الۡمُرۡسَلُوۡنَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "الۡمُرۡسَلُوۡنَ".
قَالَ فَمَا خَطۡبُکُمۡ اَیُّہَا الۡمُرۡسَلُوۡنَ
51:32.
51:32.
Commentary:
When Abraham realized that the real mission of these messengers was not to give to him the glad tidings of the birth of a son—for if it had been so, they would not have looked sad—but that they had come on some momentous mission, he hastened to enquire of them their real business. This question of Abraham also shows that he regarded the messengers to be mere human beings and not angels. For if he had considered them to be angels, he would not have been surprised at their refusal to partake of food, as he would have known that angels do not eat food. As, however, he considered them to be human beings, their refusal to partake of the food offered to them made him apprehensive that a grievous affair was weighing upon their minds (11:70, 71).
b
51:32.
b
51:32.
1761
Commentary:
When Abraham realized that the real mission of these messengers was not to give to him the glad tidings of the birth of a son—for if it had been so, they would not have looked sad—but that they had come on some momentous mission, he hastened to enquire of them their real business. This question of Abraham also shows that he regarded the messengers to be mere human beings and not angels. For if he had considered them to be angels, he would not have been surprised at their refusal to partake of food, as he would have known that angels do not eat food. As, however, he considered them to be human beings, their refusal to partake of the food offered to them made him apprehensive that a grievous affair was weighing upon their minds (11:70, 71).
a
51:32.
1506
By using the word al-Mursalun (messengers), the Qur’an hints that the bearers of the message were humans. The Bible, however, sometimes mentions them as men (Gen. 18: 2, 16, 22) and sometimes as angels (Gen. 19: 11, 15).
فَلَمَّا جَآءَ اٰلَ لُوۡطِۣ الۡمُرۡسَلُوۡنَ
11:78; 29:34.
11:78; 29:34.
11:78; 29:34.
Commentary:
By using the word المرسلون (messengers), the Quran hints that the bearers of the message were men.
The Bible, however, sometimes mentions them as men (Gen. 18:2,16,22) and sometimes as angels (Gen. 19:1) and in the latter case even goes so far as to say that Lot prepared for them unleavened bread (Gen. 19:3) as if angels partook of the same. Such inconsistencies of the Bible provide a proof of the fact that it has suffered materially from later interpolations.
f
11:78; 29:34.
a
11:78; 29:34.
1765
Commentary:
By using the word المرسلون (messengers), the Quran hints that the bearers of the message were men.
The Bible, however, sometimes mentions them as men (Gen. 18:2,16,22) and sometimes as angels (Gen. 19:1) and in the latter case even goes so far as to say that Lot prepared for them unleavened bread (Gen. 19:3) as if angels partook of the same. Such inconsistencies of the Bible provide a proof of the fact that it has suffered materially from later interpolations.
e
11:78; 29:34.
وَاَلۡقِ عَصَاکَ ۚ فَلَمَّا رَاٰہَا تَہۡتَزُّ کَاَنَّہَا جَآنٌّ وَّلّٰی مُدۡبِرًا وَّلَمۡ یُعَقِّبۡ ۚ یٰمُوۡسٰی لَا تَخَفۡ اِنِّیۡ لَا یَخَافُ لَدَیَّ الۡمُرۡسَلُوۡنَ
7:118; 20:20; 28:32.
یہاں جَآنٌّ کا لفظ استعمال کیا گیا ہے‘ جو چھوٹے سانپ کو کہتے ہیں۔ دوسری جگہ قرآن مجید میں ثُعْبَانٌ کا لفظ استعمال کیا گیا ہے۔ جس کے معنے بڑے سانپ کے ہوتے ہیں اور ایک تیسری جگہ حَیَّۃٌ کا لفظ استعمال کیا گیا ہے جس کے معنے محض سانپ کے ہوتے ہیں۔ بعض بیوقوفوں نے اعتراض کیا ہے کہ یہ اختلاف ہے حالانکہ جہاں چھوٹے سانپ کا لفظ استعمال کیا ہے وہاں کہا ہے کہ اس طرح ہلتا تھا جیسے چھوٹا سانپ۔ گویا چھوٹے سانپ کا لفظ اس کی تیز حرکت کی وجہ سے بولا گیا اور بڑے سانپ کا لفظ اس کے بڑے نظر آنے والے جسم کی وجہ سے بولا گیا اور سانپ کا لفظ محض اس کی جنس پر دلالت کرنے کے لئے بولا
7:118; 20:20; 28:32.
Commentary:
For a detailed discussion of the miracle of the rod and the white hand see 7:108 & 109.
c
7:118; 20:20; 28:32.
1
یہاں جَآنٌّ کا لفظ استعمال کیا گیا ہے‘ جو چھوٹے سانپ کو کہتے ہیں۔ دوسری جگہ قرآن مجید میں ثُعْبَانٌ کا لفظ استعمال کیا گیا ہے۔ جس کے معنے بڑے سانپ کے ہوتے ہیں اور ایک تیسری جگہ حَیَّۃٌ کا لفظ استعمال کیا گیا ہے جس کے معنے محض سانپ کے ہوتے ہیں۔ بعض بیوقوفوں نے اعتراض کیا ہے کہ یہ اختلاف ہے حالانکہ جہاں چھوٹے سانپ کا لفظ استعمال کیا ہے وہاں کہا ہے کہ اس طرح ہلتا تھا جیسے چھوٹا سانپ۔ گویا چھوٹے سانپ کا لفظ اس کی تیز حرکت کی وجہ سے بولا گیا اور بڑے سانپ کا لفظ اس کے بڑے نظر آنے والے جسم کی وجہ سے بولا گیا اور سانپ کا لفظ محض اس کی جنس پر دلالت کرنے کے لئے بولا
b
7:118; 20:20; 28:32.
2819
Commentary:
For a detailed discussion of the miracle of the rod and the white hand see 7:108 & 109.
b
7:118; 20:20; 28:32.
2148A
See {1023}.
وَاِنِّیۡ مُرۡسِلَۃٌ اِلَیۡہِمۡ بِہَدِیَّۃٍ فَنَاظِرَۃٌۢ بِمَ یَرۡجِعُ الۡمُرۡسَلُوۡنَ
پرانے زمانے میں بادشاہوں کا قاعدہ تھا کہ وہ زیادہ زبردست بادشاہوں کا منہ رشوت سے بند کیا کرتے تھے جب بلقیس کے تحفے حضرت سلیمان علیہ السلام کو پہنچے تو انہوں نے سمجھا کہ اس نے مجھے ایسا ہی بداخلاق قرار دیا ہے اور اس کے اس فعل پر ناپسندیدگی کا اظہار کیا۔
1
پرانے زمانے میں بادشاہوں کا قاعدہ تھا کہ وہ زیادہ زبردست بادشاہوں کا منہ رشوت سے بند کیا کرتے تھے جب بلقیس کے تحفے حضرت سلیمان علیہ السلام کو پہنچے تو انہوں نے سمجھا کہ اس نے مجھے ایسا ہی بداخلاق قرار دیا ہے اور اس کے اس فعل پر ناپسندیدگی کا اظہار کیا۔
وَاضۡرِبۡ لَہُمۡ مَّثَلًا اَصۡحٰبَ الۡقَرۡیَۃِ اِذۡ جَآءَہَا الۡمُرۡسَلُوۡنَ
Qaryah may mean any town or place, or metaphorically speaking it may stand for the whole world. Thus Ashabul-Qaryah may signify humanity at large. Or, the word signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In this case the word 'the Messengers' will apply to the Holy Prophet who represented in his person all the Messengers and Prophets of God.
Important Words:
القریة (the town) is infinitive-noun from قری. They say قری الضیف i.e. he entertained the guest. قری الماء فی الحوض means, he collected the water in the pond. قریة means, a town, a central town. It is so called because people from all quarters gather there and also because they are entertained there. The word also means, gathering of men (Aqrab).
Commentary:
A part of the Surah deals, in metaphorical language, with the advent of a great Reformer in the Latter Days who was to represent the Second Coming of the Holy Prophet. This important subject begins with the present verse.
The word القریة may have been used here in its wider sense meaning any town or place, or speaking metaphorically, it may stand for the whole world. The whole world has been called a قریة here because in the Latter Days the means of commun-ication were to develop so extensively that the whole world was to become, as it were, one town. In this sense of the word the expression may signify humanity at large. The use of the word "parable" with regard to the account of اصحاب القریة i.e. people of the town, seems to lend further support to the view that القریة may not be a particular town that has been mentioned here. The whole account is a parable or simile.
Or the word القریة signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In that case the word المرسلون (the Messengers) will apply to the Holy Prophet in whose person all the Messengers and Prophets of God were represented. See next verse.
3222
Important Words:
القریة (the town) is infinitive-noun from قری. They say قری الضیف i.e. he entertained the guest. قری الماء فی الحوض means, he collected the water in the pond. قریة means, a town, a central town. It is so called because people from all quarters gather there and also because they are entertained there. The word also means, gathering of men (Aqrab).
Commentary:
A part of the Surah deals, in metaphorical language, with the advent of a great Reformer in the Latter Days who was to represent the Second Coming of the Holy Prophet. This important subject begins with the present verse.
The word القریة may have been used here in its wider sense meaning any town or place, or speaking metaphorically, it may stand for the whole world. The whole world has been called a قریة here because in the Latter Days the means of commun-ication were to develop so extensively that the whole world was to become, as it were, one town. In this sense of the word the expression may signify humanity at large. The use of the word "parable" with regard to the account of اصحاب القریة i.e. people of the town, seems to lend further support to the view that القریة may not be a particular town that has been mentioned here. The whole account is a parable or simile.
Or the word القریة signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In that case the word المرسلون (the Messengers) will apply to the Holy Prophet in whose person all the Messengers and Prophets of God were represented. See next verse.
2432
Qaryah may mean any town or place, or metaphorically speaking it may stand for the whole world. Thus Ashabul-Qaryah may signify humanity at large. Or, the word signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In this case the word 'the Messengers' will apply to the Holy Prophet who represented in his person all the Messengers and Prophets of God.
قَالُوۡا یٰوَیۡلَنَا مَنۡۢ بَعَثَنَا مِنۡ مَّرۡقَدِنَا ۜ ۗ ہٰذَا مَا وَعَدَ الرَّحۡمٰنُ وَصَدَقَ الۡمُرۡسَلُوۡنَ
在 “赏罚时候” 人们将被唤起, 而不信的人面对着自己邪恶的行为, 将立即受到惩罚。他们将感到绝望而极度惊恐地叫喊, “我们真不幸啊! 谁从我们的坟墓里唤起我们?” 然而, 为了把前一节经文中的那个比喻继续下去, 这节经文适用于那些人, 他们在安拉派遣的先知出现时, 不听安拉的召唤而宁愿停留在自己现有的精神死亡的状态下。他们听到安拉的召唤时叫喊说, “为什么有人要扰乱我们平稳的生活气息而要我们去听从他并且采取一种新的生活方式, 从而在我们中间引起骚动和刺激?”
When on the Judgment Day men will be raised and disbelievers confronted with their evil deeds, and punishment will stare them in the face, they will be seized with despair and will cry in consternation. 'Woe to us! who has raised us from our place of sleep?' To continue the metaphor of the preceding verse, however, this verse applies to those people who at the time of the appearance of a Prophet of God do not listen to the Divine Call and prefer to remain in their existing state of spiritual death. At hearing the Divine Call they exclaim, 'Why should anyone disturb the even tenor of our lives and cause commotion and excitement amongst us by inviting us to follow him and adopt a new way of life?'
Commentary:
Taken in its literal sense the verse presents no difficulty. It purports to say that when on the Judgement Day men will be raised and disbelievers confronted with their evil deeds, and punishment will stare them in the face, they will be seized with despair and will cry in consternation, "Woe to us! who has raised us from our place of sleep?" To continue, however, the metaphor of the preceding verse, the verse under comment applies to those people who at the time of the appearance of a Prophet of God do not listen to the Divine Call and prefer to remain in their existing state of spiritual death. At hearing the Divine Call, they exclaim: "Why should anyone disturb the even tenor of our lives and cause commotion and excitement amongst us by inviting us to follow him and adopt a new way of life?"
1071
在 “赏罚时候” 人们将被唤起, 而不信的人面对着自己邪恶的行为, 将立即受到惩罚。他们将感到绝望而极度惊恐地叫喊, “我们真不幸啊! 谁从我们的坟墓里唤起我们?” 然而, 为了把前一节经文中的那个比喻继续下去, 这节经文适用于那些人, 他们在安拉派遣的先知出现时, 不听安拉的召唤而宁愿停留在自己现有的精神死亡的状态下。他们听到安拉的召唤时叫喊说, “为什么有人要扰乱我们平稳的生活气息而要我们去听从他并且采取一种新的生活方式, 从而在我们中间引起骚动和刺激?”
3248
Commentary:
Taken in its literal sense the verse presents no difficulty. It purports to say that when on the Judgement Day men will be raised and disbelievers confronted with their evil deeds, and punishment will stare them in the face, they will be seized with despair and will cry in consternation, "Woe to us! who has raised us from our place of sleep?" To continue, however, the metaphor of the preceding verse, the verse under comment applies to those people who at the time of the appearance of a Prophet of God do not listen to the Divine Call and prefer to remain in their existing state of spiritual death. At hearing the Divine Call, they exclaim: "Why should anyone disturb the even tenor of our lives and cause commotion and excitement amongst us by inviting us to follow him and adopt a new way of life?"
2452
When on the Judgment Day men will be raised and disbelievers confronted with their evil deeds, and punishment will stare them in the face, they will be seized with despair and will cry in consternation. 'Woe to us! who has raised us from our place of sleep?' To continue the metaphor of the preceding verse, however, this verse applies to those people who at the time of the appearance of a Prophet of God do not listen to the Divine Call and prefer to remain in their existing state of spiritual death. At hearing the Divine Call they exclaim, 'Why should anyone disturb the even tenor of our lives and cause commotion and excitement amongst us by inviting us to follow him and adopt a new way of life?'
۞ قَالَ فَمَا خَطۡبُکُمۡ اَیُّہَا الۡمُرۡسَلُوۡنَ
15:58.
15:58.
15:58.
Important Words:
خطبکم (your errand). خطب means, a thing, an affair, or a business small or great; the cause or occasion of a thing or an event. They say ما خطبک i.e. what is the thing or affair or business that thou seekest or desirest to do; or what is the cause of thy coming? (Lane & Aqrab). See also 12:52.
a
15:58.
b
15:58.
3912
Important Words:
خطبکم (your errand). خطب means, a thing, an affair, or a business small or great; the cause or occasion of a thing or an event. They say ما خطبک i.e. what is the thing or affair or business that thou seekest or desirest to do; or what is the cause of thy coming? (Lane & Aqrab). See also 12:52.
a
15:58.