فَسۡـَٔلۡ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "فَسۡـَٔلۡ".
وَلَقَدۡ اٰتَیۡنَا مُوۡسٰی تِسۡعَ اٰیٰتٍۭ بَیِّنٰتٍ ۖ فَسۡـَٔلۡ بَنِیۡۤ اِسۡرٰٓءِیۡلَ اِذۡ جَآءَہُمۡ فَقَالَ لَہٗ فِرۡعَوۡنُ اِنِّیۡ لَاَظُنُّکَ یٰمُوۡسٰی مَسۡحُوۡرًا
دیکھیئے سورۂ اعراف نوٹ آیت ۱۳۴۔
27:14; 28:37; 40:25.
7:104; 27:13.
These nine Signs mentioned elsewhere in the Qur’an are, (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134).
7:104; 27:13.
27:14; 28:37; 40:25.
Commentary:
The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment.
b
7:104; 27:13.
c
27:14; 28:37; 40:25.
735
«古兰经» 其他经文中所谈到的这九个迹象是: (a) 那根手杖 (7:108); (b) 白手 (7:109); (c) 干旱, (d) 缺乏果实 (7:131); (e) 风暴; (f) 蝗虫; (g) 虱子; (h) 青蛙以及 (i) 血的惩罚 (7:134)。
1
دیکھیئے سورۂ اعراف نوٹ آیت ۱۳۴۔
a
7:104; 27:13.
b
27:14; 28:37; 40:25.
2030
Commentary:
The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment.
a
27:14; 28:37; 40:25.
b
7:104; 27:13.
1657
These nine Signs mentioned elsewhere in the Qur’an are, (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134).
اَلَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ وَمَا بَیۡنَہُمَا فِیۡ سِتَّۃِ اَیَّامٍ ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ ۚ الرَّحۡمٰنُ فَسۡـَٔلۡ بِہٖ خَبِیۡرًا
7:55; 11:8; 32:5; 57:5.
خَبِیْر سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں جن کو خداتعالیٰ نے اپنی صفات کا وحی سے علم دیا۔
7:55; 11:8; 32:5; 57:5.
Commentary:
For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.
The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."
In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life.
g
7:55; 11:8; 32:5; 57:5.
2
خَبِیْر سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں جن کو خداتعالیٰ نے اپنی صفات کا وحی سے علم دیا۔
b
7:55; 11:8; 32:5; 57:5.
2689
Commentary:
For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.
The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."
In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life.
c
7:55; 11:8; 32:5; 57:5.
2087
(1) God; (2) The Holy Prophet.