رِزۡقَ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "رِزۡقَ".
- your means of livelihood
- its own sustenance
- his means of subsistence
- His provision
Occurrences in Quran
Found 4 verses containing "رِزۡقَ".
وَکَاَیِّنۡ مِّنۡ دَآبَّۃٍ لَّا تَحۡمِلُ رِزۡقَہَا اللّٰہُ یَرۡزُقُہَا وَاِیَّاکُمۡ ۚ وَہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
11:7.
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
11:7.
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
11:7.
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
b
11:7.
2983
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2264
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
وَتَجۡعَلُوۡنَ رِزۡقَکُمۡ اَنَّکُمۡ تُکَذِّبُوۡنَ
The disbelievers are afraid lest by accepting truth they might be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message; or, the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
Commentary:
The rebuke administered to disbelievers in the preceding verse has been continued here. They are told that they have become so degenerate that they do not accept the truth because they are afraid that by doing so they would be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message. Or the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
4140
Commentary:
The rebuke administered to disbelievers in the preceding verse has been continued here. They are told that they have become so degenerate that they do not accept the truth because they are afraid that by doing so they would be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message. Or the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
2980
The disbelievers are afraid lest by accepting truth they might be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message; or, the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
اَمَّنۡ ہٰذَا الَّذِیۡ یَرۡزُقُکُمۡ اِنۡ اَمۡسَکَ رِزۡقَہٗ ۚ بَل لَّجُّوۡا فِیۡ عُتُوٍّ وَّنُفُوۡرٍ
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}.
وَاَمَّاۤ اِذَا مَا ابۡتَلٰٮہُ فَقَدَرَ عَلَیۡہِ رِزۡقَہٗ فَیَقُوۡلُ رَبِّیۡۤ اَہٰنَنِ
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.