فَضۡلِہٖۤ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "فَضۡلِہٖۤ".
وَلَا تَتَمَنَّوۡا مَا فَضَّلَ اللّٰہُ بِہٖ بَعۡضَکُمۡ عَلٰی بَعۡضٍ ۚ لِّلرِّجَالِ نَصِیۡبٌ مِّمَّا اکۡتَسَبُوۡا ۖ وَلِلنِّسَآءِ نَصِیۡبٌ مِّمَّا اکۡتَسَبۡنَ ۚ وَسۡـَٔلُوا اللّٰہَ مِنۡ فَضۡلِہٖۤ ۗ اِنَّ اللّٰہَ کَانَ بِکُلِّ شَیۡءٍ عَلِیۡمًا
4:35.
4:35.
The verse establishes the equality of men and women so far as their works and rewards are concerned.
4:35.
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
d
4:35.
b
4:35.
510
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
b
4:35.
595
The verse establishes the equality of men and women so far as their works and rewards are concerned.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّمَا الۡمُشۡرِکُوۡنَ نَجَسٌ فَلَا یَقۡرَبُوا الۡمَسۡجِدَ الۡحَرَامَ بَعۡدَ عَامِہِمۡ ہٰذَا ۚ وَاِنۡ خِفۡتُمۡ عَیۡلَۃً فَسَوۡفَ یُغۡنِیۡکُمُ اللّٰہُ مِنۡ فَضۡلِہٖۤ اِنۡ شَآءَ ۚ اِنَّ اللّٰہَ عَلِیۡمٌ حَکِیۡمٌ
یعنی ذہنی پاکیزگی ان میں نہیں پائی جاتی۔
یعنی کفار کے نکل جانے کی وجہ سے تجارتیں ٹوٹ جانے کا خیال ہو اور یہ کہ اس سے آمدن کم ہو جائے گی۔
Mecca was a great commercial centre and the pilgrimage season was an occasion of great commercial activity and a source of great income for the Meccans. The prohibition might have given rise to apprehension that it might adversely affect their income.
Important Words:
نجس (unclean) is derived from نجس which means, it was or became unclean, filthy or impure. نجس therefore, means unclean, filthy or impure; it also signifies, a man having an incurable disease (Lane). نجاسة (uncleanness) is of two kinds; one kind of نجاسة is perceived by the physical senses and the other is perceived by the mind. In the present verse, it is the latter kind of uncleanness that is meant (Mufradat).
سوف (will) is a particle denoting amplification because it changes the aorist from the strait time which is the present to the ample time which is the future and is used with respect to that which has not yet happened; it is a word used to denote promising or threatening. According to some, it is synonymous with س but according to others it has a larger meaning than that letter and is distinct from it by its sometimes having ل prefixed to it. You say ولسوف یعطیک ربک فترضی meaning, And thy Lord will give thee, and thou wilt be well pleased (Lane).
Commentary:
The word نجس(unclean), as shown under Important Words, either means "one who is spiritually unclean", or "one having an incurable disease." Idolaters are, thus, described here as: (1) being spiritually unclean or (2) having become so inured to idolatry that it is almost impossible for them to rid themselves of it. But since Mecca was the birthplace of Islam and a monument of Abraham’s great faith in the One God, it was necessary that the place should be kept spiritually pure; hence the prohibition to idolaters to approach the Sacred Mosque.
The coming of pilgrims to Mecca was a source of great income for Meccans and the prohibition might have given rise to fear in the hearts of some Muslims that their income would thereby be considerably lessened. They are, therefore, told here not to fear poverty, for God would make abundant provision for them out of His bounty.
1
یعنی ذہنی پاکیزگی ان میں نہیں پائی جاتی۔
2
یعنی کفار کے نکل جانے کی وجہ سے تجارتیں ٹوٹ جانے کا خیال ہو اور یہ کہ اس سے آمدن کم ہو جائے گی۔
1188
Important Words:
نجس (unclean) is derived from نجس which means, it was or became unclean, filthy or impure. نجس therefore, means unclean, filthy or impure; it also signifies, a man having an incurable disease (Lane). نجاسة (uncleanness) is of two kinds; one kind of نجاسة is perceived by the physical senses and the other is perceived by the mind. In the present verse, it is the latter kind of uncleanness that is meant (Mufradat).
سوف (will) is a particle denoting amplification because it changes the aorist from the strait time which is the present to the ample time which is the future and is used with respect to that which has not yet happened; it is a word used to denote promising or threatening. According to some, it is synonymous with س but according to others it has a larger meaning than that letter and is distinct from it by its sometimes having ل prefixed to it. You say ولسوف یعطیک ربک فترضی meaning, And thy Lord will give thee, and thou wilt be well pleased (Lane).
Commentary:
The word نجس(unclean), as shown under Important Words, either means "one who is spiritually unclean", or "one having an incurable disease." Idolaters are, thus, described here as: (1) being spiritually unclean or (2) having become so inured to idolatry that it is almost impossible for them to rid themselves of it. But since Mecca was the birthplace of Islam and a monument of Abraham’s great faith in the One God, it was necessary that the place should be kept spiritually pure; hence the prohibition to idolaters to approach the Sacred Mosque.
The coming of pilgrims to Mecca was a source of great income for Meccans and the prohibition might have given rise to fear in the hearts of some Muslims that their income would thereby be considerably lessened. They are, therefore, told here not to fear poverty, for God would make abundant provision for them out of His bounty.
1174
Mecca was a great commercial centre and the pilgrimage season was an occasion of great commercial activity and a source of great income for the Meccans. The prohibition might have given rise to apprehension that it might adversely affect their income.
رَّبُّکُمُ الَّذِیۡ یُزۡجِیۡ لَکُمُ الۡفُلۡکَ فِی الۡبَحۡرِ لِتَبۡتَغُوۡا مِنۡ فَضۡلِہٖۤ ۚ اِنَّہٗ کَانَ بِکُمۡ رَحِیۡمًا
14:33; 22:66; 45:13.
14:33; 22:66; 45:13.
14:33; 22:66; 45:13.
Commentary:
The verse points out that all amenities of life are God’s gifts bestowed upon man, although they are not always recognized or appreciated by man as such. For example, the use of ships has made interaction possible between the dwellers of the main lands and the islands, who would have remained permanently isolated from each other without them.
There is also in the verse an implied reference to the fact that Islam will spread throughout the world on land and sea and for this purpose sea-going vessels, which are a great Divine blessing, will play a most important part. It is worthy of note that Muslims in the heyday of their glory were great sailors and navigators. The discovery of the sea-route to India was due to the good offices of an Arab sailor who guided some wandering Portuguese ships from the coast of Africa to the shores of India.
a
14:33; 22:66; 45:13.
b
14:33; 22:66; 45:13.
1996
Commentary:
The verse points out that all amenities of life are God’s gifts bestowed upon man, although they are not always recognized or appreciated by man as such. For example, the use of ships has made interaction possible between the dwellers of the main lands and the islands, who would have remained permanently isolated from each other without them.
There is also in the verse an implied reference to the fact that Islam will spread throughout the world on land and sea and for this purpose sea-going vessels, which are a great Divine blessing, will play a most important part. It is worthy of note that Muslims in the heyday of their glory were great sailors and navigators. The discovery of the sea-route to India was due to the good offices of an Arab sailor who guided some wandering Portuguese ships from the coast of Africa to the shores of India.
c
14:33; 22:66; 45:13.
وَمِنۡ اٰیٰتِہٖ مَنَامُکُمۡ بِالَّیۡلِ وَالنَّہَارِ وَابۡتِغَآؤُکُمۡ مِّنۡ فَضۡلِہٖۤ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّسۡمَعُوۡنَ
10:68; 27:87; 28:74.
10:68; 27:87; 28:74.
10:68; 27:87; 28:74.
Commentary:
The alternation of day and night provides one more evidence of the wisdom and intelligence underlying the creation of the universe. Normally man works by day, and needs rest at night to replenish his tired and jaded faculties.
b
10:68; 27:87; 28:74.
a
10:68; 27:87; 28:74.
3005
Commentary:
The alternation of day and night provides one more evidence of the wisdom and intelligence underlying the creation of the universe. Normally man works by day, and needs rest at night to replenish his tired and jaded faculties.
b
10:68; 27:87; 28:74.
لِیَجۡزِیَ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ مِنۡ فَضۡلِہٖۤ ۚ اِنَّہٗ لَا یُحِبُّ الۡکٰفِرِیۡنَ
10:5; 34:5.
10:5; 34:5.
10:5; 34:5-6.
c
10:5; 34:5.
a
10:5; 34:5-6.
c
10:5; 34:5.
لِیُوَفِّیَہُمۡ اُجُوۡرَہُمۡ وَیَزِیۡدَہُمۡ مِّنۡ فَضۡلِہٖۤ ۚ اِنَّہٗ غَفُوۡرٌ شَکُوۡرٌ
3:58; 39:11.
3:58; 39:11.
3:58; 39:11.
Important Words:
شکور (Most Appreciating) is derived from شکر (shukr) which is noun inf. and means thankfulness. شکر is of three kinds: (1) with the heart or mind; (2) with the tongue, and (3) with the limbs. Man’s love for God and his humility towards Him and his acknowledgment of Divine favours and eulogising and praising God for having bestowed them upon him and his making use of those favours in a manner liked by God, constitutes شکر(thankfulness) on the part of man. شکر (thankfulness) on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence recompensing or rewarding him (Lane). See also 14:8.
c
3:58; 39:11.
b
3:58; 39:11.
3200
Important Words:
شکور (Most Appreciating) is derived from شکر (shukr) which is noun inf. and means thankfulness. شکر is of three kinds: (1) with the heart or mind; (2) with the tongue, and (3) with the limbs. Man’s love for God and his humility towards Him and his acknowledgment of Divine favours and eulogising and praising God for having bestowed them upon him and his making use of those favours in a manner liked by God, constitutes شکر(thankfulness) on the part of man. شکر (thankfulness) on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence recompensing or rewarding him (Lane). See also 14:8.
a
3:58; 39:11.