أَرْسَلْنَآ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "أَرْسَلْنَآ".
وَلَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَٰهُم بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَتَضَرَّعُونَ
7:95.
معلوم ہوا کہ عذاب نصیحت دینے کے لئے آتا ہے۔
7:95.
Commentary:
The previous verses referred to Divine punishment in general. In this verse its various forms have been mentioned. Many have an erroneous idea of Divine punishment, which not unoften comes veiled in the form of ordinary afflictions. In fact, all financial and bodily misfortunes, e.g. poverty, disease, etc. are in one sense or another, punishments from God. They are not generally meant to destroy men but to make them reform themselves and turn to God.
f
7:95.
1
معلوم ہوا کہ عذاب نصیحت دینے کے لئے آتا ہے۔
b
7:95.
789
Commentary:
The previous verses referred to Divine punishment in general. In this verse its various forms have been mentioned. Many have an erroneous idea of Divine punishment, which not unoften comes veiled in the form of ordinary afflictions. In fact, all financial and bodily misfortunes, e.g. poverty, disease, etc. are in one sense or another, punishments from God. They are not generally meant to destroy men but to make them reform themselves and turn to God.
b
7:95.
849
The preceding verses referred to Divine punishment in general. In this verse its various forms have been mentioned.
تَٱللَّهِ لَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ ٱلشَّيْطَٰنُ أَعْمَٰلَهُمْ فَهُوَ وَلِيُّهُمُ ٱلْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ
6:43; 22:53.
6:44; 8:49.
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
c
6:43; 22:53.
d
6:44; 8:49.
a
6:43; 22:53.
b
6:44; 8:49.
1864
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
a
6:44; 8:49.
d
6:43; 22:53.
وَلَقَدْ أَرْسَلْنَآ إِلَىٰ ثَمُودَ أَخَاهُمْ صَٰلِحًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ
7:74; 11:62; 26:142; 54:24.
7:74; 11:62; 26:142; 54:24.
7:74; 11:62; 26:142; 54:24.
Commentary:
This and the following several verses deal with the Prophets Salih and Lot. The relevancy of discussion about them here is that their peoples lived on the trade route from Hijaz to Syria and the Arabs were well conversant with them.
a
7:74; 11:62; 26:142; 54:24.
a
7:74; 11:62; 26:142; 54:24.
2845
Commentary:
This and the following several verses deal with the Prophets Salih and Lot. The relevancy of discussion about them here is that their peoples lived on the trade route from Hijaz to Syria and the Arabs were well conversant with them.
a
7:74; 11:62; 26:142; 54:24.
وَمَآ ءَاتَيْنَٰهُم مِّن كُتُبٍ يَدْرُسُونَهَا ۖ وَمَآ أَرْسَلْنَآ إِلَيْهِمْ قَبْلَكَ مِن نَّذِيرٍ
Commentary:
The verse answers all the objections mentioned in the preceding verse. It purports to say that disbelievers accuse the Holy Prophet of having defied and flouted the time-honoured traditions of their forefathers. This objection is answered by the question "do they possess any Book which has come down to them from their forebears and which contains teachings opposed to the teachings of the Prophet?" It further says that when no Prophet had come to their forefathers and they had received no revelation, then what value can their views and opinions possess as compared with the teachings of the Holy Prophet who claims to have been commissioned by God and to have received revelation direct from Him?
3166
Commentary:
The verse answers all the objections mentioned in the preceding verse. It purports to say that disbelievers accuse the Holy Prophet of having defied and flouted the time-honoured traditions of their forefathers. This objection is answered by the question "do they possess any Book which has come down to them from their forebears and which contains teachings opposed to the teachings of the Prophet?" It further says that when no Prophet had come to their forefathers and they had received no revelation, then what value can their views and opinions possess as compared with the teachings of the Holy Prophet who claims to have been commissioned by God and to have received revelation direct from Him?
إِذْ أَرْسَلْنَآ إِلَيْهِمُ ٱثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوٓا۟ إِنَّآ إِلَيْكُم مُّرْسَلُونَ
穆撒和伊撒或伊布拉欣和伊司马仪。
اِس آیت میں کہا گیا ہے کہ ہم نے دو رسول پہلے بھیجے۔ پھر ان کو تقویت دینے کے لئے تیسرا بھیجا۔ جس کے معنے یہ ہیں کہ وہ تیسرا رسول بھی وہی باتیں کرتا تھا جو پہلے کرتے تھے ورنہ اگر نئی باتیں کرتا تو ان کو اس سے کیا تقویت ہوتی۔ اس آیت سے ثابت ہے کہ بغیر شریعت کے بھی نبی ہوتا ہے کیونکہ اگر اس سے پہلے کوئی شریعت والے نبی گذرے ہیں اور وہ بھی ان جیسی باتیں کرتا ہے تو اس کے معنے یہی بن سکتے ہیں کہ وہ اپنی قوم سے کہتا ہے کہ تم بھی ان کی شریعت پر عمل کرو۔ میں انہی کی شریعت قائم کرنے کے لئے آیا ہوں۔ کوئی نئی شریعت لے کر نہیں آیا۔
Moses and Jesus or Abraham and Ishmael.
The Holy Prophet 'strengthened' Moses and Jesus by fulfilling in his person the prophecies they had made about his advent (Deut.18: 18 & Matt. 21: 33-46). And he 'strengthened' Abraham and Ishmael because in his person was fulfilled their prayer referred to in 2:129, 130.
Commentary:
The verse by way of introduction to the main subject makes a brief reference to two great Israelite Prophets, Moses and Jesus, one the Founder, and the other the great exponent of the Jewish Dispensation.
If the word القریة in the preceding verse may be taken as referring to Mecca, the two Messengers mentioned in the verse under comment will be Abraham and Ishmael.
The reference in the words "a third," in the expression "We strengthened them by third," seems to be to the Holy Prophet who testified to the truth of both Moses and Jesus and also to that of Abraham and Ishmael. The word ثالث (a third) has been used as a نکرة in order to signify the greatness of the third Prophet, the Holy Prophet.
The Holy Prophet "strengthened" Moses and Jesus, also Abraham and Ishmael by testifying to the truth of their missions and by fulfilling in his person the prophecies they had made about his advent (Deut. 18:18 & Matt. 21:33-46).
1062
穆撒和伊撒或伊布拉欣和伊司马仪。
1
اِس آیت میں کہا گیا ہے کہ ہم نے دو رسول پہلے بھیجے۔ پھر ان کو تقویت دینے کے لئے تیسرا بھیجا۔ جس کے معنے یہ ہیں کہ وہ تیسرا رسول بھی وہی باتیں کرتا تھا جو پہلے کرتے تھے ورنہ اگر نئی باتیں کرتا تو ان کو اس سے کیا تقویت ہوتی۔ اس آیت سے ثابت ہے کہ بغیر شریعت کے بھی نبی ہوتا ہے کیونکہ اگر اس سے پہلے کوئی شریعت والے نبی گذرے ہیں اور وہ بھی ان جیسی باتیں کرتا ہے تو اس کے معنے یہی بن سکتے ہیں کہ وہ اپنی قوم سے کہتا ہے کہ تم بھی ان کی شریعت پر عمل کرو۔ میں انہی کی شریعت قائم کرنے کے لئے آیا ہوں۔ کوئی نئی شریعت لے کر نہیں آیا۔
3223
Commentary:
The verse by way of introduction to the main subject makes a brief reference to two great Israelite Prophets, Moses and Jesus, one the Founder, and the other the great exponent of the Jewish Dispensation.
If the word القریة in the preceding verse may be taken as referring to Mecca, the two Messengers mentioned in the verse under comment will be Abraham and Ishmael.
The reference in the words "a third," in the expression "We strengthened them by third," seems to be to the Holy Prophet who testified to the truth of both Moses and Jesus and also to that of Abraham and Ishmael. The word ثالث (a third) has been used as a نکرة in order to signify the greatness of the third Prophet, the Holy Prophet.
The Holy Prophet "strengthened" Moses and Jesus, also Abraham and Ishmael by testifying to the truth of their missions and by fulfilling in his person the prophecies they had made about his advent (Deut. 18:18 & Matt. 21:33-46).
2433
Moses and Jesus or Abraham and Ishmael.
2434
The Holy Prophet 'strengthened' Moses and Jesus by fulfilling in his person the prophecies they had made about his advent (Deut.18: 18 & Matt. 21: 33-46). And he 'strengthened' Abraham and Ishmael because in his person was fulfilled their prayer referred to in 2:129, 130.
إِنَّآ أَرْسَلْنَآ إِلَيْكُمْ رَسُولًا شَٰهِدًا عَلَيْكُمْ كَمَآ أَرْسَلْنَآ إِلَىٰ فِرْعَوْنَ رَسُولًا
33:46; 48:9.
The verse refers to the biblical prophecy: 'I will raise them up a Prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).
33:46; 48:9.
Commentary:
The reference in the verse is to the following Biblical prophecy about the appearance among the Ishmaelites of a great Prophet of God like unto Moses:
"I will raise them up a prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him" (Deut. 18:18-19).
b
33:46; 48:9.
1514
这节经文指 «圣经» 申命记 18:18-19中的这项预言: “我要从他们同胞中兴起一位像你一样的先知。我要把该说的话告诉他; 他要把我的命令一一转告人民。他要作我的代言人, 谁不听从, 谁就要受到惩罚。”
b
33:46; 48:9.
4426
Commentary:
The reference in the verse is to the following Biblical prophecy about the appearance among the Ishmaelites of a great Prophet of God like unto Moses:
"I will raise them up a prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him" (Deut. 18:18-19).
d
33:46; 48:9.
3154
The verse refers to the biblical prophecy: 'I will raise them up a Prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).