سۡـَٔلِ
Appears 3 times in Quran
Derived Words (2)
Words derived from the stem "سۡـَٔلِ".
Occurrences in Quran
Found 3 verses containing "سۡـَٔلِ".
فَاِنۡ کُنۡتَ فِیۡ شَکٍّ مِّمَّاۤ اَنۡزَلۡنَاۤ اِلَیۡکَ فَسۡـَٔلِ الَّذِیۡنَ یَقۡرَءُوۡنَ الۡکِتٰبَ مِنۡ قَبۡلِکَ ۚ لَقَدۡ جَآءَکَ الۡحَقُّ مِنۡ رَّبِّکَ فَلَا تَکُوۡنَنَّ مِنَ الۡمُمۡتَرِیۡنَ
یہ خطاب قرآن مجید کے پڑھنے والوں کے لئے ہے نہ کہ رسول اللہ صلی اللہ علیہ وسلم کے لئے۔ کیونکہ قرآن مجید کے بیان کے مطابق آپ سب شبہات سے بالا ہیں۔ آپ کے متعلق قرآن مجید میں آتا ہے کہ اَنَا اَوَّلُ الْمُسْلِمِیْنَ۔ (الانعام: ۱۶۴)
2:148; 10:95; 11:18.
The address is not to the Holy Prophet but to every reader of the Qur’an; nor, for that matter, do the words 'sent down to thee' show that the address is made to him, for at several places in the Qur’an, it has been spoken of as being revealed to all the people (2:137; 21:11). The very next verse supports this view because the Holy Prophet could not possibly be one of those 'who reject the Signs of Allah.'
2:148; 10:95; 11:18.
Commentary:
The words, if thou art in doubt, cannot refer to the Holy Prophet, for the Divine Messenger to whom the word of God is revealed can never entertain any doubt about it. Nor can these words be said to refer to any of his Companions, for we read in 12:109, Say, this is my way; I invite unto Allah on sure knowledge—I and those who follow me. It is therefore wrong to say that the Prophet or his Companions, who are represented here as possessing sure knowledge, ever entertained doubt about the truth of the Quran. The persons addressed here are undoubtedly those who differed among themselves after "knowledge" (the Quran) had come to them. See v. 94.
The objecters are further told that if, as they assert, this Book (i.e. the Quran) gives rise to doubts, they should enquire from those who have benefited by reading and acting upon it. They will then find how it has illuminated their hearts and raised them to the highest pinnacles of spiritual glory.
By saying, ask those who have been reading the Book before thee, the verse also makes it clear that a revealed book alone does not make a perfect guide and that a teacher is needed who, by his superior spiritual knowledge and practical example, should lay bare its hidden beauties and excellences.
b
2:148; 10:95; 11:18.
603
这段经文不是对穆圣讲的, 而是对阅读 «古兰经» 的每一个人讲的; 因此, “降赐你的” 这些字也不是对他讲的, 因为 «古兰经» 中有好几处, 谈到这种话时, 都是向所有的人启示的 (2:137; 21:11)。下一节经文就证实了这种看法, 因为穆圣不可能成为 “拒绝安拉的迹象” 的人们中的一员。
1
یہ خطاب قرآن مجید کے پڑھنے والوں کے لئے ہے نہ کہ رسول اللہ صلی اللہ علیہ وسلم کے لئے۔ کیونکہ قرآن مجید کے بیان کے مطابق آپ سب شبہات سے بالا ہیں۔ آپ کے متعلق قرآن مجید میں آتا ہے کہ اَنَا اَوَّلُ الْمُسْلِمِیْنَ۔ (الانعام: ۱۶۴)
a
2:148; 10:95; 11:18.
1367
Commentary:
The words, if thou art in doubt, cannot refer to the Holy Prophet, for the Divine Messenger to whom the word of God is revealed can never entertain any doubt about it. Nor can these words be said to refer to any of his Companions, for we read in 12:109, Say, this is my way; I invite unto Allah on sure knowledge—I and those who follow me. It is therefore wrong to say that the Prophet or his Companions, who are represented here as possessing sure knowledge, ever entertained doubt about the truth of the Quran. The persons addressed here are undoubtedly those who differed among themselves after "knowledge" (the Quran) had come to them. See v. 94.
The objecters are further told that if, as they assert, this Book (i.e. the Quran) gives rise to doubts, they should enquire from those who have benefited by reading and acting upon it. They will then find how it has illuminated their hearts and raised them to the highest pinnacles of spiritual glory.
By saying, ask those who have been reading the Book before thee, the verse also makes it clear that a revealed book alone does not make a perfect guide and that a teacher is needed who, by his superior spiritual knowledge and practical example, should lay bare its hidden beauties and excellences.
a
2:148; 10:95; 11:18.
1287
The address is not to the Holy Prophet but to every reader of the Qur’an; nor, for that matter, do the words 'sent down to thee' show that the address is made to him, for at several places in the Qur’an, it has been spoken of as being revealed to all the people (2:137; 21:11). The very next verse supports this view because the Holy Prophet could not possibly be one of those 'who reject the Signs of Allah.'
وَسۡـَٔلِ الۡقَرۡیَۃَ الَّتِیۡ کُنَّا فِیۡہَا وَالۡعِیۡرَ الَّتِیۡۤ اَقۡبَلۡنَا فِیۡہَا ۖ وَاِنَّا لَصٰدِقُوۡنَ
In the verse Qaryah (town) is in reality Ahlul-Qaryah (people of the town) and ‘Ir (caravan) is Ashabul-‘Ir (members of the caravan). The words Ahl and Ashab have been omitted to lend emphasis to the statement.
Commentary:
In the verse قریة (city) is in reality اھل قریة (people of the city) and عیر (caravan) is اصحاب العیر (members of the caravan). The words اھلand اصحاب have been omitted to lend emphasis to the statement. The construction "inquire of the caravan" would signify "if you inquire of any member of the caravan he would testify to the truth of our statement."
1582
Commentary:
In the verse قریة (city) is in reality اھل قریة (people of the city) and عیر (caravan) is اصحاب العیر (members of the caravan). The words اھلand اصحاب have been omitted to lend emphasis to the statement. The construction "inquire of the caravan" would signify "if you inquire of any member of the caravan he would testify to the truth of our statement."
1401
In the verse Qaryah (town) is in reality Ahlul-Qaryah (people of the town) and ‘Ir (caravan) is Ashabul-‘Ir (members of the caravan). The words Ahl and Ashab have been omitted to lend emphasis to the statement.
قَالُوۡا لَبِثۡنَا یَوۡمًا اَوۡ بَعۡضَ یَوۡمٍ فَسۡـَٔلِ الۡعَآدِّیۡنَ
一生过得安逸舒适, 接着是痛苦和惩罚, 就显得这种生活非常短暂, 甚至成为惋惜和遗憾的根源。不信者的这一回答表明, 今生的舒适是多么空虚和短暂。
A whole life spent in ease and comfort, when followed by pain and punishment, appears very short and even becomes a source of regret and mortification. The reply of the disbelievers shows how vain and short-lived are the comforts of this life.
Commentary:
A whole life spent in ease and comfort, when followed by pain and punishment, appears very short and even becomes a source of regret and mortification. The verse purports to say that when disbelievers will leave behind a life spent in luxury in this world and will be brought face to face with Divine punishment and then will be confronted with the question as to how long they lived in the world, they will feel as if they had lived only for a day or even part of a day and will say so. The reply of disbelievers shows how vain and short-lived are the comforts of this life.
896
一生过得安逸舒适, 接着是痛苦和惩罚, 就显得这种生活非常短暂, 甚至成为惋惜和遗憾的根源。不信者的这一回答表明, 今生的舒适是多么空虚和短暂。
2585
Commentary:
A whole life spent in ease and comfort, when followed by pain and punishment, appears very short and even becomes a source of regret and mortification. The verse purports to say that when disbelievers will leave behind a life spent in luxury in this world and will be brought face to face with Divine punishment and then will be confronted with the question as to how long they lived in the world, they will feel as if they had lived only for a day or even part of a day and will say so. The reply of disbelievers shows how vain and short-lived are the comforts of this life.
2021
A whole life spent in ease and comfort, when followed by pain and punishment, appears very short and even becomes a source of regret and mortification. The reply of the disbelievers shows how vain and short-lived are the comforts of this life.