يَعْبُدُونَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "يَعْبُدُونَ".
قَالَ ٱلَّذِينَ حَقَّ عَلَيْهِمُ ٱلْقَوْلُ رَبَّنَا هَٰٓؤُلَآءِ ٱلَّذِينَ أَغْوَيْنَآ أَغْوَيْنَٰهُمْ كَمَا غَوَيْنَا ۖ تَبَرَّأْنَآ إِلَيْكَ ۖ مَا كَانُوٓا۟ إِيَّانَا يَعْبُدُونَ
یعنی یا تو وہ موت کے بعد دوزخ میں جا چکے ہوں گے یا اس دنیا میں ان پر عذاب نازل ہو چکا ہوگا۔
7:39, 40; 14:22; 33:68, 69; 34:32, 33; 40:48, 49.
10:29; 16:87.
7:39, 40; 14:22; 33:68-69; 34:32-33; 40:48-49.
10:29; 16:87.
Commentary:
The words, "those against whom the sentence will have become due," refer to the leaders of disbelief whom the misguided people blindly follow. Or the words may apply only to those associate-gods who themselves will be under Divine punishment and not to all those whom the idolaters worshipped because some of the righteous and God-fearing men have also been made the object of worship by their misguided followers.
The words, "it was not us they worshipped," mean that the leaders of disbelief would say that their so-called followers did not worship them but only their own ideas and fancies, i.e. it was because of their own false and foolish beliefs that they were led astray from the path of truth and righteousness.
e
7:39, 40; 14:22; 33:68, 69; 34:32, 33; 40:48, 49.
f
10:29; 16:87.
1
یعنی یا تو وہ موت کے بعد دوزخ میں جا چکے ہوں گے یا اس دنیا میں ان پر عذاب نازل ہو چکا ہوگا۔
a
7:39, 40; 14:22; 33:68-69; 34:32-33; 40:48-49.
b
10:29; 16:87.
2922
Commentary:
The words, "those against whom the sentence will have become due," refer to the leaders of disbelief whom the misguided people blindly follow. Or the words may apply only to those associate-gods who themselves will be under Divine punishment and not to all those whom the idolaters worshipped because some of the righteous and God-fearing men have also been made the object of worship by their misguided followers.
The words, "it was not us they worshipped," mean that the leaders of disbelief would say that their so-called followers did not worship them but only their own ideas and fancies, i.e. it was because of their own false and foolish beliefs that they were led astray from the path of truth and righteousness.
b
7:39, 40; 14:22; 33:68, 69; 34:32, 33; 40:48, 49.
c
10:29; 16:87.
فَلَا تَكُ فِى مِرْيَةٍ مِّمَّا يَعْبُدُ هَٰٓؤُلَآءِ ۚ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ ءَابَآؤُهُم مِّن قَبْلُ ۚ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنقُوصٍ
Commentary:
The words, So be not in doubt concerning that which these people worship, have two meanings:
(1) Do not wonder at their worshipping gods other than Allah, i.e. do not think that it is impossible for these people to worship any other being beside God, for a man is apt to commit such folly in respect of beliefs which he inherits from his forefathers and to which he does not give his personal consideration. Taking the words in this sense, they will be understood to have been addressed to the people of the age and will be taken as speaking of the time when shirk (idol-worship) will have disappeared from the world and belief in the Unity of God will have prevailed everywhere. Thus the words contain a prophecy that a time will come when belief in the Unity of God will become so paramount that it will become difficult to believe that people were ever given to idolatry.
(2) Or the verse may be taken to be addressed to every reader of the Quran, who is told here not to think that those people who are associating gods with Allah will escape punishment, for they are following in the footsteps of their predecessors and when the latter were punished for their guilt, there is no reason why their successors should escape punishment. In this case the clause would read somewhat like this: "Be not in doubt concerning (the punishment of) that which these people worship."
1490
Commentary:
The words, So be not in doubt concerning that which these people worship, have two meanings:
(1) Do not wonder at their worshipping gods other than Allah, i.e. do not think that it is impossible for these people to worship any other being beside God, for a man is apt to commit such folly in respect of beliefs which he inherits from his forefathers and to which he does not give his personal consideration. Taking the words in this sense, they will be understood to have been addressed to the people of the age and will be taken as speaking of the time when shirk (idol-worship) will have disappeared from the world and belief in the Unity of God will have prevailed everywhere. Thus the words contain a prophecy that a time will come when belief in the Unity of God will become so paramount that it will become difficult to believe that people were ever given to idolatry.
(2) Or the verse may be taken to be addressed to every reader of the Quran, who is told here not to think that those people who are associating gods with Allah will escape punishment, for they are following in the footsteps of their predecessors and when the latter were punished for their guilt, there is no reason why their successors should escape punishment. In this case the clause would read somewhat like this: "Be not in doubt concerning (the punishment of) that which these people worship."
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا ثُمَّ يَقُولُ لِلْمَلَٰٓئِكَةِ أَهَٰٓؤُلَآءِ إِيَّاكُمْ كَانُوا۟ يَعْبُدُونَ
10:29; 17:98; 19:69.
10:29; 17:98; 19:69.
6:129; 10:29; 17:98; 19:69.
c
10:29; 17:98; 19:69.
b
6:129; 10:29; 17:98; 19:69.
d
10:29; 17:98; 19:69.
قَالُوا۟ سُبْحَٰنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِم ۖ بَلْ كَانُوا۟ يَعْبُدُونَ ٱلْجِنَّ ۖ أَكْثَرُهُم بِهِم مُّؤْمِنُونَ
25:19.
25:19.
25:19.
Commentary:
The reference in the word jinn is to the proud, wicked and ungodly people who are not the followers of any revealed religion and who have been spoken of in vv. 32, 33 and 34 above. The word may also mean hidden forces of evil, the root جن (janna) meaning, it veiled, concealed or covered (Lane).
d
25:19.
a
25:19.
3164
Commentary:
The reference in the word jinn is to the proud, wicked and ungodly people who are not the followers of any revealed religion and who have been spoken of in vv. 32, 33 and 34 above. The word may also mean hidden forces of evil, the root جن (janna) meaning, it veiled, concealed or covered (Lane).
a
25:19.
وَإِذِ ٱعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا ٱللَّهَ فَأْوُۥٓا۟ إِلَى ٱلْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِۦ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا
这节经文解释了这样一个事实: 那些相信一神教的青年, 并非是分散成一个一个的人, 而是有组织、有纪律的宗教社团的一部份, 他们的成员经常私下会晤。这节经文表明, 这些青年谈到避难在那个山洞中时, 他们脑子里已有一个特定的山洞。这个山洞看来已经被罗马的奴隶在逃离凶恶的主人后做过避难的地方。“当你们离开了他们” 这句话, 意示他们已经成为一种严厉的社会联合抵制的受害者, 他们的生活已脱离了大部份人, 成为独自在一起的几个人。
The verse brings to light the fact that those monotheistic young men were no scattered individuals but formed part of an organized and disciplined religious community whose members met frequently in private. The verse shows that when these young men talked of taking shelter in the Cave they had some specific Cave in mind. This Cave seems to have already been used as a place of refuge by Roman slaves when they fled from their cruel masters. The words, And now when you have withdrawn from them, signify that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
Commentary:
The verse brings to light the fact that those monotheistic young men were no scattered individuals but they formed part of an organized and disciplined religious community whose members met frequently in private.
The word کھف (Cave) used here shows that when these young men talked of taking shelter in "the cave" they had some specific cave in mind. This cave seems to have already been used as a place of refuge by Roman slaves who had fled from their cruel masters.
It also appears from this verse that before they took refuge in "the cave" these young men had decided that they would repair to that particular cave for shelter when persecution exceeded all bearable bounds and it became impossible for them to live any longer among their people. The words, And now when you have withdrawn from them, show that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
742
这节经文解释了这样一个事实: 那些相信一神教的青年, 并非是分散成一个一个的人, 而是有组织、有纪律的宗教社团的一部份, 他们的成员经常私下会晤。这节经文表明, 这些青年谈到避难在那个山洞中时, 他们脑子里已有一个特定的山洞。这个山洞看来已经被罗马的奴隶在逃离凶恶的主人后做过避难的地方。“当你们离开了他们” 这句话, 意示他们已经成为一种严厉的社会联合抵制的受害者, 他们的生活已脱离了大部份人, 成为独自在一起的几个人。
2057
Commentary:
The verse brings to light the fact that those monotheistic young men were no scattered individuals but they formed part of an organized and disciplined religious community whose members met frequently in private.
The word کھف (Cave) used here shows that when these young men talked of taking shelter in "the cave" they had some specific cave in mind. This cave seems to have already been used as a place of refuge by Roman slaves who had fled from their cruel masters.
It also appears from this verse that before they took refuge in "the cave" these young men had decided that they would repair to that particular cave for shelter when persecution exceeded all bearable bounds and it became impossible for them to live any longer among their people. The words, And now when you have withdrawn from them, show that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
1673
The verse brings to light the fact that those monotheistic young men were no scattered individuals but formed part of an organized and disciplined religious community whose members met frequently in private. The verse shows that when these young men talked of taking shelter in the Cave they had some specific Cave in mind. This Cave seems to have already been used as a place of refuge by Roman slaves when they fled from their cruel masters. The words, And now when you have withdrawn from them, signify that they had already been the victims of a severe social boycott and had lived apart from their people in a separate group of their own.
فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ ۖ وَكُلًّا جَعَلْنَا نَبِيًّا
14:40; 21:73.
14:40; 21:73.
Ishmael has not been mentioned here, though he was the eldest son of Abraham. Isaac and Jacob have been mentioned by the way only as subordinate prophets while Ishmael has found a separate and independent mention in v. 55. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob.
14:40; 21:73.
Commentary:
Ishmael has not been mentioned here, though he was the eldest son of Abraham. This is done for two reasons:(1) Isaac and Jacob have been mentioned by the way only as subordinate Prophets while Ishmael has found a separate and independent mention in v. 55 below. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob. (2) Ishmael has been mentioned after Moses because the latter was the greatest representative of the House of Isaac. As the result of repeated defiance of the commandments of God and rejection of His Messengers by the Jews prophethood became transferred from the House of Isaac or Israel (or from the Mosaic Dispensation) to that of Ishmael, so mention has been made of him after Moses in v. 55 and that is the right place where he should have been mentioned.
a
14:40; 21:73.
c
14:40; 21:73.
2192
Commentary:
Ishmael has not been mentioned here, though he was the eldest son of Abraham. This is done for two reasons:(1) Isaac and Jacob have been mentioned by the way only as subordinate Prophets while Ishmael has found a separate and independent mention in v. 55 below. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob. (2) Ishmael has been mentioned after Moses because the latter was the greatest representative of the House of Isaac. As the result of repeated defiance of the commandments of God and rejection of His Messengers by the Jews prophethood became transferred from the House of Isaac or Israel (or from the Mosaic Dispensation) to that of Ishmael, so mention has been made of him after Moses in v. 55 and that is the right place where he should have been mentioned.
c
14:40; 21:73.
1778
Ishmael has not been mentioned here, though he was the eldest son of Abraham. Isaac and Jacob have been mentioned by the way only as subordinate prophets while Ishmael has found a separate and independent mention in v. 55. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob.
وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمْ أَضْلَلْتُمْ عِبَادِى هَٰٓؤُلَآءِ أَمْ هُمْ ضَلُّوا۟ ٱلسَّبِيلَ
10:29; 15:26; 34:41.
10:29; 15:26; 34:41.
10:29; 15:26; 34:41.
Commentary:
In contrast to the boons and blessings that the believers will enjoy, the disbelievers will be called to account for their polytheistic beliefs and evil practices. Even the false gods of disbelievers will have to explain how far the responsibility for the idolatrous beliefs of their so-called followers lay on them.
e
10:29; 15:26; 34:41.
a
10:29; 15:26; 34:41.
2655
Commentary:
In contrast to the boons and blessings that the believers will enjoy, the disbelievers will be called to account for their polytheistic beliefs and evil practices. Even the false gods of disbelievers will have to explain how far the responsibility for the idolatrous beliefs of their so-called followers lay on them.
b
10:29; 15:26; 34:41.
۞ ٱحْشُرُوا۟ ٱلَّذِينَ ظَلَمُوا۟ وَأَزْوَٰجَهُمْ وَمَا كَانُوا۟ يَعْبُدُونَ
6:23.
6:23.
6:23; 10:29.
Commentary:
The present and the following several verses describe the condition respectively of believers and disbelievers in this life and the next. With this verse begins a description of the guilty disbelievers and their companions, comrades and associates. They are described as being hauled up and led to their place of punishment. The words "what they used to worship" refer to those leaders of disbelief to whom they gave blind and unquestioning obedience.
e
6:23.
a
6:23; 10:29.
3288
Commentary:
The present and the following several verses describe the condition respectively of believers and disbelievers in this life and the next. With this verse begins a description of the guilty disbelievers and their companions, comrades and associates. They are described as being hauled up and led to their place of punishment. The words "what they used to worship" refer to those leaders of disbelief to whom they gave blind and unquestioning obedience.
e
6:23.