نَعۡبُدُ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "نَعۡبُدُ".
اِیَّاکَ نَعۡبُدُ وَاِیَّاکَ نَسۡتَعِیۡنُ
11:3; 12:41; 16:37; 17:24; 41:38.
2:46, 154; 21:113.
عِبَادَة (‘Ibadah) 表示完全与极度的谦卑、归顺、服从与服务。它也含有信仰安拉的独一性并为之作证的意思。此词也表示接受一件事物的印象。在此意义上, عِبادَة 的意思会是, 接受安拉的常德的影响并在一个人身上吸收与反映这些常德。
“我们只崇拜你” 这句话被放在 “只向你求助” 之前, 意指在人们意识到安拉的伟大的常德后, 他们第一个情不自禁的行动是崇拜安拉。求安拉帮助的想法发生在对安拉崇拜的心情之后。人们想要崇拜安拉而且觉得这样做必须求得安拉的帮助。经文中使用复数, 要人注意极为重要的两点: (a) 在这个世界中人不是孤独的而是环绕在他周围的社会的一部分和几个人的。因此他应该试图不是一个人走上而是带着其他人一起走上安拉的道路; (b) 除非人们改革他们的环境, 他们就不安全。
值得注意的是, 在起先四节经文中谈及安拉时用的是第三人称, 而在这节经文中, 安拉突然被称作第二人称。对安拉常德的研讨, 会在人们心中产生见他们创造主这样一个不可抑止的渴望以及要全心全意地献身给主这样一个强烈的意愿。为了满足心灵中这一渴望, 在起先四节经文中所用的第三人称, 在这节经文中被改成了第二人称。
اِیَّاکَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ۔ جب خداتعالیٰ کی قدرتِ خاص کے مظاہر دنیا میں ظاہرہونے شروع ہو جاتے ہیں تو خداتعالیٰ انسان کے قریب ہو جاتا ہے اور سعید طبع لوگوں کو خدا تعالیٰ نظر آنے لگ جاتا ہے اور ایک نیا ایمان ان میں پیدا ہو جاتا ہے۔ پس غائب خدا ان کو حاضر نظر آنے لگتا ہے اور وہ اِیَّاکَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ کہہ اٹھتے ہیں اور رؤیت درحقیقت انبیاء کے زمانہ میں اور انبیاء کے قریب زمانہ میں حاصل ہوتی ہے یعنی جبکہ کثرت سے لوگ اس قسم کی معجزانہ رؤیت کا مقام حاصل کرتے ہیں اور اس سے فائدہ اٹھاتے ہیں۔ انبیاء سے بعید زمانہ میں بھی جاکر کچھ
‘Ibadah signifies complete and utmost humility, submissiveness, obedience and service. It also implies belief in God’s Unity and declaration of it. The word also signifies, the acceptance of the impress of a thing. In this sense ‘Ibadah would mean, receiving the impress of Divine attributes and imbibing and reflecting them in one’s own person.
The words, Thee alone do we worship, have been placed before the words, Thee alone do we implore for help, to signify that after man becomes aware of God’s great attributes, his first impulse is to worship Him. The idea of invoking God’s help comes after the impulse to worship. Man wishes to worship God but he finds that for doing so he needs God’s help. The use of the plural number in the verse directs attention to two very important points; (a) that man is not alone in this world but is part and parcel of the society that surrounds him. He should, therefore, seek not to go alone but to carry others also with him on the path of God; (b) as long as man does not reform his environment, he is not safe.
It is worthy of note that God is spoken of in the first four verses in the third person, but in this verse He is suddenly addressed in the second person. The contemplation of the four Divine attributes creates in man such an irresistible longing for seeing his Creator and such an inte
11:3; 12:41; 16:37; 17:24; 41:38.
2:46, 154; 21:113.
Important Words:
نعبد (we worship) is derived from عبد. We say عبد اللّٰه meaning: he believed in the Oneness of God and served and obeyed Him with humility and sub-missiveness. عبادة which is the noun-infinitive from عبد signifies humility, submissiveness, obedience and service; the idea is not of simple humility but of complete humility. It also implies belief in God’s Oneness and declaration of it (Aqrab). عبودیة has the same meaning, but عبادة is more intensive and more extensive in its significance (Mufradat). Another meaning of the word is to accept the impress of a thing. In Mufradat we have طریق معبد ای مذلل i.e. a way becomes a way when, on account of constant travelling, it becomes susceptible to the travellers’ footprints. With reference to God the meaning would be "receiving the impress of His attributes". عبد means: a man, whether free or slave; a male slave or a bondman (Aqrab); a servant or worshipper of God. عبد الطاغوت means, one who serves or worships the devil (Lane).
Commentary:
True worship demands perfect humility and complete submissiveness, and this is not possible unless there is born in the heart of man a state agreeable to it. So a person can worship God in the real sense of the word only when acts of worship are performed with complete humility of heart.
It should, however, be noted that in Islam عبادة does not merely mean the performance of certain known acts of worship, e.g. Prayer, Fasting, etc. It has a much wider significance. In fact, the Holy Prophet of Islam is reported to have said that any act performed in obedience to God’s commands and to seek His pleasure is an act of ‘Ibadah. Says the Holy Prophet: "If you give a morsel of food to your wife (believing that you are thereby obeying a behest of God), you will find the reward thereof with God" (Bukhari).
In the verse the word نعبد has been placed before the word نستعین to signify that after man has become aware of God, his first impulse is to worship Him. The idea of invoking God’s help comes after the impulse to worship. Man wishes to worship God but he finds that for doing so he needs God’s help. That is why the word نستعین is placed after the word عبد. Man should first make up his mind to worship God, then seek His help for carrying out this resolve.
The word ایاك (Thee alone) has been placed before the words نعبد and نستعین to point to the fact that not only is God alone deserving of worship but that He alone can give the help which man needs to discharge this duty truly and effectively. As long as man is not granted the power and means necessary for his guidance, it is not possible for him to become God’s عبد or servant in the real sense of the word. No man-made law can make man a good and true servant of the Lord; it is only God’s help that can bring about this change in him.
The use of the plural number in عبد and نستعین directs our attention to two very important points:
(1) That man is not alone in this world but is part and parcel of the society that surrounds him. He should, therefore, seek not to go alone but to carry others also with him on the path of God.
(2) That as long as a person does not reform his environment, his own reform cannot make him immune from danger; for a house surrounded by others on fire cannot enjoy security for long. Thus the use of the plural number points to a principle which is of vital importance for the moral, cultural and spiritual uplift of Muslims as well as for their success in missionary and other activities. The principle is a special feature of Islam and remains as important today as it ever was.
The verse also contains a hint about the eternal controversy whether man is free or predestined to follow a given course of action. Men of learning in all ages have disagreed upon this point, and no solution has yet been found. Some are of the opinion that man is the master of his will and is free to do what he likes, while others believe that freedom of action is an illusion and man only acts in a manner predestined for him. The verse offers an easy solution of this difficult problem.
The words ایاك نعبد (Thee alone do we worship) which have been put by God in the mouth of man draw our attention to the fact that man is not predestined but free to choose and carry out a course of action as he likes. On the other hand, the words ایاك نستعین (Thee alone do we implore for help) remind us of the fact that, though free, we may yet suffer from constraints and compulsions of various kinds. The prayer, Thee alone do we implore for help, implies that God keeps a watch over our actions and takes steps to remove the constraints which keep us from the path He calls upon us to tread.
The Christian doctrine that man has inherited sin from Adam and therefore cannot get rid of it without atonement is tantamount to the belief that man is not free but is bound to adopt a course predestined for him. Similarly, the Hindu doctrine of transmigration of souls is also a form of predestination. That man’s state in the present life is the result of his actions in a previous life, only means that man is bound to follow the course to which he is prenatally destined. Of modern thinkers, Freud, the famous Austrian psychologist, has also lent powerful support to this view. He has tried to show that the adult has his actions determined by the environment and experiences through which he passes in early childhood. Unable to shed the influence of his early days, the adult is not free. True, early environment exerts an influence on the later life. The Holy Prophet of Islam, fourteen hundred years ago, drew attention to the fact that one’s childhood environment exerts a distinct influence on adulthood. Says he: "A child is born in the likeness of Islam; it is his parents that make him a Christian, a Jew or a Fire-worshipper" (Bukhari). In spite of this, Islam repudiates the idea that man is not free. It is commonly seen that later in one’s life, one often outgrows the atmos-phere and ideas of his childhood and instead adopts a course of life quite different from the life he would have lived if he had not outgrown those ideas.
There is yet another point to be cleared about this verse. In the first four verses of this chapter, God is spoken of in the third person, but in this verse He is suddenly addressed in the second person. This abrupt change from the third to the second person may appear to be an example of bad grammar. Nothing of the kind. A thoughtful contemplation of the divine attributes in the first four verses brings to the mind of the worshipper such an attractive picture of his Creator that he feels irresistibly drawn towards Him, and this, coupled with the realization of His presence, makes him address his Lord and invoke His assistance in a supplicatory tone. The Quran is not a book of philosophy but has been sent to bring about a change in man and to open up to him avenues of spiritual progress. Therefore, its style is made to fit in with the nature of man and with his innermost feelings. The contemplation of the four attributes creates in man such an irresistible longing for his Creator and such an intense desire to offer his whole-hearted devotion to Him that, in order to satisfy this longing of the soul, the third person used in the first four verses has been changed to the second in the fifth verse. It is to this point that the Holy Prophet has beautifully alluded in a hadith. Says he: "Allah has divided the chapter As-Salat equally between man and Himself, the first half belongs to Allah, the second to His servant. When, therefore, a man offers this prayer to God from the fullness of his heart and asks for something, the same is given to him" (Muslim).
c
11:3; 12:41; 16:37; 17:24; 41:38.
d
2:46, 154; 21:113.
11
عِبَادَة (‘Ibadah) 表示完全与极度的谦卑、归顺、服从与服务。它也含有信仰安拉的独一性并为之作证的意思。此词也表示接受一件事物的印象。在此意义上, عِبادَة 的意思会是, 接受安拉的常德的影响并在一个人身上吸收与反映这些常德。
12
“我们只崇拜你” 这句话被放在 “只向你求助” 之前, 意指在人们意识到安拉的伟大的常德后, 他们第一个情不自禁的行动是崇拜安拉。求安拉帮助的想法发生在对安拉崇拜的心情之后。人们想要崇拜安拉而且觉得这样做必须求得安拉的帮助。经文中使用复数, 要人注意极为重要的两点: (a) 在这个世界中人不是孤独的而是环绕在他周围的社会的一部分和几个人的。因此他应该试图不是一个人走上而是带着其他人一起走上安拉的道路; (b) 除非人们改革他们的环境, 他们就不安全。
值得注意的是, 在起先四节经文中谈及安拉时用的是第三人称, 而在这节经文中, 安拉突然被称作第二人称。对安拉常德的研讨, 会在人们心中产生见他们创造主这样一个不可抑止的渴望以及要全心全意地献身给主这样一个强烈的意愿。为了满足心灵中这一渴望, 在起先四节经文中所用的第三人称, 在这节经文中被改成了第二人称。
1
اِیَّاکَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ۔ جب خداتعالیٰ کی قدرتِ خاص کے مظاہر دنیا میں ظاہرہونے شروع ہو جاتے ہیں تو خداتعالیٰ انسان کے قریب ہو جاتا ہے اور سعید طبع لوگوں کو خدا تعالیٰ نظر آنے لگ جاتا ہے اور ایک نیا ایمان ان میں پیدا ہو جاتا ہے۔ پس غائب خدا ان کو حاضر نظر آنے لگتا ہے اور وہ اِیَّاکَ نَعْبُدُ وَ اِیَّاکَ نَسْتَعِیْنُ کہہ اٹھتے ہیں اور رؤیت درحقیقت انبیاء کے زمانہ میں اور انبیاء کے قریب زمانہ میں حاصل ہوتی ہے یعنی جبکہ کثرت سے لوگ اس قسم کی معجزانہ رؤیت کا مقام حاصل کرتے ہیں اور اس سے فائدہ اٹھاتے ہیں۔ انبیاء سے بعید زمانہ میں بھی جاکر کچھ
a
11:3; 12:41; 16:37; 17:24; 41:38.
b
2:46, 154; 21:113.
5
Important Words:
نعبد (we worship) is derived from عبد. We say عبد اللّٰه meaning: he believed in the Oneness of God and served and obeyed Him with humility and sub-missiveness. عبادة which is the noun-infinitive from عبد signifies humility, submissiveness, obedience and service; the idea is not of simple humility but of complete humility. It also implies belief in God’s Oneness and declaration of it (Aqrab). عبودیة has the same meaning, but عبادة is more intensive and more extensive in its significance (Mufradat). Another meaning of the word is to accept the impress of a thing. In Mufradat we have طریق معبد ای مذلل i.e. a way becomes a way when, on account of constant travelling, it becomes susceptible to the travellers’ footprints. With reference to God the meaning would be "receiving the impress of His attributes". عبد means: a man, whether free or slave; a male slave or a bondman (Aqrab); a servant or worshipper of God. عبد الطاغوت means, one who serves or worships the devil (Lane).
Commentary:
True worship demands perfect humility and complete submissiveness, and this is not possible unless there is born in the heart of man a state agreeable to it. So a person can worship God in the real sense of the word only when acts of worship are performed with complete humility of heart.
It should, however, be noted that in Islam عبادة does not merely mean the performance of certain known acts of worship, e.g. Prayer, Fasting, etc. It has a much wider significance. In fact, the Holy Prophet of Islam is reported to have said that any act performed in obedience to God’s commands and to seek His pleasure is an act of ‘Ibadah. Says the Holy Prophet: "If you give a morsel of food to your wife (believing that you are thereby obeying a behest of God), you will find the reward thereof with God" (Bukhari).
In the verse the word نعبد has been placed before the word نستعین to signify that after man has become aware of God, his first impulse is to worship Him. The idea of invoking God’s help comes after the impulse to worship. Man wishes to worship God but he finds that for doing so he needs God’s help. That is why the word نستعین is placed after the word عبد. Man should first make up his mind to worship God, then seek His help for carrying out this resolve.
The word ایاك (Thee alone) has been placed before the words نعبد and نستعین to point to the fact that not only is God alone deserving of worship but that He alone can give the help which man needs to discharge this duty truly and effectively. As long as man is not granted the power and means necessary for his guidance, it is not possible for him to become God’s عبد or servant in the real sense of the word. No man-made law can make man a good and true servant of the Lord; it is only God’s help that can bring about this change in him.
The use of the plural number in عبد and نستعین directs our attention to two very important points:
(1) That man is not alone in this world but is part and parcel of the society that surrounds him. He should, therefore, seek not to go alone but to carry others also with him on the path of God.
(2) That as long as a person does not reform his environment, his own reform cannot make him immune from danger; for a house surrounded by others on fire cannot enjoy security for long. Thus the use of the plural number points to a principle which is of vital importance for the moral, cultural and spiritual uplift of Muslims as well as for their success in missionary and other activities. The principle is a special feature of Islam and remains as important today as it ever was.
The verse also contains a hint about the eternal controversy whether man is free or predestined to follow a given course of action. Men of learning in all ages have disagreed upon this point, and no solution has yet been found. Some are of the opinion that man is the master of his will and is free to do what he likes, while others believe that freedom of action is an illusion and man only acts in a manner predestined for him. The verse offers an easy solution of this difficult problem.
The words ایاك نعبد (Thee alone do we worship) which have been put by God in the mouth of man draw our attention to the fact that man is not predestined but free to choose and carry out a course of action as he likes. On the other hand, the words ایاك نستعین (Thee alone do we implore for help) remind us of the fact that, though free, we may yet suffer from constraints and compulsions of various kinds. The prayer, Thee alone do we implore for help, implies that God keeps a watch over our actions and takes steps to remove the constraints which keep us from the path He calls upon us to tread.
The Christian doctrine that man has inherited sin from Adam and therefore cannot get rid of it without atonement is tantamount to the belief that man is not free but is bound to adopt a course predestined for him. Similarly, the Hindu doctrine of transmigration of souls is also a form of predestination. That man’s state in the present life is the result of his actions in a previous life, only means that man is bound to follow the course to which he is prenatally destined. Of modern thinkers, Freud, the famous Austrian psychologist, has also lent powerful support to this view. He has tried to show that the adult has his actions determined by the environment and experiences through which he passes in early childhood. Unable to shed the influence of his early days, the adult is not free. True, early environment exerts an influence on the later life. The Holy Prophet of Islam, fourteen hundred years ago, drew attention to the fact that one’s childhood environment exerts a distinct influence on adulthood. Says he: "A child is born in the likeness of Islam; it is his parents that make him a Christian, a Jew or a Fire-worshipper" (Bukhari). In spite of this, Islam repudiates the idea that man is not free. It is commonly seen that later in one’s life, one often outgrows the atmos-phere and ideas of his childhood and instead adopts a course of life quite different from the life he would have lived if he had not outgrown those ideas.
There is yet another point to be cleared about this verse. In the first four verses of this chapter, God is spoken of in the third person, but in this verse He is suddenly addressed in the second person. This abrupt change from the third to the second person may appear to be an example of bad grammar. Nothing of the kind. A thoughtful contemplation of the divine attributes in the first four verses brings to the mind of the worshipper such an attractive picture of his Creator that he feels irresistibly drawn towards Him, and this, coupled with the realization of His presence, makes him address his Lord and invoke His assistance in a supplicatory tone. The Quran is not a book of philosophy but has been sent to bring about a change in man and to open up to him avenues of spiritual progress. Therefore, its style is made to fit in with the nature of man and with his innermost feelings. The contemplation of the four attributes creates in man such an irresistible longing for his Creator and such an intense desire to offer his whole-hearted devotion to Him that, in order to satisfy this longing of the soul, the third person used in the first four verses has been changed to the second in the fifth verse. It is to this point that the Holy Prophet has beautifully alluded in a hadith. Says he: "Allah has divided the chapter As-Salat equally between man and Himself, the first half belongs to Allah, the second to His servant. When, therefore, a man offers this prayer to God from the fullness of his heart and asks for something, the same is given to him" (Muslim).
a
11:3; 12:41; 16:37; 17:24; 41:38.b
2:46, 154; 21:113.11
‘Ibadah signifies complete and utmost humility, submissiveness, obedience and service. It also implies belief in God’s Unity and declaration of it. The word also signifies, the acceptance of the impress of a thing. In this sense ‘Ibadah would mean, receiving the impress of Divine attributes and imbibing and reflecting them in one’s own person.
12
The words, Thee alone do we worship, have been placed before the words, Thee alone do we implore for help, to signify that after man becomes aware of God’s great attributes, his first impulse is to worship Him. The idea of invoking God’s help comes after the impulse to worship. Man wishes to worship God but he finds that for doing so he needs God’s help. The use of the plural number in the verse directs attention to two very important points; (a) that man is not alone in this world but is part and parcel of the society that surrounds him. He should, therefore, seek not to go alone but to carry others also with him on the path of God; (b) as long as man does not reform his environment, he is not safe.
It is worthy of note that God is spoken of in the first four verses in the third person, but in this verse He is suddenly addressed in the second person. The contemplation of the four Divine attributes creates in man such an irresistible longing for seeing his Creator and such an inte
اَمۡ کُنۡتُمۡ شُہَدَآءَ اِذۡ حَضَرَ یَعۡقُوۡبَ الۡمَوۡتُ اِذۡ قَالَ لِبَنِیۡہِ مَا تَعۡبُدُوۡنَ مِنۡۢ بَعۡدِیۡ قَالُوۡا نَعۡبُدُ اِلٰہَکَ وَاِلٰہَ اٰبَآئِکَ اِبۡرٰہٖمَ وَاِسۡمٰعِیۡلَ وَاِسۡحٰقَ اِلٰہًا وّٰحِدًا وَّنَحۡنُ لَہٗ مُسۡلِمُوۡنَ
Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
140
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
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Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
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In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
قَالُوۡا نَعۡبُدُ اَصۡنَامًا فَنَظَلُّ لَہَا عٰکِفِیۡنَ
21:54.
21:54.
21:54.
b
21:54.
d
21:54.
e
21:54.