رَسُوۡلِ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "رَسُوۡلِ".
لَّقَدۡ کَانَ لَکُمۡ فِیۡ رَسُوۡلِ اللّٰہِ اُسۡوَۃٌ حَسَنَۃٌ لِّمَنۡ کَانَ یَرۡجُوا اللّٰہَ وَالۡیَوۡمَ الۡاٰخِرَ وَذَکَرَ اللّٰہَ کَثِیۡرًا
3:32.
这场壕沟战役 (The Battle of Trench) 也许是穆圣一生经历中最艰难的严峻考验。在那极大的考验中, 他显现出高超的神圣形象和威望。事实上, 正是在到处一片黑暗的危险时刻, 或是一个人在他的敌人拜倒在他脚下的这一成功和胜利时刻, 他的真正的气质才得到了考验; 而历史雄辩地证明, 穆圣在危难时刻显示出像他在胜利的荣誉时刻一样的伟大与崇高。吴候德战役、霍奈战役和壕沟战役在他的优美品格的一个方面散发出强烈的光芒, 而麦加的攻克则从另一方面表现出他的强烈的光芒。风险和危险没有使他泄气或沮丧, 胜利和成功也不能损毁他。在霍奈的日子里, 伊斯兰教的命运安危未定而几乎只留下他一个人, 他却毫无畏惧地只身进入敌阵, 嘴里念着一句重要的话: “我是安拉的先知, 我从不说谎。我是阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب, ‘Abdul-Muttalib) 的儿子。”当麦加被攻克而整个阿拉伯拜倒在他的脚下之时, 绝对的和无可置疑的权力没能腐蚀他。他对他的敌人显示了无比的宽宏大量。
那些与他最接近的、最了解的人--------他的亲爱的妻子, 卡迪贾、他的终身朋友, 阿布•伯克尔、他的表弟和女婿, 阿里、他已获自由的奴仆, 宰德, 是最热爱他, 是最早信仰他的传教的, 没有什么比这个更能证明穆圣人格之崇高的了。先知是人类最尊贵的表率, 是美与善的模范。他多变的一生, 他的品格的各个方面, 是显得无人能够企及的, 足为人们学习和仿效的楷模。他的一生展现出历史的强烈光芒。他以一个孤儿开始自己的生命, 又以全民族命运的主宰者结束自己的生命。在孩童时期, 他就稳重而端庄, 而跨入青年时后, 他更是一个具有道德心、正直庄重而完美无缺的模范。在中年, 他赢得受信任和诚实的人的称号, 并且, 作为一个经商者, 他证明自己是极其诚实和一丝不苟的。他娶的妻子有比他自己年龄大得多的, 也有比他小得多的, 而她们都作证他的忠实、爱情和虔诚。作为一个父亲, 他充满极大的慈爱, 而作为一个朋友, 他极为忠诚而体谅。当委以改革腐朽的社会这一重大而艰难的任务并遭受迫害和被流放时, 他极端庄严和正气凛然地忍受下来。他像普通士兵一样战斗而又统帅全军。他面临挫败而终于取胜。他不但立法, 而且司法。他是一个政治家、一个教师, 又是一位真正的领袖。“作为国家以及教会的元首, 他身兼罗马皇帝和罗马教皇于一身; 他是教皇而无教皇的自负, 是罗马皇帝而无罗马皇帝的大批人马。没有常备军、没有警卫员、没有皇宫、没有固定岁入。假如有什么人有权利说他是靠正确的安拉旨意来统治的, 他就是穆罕默德, 因为他掌有一切权力而毋需权力的工具和支持因素。他要用他自己的双手做家务, 睡在皮革制的席子上, 他的饭菜是海枣和水或大麦面包, 而在处理完一整天的多项事务以后, 他还要在夜里花上好几小时作祈祷和祈求直到他的双足肿胀。没有人在如此巨大变化的环境和条件下竟会有那么少的改变” (“Muhammad and Muhammadanism” by Bosworth Smith)。
3:32.
The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Mutt
3:32.
Commentary:
The Battle of the Ditch perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested, and history bears an eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress, as he was in the hour of success. The Battles of the Ditch, Uhud and Hunain shed a flood of light on one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain, with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips, viz. انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib." And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. Says Rev. Bosworth Smith:
"Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Mohammed into Mecca side by side with that of Marius or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a position better to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition; yet the Holy Prophet retained the nobility of his character under all circumstances" - ("Mohammed and Mohammedanism").
What greater testimony could there possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most, loved him most and were the first to believe in his mission—his dear wife Khadijah, his life-long friend Abu Bakr, his cousin and son-in-law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended with being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, i.e. the trusty and truthful, and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love, and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier, and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a politician, a statesman, a teacher and a leader of men. Head of the state as well as of the Church he was, as a great writer has described him, Caesar and Pope in one; but he was Pope without the Pope’s pretentions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little. To quote Rev. Bosworth Smith again:
"On the whole, the wonder is not how much but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace substantial unity. I doubt whether any other man whose external conditions changed so much, ever himself changed less to meet them."
Such was Muhammad, the Holy Prophet of Islam whom the verse under comment describes as an excellent exemplar and a perfect model and as humanity’s unerring guide for all time. The Holy Prophet’s goodness and greatness indeed stand unrivalled and unmatched, incomparable and unapproachable.
a
3:32.
1026
这场壕沟战役 (The Battle of Trench) 也许是穆圣一生经历中最艰难的严峻考验。在那极大的考验中, 他显现出高超的神圣形象和威望。事实上, 正是在到处一片黑暗的危险时刻, 或是一个人在他的敌人拜倒在他脚下的这一成功和胜利时刻, 他的真正的气质才得到了考验; 而历史雄辩地证明, 穆圣在危难时刻显示出像他在胜利的荣誉时刻一样的伟大与崇高。吴候德战役、霍奈战役和壕沟战役在他的优美品格的一个方面散发出强烈的光芒, 而麦加的攻克则从另一方面表现出他的强烈的光芒。风险和危险没有使他泄气或沮丧, 胜利和成功也不能损毁他。在霍奈的日子里, 伊斯兰教的命运安危未定而几乎只留下他一个人, 他却毫无畏惧地只身进入敌阵, 嘴里念着一句重要的话: “我是安拉的先知, 我从不说谎。我是阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب, ‘Abdul-Muttalib) 的儿子。”当麦加被攻克而整个阿拉伯拜倒在他的脚下之时, 绝对的和无可置疑的权力没能腐蚀他。他对他的敌人显示了无比的宽宏大量。
那些与他最接近的、最了解的人--------他的亲爱的妻子, 卡迪贾、他的终身朋友, 阿布•伯克尔、他的表弟和女婿, 阿里、他已获自由的奴仆, 宰德, 是最热爱他, 是最早信仰他的传教的, 没有什么比这个更能证明穆圣人格之崇高的了。先知是人类最尊贵的表率, 是美与善的模范。他多变的一生, 他的品格的各个方面, 是显得无人能够企及的, 足为人们学习和仿效的楷模。他的一生展现出历史的强烈光芒。他以一个孤儿开始自己的生命, 又以全民族命运的主宰者结束自己的生命。在孩童时期, 他就稳重而端庄, 而跨入青年时后, 他更是一个具有道德心、正直庄重而完美无缺的模范。在中年, 他赢得受信任和诚实的人的称号, 并且, 作为一个经商者, 他证明自己是极其诚实和一丝不苟的。他娶的妻子有比他自己年龄大得多的, 也有比他小得多的, 而她们都作证他的忠实、爱情和虔诚。作为一个父亲, 他充满极大的慈爱, 而作为一个朋友, 他极为忠诚而体谅。当委以改革腐朽的社会这一重大而艰难的任务并遭受迫害和被流放时, 他极端庄严和正气凛然地忍受下来。他像普通士兵一样战斗而又统帅全军。他面临挫败而终于取胜。他不但立法, 而且司法。他是一个政治家、一个教师, 又是一位真正的领袖。“作为国家以及教会的元首, 他身兼罗马皇帝和罗马教皇于一身; 他是教皇而无教皇的自负, 是罗马皇帝而无罗马皇帝的大批人马。没有常备军、没有警卫员、没有皇宫、没有固定岁入。假如有什么人有权利说他是靠正确的安拉旨意来统治的, 他就是穆罕默德, 因为他掌有一切权力而毋需权力的工具和支持因素。他要用他自己的双手做家务, 睡在皮革制的席子上, 他的饭菜是海枣和水或大麦面包, 而在处理完一整天的多项事务以后, 他还要在夜里花上好几小时作祈祷和祈求直到他的双足肿胀。没有人在如此巨大变化的环境和条件下竟会有那么少的改变” (“Muhammad and Muhammadanism” by Bosworth Smith)。
a
3:32.
3090
Commentary:
The Battle of the Ditch perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested, and history bears an eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress, as he was in the hour of success. The Battles of the Ditch, Uhud and Hunain shed a flood of light on one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain, with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips, viz. انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib." And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. Says Rev. Bosworth Smith:
"Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Mohammed into Mecca side by side with that of Marius or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a position better to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition; yet the Holy Prophet retained the nobility of his character under all circumstances" - ("Mohammed and Mohammedanism").
What greater testimony could there possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most, loved him most and were the first to believe in his mission—his dear wife Khadijah, his life-long friend Abu Bakr, his cousin and son-in-law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended with being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, i.e. the trusty and truthful, and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love, and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier, and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a politician, a statesman, a teacher and a leader of men. Head of the state as well as of the Church he was, as a great writer has described him, Caesar and Pope in one; but he was Pope without the Pope’s pretentions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little. To quote Rev. Bosworth Smith again:
"On the whole, the wonder is not how much but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace substantial unity. I doubt whether any other man whose external conditions changed so much, ever himself changed less to meet them."
Such was Muhammad, the Holy Prophet of Islam whom the verse under comment describes as an excellent exemplar and a perfect model and as humanity’s unerring guide for all time. The Holy Prophet’s goodness and greatness indeed stand unrivalled and unmatched, incomparable and unapproachable.
a
3:32.
2343
The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Mutt
ہُمُ الَّذِیۡنَ یَقُوۡلُوۡنَ لَا تُنۡفِقُوۡا عَلٰی مَنۡ عِنۡدَ رَسُوۡلِ اللّٰہِ حَتّٰی یَنۡفَضُّوۡا ۗ وَلِلّٰہِ خَزَآئِنُ السَّمٰوٰتِ وَالۡاَرۡضِ وَلٰکِنَّ الۡمُنٰفِقِیۡنَ لَا یَفۡقَہُوۡنَ
Insincere and dishonest himself, a hypocrite considers others to be like him. The Hypocrites of Medina had made an entirely foolish and wrong estimate of the sincerity of purpose of the Holy Prophet’s Companions in that they thought that they (his Companions) had gathered round him from considerations of their material interests, and that the moment they found that their expectations had not materialized, they would desert him. Time completely belied their fond and futile expectations.
Commentary:
Insincere and dishonest himself, a hypocrite considers others to be like him. The verse points out that the hypocrites of Medina had made an entirely foolish and wrong estimate of the sincerity of purpose of the Holy Prophet’s Companions. They had quite a wrong notion that the Companions of the Holy Prophet had gathered round him from considerations of material interest, and that the moment they would find that their hopes had not materialised, they would desert him. Time completely belied their fond and futile expectations.
4249
Commentary:
Insincere and dishonest himself, a hypocrite considers others to be like him. The verse points out that the hypocrites of Medina had made an entirely foolish and wrong estimate of the sincerity of purpose of the Holy Prophet’s Companions. They had quite a wrong notion that the Companions of the Holy Prophet had gathered round him from considerations of material interest, and that the moment they would find that their hopes had not materialised, they would desert him. Time completely belied their fond and futile expectations.
3052
Insincere and dishonest himself, a hypocrite considers others to be like him. The Hypocrites of Medina had made an entirely foolish and wrong estimate of the sincerity of purpose of the Holy Prophet’s Companions in that they thought that they (his Companions) had gathered round him from considerations of their material interests, and that the moment they found that their expectations had not materialized, they would desert him. Time completely belied their fond and futile expectations.
فَرِحَ الۡمُخَلَّفُوۡنَ بِمَقۡعَدِہِمۡ خِلٰفَ رَسُوۡلِ اللّٰہِ وَکَرِہُوۡۤا اَنۡ یُّجٰہِدُوۡا بِاَمۡوٰلِہِمۡ وَاَنۡفُسِہِمۡ فِیۡ سَبِیۡلِ اللّٰہِ وَقَالُوۡا لَا تَنۡفِرُوۡا فِی الۡحَرِّ ۗ قُلۡ نَارُ جَہَنَّمَ اَشَدُّ حَرًّا ۚ لَّوۡ کَانُوۡا یَفۡقَہُوۡنَ
9:87, 93.
9:87, 93.
9:87, 93.
Commentary:
This and the following several verses speak of those who did not accompany the Holy Prophet on the expedition to Tabuk. The passive form in the word المخلفون (those left behind) has been used in allusion to the words, Allah was averse to their marching forth, so He kept them back, and it was said,' Sit ye at home with those who sit', occurring in 9:46 above.
These people not only stayed behind themselves but, as is usual with mischievous persons, also tried to dissuade others from joining the expedition.
a
9:87, 93.
b
9:87, 93.
1233
Commentary:
This and the following several verses speak of those who did not accompany the Holy Prophet on the expedition to Tabuk. The passive form in the word المخلفون (those left behind) has been used in allusion to the words, Allah was averse to their marching forth, so He kept them back, and it was said,' Sit ye at home with those who sit', occurring in 9:46 above.
These people not only stayed behind themselves but, as is usual with mischievous persons, also tried to dissuade others from joining the expedition.
c
9:87, 93.
اِنَّ الَّذِیۡنَ یَغُضُّوۡنَ اَصۡوٰتَہُمۡ عِنۡدَ رَسُوۡلِ اللّٰہِ اُولٰٓئِکَ الَّذِیۡنَ امۡتَحَنَ اللّٰہُ قُلُوۡبَہُمۡ لِلتَّقۡوٰی ۚ لَہُمۡ مَّغۡفِرَۃٌ وَّاَجۡرٌ عَظِیۡمٌ
在穆圣面前低声说话是表示对他尊敬, 表示自己内心的谦卑, 而不必要地提高嗓门是表示骄傲自大。
To speak in low tones in the presence of the Holy Prophet is indicative for respect for him and of one’s own humility of heart, while the raising of voice unnecessarily smacks of conceit and arrogance.
Important Words:
امتحن is derived from محن. They say, محن فلانا i.e. he tried or put to the test such a one. محنه عشرین سوطا means, he flogged him with twenty stripes. محن الفضة means, he purified the silver by putting it in the fire. محن البئر means, he took out the earth from the well and cleared it (Taj & Raghib).
Commentary:
To speak in low tones in the presence of the Prophet is indicative of respect for him and of one’s own humility of heart which is a good moral quality; while unnecessarily raising of voice smacks of conceit and arrogance.
1275
在穆圣面前低声说话是表示对他尊敬, 表示自己内心的谦卑, 而不必要地提高嗓门是表示骄傲自大。
3843
Important Words:
امتحن is derived from محن. They say, محن فلانا i.e. he tried or put to the test such a one. محنه عشرین سوطا means, he flogged him with twenty stripes. محن الفضة means, he purified the silver by putting it in the fire. محن البئر means, he took out the earth from the well and cleared it (Taj & Raghib).
Commentary:
To speak in low tones in the presence of the Prophet is indicative of respect for him and of one’s own humility of heart which is a good moral quality; while unnecessarily raising of voice smacks of conceit and arrogance.
2789
To speak in low tones in the presence of the Holy Prophet is indicative for respect for him and of one’s own humility of heart, while the raising of voice unnecessarily smacks of conceit and arrogance.