يُشْرِكُ
Appears 21 times in Quran
Derived Words (4)
Words derived from the stem "يُشْرِكُ".
- associate
- associate partners
- associate partners with Him
- attribute equals
- they associate
- they associate with Him.
- which they associate
- share
- ascribe not partners
- they will not associate
- Do they associate with Him as partners
Occurrences in Quran
Found 21 verses containing "يُشْرِكُ".
قُلِ ٱلْحَمْدُ لِلَّهِ وَسَلَٰمٌ عَلَىٰ عِبَادِهِ ٱلَّذِينَ ٱصْطَفَىٰٓ ۗ ءَآللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ
37:182, 183.
37:182, 183.
With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of Divine peace and blessings on God’s Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world and then the Surah proceeds to give arguments in support of the existence of God and of His great power and Unity.
37:182-183.
Commentary:
With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of divine peace and blessings on God’s Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world, and then the Surah proceeds to give arguments in support of the existence of God, His great Power and Unity.
a
37:182, 183.
a
37:182-183.
2853
Commentary:
With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of divine peace and blessings on God’s Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world, and then the Surah proceeds to give arguments in support of the existence of God, His great Power and Unity.
a
37:182, 183.
2181
With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of Divine peace and blessings on God’s Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world and then the Surah proceeds to give arguments in support of the existence of God and of His great power and Unity.
أَمَّن يَهْدِيكُمْ فِى ظُلُمَٰتِ ٱلْبَرِّ وَٱلْبَحْرِ وَمَن يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦٓ ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ تَعَٰلَى ٱللَّهُ عَمَّا يُشْرِكُونَ
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
952
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
2857
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
2185
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
وَرَبُّكَ يَخْلُقُ مَا يَشَآءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ ٱلْخِيَرَةُ ۚ سُبْحَٰنَ ٱللَّهِ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
Commentary:
Whereas in the preceding several verses polytheism has been condemned and denounced, the present and the following few verses give the reasons for this denunciation and condemnation. The most effective argument against polytheism is that God is All-Knowing, All-Powerful and is the sole Creator of the whole universe. He depends on no one for help or advice in the control and direction of the affairs of the universe and His wisdom being infallible His choice in all things is unfettered.
The expression تعالی عما یشرکون may mean: (1) He is far above being associated with other persons and things as equal; (2) He is far above those persons or things which the idolaters associate with Him as His equal.
2925
Commentary:
Whereas in the preceding several verses polytheism has been condemned and denounced, the present and the following few verses give the reasons for this denunciation and condemnation. The most effective argument against polytheism is that God is All-Knowing, All-Powerful and is the sole Creator of the whole universe. He depends on no one for help or advice in the control and direction of the affairs of the universe and His wisdom being infallible His choice in all things is unfettered.
The expression تعالی عما یشرکون may mean: (1) He is far above being associated with other persons and things as equal; (2) He is far above those persons or things which the idolaters associate with Him as His equal.
فَإِذَا رَكِبُوا۟ فِى ٱلْفُلْكِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ إِذَا هُمْ يُشْرِكُونَ
10:23; 31:33.
10:23; 31:33.
10:23; 31:33.
b
10:23; 31:33.
a
10:23; 31:33.
a
10:23; 31:33.
وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ
10:13; 39:9, 50.
10:13; 39:9, 50.
10:13; 39:9, 50.
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
b
10:13; 39:9, 50.
a
10:13; 39:9, 50.
3014
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
a
10:13; 39:9, 50.
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَٰنًا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا۟ بِهِۦ يُشْرِكُونَ
前几节经文中谈了安拉的独一性是各种宗教的基本教理。这节经文和下三节经文都述及 شِرْك (Shirk), 即杜撰与安拉同等的崇拜对象。多神论者没有任何论据可证实他们种种错误的信念。人类的本性、理智和常识都反对偶像崇拜。
Having referred in the previous few verses to the Unity of God as the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with Allah. Polytheists possess no argument whatsoever in support of their false beliefs. Human nature, reason and commonsense all revolt against idolatry.
Commentary:
This verse emphatically declares that polytheists have no argument whatsoever to support and substantiate their polytheistic beliefs. Human nature, reason and common sense all revolt against idolatry and polytheism.
994
前几节经文中谈了安拉的独一性是各种宗教的基本教理。这节经文和下三节经文都述及 شِرْك (Shirk), 即杜撰与安拉同等的崇拜对象。多神论者没有任何论据可证实他们种种错误的信念。人类的本性、理智和常识都反对偶像崇拜。
3015
Commentary:
This verse emphatically declares that polytheists have no argument whatsoever to support and substantiate their polytheistic beliefs. Human nature, reason and common sense all revolt against idolatry and polytheism.
2287
Having referred in the previous few verses to the Unity of God as the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with Allah. Polytheists possess no argument whatsoever in support of their false beliefs. Human nature, reason and commonsense all revolt against idolatry.
ٱللَّهُ ٱلَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِن شُرَكَآئِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَىْءٍ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
2:29; 22:67; 40:69; 45:27.
2:29; 22:67; 40:69; 45:27.
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
2:29; 22:67; 40:69; 45:27.
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
b
2:29; 22:67; 40:69; 45:27.
3019
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
2290
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
فَلَمَّآ ءَاتَىٰهُمَا صَٰلِحًا جَعَلَا لَهُۥ شُرَكَآءَ فِيمَآ ءَاتَىٰهُمَا ۚ فَتَعَٰلَى ٱللَّهُ عَمَّا يُشْرِكُونَ
Commentary:
The words, they attribute to Him partners, mean that when the parents have begotten a good child, they begin to think that the child was the gift of someone other than Allah.
1077
Commentary:
The words, they attribute to Him partners, mean that when the parents have begotten a good child, they begin to think that the child was the gift of someone other than Allah.
أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْـًٔا وَهُمْ يُخْلَقُونَ
16:21; 25:4.
16:21; 25:4.
c
16:21; 25:4.
a
16:21; 25:4.
1078
Commentary:
This and the next verse speak of such human beings as are looked upon and worshipped as God.
a
16:21; 25:4.
ٱتَّخَذُوٓا۟ أَحْبَارَهُمْ وَرُهْبَٰنَهُمْ أَرْبَابًا مِّن دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوٓا۟ إِلَٰهًا وَٰحِدًا ۖ لَّآ إِلَٰهَ إِلَّا هُوَ ۚ سُبْحَٰنَهُۥ عَمَّا يُشْرِكُونَ
12:41; 17:24; 98:6.
Ahbar are Jewish savants and Ruhban Christian monks.
12:41; 17:24; 98:6.
Important Words:
For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.
Commentary:
احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God.
b
12:41; 17:24; 98:6.
565
اَحْبَار (Ahbar) 是一些犹太的祭司而 رُهْبَان (Ruhban) 是一些基督教的修道士。
a
12:41; 17:24; 98:6.
1191
Important Words:
For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.
Commentary:
احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God.
a
12:41; 17:24; 98:6.
1177
Ahbar are Jewish savants and Ruhban Christian monks.