وَمَآ أَرْسَلْنَا مِن رَّسُولٍ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "وَمَآ أَرْسَلْنَا مِن رَّسُولٍ".
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا
4:111.
4:111
It is sometimes sought to be inferred from these words that though a Prophet is to be always obeyed by the people to whom he preaches his Message, yet he himself does not give allegiance to any other Prophet. This is evidently a wrong inference. The fact that a Prophet is the object of other people’s obedience does not preclude the possibility of his being himself subordinate to, and a follower of, another Prophet. Aaron was a subordinate Prophet to Moses (20:94).
4:111.
Commentary:
It is sometimes sought to be inferred from the words, We have sent no Messenger but that he should be obeyed by the command of Allah, that though a Prophet is to be always obeyed by the people to whom he preaches his message, yet he himself gives allegiance to no other Prophet nor can he be subject to the Law of any other Prophet. This is evidently a very wrong inference. The simple and straightforward meaning of the words is only this that when God sends a Prophet, He means that those to whom he is sent should obey him. But the fact that a Prophet is the object of other people’s obedience cannot preclude the possibility of his being himself subordinate to, and a follower of another Prophet. A governor is sent to a province to be obeyed but that does not mean that he is not subordinate to the Governor General, if any, or to the king. According to the Quran, Aaron was a subordinate Prophet to Moses. This is why, when Moses went up to the Mount leaving Aaron behind him to look after the Israelites, and the Israelites took to worshipping the calf, Moses severely reprimanded him on his return, saying "Hast thou then disobeyed my command?" (20:94). In this connection see also 5:45.
a
4:111.
a
4:111.
537
Commentary:
It is sometimes sought to be inferred from the words, We have sent no Messenger but that he should be obeyed by the command of Allah, that though a Prophet is to be always obeyed by the people to whom he preaches his message, yet he himself gives allegiance to no other Prophet nor can he be subject to the Law of any other Prophet. This is evidently a very wrong inference. The simple and straightforward meaning of the words is only this that when God sends a Prophet, He means that those to whom he is sent should obey him. But the fact that a Prophet is the object of other people’s obedience cannot preclude the possibility of his being himself subordinate to, and a follower of another Prophet. A governor is sent to a province to be obeyed but that does not mean that he is not subordinate to the Governor General, if any, or to the king. According to the Quran, Aaron was a subordinate Prophet to Moses. This is why, when Moses went up to the Mount leaving Aaron behind him to look after the Israelites, and the Israelites took to worshipping the calf, Moses severely reprimanded him on his return, saying "Hast thou then disobeyed my command?" (20:94). In this connection see also 5:45.
a
4:111
625
It is sometimes sought to be inferred from these words that though a Prophet is to be always obeyed by the people to whom he preaches his Message, yet he himself does not give allegiance to any other Prophet. This is evidently a wrong inference. The fact that a Prophet is the object of other people’s obedience does not preclude the possibility of his being himself subordinate to, and a follower of, another Prophet. Aaron was a subordinate Prophet to Moses (20:94).
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
13:28; 74:32.
13:28; 74:32.
The verse does not mean that the Message of the Holy Prophet was confined to the Arabs alone. Such an assumption is belied by other verses of the Qur’an in which he is clearly and unequivocally declared to be a Divine Messenger sent for the whole world (7:159; 34:29). Not only does the Qur’an claim a universal mission for the Holy Prophet, but the Holy Prophet himself is reported to have said, 'I have been sent to the black and the red,' meaning the whole of mankind (Bihar); and 'I have been raised for all mankind' (Bukhari). The Qur’an was revealed in the Arabic language because the Arabs were its first addressees (and also because Arabic, being the most expressive, eloquent and comprehensive language, was eminently suited to be the vehicle for the delivery of the Quranic Message) and through them its Message was to be preached to the world and not that the Message was meant for the Arabs only.
13:28; 74:32.
Commentary:
The verse does not mean that a Divine Messenger should receive his revelation only in the language of his people. What it means is that the major and fundamental part of his revelation must be in the tongue of his people, otherwise the conveying of his Message to those who are its first recipients would become difficult. Occasionally, however, a Prophet may receive a revelation in a foreign tongue. In fact, such exceptional revelation would serve as a divine sign or miracle.
It is wrong to infer from this verse, as the Rev. Mr. Wherry and other Christian writers have done, that the Message of the Holy Prophet was confined to the Arabs. Such an assumption is forcefully belied by other verses of the Quran in which the Prophet is clearly and unequivocally declared to be a Prophet sent for the whole world (7:159; 34:29). Not only does the Quran claim a universal mission for the Holy Prophet, but the Prophet himself also claimed to be a Messenger for all mankind. For instance, he is reported to have said, بعثت الی الاسود و الاحمر i.e. I have been sent to the black and the red, meaning the whole of mankind (Bihar). Similarly, he said, بعثت الی الناس عامة i.e. I have been raised for all mankind (Bukhari). According to yet another hadith he is reported to have said, ارسلت الی الخلق کافة i.e. I have been sent to the whole creation (Mishkat).
Incidentally, this verse proves that Arabic is the mother of all tongues, because the fact that the Holy Prophet was sent to the whole of mankind shows that the language which the Wise God made the vehicle of His Message, must, in one way or another, be the mother of all languages. This was actually proved to be the truth by Ahmad, the Founder of the Ahmadiyya Movement in Islam (see "Minan-ur-Rahman").
The fact that the words, Then Allah lets go astray whom He wills, have been placed after the words, that he might make things clear to them, shows that it is only after the truth is brought home to men that they become deserving of punishment for rejecting it. Thus, although all non-Muslims are technically called disbelievers or Kafirs, yet all of them will not go to Hell; for, as the verse shows, only those disbelievers become deserving of punishment who reject the truth after it has been made clear to them. Mere technical disbelief does not render one liable to punishment.
g
13:28; 74:32.
a
13:28; 74:32.
1659
Commentary:
The verse does not mean that a Divine Messenger should receive his revelation only in the language of his people. What it means is that the major and fundamental part of his revelation must be in the tongue of his people, otherwise the conveying of his Message to those who are its first recipients would become difficult. Occasionally, however, a Prophet may receive a revelation in a foreign tongue. In fact, such exceptional revelation would serve as a divine sign or miracle.
It is wrong to infer from this verse, as the Rev. Mr. Wherry and other Christian writers have done, that the Message of the Holy Prophet was confined to the Arabs. Such an assumption is forcefully belied by other verses of the Quran in which the Prophet is clearly and unequivocally declared to be a Prophet sent for the whole world (7:159; 34:29). Not only does the Quran claim a universal mission for the Holy Prophet, but the Prophet himself also claimed to be a Messenger for all mankind. For instance, he is reported to have said, بعثت الی الاسود و الاحمر i.e. I have been sent to the black and the red, meaning the whole of mankind (Bihar). Similarly, he said, بعثت الی الناس عامة i.e. I have been raised for all mankind (Bukhari). According to yet another hadith he is reported to have said, ارسلت الی الخلق کافة i.e. I have been sent to the whole creation (Mishkat).
Incidentally, this verse proves that Arabic is the mother of all tongues, because the fact that the Holy Prophet was sent to the whole of mankind shows that the language which the Wise God made the vehicle of His Message, must, in one way or another, be the mother of all languages. This was actually proved to be the truth by Ahmad, the Founder of the Ahmadiyya Movement in Islam (see "Minan-ur-Rahman").
The fact that the words, Then Allah lets go astray whom He wills, have been placed after the words, that he might make things clear to them, shows that it is only after the truth is brought home to men that they become deserving of punishment for rejecting it. Thus, although all non-Muslims are technically called disbelievers or Kafirs, yet all of them will not go to Hell; for, as the verse shows, only those disbelievers become deserving of punishment who reject the truth after it has been made clear to them. Mere technical disbelief does not render one liable to punishment.
a
13:28; 74:32.
1453
The verse does not mean that the Message of the Holy Prophet was confined to the Arabs alone. Such an assumption is belied by other verses of the Qur’an in which he is clearly and unequivocally declared to be a Divine Messenger sent for the whole world (7:159; 34:29). Not only does the Qur’an claim a universal mission for the Holy Prophet, but the Holy Prophet himself is reported to have said, 'I have been sent to the black and the red,' meaning the whole of mankind (Bihar); and 'I have been raised for all mankind' (Bukhari). The Qur’an was revealed in the Arabic language because the Arabs were its first addressees (and also because Arabic, being the most expressive, eloquent and comprehensive language, was eminently suited to be the vehicle for the delivery of the Quranic Message) and through them its Message was to be preached to the world and not that the Message was meant for the Arabs only.