عٰبِدُوۡنَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "عٰبِدُوۡنَ".
صِبۡغَۃَ اللّٰہِ ۖ وَمَنۡ اَحۡسَنُ مِنَ اللّٰہِ صِبۡغَۃً ۖ وَّنَحۡنُ لَہٗ عٰبِدُوۡنَ
صِبْغَة (Sibghah) 意指染料或颜色; 一样东西的种类或模式或性质; 宗教; 法律准则; 洗礼。صِبْغَةَالله (Sibghatallah) 含意为安拉的宗教; 安拉已赋予人类的性质 (اَقْرَبْ)。宗教之所以称为 صِبْغَة 因为它象染料或颜色那样把人类染上了颜色。صِبْغَة 在这里用作省略动词的宾语。按照阿拉伯语语法, 有时想要强烈地劝人去做某事时, 就省略动词而用宾语。因此象 نَأخُذُ (Na’khudhu, 我们已采取) 或 نَتَّبِعُ (Nattabi‘u, 我们已遵从) 这样的词是省略部分, 而此字句的意思是 “我们已采取或我们已遵从安拉要我们采取或遵从的宗教。”
صِبْغَۃ کے معنے ہیں: مِلَّۃ۔ دِیْن۔ فِطْرَۃ۔
صِبْغَۃ اس جگہ مَفْعُوْل بِہٖ استعمال ہوا ہے۔ جو اس لفظ کے آخر کی زبر سے (جو مَفْعُوْل بِہٖ کا نشان ہے) ظاہر ہے۔ عربی زبان کا قاعدہ ہے کہ جہاں کسی کو کسی کام کی ترغیب دلانی ہو وہاں اس فعل کو جس میں ترغیب کے معنے پائے جاتے ہیں حذف کر دیا جاتا ہے اور صرف مَفْعُوْل بِہٖ بیان کر دیا جاتا ہے۔ یہاں نَتَّبِعُ فعل محذوف ہے اور اصل فقرہ یوں ہے۔
نَتَّبِعُ صِبْغَۃَ اللّٰہِ یعنی ہم اللہ تعالیٰ کا دین اختیار کریں گے۔
Sibghah means, dye or colour; kind or mode or nature of a thing; religion; code of laws; baptism. Sibghatullah signifies God’s religion; the nature with which God has endowed men (Aqrab). Religion is so called because it colours a man like a dye or colour. Sibghah is used here as an object of a verb which is understood. According to Arabic Grammar, sometimes when it is intended strongly to induce a person to do a certain thing, the verb is omitted and only the object is mentioned. Therefore, words like Na’khudhu (we have adopted) or Nattabi‘u (we have followed) will be taken as understood, and the clause would mean, "we have adopted or we have followed the religion which God wishes us to adopt or follow."
Important Words:
صبغة (religion) is derived from صبغ. They say صبغه i.e. he dyed or coloured it. صبغ یده فی الماء means, he immersed his hand in the water. صبغ یده بالعمل means, he laboured in work and became notable therein. اصطبغ بکذا means, he became dyed or coloured with it. صبغة means, dye or colour; kind or mode of a thing; religion; code of laws; baptism. صبغة الله means, God’s religion; the nature with which God has endowed men (Aqrab). Religion is called صبغة because it covers a man like a dye or colour.
Commentary:
In the verse the word صبغة (religion) is used as an object, the subject of which is understood. According to the rules of Arabic grammar, sometimes when it is intended strongly to induce a person to do a certain thing, the verb is omitted and only the object is mentioned. Therefore words like خذوا (adopt) or اتبعوا (follow) will be taken to be understood before the words صبغة الله and the clause would mean, "adopt or follow the religion which God wishes you to adopt or follow". This indeed is the true baptism which can make one acquire God’s attributes and become His living manifestation. Compare with it the Christian baptism which seeks to procure for a man forgiveness of sins and everlasting life by the mere act of immersing him in water or sprinkling it on him at his christening ceremony.
85
صِبْغَة (Sibghah) 意指染料或颜色; 一样东西的种类或模式或性质; 宗教; 法律准则; 洗礼。صِبْغَةَالله (Sibghatallah) 含意为安拉的宗教; 安拉已赋予人类的性质 (اَقْرَبْ)。宗教之所以称为 صِبْغَة 因为它象染料或颜色那样把人类染上了颜色。صِبْغَة 在这里用作省略动词的宾语。按照阿拉伯语语法, 有时想要强烈地劝人去做某事时, 就省略动词而用宾语。因此象 نَأخُذُ (Na’khudhu, 我们已采取) 或 نَتَّبِعُ (Nattabi‘u, 我们已遵从) 这样的词是省略部分, 而此字句的意思是 “我们已采取或我们已遵从安拉要我们采取或遵从的宗教。”
1
صِبْغَۃ کے معنے ہیں: مِلَّۃ۔ دِیْن۔ فِطْرَۃ۔
صِبْغَۃ اس جگہ مَفْعُوْل بِہٖ استعمال ہوا ہے۔ جو اس لفظ کے آخر کی زبر سے (جو مَفْعُوْل بِہٖ کا نشان ہے) ظاہر ہے۔ عربی زبان کا قاعدہ ہے کہ جہاں کسی کو کسی کام کی ترغیب دلانی ہو وہاں اس فعل کو جس میں ترغیب کے معنے پائے جاتے ہیں حذف کر دیا جاتا ہے اور صرف مَفْعُوْل بِہٖ بیان کر دیا جاتا ہے۔ یہاں نَتَّبِعُ فعل محذوف ہے اور اصل فقرہ یوں ہے۔
نَتَّبِعُ صِبْغَۃَ اللّٰہِ یعنی ہم اللہ تعالیٰ کا دین اختیار کریں گے۔
145
Important Words:
صبغة (religion) is derived from صبغ. They say صبغه i.e. he dyed or coloured it. صبغ یده فی الماء means, he immersed his hand in the water. صبغ یده بالعمل means, he laboured in work and became notable therein. اصطبغ بکذا means, he became dyed or coloured with it. صبغة means, dye or colour; kind or mode of a thing; religion; code of laws; baptism. صبغة الله means, God’s religion; the nature with which God has endowed men (Aqrab). Religion is called صبغة because it covers a man like a dye or colour.
Commentary:
In the verse the word صبغة (religion) is used as an object, the subject of which is understood. According to the rules of Arabic grammar, sometimes when it is intended strongly to induce a person to do a certain thing, the verb is omitted and only the object is mentioned. Therefore words like خذوا (adopt) or اتبعوا (follow) will be taken to be understood before the words صبغة الله and the clause would mean, "adopt or follow the religion which God wishes you to adopt or follow". This indeed is the true baptism which can make one acquire God’s attributes and become His living manifestation. Compare with it the Christian baptism which seeks to procure for a man forgiveness of sins and everlasting life by the mere act of immersing him in water or sprinkling it on him at his christening ceremony.
156
Sibghah means, dye or colour; kind or mode or nature of a thing; religion; code of laws; baptism. Sibghatullah signifies God’s religion; the nature with which God has endowed men (Aqrab). Religion is so called because it colours a man like a dye or colour. Sibghah is used here as an object of a verb which is understood. According to Arabic Grammar, sometimes when it is intended strongly to induce a person to do a certain thing, the verb is omitted and only the object is mentioned. Therefore, words like Na’khudhu (we have adopted) or Nattabi‘u (we have followed) will be taken as understood, and the clause would mean, "we have adopted or we have followed the religion which God wishes us to adopt or follow."
فَقَالُوۡۤا اَنُؤۡمِنُ لِبَشَرَیۡنِ مِثۡلِنَا وَقَوۡمُہُمَا لَنَا عٰبِدُوۡنَ
Commentary:
As mentioned at several places in the Quran it is pride and conceit that have proved the undoing of many a people to whom a Divine Messenger was sent. A sense of false superiority stood in their way. In this and the preceding two verses the same story is told. Pharaoh and his chiefs said in false pride and arrogance how they could believe in persons whose people had served them as slaves.
2543
Commentary:
As mentioned at several places in the Quran it is pride and conceit that have proved the undoing of many a people to whom a Divine Messenger was sent. A sense of false superiority stood in their way. In this and the preceding two verses the same story is told. Pharaoh and his chiefs said in false pride and arrogance how they could believe in persons whose people had served them as slaves.
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