سُوْرَةُ الطَّلَاقِ
Surah At-Talaaq (65) — Ayah 3
وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُۥٓ ۚ إِنَّ ٱللَّهَ بَـٰلِغُ أَمْرِهِۦ ۚ قَدْ جَعَلَ ٱللَّهُ لِكُلِّ شَىْءٍ قَدْرًا ﴿3﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allâh, then He will suffice him. Verily, Allâh will accomplish his purpose. Indeed Allâh has set a measure for all things.
Word by Word — Arabic, Transliteration & Meaning
وَيَرْزُقْهُ
wayarzuq'hu
And He will provide for him
مِنْ
min
from
حَيْثُ
ḥaythu
where
لَا
lā
not
يَحْتَسِبُ ۚ
yaḥtasibu
he thinks
وَمَن
waman
And whoever
يَتَوَكَّلْ
yatawakkal
puts his trust
عَلَى
ʿalā
upon
ٱللَّهِ
l-lahi
Allah
فَهُوَ
fahuwa
then He
حَسْبُهُۥٓ ۚ
ḥasbuhu
(is) sufficient for him
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
بَـٰلِغُ
bālighu
(will) accomplish
أَمْرِهِۦ ۚ
amrihi
His purpose
قَدْ
qad
Indeed
جَعَلَ
jaʿala
has set
ٱللَّهُ
l-lahu
Allah
لِكُلِّ
likulli
for every
شَىْءٍۢ
shayin
thing
قَدْرًۭا
qadran
a measure
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
3. And He will provide for him from where he does not expect [12]. And whoever puts his trust in Allah, He is sufficient for him. Allah will accomplish His purpose [13]. Indeed, Allah has set a measure for everything [14].
[12] The mention of sustenance at this point is so that a person should not be miserly in spending on a divorced woman during her waiting period and in letting her go in a good manner, but rather, he should treat her as well as he can. Also, sometimes the situation is such that there is constant conflict between husband and wife, but the woman is wealthy or capable of earning well. In such a case, the husband is not willing to leave her, yet he also fails to treat her well. Thus, he keeps the woman hanging in his household. In all such situations, one should act only according to Allah’s command, fearing Allah. One should not fear poverty, because Allah has promised that whoever, trusting in Allah and fearing Him, acts according to His command, then it is Allah’s responsibility to remove his poverty. He will arrange for his sustenance from such places that he could never have imagined before.
[13] This is because all kinds of apparent and hidden means are within Allah’s power, while man’s vision is limited only to a few apparent means. Therefore, He can create a way out of difficulties for the one who fears Him, and He can also create new means to remove poverty. Also, Allah’s power is not bound by means; rather, the means themselves are subject to His will. He has the power to bring about results from apparent means that are contrary to human understanding. For example, if it is not Allah’s will, even a tried and tested medicine can have the opposite effect, or sometimes a harmful medicine can bring about recovery.
[14] That is, if a person caught in difficulties does not find a way out despite acting with fear of Allah, or if someone treats his divorced wife generously beyond his means but his poverty is not immediately removed, then he should not be disheartened by this, because with Him, everything has an appointed measure, and everything occurs according to that measure.
[12] The mention of sustenance at this point is so that a person should not be miserly in spending on a divorced woman during her waiting period and in letting her go in a good manner, but rather, he should treat her as well as he can. Also, sometimes the situation is such that there is constant conflict between husband and wife, but the woman is wealthy or capable of earning well. In such a case, the husband is not willing to leave her, yet he also fails to treat her well. Thus, he keeps the woman hanging in his household. In all such situations, one should act only according to Allah’s command, fearing Allah. One should not fear poverty, because Allah has promised that whoever, trusting in Allah and fearing Him, acts according to His command, then it is Allah’s responsibility to remove his poverty. He will arrange for his sustenance from such places that he could never have imagined before.
[13] This is because all kinds of apparent and hidden means are within Allah’s power, while man’s vision is limited only to a few apparent means. Therefore, He can create a way out of difficulties for the one who fears Him, and He can also create new means to remove poverty. Also, Allah’s power is not bound by means; rather, the means themselves are subject to His will. He has the power to bring about results from apparent means that are contrary to human understanding. For example, if it is not Allah’s will, even a tried and tested medicine can have the opposite effect, or sometimes a harmful medicine can bring about recovery.
[14] That is, if a person caught in difficulties does not find a way out despite acting with fear of Allah, or if someone treats his divorced wife generously beyond his means but his poverty is not immediately removed, then he should not be disheartened by this, because with Him, everything has an appointed measure, and everything occurs according to that measure.
