خَيْرُ ٱلرَّٰزِقِينَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "خَيْرُ ٱلرَّٰزِقِينَ".
قَالَ عِيسَى ٱبْنُ مَرْيَمَ ٱللَّهُمَّ رَبَّنَآ أَنزِلْ عَلَيْنَا مَآئِدَةً مِّنَ ٱلسَّمَآءِ تَكُونُ لَنَا عِيدًا لِّأَوَّلِنَا وَءَاخِرِنَا وَءَايَةً مِّنكَ ۖ وَٱرْزُقْنَا وَأَنتَ خَيْرُ ٱلرَّٰزِقِينَ
اسی دعا کے نتیجہ میں مسیحی قوم کے پہلے حصہ کو بھی دنیا میں حکومت ملی تھی اور آخری حصہ کو بھی۔ درمیان میں محمد رسول اللہ صلی اللہ علیہ وسلم کے غلاموں نے ان کی طاقت کو توڑا۔ اب یہ پیشگوئی پوری ہوئی ہے تو مسلمان ایک طرف تو یہ مبالغہ کرتے ہیں کہ آسمان پر جبریل نعمتیں پکا کر اور خوان فرشتوں کے سر پر رکھ کر صبح شام مسیحیوں کے کھانے کے لئے لاتے تھے اور دوسری طرف مسیحی حکومتوں کے ظلموں پر نالہ و بکا کرتے ہیں۔
The Christians were granted temporal power in the beginning as under the Romans and they hold sway now over vast areas of the earth.
There were to be two periods of prosperity and progress for the Christian peoples, as the word ‘Id literally meaning "a day which returns," shows. Christian peoples were granted worldly goods in abundance in the early ages after Constantine and then in the 18th and 19th centuries they had material prosperity and political grandeur in such measure as has no parallel in the history of any other people.
Commentary:
This verse shows that Jesus approved of the wish of his disciples and, therefore, while praying, he included himself among them.
The words, that it may be to us a festival, to the first of us and to the last of us, embody a great prophecy. There were to be two periods of prosperity and progress for the Christian peoples, as the word عید (festival) literally meaning "a day which returns", shows. The first was to be in the time immediately after Jesus, while the second was to be in the latter days; and the period between these two was to be marked by decay and decline. And this is exactly what is more clearly referred to in the words, to the first of us and to the last of us. Christian peoples were granted worldly goods in abundance in the early ages, i.e. before the rise of Islam, and now in the latter days, i.e. after the decline of Islam, they have had material prosperity and grandeur in such measure as has no parallel in the history of any other religion. But with the advent of the like of Jesus in the person of Ahmad, the Promised Messiah, in Islam, the sun is indeed nearing its setting on "the last of the Christians", who can now save themselves only by identifying themselves with him who had come in the spirit and power of their Master.
403
基督教徒在古罗马时代开始受赐世间的权力, 现在在世界广大地区掌握着支配权。
404
基督教各民族有两个繁荣进步时期, 正如 عِيْد (‘Id) 这个单词文字上的意义 “再现的一天” 所表明的那样。基督教各民族早期在君士坦丁大帝后被赐予丰富的世俗财富, 而后在十八和十九世纪他们物质昌盛和政治辉煌成就的程度达到别的民族历史上无可与之相比的程度。
1
اسی دعا کے نتیجہ میں مسیحی قوم کے پہلے حصہ کو بھی دنیا میں حکومت ملی تھی اور آخری حصہ کو بھی۔ درمیان میں محمد رسول اللہ صلی اللہ علیہ وسلم کے غلاموں نے ان کی طاقت کو توڑا۔ اب یہ پیشگوئی پوری ہوئی ہے تو مسلمان ایک طرف تو یہ مبالغہ کرتے ہیں کہ آسمان پر جبریل نعمتیں پکا کر اور خوان فرشتوں کے سر پر رکھ کر صبح شام مسیحیوں کے کھانے کے لئے لاتے تھے اور دوسری طرف مسیحی حکومتوں کے ظلموں پر نالہ و بکا کرتے ہیں۔
742
Commentary:
This verse shows that Jesus approved of the wish of his disciples and, therefore, while praying, he included himself among them.
The words, that it may be to us a festival, to the first of us and to the last of us, embody a great prophecy. There were to be two periods of prosperity and progress for the Christian peoples, as the word عید (festival) literally meaning "a day which returns", shows. The first was to be in the time immediately after Jesus, while the second was to be in the latter days; and the period between these two was to be marked by decay and decline. And this is exactly what is more clearly referred to in the words, to the first of us and to the last of us. Christian peoples were granted worldly goods in abundance in the early ages, i.e. before the rise of Islam, and now in the latter days, i.e. after the decline of Islam, they have had material prosperity and grandeur in such measure as has no parallel in the history of any other religion. But with the advent of the like of Jesus in the person of Ahmad, the Promised Messiah, in Islam, the sun is indeed nearing its setting on "the last of the Christians", who can now save themselves only by identifying themselves with him who had come in the spirit and power of their Master.
808A
The Christians were granted temporal power in the beginning as under the Romans and they hold sway now over vast areas of the earth.
809
There were to be two periods of prosperity and progress for the Christian peoples, as the word ‘Id literally meaning "a day which returns," shows. Christian peoples were granted worldly goods in abundance in the early ages after Constantine and then in the 18th and 19th centuries they had material prosperity and political grandeur in such measure as has no parallel in the history of any other people.
قُلْ إِنَّ رَبِّى يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِۦ وَيَقْدِرُ لَهُۥ ۚ وَمَآ أَنفَقْتُم مِّن شَىْءٍ فَهُوَ يُخْلِفُهُۥ ۖ وَهُوَ خَيْرُ ٱلرَّٰزِقِينَ
Commentary:
The subject matter of v. 37 is here repeated to emphasize the fact that disbelievers should not be misled by the present poverty and weakness of Muslims, as the latter are destined to inherit the kingdom of the earth because they have believed in the Message of God Who is the Owner and Controller of all the sources of wealth.
3163
Commentary:
The subject matter of v. 37 is here repeated to emphasize the fact that disbelievers should not be misled by the present poverty and weakness of Muslims, as the latter are destined to inherit the kingdom of the earth because they have believed in the Message of God Who is the Owner and Controller of all the sources of wealth.
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.'
أَمْ تَسْـَٔلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ ۖ وَهُوَ خَيْرُ ٱلرَّٰزِقِينَ
52:41; 68:47.
خَرَاجٌ کے معنے ہم نے تاوان کے کیے ہیں۔ لیکن جب یہ لفظ اللہ تعالیٰ کے لئے بولا جائے تو اس کے معنے عطیہ کے ہوتے ہیں۔ کیونکہ خدا کا دیا ہوا تاوان نہیں کہلاتا اس لئے کہ وہ بندوں کے ماتحت نہیں۔
52:41; 68:47.
Could there be any better evidence of the Holy Prophet’s sincerity of motives and honesty of purpose and of his complete disregard for any recompense or reward for his selfless service than the answer he gave to his kind and loving uncle, Abu Talib, when he asked him to make a compromise with the idolaters and give up preaching against idol-worship? The never-to- be-forgotten answer was: "If they would place the sun on my right hand and the moon on my left and ask me to give up preaching against idolatry, I will never do so till my mission is fulfilled, or I perish in the attempt" (Tabari, vol. 3).
52:41; 68:47.
Important Words:
خرجا (reward) is derived from خرج which means, he came or went out or departed. خرج means, disbursement or expenditure; what goes out or is expended of a man’s property; a poll-tax, recompense or reward. خراج means, a tax or tribute that is taken from the property of people; a tax upon land; an impost; a poll-tax; reward or recompense; the taste of fruit (Lane & Aqrab).
Commentary:
Could there be any better evidence of the Holy Prophet’s sincerity of motives and honesty of purpose and of his complete disregard for any recompense or reward for his selfless service than the answer he gave to his kind and loving uncle Abu Talib when, on being pressed by the Quraishite leaders, Abu Talib asked the Holy Prophet to make a compromise with the idolaters and give up preaching against idol-worship? The never-to-be-forgotten answer which the Holy Prophet gave to his uncle was:
"If they were to place the sun on my right hand and the moon on my left and ask me to give up preaching against idolatry, I will never do so till my mission is fulfilled or I perish in the attempt" (Tabari, vol. 3).
b
52:41; 68:47.
1
خَرَاجٌ کے معنے ہم نے تاوان کے کیے ہیں۔ لیکن جب یہ لفظ اللہ تعالیٰ کے لئے بولا جائے تو اس کے معنے عطیہ کے ہوتے ہیں۔ کیونکہ خدا کا دیا ہوا تاوان نہیں کہلاتا اس لئے کہ وہ بندوں کے ماتحت نہیں۔
b
52:41; 68:47.
2560
Important Words:
خرجا (reward) is derived from خرج which means, he came or went out or departed. خرج means, disbursement or expenditure; what goes out or is expended of a man’s property; a poll-tax, recompense or reward. خراج means, a tax or tribute that is taken from the property of people; a tax upon land; an impost; a poll-tax; reward or recompense; the taste of fruit (Lane & Aqrab).
Commentary:
Could there be any better evidence of the Holy Prophet’s sincerity of motives and honesty of purpose and of his complete disregard for any recompense or reward for his selfless service than the answer he gave to his kind and loving uncle Abu Talib when, on being pressed by the Quraishite leaders, Abu Talib asked the Holy Prophet to make a compromise with the idolaters and give up preaching against idol-worship? The never-to-be-forgotten answer which the Holy Prophet gave to his uncle was:
"If they were to place the sun on my right hand and the moon on my left and ask me to give up preaching against idolatry, I will never do so till my mission is fulfilled or I perish in the attempt" (Tabari, vol. 3).
a
52:41; 68:47.
2009
Could there be any better evidence of the Holy Prophet’s sincerity of motives and honesty of purpose and of his complete disregard for any recompense or reward for his selfless service than the answer he gave to his kind and loving uncle, Abu Talib, when he asked him to make a compromise with the idolaters and give up preaching against idol-worship? The never-to- be-forgotten answer was: "If they would place the sun on my right hand and the moon on my left and ask me to give up preaching against idolatry, I will never do so till my mission is fulfilled, or I perish in the attempt" (Tabari, vol. 3).
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.