تُشۡرِکُوۡنَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "تُشۡرِکُوۡنَ".
قُلۡ اَیُّ شَیۡءٍ اَکۡبَرُ شَہٰدَۃً ۖ قُلِ اللّٰہُ ۖ شَہِیۡدٌۢ بَیۡنِیۡ وَبَیۡنَکُمۡ ۚ وَاُوۡحِیَ اِلَیَّ ہٰذَا الۡقُرۡاٰنُ لِاُنۡذِرَکُمۡ بِہٖ وَمَنۡۢ بَلَغَ ۚ اَئِنَّکُمۡ لَتَشۡہَدُوۡنَ اَنَّ مَعَ اللّٰہِ اٰلِہَۃً اُخۡرٰی ۚ قُل لَّاۤ اَشۡہَدُ ۚ قُلۡ اِنَّمَا ہُوَ اِلٰہٌ وّٰحِدٌ وَّاِنَّنِیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
4:167; 13:44; 29:53.
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
4:167; 13:44; 29:53.
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
4:167; 13:44; 29:53.
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
g
4:167; 13:44; 29:53.
419
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
a
4:167; 13:44; 29:53.
767
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
d
4:167; 13:44; 29:53.
833
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
بَلۡ اِیَّاہُ تَدۡعُوۡنَ فَیَکۡشِفُ مَا تَدۡعُوۡنَ اِلَیۡہِ اِنۡ شَآءَ وَتَنۡسَوۡنَ مَا تُشۡرِکُوۡنَ
10:23, 24.
10:23, 24.
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
10:23-24.
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
e
10:23, 24.
a
10:23-24.
788
Commentary:
The opening words of the verse contain the answer to the question put in the previous verse. The words, then will He remove that which you call on Him to remove, were fulfilled by the general pardon which the Holy Prophet granted to disbelievers at the Fall of Mecca. The memorable words spoken by him on that occasion were: "Go, I forgive you all. Go, you are free" (Zurqani, ii. 328).
The words, you will forget what you associate with Him, were also signally fulfilled on that day. At the Fall of Mecca, the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hind, and others frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry disappeared from Arabia.
a
10:23, 24.
848
The words, you will forget what you associate with Him, were literally fulfilled on the day of the Fall of Mecca. On that day the Meccans lost all faith in their gods, as Abu Sufyan and his wife, Hindah and others had frankly admitted in the presence of the Holy Prophet. Ultimately, idolatry completely disappeared from Arabia.
قُلِ اللّٰہُ یُنَجِّیۡکُمۡ مِّنۡہَا وَمِنۡ کُلِّ کَرۡبٍ ثُمَّ اَنۡتُمۡ تُشۡرِکُوۡنَ
Commentary:
The words, from every distress, signify that Allah may deliver you not only from the afflictions from which you pray to be rescued, but also from other troubles for the removal of which you do not pray.
This and the preceding verse give the third reason why none beside God is in a position to send down punishment. We are told that none but God hears the prayers of men and delivers them from the afflictions which befall them. Now the Being Who hears prayers and removes afflictions should also be the Being Who can send down punishment; for if there be two different beings, then there is sure to be opposition and conflict between them.
810
Commentary:
The words, from every distress, signify that Allah may deliver you not only from the afflictions from which you pray to be rescued, but also from other troubles for the removal of which you do not pray.
This and the preceding verse give the third reason why none beside God is in a position to send down punishment. We are told that none but God hears the prayers of men and delivers them from the afflictions which befall them. Now the Being Who hears prayers and removes afflictions should also be the Being Who can send down punishment; for if there be two different beings, then there is sure to be opposition and conflict between them.
فَلَمَّا رَاَ الشَّمۡسَ بَازِغَۃً قَالَ ہٰذَا رَبِّیۡ ہٰذَاۤ اَکۡبَرُ ۖ فَلَمَّاۤ اَفَلَتۡ قَالَ یٰقَوۡمِ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
Commentary:
See collective note under 6:80 below.
433
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
824
Commentary:
See collective note under 6:80 below.
866
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
وَحَآجَّہٗ قَوۡمُہٗ ۚ قَالَ اَتُحٰٓجُّوۡٓنِّیۡ فِی اللّٰہِ وَقَدۡ ہَدٰٮنِ ۚ وَلَاۤ اَخَافُ مَا تُشۡرِکُوۡنَ بِہٖۤ اِلَّاۤ اَنۡ یَّشَآءَ رَبِّیۡ شَیۡـًٔا ۗ وَسِعَ رَبِّیۡ کُلَّ شَیۡءٍ عِلۡمًا ۗ اَفَلَا تَتَذَکَّرُوۡنَ
27:88; 39:69.
7:90.
7:90.
Commentary:
This and the following two verses definitely show that the incident related in vv. 77-80 above was purposely used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had dived deep into the depths of Divine love and knowledge.
b
27:88; 39:69.
a
7:90.
826
Commentary:
This and the following two verses definitely show that the incident related in vv. 77-80 above was purposely used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had dived deep into the depths of Divine love and knowledge.
b
7:90.
اِنۡ نَّقُوۡلُ اِلَّا اعۡتَرٰٮکَ بَعۡضُ اٰلِہَتِنَا بِسُوۡٓءٍ ۗ قَالَ اِنِّیۡۤ اُشۡہِدُ اللّٰہَ وَاشۡہَدُوۡۤا اَنِّیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
Important Words:
اعترك (have visited thee) is derived from the root عرو. They say عراہ (as also اعتراہ), i.e. he came to him; or he repaired to him, seeking his aid or bounty. عراہ الامر means, the affair or event came upon him or befell him. اعتراہ said of a malady or of a diabolical possession, etc. means, it befell or betided him; or it attacked him; or it was incidental to him. اعتراہ also means, he or it rendered him possessed or insane or unsound in intellect or in some limb (Lane).
Commentary:
The words, I am clear of that which you associate as partners with God, constitute a strong reply to the allegation of disbelievers that their gods had caused Hud’s mind to become deranged. He says to them in reply that if they think that any of their gods has afflicted his mental powers, then let them know that he roundly condemned all their false gods and evil practices, and so let their deities do their worst against him.
The expression, I call Allah to witness, means, "You have refused to listen to reason. So now I pray to God that He may distinguish the truth from falsehood by mighty Signs from heaven."
1435
Important Words:
اعترك (have visited thee) is derived from the root عرو. They say عراہ (as also اعتراہ), i.e. he came to him; or he repaired to him, seeking his aid or bounty. عراہ الامر means, the affair or event came upon him or befell him. اعتراہ said of a malady or of a diabolical possession, etc. means, it befell or betided him; or it attacked him; or it was incidental to him. اعتراہ also means, he or it rendered him possessed or insane or unsound in intellect or in some limb (Lane).
Commentary:
The words, I am clear of that which you associate as partners with God, constitute a strong reply to the allegation of disbelievers that their gods had caused Hud’s mind to become deranged. He says to them in reply that if they think that any of their gods has afflicted his mental powers, then let them know that he roundly condemned all their false gods and evil practices, and so let their deities do their worst against him.
The expression, I call Allah to witness, means, "You have refused to listen to reason. So now I pray to God that He may distinguish the truth from falsehood by mighty Signs from heaven."
ثُمَّ قِیۡلَ لَہُمۡ اَیۡنَ مَا کُنۡتُمۡ تُشۡرِکُوۡنَ