أَرْسِلْ
Appears 8 times in Quran
Derived Words (6)
Words derived from the stem "أَرْسِلْ".
- Send him
- send
- therefore, let the children of Israel go
- and send
- go
- so send
- therefore, send
- send him therefore
Occurrences in Quran
Found 8 verses containing "أَرْسِلْ".
حَقِيقٌ عَلَىٰٓ أَن لَّآ أَقُولَ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ قَدْ جِئْتُكُم بِبَيِّنَةٍ مِّن رَّبِّكُمْ فَأَرْسِلْ مَعِىَ بَنِىٓ إِسْرَٰٓءِيلَ
20:48; 26:18.
20:48; 26:18.
Haqiq means, adapted, disposed, apt, meet, right, fit or worthy (Lane).
When Moses went to Pharaoh his object was not so much to preach his Message to him as to call upon him to let the Israelites go with him, though ordinarily he would have preached to him also. As a matter of fact the Message of Moses was meant primarily for the Israelites, but as long as the Israelites remained mixed up with the natives of Egypt, Moses had to preach to them both. When the Israelites left the land, he had no concern with the Egyptians and confined his attention to his own kith and kin to whom he was sent.
20:48; 26:18.
Important Words:
حقیق (it is meet) is derived from حق meaning, it was or became suitable to the requirements of wisdom, justice, truth and right; or it was or became just, proper, correct, valid, established or confirmed as a truth or fact; or it became necessary, unavoidable, obligatory or due. They say یحق علیك ان تفعل کذا i.e. it is incumbent upon thee, or it behoves thee, or it is meet for thee, that thou shouldst do such a thing. Thus حقیق means, adapted, disposed, apt, meet, fit or worthy. The expression حقیق علیان لااقول would thus mean, I am disposed not to say; or it is binding or obligatory or incumbent on me that I should not say; or, as some render the expression, I am vehemently desirous that I should not say (Lane & Aqrab).
Commentary:
Taking the word حقیق in the sense of "desirous", the opening sentence of the verse would mean, "I am desirous that I should speak of God nothing but the truth". These words are put in the mouth of Moses as a reply also to those who accused the Holy Prophet of lying. The Prophets of God are, as it were, represented as saying that, far from speaking a lie, they are but too anxious, and desire nothing but to speak pure and unadulterated truth. Other meanings of حقیق are also equally applicable here.
When Moses went to Pharaoh, his object was not so much the preaching of his message to him as to call upon him to let the Israelites go with him, though ordinarily he would preach to him also. As a matter of fact, the message of Moses was meant primarily for the Israelites, but as long as the Israelites remained mixed up with the natives of Egypt, Moses had to preach to them both. When the Israelites left the land, he had no concern with the Egyptians and confined his attention to his own kith and kin to whom he had been sent.
c
20:48; 26:18.
b
20:48; 26:18.
1000
Important Words:
حقیق (it is meet) is derived from حق meaning, it was or became suitable to the requirements of wisdom, justice, truth and right; or it was or became just, proper, correct, valid, established or confirmed as a truth or fact; or it became necessary, unavoidable, obligatory or due. They say یحق علیك ان تفعل کذا i.e. it is incumbent upon thee, or it behoves thee, or it is meet for thee, that thou shouldst do such a thing. Thus حقیق means, adapted, disposed, apt, meet, fit or worthy. The expression حقیق علیان لااقول would thus mean, I am disposed not to say; or it is binding or obligatory or incumbent on me that I should not say; or, as some render the expression, I am vehemently desirous that I should not say (Lane & Aqrab).
Commentary:
Taking the word حقیق in the sense of "desirous", the opening sentence of the verse would mean, "I am desirous that I should speak of God nothing but the truth". These words are put in the mouth of Moses as a reply also to those who accused the Holy Prophet of lying. The Prophets of God are, as it were, represented as saying that, far from speaking a lie, they are but too anxious, and desire nothing but to speak pure and unadulterated truth. Other meanings of حقیق are also equally applicable here.
When Moses went to Pharaoh, his object was not so much the preaching of his message to him as to call upon him to let the Israelites go with him, though ordinarily he would preach to him also. As a matter of fact, the message of Moses was meant primarily for the Israelites, but as long as the Israelites remained mixed up with the natives of Egypt, Moses had to preach to them both. When the Israelites left the land, he had no concern with the Egyptians and confined his attention to his own kith and kin to whom he had been sent.
a
20:48; 26:18.
1021
Haqiq means, adapted, disposed, apt, meet, right, fit or worthy (Lane).
1022
When Moses went to Pharaoh his object was not so much to preach his Message to him as to call upon him to let the Israelites go with him, though ordinarily he would have preached to him also. As a matter of fact the Message of Moses was meant primarily for the Israelites, but as long as the Israelites remained mixed up with the natives of Egypt, Moses had to preach to them both. When the Israelites left the land, he had no concern with the Egyptians and confined his attention to his own kith and kin to whom he was sent.
قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِى ٱلْمَدَآئِنِ حَٰشِرِينَ
26:37.
26:37.
26:37.
c
26:37.
b
26:37.
b
26:37.
أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
Important Words:
یرتع (he may enjoy himself) is derived from رتع which means, he (a beast) pastured at pleasure, eating and drinking plentifully and pleasantly; he (a man) enjoyed himself, going about cheerfully (Lane).
Commentary:
The words, we shall surely keep guard over him, also show that Joseph at that time was a mere lad of eleven or twelve years of age who required to be looked after and not a grown-up young man of seventeen who could easily take care of himself. See also the preceding verse.
1517
Important Words:
یرتع (he may enjoy himself) is derived from رتع which means, he (a beast) pastured at pleasure, eating and drinking plentifully and pleasantly; he (a man) enjoyed himself, going about cheerfully (Lane).
Commentary:
The words, we shall surely keep guard over him, also show that Joseph at that time was a mere lad of eleven or twelve years of age who required to be looked after and not a grown-up young man of seventeen who could easily take care of himself. See also the preceding verse.
فَلَمَّا رَجَعُوٓا۟ إِلَىٰٓ أَبِيهِمْ قَالُوا۟ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
Commentary:
Mark the audacity of Joseph’s brothers revealed in the words, we will surely be able to take care of him. The former spirit of boastfulness still seems to cling to them.
1565
Commentary:
Mark the audacity of Joseph’s brothers revealed in the words, we will surely be able to take care of him. The former spirit of boastfulness still seems to cling to them.
فَأْتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَٰكَ بِـَٔايَةٍ مِّن رَّبِّكَ ۖ وَٱلسَّلَٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلْهُدَىٰٓ
Commentary:
"A Great Sign" in this verse may be taken as referring to the whole teaching or message of Moses because he had already shown two Signs to Pharaoh—the Sign of the rod and of the white hand, and not one. The word الھدی i.e. "guidance" also seems to support the above significance of "a Sign." Thus آیة signifies the whole teaching of Moses and not a particular part of it or one or two of his miracles. Or the word may refer to the promise of peace and security which God had given to Moses and of Divine punishment with which Pharaoh had been threatened.
2269
Commentary:
"A Great Sign" in this verse may be taken as referring to the whole teaching or message of Moses because he had already shown two Signs to Pharaoh—the Sign of the rod and of the white hand, and not one. The word الھدی i.e. "guidance" also seems to support the above significance of "a Sign." Thus آیة signifies the whole teaching of Moses and not a particular part of it or one or two of his miracles. Or the word may refer to the promise of peace and security which God had given to Moses and of Divine punishment with which Pharaoh had been threatened.
وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَىٰ هَٰرُونَ
20:28.
26:14.
Moses seemed to feel that he was not quite equal to the great task with which he was being entrusted. The responsibilities of Prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
20:28.
20:31.
Important Words:
لا ینطلق is derived from طلق. They say طلقت الناقة i.e. the she-camel was or broke loosed from her bond. طلقت المرأة زوجھا means the woman was or became divorced or separated from her husband. انطلق لسانه means, his tongue was or became eloquent or chaste in speech or was or became free from impediment and hence eloquent or chaste in speech (Lane & Aqrab).
Commentary:
The verse suggests that Moses did not seem to feel that he was quite equal to the great task with which he was being entrusted. The responsibilities of prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
a
20:28.
b
26:14.
c
20:28.
d
20:31.
2714
Important Words:
لا ینطلق is derived from طلق. They say طلقت الناقة i.e. the she-camel was or broke loosed from her bond. طلقت المرأة زوجھا means the woman was or became divorced or separated from her husband. انطلق لسانه means, his tongue was or became eloquent or chaste in speech or was or became free from impediment and hence eloquent or chaste in speech (Lane & Aqrab).
Commentary:
The verse suggests that Moses did not seem to feel that he was quite equal to the great task with which he was being entrusted. The responsibilities of prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
b
20:28.
c
26:14.
2098
Moses seemed to feel that he was not quite equal to the great task with which he was being entrusted. The responsibilities of Prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
أَنْ أَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ
وَأَخِى هَٰرُونُ هُوَ أَفْصَحُ مِنِّى لِسَانًا فَأَرْسِلْهُ مَعِىَ رِدْءًا يُصَدِّقُنِىٓ ۖ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ
20:30-33; 26:14.
20:30-33; 26:14.
Rid’ means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; an aider or helper. They say, Fulanun Rid’u Fulanin, i.e. such a one is an aider to such a one (Lane).
20:30-33; 26:14.
Important Words:
ردأ (helper) is infinitive noun from ردأ (rada’). They say ردأ الحائط i.e. he supported or propped the wall by means of a piece of timber or wood or buttress to prevent it from falling. ردأ means, he helped, aided or assisted him. ردء means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; a helper or aider. They say فلان ردء فلان i.e. such a one is an aider to such a one (Lane & Aqrab).
e
20:30-33; 26:14.
b
20:30-33; 26:14.
2900
Important Words:
ردأ (helper) is infinitive noun from ردأ (rada’). They say ردأ الحائط i.e. he supported or propped the wall by means of a piece of timber or wood or buttress to prevent it from falling. ردأ means, he helped, aided or assisted him. ردء means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; a helper or aider. They say فلان ردء فلان i.e. such a one is an aider to such a one (Lane & Aqrab).
c
20:30-33; 26:14.
2215
Rid’ means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; an aider or helper. They say, Fulanun Rid’u Fulanin, i.e. such a one is an aider to such a one (Lane).