الرُّسُلِ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "الرُّسُلِ".
رُّسُلًا مُّبَشِّرِیۡنَ وَمُنۡذِرِیۡنَ لِئَلَّا یَکُوۡنَ لِلنَّاسِ عَلَی اللّٰہِ حُجَّۃٌۢ بَعۡدَ الرُّسُلِ ۚ وَکَانَ اللّٰہُ عَزِیۡزًا حَکِیۡمًا
2:214; 6:49; 17:106; 18:57.
The words, bearers of glad tidings and Warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and are warners of impending misery and afflictions for those who reject them.
God sends His Messengers so that the people, on being punished, should have no excuse to say that no Warner was sent to them to point to their evil deeds and to warn them (20:135).
2:214; 6:49; 17:106; 18:57.
Commentary:
The words, bearers of glad tidings and warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and they are warners of impending misery and afflictions for those who reject them. When the people of the world are sunk deep in iniquity, God raises among them a Messenger who warns them of the impending punishment and calls upon them to repent because "We never punish until We have sent a Messenger" (17:16).
God sends His Messengers so that the people, on being punished, might have no excuse to say that no warner was sent to them to point out to them their evil deeds and warn them of the impending visitation—an excuse depicted in the words: Our Lord, wherefore didst Thou not send to us a Messenger that we might have followed Thy commandments (20:135).
a
2:214; 6:49; 17:106; 18:57.
363
“报喜讯和传警告的” 这一句, 指出安拉的使者有两个主要职能。他们是报喜的人, 向接受报喜的人报喜, 许诺给他们今世的繁荣和后世的极乐幸福；向拒绝自己的人报警, 告诉他们即将来临的苦难与折磨。
364
安拉派遣使者, 使那些受惩罚的人没有任何借口, 不能说为什么没有派警告者到他们那里去指出他们的罪行并警告他们。(20:135)
a
2:214; 6:49; 17:106; 18:57.
629
Commentary:
The words, bearers of glad tidings and warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and they are warners of impending misery and afflictions for those who reject them. When the people of the world are sunk deep in iniquity, God raises among them a Messenger who warns them of the impending punishment and calls upon them to repent because "We never punish until We have sent a Messenger" (17:16).
God sends His Messengers so that the people, on being punished, might have no excuse to say that no warner was sent to them to point out to them their evil deeds and warn them of the impending visitation—an excuse depicted in the words: Our Lord, wherefore didst Thou not send to us a Messenger that we might have followed Thy commandments (20:135).
a
2:214; 6:49; 17:106; 18:57.
708
The words, bearers of glad tidings and Warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and are warners of impending misery and afflictions for those who reject them.
709
God sends His Messengers so that the people, on being punished, should have no excuse to say that no Warner was sent to them to point to their evil deeds and to warn them (20:135).
یٰۤاَہۡلَ الۡکِتٰبِ قَدۡ جَآءَکُمۡ رَسُوۡلُنَا یُبَیِّنُ لَکُمۡ عَلٰی فَتۡرَۃٍ مِّنَ الرُّسُلِ اَنۡ تَقُوۡلُوۡا مَا جَآءَنَا مِنۡۢ بَشِیۡرٍ وَّلَا نَذِیۡرٍ ۖ فَقَدۡ جَآءَکُمۡ بَشِیۡرٌ وَّنَذِیۡرٌ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
اس جگہ عبارت سے ’’نہ‘‘ نکالا گیا ہے اور چونکہ اسے ہم بریکٹ میں نہیں لا سکتے تھے اسے ظاہر کر دیا گیا ہے۔ عربی میں اَنْ کے ساتھ جو مصدر بنے عام طور پر اس جگہ ’’نہ‘‘ کا لفظ محذوف سمجھا جاتا ہے اور اس جگہ بھی اَنْ کا بنایا ہوا مصدر مذکور ہے اس لئے موقعہ کے مطابق ہم نے ’’نہ‘‘ محذوف نکالا ہے۔
5:16.
History is silent whether any Prophet had appeared in any country between the Holy Prophet and Jesus, at least not among the People of the Book. The world was, in fact, expecting and preparing for the advent of humanity’s greatest Deliverer. Some statements of doubtful authenticity (Kalbi) mention that Jesus was followed by some Prophets, Khalid bin Salam, being one of them. But the Holy Prophet himself is reported to have said that there was no Prophet between him and Jesus (Bukhari).
5:16.
Important Words:
فترة (interval) is the noun-infinitive from فتر. They say فترالشیء i.e. the thing remitted or became allayed or abated or still after vehemence; or it became gentle after violence. They say فترعن عمله i.e. he flagged or became remiss or languid in his work. فترالحر means, the heat abated or flagged after being intense and vehement. فترة means, languor or remissness; weakness or feebleness; an interval of time between two things; an interval of time between two Prophets during which there is a cessation of prophetic revelation (Aqrab & Lane).
Commentary:
As generally believed, no Prophet appeared among Jews and Christians after Jesus. According to some historians, however, three Prophets did appear after Jesus, and according to Kalbi, Jesus was followed by four Prophets, one of them, Khalid bin Salam, appearing in Arabia. It was with regard to Khalid bin Salam that the Holy Prophet is reported to have said, "He was a Prophet to whose message his people paid no heed" (Muhit). Whatever the truth, the Holy Prophet was preceded by a period of فترة or cessation of Prophethood, no Prophet of God having appeared immediately before him.
The expression, lest you say, there has come to us no bearer of glad tidings and no warner, points to the important truth that God never visits a people with punishment unless He first sends a Messenger to them (17:16), because if punishment overtakes men without the appearance of a Messenger, they can justifiably say that they are being punished without being told what their offence is and without being given the opportunity to repent and mend their ways. In the present age too the world has been visited with calamities of diverse kinds on an extraordinary scale. A Messenger, therefore, must have come. He has indeed come in the fulness of the time in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement.
a
5:16.
372
历史上没有说过, 是否在穆圣和伊撒之间在任何国家中出现过先知, 至少在有经的人中间没有出现过。这个世界其实是在期待并为人类最伟大的解救者的降临做准备。有些可靠性值得怀疑的报告 كَلْبِی (Kalbi) 说, 伊撒之后曾经有过几个圣人, 其中有哈利德·彬·萨拉目。但是, 据说穆圣曾经自己说过, 在他和伊撒之间并没有任何先知出现过。(«布哈理»)
1
اس جگہ عبارت سے ’’نہ‘‘ نکالا گیا ہے اور چونکہ اسے ہم بریکٹ میں نہیں لا سکتے تھے اسے ظاہر کر دیا گیا ہے۔ عربی میں اَنْ کے ساتھ جو مصدر بنے عام طور پر اس جگہ ’’نہ‘‘ کا لفظ محذوف سمجھا جاتا ہے اور اس جگہ بھی اَنْ کا بنایا ہوا مصدر مذکور ہے اس لئے موقعہ کے مطابق ہم نے ’’نہ‘‘ محذوف نکالا ہے۔
a
5:16.
657
Important Words:
فترة (interval) is the noun-infinitive from فتر. They say فترالشیء i.e. the thing remitted or became allayed or abated or still after vehemence; or it became gentle after violence. They say فترعن عمله i.e. he flagged or became remiss or languid in his work. فترالحر means, the heat abated or flagged after being intense and vehement. فترة means, languor or remissness; weakness or feebleness; an interval of time between two things; an interval of time between two Prophets during which there is a cessation of prophetic revelation (Aqrab & Lane).
Commentary:
As generally believed, no Prophet appeared among Jews and Christians after Jesus. According to some historians, however, three Prophets did appear after Jesus, and according to Kalbi, Jesus was followed by four Prophets, one of them, Khalid bin Salam, appearing in Arabia. It was with regard to Khalid bin Salam that the Holy Prophet is reported to have said, "He was a Prophet to whose message his people paid no heed" (Muhit). Whatever the truth, the Holy Prophet was preceded by a period of فترة or cessation of Prophethood, no Prophet of God having appeared immediately before him.
The expression, lest you say, there has come to us no bearer of glad tidings and no warner, points to the important truth that God never visits a people with punishment unless He first sends a Messenger to them (17:16), because if punishment overtakes men without the appearance of a Messenger, they can justifiably say that they are being punished without being told what their offence is and without being given the opportunity to repent and mend their ways. In the present age too the world has been visited with calamities of diverse kinds on an extraordinary scale. A Messenger, therefore, must have come. He has indeed come in the fulness of the time in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement.
c
5:16.
729
History is silent whether any Prophet had appeared in any country between the Holy Prophet and Jesus, at least not among the People of the Book. The world was, in fact, expecting and preparing for the advent of humanity’s greatest Deliverer. Some statements of doubtful authenticity (Kalbi) mention that Jesus was followed by some Prophets, Khalid bin Salam, being one of them. But the Holy Prophet himself is reported to have said that there was no Prophet between him and Jesus (Bukhari).
وَکُلًّا نَّقُصُّ عَلَیۡکَ مِنۡ اَنۡۢبَآءِ الرُّسُلِ مَا نُثَبِّتُ بِہٖ فُؤَادَکَ ۚ وَجَآءَکَ فِیۡ ہٰذِہِ الۡحَقُّ وَمَوۡعِظَۃٌ وَّذِکۡرٰی لِلۡمُؤۡمِنِیۡنَ
25:33.
25:33.
25:33.
Commentary:
This verse clearly proves that the accounts of the previous Prophets have not been narrated in the Quran merely as simple facts of history, but contain prophetic allusions to similar incidents that were to occur in the life of the Holy Prophet. If it had not been so, how could these accounts be said to bring satisfaction to his mind and "make his heart firm." It was only when these accounts were to be taken as future incidents of his own life, that they could bring satisfaction to the Holy Prophet. In these accounts he saw how his enemies were to behave towards him, how they were to be discomfited and how his cause was to triumph in the end. As he was the representative of all previous Prophets, therefore, more or less, he was to pass through all the experiences through which his predecessors in the prophetic office had passed.
a
25:33.
a
25:33.
1501
Commentary:
This verse clearly proves that the accounts of the previous Prophets have not been narrated in the Quran merely as simple facts of history, but contain prophetic allusions to similar incidents that were to occur in the life of the Holy Prophet. If it had not been so, how could these accounts be said to bring satisfaction to his mind and "make his heart firm." It was only when these accounts were to be taken as future incidents of his own life, that they could bring satisfaction to the Holy Prophet. In these accounts he saw how his enemies were to behave towards him, how they were to be discomfited and how his cause was to triumph in the end. As he was the representative of all previous Prophets, therefore, more or less, he was to pass through all the experiences through which his predecessors in the prophetic office had passed.
a
25:33.
وَقَالَ الَّذِیۡنَ اَشۡرَکُوۡا لَوۡ شَآءَ اللّٰہُ مَا عَبَدۡنَا مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ نَّحۡنُ وَلَاۤ اٰبَآؤُنَا وَلَا حَرَّمۡنَا مِنۡ دُوۡنِہٖ مِنۡ شَیۡءٍ ۚ کَذٰلِکَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ فَہَلۡ عَلَی الرُّسُلِ اِلَّا الۡبَلٰغُ الۡمُبِیۡنُ
6:149; 43:21.
5:93, 100; 24:55; 29:19; 36:18.
6:149; 43:21.
5:93,100; 24:55; 29:19; 36:18.
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
e
6:149; 43:21.
f
5:93, 100; 24:55; 29:19; 36:18.
b
6:149; 43:21.
c
5:93,100; 24:55; 29:19; 36:18.
1837
Commentary:
In this verse a very common but very foolish objection of disbelievers has been mentioned, viz. if God had disapproved of their beliefs and actions, He should have weaned them by force from their idolatrous doctrines and deeds. Since He has not done so, it shows that He does not disapprove of them. Before proceeding to give a detailed answer in the next verse to this manifestly absurd contention, the Quran gives a general answer in this verse. The verse purports to say that if it had been the will of God to use force, His Prophets would have forced disbelievers to give up their idolatrous beliefs and evil practices. But not a single instance is on
record of a Prophet having employed force for the propagation of his religion and for compelling people to believe in him.
c
6:149; 43:21.
d
5:93, 100; 24:55; 29:19; 36:18.
قُلۡ مَا کُنۡتُ بِدۡعًا مِّنَ الرُّسُلِ وَمَاۤ اَدۡرِیۡ مَا یُفۡعَلُ بِیۡ وَلَا بِکُمۡ ۖ اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ وَمَاۤ اَنَا۠ اِلَّا نَذِیۡرٌ مُّبِیۡنٌ
6:51; 7:204.
6:51; 7:204.
6:51; 7:204; 10:16; 33:3.
Commentary:
بدعاً (new) is derived from بدع which means, he originated a thing or brought it into existence for the first time, the thing not having existed before, and not after the similitude of anything pre-existing. They say فلان بدع فی ھذا الامر i.e. such a one is the first person to do this thing. بدع means, first; new; a first doer of a thing; novel; a thing existing for the first time; an innovator (Lane & Aqrab). See also 2:118.
Commentary:
The Holy Prophet is here enjoined to tell his people that his being raised as a Divine Messenger was not a new thing. He was no innovator. They were already conversant with the phenomenon of prophethood. God had been raising His Messengers during the ages when people forsook the path of righteousness. He had raised Prophets in their neighbourhood, and, now, He had selected them for the bestowal of this great gift. They should, therefore, judge the Holy Prophet by the criteria by which the former Prophets were judged. The Holy Prophet is further asked to tell them that though there was no doubt that ultimately his cause would triumph, he was not vouchsafed the knowledge of the vicissitudes of circumstances through which he himself would have to pass during the intervening period, nor did he know how God would treat his opponents. His mission was confined to delivering the Divine Message to them and to warn them that if they did not behave they would come to grief.
e
6:51; 7:204.
c
6:51; 7:204; 10:16; 33:3.
3765
Commentary:
بدعاً (new) is derived from بدع which means, he originated a thing or brought it into existence for the first time, the thing not having existed before, and not after the similitude of anything pre-existing. They say فلان بدع فی ھذا الامر i.e. such a one is the first person to do this thing. بدع means, first; new; a first doer of a thing; novel; a thing existing for the first time; an innovator (Lane & Aqrab). See also 2:118.
Commentary:
The Holy Prophet is here enjoined to tell his people that his being raised as a Divine Messenger was not a new thing. He was no innovator. They were already conversant with the phenomenon of prophethood. God had been raising His Messengers during the ages when people forsook the path of righteousness. He had raised Prophets in their neighbourhood, and, now, He had selected them for the bestowal of this great gift. They should, therefore, judge the Holy Prophet by the criteria by which the former Prophets were judged. The Holy Prophet is further asked to tell them that though there was no doubt that ultimately his cause would triumph, he was not vouchsafed the knowledge of the vicissitudes of circumstances through which he himself would have to pass during the intervening period, nor did he know how God would treat his opponents. His mission was confined to delivering the Divine Message to them and to warn them that if they did not behave they would come to grief.
a
6:51; 7:204.
فَاصۡبِرۡ کَمَا صَبَرَ اُولُوا الۡعَزۡمِ مِنَ الرُّسُلِ وَلَا تَسۡتَعۡجِل لَّہُمۡ ۚ کَاَنَّہُمۡ یَوۡمَ یَرَوۡنَ مَا یُوۡعَدُوۡنَ لَمۡ یَلۡبَثُوۡۤا اِلَّا سَاعَۃً مِّنۡ نَّہَارٍۭ ۚ بَلٰغٌ ۚ فَہَلۡ یُہۡلَکُ اِلَّا الۡقَوۡمُ الۡفٰسِقُوۡنَ
10:46; 30:56; 79:47.
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
10:46; 30:56; 79:47.
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
b
10:46; 30:56; 79:47.
1257
安拉对不信者的惩罚是严厉、神速而势不可挡的。因此, 相比之下, 在安逸舒适中度过的整个一生似乎 “只不过片刻而已。”
c
10:46; 30:56; 79:47.
3787A
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
a
10:46; 30:56; 79:47.
2736
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'