أَشْرَكُوٓا۟
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "أَشْرَكُوٓا۟".
۞ لَتُبْلَوُنَّ فِىٓ أَمْوَٰلِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَمِنَ ٱلَّذِينَ أَشْرَكُوٓا۟ أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ
2:156; 8:29; 64:16.
5:83.
Tests and trials serve a fourfold purpose: (1) They distinguish the waverers and the weak of faith from the sincere and steadfast votaries. (2) They are a means of spiritual advancement for those sincere in faith. (3) Those going through a trial come to know the strength or weakness of their own faith and are thus enabled to shape their conduct accordingly. (4) Trials also establish the title to reward of those deserving it.
2:156; 8:29; 64:16.
5:83.
Commentary:
Tests and trials are necessary and serve a four-fold purpose: (1) They distinguish the waverers and the weak of faith from those sincere and steadfast votaries whose faith is strong and firm. (2) They become a means of spiritual advancement for those sincere in faith. (3) Those who are tried come to know of the strength or otherwise of their own faith and are thus enabled to shape their conduct accordingly. (4) Trials also establish the title to reward of those deserving it.
Indeed there never was a Prophet who, along with his followers, was not called upon to put up with abuse and hardships.
e
2:156; 8:29; 64:16.
f
5:83.
299
考验和磨难有四重作用: (1) 它们分清动摇者、信念淡薄者和真诚、坚定的信者。(2) 它们是那些信仰真诚者的精神进步的一种手段。(3) 那些经历磨难的人逐渐明白自己的信念是坚强还是淡薄, 从而能够相应调整他们的行动。(4) 磨炼也能确定那些应受到报应者的资格。
c
2:156; 8:29; 64:16.
d
5:83.
469
Commentary:
Tests and trials are necessary and serve a four-fold purpose: (1) They distinguish the waverers and the weak of faith from those sincere and steadfast votaries whose faith is strong and firm. (2) They become a means of spiritual advancement for those sincere in faith. (3) Those who are tried come to know of the strength or otherwise of their own faith and are thus enabled to shape their conduct accordingly. (4) Trials also establish the title to reward of those deserving it.
Indeed there never was a Prophet who, along with his followers, was not called upon to put up with abuse and hardships.
a
2:156; 8:29; 64:16.
b
5:83.
543
Tests and trials serve a fourfold purpose: (1) They distinguish the waverers and the weak of faith from the sincere and steadfast votaries. (2) They are a means of spiritual advancement for those sincere in faith. (3) Those going through a trial come to know the strength or weakness of their own faith and are thus enabled to shape their conduct accordingly. (4) Trials also establish the title to reward of those deserving it.
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوٓا۟ أَيْنَ شُرَكَآؤُكُمُ ٱلَّذِينَ كُنتُمْ تَزْعُمُونَ
10:39.
10:29.
Commentary:
The verb تزعمون (you used to assert) has always been used in the Quran with regard to falsehood. It signifies an assertion of which one is not sure. Thus کنتم تزعمون (you used to assert) would mean, "you asserted with your tongues, while you had doubts in your minds".
c
10:39.
a
10:29.
770
Commentary:
The verb تزعمون (you used to assert) has always been used in the Quran with regard to falsehood. It signifies an assertion of which one is not sure. Thus کنتم تزعمون (you used to assert) would mean, "you asserted with your tongues, while you had doubts in your minds".
c
10:39.
836
You asserted, claimed, or spoke of.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلصَّٰبِـِٔينَ وَٱلنَّصَٰرَىٰ وَٱلْمَجُوسَ وَٱلَّذِينَ أَشْرَكُوٓا۟ إِنَّ ٱللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
在以后的阿拉伯文学中萨比教徒 صَابِئِيْن (Sabians) 一词也可指北欧人 (Enc. of Islam)。
这一节以及2:63与5:70等节经文说明基督教徒、犹太教徒与萨比教徒不能和真正的 (伊斯兰教) 信者一样得到拯救。«古兰经» 并不支持对上述其他宗教的信仰。据此, 安拉所推崇的唯一宗教就是伊斯兰教 (3:20, 86)。这节经文中制定了一条用来检验各种宗教真伪的准则, 它认为其他教派都是不正确的。其准则是: 在各种宗教中, 正确的宗教将在 “作决定的审判日” 战胜其他各种宗教。或则, 这节经文的意思可以是说, 一个人的错误信仰并不一定在此生就受到惩罚。问题将在赏罚日得到解决。
In later Arabic literature, the word has been also used to denote the people of northern Europe (Enc. of Islam).
This verse and vv. 2:63 and 5:70 do not signify that Christians, Jews and Sabians are equally eligible to salvation along with true believers. The Qur’an does not support any such belief. According to it the only religion acceptable to God is Islam (3:20, 86). The present verse only lays down a criterion to test the truth of all the different religions and not that it regards all of them as true. The implied criterion is, that of all religions the true one will prevail over others in the "Hour of Decision." Or, the verse may mean that false beliefs of a person constitute no reason that he should be punished in this life. That matter will be decided on the Day of Judgment.
Important Words:
المجوس (Magians) is derived from مجس (majjasa). They say مجسه i.e. he made him a Magian. The Holy Prophet is reported to have said,
ما من مولود الا یولد علی الفطرة فأبواہ یھودانه و ینصرانه و یمجسانه
i.e." Every child is born on the true Islamic nature but his parents make him a Jew, Christian or Magian" (Bukhari, Kitabul-Jana’iz & Muslim). المجوس (Magians) are a people who worship the sun and the fire; sometimes the word مجوسی is used for a magician or a philosopher. It applies particularly to the Zoroastrians whose sacred Book is Zend-Avesta. In later Arabic literature, the word is also used to denote the people of northern Europe (Aqrab & Enc. of Islam).
Commentary:
The present verse read in conjunction with 2:63 and 5:70, clears the misunderstanding to which these two verses are mistakenly understood to give rise. These verses do not bear the construction put upon them by some Christian writers, viz. that Christians, Jews and Sabians are equally eligible to salvation along with true believers. The Quran lends support to no such belief. According to it the only religion acceptable to God is Islam (3:20, 86). The present verse lays down only a criterion to test the truth of all these religions and not that it regards all of them as true. The implied criterion is that of all these religions the true one will prevail over others in the "Hour of Decision."
854
在以后的阿拉伯文学中萨比教徒 صَابِئِيْن (Sabians) 一词也可指北欧人 (Enc. of Islam)。
855
这一节以及2:63与5:70等节经文说明基督教徒、犹太教徒与萨比教徒不能和真正的 (伊斯兰教) 信者一样得到拯救。«古兰经» 并不支持对上述其他宗教的信仰。据此, 安拉所推崇的唯一宗教就是伊斯兰教 (3:20, 86)。这节经文中制定了一条用来检验各种宗教真伪的准则, 它认为其他教派都是不正确的。其准则是: 在各种宗教中, 正确的宗教将在 “作决定的审判日” 战胜其他各种宗教。或则, 这节经文的意思可以是说, 一个人的错误信仰并不一定在此生就受到惩罚。问题将在赏罚日得到解决。
2450
Important Words:
المجوس (Magians) is derived from مجس (majjasa). They say مجسه i.e. he made him a Magian. The Holy Prophet is reported to have said,
ما من مولود الا یولد علی الفطرة فأبواہ یھودانه و ینصرانه و یمجسانه
i.e." Every child is born on the true Islamic nature but his parents make him a Jew, Christian or Magian" (Bukhari, Kitabul-Jana’iz & Muslim). المجوس (Magians) are a people who worship the sun and the fire; sometimes the word مجوسی is used for a magician or a philosopher. It applies particularly to the Zoroastrians whose sacred Book is Zend-Avesta. In later Arabic literature, the word is also used to denote the people of northern Europe (Aqrab & Enc. of Islam).
Commentary:
The present verse read in conjunction with 2:63 and 5:70, clears the misunderstanding to which these two verses are mistakenly understood to give rise. These verses do not bear the construction put upon them by some Christian writers, viz. that Christians, Jews and Sabians are equally eligible to salvation along with true believers. The Quran lends support to no such belief. According to it the only religion acceptable to God is Islam (3:20, 86). The present verse lays down only a criterion to test the truth of all these religions and not that it regards all of them as true. The implied criterion is that of all these religions the true one will prevail over others in the "Hour of Decision."
1938
In later Arabic literature, the word has been also used to denote the people of northern Europe (Enc. of Islam).
1939
This verse and vv. 2:63 and 5:70 do not signify that Christians, Jews and Sabians are equally eligible to salvation along with true believers. The Qur’an does not support any such belief. According to it the only religion acceptable to God is Islam (3:20, 86). The present verse only lays down a criterion to test the truth of all the different religions and not that it regards all of them as true. The implied criterion is, that of all religions the true one will prevail over others in the "Hour of Decision." Or, the verse may mean that false beliefs of a person constitute no reason that he should be punished in this life. That matter will be decided on the Day of Judgment.