يُرْسِلُ
Appears 6 times in Quran
Derived Words (2)
Words derived from the stem "يُرْسِلُ".
- and He sends
- and sends
- sends
Occurrences in Quran
Found 6 verses containing "يُرْسِلُ".
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
6:19; 13:17.
13:12; 82:11.
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
6:19; 13:17.
13:12; 82:11.
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
428
这节经文提出了只有安拉有权惩罚的另一理由。他是 اَلْقَاهِرْ (Al-Qahir), 也就是说, 他对一切都是大力和有权能的, 因此, 他可用他正确可靠的知识, 在他以为适当的任何时候, 惩罚任何他所创造的事物。凡有大力的, 是从来也不会急於惩罚的。
1
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
a
6:19; 13:17.
b
13:12; 82:11.
807
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
857
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
16:51; 42:6.
24:44.
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
f
16:51; 42:6.
g
24:44.
3
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
a
16:51; 42:6.
b
24:44.
1625
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
c
16:51; 42:6.
d
24:44.
أَمَّن يَهْدِيكُمْ فِى ظُلُمَٰتِ ٱلْبَرِّ وَٱلْبَحْرِ وَمَن يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦٓ ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ تَعَٰلَى ٱللَّهُ عَمَّا يُشْرِكُونَ
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
952
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
2857
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
2185
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
ٱللَّهُ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُۥ فِى ٱلسَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُۥ كِسَفًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ ۖ فَإِذَآ أَصَابَ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ
24:44.
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
24:44.
24:44.
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.
2
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
d
24:44.
3025
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.
ٱللَّهُ يَتَوَفَّى ٱلْأَنفُسَ حِينَ مَوْتِهَا وَٱلَّتِى لَمْ تَمُتْ فِى مَنَامِهَا ۖ فَيُمْسِكُ ٱلَّتِى قَضَىٰ عَلَيْهَا ٱلْمَوْتَ وَيُرْسِلُ ٱلْأُخْرَىٰٓ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
6:61.
With his death man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
6:61.
Commentary:
It appears from this verse that the soul of man is taken away both at the time of death and in sleep. In the former case, it is kept back and not allowed to return, while in the latter case, it comes back. The verse thus shows that the dead never come back to life. It also has an implied reference to the immortality of the human soul and man’s accountability for his deeds. In v. 41 above it was stated that as a result of the rejection of Divine Message, the disbelievers will suffer disgrace and humiliation in this life and will be subjected to an abiding punishment in the life to come. In the present verse we are told that with his death, man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
a
6:61.
1140
人类的灵魂在他们死后并不死亡或分解而是从他们死的住所中拿走并且被保存在另外区域里将在适当时候要他们汇报自己的行为。
a
6:61.
3466
Commentary:
It appears from this verse that the soul of man is taken away both at the time of death and in sleep. In the former case, it is kept back and not allowed to return, while in the latter case, it comes back. The verse thus shows that the dead never come back to life. It also has an implied reference to the immortality of the human soul and man’s accountability for his deeds. In v. 41 above it was stated that as a result of the rejection of Divine Message, the disbelievers will suffer disgrace and humiliation in this life and will be subjected to an abiding punishment in the life to come. In the present verse we are told that with his death, man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
c
6:61.
2580
With his death man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.