ٱلْفَضْلِ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "ٱلْفَضْلِ".
مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
3:75.
3:75.
3:75.
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
c
3:75.
a
3:75.
112
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
a
3:75.
يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
2:106.
2:106.
2:106.
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
g
2:106.
a
2:106.
363
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
a
2:106.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
18:6; 64:10; 66:9.
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
48:6; 64:10; 66:9.
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
b
18:6; 64:10; 66:9.
544
فُرْقَانْ (Furqan) 的意思是: (1) 可以区分正确和错误的事物; (2) 证明或明证或论证; (3) 帮助或胜利; (4) 黎明 (Lane)。
a
48:6; 64:10; 66:9.
1118
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
a
18:6; 64:10; 66:9.
1114
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
وَلَا يَأْتَلِ أُو۟لُوا۟ ٱلْفَضْلِ مِنكُمْ وَٱلسَّعَةِ أَن يُؤْتُوٓا۟ أُو۟لِى ٱلْقُرْبَىٰ وَٱلْمَسَٰكِينَ وَٱلْمُهَٰجِرِينَ فِى سَبِيلِ ٱللَّهِ ۖ وَلْيَعْفُوا۟ وَلْيَصْفَحُوٓا۟ ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ ٱللَّهُ لَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2605
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2037
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
سَابِقُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ ٱلسَّمَآءِ وَٱلْأَرْضِ أُعِدَّتْ لِلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
3:134.
3:134.
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).
3:134; 35:33.
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
c
3:134.
a
3:134; 35:33.
4164
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
a
3:134.
2996
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).
لِّئَلَّا يَعْلَمَ أَهْلُ ٱلْكِتَٰبِ أَلَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّن فَضْلِ ٱللَّهِ ۙ وَأَنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
2:106; 3:74.
2:106; 3:74.
Let the People of the Book disabuse their minds of the false notion that Divine grace is their monopoly and know that now God had transferred it to another people—the followers of Islam.
2:106.
2:106; 3:74.
Commentary:
In the preceding verse the Muslims were promised both spiritual and material benefits and blessings in order to let People of the Book disabuse their minds of the false notion that Divine grace was their monopoly and also to remind them that now God had transferred it to another people—the followers of Islam.
d
2:106; 3:74.
a
2:106.
b
2:106; 3:74.
4170
Commentary:
In the preceding verse the Muslims were promised both spiritual and material benefits and blessings in order to let People of the Book disabuse their minds of the false notion that Divine grace was their monopoly and also to remind them that now God had transferred it to another people—the followers of Islam.
a
2:106; 3:74.
3000
Let the People of the Book disabuse their minds of the false notion that Divine grace is their monopoly and know that now God had transferred it to another people—the followers of Islam.
ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.
4237
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.