وَالرَّسُوۡلِ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَالرَّسُوۡلِ".
اَلَّذِیۡنَ اسۡتَجَابُوۡا لِلّٰہِ وَالرَّسُوۡلِ مِنۡۢ بَعۡدِ مَاۤ اَصَابَہُمُ الۡقَرۡحُ ۚ لِلَّذِیۡنَ اَحۡسَنُوۡا مِنۡہُمۡ وَاتَّقَوۡا اَجۡرٌ عَظِیۡمٌ
8:25.
8:25.
The reference here and in the next verse is to the two expeditions which the Holy Prophet led against the Meccans after the Battle of Uhud. The first was undertaken on the day immediately following the battle. When the Meccans withdrew from Uhud, they were taunted by some Arab tribes for having brought no booty and no prisoners of war from a battle in which they claimed to have won a victory. They, therefore, thought of returning to Medina with a view to re- attacking the Muslims and completing their victory. The Holy Prophet had anticipated their return; so he called upon those of his Companions who had taken part in the Battle of Uhud to join him in the expedition against them and on the following day he left Medina with 250 men. When the Meccans heard of this, they lost heart and fled. The Holy Prophet went as far as Hamra’ul-Asad, a distance of about eight miles from Medina on the route to Mecca and seeing that the enemy had fled, returned to Medina. The second expedition came a year later. Before le
8:25.
Commentary:
The reference in this and the next verse is to the two expeditions led by the Holy Prophet against the Meccans as a result of the Battle of Uhud. The first was undertaken on the day immediately following that battle. When the Meccans withdrew from Uhud, and took their way back to Mecca, they were, as narrated above, taunted by the Arab tribes for having brought no booty and no prisoners of war from a battle in which they claimed to have won a victory. The Meccans, thereupon, thought of returning to Medina with a view to re-attacking the Muslims and completing their victory. The Holy Prophet, who had also anticipated the return of the Meccans, at once called upon his Companions to join him in the pursuit of the enemy and most wisely restricted the call to only such able-bodied Muslims as had taken part in the Battle of Uhud. So on the following day, he left Medina with 250 men. When the Meccans heard of the Muslims advancing towards them, they lost heart and fled. The Holy Prophet went as far as Hamra’ul-Asad, a distance of about eight miles from Medina on the route to Mecca, and seeing that the enemy had fled, returned to Medina.
The second expedition came a year later. Before leaving the battlefield of Uhud, Abu Sufyan, commander of the Meccan army, had promised the Muslims another engagement next year at Badr. But the ensuing year being a year of famine, he could not keep his appointment. So he sent Nu‘aim bin Mas‘ud to Medina to terrify the Muslims by spreading false rumours of great preparations having been made by the Meccans. This clumsy ruse completely failed to frighten the Muslims, who came to Badr at the appointed time only to find that the Meccans had not appeared. The Muslims profited by this opportunity by taking part in trafficking at the great annual fair that used to be held there every year and returned prosperous as well as triumphant to Medina. This expedition is known in history as the expedition of Badras-Sughra, (i.e. the smaller Badr), to distinguish it from the great Battle of Badr which had taken place about two years earlier.
e
8:25.
a
8:25.
455
Commentary:
The reference in this and the next verse is to the two expeditions led by the Holy Prophet against the Meccans as a result of the Battle of Uhud. The first was undertaken on the day immediately following that battle. When the Meccans withdrew from Uhud, and took their way back to Mecca, they were, as narrated above, taunted by the Arab tribes for having brought no booty and no prisoners of war from a battle in which they claimed to have won a victory. The Meccans, thereupon, thought of returning to Medina with a view to re-attacking the Muslims and completing their victory. The Holy Prophet, who had also anticipated the return of the Meccans, at once called upon his Companions to join him in the pursuit of the enemy and most wisely restricted the call to only such able-bodied Muslims as had taken part in the Battle of Uhud. So on the following day, he left Medina with 250 men. When the Meccans heard of the Muslims advancing towards them, they lost heart and fled. The Holy Prophet went as far as Hamra’ul-Asad, a distance of about eight miles from Medina on the route to Mecca, and seeing that the enemy had fled, returned to Medina.
The second expedition came a year later. Before leaving the battlefield of Uhud, Abu Sufyan, commander of the Meccan army, had promised the Muslims another engagement next year at Badr. But the ensuing year being a year of famine, he could not keep his appointment. So he sent Nu‘aim bin Mas‘ud to Medina to terrify the Muslims by spreading false rumours of great preparations having been made by the Meccans. This clumsy ruse completely failed to frighten the Muslims, who came to Badr at the appointed time only to find that the Meccans had not appeared. The Muslims profited by this opportunity by taking part in trafficking at the great annual fair that used to be held there every year and returned prosperous as well as triumphant to Medina. This expedition is known in history as the expedition of Badras-Sughra, (i.e. the smaller Badr), to distinguish it from the great Battle of Badr which had taken place about two years earlier.
b
8:25.
529
The reference here and in the next verse is to the two expeditions which the Holy Prophet led against the Meccans after the Battle of Uhud. The first was undertaken on the day immediately following the battle. When the Meccans withdrew from Uhud, they were taunted by some Arab tribes for having brought no booty and no prisoners of war from a battle in which they claimed to have won a victory. They, therefore, thought of returning to Medina with a view to re- attacking the Muslims and completing their victory. The Holy Prophet had anticipated their return; so he called upon those of his Companions who had taken part in the Battle of Uhud to join him in the expedition against them and on the following day he left Medina with 250 men. When the Meccans heard of this, they lost heart and fled. The Holy Prophet went as far as Hamra’ul-Asad, a distance of about eight miles from Medina on the route to Mecca and seeing that the enemy had fled, returned to Medina. The second expedition came a year later. Before le
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَاَطِیۡعُوا الرَّسُوۡلَ وَاُولِی الۡاَمۡرِ مِنۡکُمۡ ۖ فَاِنۡ تَنٰزَعۡتُمۡ فِیۡ شَیۡءٍ فَرُدُّوۡہُ اِلَی اللّٰہِ وَالرَّسُوۡلِ اِنۡ کُنۡتُمۡ تُؤۡمِنُوۡنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ۚ ذٰلِکَ خَیۡرٌ وَّاَحۡسَنُ تَاۡوِیۡلًا
4:84.
4:66.
为了指出对由法律恰当地指定的权威的服从就是对安拉和安拉的使者的服从, “服从” 这词是重复用在 “安拉” 和 “使者” 这两词前面, 而在那些 “当权的” 字句前面这词是省略的。体现在 “把它交给安拉和安拉的使者” 这句话中的指令可以指统治者之间的分歧, 也可以指被统治者内部的分歧。就前者而言就是, 如果统治者与被统治者对某事产生不同意见, 就应该按照 «古兰经» 的教导来决定;如意见不能一致就在圣行和圣训中找根据。可是, 如果 «古兰经»、圣行和圣训对此问题均未曾提到, 就应该留待有权处理穆斯林之间事务的当局去解决。这节经文似乎提到了那些特别跟国家大事有关的事情。在这方面的基本指令是, 对权力的完全服从不能超过安拉和他的使者的服从。可是, “如果对于社会问题等有不同意见和争论” 正如经文提及:“如果你们有分歧”, 那么, 应该按伊斯兰经典而不是按任何其它法律。
4:84
4:66
The word "obey" which has been repeated before the words "Allah" and "Messenger" has been omitted before the words, those who are in authority, in order to point out that obedience to the authority properly constituted by Law amounts to obedience to God and His Messenger. The injunction embodied in the words, "refer it to Allah and His Messenger" may either relate to differences between the rulers and the ruled or to those among the ruled themselves. In the former case the significance is that if there is a matter on which disagreement arises between the rulers and the ruled, it should be decided in the light of the Quranic teaching, or failing that, in that of the Sunnah and the Hadith. If, however, the Qur’an, the Sunnah and the Hadith are silent on the question, it should be left to those in whom is vested the authority to manage the affairs of Muslims. The verse seems to refer to matters concerning particularly the affairs of the State. The basic commandment in this respect is that all obedien
4:84.
4:66.
Important Words:
اولی الامر (those in authority) is made up of two words: (1) اولی which is originally اولوا meaning, possessors of or possessing or having; and (2) امر meaning, rule, authority, command, affair or matter, etc. اولی الامر means: (1) those who possess or hold authority command or rule; and (2) the learned men who, as it were, possess authority in knowledge (Taj & Aqrab).
Commentary:
The word "obey" which has been repeated before the words "Allah" and "Messenger" has been omitted before the words, those who are in authority, in order to point out that obedience to the authority properly constituted by Law is in reality obedience to God and His Messenger.
The clause, refer it to Allah and His Messenger, means that in case of difference, the matter should be referred to the Quran and the authentic Sunnah and Hadith of the Holy Prophet. The injunction may either relate to differences between the rulers and the ruled or to those among the ruled themselves. In the former case, the significance is that if there is a matter on which disagreement arises between the rulers and the ruled, it should be decided in the light of the Quranic teaching, or failing that, in that of the authentic Sunnah and Hadith. If, however, the Quran, the Sunnah and Hadith are silent on the question, it should be left in the hands of those in whom is vested the authority to manage the affairs of Muslims; and the latter are enjoined to abide by their decision even if they do not see eye to eye with them, because true obedience consists in obeying against one’s will and judgement. The words, refer it to Allah and His Messenger, may also mean that in case of a difference between the people and those in authority, the former are enjoined to do as Allah and His Messenger have bidden them to do on such occasions, i.e. that in such a case they should obey those in authority.
Primarily, however, the words, if you differ, do not refer to any differences between the rulers and the ruled but to disagreements arising among the ruled themselves. In this case the injunction embodied in the verse is that in matters pertaining to discipline and administration, Muslims should obey those in authority, but in disputes and differences regarding social matters, etc. they should be guided by the Law of Islam and not by other laws. This is the interpretation which Ibn Kathir (iii. 130-31) has adopted and which is in keeping with the context. The next verse also refers only to disputes among the ruled, and not to those between rulers and ruled.
The words, those in authority, in their wider significance include even such non-Muslims as may happen to be in authority over Muslims. In this case the additional words منکم would not mean "from among you" but simply "among you", i.e. "over you". The practice of the Holy Prophet as well as his sayings make it clear that in secular matters Muslims should obey even such of their rulers as are not Muslims.
a
4:84.
b
4:66.
332
为了指出对由法律恰当地指定的权威的服从就是对安拉和安拉的使者的服从, “服从” 这词是重复用在 “安拉” 和 “使者” 这两词前面, 而在那些 “当权的” 字句前面这词是省略的。体现在 “把它交给安拉和安拉的使者” 这句话中的指令可以指统治者之间的分歧, 也可以指被统治者内部的分歧。就前者而言就是, 如果统治者与被统治者对某事产生不同意见, 就应该按照 «古兰经» 的教导来决定;如意见不能一致就在圣行和圣训中找根据。可是, 如果 «古兰经»、圣行和圣训对此问题均未曾提到, 就应该留待有权处理穆斯林之间事务的当局去解决。这节经文似乎提到了那些特别跟国家大事有关的事情。在这方面的基本指令是, 对权力的完全服从不能超过安拉和他的使者的服从。可是, “如果对于社会问题等有不同意见和争论” 正如经文提及:“如果你们有分歧”, 那么, 应该按伊斯兰经典而不是按任何其它法律。
a
4:84.
b
4:66.
533
Important Words:
اولی الامر (those in authority) is made up of two words: (1) اولی which is originally اولوا meaning, possessors of or possessing or having; and (2) امر meaning, rule, authority, command, affair or matter, etc. اولی الامر means: (1) those who possess or hold authority command or rule; and (2) the learned men who, as it were, possess authority in knowledge (Taj & Aqrab).
Commentary:
The word "obey" which has been repeated before the words "Allah" and "Messenger" has been omitted before the words, those who are in authority, in order to point out that obedience to the authority properly constituted by Law is in reality obedience to God and His Messenger.
The clause, refer it to Allah and His Messenger, means that in case of difference, the matter should be referred to the Quran and the authentic Sunnah and Hadith of the Holy Prophet. The injunction may either relate to differences between the rulers and the ruled or to those among the ruled themselves. In the former case, the significance is that if there is a matter on which disagreement arises between the rulers and the ruled, it should be decided in the light of the Quranic teaching, or failing that, in that of the authentic Sunnah and Hadith. If, however, the Quran, the Sunnah and Hadith are silent on the question, it should be left in the hands of those in whom is vested the authority to manage the affairs of Muslims; and the latter are enjoined to abide by their decision even if they do not see eye to eye with them, because true obedience consists in obeying against one’s will and judgement. The words, refer it to Allah and His Messenger, may also mean that in case of a difference between the people and those in authority, the former are enjoined to do as Allah and His Messenger have bidden them to do on such occasions, i.e. that in such a case they should obey those in authority.
Primarily, however, the words, if you differ, do not refer to any differences between the rulers and the ruled but to disagreements arising among the ruled themselves. In this case the injunction embodied in the verse is that in matters pertaining to discipline and administration, Muslims should obey those in authority, but in disputes and differences regarding social matters, etc. they should be guided by the Law of Islam and not by other laws. This is the interpretation which Ibn Kathir (iii. 130-31) has adopted and which is in keeping with the context. The next verse also refers only to disputes among the ruled, and not to those between rulers and ruled.
The words, those in authority, in their wider significance include even such non-Muslims as may happen to be in authority over Muslims. In this case the additional words منکم would not mean "from among you" but simply "among you", i.e. "over you". The practice of the Holy Prophet as well as his sayings make it clear that in secular matters Muslims should obey even such of their rulers as are not Muslims.
a
4:84
b
4:66
623
The word "obey" which has been repeated before the words "Allah" and "Messenger" has been omitted before the words, those who are in authority, in order to point out that obedience to the authority properly constituted by Law amounts to obedience to God and His Messenger. The injunction embodied in the words, "refer it to Allah and His Messenger" may either relate to differences between the rulers and the ruled or to those among the ruled themselves. In the former case the significance is that if there is a matter on which disagreement arises between the rulers and the ruled, it should be decided in the light of the Quranic teaching, or failing that, in that of the Sunnah and the Hadith. If, however, the Qur’an, the Sunnah and the Hadith are silent on the question, it should be left to those in whom is vested the authority to manage the affairs of Muslims. The verse seems to refer to matters concerning particularly the affairs of the State. The basic commandment in this respect is that all obedien
یَسۡـَٔلُوۡنَکَ عَنِ الۡاَنۡفَالِ ۖ قُلِ الۡاَنۡفَالُ لِلّٰہِ وَالرَّسُوۡلِ ۖ فَاتَّقُوا اللّٰہَ وَاَصۡلِحُوۡا ذَاتَ بَیۡنِکُمۡ ۖ وَاَطِیۡعُوا اللّٰہَ وَرَسُوۡلَہٗۤ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
3:33; 4:60; 8:47; 9:71; 24:55.
3:33; 4:60; 8:47; 9:71; 24:55.
Anfal are such spoils and gains as come as a Divine gift without the Muslims having laboured for them (Mufradat). The verse does not relate to the division of spoils for which see 8:42. It relates only to the attainment of gains and spoils which fell into the hands of Muslims after the victory at Badr.
3:33; 4:60; 8:47; 9:71; 24:55.
Important Words:
انفال (spoils) is the plural of النفل which is derived from نفل. They say نفل الرجل فلانا i.e. the man gave to such a one a gift for which he expected no return. نفل الامام الجند means, the leader allotted the spoils to the soldiers. نفله النفل or انفله النفل means, he gave him the spoils of war. نفله also means, he gave him more than his portion or more than his due. انفله (of which the plural is النوافل means, spoils of war; gift or a voluntary gift; something done or recommended to be done voluntarily without its being obligatory; a grandchild, because he or she is over and above one’s own children. نفل —nafal (of which the plural is انفال) means, spoils of war; a free gift; something extra or additional or in excess. النفل—nafl (of which the plural is النوافل) means, an act performed voluntarily, without its being obligatory (Aqrab). النفل (plural انفال) also means, such spoil or gain as comes in the form of God’s favour without one having laboured for it or deserved it (Mufradat).
Commentary:
This verse does not relate to the division of spoils. The law with regard to that is to be found in 8:42 below. The present verse relates only to the attainment of gains and spoils and not to their division. It was revealed after the Battle of Badr. Before that battle, God had promised the Muslims victory over one of the two parties of idolaters, either the caravan which was returning from Syria under the leadership of Abu Sufyan, or the Meccan army that had, under the leadership of Abu Jahl, marched out of Mecca to fight the Muslims. The Muslims were very weak at that time; and, considering their extreme weakness, they naturally asked whether, in spite of the great disparity in numbers and resources between them and their enemy, they were to gain victory over the enemy and win spoils. The question was similar to that of Zachariah who, when given the glad tidings of a son, asked: My Lord, how shall I have a son, when old age has overtaken me, and my wife is barren (3:41)? The question asked by Muslims in the verse under comment pertained not only to the encounter which took place at Badr but also to subsequent encounters which were sure to take place between the two parties. The Quran answers the question by saying, the spoils belong to Allah and the Messenger, meaning that God has decreed that Muslims should secure victories against their enemy and nothing can stop it.
The words: So fear Allah and set things right among yourselves and obey Allah and His Messenger, signify that though victories and spoils will come, yet there are three conditions for the fulfilment of this promise of victory. The first condition requires Muslims to be God-fearing; the second lays down that their mutual relations should be cordial and they should live at peace and amity with one another; the third calls upon them to obey God and follow the instructions of the Holy Prophet. If Muslims fulfilled these three conditions, God would undoubtedly fulfil His promise of victory.
b
3:33; 4:60; 8:47; 9:71; 24:55.
b
3:33; 4:60; 8:47; 9:71; 24:55.
1092A
Important Words:
انفال (spoils) is the plural of النفل which is derived from نفل. They say نفل الرجل فلانا i.e. the man gave to such a one a gift for which he expected no return. نفل الامام الجند means, the leader allotted the spoils to the soldiers. نفله النفل or انفله النفل means, he gave him the spoils of war. نفله also means, he gave him more than his portion or more than his due. انفله (of which the plural is النوافل means, spoils of war; gift or a voluntary gift; something done or recommended to be done voluntarily without its being obligatory; a grandchild, because he or she is over and above one’s own children. نفل —nafal (of which the plural is انفال) means, spoils of war; a free gift; something extra or additional or in excess. النفل—nafl (of which the plural is النوافل) means, an act performed voluntarily, without its being obligatory (Aqrab). النفل (plural انفال) also means, such spoil or gain as comes in the form of God’s favour without one having laboured for it or deserved it (Mufradat).
Commentary:
This verse does not relate to the division of spoils. The law with regard to that is to be found in 8:42 below. The present verse relates only to the attainment of gains and spoils and not to their division. It was revealed after the Battle of Badr. Before that battle, God had promised the Muslims victory over one of the two parties of idolaters, either the caravan which was returning from Syria under the leadership of Abu Sufyan, or the Meccan army that had, under the leadership of Abu Jahl, marched out of Mecca to fight the Muslims. The Muslims were very weak at that time; and, considering their extreme weakness, they naturally asked whether, in spite of the great disparity in numbers and resources between them and their enemy, they were to gain victory over the enemy and win spoils. The question was similar to that of Zachariah who, when given the glad tidings of a son, asked: My Lord, how shall I have a son, when old age has overtaken me, and my wife is barren (3:41)? The question asked by Muslims in the verse under comment pertained not only to the encounter which took place at Badr but also to subsequent encounters which were sure to take place between the two parties. The Quran answers the question by saying, the spoils belong to Allah and the Messenger, meaning that God has decreed that Muslims should secure victories against their enemy and nothing can stop it.
The words: So fear Allah and set things right among yourselves and obey Allah and His Messenger, signify that though victories and spoils will come, yet there are three conditions for the fulfilment of this promise of victory. The first condition requires Muslims to be God-fearing; the second lays down that their mutual relations should be cordial and they should live at peace and amity with one another; the third calls upon them to obey God and follow the instructions of the Holy Prophet. If Muslims fulfilled these three conditions, God would undoubtedly fulfil His promise of victory.
b
3:33; 4:60; 8:47; 9:71; 24:55.
1092
Anfal are such spoils and gains as come as a Divine gift without the Muslims having laboured for them (Mufradat). The verse does not relate to the division of spoils for which see 8:42. It relates only to the attainment of gains and spoils which fell into the hands of Muslims after the victory at Badr.