تَدْعُ
Appears 38 times in Quran
Derived Words (17)
Words derived from the stem "تَدْعُ".
- thou call them
- Call
- Do you call
- you call upon Him
- You invite me
- It will call
- Pray
- you call
- thou callest us
- you call us
- will you call upon any other than Allah
- to which you call me
- so call not
- thou callest them
- you call on them
- you call them
- you invite them
Occurrences in Quran
Found 38 verses containing "تَدْعُ".
وَلَا تَدْعُ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ ۘ لَآ إِلَٰهَ إِلَّا هُوَ ۚ كُلُّ شَىْءٍ هَالِكٌ إِلَّا وَجْهَهُۥ ۚ لَهُ ٱلْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
10:107; 17:40; 26:214.
اس سے مراد یہ ہے کہ ہر ایک مادی چیز نہ کہ اگلی دنیا کی نعمتیں یا روحانی علوم۔ چنانچہ حضرت عثمان بن مظعونؓ کے سامنے جب لبیدنے یہ شعر پڑھا کہ ؎
اَ لَا کُلُّ شَیْئٍ مَّا خَـلَا اللّٰہَ بَاطِلٗ۔ وَ کُلُّ نَعِیْمٍ لَا مَحَالَۃَ زَائِلٗ
تو عثمان بن مظعونؓ بڑے جو ش سے کھڑے ہو گئے اور کہنے لگے کہ نَعِیْمُ اللّٰہِ لَایَبْطُلُ یعنی جنت کی نعمتیں کبھی زائل نہیں ہوں گی۔ سو کُلُّ شُیْءٍ ھَالِکٌ سے مراد مادی چیزیں ہیں نہ جنت پر اس کا اطلاق ہوتا ہے اور نہ روحانی علوم پر۔ پس صحابہؓ کی تشریح کے ساتھ اس آیت کی تشریح ہو جاتی ہے اور وہی ٹھیک ہے۔
10:107; 17:40; 26:214.
Wajh means, self; face; chief of a people; object or purpose which one is pursuing; place to which one goes or directs his attention; pleasure; favour; sake; etc. (Lane).
10:107; 17:40; 26:214.
Important Words:
وجه means, face; the thing itself; direction; object and motive; deed or action to which a person directs his attention; the desired way (Lane & Aqrab).
Commentary:
In this verse the Holy Prophet is told that he will meet with strong opposition and severe persecution in the discharge of his great mission but no amount of trials and tribulations should discourage or dismay him and he should put his faith in Allah Who is at his back and to Whom all will return.
The expression کل شیء ھالک الا وجھه may mean: (1) Everything will perish save that to which He directs His attention. (2) Everything will perish save that by which His pleasure is sought. The verse signifies that only material things will perish and not the blessings or bounties of Paradise which are everlasting.
a
10:107; 17:40; 26:214.
3
اس سے مراد یہ ہے کہ ہر ایک مادی چیز نہ کہ اگلی دنیا کی نعمتیں یا روحانی علوم۔ چنانچہ حضرت عثمان بن مظعونؓ کے سامنے جب لبیدنے یہ شعر پڑھا کہ ؎
اَ لَا کُلُّ شَیْئٍ مَّا خَـلَا اللّٰہَ بَاطِلٗ۔ وَ کُلُّ نَعِیْمٍ لَا مَحَالَۃَ زَائِلٗ
تو عثمان بن مظعونؓ بڑے جو ش سے کھڑے ہو گئے اور کہنے لگے کہ نَعِیْمُ اللّٰہِ لَایَبْطُلُ یعنی جنت کی نعمتیں کبھی زائل نہیں ہوں گی۔ سو کُلُّ شُیْءٍ ھَالِکٌ سے مراد مادی چیزیں ہیں نہ جنت پر اس کا اطلاق ہوتا ہے اور نہ روحانی علوم پر۔ پس صحابہؓ کی تشریح کے ساتھ اس آیت کی تشریح ہو جاتی ہے اور وہی ٹھیک ہے۔
b
10:107; 17:40; 26:214.
2938
Important Words:
وجه means, face; the thing itself; direction; object and motive; deed or action to which a person directs his attention; the desired way (Lane & Aqrab).
Commentary:
In this verse the Holy Prophet is told that he will meet with strong opposition and severe persecution in the discharge of his great mission but no amount of trials and tribulations should discourage or dismay him and he should put his faith in Allah Who is at his back and to Whom all will return.
The expression کل شیء ھالک الا وجھه may mean: (1) Everything will perish save that to which He directs His attention. (2) Everything will perish save that by which His pleasure is sought. The verse signifies that only material things will perish and not the blessings or bounties of Paradise which are everlasting.
c
10:107; 17:40; 26:214.
2236
Wajh means, self; face; chief of a people; object or purpose which one is pursuing; place to which one goes or directs his attention; pleasure; favour; sake; etc. (Lane).
قُلْ أَرَءَيْتَكُمْ إِنْ أَتَىٰكُمْ عَذَابُ ٱللَّهِ أَوْ أَتَتْكُمُ ٱلسَّاعَةُ أَغَيْرَ ٱللَّهِ تَدْعُونَ إِن كُنتُمْ صَٰدِقِينَ
6:48; 12:108; 43:67.
Commentary:
The word "Hour" refers to the Hour of the decisive victory of Islam, or, in other words, the Fall of Mecca. Thus, whereas "punishment" refers to ordinary afflictions, "Hour" refers to the final and decisive event of the struggle. The question put in this verse is answered in the next.
d
6:48; 12:108; 43:67.
425
“时候” 指的是伊斯兰教获得决定性胜利的时候, 即攻克麦加的时候。
b
6:48; 12:108; 43:67.
787
Commentary:
The word "Hour" refers to the Hour of the decisive victory of Islam, or, in other words, the Fall of Mecca. Thus, whereas "punishment" refers to ordinary afflictions, "Hour" refers to the final and decisive event of the struggle. The question put in this verse is answered in the next.
e
6:48; 12:108; 43:67.
847
"Hour" refers to the hour of the decisive victory of Islam, or, to the Fall of Mecca.
بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِن شَآءَ وَتَنسَوْنَ مَا تُشْرِكُونَ
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.
قُلْ إِنِّى نُهِيتُ أَنْ أَعْبُدَ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ ۚ قُل لَّآ أَتَّبِعُ أَهْوَآءَكُمْ ۙ قَدْ ضَلَلْتُ إِذًا وَمَآ أَنَا۠ مِنَ ٱلْمُهْتَدِينَ
5:50; 42:16.
5:50; 42:16.
5:50; 42:16.
Commentary:
This verse is connected with 6:53 above. The Holy Prophet is here bidden to say to disbelievers what may be described as follows: "I have nothing to do with your gods and I therefore cannot, for your sake, drive away my poor followers. They believe in the One God, while you are idolaters. How can I then drive away the believers in the One God for the sake of those who disbelieve! You say that if you join Islam, it will receive strength and support from you. But the truth is that if I follow your wishes, the result will be that I shall become lost and my movement will be ruined rather than strengthened. Again, my mission is that men may accept and follow guidance; but if I act upon your wishes, the result will be that I myself will go astray. Then there will be no Islam and no guidance. What then shall I gain from your support?"
a
5:50; 42:16.
b
5:50; 42:16.
802
Commentary:
This verse is connected with 6:53 above. The Holy Prophet is here bidden to say to disbelievers what may be described as follows: "I have nothing to do with your gods and I therefore cannot, for your sake, drive away my poor followers. They believe in the One God, while you are idolaters. How can I then drive away the believers in the One God for the sake of those who disbelieve! You say that if you join Islam, it will receive strength and support from you. But the truth is that if I follow your wishes, the result will be that I shall become lost and my movement will be ruined rather than strengthened. Again, my mission is that men may accept and follow guidance; but if I act upon your wishes, the result will be that I myself will go astray. Then there will be no Islam and no guidance. What then shall I gain from your support?"
d
5:50; 42:16.
قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَٰتِ ٱلْبَرِّ وَٱلْبَحْرِ تَدْعُونَهُۥ تَضَرُّعًا وَخُفْيَةً لَّئِنْ أَنجَىٰنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
10:23; 17:68; 29:66; 31:33.
10:23; 17:68; 29:66; 31:33.
Zulumat literally meaning "darknesses," here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune.
10:23; 17:68; 29:66; 31:33.
Commentary:
تضرعا (in humility) is derived from ضرع which means, he was or became lowly, humble or submissive; or he lowered, humbled or abased himself and petitioned for a gift; or he was weak, slender or emaciated. ضرع also means, it (a kid, etc.) took with its mouth the teat or dug of its mother. تضرع means, he lowered, humbled or abased himself; or he addressed himself with earnest or energetic supplication. It also means, he writhed and called for aid (Lane).
خفیة (secretly) is derived from خفی which means, it was or became unperceived, concealed, hidden, low or faint. They say قتل خفیة i.e. he was slain secretly (Lane).
Commentary:
The word ظلمات (calamities), literally meaning "darkness", here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune. Thus, a day of great misfortune is called "a starry day", because it is considered so dark as to make even stars visible in the firmament. The reader should note that instead of saying "openly" and "secretly", the Quran here uses the words "humbly" and "secretly," substituting the word "humbly" for "openly", thus indicating that a prayer said openly is useful only when it is offered in humility. "Open" prayers may sometimes be offered from a motive of display and show. Such prayers are of no value. Prayers are efficacious only when offered with due humility.
a
10:23; 17:68; 29:66; 31:33.
a
10:23; 17:68; 29:66; 31:33.
809
Commentary:
تضرعا (in humility) is derived from ضرع which means, he was or became lowly, humble or submissive; or he lowered, humbled or abased himself and petitioned for a gift; or he was weak, slender or emaciated. ضرع also means, it (a kid, etc.) took with its mouth the teat or dug of its mother. تضرع means, he lowered, humbled or abased himself; or he addressed himself with earnest or energetic supplication. It also means, he writhed and called for aid (Lane).
خفیة (secretly) is derived from خفی which means, it was or became unperceived, concealed, hidden, low or faint. They say قتل خفیة i.e. he was slain secretly (Lane).
Commentary:
The word ظلمات (calamities), literally meaning "darkness", here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune. Thus, a day of great misfortune is called "a starry day", because it is considered so dark as to make even stars visible in the firmament. The reader should note that instead of saying "openly" and "secretly", the Quran here uses the words "humbly" and "secretly," substituting the word "humbly" for "openly", thus indicating that a prayer said openly is useful only when it is offered in humility. "Open" prayers may sometimes be offered from a motive of display and show. Such prayers are of no value. Prayers are efficacious only when offered with due humility.
a
10:23; 17:68; 29:66; 31:33.
858
Zulumat literally meaning "darknesses," here signifies afflictions, calamities and misfortunes; for, with the Arabs, darkness is a symbol of misfortune.
فَلَا تَهِنُوا۟ وَتَدْعُوٓا۟ إِلَى ٱلسَّلْمِ وَأَنتُمُ ٱلْأَعْلَوْنَ وَٱللَّهُ مَعَكُمْ وَلَن يَتِرَكُمْ أَعْمَٰلَكُمْ
اسلام صلح کی تعلیم تو دیتا ہے مگر اس سے روکتا ہے کہ بُزدل بن کر صلح کی طرف جایا جائے۔ اس آیت میں اسی بات سے روکا ہے۔
3:140.
Muslims are enjoined here that once fighting has started, they should never sue for peace, whatever form or shape the fortunes of war may take. They are to win either victory or martyrdom. No other choice is left to them.
3:140.
Important Words:
لن یترکم (will not deprive you). یتر is derived from وتر. They say وترہ حقه i.e. he made him to suffer loss or detriment in respect of his right; or he deprived him or defrauded him of it partially or wholly (Aqrab).
Commentary:
As the Surah primarily deals with the subject of war, the Muslims are enjoined here that when once the fighting has started, they are not to sue for peace, whatever form or shape the fortunes of war may take. They are to win either victory or martyrdom. The verse, besides laying this heavy responsibility on Muslims, makes to them an unequivocal promise of victory in the words "You will certainly have the upper hand as Allah is with you." But whereas, on the one hand, Muslims are not to sue for peace under any circumstances, on the other, they are not to reject overtures of peace made by the enemy even if by doing so he seeks to deceive Muslims or to gain time (8:62). Islam is a religion of peace. It has certainly permitted its followers to take up arms in self-defence, or, when refusal to fight means sure destruction. But it has also enjoined them to cease fighting, whatever the circumstances, when an offer of peace is made by the opposite side.
b
3:140.
1262
战斗一旦开始, 无论战争的命运将取何种形式, 穆斯林决不求和, 不战胜, 毋宁死。他们没有其它选择。
1
اسلام صلح کی تعلیم تو دیتا ہے مگر اس سے روکتا ہے کہ بُزدل بن کر صلح کی طرف جایا جائے۔ اس آیت میں اسی بات سے روکا ہے۔
c
3:140.
3813
Important Words:
لن یترکم (will not deprive you). یتر is derived from وتر. They say وترہ حقه i.e. he made him to suffer loss or detriment in respect of his right; or he deprived him or defrauded him of it partially or wholly (Aqrab).
Commentary:
As the Surah primarily deals with the subject of war, the Muslims are enjoined here that when once the fighting has started, they are not to sue for peace, whatever form or shape the fortunes of war may take. They are to win either victory or martyrdom. The verse, besides laying this heavy responsibility on Muslims, makes to them an unequivocal promise of victory in the words "You will certainly have the upper hand as Allah is with you." But whereas, on the one hand, Muslims are not to sue for peace under any circumstances, on the other, they are not to reject overtures of peace made by the enemy even if by doing so he seeks to deceive Muslims or to gain time (8:62). Islam is a religion of peace. It has certainly permitted its followers to take up arms in self-defence, or, when refusal to fight means sure destruction. But it has also enjoined them to cease fighting, whatever the circumstances, when an offer of peace is made by the opposite side.
b
3:140.
2758
Muslims are enjoined here that once fighting has started, they should never sue for peace, whatever form or shape the fortunes of war may take. They are to win either victory or martyrdom. No other choice is left to them.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ أُو۟لَٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَآءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنتُمْ صَٰمِتُونَ
7:199.
7:199.
e
7:199.
c
7:199.
1079
Commentary:
This verse refers to inanimate things such as idols and images which some people, out of their ignorance, take as gods.
c
7:199.
إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَٱدْعُوهُمْ فَلْيَسْتَجِيبُوا۟ لَكُمْ إِن كُنتُمْ صَٰدِقِينَ
35:15.
The verse constitutes an open challenge to idol-worshippers to the effect that all animate and inanimate things that they call on besides Allah can never answer their prayers, because the idols do not possess the power to do so. But the Living God answers the prayers of His devotees.
35:15.
Commentary:
The verse constitutes an open challenge to the idol-worshippers or believers in the plurality of gods that all animate and inanimate things that they call on beside Allah will never answer their prayers, because they do not possess the power to do so.
f
35:15.
532
这节经文对偶像崇拜者是一个公开的挑战, 其大意是, 所有生物和非生物除了向安拉呼唤以外其它的都不能回答他们的祈求, 因为偶像没有能力这样做。但是永生的安拉能答复信仰他的人们的祈祷。
a
35:15.
1080
Commentary:
The verse constitutes an open challenge to the idol-worshippers or believers in the plurality of gods that all animate and inanimate things that they call on beside Allah will never answer their prayers, because they do not possess the power to do so.
d
35:15.
1085
The verse constitutes an open challenge to idol-worshippers to the effect that all animate and inanimate things that they call on besides Allah can never answer their prayers, because the idols do not possess the power to do so. But the Living God answers the prayers of His devotees.
وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَآ أَنفُسَهُمْ يَنصُرُونَ
7:193; 21:44; 36:76.
7:193; 21:44; 36:76.
7:193; 21:44; 36:76.
Commentary:
The words, And they…have no power to help you, nor can they help themselves, embody the dual prophecy which foretold the discomfiture of the idolaters in their struggle against the Holy Prophet on the one hand, and the disappearance of idolatry from Arabia on the other. The prophecy was fulfilled in a very remarkable way when Mecca fell and the Ka‘bah was cleared of the idols which had been worshipped there for centuries by the Arabs as their national deities. That day the idolaters clearly realized the futility of idol-worship and embraced Islam in large numbers.
d
7:193; 21:44; 36:76.
b
7:193; 21:44; 36:76.
1082
Commentary:
The words, And they…have no power to help you, nor can they help themselves, embody the dual prophecy which foretold the discomfiture of the idolaters in their struggle against the Holy Prophet on the one hand, and the disappearance of idolatry from Arabia on the other. The prophecy was fulfilled in a very remarkable way when Mecca fell and the Ka‘bah was cleared of the idols which had been worshipped there for centuries by the Arabs as their national deities. That day the idolaters clearly realized the futility of idol-worship and embraced Islam in large numbers.
d
7:193; 21:44; 36:76.