رُّسُلَ
Appears 5 times in Quran
Derived Words (2)
Words derived from the stem "رُّسُلَ".
Occurrences in Quran
Found 5 verses containing "رُّسُلَ".
۞ يَوْمَ يَجْمَعُ ٱللَّهُ ٱلرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ ۖ قَالُوا۟ لَا عِلْمَ لَنَآ ۖ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ
7:7; 28:66.
7:7; 28:66.
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
7:7; 28:66.
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
b
7:7; 28:66.
a
7:7; 28:66.
737
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
a
7:7; 28:66.
803
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
وَأَنذِرِ ٱلنَّاسَ يَوْمَ يَأْتِيهِمُ ٱلْعَذَابُ فَيَقُولُ ٱلَّذِينَ ظَلَمُوا۟ رَبَّنَآ أَخِّرْنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ ٱلرُّسُلَ ۗ أَوَلَمْ تَكُونُوٓا۟ أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ
63:11.
63:11.
63:11.
Commentary:
This verse speaks of the punishment that is to overtake disbelievers in the life to come. Whenever the Quran speaks of the punishment of the present life, it usually refers to the punishment of the next life also, for the former constitutes evidence of the latter.
The words, Did you not swear before this that you would have no fall? show that disbelievers were confident that their prosperity would endure forever. This led to their becoming haughty and arrogant.
d
63:11.
a
63:11.
1699
Commentary:
This verse speaks of the punishment that is to overtake disbelievers in the life to come. Whenever the Quran speaks of the punishment of the present life, it usually refers to the punishment of the next life also, for the former constitutes evidence of the latter.
The words, Did you not swear before this that you would have no fall? show that disbelievers were confident that their prosperity would endure forever. This led to their becoming haughty and arrogant.
d
63:11.
وَقَوْمَ نُوحٍ لَّمَّا كَذَّبُوا۟ ٱلرُّسُلَ أَغْرَقْنَٰهُمْ وَجَعَلْنَٰهُمْ لِلنَّاسِ ءَايَةً ۖ وَأَعْتَدْنَا لِلظَّٰلِمِينَ عَذَابًا أَلِيمًا
18:30.
18:30.
18:30; 42:46.
a
18:30.
b
18:30; 42:46.
e
18:30.
إِن كُلٌّ إِلَّا كَذَّبَ ٱلرُّسُلَ فَحَقَّ عِقَابِ
15:80; 26:190; 50:15.
15:80; 26:190; 50:15.
15:80; 26:190; 50:15.
Commentary:
The Meccan disbelievers are here warned that people wealthier and much stronger than they had lived before them. They rejected and opposed their Prophets with the result that they were destroyed. If they (the Meccans) opposed the Holy Prophet they also will meet a similar fate.
b
15:80; 26:190; 50:15.
c
15:80; 26:190; 50:15.
3385
Commentary:
The Meccan disbelievers are here warned that people wealthier and much stronger than they had lived before them. They rejected and opposed their Prophets with the result that they were destroyed. If they (the Meccans) opposed the Holy Prophet they also will meet a similar fate.
d
15:80; 26:190; 50:15.
وَأَصْحَٰبُ ٱلْأَيْكَةِ وَقَوْمُ تُبَّعٍ ۚ كُلٌّ كَذَّبَ ٱلرُّسُلَ فَحَقَّ وَعِيدِ
15:79; 26:177; 38:14.
لفظی معنے ’’َبَن والے‘‘ کے ہیں۔ لیکن مراد یمن سے فلسطین جاتے ہوئے وہ جنگل ہے جو مَدْیَن کے پاس واقعہ ہے۔
15:79; 26:177; 38:14.
15:79; 26:177; 38:14.
15:80; 26:140; 38:15.
Commentary:
For اصحاب الأیکة (Dwellers of the Wood) see 15:79 and for the People of Tubba‘ 44:38. The verse purports to say that the above-mentioned peoples were warned by their respective Prophets that if they rejected them, they would be punished in this world and would also have to account for their sins in the next. The first warning was literally fulfilled and, therefore, the second one is also bound to be fulfilled.
d
15:79; 26:177; 38:14.
2
لفظی معنے ’’َبَن والے‘‘ کے ہیں۔ لیکن مراد یمن سے فلسطین جاتے ہوئے وہ جنگل ہے جو مَدْیَن کے پاس واقعہ ہے۔
c
15:79; 26:177; 38:14.
d
15:80; 26:140; 38:15.
3867
Commentary:
For اصحاب الأیکة (Dwellers of the Wood) see 15:79 and for the People of Tubba‘ 44:38. The verse purports to say that the above-mentioned peoples were warned by their respective Prophets that if they rejected them, they would be punished in this world and would also have to account for their sins in the next. The first warning was literally fulfilled and, therefore, the second one is also bound to be fulfilled.
c
15:79; 26:177; 38:14.