رسولmessenger

Example sentences

• فعبوديته فِي الْأَمر وامتثاله اخلاصا واقتداءا برَسُول الله

  So his servitude regarding the command is by complying with sincerity and emulating the Messenger of Allah.

  بِرَسُولِ — the Messenger. With 'emulation', this 'bi-' is the fixed partner marking whom one models oneself on, and the noun heads an 'of' pairing, 'the Messenger of God'. The preposition governs it in the genitive: following the pattern of God's Messenger.

  From: Accepting God's Decree →

• قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم

  The Messenger of Allah, peace and blessings be upon him, said:

  رَسُولُ — Messenger. 'Messenger of', heading an 'of' pairing and standing as the subject of 'said', in the '-u' ending. It leans on 'God' to complete the title.

  From: Brotherhood in Islam →

• فقراء المهاجرين أتوا رسول الله صلى الله عليه وسلم فقالوا ذهب أهل الدثور بالدرجات العلى، والنعيم المقيم

  The poor among the emigrants came to the Messenger of Allah, peace be upon him, and said: 'The wealthy have taken the highest ranks and everlasting blessings.'

  رَسُولَ — the Messenger. This is the object of 'came [to]', in the accusative, heading a possessive — 'the Messenger OF Allah'. The verb of coming reaches its goal directly here. It owns the name to come.

  From: Praises That Elevate the Poor →

• قالوا بلى يا رسول الله، قال تسبحون، وتحمدون، وتكبرون، خلف كل صلاة ثلاثًا وثلاثين

  They said: 'Yes, O Messenger of Allah.' He said: 'You should glorify Allah, praise Him, and declare His greatness after every prayer thirty-three times.'

  رَسُولَ — Messenger. The one addressed, in the vocative, heading a possessive — 'O Messenger OF Allah'. A called noun owning another takes this accusative form; the owner follows.

  From: Praises That Elevate the Poor →

• وَصِدْقِ مَا أَخْبَرَ بِهِ رَسُولُهُ وَمَا لَمْ يُبَاشِرْ قَلْبُهُ ذَلِكَ حَقِيقَةً لَمْ تُخَالِطْ بَشَاشَةُ الْإِيمَانِ قَلْبَهُ

  And the truth of what His Messenger has conveyed — whoever's heart has not experienced that reality, the sweetness of faith has not entered his heart.

  رَسُولُهُ — His Messenger. A noun 'his Messenger' with an attached 'His' ending naming God as owner, the doer of 'reported', in the nominative subject ending. The single word carries the noun and its possessor.

  From: Proofs of Scripture →

• ثُمَّ ذَكَرَ سُبْحَانَهُ الْمُقْسَمَ عَلَيْهِ فَقَالَ ﴿إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ﴾

  Then He, Glory be to Him, mentioned what was sworn upon and said, 'Indeed, it is the word of a noble Messenger.'

  رَسُولٍ — of a Messenger. The owner half of the pairing, 'a messenger', so 'the word of a messenger'. As the possessor it sits in the genitive ending; its indefinite 'a' ending leaves the messenger unspecified for now.

  From: Proofs of Scripture →

• وَهَذَا رَسُولُهُ الْبَشَرِيُّ مُحَمَّدٌ،

  And this is His human Messenger, Muhammad.

  رَسُولُهُ — His Messenger. A noun 'His Messenger' with an attached 'His' ending naming God as owner, the predicate equated with 'this'. The single word carries the noun and its possessor and takes the nominative complement ending.

  From: Proofs of Scripture →

• وَلَوْ كَانَتْ إِضَافَتُهُ إِلَيْهِ إِضَافَةَ إِنْشَاءِ وَابْتِدَاءٍ لَمْ يَكُنْ رَسُولًا،

  And if it were attributed to him as origination and initiation, he would not be a messenger.

  رَسُولًا — a messenger. This noun is the predicate of 'would not be', and it carries the object-style ending that this kind of to-be verb gives its predicate. It is indefinite, stating a category, 'a messenger', rather than a specific one. The ending is what marks it as the completing half of the was-statement.

  From: Proofs of Scripture →

• وَلَنَاقَضَ ذَلِكَ إِضَافَتَهُ إِلَى رَسُولِهِ الْمَلَكِيِّ فِي سُورَةِ التَّكْوِيرِ

  And that would contradict its attribution to His angelic messenger in Surah At-Takwir.

  رَسُولِهِ — His messenger. This word combines the noun 'messenger' with an attached 'his', and it is in the genitive because the preposition before it requires that ending. The attached owner is God; tracking it correctly is what tells the reader this is God's messenger, the front of a longer ownership chain.

  From: Proofs of Scripture →

• فَتَأَمَّلْ كَيْفَ إِضَافَهُ سُبْحَانَهُ إِلَى الرَّسُولِ بِلَفْظِ الْقَوْلِ،

  So, consider how He, Glorified be He, attributed the word to the Messenger using 'say',

  الرَّسُولِ — the Messenger. This noun carries 'the' and is governed by the preposition before it, taking the prepositional ending. It names the Messenger as the one to whom the act of saying is ascribed.

  From: The Messenger as Conveyor of Revelation →

• فَإِنَّ الرَّسُولَ يَقُولُ لِلْمُرْسَلِ إِلَيْهِ مَا أُمِرَ بِقَوْلِهِ،

  For the Messenger says to the one to whom he is sent what he was commanded to say,

  الرَّسُولَ — the Messenger. This noun carries 'the' and is the subject of the emphasized clause, in the accusative under 'indeed'. It names the Messenger; Arabic puts the subject of this emphatic particle in the accusative before the verb that follows.

  From: The Messenger as Conveyor of Revelation →

• فَإِذَا بَلَّغَ الرَّسُولُ ذَلِكَ صَحَّ أَنْ يُقَالَ قَالَ الرَّسُولُ كَذَا، وَهَذَا قَوْلُ الرَّسُولِ،

  Therefore, when the Messenger conveyed this, it is correct to say: 'The Messenger said such', and this is the Messenger's word,

  الرَّسُولُ — the Messenger. The noun 'Messenger' with 'the', here doing the conveying. Its ending marks it as the subject, the one performing the verb. In Arabic the difference between subject and object is shown by these endings, not by word order, so the ending is what tells you he is the doer.

  From: The Messenger as Conveyor of Revelation →

• فَإِذَا بَلَّغَ الرَّسُولُ ذَلِكَ صَحَّ أَنْ يُقَالَ قَالَ الرَّسُولُ كَذَا، وَهَذَا قَوْلُ الرَّسُولِ،

  Therefore, when the Messenger conveyed this, it is correct to say: 'The Messenger said such', and this is the Messenger's word,

  الرَّسُولُ — the Messenger. 'The Messenger' again, with an ending marking him as the subject who did the saying. The repetition keeps the doer explicit; the subject ending is what assigns him the speaking role within the quotation frame.

  From: The Messenger as Conveyor of Revelation →

• فَإِذَا بَلَّغَ الرَّسُولُ ذَلِكَ صَحَّ أَنْ يُقَالَ قَالَ الرَّسُولُ كَذَا، وَهَذَا قَوْلُ الرَّسُولِ،

  Therefore, when the Messenger conveyed this, it is correct to say: 'The Messenger said such', and this is the Messenger's word,

  الرَّسُولِ — the Messenger. 'The Messenger' as the second, owning noun in the 'word of the Messenger' pairing. Its ending is the special form an owner takes in such a chain, and that ending is precisely what signals the possessive 'of' relationship, since no separate word for 'of' exists.

  From: The Messenger as Conveyor of Revelation →

• وَلَا تَكَلَّمَ الرَّسُولُ بِكَذَا وَكَذَا،

  Nor did the Messenger speak with such and such,

  الرَّسُولُ — the Messenger. 'The Messenger' marked by its ending as the subject of the verb, the one who (here) did not speak. The subject ending assigns him the doer role; word order alone would not settle it in Arabic.

  From: The Messenger as Conveyor of Revelation →

• وَلَا أَنَّهُ بِكَلَامِ رَسُولٍ كَرِيمٍ، وَلَا فِي مَوْضِعٍ وَاحِدٍ

  Nor is it with the words of a noble Messenger, nor in any single instance.

  رَسُولٍ — a Messenger. 'A Messenger' as the owning noun in 'the words of a Messenger'. It is indefinite, with no 'the', and its ending is the owner form used in such chains. That ending alone signals the 'of' link, since Arabic has no separate word for 'of'.

  From: The Messenger as Conveyor of Revelation →

• فَقَالَ النَّبِي لَا تلعنه فَإِنَّهُ يحب الله وَرَسُوله

  The Prophet said, 'Do not curse him, for he loves Allah and His Messenger.'

  رَسُولَهُ — His Messenger. This noun pairs with the attached 'his' as its owner, 'His Messenger', and its ending marks it as the object of the loving verb, matching the noun it is joined to. The pronoun points back to God, fixing whose Messenger is meant.

  From: Sincerity and Hypocrisy →

• فَهَذَا بَين أَن المذنب بِالشرابِ وَغَيره قد يكون محبا لله وَرَسُوله

  This shows that a sinner through drinking and otherwise can still love Allah and His Messenger.

  رَسُولِهِ — His Messenger. This noun pairs with the attached 'his' as its owner, 'His Messenger', and stays in the genitive matching the name it is joined to. The pronoun points back to God, fixing whose Messenger is loved.

  From: Sincerity and Hypocrisy →

• وَحب الله رَسُوله أوثق عرى الْإِيمَان

  And the love of Allah and His Messenger is the strongest bond of faith.

  رَسُولِهِ — His Messenger. This noun pairs with the attached 'his' as its owner, 'His Messenger', and stays in the genitive matching the name it is joined to. The pronoun points back to God, so the love is for both God and His Messenger.

  From: Sincerity and Hypocrisy →

• كَمَا أَن العابد الزَّاهِد قد يكون لما فِي قلبه من بِدعَة ونفاق مسخوطا عِنْد الله وَرَسُوله

  Just as a devout worshipper may, because of the innovation and hypocrisy in his heart, be disliked by Allah and His Messenger.

  رَسُولِهِ — His Messenger. This noun pairs with the attached 'his' as its owner, 'His Messenger', and stays in the genitive matching the name it is joined to. The pronoun points back to God, completing 'in the sight of God and His Messenger'.

  From: Sincerity and Hypocrisy →

• وَهَؤُلَاء أَصْحَاب رَسُول الله مَعَ أَمِير الْمُؤمنِينَ عَليّ بن أبي طَالب بِأَمْر النَّبِي

  And these are the companions of the Messenger of Allah, with the Commander of the Faithful, Ali ibn Abi Talib, by the command of the Prophet.

  رَسُولِ — the Messenger. This noun is itself the front of a further pairing, 'the Messenger of God', so it both closes the previous pair and starts a new one. Each link after the first takes the genitive, chaining the owners together.

  From: Sincerity and Hypocrisy →