تَعْبُدُ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "تَعْبُدُ".
إِذْ قَالَ لِأَبِيهِ يَٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًٔا
6:75; 21:53; 26:71; 37:86, 87.
6:75; 21:53; 26:71; 37:86, 87.
6:76; 21:53; 26:71; 37:86-87.
Important Words:
اب (father) which originally was ابوmeans, a father; a grandfather; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابت in reality is ابی (my father). According to Arabic usage ی has been converted into ت (Lane & Aqrab).
Commentary:
The point whether Abraham’s اب (ab) whose name at another place in the Quran (6:75) has been given as Azar was his father, uncle or grandfather, is much in dispute. In 2:134 Ishmael who was Jacob’s uncle has been spoken of as his اب (ab). Whether Azar was Abraham’s father or uncle does not possess much significance. From a study of all relevant historical facts, however, we are inclined to the view that Azar was Abraham’s father, though according to some Talmudic traditions Abraham’s father had died while he was young and he was left an orphan.
In Genesis (11: 26) Abraham’s father’s name has been given as Terah while Luke (3: 34) gives it as Thara. The Talmud agrees with Luke and says that his name was Thara. It also gives his name as Zarah. Eusebius, the father of ecclesiastical history, however, gives Athar as the name of the great Patriarch’s father (Sale). This shows that even among the Jews there existed no unanimity of views as to the name of Abraham’s father. The fact that Eusebius followed neither Genesis (11: 26) nor (Luke 3: 34) indicates that he had very strong reasons to differ from these two well-known sources. The two names, Athar of Eusebius and Azar of the Quran closely resemble each other. The Quranic version is therefore much more reliable and akin to reality than that of the Bible. See also 6:75.
The attributes "All-Hearing" and "All-Seeing" are among the most important Divine attributes. It is our conviction that God sees us when we are in trouble and hears our prayers when we pray to Him which is really at the root of our belief in God. If once we cease to believe in these two attributes, we cease to believe in God. But these two attributes are here further complemented by a third—the attribute غنیwhich means, One Who has no need of others and is Self-Sufficient but Whose help others need and upon Whom they are dependent. If God is not غنی and cannot come to our help when we need it, then His attributes "All-Seeing" and "All-Hearing" are of no use. Abraham has indeed adduced a most convincing and unassailable argument against idol-worship, viz. if the idols do neither see when their votaries are in trouble, nor hear their prayers when they call on them, nor do they come to their help when they need it, then what sense or purpose there is in worshipping such useless things?
a
6:75; 21:53; 26:71; 37:86, 87.
a
6:76; 21:53; 26:71; 37:86-87.
2186
Important Words:
اب (father) which originally was ابوmeans, a father; a grandfather; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابت in reality is ابی (my father). According to Arabic usage ی has been converted into ت (Lane & Aqrab).
Commentary:
The point whether Abraham’s اب (ab) whose name at another place in the Quran (6:75) has been given as Azar was his father, uncle or grandfather, is much in dispute. In 2:134 Ishmael who was Jacob’s uncle has been spoken of as his اب (ab). Whether Azar was Abraham’s father or uncle does not possess much significance. From a study of all relevant historical facts, however, we are inclined to the view that Azar was Abraham’s father, though according to some Talmudic traditions Abraham’s father had died while he was young and he was left an orphan.
In Genesis (11: 26) Abraham’s father’s name has been given as Terah while Luke (3: 34) gives it as Thara. The Talmud agrees with Luke and says that his name was Thara. It also gives his name as Zarah. Eusebius, the father of ecclesiastical history, however, gives Athar as the name of the great Patriarch’s father (Sale). This shows that even among the Jews there existed no unanimity of views as to the name of Abraham’s father. The fact that Eusebius followed neither Genesis (11: 26) nor (Luke 3: 34) indicates that he had very strong reasons to differ from these two well-known sources. The two names, Athar of Eusebius and Azar of the Quran closely resemble each other. The Quranic version is therefore much more reliable and akin to reality than that of the Bible. See also 6:75.
The attributes "All-Hearing" and "All-Seeing" are among the most important Divine attributes. It is our conviction that God sees us when we are in trouble and hears our prayers when we pray to Him which is really at the root of our belief in God. If once we cease to believe in these two attributes, we cease to believe in God. But these two attributes are here further complemented by a third—the attribute غنیwhich means, One Who has no need of others and is Self-Sufficient but Whose help others need and upon Whom they are dependent. If God is not غنی and cannot come to our help when we need it, then His attributes "All-Seeing" and "All-Hearing" are of no use. Abraham has indeed adduced a most convincing and unassailable argument against idol-worship, viz. if the idols do neither see when their votaries are in trouble, nor hear their prayers when they call on them, nor do they come to their help when they need it, then what sense or purpose there is in worshipping such useless things?
a
6:75; 21:53; 26:71; 37:86, 87.