فَلِلّٰہِ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "فَلِلّٰہِ".
قُلۡ فَلِلّٰہِ الۡحُجَّۃُ الۡبٰلِغَۃُ ۖ فَلَوۡ شَآءَ لَہَدٰٮکُمۡ اَجۡمَعِیۡنَ
5:49; 11:119; 13:32; 16:10.
5:49; 11:119; 13:32; 16:10.
If God had decided to force men to do His Will, He would certainly have made them do things which are right and not the things which are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may like to choose.
5:49; 11:119; 13:32; 16:10.
Commentary:
The third answer to the objection mentioned in the preceding verse is given here. The words contained in the previous verse, i.e. If Allah had pleased, we could not have joined gods with Him (6:149), implied that it was under a sort of compulsion that they had set up associates with God; it was God’s own will and they could not go against His will; they were helpless against Him. So, in the present verse the Quran says that God has no need to resort to compulsion, for Allah’s is the argument that reaches home. He has arguments which reach the hearts of men. He can bring home to men the wisdom of His commandments; so He is not under the necessity of forcing men to do His will. The fourth answer is contained in the words, if He had enforced His will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows.
a
5:49; 11:119; 13:32; 16:10.
a
5:49; 11:119; 13:32; 16:10.
889
Commentary:
The third answer to the objection mentioned in the preceding verse is given here. The words contained in the previous verse, i.e. If Allah had pleased, we could not have joined gods with Him (6:149), implied that it was under a sort of compulsion that they had set up associates with God; it was God’s own will and they could not go against His will; they were helpless against Him. So, in the present verse the Quran says that God has no need to resort to compulsion, for Allah’s is the argument that reaches home. He has arguments which reach the hearts of men. He can bring home to men the wisdom of His commandments; so He is not under the necessity of forcing men to do His will. The fourth answer is contained in the words, if He had enforced His will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows.
a
5:49; 11:119; 13:32; 16:10.
927
If God had decided to force men to do His Will, He would certainly have made them do things which are right and not the things which are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may like to choose.
وَقَدۡ مَکَرَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ فَلِلّٰہِ الۡمَکۡرُ جَمِیۡعًا ۖ یَّعۡلَمُ مَا تَکۡسِبُ کُلُّ نَفۡسٍ ۗ وَسَیَعۡلَمُ الۡکُفّٰرُ لِمَنۡ عُقۡبَی الدَّارِ
3:55; 8:31; 14:47; 27:51.
28:38.
All the secret designs of the enemies of Islam are known to God and so none of their plans or stratagems can frustrate His purpose—the ultimate victory of Islam.
3:55; 8:31; 14:47; 27:51.
28:38.
Commentary:
The verse means that God knows the plans that disbelievers devise to frustrate the purpose and programme of the Holy Prophet, but they are not aware of the plans which God has devised to bring about their fall. Therefore, it is only when they face destruction that they will know who was destined to succeed in the end.
The words, the disbelievers shall soon know whose will be the final reward of this abode, not only signify that believers will certainly succeed in the end, which is not distant, but also hint that some leaders of disbelief will live to see Islam triumph, and this is exactly what happened.
The words, He knows what every soul earns, mean that since God is All-Knowing all the secret designs of the enemies of Islam are known to Him and so no plan or stratagem can frustrate His purpose.
a
3:55; 8:31; 14:47; 27:51.
b
28:38.
a
3:55; 8:31; 14:47; 27:51.
b
28:38.
1653
Commentary:
The verse means that God knows the plans that disbelievers devise to frustrate the purpose and programme of the Holy Prophet, but they are not aware of the plans which God has devised to bring about their fall. Therefore, it is only when they face destruction that they will know who was destined to succeed in the end.
The words, the disbelievers shall soon know whose will be the final reward of this abode, not only signify that believers will certainly succeed in the end, which is not distant, but also hint that some leaders of disbelief will live to see Islam triumph, and this is exactly what happened.
The words, He knows what every soul earns, mean that since God is All-Knowing all the secret designs of the enemies of Islam are known to Him and so no plan or stratagem can frustrate His purpose.
b
3:55; 8:31; 14:47; 27:51.
c
28:38.
1451A
All the secret designs of the enemies of Islam are known to God and so none of their plans or stratagems can frustrate His purpose—the ultimate victory of Islam.
مَنۡ کَانَ یُرِیۡدُ الۡعِزَّۃَ فَلِلّٰہِ الۡعِزَّۃُ جَمِیۡعًا ۚ اِلَیۡہِ یَصۡعَدُ الۡکَلِمُ الطَّیِّبُ وَالۡعَمَلُ الصّٰلِحُ یَرۡفَعُہٗ ۚ وَالَّذِیۡنَ یَمۡکُرُوۡنَ السَّیِّاٰتِ لَہُمۡ عَذَابٌ شَدِیۡدٌ ۖ وَّمَکۡرُ اُولٰٓئِکَ ہُوَ یَبُوۡرُ
27:51, 52; 35:44.
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
27:51, 52; 35:44.
27:51, 52; 35:44.
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
a
27:51, 52; 35:44.
1
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
a
27:51, 52; 35:44.
3184
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
c
27:51, 52; 35:44.
فَلِلّٰہِ الۡحَمۡدُ رَبِّ السَّمٰوٰتِ وَرَبِّ الۡاَرۡضِ رَبِّ الۡعٰلَمِیۡنَ
فَلِلّٰہِ الۡاٰخِرَۃُ وَالۡاُوۡلٰی
مَّاۤ اَفَآءَ اللّٰہُ عَلٰی رَسُوۡلِہٖ مِنۡ اَہۡلِ الۡقُرٰی فَلِلّٰہِ وَلِلرَّسُوۡلِ وَلِذِی الۡقُرۡبٰی وَالۡیَتٰمٰی وَالۡمَسٰکِیۡنِ وَابۡنِ السَّبِیۡلِ کَیۡ لَا یَکُوۡنَ دُوۡلَۃًۢ بَیۡنَ الۡاَغۡنِیَآءِ مِنۡکُمۡ ۚ وَمَاۤ اٰتٰٮکُمُ الرَّسُوۡلُ فَخُذُوۡہُ وَمَا نَہٰٮکُمۡ عَنۡہُ فَانۡتَہُوۡا ۚ وَاتَّقُوا اللّٰہَ ۖ اِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.
8:2, 42.
47:34; 49:8.
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
1410
因为 فَیء (Fai’) 所包括的战利品是轻而易举就能获得的, 穆斯林可以不战而得, 因此士兵不能分得, 全部战利品归国库。这节经文特别提到穆斯林从卡巴尔(خَيْبَر, Khaibar) 的犹太人那里得来的战利品。这里制定了一条原则, 财富的周转不该局限于特权阶级和有产阶级。因为个人要健康, 生理需要就应合理地给予满足, 社会要健康, 物质财富就要广泛分配周转自如。这是穆斯林经济学的原理。伊斯兰教发现人性已被既得利益集团粗暴摧残, 提出了措施, 打破经济等级障碍, 并大大缩小了特权的不公正。但不反对牟利动机或经济竞争, 只是坚持对财富的欲望和竞争必须光明磊落并富有同情心。因为人性自然而然地关心前者, 保障后者就要用社会法律。交纳天课是伊斯兰教经常关心他人需要的一种基本方法, 但还有其他若干补充措施。
1411
“凡是使者赐给你们的, 就当接受。” 这一句说明圣行是伊斯兰教律法的一个组成部分。
3
یعنی خیبر کا۔ جو چھوٹی چھوٹی بستیوں میں تقسیم تھا۔
4
یعنی وہ مال رسول کو اس لئے دیا ہے کہ غرباء میں تقسیم ہو۔ نہ اس لئے کہ مالداروں کے پاس جائے اور ان کے مال کو بڑھائے۔ اس حکم سے ظاہر ہے کہ خیبر کی زمینیں اور باغات گو رسول اللہ صلی اللہ علیہ وسلم اور آپ کے خاندان کو ملے مگر اصل غرض یہ تھی کہ مستحق مسلمانوں میں تقسیم ہوں۔ اور شیعوں کا اس سے رد کیا گیا ہے۔ جو باغِ فدک کا جھگڑا آج تک اٹھاتے ہیں۔ رسول کریم صلی اللہ علیہ وسلم کے پاس خیبر کے باغات عارضی طور پر تھے کہ تا آپ کا خاندان اس سے گذارہ کرے نہ کہ دائمی وراثت کے طور پر۔ پس حضرت ابوبکرؓ کا فیصلہ درست تھا اور شیعوں کا اعتراض غلط ہے۔
a
8:2, 42.
b
47:34; 49:8.
4194
Important Words:
دولة (to circulate) is derived from دال. They say دالت الایام i.e. the days came round in their turns. دالت له الدولة means, good fortune came to him i.e. the turn of fortune was his. داول اللّٰه الایام بین الناس means, God made days to compound among men in turns. دولة (daulatun) as also دولة (dulatun) means, a turn of good fortune; a turn to share in wealth and to prevail in war; a turn of taking a thing. Or دولة (dulatun) is in wealth and دولة (daulatun) is in war; according to some the former signifies a thing that is taken by turns and the latter the act of taking by turns and a transition from one state to another. Or the former relates to the next world and the latter to the present world and it is said that the former signifies the transition of wealth from one people to another and the latter, prevalence, predominance or victory (Lane & Aqrab).
Commentary:
The verse deals with the subject as to how فییء should be spent. As فییء consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it and the whole of it forms part of the public treasury to be spent as mentioned in the verse.
Where soldiers are paid by the State, all spoils of war go to the public treasury i.e. Baitu1-Mal. Islam being a great advocate and protagonist of the cause of the poor and supporter and protector of their interests, the verse incidentally lays down the principle that the circulation of wealth should not remain continued to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, a society’s health requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics and nowhere did the Holy Prophet’s democratic thunder speak with greater force or clarity than in this field. Finding humanity ground down under the tyranny of vested interests, he propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special privilege. The main principle of Muslim economics is that the wealth of the people be widely shared. Islam does not oppose the profit motive or economic competition. It does not discourage a man from working harder than his neighbour, nor does it object to his earning a large income. It simply insists that acquisitiveness and competition be balanced by fair play and compassion. Since human nature automatically takes care of the former, it falls to social laws to safeguard the latter. The Zakah is Islam’s basic device for institutionalizing regard for others, but it is supplemented by a number of other measures (The Religions of Man by Huston Smith).
The words, "whatever the Messenger gives you, take it," shows conclusively that the Sunnah forms an integral part of the Islamic Law.
3021
As Fai’ consists of such booty as is attained without difficulty or labour and accrues to Muslims without war, the soldiers have no share in it, and the whole of it goes to the public treasury. The verse may have special reference to the spoils the Muslims got from the Jews of Khaibar. It lays down the principle that the circulation of wealth should not remain confined to the privileged and propertied class. As an individual’s health requires that his physical needs be reasonably met, the health of the society requires that material goods be widely distributed and wealth be in easy circulation. This is the basic principle of Muslim economics. Finding humanity ground down under the tyranny of vested interests, Islam propounded measures that broke the barriers of economic caste and enormously reduced the injustice of special privilege. It does not, however, oppose the profit motive or economic competition, but only insists that acquisitiveness and competition be balanced by fair play and compassio
3022
The words, whatsoever the Messenger gives you, take it, show that the Sunnah forms an integral part of the Islamic Law.