أَرْسَلَ
Appears 8 times in Quran
Derived Words (4)
Words derived from the stem "أَرْسَلَ".
Occurrences in Quran
Found 8 verses containing "أَرْسَلَ".
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ
48:29; 61:10.
Commentators of the Qur’an agree that, as stated in a saying of the Holy Prophet, the ultimate triumph of Islam will take place in the time of the Promised Messiah (Jarir) when all the various religions will have appeared and will make their utmost endeavours to propagate their own teachings. The excellence of the ideals and principles of Islam have already begun to be increasingly recognised, and the day is not far off when Islam will triumph over all other Faiths and their followers will enter its fold in large numbers.
48:29; 61:10.
Commentary:
The previous verse ends with the word کافرون (disbelievers), while the present verse ends with the word مشرکون (idolaters). Christians are کافر because they disbelieve in the Holy Prophet of Islam and they are مشرک because they associate co-partners with God. The difference is significant in another way also. The word کافرون (used in the preceding verse) is derived from کفر which literally means "to cover." The Quran has used this word to explain the fact that the "light" of God cannot be extinguished by those who try to cover it. In the present verse the word مشرکون (idolaters) has been used to point to the fact that while in the case of God, Christians do not refrain from associating co-partners with Him (thereby implying that His attributes can be shared by others), in their own case they cannot bear to see the favour of prophethood, which they enjoy, shared by others. They cannot reconcile themselves to the idea that Prophets may be raised among any other people, as they have been raised among them. The verse thus tells them that God has caused others to share the gift of prophethood with them, whether they like it or not.
The promise that God would make Islam prevail over every other religion stands for all time. The promise was fulfilled when in its early history Islam triumphed over all peoples, including Christians and the fulfilment of this promise is going to be repeated in the present age, when God has raised the Promised Messiah, Holy Founder of the Ahmadiyya Movement, to serve and help the cause of Islam. This triumph is going to be complete and permanent. In fact, most commentators (e.g. Bayan), agree that the final and perfect fulfilment of this promise, as made in the present verse, is to take place at the time of the second advent of Jesus.
b
48:29; 61:10.
566
«古兰经» 的许多注释者都同意, 正如穆圣在讲话中说的那样, 在主许的迈喜合时代将出现伊斯兰教的最后胜利 (جَرِيْر, Jarir), 那时已经出现各种各样的宗教而且竭尽自己的全力来宣扬它们自己的教义。伊斯兰教尽善尽美的理想和原则已经开始与日俱增地为人们所认识。伊斯兰教将胜过其他所有宗教以及他们的信徒将大量加入信仰伊斯兰教队伍的日子已为期为远。
b
48:29; 61:10.
1193
Commentary:
The previous verse ends with the word کافرون (disbelievers), while the present verse ends with the word مشرکون (idolaters). Christians are کافر because they disbelieve in the Holy Prophet of Islam and they are مشرک because they associate co-partners with God. The difference is significant in another way also. The word کافرون (used in the preceding verse) is derived from کفر which literally means "to cover." The Quran has used this word to explain the fact that the "light" of God cannot be extinguished by those who try to cover it. In the present verse the word مشرکون (idolaters) has been used to point to the fact that while in the case of God, Christians do not refrain from associating co-partners with Him (thereby implying that His attributes can be shared by others), in their own case they cannot bear to see the favour of prophethood, which they enjoy, shared by others. They cannot reconcile themselves to the idea that Prophets may be raised among any other people, as they have been raised among them. The verse thus tells them that God has caused others to share the gift of prophethood with them, whether they like it or not.
The promise that God would make Islam prevail over every other religion stands for all time. The promise was fulfilled when in its early history Islam triumphed over all peoples, including Christians and the fulfilment of this promise is going to be repeated in the present age, when God has raised the Promised Messiah, Holy Founder of the Ahmadiyya Movement, to serve and help the cause of Islam. This triumph is going to be complete and permanent. In fact, most commentators (e.g. Bayan), agree that the final and perfect fulfilment of this promise, as made in the present verse, is to take place at the time of the second advent of Jesus.
a
48:29; 61:10.
1179
Commentators of the Qur’an agree that, as stated in a saying of the Holy Prophet, the ultimate triumph of Islam will take place in the time of the Promised Messiah (Jarir) when all the various religions will have appeared and will make their utmost endeavours to propagate their own teachings. The excellence of the ideals and principles of Islam have already begun to be increasingly recognised, and the day is not far off when Islam will triumph over all other Faiths and their followers will enter its fold in large numbers.
فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ
یعنی انگلیاں دانتوں میں دبالیں۔
12:51.
12:52.
They thought very highly of him.
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
12:51.
12:52.
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
2
یعنی انگلیاں دانتوں میں دبالیں۔
a
12:51.
b
12:52.
1535
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
1379A
They thought very highly of him.
1380
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
وَهُوَ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً طَهُورًا
7:58; 15:23.
سَمَآء کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
7:58; 15:23.
7:59; 15:23; 24:44.
Commentary:
The verse continuing the theme of its predecessor speaks of the appearance of the Holy Prophet and likens his advent to the coming of rain. Just as in the physical world breezes herald the approach of rain, and twilight that of dawn, similarly in the spiritual world certain signs of spiritual awakening take place before the appearance of a Divine Reformer, and there is a certain revolt in the air against the existing corrupt state of affairs. Before the Holy Prophet was commissioned as a Divine Messenger, there had appeared a class of men who had declared their faith in the Unity of God and had discarded the worship of idols and had preached against it. They were known as hanif, i.e. those inclined to God. They acted as harbingers who gave the glad tidings that a great Messenger of God was about to appear.
"Rain" in the verse is spoken of as God’s mercy and elsewhere in the Quran the Holy Prophet has also been referred to as رحمة للعالمین i.e. mercy for all the worlds (21:108).
d
7:58; 15:23.
3
سَمَآء کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
a
7:59; 15:23; 24:44.
2681
Commentary:
The verse continuing the theme of its predecessor speaks of the appearance of the Holy Prophet and likens his advent to the coming of rain. Just as in the physical world breezes herald the approach of rain, and twilight that of dawn, similarly in the spiritual world certain signs of spiritual awakening take place before the appearance of a Divine Reformer, and there is a certain revolt in the air against the existing corrupt state of affairs. Before the Holy Prophet was commissioned as a Divine Messenger, there had appeared a class of men who had declared their faith in the Unity of God and had discarded the worship of idols and had preached against it. They were known as hanif, i.e. those inclined to God. They acted as harbingers who gave the glad tidings that a great Messenger of God was about to appear.
"Rain" in the verse is spoken of as God’s mercy and elsewhere in the Quran the Holy Prophet has also been referred to as رحمة للعالمین i.e. mercy for all the worlds (21:108).
b
7:58; 15:23.
فَأَرْسَلَ فِرْعَوْنُ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ
وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَسُقْنَٰهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ ٱلنُّشُورُ
22:7; 57:18.
Resurrection here signifying the resurrection of a people from a state of spiritual decline and degradation, the verse means that just as a dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness, rise to a new life by means of the heavenly water of Divine revelation.
22:7; 57:18.
Important Words:
نشور (Resurrection) is an infinitive noun from نشر. They say نشر الخبر i.e. he spread or spread out or published the news. نشرت الارض means, the land, being rained upon, its herbage or pasturage became green after it had dried up. نشر الله الموتیmeans, God raised the dead to life. نشور means, raising the dead: Resurrection. The word has also been used in the sense of spiritual resurrection in this life (Lane & Aqrab).
Commentary:
In the Quran the plural form ریاح (winds) is generally used in good sense as in the present verse and in vv. 7:58; 25:49; etc. while the singular has been used to denote Divine punishment as in 17:70; 33:10; 41:17; 46:25; 51:42; 54:20 & 69:7. The word النشور (Resurrection) if taken to mean the resurrection of a people from a state of spiritual decline and degradation, the verse would mean that just as dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness as the Arabs are, rise to a new life by means of the heavenly water of Divine revelation—the Quran.
c
22:7; 57:18.
1053
这里, 复生的意思是一个民族从精神衰落的状态中复生过来。这节经文的意思是, 当雨水降落在干枯已死的大地上时, 使它生出花朵而获得新生; 同样地, 一个民族在道德和精神上已经死亡, 而且沉浸在罪恶之中, 但经过安拉启示的天上之水的灌溉, 也会获得新生。
b
22:7; 57:18.
3183
Important Words:
نشور (Resurrection) is an infinitive noun from نشر. They say نشر الخبر i.e. he spread or spread out or published the news. نشرت الارض means, the land, being rained upon, its herbage or pasturage became green after it had dried up. نشر الله الموتیmeans, God raised the dead to life. نشور means, raising the dead: Resurrection. The word has also been used in the sense of spiritual resurrection in this life (Lane & Aqrab).
Commentary:
In the Quran the plural form ریاح (winds) is generally used in good sense as in the present verse and in vv. 7:58; 25:49; etc. while the singular has been used to denote Divine punishment as in 17:70; 33:10; 41:17; 46:25; 51:42; 54:20 & 69:7. The word النشور (Resurrection) if taken to mean the resurrection of a people from a state of spiritual decline and degradation, the verse would mean that just as dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness as the Arabs are, rise to a new life by means of the heavenly water of Divine revelation—the Quran.
b
22:7; 57:18.
2410
Resurrection here signifying the resurrection of a people from a state of spiritual decline and degradation, the verse means that just as a dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness, rise to a new life by means of the heavenly water of Divine revelation.
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا
61:10.
4:167; 13:44; 29:53.
The verse makes a very bold prophecy that Islam would eventually triumph over all other religions.
61:10.
4:167; 6:20; 13:44; 29:53.
Commentary:
In the preceding verse reference was made to the vision of the Holy Prophet which had brought about the Treaty of Hudaibiyyah which in turn led to the very rapid expansion of Islam in Arabia and to its consolidation, and ultimately to the Fall of Mecca and the submission of the whole of Arabia to the Holy Prophet. The present verse makes a very bold prophecy to the effect that not only would Islam prevail in Arabia but would also eventually triumph over all other religions. The signs of the fulfilment of this prophecy are already in evidence.
a
61:10.
b
4:167; 13:44; 29:53.
a
61:10.
b
4:167; 6:20; 13:44; 29:53.
3838
Commentary:
In the preceding verse reference was made to the vision of the Holy Prophet which had brought about the Treaty of Hudaibiyyah which in turn led to the very rapid expansion of Islam in Arabia and to its consolidation, and ultimately to the Fall of Mecca and the submission of the whole of Arabia to the Holy Prophet. The present verse makes a very bold prophecy to the effect that not only would Islam prevail in Arabia but would also eventually triumph over all other religions. The signs of the fulfilment of this prophecy are already in evidence.
a
61:10.
b
4:167; 13:44; 29:53.
2784
The verse makes a very bold prophecy that Islam would eventually triumph over all other religions.
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ
9:33; 48:29.
Most Commentators of the Qur’an are agreed that this verse applies to the Promised Messiah, because in his time all religions will have made their appearance and the superiority of Islam over all of them will become established.
9:33; 48:29.
Commentary:
Most commentators of the Quran are agreed that this verse applies to the Promised Messiah in whose time all religions will make their appearance and the superiority of Islam over all of them will be established.
This and the previous verse contain two very challenging prophecies, the present one about the establishment of the superiority of Islam over other Faiths and the preceding one about the total failure of the enemies of Islam to extinguish its light.
d
9:33; 48:29.
1422
«古兰经»大多数注释者都同意, 这节经文适用于主许迈喜合, 因为在他的时代, 所有的宗教将全部出现, 并且伊斯兰教超过其他宗教的优越性也将确定。
c
9:33; 48:29.
4229
Commentary:
Most commentators of the Quran are agreed that this verse applies to the Promised Messiah in whose time all religions will make their appearance and the superiority of Islam over all of them will be established.
This and the previous verse contain two very challenging prophecies, the present one about the establishment of the superiority of Islam over other Faiths and the preceding one about the total failure of the enemies of Islam to extinguish its light.
b
9:33; 48:29.
3040
Most Commentators of the Qur’an are agreed that this verse applies to the Promised Messiah, because in his time all religions will have made their appearance and the superiority of Islam over all of them will become established.
وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ
根据有些权威人士的看法, اَبَابِيْل (Ababil) 是 اِبَّوْل (Ibbaul) 的复数, 意思是彼此相随的若干成群的飞鸟、马或骆驼。طَيْرًا اَبَابِيْل (Tairan Ababil) 一语的意思是成群的鸟, 或由这个或那个地区飞来的, 或一群群彼此相随的鸟群 (Lane)。
According to some authorities Ababil is the plural of Ibbaul which means, a separate or distinct portion of a number of birds or horses or camels following one another. The words, Tairan Ababil, means, birds in separate flocks or bevies, or birds in companies from this or that quarter, or following one another, flock after flock (Lane).
Important Words:
أبابیل (swarms): the word is said to have no singular. According to some its singular is أبول which means, a separate or distinct portion of a number of birds or horses or camels following one another. أبابیل signifies, according to some, a company in a state of dispersion, or dispersed companies following one another, or distinct or separate companies like camels. They say جاءت ابلک أبابیل i.e. thy camels came in distinct or separate companies. طیر أبابیل means, birds in separate flocks or bevies, or birds in companies from this or that quarter, or following one another, flock after flock (Lane & Aqrab).
Commentary:
See Introduction.
1790
根据有些权威人士的看法, اَبَابِيْل (Ababil) 是 اِبَّوْل (Ibbaul) 的复数, 意思是彼此相随的若干成群的飞鸟、马或骆驼。طَيْرًا اَبَابِيْل (Tairan Ababil) 一语的意思是成群的鸟, 或由这个或那个地区飞来的, 或一群群彼此相随的鸟群 (Lane)。
4844
Important Words:
أبابیل (swarms): the word is said to have no singular. According to some its singular is أبول which means, a separate or distinct portion of a number of birds or horses or camels following one another. أبابیل signifies, according to some, a company in a state of dispersion, or dispersed companies following one another, or distinct or separate companies like camels. They say جاءت ابلک أبابیل i.e. thy camels came in distinct or separate companies. طیر أبابیل means, birds in separate flocks or bevies, or birds in companies from this or that quarter, or following one another, flock after flock (Lane & Aqrab).
Commentary:
See Introduction.
3437
According to some authorities Ababil is the plural of Ibbaul which means, a separate or distinct portion of a number of birds or horses or camels following one another. The words, Tairan Ababil, means, birds in separate flocks or bevies, or birds in companies from this or that quarter, or following one another, flock after flock (Lane).