أَذَقْنَا ٱلنَّاسَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "أَذَقْنَا ٱلنَّاسَ".
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً فَرِحُوا۟ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ
10:22; 41:51, 52; 42:49.
10:22; 41:51, 52; 42:49.
10:22; 41:51-52; 42:49.
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
d
10:22; 41:51, 52; 42:49.
c
10:22; 41:51-52; 42:49.
3016
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
c
10:22; 41:51, 52; 42:49.
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً مِّنۢ بَعْدِ ضَرَّآءَ مَسَّتْهُمْ إِذَا لَهُم مَّكْرٌ فِىٓ ءَايَاتِنَا ۚ قُلِ ٱللَّهُ أَسْرَعُ مَكْرًا ۚ إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ
30:37; 41:51, 52; 42:49.
8:31; 35:44.
Mercy comes from God, but adversity is the result of man’s own evil deeds.
30:37; 41:51, 52; 42:49.
8:31; 35:44.
Important Words:
مکر (plan) is the infinitive noun from the verb مکر (makara) which means, he practised deceit, guile or circumvention secretly; he practised an evasion, an artifice, a trick, an expedient or device; he planned or plotted. مکربه means, he did him harm or mischief clandestinely. مکرہ الله means, God requited him for his practising deceit, etc. مکر is praise-worthy or otherwise according to its object (Lane).
Commentary:
In v. 20 it was said that as God had created men that He might show them mercy, so He was merciful to them. In v. 21 it was said that people demanded punishment, but God deferred and delayed the sending down of punishment that they might have time to repent. The present verse says that not only does God always delay His punishment, but when at last He sends it, He does so intermittently and piecemeal in order that the disbelievers may realize that the punishment was due to their opposing His Prophet and may desist from their evil course and thus save themselves. But the wicked take no warning and do not benefit by it. They only show some fear when they are being actually visited with punishment but, as soon as there is an abatement or remission, they revert to their evil course. The verse points out that God’s decree can come into operation at once, even before the evil machinations of the disbelievers take effect but out of His boundless mercy He purposely delays His punishment because, being All-Powerful, He knows He can punish them whenever He likes and, being All-Knowing, there is no likelihood of His forgetting the evil deeds of disbelievers.
It may be asked why it is that sometimes when the punishment of God occurs, some righteous people also suffer along with the wicked. The answer to this question is that man is a social animal and he influences and is in turn influenced by his environment. As such, he is bound to partake of the joys and sorrows of those among whom he lives. This is the reason why the righteous sometimes suffer along with the wicked, and also why Divine punishment is often deferred so that the few good of heart may benefit from that postponement.
It will be noted that whereas in the verse God ascribes the bestowal of "mercy" to Himself, no such mention is made with regard to "adversity." This is to point out that whereas mercy comes from God, adversity is the result of man’s own evil actions.
b
30:37; 41:51, 52; 42:49.
c
8:31; 35:44.
a
30:37; 41:51, 52; 42:49.
b
8:31; 35:44.
1297
Important Words:
مکر (plan) is the infinitive noun from the verb مکر (makara) which means, he practised deceit, guile or circumvention secretly; he practised an evasion, an artifice, a trick, an expedient or device; he planned or plotted. مکربه means, he did him harm or mischief clandestinely. مکرہ الله means, God requited him for his practising deceit, etc. مکر is praise-worthy or otherwise according to its object (Lane).
Commentary:
In v. 20 it was said that as God had created men that He might show them mercy, so He was merciful to them. In v. 21 it was said that people demanded punishment, but God deferred and delayed the sending down of punishment that they might have time to repent. The present verse says that not only does God always delay His punishment, but when at last He sends it, He does so intermittently and piecemeal in order that the disbelievers may realize that the punishment was due to their opposing His Prophet and may desist from their evil course and thus save themselves. But the wicked take no warning and do not benefit by it. They only show some fear when they are being actually visited with punishment but, as soon as there is an abatement or remission, they revert to their evil course. The verse points out that God’s decree can come into operation at once, even before the evil machinations of the disbelievers take effect but out of His boundless mercy He purposely delays His punishment because, being All-Powerful, He knows He can punish them whenever He likes and, being All-Knowing, there is no likelihood of His forgetting the evil deeds of disbelievers.
It may be asked why it is that sometimes when the punishment of God occurs, some righteous people also suffer along with the wicked. The answer to this question is that man is a social animal and he influences and is in turn influenced by his environment. As such, he is bound to partake of the joys and sorrows of those among whom he lives. This is the reason why the righteous sometimes suffer along with the wicked, and also why Divine punishment is often deferred so that the few good of heart may benefit from that postponement.
It will be noted that whereas in the verse God ascribes the bestowal of "mercy" to Himself, no such mention is made with regard to "adversity." This is to point out that whereas mercy comes from God, adversity is the result of man’s own evil actions.
c
30:37; 41:51, 52; 42:49.
d
8:31; 35:44.
1250
Mercy comes from God, but adversity is the result of man’s own evil deeds.