رُّسُلِهِۦ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "رُّسُلِهِۦ".
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ ۚ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ
2:137.
3:148, 194; 60:6.
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
See 2:137.
3:148, 194; 60:6.
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
See 2:137.
3:148, 194; 60:6.
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
c
2:137.
d
3:148, 194; 60:6.
216
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
1
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
a
See 2:137.
b
3:148, 194; 60:6.
292
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
a
See 2:137.
b
3:148, 194; 60:6.
358
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ ۗ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمٌ
8:38; 29:3-4.
72:27-28.
The verse signifies that the trials and tribulations through which Muslims have so far passed would not end soon. There are yet many more in store for them, and they will continue to come till true believers are completely distinguished from hypocrites and those weak of faith.
The words do not mean that some of the Messengers are chosen and others are not. They mean that of the persons whom God ordains as His Messengers, He chooses the one most suited for the particular age in which he is raised.
8:38; 29:3-4.
72:27-28.
Important Words:
لیطلعکم (would reveal to you). یطلع is derived from طلع, which means, he appeared; he rose; he ascended. اطلعه علیه means, he revealed it to him or he made him acquainted with it; or lifted him high up so that he might have a clear view of it. The expression لیطلعکم علی الغیب therefore, would mean, that He should cause you to ascend the unseen; or lift you high up to have a clear view of the unseen, i.e. cause you to obtain mastery of the unseen; or in other words, reveal to you the secrets of the unseen in abundance. Elsewhere the Quran says لایظھر علی غیبه احدا God discloses not the unseen to anyone in abundance (72:27). Here, too, the word used, i.e. یظھر points to mastery of a thing or having a thing in abundance.
Commentary:
The sentence, Allah would not leave the believers as you are, signifies that the trials and tribulations through which Muslims have so far passed would not soon end. There are yet many more in store for them, and they will continue to come till true believers are distinguished from hypocrites and those weak of faith.
The expression, Allah chooses of His Messengers whom He pleases, does not mean that some of the Messengers are chosen and others not, but that of the persons whom He has ordained to be sent as His Messengers, He chooses the one suited for the particular age in which he is sent. Or the particle من (of) may be taken to give the sense of intensification or emphasis without restricting the sense to a specified section of the class. In that case the sentence will read as, Allah does choose as His Messengers whom He pleases. It must be remembered that all Messengers are raised under a special divine decree.
When it was stated that God intended to separate the wicked from the good by revealing His will to His Messengers, the question was asked by disbelievers, why did not God reveal Himself to them? To this question God has given the answer that He reveals His will only to His Messengers and the Elect. All are not pure or ennobled enough to receive His revelation.
a
72:27-28.
e
8:38; 29:3-4.
293
此节经文的意思是穆斯林迄今所经历的苦难和磨炼不会很快结束, 还有许多苦难和磨炼要落到他们身上, 它们 (磨难) 将继续到完全辨别出真正的信者和伪信者以及那些信念淡薄的人为止。
294
这句话的意思不是选择某些使者, 不选择其他使者。它们的意思是: 在安拉任命为他的使者的人中, 他选择一个最适合在某一时代的人。
a
8:38; 29:3-4.
b
72:27-28.
462
Important Words:
لیطلعکم (would reveal to you). یطلع is derived from طلع, which means, he appeared; he rose; he ascended. اطلعه علیه means, he revealed it to him or he made him acquainted with it; or lifted him high up so that he might have a clear view of it. The expression لیطلعکم علی الغیب therefore, would mean, that He should cause you to ascend the unseen; or lift you high up to have a clear view of the unseen, i.e. cause you to obtain mastery of the unseen; or in other words, reveal to you the secrets of the unseen in abundance. Elsewhere the Quran says لایظھر علی غیبه احدا God discloses not the unseen to anyone in abundance (72:27). Here, too, the word used, i.e. یظھر points to mastery of a thing or having a thing in abundance.
Commentary:
The sentence, Allah would not leave the believers as you are, signifies that the trials and tribulations through which Muslims have so far passed would not soon end. There are yet many more in store for them, and they will continue to come till true believers are distinguished from hypocrites and those weak of faith.
The expression, Allah chooses of His Messengers whom He pleases, does not mean that some of the Messengers are chosen and others not, but that of the persons whom He has ordained to be sent as His Messengers, He chooses the one suited for the particular age in which he is sent. Or the particle من (of) may be taken to give the sense of intensification or emphasis without restricting the sense to a specified section of the class. In that case the sentence will read as, Allah does choose as His Messengers whom He pleases. It must be remembered that all Messengers are raised under a special divine decree.
When it was stated that God intended to separate the wicked from the good by revealing His will to His Messengers, the question was asked by disbelievers, why did not God reveal Himself to them? To this question God has given the answer that He reveals His will only to His Messengers and the Elect. All are not pure or ennobled enough to receive His revelation.
b
8:38; 29:3-4.
c
72:27-28.
535
The verse signifies that the trials and tribulations through which Muslims have so far passed would not end soon. There are yet many more in store for them, and they will continue to come till true believers are completely distinguished from hypocrites and those weak of faith.
536
The words do not mean that some of the Messengers are chosen and others are not. They mean that of the persons whom God ordains as His Messengers, He chooses the one most suited for the particular age in which he is raised.