يُرْسِلَ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "يُرْسِلَ".
Occurrences in Quran
Found 6 verses containing "يُرْسِلَ".
أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ ٱلْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا۟ لَكُمْ وَكِيلًا
67:17, 18.
67:17, 18.
67:17-18.
Important Words:
حاصبا (violent sandstorm) is derived from حصب and حصبه means, he pelted him or pelted him with pebbles. They say حصبت الریح بالحصباء i.e. the wind cast or drove along small pebbles. حصب النار means, he kindled the fire. حصب (hasabun) means, a stone that is thrown; firewood. حاصبا means, a thrower or pelter of stones; a punishment from God; dust containing pebbles; pebbles cast about by the wind; small particles of snow and hail scattered about; a large number of men on foot. ریح حاصب means, a violent wind that raises, drives along or casts down pebbles from the sky; clouds or clouds casting down snow and hail (Lane & Aqrab).
Commentary:
The verse implies a prophetic allusion to the Battle of Badr which was yet to be fought. The Arabs, being an inland people, were very much afraid of the sea. It purports to warn the Meccan disbelievers that they were afraid of the sea but God could destroy them on land also. This happened on the battlefield of Badr where their power got a severe shaking.
The verse also seems to suggest to Muslims the benefits of sea-going, hinting that, since dangers at sea are no greater than those on land, why should they remain contented with life on land and not improve their commercial relations with other nations which is possible mainly through constant sea-voyaging?
c
67:17, 18.
b
67:17-18.
1998
Important Words:
حاصبا (violent sandstorm) is derived from حصب and حصبه means, he pelted him or pelted him with pebbles. They say حصبت الریح بالحصباء i.e. the wind cast or drove along small pebbles. حصب النار means, he kindled the fire. حصب (hasabun) means, a stone that is thrown; firewood. حاصبا means, a thrower or pelter of stones; a punishment from God; dust containing pebbles; pebbles cast about by the wind; small particles of snow and hail scattered about; a large number of men on foot. ریح حاصب means, a violent wind that raises, drives along or casts down pebbles from the sky; clouds or clouds casting down snow and hail (Lane & Aqrab).
Commentary:
The verse implies a prophetic allusion to the Battle of Badr which was yet to be fought. The Arabs, being an inland people, were very much afraid of the sea. It purports to warn the Meccan disbelievers that they were afraid of the sea but God could destroy them on land also. This happened on the battlefield of Badr where their power got a severe shaking.
The verse also seems to suggest to Muslims the benefits of sea-going, hinting that, since dangers at sea are no greater than those on land, why should they remain contented with life on land and not improve their commercial relations with other nations which is possible mainly through constant sea-voyaging?
e
67:17, 18.
أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَىٰ فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِّنَ ٱلرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ۙ ثُمَّ لَا تَجِدُوا۟ لَكُمْ عَلَيْنَا بِهِۦ تَبِيعًا
67:18.
67:18.
67:18.
Important Words:
قاصفا (storm-blast) is active participle from قصف. They say قصف الشیء i.e. he broke the thing. قصف البعیرmeans, the camel roared violently. قصف الرعد means, it thundered violently. ریح قاصف means, strong wind and رعد قاصف means, violent thunder (Aqrab).
Commentary:
It is strange that in fulfilment of the warning contained in this verse, some of the disbelievers were actually drowned in the Red Sea when they fled from Mecca after its conquest by the Holy Prophet.
d
67:18.
a
67:18.
1999
Important Words:
قاصفا (storm-blast) is active participle from قصف. They say قصف الشیء i.e. he broke the thing. قصف البعیرmeans, the camel roared violently. قصف الرعد means, it thundered violently. ریح قاصف means, strong wind and رعد قاصف means, violent thunder (Aqrab).
Commentary:
It is strange that in fulfilment of the warning contained in this verse, some of the disbelievers were actually drowned in the Red Sea when they fled from Mecca after its conquest by the Holy Prophet.
a
67:18.
فَعَسَىٰ رَبِّىٓ أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ ٱلسَّمَآءِ فَتُصْبِحَ صَعِيدًا زَلَقًا
68:33.
这节经文以及第36和40节经文只谈了一座果园, 因为两座果园 (第33节) 中的一座实际上已在伊斯兰教以前消失了。这座 “果园” 是在伊斯兰教以后兴盛起来的, 它证明是基督教徒自豪的最大的根源--------现在他们的物质上的极大进步和权力。
“从天降下” 这一短语表明, 世界上没有力量能够有效地和西方基督教国家的军事力量作战和抗衡。安拉自己能创造环境来使他们毁灭。据说穆圣曾经说过, “没有人会有力量来和他们作战” (《穆斯林》骗子章, مُسْلِمْ كِتَابُ الدَّجَّال), 这句话指的就是雅朱者和马朱者的这种不可抵抗的力量, 这种力量代表基督教的物质方面的光荣地位。
یہ اسلام کے متعلق پیشگوئی ہے کہ بظاہر کمزور نظر آتے ہوئے اسلام بڑی شان کو پہنچے گا اور مسیحی و موسوی قوم کا باغ آسمانی آگ سے تباہ ہو جائے گا۔
68:33.
This verse and vv. 36 and 40 speak of one garden only because of the two gardens (v. 33) one had practically perished before Islam. The "garden" which proved to be the greatest source of pride for Christians is the one which flourished after Islam their present material great progress and power.
The words 'from heaven' show that no earthly power will be able effectively to combat and resist the military might of Western Christian nations. God Himself will create circumstances which will bring about their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he is reported to have said, 'None will have the power to fight them' (Muslim, ch. on "Dajjal").
68:33
Important Words:
حسبانا (thunderbolt) is derived from حسب. They say حسبه i.e. be counted, reckoned or computed it. حسبه (hassabahu) means, he placed a pillar for him; he buried him or buried him in stones. حسباناmeans, punishment; a calamity; an affliction with which a man is tried; locusts; dust or smoke; fire; small arrows; a thunderbolt (Lane & Aqrab).
زلقا (bare slippery) is derived from زلق i.e. he slipped. زلق راسه means, he shaved his head. مکان زلق means, a slippery place; a place where the foot does not remain firm. The Quranic expression فتصبح صعیدا زلقا means, so that it shall become smooth ground, with nothing in it or such that the feet shall not stand firmly upon it (Lane & Aqrab).
Commentary:
The word used here is جنة (garden) which is singular and so are the pronouns that follow it (as also in vv. 36 and 40). Thus the present verse and vv. 36 and 40 speak of one garden only because of the two gardens one had practically perished before Islam and was not worth much compared with the other. If Christians had boasted of their two gardens it would have been an empty boast. The garden which is the source of pride for Christians is the one which flourished after Islam—their present material progress and power. Hence the use of the word جنة in the singular.
The words "from heaven" show that no earthly power will be able effectively to combat and resist the military might of Christian nations. God Himself will create circumstances which will lead to their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he said, لا یدان لاحد لقتا لھم i.e. none will have the power to fight them (Muslim, Chap. on Dajjal).
The words صعیدا زلقا (bare slippery ground) which have been used here are analogous to the words صعیدا جرزا (barren soil) which have been used in v. 9 above about Christians who attribute a son to God. This shows that the present verse also speaks of Christians.
c
68:33.
762
这节经文以及第36和40节经文只谈了一座果园, 因为两座果园 (第33节) 中的一座实际上已在伊斯兰教以前消失了。这座 “果园” 是在伊斯兰教以后兴盛起来的, 它证明是基督教徒自豪的最大的根源--------现在他们的物质上的极大进步和权力。
763
“从天降下” 这一短语表明, 世界上没有力量能够有效地和西方基督教国家的军事力量作战和抗衡。安拉自己能创造环境来使他们毁灭。据说穆圣曾经说过, “没有人会有力量来和他们作战” (《穆斯林》骗子章, مُسْلِمْ كِتَابُ الدَّجَّال), 这句话指的就是雅朱者和马朱者的这种不可抵抗的力量, 这种力量代表基督教的物质方面的光荣地位。
1
یہ اسلام کے متعلق پیشگوئی ہے کہ بظاہر کمزور نظر آتے ہوئے اسلام بڑی شان کو پہنچے گا اور مسیحی و موسوی قوم کا باغ آسمانی آگ سے تباہ ہو جائے گا۔
a
68:33
2081
Important Words:
حسبانا (thunderbolt) is derived from حسب. They say حسبه i.e. be counted, reckoned or computed it. حسبه (hassabahu) means, he placed a pillar for him; he buried him or buried him in stones. حسباناmeans, punishment; a calamity; an affliction with which a man is tried; locusts; dust or smoke; fire; small arrows; a thunderbolt (Lane & Aqrab).
زلقا (bare slippery) is derived from زلق i.e. he slipped. زلق راسه means, he shaved his head. مکان زلق means, a slippery place; a place where the foot does not remain firm. The Quranic expression فتصبح صعیدا زلقا means, so that it shall become smooth ground, with nothing in it or such that the feet shall not stand firmly upon it (Lane & Aqrab).
Commentary:
The word used here is جنة (garden) which is singular and so are the pronouns that follow it (as also in vv. 36 and 40). Thus the present verse and vv. 36 and 40 speak of one garden only because of the two gardens one had practically perished before Islam and was not worth much compared with the other. If Christians had boasted of their two gardens it would have been an empty boast. The garden which is the source of pride for Christians is the one which flourished after Islam—their present material progress and power. Hence the use of the word جنة in the singular.
The words "from heaven" show that no earthly power will be able effectively to combat and resist the military might of Christian nations. God Himself will create circumstances which will lead to their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he said, لا یدان لاحد لقتا لھم i.e. none will have the power to fight them (Muslim, Chap. on Dajjal).
The words صعیدا زلقا (bare slippery ground) which have been used here are analogous to the words صعیدا جرزا (barren soil) which have been used in v. 9 above about Christians who attribute a son to God. This shows that the present verse also speaks of Christians.
a
68:33.
1692
This verse and vv. 36 and 40 speak of one garden only because of the two gardens (v. 33) one had practically perished before Islam. The "garden" which proved to be the greatest source of pride for Christians is the one which flourished after Islam their present material great progress and power.
1693
The words 'from heaven' show that no earthly power will be able effectively to combat and resist the military might of Western Christian nations. God Himself will create circumstances which will bring about their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he is reported to have said, 'None will have the power to fight them' (Muslim, ch. on "Dajjal").
وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
17:67; 31:32; 45:13.
17:67; 31:32; 45:13.
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
17:67; 31:32; 45:13.
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
b
17:67; 31:32; 45:13.
3024
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
2292
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
۞ وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَآئِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِىَ بِإِذْنِهِۦ مَا يَشَآءُ ۚ إِنَّهُۥ عَلِىٌّ حَكِيمٌ
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.
Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
1215
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
1
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
3637
Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
2665
The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.
أَمْ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ