اُرۡسِلَ
Appears 5 times in Quran
Derived Words (2)
Words derived from the stem "اُرۡسِلَ".
- send him
- has been sent
- he has been sent
- were sent
Occurrences in Quran
Found 5 verses containing "اُرۡسِلَ".
فَلَنَسۡـَٔلَنَّ الَّذِیۡنَ اُرۡسِلَ اِلَیۡہِمۡ وَلَنَسۡـَٔلَنَّ الۡمُرۡسَلِیۡنَ
28:66.
5:110.
The verse embodies the important principle that in one form or another all are responsible to God. All people will be questioned how they received God’s Messengers, and the Messengers will be questioned how they delivered the Divine Message and what response was made by the people to it.
28:66.
5:110.
Commentary:
The verse embodies the important principle that in one way or another all are responsible to God. The people will be questioned as to how they received God’s Messengers, and the Messengers will be questioned as to how they delivered the Divine Message and what response the people gave them.
a
28:66.
b
5:110.
473
这节经文体现了这样一个重要原则: 所有的人都是以各种形式向安拉负责的。所有的人都将受质问, 他们是如何接待安拉的使者的; 而使者们将受到质问, 他们是如何传送安拉的使命的以及人们对使命作出什么反应。
c
28:66.
d
5:110.
911
Commentary:
The verse embodies the important principle that in one way or another all are responsible to God. The people will be questioned as to how they received God’s Messengers, and the Messengers will be questioned as to how they delivered the Divine Message and what response the people gave them.
b
28:66.
c
5:110.
946
The verse embodies the important principle that in one form or another all are responsible to God. All people will be questioned how they received God’s Messengers, and the Messengers will be questioned how they delivered the Divine Message and what response was made by the people to it.
قَالَ الۡمَلَاُ الَّذِیۡنَ اسۡتَکۡبَرُوۡا مِنۡ قَوۡمِہٖ لِلَّذِیۡنَ اسۡتُضۡعِفُوۡا لِمَنۡ اٰمَنَ مِنۡہُمۡ اَتَعۡلَمُوۡنَ اَنَّ صٰلِحًا مُّرۡسَلٌ مِّنۡ رَّبِّہٖ ۚ قَالُوۡۤا اِنَّا بِمَاۤ اُرۡسِلَ بِہٖ مُؤۡمِنُوۡنَ
Mala’a-hu means, he filled it. Mala’ul-Qaum means, the leaders of the people; its wealthy members (Aqrab). They are so called because with their presence in an assembly it seems to be full.
Important Words:
الملاء (chief men). See 2:247.
Commentary:
When the so-called leaders of his tribe found, to their mortification, that Salih stood firm as a rock in his convictions and no amount of persuasion could make him swerve from his purpose, they began to harass his followers, but these too they found bold and firm.
974
Important Words:
الملاء (chief men). See 2:247.
Commentary:
When the so-called leaders of his tribe found, to their mortification, that Salih stood firm as a rock in his convictions and no amount of persuasion could make him swerve from his purpose, they began to harass his followers, but these too they found bold and firm.
1003
Mala’a-hu means, he filled it. Mala’ul-Qaum means, the leaders of the people; its wealthy members (Aqrab). They are so called because with their presence in an assembly it seems to be full.
قَالَ لَنۡ اُرۡسِلَہٗ مَعَکُمۡ حَتّٰی تُؤۡتُوۡنِ مَوۡثِقًا مِّنَ اللّٰہِ لَتَاۡتُنَّنِیۡ بِہٖۤ اِلَّاۤ اَنۡ یُّحَاطَ بِکُمۡ ۖ فَلَمَّاۤ اٰتَوۡہُ مَوۡثِقَہُمۡ قَالَ اللّٰہُ عَلٰی مَا نَقُوۡلُ وَکِیۡلٌ
Important Words:
موثقا (a solemn promise) is derived from وثق for which see 2:28,64. It is synonymous with میثاق meaning a solemn promise, a covenant, etc. (Lane).
Commentary:
This verse points to a resemblance which the Holy Prophet possessed with Benjamin, the brother of Joseph from his own mother. Just as Jacob, before sending Benjamin to Egypt, took from his other sons a solemn pledge to protect him, similarly, before the Holy Prophetconsented to migrate to Medina, ‘Abbas, his uncle, took from the representatives of the Medinites, later known as Ansar, a solemn undertaking that they would protect him by all means in their power (Hisham & Tabari).
1568
Important Words:
موثقا (a solemn promise) is derived from وثق for which see 2:28,64. It is synonymous with میثاق meaning a solemn promise, a covenant, etc. (Lane).
Commentary:
This verse points to a resemblance which the Holy Prophet possessed with Benjamin, the brother of Joseph from his own mother. Just as Jacob, before sending Benjamin to Egypt, took from his other sons a solemn pledge to protect him, similarly, before the Holy Prophetconsented to migrate to Medina, ‘Abbas, his uncle, took from the representatives of the Medinites, later known as Ansar, a solemn undertaking that they would protect him by all means in their power (Hisham & Tabari).
بَلۡ قَالُوۡۤا اَضۡغٰثُ اَحۡلٰمٍۭ بَلِ افۡتَرٰٮہُ بَلۡ ہُوَ شَاعِرٌ فَلۡیَاۡتِنَا بِاٰیَۃٍ کَمَاۤ اُرۡسِلَ الۡاَوَّلُوۡنَ
52:31.
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
52:31.
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
52:31.
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
d
52:31.
1
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
a
52:31.
2347
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
a
52:31.
1872
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
قَالَ اِنَّ رَسُوۡلَکُمُ الَّذِیۡۤ اُرۡسِلَ اِلَیۡکُمۡ لَمَجۡنُوۡنٌ
44:15.
یہ مطلب نہیں کہ میں سوال اور کرتا ہوں اور وہ جواب اور دیتا ہے۔ بلکہ مطلب یہ ہے کہ موسیٰ(علیہ السلام) اس بات کے کہنے سے نہیں ڈرتا جس کے خلاف میں اظہار کر چکا ہوں اور یہ جنون کی علامت ہے۔
44:15.
Commentary:
The verse may mean that seeing that Moses, without paying any attention to his interruption and warning, had continued his arguments, Pharaoh thought that he was not in full possession of his senses; or he thought that like a madman Moses would listen to nobody but would go on harping on his own theme; and he said this in so many words.
c
44:15.
1
یہ مطلب نہیں کہ میں سوال اور کرتا ہوں اور وہ جواب اور دیتا ہے۔ بلکہ مطلب یہ ہے کہ موسیٰ(علیہ السلام) اس بات کے کہنے سے نہیں ڈرتا جس کے خلاف میں اظہار کر چکا ہوں اور یہ جنون کی علامت ہے۔
b
44:15.
2725
Commentary:
The verse may mean that seeing that Moses, without paying any attention to his interruption and warning, had continued his arguments, Pharaoh thought that he was not in full possession of his senses; or he thought that like a madman Moses would listen to nobody but would go on harping on his own theme; and he said this in so many words.
c
44:15.
2109
Pharaoh thought that like a madman Moses would listen to nobody but would go on harping on his own tune, and he said so in so many words.