یَمۡلِکُوۡنَ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "یَمۡلِکُوۡنَ".
قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ وَالۡاَرۡضِ قُلِ اللّٰہُ ۚ قُلۡ اَفَاتَّخَذۡتُمۡ مِّنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ لَا یَمۡلِکُوۡنَ لِاَنۡفُسِہِمۡ نَفۡعًا وَّلَا ضَرًّا ۚ قُلۡ ہَلۡ یَسۡتَوِی الۡاَعۡمٰی وَالۡبَصِیۡرُ اَمۡ ہَلۡ تَسۡتَوِی الظُّلُمٰتُ وَالنُّوۡرُ ۗ اَمۡ جَعَلُوۡا لِلّٰہِ شُرَکَآءَ خَلَقُوۡا کَخَلۡقِہٖ فَتَشٰبَہَ الۡخَلۡقُ عَلَیۡہِمۡ ۚ قُلِ اللّٰہُ خٰلِقُ کُلِّ شَیۡءٍ وَّہُوَ الۡوٰحِدُ الۡقَہّٰرُ
23:87.
25:4.
11:25; 35:20.
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
23:87.
25:4.
11:25; 35:20.
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
23:87.
25:4.
11:25; 35:20.
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
c
23:87.
d
25:4.
e
11:25; 35:20.
638
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
a
23:87.
b
25:4.
c
11:25; 35:20.
1628
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
b
23:87.
c
25:4.
d
11:25; 35:20.
1432
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
قُلِ ادۡعُوا الَّذِیۡنَ زَعَمۡتُمۡ مِّنۡ دُوۡنِہٖ فَلَا یَمۡلِکُوۡنَ کَشۡفَ الضُّرِّ عَنۡکُمۡ وَلَا تَحۡوِیۡلًا
22:74; 25:4; 34:23.
22:74; 25:4; 34:23.
22:74; 25:4; 34:23.
Commentary
In this verse idolaters are told that they can judge the truth or falsity of their faith from the prophecies that foretell their destruction and the eventual triumph of Islam. Let them pray to their gods to save them if they can from the threatened Divine punishment. Far from saving their votaries from Divine punishment, these gods do not possess the power even to postpone or defer it for a single day. While idolaters are admonished that idolatry is at the root of all their misfortunes Muslims are warned that idolatry will bring about their downfall also. It is worthy of note that one of the major causes of the decline, downfall and destruction of the Abbasid Empire of Baghdad was that Muslim nobles freely married Turkish and Iranian idolatrous women. This led to the growth and spread of idolatrous beliefs among Muslims. Ibn Muqanna‘ and Hasan bin Sabbah were the product of the idolatrous ideas and practices that were rampant in those days among Muslims.
d
22:74; 25:4; 34:23.
a
22:74; 25:4; 34:23.
1986
Commentary
In this verse idolaters are told that they can judge the truth or falsity of their faith from the prophecies that foretell their destruction and the eventual triumph of Islam. Let them pray to their gods to save them if they can from the threatened Divine punishment. Far from saving their votaries from Divine punishment, these gods do not possess the power even to postpone or defer it for a single day. While idolaters are admonished that idolatry is at the root of all their misfortunes Muslims are warned that idolatry will bring about their downfall also. It is worthy of note that one of the major causes of the decline, downfall and destruction of the Abbasid Empire of Baghdad was that Muslim nobles freely married Turkish and Iranian idolatrous women. This led to the growth and spread of idolatrous beliefs among Muslims. Ibn Muqanna‘ and Hasan bin Sabbah were the product of the idolatrous ideas and practices that were rampant in those days among Muslims.
g
22:74; 25:4; 34:23.
لَّا یَمۡلِکُوۡنَ الشَّفٰعَۃَ اِلَّا مَنِ اتَّخَذَ عِنۡدَ الرَّحۡمٰنِ عَہۡدًا
2:49; 20:100; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
2:49; 20:100; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
2:49; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
Important Words:
الشفاعة (intercession) is derived fromشفع which means, he provided a thing, which was alone with another, or he joined up a single thing with another, so as to make it one of a pair or couple. According to Imam Raghib الشفع signifies the adjoining of a thing to its like; thus the word has the significance of likeness or similarity also. Thus الشفاعة has come to mean interceding or praying for a person on the ground that he is connected with the intercessor or is like or similar to him (Aqrab, Lane & Mufradat).
Commentary:
الشفاعة (intercession) is governed by the following four conditions:
1. He who intercedes has a special connection with the person (or Being) with whom he wishes to intercede and enjoys his special favour, for without such connection he dare not intercede nor can intercession be fruitful.
2. The person for whom intercession is to be made must have a true and real connection with the intercessor, for none would think of interceding for a person unless the latter is specially connected with him.
3. The person in whose favour intercession is sought must generally deserve the description of a good person and must be one who has made an honest effort to win the pleasure of God (21:29). If he ever happens to fall into sin, it is in a moment of weakness. A wicked man cannot enjoy true and real connection with a holy person.
4. Intercession can only be made with God’s express permission (2:256; 10:4).
For a detailed note on الشفاعة see 2:49.
It may be noted that of all prophets and messengers of God the Holy Prophet alone will be granted permission to intercede on the Last Day.
e
2:49; 20:100; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
b
2:49; 20:110; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
2227
Important Words:
الشفاعة (intercession) is derived fromشفع which means, he provided a thing, which was alone with another, or he joined up a single thing with another, so as to make it one of a pair or couple. According to Imam Raghib الشفع signifies the adjoining of a thing to its like; thus the word has the significance of likeness or similarity also. Thus الشفاعة has come to mean interceding or praying for a person on the ground that he is connected with the intercessor or is like or similar to him (Aqrab, Lane & Mufradat).
Commentary:
الشفاعة (intercession) is governed by the following four conditions:
1. He who intercedes has a special connection with the person (or Being) with whom he wishes to intercede and enjoys his special favour, for without such connection he dare not intercede nor can intercession be fruitful.
2. The person for whom intercession is to be made must have a true and real connection with the intercessor, for none would think of interceding for a person unless the latter is specially connected with him.
3. The person in whose favour intercession is sought must generally deserve the description of a good person and must be one who has made an honest effort to win the pleasure of God (21:29). If he ever happens to fall into sin, it is in a moment of weakness. A wicked man cannot enjoy true and real connection with a holy person.
4. Intercession can only be made with God’s express permission (2:256; 10:4).
For a detailed note on الشفاعة see 2:49.
It may be noted that of all prophets and messengers of God the Holy Prophet alone will be granted permission to intercede on the Last Day.
f
2:49; 20:100; 21:29; 34:24; 39:45; 43:87; 53:27; 74:49.
وَاتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اٰلِہَۃً لَّا یَخۡلُقُوۡنَ شَیۡـًٔا وَّہُمۡ یُخۡلَقُوۡنَ وَلَا یَمۡلِکُوۡنَ لِاَنۡفُسِہِمۡ ضَرًّا وَّلَا نَفۡعًا وَّلَا یَمۡلِکُوۡنَ مَوۡتًا وَّلَا حَیٰوۃً وَّلَا نُشُوۡرًا
17:57; 18:16; 21:25.
7:192; 16:21.
Everything has to pass through three stages of development: (a) The stage of lifelessness; (b) of potential life, when a thing is endowed with the attributes and powers of growth; and (c) of actual life. God, the Creator of all life, possesses complete and undisputed control over all these stages.
17:57; 18:16; 21:25.
7:192; 16:21.
Commentary:
Everything has to pass through three stages of development. The verse under comment mentions all these stages. The first stage is characterized by the absence of life. It is described as موت or the stage of lifelessness. The second stage is described as حیاة or حیاة بالقوة i.e. potential life, when a thing is endowed with the attribute and power of growth; and the third stage is reached when its powers come into actual play. This stage is known as حیاة بالفعل or نشور i.e. actual life. God, the Creator of all life possesses complete and undisputed control over all these stages.
c
17:57; 18:16; 21:25.
d
7:192; 16:21.
a
17:57; 18:16; 21:25.
b
7:192; 16:21.
2643
Commentary:
Everything has to pass through three stages of development. The verse under comment mentions all these stages. The first stage is characterized by the absence of life. It is described as موت or the stage of lifelessness. The second stage is described as حیاة or حیاة بالقوة i.e. potential life, when a thing is endowed with the attribute and power of growth; and the third stage is reached when its powers come into actual play. This stage is known as حیاة بالفعل or نشور i.e. actual life. God, the Creator of all life possesses complete and undisputed control over all these stages.
a
17:57; 18:16; 21:25.
b
7:192; 16:21.
2065
Everything has to pass through three stages of development: (a) The stage of lifelessness; (b) of potential life, when a thing is endowed with the attributes and powers of growth; and (c) of actual life. God, the Creator of all life, possesses complete and undisputed control over all these stages.
اِنَّمَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ اَوۡثٰنًا وَّتَخۡلُقُوۡنَ اِفۡکًا ۚ اِنَّ الَّذِیۡنَ تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ لَا یَمۡلِکُوۡنَ لَکُمۡ رِزۡقًا فَابۡتَغُوۡا عِنۡدَ اللّٰہِ الرِّزۡقَ وَاعۡبُدُوۡہُ وَاشۡکُرُوۡا لَہٗۤ ۖ اِلَیۡہِ تُرۡجَعُوۡنَ
22:72.
22:72.
10:19; 16:72; 22:72.
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
a
22:72.
a
10:19; 16:72; 22:72.
2952
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
b
22:72.
یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَیُوۡلِجُ النَّہَارَ فِی الَّیۡلِ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی ۚ ذٰلِکُمُ اللّٰہُ رَبُّکُمۡ لَہُ الۡمُلۡکُ ۚ وَالَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِہٖ مَا یَمۡلِکُوۡنَ مِنۡ قِطۡمِیۡرٍ
22:62; 31:30; 57:7.
7:55; 13:3; 31:21.
13:15; 40:21.
The metaphor of the preceding verse is continued here. An-Nahar (day) represents prosperity and power and al-Lail (night) signifies loss of these things combined with national decline and decadence.
Qitmir means, the white point in the back of a date-stone, hence a mean, paltry or contemptible thing (Lane).
22:62; 31:30; 57:7.
7:55; 13:3; 26:29; 31:21; 39:6.
13:15; 40:21.
Important Words:
قطمیر (whit) means, the cleft of a date-stone or the integument that is upon it; the thin skin which is upon a date-stone between the stone and the date itself or the white point in the back of the date-stone from which the palm-tree grows forth. Hence a small, mean, paltry, contemptible thing. The Arabs say ما أصبت منه قطمیرا i.e. I did not receive anything from him.
Commentary:
The metaphor of the preceding verse is continued in this verse. The word النھار (day) here represents prosperity and power and اللیل (night) signifies loss of these things combined with national decline and decadence. Taking the two words in this sense the verse implies a prophecy that with the advent of the Holy Prophet a new order will come into being. The nations which have hitherto enjoyed temporal and spiritual sovereignty will, if they rejected his message, be debased and disgraced, and another people which have till now been looked down upon as scum of humanity because of their faith, will be raised to the highest pinnacles of power and glory. All the forces of nature will combine to work for the success of the new order and the forces of darkness led by those whom the disbelievers call upon besides Allah will utterly fail to impede or obstruct its progress, because the kingdom of the heavens and the earth is God’s Who has revealed the new Teaching and Who is its Protector and Guardian.
a
22:62; 31:30; 57:7.
b
7:55; 13:3; 31:21.
c
13:15; 40:21.
a
22:62; 31:30; 57:7.
b
7:55; 13:3; 26:29; 31:21; 39:6.
c
13:15; 40:21.
3187
Important Words:
قطمیر (whit) means, the cleft of a date-stone or the integument that is upon it; the thin skin which is upon a date-stone between the stone and the date itself or the white point in the back of the date-stone from which the palm-tree grows forth. Hence a small, mean, paltry, contemptible thing. The Arabs say ما أصبت منه قطمیرا i.e. I did not receive anything from him.
Commentary:
The metaphor of the preceding verse is continued in this verse. The word النھار (day) here represents prosperity and power and اللیل (night) signifies loss of these things combined with national decline and decadence. Taking the two words in this sense the verse implies a prophecy that with the advent of the Holy Prophet a new order will come into being. The nations which have hitherto enjoyed temporal and spiritual sovereignty will, if they rejected his message, be debased and disgraced, and another people which have till now been looked down upon as scum of humanity because of their faith, will be raised to the highest pinnacles of power and glory. All the forces of nature will combine to work for the success of the new order and the forces of darkness led by those whom the disbelievers call upon besides Allah will utterly fail to impede or obstruct its progress, because the kingdom of the heavens and the earth is God’s Who has revealed the new Teaching and Who is its Protector and Guardian.
a
22:62; 31:30; 57:7.
b
7:55; 13:3; 31:21.
c
13:15; 40:21.
2413
The metaphor of the preceding verse is continued here. An-Nahar (day) represents prosperity and power and al-Lail (night) signifies loss of these things combined with national decline and decadence.
2413A
Qitmir means, the white point in the back of a date-stone, hence a mean, paltry or contemptible thing (Lane).
قُلِ ادۡعُوا الَّذِیۡنَ زَعَمۡتُمۡ مِّنۡ دُوۡنِ اللّٰہِ ۖ لَا یَمۡلِکُوۡنَ مِثۡقَالَ ذَرَّۃٍ فِی السَّمٰوٰتِ وَلَا فِی الۡاَرۡضِ وَمَا لَہُمۡ فِیۡہِمَا مِنۡ شِرۡکٍ وَّمَا لَہٗ مِنۡہُمۡ مِّنۡ ظَہِیۡرٍ
不信的人受到挑战, 要他们呼求他们所有虚假的神灵来阻止或推迟伊斯兰教的进展; 并对他们说他们不能做到这一点: 实际上, 地球上没有任何力量能够阻止真理的传播。
Disbelievers are challenged to call upon all their false gods to arrest or retard the progress and advance of Islam and are told that they cannot do so; in fact, no power on earth can stop truth from spreading.
17:57; 25:4.
Commentary:
As stated above, the principal theme of this Surah is the triumph of Islam. Instances of David and Solomon on the one hand and of the Sabaeans on the other given in the preceding few verses embodied a prophecy that Muslims would also be blessed with power and wealth like the Israelites in the reigns of David and Solomon and the Sabaeans but if they did not behave and were ungrateful to God, they would be punished like them. In the present verse, however, disbelievers are challenged to call upon all their false gods to arrest or retard the progress and advance of Islam and are told that they cannot do so; in fact, no power on earth can stop the new Faith from spreading.
1047
不信的人受到挑战, 要他们呼求他们所有虚假的神灵来阻止或推迟伊斯兰教的进展; 并对他们说他们不能做到这一点: 实际上, 地球上没有任何力量能够阻止真理的传播。
a
17:57; 25:4.
3149
Commentary:
As stated above, the principal theme of this Surah is the triumph of Islam. Instances of David and Solomon on the one hand and of the Sabaeans on the other given in the preceding few verses embodied a prophecy that Muslims would also be blessed with power and wealth like the Israelites in the reigns of David and Solomon and the Sabaeans but if they did not behave and were ungrateful to God, they would be punished like them. In the present verse, however, disbelievers are challenged to call upon all their false gods to arrest or retard the progress and advance of Islam and are told that they cannot do so; in fact, no power on earth can stop the new Faith from spreading.
2389
Disbelievers are challenged to call upon all their false gods to arrest or retard the progress and advance of Islam and are told that they cannot do so; in fact, no power on earth can stop truth from spreading.
اَمِ اتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰہِ شُفَعَآءَ ۚ قُلۡ اَوَلَوۡ کَانُوۡا لَا یَمۡلِکُوۡنَ شَیۡـًٔا وَّلَا یَعۡقِلُوۡنَ
17:57.
Commentary:
As the human soul is immortal, man is warned against committing deeds which might vitiate it and which are displeasing to God. The most heinous of all evil deeds is the setting up of equals with Him and the adoring of false gods.
b
17:57.
1141
由于人类的灵魂是不死的, 他们受到警告说, 不要做使灵魂可能堕落的事情。在所有恶行中最可恶的事是给安拉配上 “同等的崇拜对象。”
b
17:57.
3467
Commentary:
As the human soul is immortal, man is warned against committing deeds which might vitiate it and which are displeasing to God. The most heinous of all evil deeds is the setting up of equals with Him and the adoring of false gods.
d
17:57.
2581
As the human soul is immortal, man is warned against committing deeds which might vitiate it. The most heinous of all evil deeds is the setting up of 'partners' with God.
رَّبِّ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا بَیۡنَہُمَا الرَّحۡمٰنِ ۖ لَا یَمۡلِکُوۡنَ مِنۡہُ خِطَابًا
19:66.
19:66.
19:66; 37:6; 38:67; 44:8.
b
19:66.
b
19:66; 37:6; 38:67; 44:8.
c
19:66.