جَزَآءُ
Appears 11 times in Quran
Derived Words (2)
Words derived from the stem "جَزَآءُ".
Occurrences in Quran
Found 11 verses containing "جَزَآءُ".
ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ ۚ وَلَا تُقَٰتِلُوهُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمْ فِيهِ ۖ فَإِن قَٰتَلُوكُمْ فَٱقْتُلُوهُمْ ۗ كَذَٰلِكَ جَزَآءُ ٱلْكَٰفِرِينَ
عربی میں ’’نہ‘‘ کا لفظ نہیں لیکن یہ لفظ حتّٰی کے اندر مخفی ہے۔ اگر اسے خطوط میں رکھا جائے تو معنے بالکل الٹ بن جاتے ہیں اس وجہ سے خطوط میں ’’نہ‘‘ کا لفظ نہیں رکھا گیا‘ بلکہ ظاہر کیا گیا ہے۔
کَذٰلِکَ کا لفظی ترجمہ ’’اسی طرح‘‘ ہے لیکن اردو میں ’’یہی‘‘ کے لفظ سے ہی مضمون ٹھیک ادا ہوتا ہے۔
2:218.
This verse relates to conditions when war has actually broken out. Obviously, it enjoins Muslims to fight against only such disbelievers as are the first to take up arms against them.
The words signify that Mecca being the centre and the most sacred place of Islam, no non-Muslim should be allowed to remain in it.
2:218.
Important Words:
ثقفتموھم (you met them) is derived from ثقف. They say ثقفه i.e. (1) he faced him or he met him; (2) he caught hold of him; (3) he got the better of him (Aqrab).
فتنة (persecution) is derived from فتن. They say فتن فلانا i.e. he led him astray; he tried or tested him. The expression فتن فلاناعن رأیه means, he prevented him from holding his views. The words فتن الصائغ الذھب mean, the goldsmith melted the gold in the crucible to ascertain its genuineness. فتنه means, he put him in a state of trial or persecution. Thus فتنة means: (1) trial; (2) torture and persecution; (3) divergence of views among men and the disputes and fighting that take place as a result thereof (Aqrab). See also 2:103.
Commentary:
The verse relates to conditions when a war has actually broken out. Obviously it does not apply to all disbelievers, for it only says, "kill them" and not "kill the disbelievers". The pronoun "them" clearly refers to, those who fight against you, as mentioned in the previous verse. The verse calls upon Muslims to fight against only such disbelievers as take up arms against them. It does not call upon them to slay each and every disbeliever that may happen to come in their way. Indeed this verse affords a remarkable instance of the way in which the plain words of the Quran are generally distorted by the opponents of Islam.
The clause, and drive them out from where they have driven you out, refers to the time when the enemies of Islam compelled the Holy Prophet and his Companions to flee from Mecca. It enjoins Muslims to bear in mind that they have eventually to conquer Mecca which being the centre and the most sacred place of Islam, no non-Muslim would be allowed to remain in it.
The clause, persecution is worse than killing, provides an argument in support of defensive war. The disbelievers were persecuting Muslims in diverse ways with a view to turning them away from their faith and they were also creating disorder in the land. It was certainly better to put a stop to this state of affairs by fighting against the aggressors than to allow it to continue. There are circumstances when, to every right-thinking man, war becomes necessary.
The words فتنة (persecution) and قتل (killing) may be interpreted in another way also. فتنة means, "persecution or war waged against a people with a view to turning them from their faith", and قتل means, "an ordinary secular war". Now the verse points out that a war of religious persecution is worse than an ordinary war; for, firstly, worldly interests are nothing as compared with matters of faith; and secondly, wars caused by religious differences are more bitter and cruel, and seldom come to an end.
The clause, and fight them not in and near the Sacred Mosque until they fight you therein, contains a very important principle. Even after the declaration of war, there are restrictions to be observed, and Muslims should never be the first to break them. The sanctity of the holy precincts of the Ka‘bah must be safeguarded even in time of war. If, however, the other party violates its sanctity, Muslims may retaliate so that the attacking party may thereby be brought to its senses.
b
2:218.
128
128本节经文讲的是战争已经实际爆发时的一些情况。很明显, 穆斯林奉命只同首先动武反对他们的不信教的人进行战斗。
2
عربی میں ’’نہ‘‘ کا لفظ نہیں لیکن یہ لفظ حتّٰی کے اندر مخفی ہے۔ اگر اسے خطوط میں رکھا جائے تو معنے بالکل الٹ بن جاتے ہیں اس وجہ سے خطوط میں ’’نہ‘‘ کا لفظ نہیں رکھا گیا‘ بلکہ ظاہر کیا گیا ہے۔
3
کَذٰلِکَ کا لفظی ترجمہ ’’اسی طرح‘‘ ہے لیکن اردو میں ’’یہی‘‘ کے لفظ سے ہی مضمون ٹھیک ادا ہوتا ہے۔
a
2:218.
198
Important Words:
ثقفتموھم (you met them) is derived from ثقف. They say ثقفه i.e. (1) he faced him or he met him; (2) he caught hold of him; (3) he got the better of him (Aqrab).
فتنة (persecution) is derived from فتن. They say فتن فلانا i.e. he led him astray; he tried or tested him. The expression فتن فلاناعن رأیه means, he prevented him from holding his views. The words فتن الصائغ الذھب mean, the goldsmith melted the gold in the crucible to ascertain its genuineness. فتنه means, he put him in a state of trial or persecution. Thus فتنة means: (1) trial; (2) torture and persecution; (3) divergence of views among men and the disputes and fighting that take place as a result thereof (Aqrab). See also 2:103.
Commentary:
The verse relates to conditions when a war has actually broken out. Obviously it does not apply to all disbelievers, for it only says, "kill them" and not "kill the disbelievers". The pronoun "them" clearly refers to, those who fight against you, as mentioned in the previous verse. The verse calls upon Muslims to fight against only such disbelievers as take up arms against them. It does not call upon them to slay each and every disbeliever that may happen to come in their way. Indeed this verse affords a remarkable instance of the way in which the plain words of the Quran are generally distorted by the opponents of Islam.
The clause, and drive them out from where they have driven you out, refers to the time when the enemies of Islam compelled the Holy Prophet and his Companions to flee from Mecca. It enjoins Muslims to bear in mind that they have eventually to conquer Mecca which being the centre and the most sacred place of Islam, no non-Muslim would be allowed to remain in it.
The clause, persecution is worse than killing, provides an argument in support of defensive war. The disbelievers were persecuting Muslims in diverse ways with a view to turning them away from their faith and they were also creating disorder in the land. It was certainly better to put a stop to this state of affairs by fighting against the aggressors than to allow it to continue. There are circumstances when, to every right-thinking man, war becomes necessary.
The words فتنة (persecution) and قتل (killing) may be interpreted in another way also. فتنة means, "persecution or war waged against a people with a view to turning them from their faith", and قتل means, "an ordinary secular war". Now the verse points out that a war of religious persecution is worse than an ordinary war; for, firstly, worldly interests are nothing as compared with matters of faith; and secondly, wars caused by religious differences are more bitter and cruel, and seldom come to an end.
The clause, and fight them not in and near the Sacred Mosque until they fight you therein, contains a very important principle. Even after the declaration of war, there are restrictions to be observed, and Muslims should never be the first to break them. The sanctity of the holy precincts of the Ka‘bah must be safeguarded even in time of war. If, however, the other party violates its sanctity, Muslims may retaliate so that the attacking party may thereby be brought to its senses.
b
2:218.
220
This verse relates to conditions when war has actually broken out. Obviously, it enjoins Muslims to fight against only such disbelievers as are the first to take up arms against them.
221
The words signify that Mecca being the centre and the most sacred place of Islam, no non-Muslim should be allowed to remain in it.
فَأَثَٰبَهُمُ ٱللَّهُ بِمَا قَالُوا۟ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ
2:26.
اس جگہ لفظ ماضی کے ہیں لیکن ہم نے معنوں کی مناسبت سے مضارع کا ترجمہ کیا ہے۔ کیونکہ عربی زبان میں یقینی بات کے لئے جو آئندہ ہونے والی ہو ماضی کا لفظ استعمال کر لیا جاتا ہے جیسا کہ آیت وَاِذْ قَالَ اللّٰہُ یَاعِیْسَی ابْنَ مَرْیَمَ میں ماضی کا لفظ مضارع کے معنوں میں استعمال ہوا ہے (دیکھئے اِمْـلَآءُ مَامَنَّ بِہِ الرَّحْمٰنُ سورۃ مائدۃ)
See 2:26.
See 2:26.
c
2:26.
1
اس جگہ لفظ ماضی کے ہیں لیکن ہم نے معنوں کی مناسبت سے مضارع کا ترجمہ کیا ہے۔ کیونکہ عربی زبان میں یقینی بات کے لئے جو آئندہ ہونے والی ہو ماضی کا لفظ استعمال کر لیا جاتا ہے جیسا کہ آیت وَاِذْ قَالَ اللّٰہُ یَاعِیْسَی ابْنَ مَرْیَمَ میں ماضی کا لفظ مضارع کے معنوں میں استعمال ہوا ہے (دیکھئے اِمْـلَآءُ مَامَنَّ بِہِ الرَّحْمٰنُ سورۃ مائدۃ)
c
See 2:26.
a
See 2:26.
ثُمَّ أَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَىٰ رَسُولِهِۦ وَعَلَى ٱلْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعَذَّبَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَذَٰلِكَ جَزَآءُ ٱلْكَٰفِرِينَ
9:40; 48:27.
9:40; 48:27.
9:40; 48:27.
Commentary:
It was only to the Holy Prophet and true believers that God vouchsafed peace and tranquillity. Thus those weak of faith became distinct from true believers; and God soon sent down His special aid and the disbelievers were routed and suitably punished.
a
9:40; 48:27.
a
9:40; 48:27.
1187
Commentary:
It was only to the Holy Prophet and true believers that God vouchsafed peace and tranquillity. Thus those weak of faith became distinct from true believers; and God soon sent down His special aid and the disbelievers were routed and suitably punished.
a
9:40; 48:27.
وَٱلَّذِينَ كَسَبُوا۟ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةٍۭ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَآ أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ ٱلَّيْلِ مُظْلِمًا ۚ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
یعنی رنگ سخت سیاہ ہو جائے گا اور یوں معلوم ہوگا کہ رات چلتی آرہی ہے۔
42:41.
68:44; 75:25; 80:41, 42; 88:3, 4.
The verse embodies several important truths: (a) Whereas the reward of good is manifold (see preceding verse), the reward of evil is only the like thereof. (b) Those who break the laws of God cease to be inspired by high ideals and noble ambitions and become mere imitators of others, losing all initiative and never aspiring to be the leaders of men. (c) Having thus fallen and incurred the displeasure of God, they forfeit His succour. (d) The iniquities and transgressions of evil-doers cannot long remain hidden and sooner or later become exposed.
42:41.
68:44; 75:25; 80:41, 42; 88:3, 4.
Important Words:
عاصم (One who protects) is the active participle from عصم which means, he or it prevented or hindered; or he defended or protected or he or it preserved or kept. عصمه الله من المکروه means, God protected him from evil. اعتصم بالله means, he held fast to God. اعتصم means, he defended or preserved himself; or he refrained or abstained. عصمة means, protection from that which causes destruction of man; faculty of avoiding acts of disobedience with possession of power to commit them; inability to disobey. عصمة النکاح (plural عصم) means, the tie or bond of marriage. عاصم means, defender. The Quranic expression, لا عاصم الیوم من امر الله means, there is no defender this day from the decree of God; or there is no possessor of defence this day (Lane & Aqrab).
Commentary:
The verse embodies several important truths: (a) whereas the reward of good is manifold, the reward of evil is only the like thereof; (b) those who break the law of God cease to be inspired by high ideals and great ambitions. They become mere imitators of others, losing all initiative and never aspiring to be the leaders of men; (c) having thus fallen and incurred the displeasure of God, they forfeit His assistance, which is so necessary to raise them from the depths of degradation into which they sink; (d) the iniquities and transgressions of evildoers cannot long remain hidden but sooner or later become exposed and known to the world.
h
42:41.
i
68:44; 75:25; 80:41, 42; 88:3, 4.
1
یعنی رنگ سخت سیاہ ہو جائے گا اور یوں معلوم ہوگا کہ رات چلتی آرہی ہے۔
a
42:41.
b
68:44; 75:25; 80:41, 42; 88:3, 4.
1303
Important Words:
عاصم (One who protects) is the active participle from عصم which means, he or it prevented or hindered; or he defended or protected or he or it preserved or kept. عصمه الله من المکروه means, God protected him from evil. اعتصم بالله means, he held fast to God. اعتصم means, he defended or preserved himself; or he refrained or abstained. عصمة means, protection from that which causes destruction of man; faculty of avoiding acts of disobedience with possession of power to commit them; inability to disobey. عصمة النکاح (plural عصم) means, the tie or bond of marriage. عاصم means, defender. The Quranic expression, لا عاصم الیوم من امر الله means, there is no defender this day from the decree of God; or there is no possessor of defence this day (Lane & Aqrab).
Commentary:
The verse embodies several important truths: (a) whereas the reward of good is manifold, the reward of evil is only the like thereof; (b) those who break the law of God cease to be inspired by high ideals and great ambitions. They become mere imitators of others, losing all initiative and never aspiring to be the leaders of men; (c) having thus fallen and incurred the displeasure of God, they forfeit His assistance, which is so necessary to raise them from the depths of degradation into which they sink; (d) the iniquities and transgressions of evildoers cannot long remain hidden but sooner or later become exposed and known to the world.
a
42:41.
b
68:44; 75:25; 80:41, 42; 88:3, 4.
1256
The verse embodies several important truths: (a) Whereas the reward of good is manifold (see preceding verse), the reward of evil is only the like thereof. (b) Those who break the laws of God cease to be inspired by high ideals and noble ambitions and become mere imitators of others, losing all initiative and never aspiring to be the leaders of men. (c) Having thus fallen and incurred the displeasure of God, they forfeit His succour. (d) The iniquities and transgressions of evil-doers cannot long remain hidden and sooner or later become exposed.
وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ ۚ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
1529
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
جَنَّٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَآءُ مَن تَزَكَّىٰ
9:72; 18:32; 19:62; 61:13.
9:72; 18:32; 19:62; 61:13.
9:72; 18:32; 19:62; 61:13.
f
9:72; 18:32; 19:62; 61:13.
b
9:72; 18:32; 19:62; 61:13.
b
9:72; 18:32; 19:62; 61:13.
وَمَآ أَمْوَٰلُكُمْ وَلَآ أَوْلَٰدُكُم بِٱلَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَىٰٓ إِلَّا مَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا فَأُو۟لَٰٓئِكَ لَهُمْ جَزَآءُ ٱلضِّعْفِ بِمَا عَمِلُوا۟ وَهُمْ فِى ٱلْغُرُفَٰتِ ءَامِنُونَ
3:58; 6:49; 18:89; 19:61.
25:76.
Wealth, power and position are not the means of achieving nearness to God. On the contrary, they tend to keep men away from Him. It is right belief and good actions which are man’s real wealth and which can bring him salvation and God’s pleasure.
3:58; 6:49; 18:89; 19:61.
25:76.
Commentary:
The verse seeks to remove the assumption by disbelievers of fancied and false superiority based on wealth, power and position, referred to in v. 36 and means to say that these things are not the means of achieving nearness to God. On the contrary, they tend to keep man away from Him. It is right belief and good actions which are his real wealth and which can bring him salvation and God’s pleasure.
a
25:76.
e
3:58; 6:49; 18:89; 19:61.
b
3:58; 6:49; 18:89; 19:61.
c
25:76.
3161
Commentary:
The verse seeks to remove the assumption by disbelievers of fancied and false superiority based on wealth, power and position, referred to in v. 36 and means to say that these things are not the means of achieving nearness to God. On the contrary, they tend to keep man away from Him. It is right belief and good actions which are his real wealth and which can bring him salvation and God’s pleasure.
a
3:58; 6:49; 18:89; 19:61.
b
25:76.
2400
Wealth, power and position are not the means of achieving nearness to God. On the contrary, they tend to keep men away from Him. It is right belief and good actions which are man’s real wealth and which can bring him salvation and God’s pleasure.
لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمْ ۚ ذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ
16:32; 50:36.
16:32; 50:36.
16:32; 50:36.
b
16:32; 50:36.
a
16:32; 50:36.
d
16:32; 50:36.
ذَٰلِكَ جَزَآءُ أَعْدَآءِ ٱللَّهِ ٱلنَّارُ ۖ لَهُمْ فِيهَا دَارُ ٱلْخُلْدِ ۖ جَزَآءًۢ بِمَا كَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ