اَجۡرِ
Appears 9 times in Quran
Derived Words (2)
Words derived from the stem "اَجۡرِ".
- My reward
- My reward
Occurrences in Quran
Found 9 verses containing "اَجۡرِ".
فَاِنۡ تَوَلَّیۡتُمۡ فَمَا سَاَلۡتُکُمۡ مِّنۡ اَجۡرٍ ۖ اِنۡ اَجۡرِیَ اِلَّا عَلَی اللّٰہِ ۖ وَاُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ
6:91; 11:30.
It is a common objection against the Prophets of God that they seek to gain ascendancy over their compatriots by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge which is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service.
6:91; 11:30.
Commentary:
It is a common objection against the Prophets of God that they seek to gain ascendency over men by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge that is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service. They pass their days in hardship and privation. Their life is a model of rigid discipline willingly undergone. Had their activities been prompted by a desire to gain power and dominion over men, they would not have subjected themselves to a hard and disciplined life, a life of prayer, fasting and renunciation. They do demand obedience of others, but they themselves are always the first to forego their desires and their ambitions in the service of their Lord and of humanity. It is not the desire for power but the passion for service and self-abnegation that has mastery of them. This is not an empty assertion, unsubstantiated by the established facts of history; for though the Prophet Noah, in whose mouth are put the words, I have not asked of you any reward, did not get the opportunity to subjugate his enemies, yet the Holy Prophet of Islam who was, like Noah, a Prophet of God, did show by actual practice that God’s Prophets desire no reward for their service in the form of riches or dominion. The fact is too well-known to need a reference that when Mecca lay prostrate at the Prophet’s feet, he forgave his most inveterate enemies with a magnanimity unparalleled in the history of the world. He demanded no fine and asked for no indemnity from the defeated Meccans or their allies. The only words he uttered were: "Go, you are a free and forgiven people."
a
6:91; 11:30.
599
一般人反对安拉所派遣的那些先知, 说他们谋求对他们同胞的支配地位。他们举起反叛现存事物秩序的大旗为的是建立一个由他们领导下的新秩序。这节经文驳斥的正是这种没有根据的指责。安拉派遣的先知从来不谋求提高自己的地位和权势。相反地, 他们选择受苦和服务的道路。
a
6:91; 11:30.
1346
Commentary:
It is a common objection against the Prophets of God that they seek to gain ascendency over men by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge that is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service. They pass their days in hardship and privation. Their life is a model of rigid discipline willingly undergone. Had their activities been prompted by a desire to gain power and dominion over men, they would not have subjected themselves to a hard and disciplined life, a life of prayer, fasting and renunciation. They do demand obedience of others, but they themselves are always the first to forego their desires and their ambitions in the service of their Lord and of humanity. It is not the desire for power but the passion for service and self-abnegation that has mastery of them. This is not an empty assertion, unsubstantiated by the established facts of history; for though the Prophet Noah, in whose mouth are put the words, I have not asked of you any reward, did not get the opportunity to subjugate his enemies, yet the Holy Prophet of Islam who was, like Noah, a Prophet of God, did show by actual practice that God’s Prophets desire no reward for their service in the form of riches or dominion. The fact is too well-known to need a reference that when Mecca lay prostrate at the Prophet’s feet, he forgave his most inveterate enemies with a magnanimity unparalleled in the history of the world. He demanded no fine and asked for no indemnity from the defeated Meccans or their allies. The only words he uttered were: "Go, you are a free and forgiven people."
b
6:91; 11:30.
1279
It is a common objection against the Prophets of God that they seek to gain ascendancy over their compatriots by raising the standard of revolt against the existing order of things with a view to establishing a new order under their own leadership. It is this baseless charge which is refuted in this verse. God’s Prophets never seek self-aggrandizement. On the contrary, they choose the path of suffering and service.
وَیٰقَوۡمِ لَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مَالًا ۖ اِنۡ اَجۡرِیَ اِلَّا عَلَی اللّٰہِ ۚ وَمَاۤ اَنَا۠ بِطَارِدِ الَّذِیۡنَ اٰمَنُوۡۤا ۚ اِنَّہُمۡ مُّلٰقُوۡا رَبِّہِمۡ وَلٰکِنِّیۡۤ اَرٰٮکُمۡ قَوۡمًا تَجۡہَلُوۡنَ
10:73; 26:110.
26:115.
Commentary:
After referring to the prejudiced attitude of his opponents, Noah now proceeds to defend himself and his followers. In the first place, he asks what purpose he could possibly have in fabricating lies. Was it self-interest or personal aggrandizement that he was seeking? They knew that he asked for no reward from them. Then why should he have resorted to the abominable practice of forging lies? It might be argued that though Noah asked for no reward, he at least commanded the allegiance of his followers and that in itself constituted sufficient motive for his activities. But this objection, too, stands on no solid ground, because the Prophets of God are always the first to act upon the commandments which they enjoin upon others and they subject themselves to a greater discipline than they demand from their followers. They do not exult in the authority they enjoy. Theirs is only a life of sacrifice and service and not of dictatorial authority over others.
After having defended himself, Noah goes on to defend his followers. He repudiates the strictures of his opponents against them by saying that, as they had professed to believe in him, he had no right to drive them away merely on the basis of groundless mistrust and suspicion. Again, as he asked for no reward or recompense from anybody, the distinction of rich and poor did not exist for him and therefore he could not reject or spurn his followers on account of their being of humble origin. Only true and sincere faith carried weight with him, and that his followers possessed in abundance. Therefore, the objection that those who believed in him were poor and lowly was, besides being absurd, quite irrelevant.
Another objection which Noah’s opponents levelled at his followers was that their faith was insincere. Noah rebutted this charge by saying that just as he did not demand any material benefit from them, they also did not demand anything from him. They only sought the favour of God Whom they were sure to meet, and He to Whom nothing is hidden would deal with them according to their faith. So, why should he question or doubt their sincerity?
The words, They shall certainly meet their Lord, also contain an answer to the taunt of disbelievers that Noah’s followers had acquired no superiority over them by believing in him. Noah asked what greater superiority there could be than that his followers had attained nearness to God and had made great moral and spiritual progress, so much so that heavenly light shone in their faces. If in their ignorance his enemies could not see so patent a fact, the fault was their own.
The clause, But I consider you to be a people who act ignorantly, may refer to the sacrifices which the followers of Noah made in the cause of truth, for to believe in a Prophet in the beginning is not an easy matter. It is like plunging into fire. So Noah drew the attention of his opponents to the sacrifices of his followers and pointed out how unreasonable it was to hold their faith to be insincere in view of their great sacrifices for the sake of their faith.
b
10:73; 26:110.
c
26:115.
a
10:73; 26:110.
b
26:115.
1411
Commentary:
After referring to the prejudiced attitude of his opponents, Noah now proceeds to defend himself and his followers. In the first place, he asks what purpose he could possibly have in fabricating lies. Was it self-interest or personal aggrandizement that he was seeking? They knew that he asked for no reward from them. Then why should he have resorted to the abominable practice of forging lies? It might be argued that though Noah asked for no reward, he at least commanded the allegiance of his followers and that in itself constituted sufficient motive for his activities. But this objection, too, stands on no solid ground, because the Prophets of God are always the first to act upon the commandments which they enjoin upon others and they subject themselves to a greater discipline than they demand from their followers. They do not exult in the authority they enjoy. Theirs is only a life of sacrifice and service and not of dictatorial authority over others.
After having defended himself, Noah goes on to defend his followers. He repudiates the strictures of his opponents against them by saying that, as they had professed to believe in him, he had no right to drive them away merely on the basis of groundless mistrust and suspicion. Again, as he asked for no reward or recompense from anybody, the distinction of rich and poor did not exist for him and therefore he could not reject or spurn his followers on account of their being of humble origin. Only true and sincere faith carried weight with him, and that his followers possessed in abundance. Therefore, the objection that those who believed in him were poor and lowly was, besides being absurd, quite irrelevant.
Another objection which Noah’s opponents levelled at his followers was that their faith was insincere. Noah rebutted this charge by saying that just as he did not demand any material benefit from them, they also did not demand anything from him. They only sought the favour of God Whom they were sure to meet, and He to Whom nothing is hidden would deal with them according to their faith. So, why should he question or doubt their sincerity?
The words, They shall certainly meet their Lord, also contain an answer to the taunt of disbelievers that Noah’s followers had acquired no superiority over them by believing in him. Noah asked what greater superiority there could be than that his followers had attained nearness to God and had made great moral and spiritual progress, so much so that heavenly light shone in their faces. If in their ignorance his enemies could not see so patent a fact, the fault was their own.
The clause, But I consider you to be a people who act ignorantly, may refer to the sacrifices which the followers of Noah made in the cause of truth, for to believe in a Prophet in the beginning is not an easy matter. It is like plunging into fire. So Noah drew the attention of his opponents to the sacrifices of his followers and pointed out how unreasonable it was to hold their faith to be insincere in view of their great sacrifices for the sake of their faith.
a
26:115.
d
10:73; 26:110.
یٰقَوۡمِ لَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ اَجۡرًا ۖ اِنۡ اَجۡرِیَ اِلَّا عَلَی الَّذِیۡ فَطَرَنِیۡۤ ۚ اَفَلَا تَعۡقِلُوۡنَ
26:128.
26:128.
26:128.
Commentary:
This verse reveals on the one hand an independence of spirit and an absence of any selfish motive on the part of the Prophet Hud and, on the other, represents him as helplessly crying for God’s mercy. Such, indeed, is the true nature of all holy men. In their attitude towards the men of this world they display complete independence of spirit, but before God they exhibit such humility and lowliness as if they are virtually nothing.
b
26:128.
a
26:128.
1432
Commentary:
This verse reveals on the one hand an independence of spirit and an absence of any selfish motive on the part of the Prophet Hud and, on the other, represents him as helplessly crying for God’s mercy. Such, indeed, is the true nature of all holy men. In their attitude towards the men of this world they display complete independence of spirit, but before God they exhibit such humility and lowliness as if they are virtually nothing.
a
26:128.
وَمَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۖ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ
11:52.
11:52.
11:52.
a
11:52.
b
11:52.
b
11:52.
وَمَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۖ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ
10:73; 11:30.
10:73; 11:30.
10:73; 11:30.
a
10:73; 11:30.
a
10:73; 11:30.
a
10:73; 11:30.
وَمَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۖ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ
11:52.
11:52.
11:52.
d
11:52.
a
11:52.
b
11:52.
وَمَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۖ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ
وَمَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۖ اِنۡ اَجۡرِیَ اِلَّا عَلٰی رَبِّ الۡعٰلَمِیۡنَ
قُلۡ مَا سَاَلۡتُکُمۡ مِّنۡ اَجۡرٍ فَہُوَ لَکُمۡ ۖ اِنۡ اَجۡرِیَ اِلَّا عَلَی اللّٰہِ ۖ وَہُوَ عَلٰی کُلِّ شَیۡءٍ شَہِیۡدٌ
38:87; 42:24; 52:41; 68:47.
38:87; 42:24; 52:41; 68:47.
38:87; 42:24; 52:41; 68:47.
Commentary:
This verse answers the objection raised in (v. 8) viz. that, by his claim to prophethood, the Holy Prophet seeks to impose his leadership upon his people. It tells disbelievers that in calling men to God the Prophet is actuated by no selfish motives. He calls God to bear witness to the honesty and sincerity of his purpose. Besides this his whole life constitutes an unanswerable testimony to it.
b
38:87; 42:24; 52:41; 68:47.
a
38:87; 42:24; 52:41; 68:47.
3169
Commentary:
This verse answers the objection raised in (v. 8) viz. that, by his claim to prophethood, the Holy Prophet seeks to impose his leadership upon his people. It tells disbelievers that in calling men to God the Prophet is actuated by no selfish motives. He calls God to bear witness to the honesty and sincerity of his purpose. Besides this his whole life constitutes an unanswerable testimony to it.
b
38:87; 42:24; 52:41; 68:47.