Search Results for "رِزْقُهُۥ"
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لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِۦ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ فَلْيُنفِقْ مِمَّآ ءَاتَىٰهُ ٱللَّهُ ۚ لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا مَآ ءَاتَىٰهَا ۚ سَيَجْعَلُ ٱللَّهُ بَعْدَ عُسْرٍ يُسْرًا
2:234.
2:234.
2:234.
b
2:234.
a
2:234.
a
2:234.
أَمَّنْ هَٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ ۚ بَل لَّجُّوا۟ فِى عُتُوٍّ وَنُفُورٍ
10:32; 34:25.
10:32; 34:25.
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also {2694}.
10:32; 34:25.
Commentary:
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also 44:13.
b
10:32; 34:25.
a
10:32; 34:25.
4300
Commentary:
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also 44:13.
b
10:32; 34:25.
3084
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also {2694}.
وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَٰنَنِ
17:84.
17:84.
17:84.
Commentary:
Favours are bestowed upon man, sometimes to test his mettle, at other times, to reward him for his good actions. Similarly, he is caused to be involved in troubles that he may be tried, rewarded or punished according to his actions. But man is so constituted that when he is in ease and affluence, he regards it as the fruit of his labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God. The Quran has treated the question, whether God, or man himself, is the author of his destiny, from different angles. Whereas in 41:47 it says that man himself makes or mars his destiny, in 4:80 it says that good comes from God but evil from man’s ownself, and yet in 4:79 it observes that both good and evil come from God. In fact, as God has created everything for the good of man, and it is by misusing God-given gifts that he involves himself in trouble, good is said to proceed from God and evil from man. But as God produces the results of the good or bad actions of man, good or evil are both said to come from God. And as man is a free agent, both good and evil are attributed to him. Thus these verses explain and support one another, there being no contradiction between them.
a
17:84.
d
17:84.
4716
Commentary:
Favours are bestowed upon man, sometimes to test his mettle, at other times, to reward him for his good actions. Similarly, he is caused to be involved in troubles that he may be tried, rewarded or punished according to his actions. But man is so constituted that when he is in ease and affluence, he regards it as the fruit of his labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God. The Quran has treated the question, whether God, or man himself, is the author of his destiny, from different angles. Whereas in 41:47 it says that man himself makes or mars his destiny, in 4:80 it says that good comes from God but evil from man’s ownself, and yet in 4:79 it observes that both good and evil come from God. In fact, as God has created everything for the good of man, and it is by misusing God-given gifts that he involves himself in trouble, good is said to proceed from God and evil from man. But as God produces the results of the good or bad actions of man, good or evil are both said to come from God. And as man is a free agent, both good and evil are attributed to him. Thus these verses explain and support one another, there being no contradiction between them.
b
17:84.