رِسٰلٰتِ
Appears 7 times in Quran
Derived Words (3)
Words derived from the stem "رِسٰلٰتِ".
Occurrences in Quran
Found 7 verses containing "رِسٰلٰتِ".
قَالَ یٰمُوۡسٰۤی اِنِّی اصۡطَفَیۡتُکَ عَلَی النَّاسِ بِرِسٰلٰتِیۡ وَبِکَلٰمِیۡ فَخُذۡ مَاۤ اٰتَیۡتُکَ وَکُنۡ مِّنَ الشّٰکِرِیۡنَ
The verse seems to be addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had already bestowed upon him.
Commentary:
The words of this verse were addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had bestowed upon him. The words, So take hold of that which I have given thee and be of the grateful, definitely prove that it was not the seeing of God Himself that Moses desired, but only a manifestation of God higher than the one granted to him.
1034
Commentary:
The words of this verse were addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had bestowed upon him. The words, So take hold of that which I have given thee and be of the grateful, definitely prove that it was not the seeing of God Himself that Moses desired, but only a manifestation of God higher than the one granted to him.
1048
The verse seems to be addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had already bestowed upon him.
اُبَلِّغُکُمۡ رِسٰلٰتِ رَبِّیۡ وَاَنۡصَحُ لَکُمۡ وَاَعۡلَمُ مِنَ اللّٰہِ مَا لَا تَعۡلَمُوۡنَ
7:69, 80; 46:24.
7:69, 80; 46:24.
7:69, 80; 46:24.
d
7:69, 80; 46:24.
b
7:69, 80; 46:24.
b
7:69, 80; 46:24.
اُبَلِّغُکُمۡ رِسٰلٰتِ رَبِّیۡ وَاَنَا۠ لَکُمۡ نَاصِحٌ اَمِیۡنٌ
7:63, 80; 46:24.
7:63, 80; 46:24.
7:63, 80; 46:24.
Commentary:
This verse contains the answer to the charge of lying brought against Hud in 7:67 above. A person resorts to lying either because (1) he seeks thereby to gain some advantage, or (2) to do another person some harm or (3) because lying is a habit with him. Now Hud refutes the charge by saying, I am to you a sincere and faithful counsellor, i.e. being sincere I have no selfish motive, nor do I wish evil to anyone; on the contrary, I am solicitous of doing you good; and being faithful, i.e. possessing faith, I am not in the habit of lying.
e
7:63, 80; 46:24.
c
7:63, 80; 46:24.
967
Commentary:
This verse contains the answer to the charge of lying brought against Hud in 7:67 above. A person resorts to lying either because (1) he seeks thereby to gain some advantage, or (2) to do another person some harm or (3) because lying is a habit with him. Now Hud refutes the charge by saying, I am to you a sincere and faithful counsellor, i.e. being sincere I have no selfish motive, nor do I wish evil to anyone; on the contrary, I am solicitous of doing you good; and being faithful, i.e. possessing faith, I am not in the habit of lying.
d
7:63, 80; 46:24.
فَتَوَلّٰی عَنۡہُمۡ وَقَالَ یٰقَوۡمِ لَقَدۡ اَبۡلَغۡتُکُمۡ رِسٰلٰتِ رَبِّیۡ وَنَصَحۡتُ لَکُمۡ ۖ فَکَیۡفَ اٰسٰی عَلٰی قَوۡمٍ کٰفِرِیۡنَ
7:69, 80; 46:24.
7:69, 80; 46:24.
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
7:69, 80; 46:24.
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
b
7:69, 80; 46:24.
a
7:69, 80; 46:24.
990
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
a
7:69, 80; 46:24.
1014
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
اَلَّذِیۡنَ یُبَلِّغُوۡنَ رِسٰلٰتِ اللّٰہِ وَیَخۡشَوۡنَہٗ وَلَا یَخۡشَوۡنَ اَحَدًا اِلَّا اللّٰہَ ۗ وَکَفٰی بِاللّٰہِ حَسِیۡبًا
67:13.
67:13.
67:13.
Commentary:
Though the Holy Prophet knew that Zainab being the divorced wife of Zaid known to be his adopted son, his marriage to her would give rise to much criticism among the Arabs, he did not at all hesitate to marry her when he found that it was God’s command to do so. In the performance of his sacred mission the Holy Prophet never cared for the feelings and susceptibilities of anybody. In fact, God’s Prophets do not fear anyone in the discharge of their duties. So, the words "thou didst fear men" in v. 38 should be taken as signifying that the Holy Prophet did not fear men but he feared for them, lest by regarding Zainab’s marriage with Zaid a miscalculation of the Prophet, they might injure their own souls.
a
67:13.
a
67:13.
3105A
Commentary:
Though the Holy Prophet knew that Zainab being the divorced wife of Zaid known to be his adopted son, his marriage to her would give rise to much criticism among the Arabs, he did not at all hesitate to marry her when he found that it was God’s command to do so. In the performance of his sacred mission the Holy Prophet never cared for the feelings and susceptibilities of anybody. In fact, God’s Prophets do not fear anyone in the discharge of their duties. So, the words "thou didst fear men" in v. 38 should be taken as signifying that the Holy Prophet did not fear men but he feared for them, lest by regarding Zainab’s marriage with Zaid a miscalculation of the Prophet, they might injure their own souls.
a
67:13.
اِلَّا بَلٰغًا مِّنَ اللّٰہِ وَرِسٰلٰتِہٖ ۚ وَمَنۡ یَّعۡصِ اللّٰہَ وَرَسُوۡلَہٗ فَاِنَّ لَہٗ نَارَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا
اَمَد (Amad) 和 اَبَد (Abad) 之间的区别是前者指限定的持续时间, 后者指永恒的时间。(Lane)
The difference between Amad and Abad is that whereas the former word means time limited in duration, the latter means time everlasting (Lane).
4:15.
1506
اَمَد (Amad) 和 اَبَد (Abad) 之间的区别是前者指限定的持续时间, 后者指永恒的时间。(Lane)
d
4:15.
3146
The difference between Amad and Abad is that whereas the former word means time limited in duration, the latter means time everlasting (Lane).
لِّیَعۡلَمَ اَنۡ قَدۡ اَبۡلَغُوۡا رِسٰلٰتِ رَبِّہِمۡ وَاَحَاطَ بِمَا لَدَیۡہِمۡ وَاَحۡصٰی کُلَّ شَیۡءٍ عَدَدًۢا
真主的使者所得到的启示安全而不会遭到歪曲或窜改, 因为他们有安拉的一大使命要完成, 还有安拉的重大消息要传播。
یہاں جمع کا صیغہ ہے مگر مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں۔ جو سب نبیوں کے جامع ہیں۔ چنانچہ پہلی آیت میں رسول کا لفظ مفرد ہی ہے۔
The revelation of Divine Messengers is granted security against being distorted or tampered with because they have a great Divine mission to fulfil and a great Heavenly Message to deliver.
Commentary:
The revelation of Divine Messengers is granted security against being distorted or tampered with, because they have a great divine mission to fulfil and a great heavenly Message to deliver. It is also intended that people should realize that the Prophets would succeed in their mission and that obstacles and impediments placed in their way by disbelievers could not arrest or retard its progress.
1509
真主的使者所得到的启示安全而不会遭到歪曲或窜改, 因为他们有安拉的一大使命要完成, 还有安拉的重大消息要传播。
2
یہاں جمع کا صیغہ ہے مگر مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں۔ جو سب نبیوں کے جامع ہیں۔ چنانچہ پہلی آیت میں رسول کا لفظ مفرد ہی ہے۔
4413
Commentary:
The revelation of Divine Messengers is granted security against being distorted or tampered with, because they have a great divine mission to fulfil and a great heavenly Message to deliver. It is also intended that people should realize that the Prophets would succeed in their mission and that obstacles and impediments placed in their way by disbelievers could not arrest or retard its progress.
3149
The revelation of Divine Messengers is granted security against being distorted or tampered with because they have a great Divine mission to fulfil and a great Heavenly Message to deliver.