ٱلْفَضْلُ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "ٱلْفَضْلُ".
ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ عَلِيمًا
Commentary:
See note on the preceding verse.
542
Commentary:
See note on the preceding verse.
ثُمَّ أَوْرَثْنَا ٱلْكِتَٰبَ ٱلَّذِينَ ٱصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِۦ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌۢ بِٱلْخَيْرَٰتِ بِإِذْنِ ٱللَّهِ ۚ ذَٰلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
1056
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
3201
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
2421
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.
وَوَرِثَ سُلَيْمَٰنُ دَاوُۥدَ ۖ وَقَالَ يَٰٓأَيُّهَا ٱلنَّاسُ عُلِّمْنَا مَنطِقَ ٱلطَّيْرِ وَأُوتِينَا مِن كُلِّ شَىْءٍ ۖ إِنَّ هَٰذَا لَهُوَ ٱلْفَضْلُ ٱلْمُبِينُ
ہم دوسری جگہ لکھ چکے ہیں کہ طَیْرٌ کے معنے آسمانی پرواز کرنے والے لوگوں (یعنی برگزیدہ لوگوں ) کے ہوتے ہیں۔ وہی معنے اس جگہ پرندوں کے ہیں۔
Mantiq (Language) is derived from Nataqa which means, he spoke with sound and letters which made clear his meaning. Thus Nutq applies to both articulate and inarticulate speech and also to the condition of a thing which is as significant as articulate speech. It is external, viz. spoken words; and internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Mufradat). Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are here stated to have been taught the language of birds which may be taken as signifying that they had learnt how to make use
Important Words:
منطق (language) is derived from نطق which means, he spoke with sound and letters which made clear his meaning. نطق الکتابmeans, the book explained and made clear. Thus نطق (nutq) applies to both articulate and inarticulate speech and to the condition of a thing which is as significant as articulate speech. It is of two kinds: external, viz. spoken words; internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Aqrab & Mufradat).
For طیر (birds) see next verse.
Commentary:
Solomon was heir to both the temporal power and prophetic office and spiritual knowledge of his father, David. The word ورث (was heir) here has special reference to the spiritual heritage of David because whereas kingship and temporal power and property descend from father to son, prophethood does not. Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are stated here to have been taught the language of birds which may be taken as signifying that they had learnt how to make use of birds. The art of using birds for carrying messages from one place to another had been very much developed by Solomon and frequent use of it made in the management of the far-flung empire over which he ruled.
If the word طیر be taken to signify righteous men (3:50) who soar high into the spiritual firmament and attain nearness to God, the words "we have been taught the language of birds" would mean that David and Solomon knew the language in which God’s Elect speak i.e. they possessed the wisdom and knowledge that is given to highly spiritual men.
The expression "and we have had everything bestowed upon us," means that all things that were necessary to make the Israelites a strong and prosperous people were bestowed upon them in the reigns of David and Solomon. It clearly does not mean that every existing thing was given to them. The words point to no exclusive prerogative of these two Prophets. Identical words have been used with regard to the Queen of Saba’ (27:24).
1
ہم دوسری جگہ لکھ چکے ہیں کہ طَیْرٌ کے معنے آسمانی پرواز کرنے والے لوگوں (یعنی برگزیدہ لوگوں ) کے ہوتے ہیں۔ وہی معنے اس جگہ پرندوں کے ہیں۔
2823A
Important Words:
منطق (language) is derived from نطق which means, he spoke with sound and letters which made clear his meaning. نطق الکتابmeans, the book explained and made clear. Thus نطق (nutq) applies to both articulate and inarticulate speech and to the condition of a thing which is as significant as articulate speech. It is of two kinds: external, viz. spoken words; internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Aqrab & Mufradat).
For طیر (birds) see next verse.
Commentary:
Solomon was heir to both the temporal power and prophetic office and spiritual knowledge of his father, David. The word ورث (was heir) here has special reference to the spiritual heritage of David because whereas kingship and temporal power and property descend from father to son, prophethood does not. Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are stated here to have been taught the language of birds which may be taken as signifying that they had learnt how to make use of birds. The art of using birds for carrying messages from one place to another had been very much developed by Solomon and frequent use of it made in the management of the far-flung empire over which he ruled.
If the word طیر be taken to signify righteous men (3:50) who soar high into the spiritual firmament and attain nearness to God, the words "we have been taught the language of birds" would mean that David and Solomon knew the language in which God’s Elect speak i.e. they possessed the wisdom and knowledge that is given to highly spiritual men.
The expression "and we have had everything bestowed upon us," means that all things that were necessary to make the Israelites a strong and prosperous people were bestowed upon them in the reigns of David and Solomon. It clearly does not mean that every existing thing was given to them. The words point to no exclusive prerogative of these two Prophets. Identical words have been used with regard to the Queen of Saba’ (27:24).
2152
Mantiq (Language) is derived from Nataqa which means, he spoke with sound and letters which made clear his meaning. Thus Nutq applies to both articulate and inarticulate speech and also to the condition of a thing which is as significant as articulate speech. It is external, viz. spoken words; and internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Mufradat). Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are here stated to have been taught the language of birds which may be taken as signifying that they had learnt how to make use
تَرَى ٱلظَّٰلِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا۟ وَهُوَ وَاقِعٌۢ بِهِمْ ۗ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فِى رَوْضَاتِ ٱلْجَنَّاتِ ۖ لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمْ ۚ ذَٰلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ
2:83; 13:30; 22:57; 68:35.
2:83; 13:30; 22:57; 68:35.
In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanded its speedy coming, but the believers being conscious of their great responsibilities were mentioned as being afraid of' facing it. In the present verse it is stated that on the Day of Judgment the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
2:83; 3:58; 13:30; 22:57; 68:35.
Commentary:
The verse constitutes an extension of the subject matter of vv. 19 and 21 above. In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanding its speedy coming but the believers being conscious of their great responsibilities were described as being afraid of facing it. In this verse it is stated that on the Day of Judgement the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
a
2:83; 13:30; 22:57; 68:35.
a
2:83; 3:58; 13:30; 22:57; 68:35.
3618
Commentary:
The verse constitutes an extension of the subject matter of vv. 19 and 21 above. In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanding its speedy coming but the believers being conscious of their great responsibilities were described as being afraid of facing it. In this verse it is stated that on the Day of Judgement the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
a
2:83; 13:30; 22:57; 68:35.
2653
In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanded its speedy coming, but the believers being conscious of their great responsibilities were mentioned as being afraid of' facing it. In the present verse it is stated that on the Day of Judgment the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.