مِّنَ ٱلرُّسُلِ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "مِّنَ ٱلرُّسُلِ".
يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَىٰ فَتْرَةٍ مِّنَ ٱلرُّسُلِ أَن تَقُولُوا۟ مَا جَآءَنَا مِنۢ بَشِيرٍ وَلَا نَذِيرٍ ۖ فَقَدْ جَآءَكُم بَشِيرٌ وَنَذِيرٌ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
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).
قُلْ مَا كُنتُ بِدْعًا مِّنَ ٱلرُّسُلِ وَمَآ أَدْرِى مَا يُفْعَلُ بِى وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ وَمَآ أَنَا۠ إِلَّا نَذِيرٌ مُّبِينٌ
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.