ruhban Christian monks.
وَیَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَضُرُّہُمۡ وَلَا یَنۡفَعُہُمۡ وَیَقُوۡلُوۡنَ ہٰٓؤُلَآءِ شُفَعٰٓؤُنَا عِنۡدَ اللّٰہِ ۚ قُلۡ اَتُنَبِّـُٔوۡنَ اللّٰہَ بِمَا لَا یَعۡلَمُ فِی السَّمٰوٰتِ وَلَا فِی الۡاَرۡضِ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
16:74; 22:72; 29:18.
49:17.
شِرْك (Shirk, 崇拜偶像) 的真正原因是多神教未能懂得创造他们的目的和宗旨。一个多神教徒 (مُشْرِكْ, Mushrik) 对人、对安拉的常德以及对自己的天生的、安拉给他的各种能力有着虚假的概念。他怀着一种愚蠢的信念, 认为没有一个说情人从中帮助的话, 他是接近不了安拉的; 也认为安拉不能屈尊降临他处, 除非通过那些已经接近安拉的中间媒介人物。伊斯兰教强烈反对这两种看法。
یعنی جس کا خدا کو علم نہیں وہ بات ہو ہی کس طرح سکتی ہے۔
16:74; 22:72; 29:18.
49:17.
The real cause of Shirk (idolatry) lies in failure on the part of idolaters to understand the object and purpose of their creation. A Mushrik (idolater) has a false conception of the person and attributes of God and also of his own great inborn God-given capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is emphatically opposed to both these views.
16:74; 22:72; 29:18.
49:17.
Commentary:
The real cause of shirk (idolatry) lies in failure on the part of men to understand the object and purpose of their creation. A mushrik (idolater) has a false conception of the person and attributes of God and of his own great inborn capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is opposed to both these views. It does not allow us to entertain any such suspicion about God, nor does it permit us to underrate our own natural powers. God has created man that he may attain His nearness and He does not tolerate that anyone should intervene between Him and His creatures. Even the Prophets of God are not intermediaries. They are only Divine Messengers and Warners, and their intercession is also based on Divine sanction. See also 2:49.
The expression, Would you inform Allah of something He knows not, contains an excellent refutation of shirk (idolatry). It purports to say that if God had appointed anyone as intercessor either in the heavens or in the earth, a declaration would have been made by Him to that effect. But no such announcement has ever been made by God. It is the people themselves who declare that such and such a person has been appointed as an intercessor, and so they, as it were, inform God of something which He does not know.
The words, Holy is He, are meant to point out that it is incompatible with the perfection of God that He should first create man for a certain purpose and then should Himself place obstacles in his way, or should reveal no guidance to warn him of those obstacles.
b
16:74; 22:72; 29:18.
c
49:17.
587
شِرْك (Shirk, 崇拜偶像) 的真正原因是多神教未能懂得创造他们的目的和宗旨。一个多神教徒 (مُشْرِكْ, Mushrik) 对人、对安拉的常德以及对自己的天生的、安拉给他的各种能力有着虚假的概念。他怀着一种愚蠢的信念, 认为没有一个说情人从中帮助的话, 他是接近不了安拉的; 也认为安拉不能屈尊降临他处, 除非通过那些已经接近安拉的中间媒介人物。伊斯兰教强烈反对这两种看法。
3
یعنی جس کا خدا کو علم نہیں وہ بات ہو ہی کس طرح سکتی ہے۔
a
16:74; 22:72; 29:18.
b
49:17.
1294
Commentary:
The real cause of shirk (idolatry) lies in failure on the part of men to understand the object and purpose of their creation. A mushrik (idolater) has a false conception of the person and attributes of God and of his own great inborn capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is opposed to both these views. It does not allow us to entertain any such suspicion about God, nor does it permit us to underrate our own natural powers. God has created man that he may attain His nearness and He does not tolerate that anyone should intervene between Him and His creatures. Even the Prophets of God are not intermediaries. They are only Divine Messengers and Warners, and their intercession is also based on Divine sanction. See also 2:49.
The expression, Would you inform Allah of something He knows not, contains an excellent refutation of shirk (idolatry). It purports to say that if God had appointed anyone as intercessor either in the heavens or in the earth, a declaration would have been made by Him to that effect. But no such announcement has ever been made by God. It is the people themselves who declare that such and such a person has been appointed as an intercessor, and so they, as it were, inform God of something which He does not know.
The words, Holy is He, are meant to point out that it is incompatible with the perfection of God that He should first create man for a certain purpose and then should Himself place obstacles in his way, or should reveal no guidance to warn him of those obstacles.
a
16:74; 22:72; 29:18.
b
49:17.
1247
The real cause of Shirk (idolatry) lies in failure on the part of idolaters to understand the object and purpose of their creation. A Mushrik (idolater) has a false conception of the person and attributes of God and also of his own great inborn God-given capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is emphatically opposed to both these views.
اَتٰۤی اَمۡرُ اللّٰہِ فَلَا تَسۡتَعۡجِلُوۡہُ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
5:53.
5:53.
Commentary:
The word 'decree' may refer either (1) to the punishment with which disbelievers were threatened in the previous chapter in the words, the hour is sure to come (15:86), or (2) to the promise contained in the words, lower thy wing of mercy for the believers (15:89). The words, the decree of Allah is coming, mean to say (1) that the time of punishment for disbelievers or (2) the time of the ushering in of the new order, has arrived.
The words, so seek ye not to hasten it, refer to both the aforesaid claims: (1) Disbelievers are told not to be in a hurry to demand punishment, for the time of punishment had already drawn near. (2) Believers are told not to be impatient for the new order which is already at their very doors.
At the end of the previous Surah, the Holy Prophet and the believers were asked to shun disbelievers and give up further reasoning with them (15:86), and confine themselves to the glorification of God (15:99). Now by the words, Holy is He, it is announced that the time has come when the Sanctity and Holiness of God will be established. The Prophet possesses no material resources and has no means while disbelievers possess all sorts of means and resources. So the fact that the Prophet, notwithstanding his weakness and resourcelessness, will have power and dominion over his enemies will constitute clear evidence of the Holiness of God.
The words, The decree of Allah is coming, fulfil the prophecy of punishment implied in the words, the hour is sure to come (15:86), while the words, Holy is He, fulfil the prophecy embodied in the words, glorify thy Lord praising Him(15:99). This beautiful order and continuity of themes disposes of the ignorant criticism that there is no order or arrangement in the Quran.
The words, Exalted above all that which they associate with Him, signify that the associate-gods of disbelievers can never frustrate God’s plans or interfere with His decrees and decisions.
This loud proclamation of the Unity of God and His freedom from associates or partners constitutes a very cogent proof of the Divinesource of the Quran. False claimants always seek to form a powerful party of their supporters, and if they fail to do so, attribute the failure of their mission to this fact. But the True and All-Powerful God proclaims His Oneness as well as His independence of all partisans, associates or supporters.
b
5:53.
b
5:53.
1803
Commentary:
The word 'decree' may refer either (1) to the punishment with which disbelievers were threatened in the previous chapter in the words, the hour is sure to come (15:86), or (2) to the promise contained in the words, lower thy wing of mercy for the believers (15:89). The words, the decree of Allah is coming, mean to say (1) that the time of punishment for disbelievers or (2) the time of the ushering in of the new order, has arrived.
The words, so seek ye not to hasten it, refer to both the aforesaid claims: (1) Disbelievers are told not to be in a hurry to demand punishment, for the time of punishment had already drawn near. (2) Believers are told not to be impatient for the new order which is already at their very doors.
At the end of the previous Surah, the Holy Prophet and the believers were asked to shun disbelievers and give up further reasoning with them (15:86), and confine themselves to the glorification of God (15:99). Now by the words, Holy is He, it is announced that the time has come when the Sanctity and Holiness of God will be established. The Prophet possesses no material resources and has no means while disbelievers possess all sorts of means and resources. So the fact that the Prophet, notwithstanding his weakness and resourcelessness, will have power and dominion over his enemies will constitute clear evidence of the Holiness of God.
The words, The decree of Allah is coming, fulfil the prophecy of punishment implied in the words, the hour is sure to come (15:86), while the words, Holy is He, fulfil the prophecy embodied in the words, glorify thy Lord praising Him(15:99). This beautiful order and continuity of themes disposes of the ignorant criticism that there is no order or arrangement in the Quran.
The words, Exalted above all that which they associate with Him, signify that the associate-gods of disbelievers can never frustrate God’s plans or interfere with His decrees and decisions.
This loud proclamation of the Unity of God and His freedom from associates or partners constitutes a very cogent proof of the Divinesource of the Quran. False claimants always seek to form a powerful party of their supporters, and if they fail to do so, attribute the failure of their mission to this fact. But the True and All-Powerful God proclaims His Oneness as well as His independence of all partisans, associates or supporters.
b
5:53.
1528
The words mean that the time of punishment for disbelievers, or the time of the ushering in of the new order has already arrived.
خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَقِّ ۚ تَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
The expression 'with the requirements of wisdom' may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and man may see that nothing is perfect by itself except Him. The heavens stand in need of earth for the performance of their work and likewise the earth is dependent on heavens and both are subject to the Will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
Commentary:
The expression بالحق (with the requirements of wisdom) may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and he may see that nothing is perfect by itself except God. The heavens stand in need of the earth for the performance of their work, and likewise the earth is dependent on heavens and both are subject to the will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.
The words, Exalted is He above all that they associate with Him, mean to say that he who does not believe that the heavens and the earth have been created with a definite purpose will necessarily fall a victim to the sin of setting up equals with God. No wise man can say that God has created this universe without purpose. If it has been created by God, it must have a purpose. If it be supposed to have no purpose, it would mean that it has not been created by God but is self-existent, which is tantamount to saying that every atom in this universe is equal to God for it is deemed to be self-existent or co-existent with God.
Another meaning of the expression بالحق is that the matter of which the heavens and the earth were made was created by God and therefore He has the right of control and interference. The reference here is to the view wrongly held in some quarters that God is not the Creator of matter or of soul though He is the author of their combination. Read in this sense the verse would signify that God’s creation of the heavens and the earth was not an arbitrary act of power but something He had every right to perform, being the Creator of the primordial matter of which they were made.
c
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
a
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
1805
Commentary:
The expression بالحق (with the requirements of wisdom) may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and he may see that nothing is perfect by itself except God. The heavens stand in need of the earth for the performance of their work, and likewise the earth is dependent on heavens and both are subject to the will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.
The words, Exalted is He above all that they associate with Him, mean to say that he who does not believe that the heavens and the earth have been created with a definite purpose will necessarily fall a victim to the sin of setting up equals with God. No wise man can say that God has created this universe without purpose. If it has been created by God, it must have a purpose. If it be supposed to have no purpose, it would mean that it has not been created by God but is self-existent, which is tantamount to saying that every atom in this universe is equal to God for it is deemed to be self-existent or co-existent with God.
Another meaning of the expression بالحق is that the matter of which the heavens and the earth were made was created by God and therefore He has the right of control and interference. The reference here is to the view wrongly held in some quarters that God is not the Creator of matter or of soul though He is the author of their combination. Read in this sense the verse would signify that God’s creation of the heavens and the earth was not an arbitrary act of power but something He had every right to perform, being the Creator of the primordial matter of which they were made.
c
3:192; 14:20; 15:86; 29:45; 39:6; 64:4.
1530
The expression 'with the requirements of wisdom' may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and man may see that nothing is perfect by itself except Him. The heavens stand in need of earth for the performance of their work and likewise the earth is dependent on heavens and both are subject to the Will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.
ثُمَّ اِذَا کَشَفَ الضُّرَّ عَنۡکُمۡ اِذَا فَرِیۡقٌ مِّنۡکُمۡ بِرَبِّہِمۡ یُشۡرِکُوۡنَ
10:13, 24; 29:66; 30:34; 39:9.
10:13, 24; 29:66; 30:34; 39:9.
10:13, 24; 29:66; 30:34; 39:9.
Commentary:
By using the words "their Lord" the verse makes an appeal to the inherent noble sense of jealousy of man about a thing which he considers his own. The verse seems to say to disbelievers that when every man feels jealous of what belongs to him, why do they not feel ashamed of setting up equals with God Who is their own Lord and Creator?
a
10:13, 24; 29:66; 30:34; 39:9.
a
10:13, 24; 29:66; 30:34; 39:9.
1856
Commentary:
By using the words "their Lord" the verse makes an appeal to the inherent noble sense of jealousy of man about a thing which he considers his own. The verse seems to say to disbelievers that when every man feels jealous of what belongs to him, why do they not feel ashamed of setting up equals with God Who is their own Lord and Creator?
e
10:13, 24; 29:66; 30:34; 39:9.
قُلِ اللّٰہُ اَعۡلَمُ بِمَا لَبِثُوۡا ۖ لَہٗ غَیۡبُ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ اَبۡصِرۡ بِہٖ وَاَسۡمِعۡ ۚ مَا لَہُمۡ مِّنۡ دُوۡنِہٖ مِنۡ وَّلِیٍّ وَّلَا یُشۡرِکُ فِیۡ حُکۡمِہٖۤ اَحَدًا
11:124; 16:78; 35:39.
19:39; 29:46.
The early Christians were persecuted in many lands and at different times, e.g. in Rome, Alexandria, etc. They were compelled to seek refuge in caves and catacombs at different times and for different periods. Their stay in the catacombs was not a single, uninterrupted episode. The exact length of the total period of such stay is known only to Allah.
The words also mean: 'Clear is His Sight and keen His Hearing' or 'He sees all and hears all.'
11:124; 16:78; 35:39.
19:39.
Commentary:
The words, Say, Allah knows best how long they tarried, purport to say that histories written by Christian writers assign 337 years as the period of the persecution of early Christians and therefore seem to contradict the Quranic statement that this period was 309 years. But this calculation as shown in the previous verse is at fault because the Quran is the revealed word of God and God cannot err in His calculations. Later research into old historical records as explained elsewhere has also supported the Quran. The present verse does not contradict the words, And they stayed in their Cave three hundred years and added nine more (v. 26). These words do not refer to the popular view about the period for which early Christians took refuge in caves but are God’s own words. So the expression, Allah knows best how long they tarried, not only does not contradict but actually supports and corroborates these words.
The words, How Seeing is He! and how Hearing, lend further support to the view that Christian chronologists have erred in fixing the present date of Jesus’ birth and his Crucifixion and that the Quranic statement with regard to the period for which اصحاب الکھف (Dwellers of the Cave) remained hidden in caves is correct.
b
11:124; 16:78; 35:39.
c
19:39; 29:46.
757
早期基督教徒在许多国家和不同时期受迫害, 例如在罗马、亚历山大里亚等等。他们在不同时期被迫避难在山洞或地下墓穴中, 其时期不同而居住时间长短也不同。他们住在墓穴中并不是一种简单而顺利的情节。这种呆在墓穴中总的时期的确切年数, 只有安拉知道。
a
11:124; 16:78; 35:39.
b
19:39.
2067
Commentary:
The words, Say, Allah knows best how long they tarried, purport to say that histories written by Christian writers assign 337 years as the period of the persecution of early Christians and therefore seem to contradict the Quranic statement that this period was 309 years. But this calculation as shown in the previous verse is at fault because the Quran is the revealed word of God and God cannot err in His calculations. Later research into old historical records as explained elsewhere has also supported the Quran. The present verse does not contradict the words, And they stayed in their Cave three hundred years and added nine more (v. 26). These words do not refer to the popular view about the period for which early Christians took refuge in caves but are God’s own words. So the expression, Allah knows best how long they tarried, not only does not contradict but actually supports and corroborates these words.
The words, How Seeing is He! and how Hearing, lend further support to the view that Christian chronologists have erred in fixing the present date of Jesus’ birth and his Crucifixion and that the Quranic statement with regard to the period for which اصحاب الکھف (Dwellers of the Cave) remained hidden in caves is correct.
a
11:124; 16:78; 35:39.
b
19:39; 29:46.
1687
The early Christians were persecuted in many lands and at different times, e.g. in Rome, Alexandria, etc. They were compelled to seek refuge in caves and catacombs at different times and for different periods. Their stay in the catacombs was not a single, uninterrupted episode. The exact length of the total period of such stay is known only to Allah.
1687A
The words also mean: 'Clear is His Sight and keen His Hearing' or 'He sees all and hears all.'
وَالَّذِیۡنَ ہُمۡ بِرَبِّہِمۡ لَا یُشۡرِکُوۡنَ
عٰلِمِ الۡغَیۡبِ وَالشَّہٰدَۃِ فَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
6:74; 32:7; 34:4; 59:23; 64:19.
6:74; 32:7; 34:4; 59:23; 64:19.
6:74; 32:7; 34:4; 59:23; 64:19.
Commentary:
The verse gives another argument against Jesus’ godhead, viz. that the Creator and Controller of the universe must possess complete knowledge of His creation but Jesus himself confesses to his knowledge being defective and incomplete (Mark 13:32).
d
6:74; 32:7; 34:4; 59:23; 64:19.
c
6:74; 32:7; 34:4; 59:23; 64:19.
2573
Commentary:
The verse gives another argument against Jesus’ godhead, viz. that the Creator and Controller of the universe must possess complete knowledge of His creation but Jesus himself confesses to his knowledge being defective and incomplete (Mark 13:32).
a
6:74; 32:7; 34:4; 59:23; 64:19.