Topic: Ar-Razzaq (Sustainer, Provider)
View Aspects
وَٱلَّذِينَ هَاجَرُوا۟ فِى سَبِيلِ ٱللَّهِ ثُمَّ قُتِلُوٓا۟ أَوْ مَاتُوا۟ لَيَرْزُقَنَّهُمُ ٱللَّهُ رِزْقًا حَسَنًا ۚ وَإِنَّ ٱللَّهَ لَهُوَ خَيْرُ ٱلرَّٰزِقِينَ
3:196; 8:75; 9:20-22; 16:42.
3:196; 8:75; 9:20-22; 16:42.
Those, who leave their hearths and homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness, deserve to be classed with those who are actually slain fighting in the cause of God, for their sacrifice is as great as that of the actual martyrs, only God in His infallible wisdom spares their lives. This is the significance of the words, 'or die.'
3:196; 8:75; 9:20-22; 16:42.
Commentary:
In v. 57 above God had referred to the reward of believers in general. In this and the next verse the Quran particularly mentions the reward of those believers who left their hearths and homes, their belongings and their dear and near ones for the sake of God. To these "living" martyrs, the verse holds out a promise that they will be specially rewarded for their sacrifices. In fact those who leave their homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness deserve to be classed with "the martyrs", for their sacrifice is as great as that of the actual martyrs, only, God in His infallible wisdom, spares their lives. This is the significance of the words, "or die". In fact there are two categories of martyrs—"the dead martyrs" and "the living martyrs". The "dead" martyrs are actually slain in the cause of God while the "living" martyrs live a life of perpetual sacrifice for His sake and then die a natural death. The verse under comment places both these classes of "martyrs" in the same category. Those who are slain, or those who die a natural death, serving the cause of God, will have the same reward—a goodly provision and a place with which they will be well-pleased.
Incidentally, the verse shows that it was revealed after the Hijrah, because it was after the Hijrah that fighting in self-defence was permitted and some of the Muslims were killed in the fighting. In fact, some parts of the Surah were revealed at Mecca and others at Medina. The Surah may thus be said to have been revealed both at Mecca and Medina.
b
3:196; 8:75; 9:20-22; 16:42.
d
3:196; 8:75; 9:20-22; 16:42.
2488
Commentary:
In v. 57 above God had referred to the reward of believers in general. In this and the next verse the Quran particularly mentions the reward of those believers who left their hearths and homes, their belongings and their dear and near ones for the sake of God. To these "living" martyrs, the verse holds out a promise that they will be specially rewarded for their sacrifices. In fact those who leave their homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness deserve to be classed with "the martyrs", for their sacrifice is as great as that of the actual martyrs, only, God in His infallible wisdom, spares their lives. This is the significance of the words, "or die". In fact there are two categories of martyrs—"the dead martyrs" and "the living martyrs". The "dead" martyrs are actually slain in the cause of God while the "living" martyrs live a life of perpetual sacrifice for His sake and then die a natural death. The verse under comment places both these classes of "martyrs" in the same category. Those who are slain, or those who die a natural death, serving the cause of God, will have the same reward—a goodly provision and a place with which they will be well-pleased.
Incidentally, the verse shows that it was revealed after the Hijrah, because it was after the Hijrah that fighting in self-defence was permitted and some of the Muslims were killed in the fighting. In fact, some parts of the Surah were revealed at Mecca and others at Medina. The Surah may thus be said to have been revealed both at Mecca and Medina.
c
3:196; 8:75; 9:20-22; 16:42.
1967
Those, who leave their hearths and homes and all that is dear to them for the sake of God and spend their lives in serving His cause and then die in harness, deserve to be classed with those who are actually slain fighting in the cause of God, for their sacrifice is as great as that of the actual martyrs, only God in His infallible wisdom spares their lives. This is the significance of the words, 'or die.'
إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ
وَإِذَا رَأَوْا۟ تِجَٰرَةً أَوْ لَهْوًا ٱنفَضُّوٓا۟ إِلَيْهَا وَتَرَكُوكَ قَآئِمًا ۚ قُلْ مَا عِندَ ٱللَّهِ خَيْرٌ مِّنَ ٱللَّهْوِ وَمِنَ ٱلتِّجَٰرَةِ ۚ وَٱللَّهُ خَيْرُ ٱلرَّٰزِقِينَ
اس آیت کے شروع میں بتایا گیا ہے کہ کئی دفعہ منافق تجارت اور لَہْو کے سبب سے رسول کریم صلی اللہ علیہ وسلم کو اکیلا چھوڑ کر چلے جاتے ہیں۔ لیکن آخر میں فرمایا ہے کہ جو کچھ اللہ کے پاس ہے وہ لَہْو بلکہ تجارت سے بھی اچھا ہے۔ گویا پہلے حصہ آیت میں تو تجارت کو پہلے رکھا اور لَہْو کو پیچھے۔ لیکن دوسرے حصہ آیت میں لَہْو کو پہلے رکھا اور تجارت کو بعد میں۔ اس کے متعلق یہ امر یاد رکھنا چاہیے کہ پہلی جگہ تجارت کو اس لئے پہلے رکھا گیا ہے کہ تجارت میں کچھ نہ کچھ فائدہ ہوتا ہے اور لَہْو میں کوئی جسمانی یا مالی فائدہ نہیں ہوتا۔ پس تجارت کو پہلے اور لَہْو کو پیچھ
Commentary:
It is apparent from v. 3, that the Surah, particularly deals with the time of the Promised Messiah whose advent has been referred to as the advent of the Holy Prophet himself. The verse under comment shows that in the Messiah’s time trade and commerce will engross people’s attention and they will have little time to give to God Whom they will consign to complete oblivion. To add to man’s forgetfulness of God, there will be all sorts of amusements, sports and pastimes to divert his attention from God. Muslims have been admonished in the verse not to neglect their spiritual well-being in the pursuit of material gains and sensuous pleasures.
1
اس آیت کے شروع میں بتایا گیا ہے کہ کئی دفعہ منافق تجارت اور لَہْو کے سبب سے رسول کریم صلی اللہ علیہ وسلم کو اکیلا چھوڑ کر چلے جاتے ہیں۔ لیکن آخر میں فرمایا ہے کہ جو کچھ اللہ کے پاس ہے وہ لَہْو بلکہ تجارت سے بھی اچھا ہے۔ گویا پہلے حصہ آیت میں تو تجارت کو پہلے رکھا اور لَہْو کو پیچھے۔ لیکن دوسرے حصہ آیت میں لَہْو کو پہلے رکھا اور تجارت کو بعد میں۔ اس کے متعلق یہ امر یاد رکھنا چاہیے کہ پہلی جگہ تجارت کو اس لئے پہلے رکھا گیا ہے کہ تجارت میں کچھ نہ کچھ فائدہ ہوتا ہے اور لَہْو میں کوئی جسمانی یا مالی فائدہ نہیں ہوتا۔ پس تجارت کو پہلے اور لَہْو کو پیچھ
4243
Commentary:
It is apparent from v. 3, that the Surah, particularly deals with the time of the Promised Messiah whose advent has been referred to as the advent of the Holy Prophet himself. The verse under comment shows that in the Messiah’s time trade and commerce will engross people’s attention and they will have little time to give to God Whom they will consign to complete oblivion. To add to man’s forgetfulness of God, there will be all sorts of amusements, sports and pastimes to divert his attention from God. Muslims have been admonished in the verse not to neglect their spiritual well-being in the pursuit of material gains and sensuous pleasures.