أَسْـَٔلُ
Appears 11 times in Quran
Derived Words (4)
Words derived from the stem "أَسْـَٔلُ".
- I ask not of you
- And I ask of you
- I ask not of you
- I ask of you
- I ask not of you
- I do not ask of you
Occurrences in Quran
Found 11 verses containing "أَسْـَٔلُ".
أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُ ۖ فَبِهُدَىٰهُمُ ٱقْتَدِهْ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَٰلَمِينَ
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
833
Commentary:
The words, so follow thou their guidance, may be taken to be addressed either to the Holy Prophet or to every Muslim. The fundamental teaching of all Prophets is the same.
872
The words may be taken to have been addressed either to the Holy Prophet or to every Muslim, because the fundamental teaching of all Prophets is the same. Or they may signify that the spiritual self or nature of the Holy Prophet was such that it was, as if, commanded to combine in itself all the excellent qualities that were to be found individually in all other Divine Prophets. The command expressed by the words "follow them" is in spiritual terminology called Amre Kauni or Khalqi signifying a wish or quality inherent in a thing or person. For instances of such a command see 3:60 and 21:70.
وَيَٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ ۚ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓا۟ ۚ إِنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ وَلَٰكِنِّىٓ أَرَىٰكُمْ قَوْمًا تَجْهَلُونَ
10:73; 26:110.
26:115.
Commentary:
After referring to the prejudiced attitude of his opponents, Noah now proceeds to defend himself and his followers. In the first place, he asks what purpose he could possibly have in fabricating lies. Was it self-interest or personal aggrandizement that he was seeking? They knew that he asked for no reward from them. Then why should he have resorted to the abominable practice of forging lies? It might be argued that though Noah asked for no reward, he at least commanded the allegiance of his followers and that in itself constituted sufficient motive for his activities. But this objection, too, stands on no solid ground, because the Prophets of God are always the first to act upon the commandments which they enjoin upon others and they subject themselves to a greater discipline than they demand from their followers. They do not exult in the authority they enjoy. Theirs is only a life of sacrifice and service and not of dictatorial authority over others.
After having defended himself, Noah goes on to defend his followers. He repudiates the strictures of his opponents against them by saying that, as they had professed to believe in him, he had no right to drive them away merely on the basis of groundless mistrust and suspicion. Again, as he asked for no reward or recompense from anybody, the distinction of rich and poor did not exist for him and therefore he could not reject or spurn his followers on account of their being of humble origin. Only true and sincere faith carried weight with him, and that his followers possessed in abundance. Therefore, the objection that those who believed in him were poor and lowly was, besides being absurd, quite irrelevant.
Another objection which Noah’s opponents levelled at his followers was that their faith was insincere. Noah rebutted this charge by saying that just as he did not demand any material benefit from them, they also did not demand anything from him. They only sought the favour of God Whom they were sure to meet, and He to Whom nothing is hidden would deal with them according to their faith. So, why should he question or doubt their sincerity?
The words, They shall certainly meet their Lord, also contain an answer to the taunt of disbelievers that Noah’s followers had acquired no superiority over them by believing in him. Noah asked what greater superiority there could be than that his followers had attained nearness to God and had made great moral and spiritual progress, so much so that heavenly light shone in their faces. If in their ignorance his enemies could not see so patent a fact, the fault was their own.
The clause, But I consider you to be a people who act ignorantly, may refer to the sacrifices which the followers of Noah made in the cause of truth, for to believe in a Prophet in the beginning is not an easy matter. It is like plunging into fire. So Noah drew the attention of his opponents to the sacrifices of his followers and pointed out how unreasonable it was to hold their faith to be insincere in view of their great sacrifices for the sake of their faith.
b
10:73; 26:110.
c
26:115.
a
10:73; 26:110.
b
26:115.
1411
Commentary:
After referring to the prejudiced attitude of his opponents, Noah now proceeds to defend himself and his followers. In the first place, he asks what purpose he could possibly have in fabricating lies. Was it self-interest or personal aggrandizement that he was seeking? They knew that he asked for no reward from them. Then why should he have resorted to the abominable practice of forging lies? It might be argued that though Noah asked for no reward, he at least commanded the allegiance of his followers and that in itself constituted sufficient motive for his activities. But this objection, too, stands on no solid ground, because the Prophets of God are always the first to act upon the commandments which they enjoin upon others and they subject themselves to a greater discipline than they demand from their followers. They do not exult in the authority they enjoy. Theirs is only a life of sacrifice and service and not of dictatorial authority over others.
After having defended himself, Noah goes on to defend his followers. He repudiates the strictures of his opponents against them by saying that, as they had professed to believe in him, he had no right to drive them away merely on the basis of groundless mistrust and suspicion. Again, as he asked for no reward or recompense from anybody, the distinction of rich and poor did not exist for him and therefore he could not reject or spurn his followers on account of their being of humble origin. Only true and sincere faith carried weight with him, and that his followers possessed in abundance. Therefore, the objection that those who believed in him were poor and lowly was, besides being absurd, quite irrelevant.
Another objection which Noah’s opponents levelled at his followers was that their faith was insincere. Noah rebutted this charge by saying that just as he did not demand any material benefit from them, they also did not demand anything from him. They only sought the favour of God Whom they were sure to meet, and He to Whom nothing is hidden would deal with them according to their faith. So, why should he question or doubt their sincerity?
The words, They shall certainly meet their Lord, also contain an answer to the taunt of disbelievers that Noah’s followers had acquired no superiority over them by believing in him. Noah asked what greater superiority there could be than that his followers had attained nearness to God and had made great moral and spiritual progress, so much so that heavenly light shone in their faces. If in their ignorance his enemies could not see so patent a fact, the fault was their own.
The clause, But I consider you to be a people who act ignorantly, may refer to the sacrifices which the followers of Noah made in the cause of truth, for to believe in a Prophet in the beginning is not an easy matter. It is like plunging into fire. So Noah drew the attention of his opponents to the sacrifices of his followers and pointed out how unreasonable it was to hold their faith to be insincere in view of their great sacrifices for the sake of their faith.
a
26:115.
d
10:73; 26:110.
يَٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱلَّذِى فَطَرَنِىٓ ۚ أَفَلَا تَعْقِلُونَ
26:128.
26:128.
26:128.
Commentary:
This verse reveals on the one hand an independence of spirit and an absence of any selfish motive on the part of the Prophet Hud and, on the other, represents him as helplessly crying for God’s mercy. Such, indeed, is the true nature of all holy men. In their attitude towards the men of this world they display complete independence of spirit, but before God they exhibit such humility and lowliness as if they are virtually nothing.
b
26:128.
a
26:128.
1432
Commentary:
This verse reveals on the one hand an independence of spirit and an absence of any selfish motive on the part of the Prophet Hud and, on the other, represents him as helplessly crying for God’s mercy. Such, indeed, is the true nature of all holy men. In their attitude towards the men of this world they display complete independence of spirit, but before God they exhibit such humility and lowliness as if they are virtually nothing.
a
26:128.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ
11:52.
11:52.
11:52.
a
11:52.
b
11:52.
b
11:52.
قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَآءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِۦ سَبِيلًا
یہ آیت کتنی واضح ہے کہ اسلام کو جبر سے پھیلانا ناجائز ہے۔ اس آیت میں وضاحت سے کہا گیا ہے کہ میں تبلیغ اسلام کے بدلہ میں کوئی اجر نہیں چاہتا۔ میرا اجر یہی ہے کہ اگر کسی کا دل اسلام کی صداقت کو قبول کرلے تو اپنی مرضی سے اسلام میں داخل ہو جائے۔ میں اس پر کوئی جبر نہیں کر سکتا اور نہ کروں گا اس تعلیم کے ہوتے ہوئے یہ کہنا کہ اسلام تلوار کے ذریعہ سے پھیلا ہے اسلام پر کتنا ظلم اور تعدّی ہے۔ کیا کوئی اور مذہب بھی ہے جس نے اپنی اشاعت کے متعلق اس صفائی سے آزادیٔ ضمیر اور آزادیٔ رائے کی تائید کی ہو۔
38:87; 42:24.
Important Words:
إلا (save) is used to signify the sense of exception (إستثناء) and in Arabic إستثناء (exception) is of two kinds: (i) إستثناء متصل i.e. an exception in which the thing excepted belongs to the same class or species to which the things from which as exception is sought to be made belong; (ii) إستثناء منقطع i.e. an exception in which the excepted thing belongs to a different class or species. إلا in the present verse is of the latter category and the meaning is, he who will take a way to his Lord, let him do so.
Commentary:
The verse provides yet another unassailable evidence that the Quran gives complete and full freedom of conscience and choice of religious belief and practice.
e
38:87; 42:24.
921
按照这节经文的教导, 伊斯兰教明确禁止用武力来传播它的教义。
1
یہ آیت کتنی واضح ہے کہ اسلام کو جبر سے پھیلانا ناجائز ہے۔ اس آیت میں وضاحت سے کہا گیا ہے کہ میں تبلیغ اسلام کے بدلہ میں کوئی اجر نہیں چاہتا۔ میرا اجر یہی ہے کہ اگر کسی کا دل اسلام کی صداقت کو قبول کرلے تو اپنی مرضی سے اسلام میں داخل ہو جائے۔ میں اس پر کوئی جبر نہیں کر سکتا اور نہ کروں گا اس تعلیم کے ہوتے ہوئے یہ کہنا کہ اسلام تلوار کے ذریعہ سے پھیلا ہے اسلام پر کتنا ظلم اور تعدّی ہے۔ کیا کوئی اور مذہب بھی ہے جس نے اپنی اشاعت کے متعلق اس صفائی سے آزادیٔ ضمیر اور آزادیٔ رائے کی تائید کی ہو۔
c
38:87; 42:24.
2688
Important Words:
إلا (save) is used to signify the sense of exception (إستثناء) and in Arabic إستثناء (exception) is of two kinds: (i) إستثناء متصل i.e. an exception in which the thing excepted belongs to the same class or species to which the things from which as exception is sought to be made belong; (ii) إستثناء منقطع i.e. an exception in which the excepted thing belongs to a different class or species. إلا in the present verse is of the latter category and the meaning is, he who will take a way to his Lord, let him do so.
Commentary:
The verse provides yet another unassailable evidence that the Quran gives complete and full freedom of conscience and choice of religious belief and practice.
a
38:87; 42:24.
2086
According to this verse Islam clearly forbids the use of force for the propagation of its teaching.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ
10:73; 11:30.
10:73; 11:30.
10:73; 11:30.
a
10:73; 11:30.
a
10:73; 11:30.
a
10:73; 11:30.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ
11:52.
11:52.
11:52.
d
11:52.
a
11:52.
b
11:52.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ
قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَا۠ مِنَ ٱلْمُتَكَلِّفِينَ
25:58; 42:24.
Commentary:
This verse makes it clear that بشر (man) referred to in v. 72 above is the Holy Prophet, since in the present verse he is represented as saying that he seeks no recompense or reward for preaching the message of truth and for calling men to God. Exactly the same expression has been mentioned as having been used by the Holy Prophet about himself at several places in the Quran (25:58; 34:48; etc.).
a
25:58; 42:24.
3437
Commentary:
This verse makes it clear that بشر (man) referred to in v. 72 above is the Holy Prophet, since in the present verse he is represented as saying that he seeks no recompense or reward for preaching the message of truth and for calling men to God. Exactly the same expression has been mentioned as having been used by the Holy Prophet about himself at several places in the Quran (25:58; 34:48; etc.).