Topic: Rewarded
View Aspects
فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لَآ أُضِيعُ عَمَلَ عَٰمِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّنۢ بَعْضٍ ۖ فَٱلَّذِينَ هَاجَرُوا۟ وَأُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأُوذُوا۟ فِى سَبِيلِى وَقَٰتَلُوا۟ وَقُتِلُوا۟ لَأُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ثَوَابًا مِّنْ عِندِ ٱللَّهِ ۗ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَٰعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا
10:45; 18:50; 28:85.
10:45; 18:50; 28:85.
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
10:45; 18:50; 28:85.
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
a
10:45; 18:50; 28:85.
c
10:45; 18:50; 28:85.
517
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
d
10:45; 18:50; 28:85.
606
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَنُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ لَّهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا
4:123; 13:30; 14:24; 22:24; 2:26.
13:36; 56:31.
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
4:123; 16:30; 14:24; 22:24; See lso 2:26.
13:36; 56:31.
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
b
4:123; 13:30; 14:24; 22:24; 2:26.
c
13:36; 56:31.
a
4:123; 16:30; 14:24; 22:24; See lso 2:26.
b
13:36; 56:31.
531
Commentary:
The word مطھرة (pure) does not literally mean "pure" but "made pure," signifying that the spouses whom pious believers will have in Heaven will be made as highly pure as the environment of Heaven demands.
The expression, pleasant and plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving element. Elsewhere the Quran says: They will know there (in Heaven) neither extreme heat nor extreme cold (76:14).
a
4:123; 13:30; 14:24; 22:24; 2:26.
b
13:36; 56:31.
620
The expression, plenteous shade, signifies an atmosphere of peace and calm, free from all pain-giving elements.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۖ وَأَمَّا ٱلَّذِينَ ٱسْتَنكَفُوا۟ وَٱسْتَكْبَرُوا۟ فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ۙ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ
24:56; 48:30.
24:56; 48:30.
22:57; 24:56; 48:30.
d
24:56; 48:30.
c
22:57; 24:56; 48:30.
e
24:56; 48:30.
وَٱلْوَزْنُ يَوْمَئِذٍ ٱلْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
عربی میں فَاء ہے جس کے معنے پس کے ہیں لیکن اردو میں اس کی ضرورت نہیں۔ مضمون فقرہ کی بناوٹ سے معلوم ہوجاتا ہے کہ یہ بات پہلی بات کا نتیجہ ہے۔
21:48; 23:103; 101:9-10.
The language used here is figurative. Material things are weighed in scales made of metal or wood, but the weighing of things which are not material signifies determining their real value, worth or importance.
21:48; 23:103; 101:9-10.
Important Words:
موازینه (whose scales). موازین is the plural of میزان which is derived from وزن. They say وزن الشیء i.e. he weighed the thing, or he determined or estimated the weight of the thing. وزن الشعر means, he composed verses according to the fixed measure. وزن الشیء (with different vowel point at the central root letter) means, the thing became heavy and weighty. وزن which is noun-infinitive means, the act of weighing; or the weight of a thing; or weightiness. وزن الرجل means, he was a person of weighty opinion. میزان means, a weighing instrument; a balance; a pair of scales; the weight of a thing; the measure of a verse (Lane & Aqrab)
Commentary:
The verse does not mean that pairs of scale will actually be set up and human actions and deeds weighed like material things. The language used is figurative. Material things are indeed weighed in scales made of metal or wood, but the weighing of things which are not material means determining their real value or worth or importance.
The verse also throws interesting side-light on the fact that on the Day of Reckoning it is only good works that will carry weight. In the following verse, the Quran makes the point further clear by saying, those whose scales are light, (i.e. those who have no good works to their credit or who have only evil works which carry no weight), it is they who shall have ruined their souls.
c
21:48; 23:103; 101:9-10.
474
这里使用的语言是比喻性的。物质的东西可以在金属或木制的称秤上称重量, 可是不是物质的东西权衡的意思是, 决定它们的真正价值或重要性。
1
عربی میں فَاء ہے جس کے معنے پس کے ہیں لیکن اردو میں اس کی ضرورت نہیں۔ مضمون فقرہ کی بناوٹ سے معلوم ہوجاتا ہے کہ یہ بات پہلی بات کا نتیجہ ہے۔
a
21:48; 23:103; 101:9-10.
913
Important Words:
موازینه (whose scales). موازین is the plural of میزان which is derived from وزن. They say وزن الشیء i.e. he weighed the thing, or he determined or estimated the weight of the thing. وزن الشعر means, he composed verses according to the fixed measure. وزن الشیء (with different vowel point at the central root letter) means, the thing became heavy and weighty. وزن which is noun-infinitive means, the act of weighing; or the weight of a thing; or weightiness. وزن الرجل means, he was a person of weighty opinion. میزان means, a weighing instrument; a balance; a pair of scales; the weight of a thing; the measure of a verse (Lane & Aqrab)
Commentary:
The verse does not mean that pairs of scale will actually be set up and human actions and deeds weighed like material things. The language used is figurative. Material things are indeed weighed in scales made of metal or wood, but the weighing of things which are not material means determining their real value or worth or importance.
The verse also throws interesting side-light on the fact that on the Day of Reckoning it is only good works that will carry weight. In the following verse, the Quran makes the point further clear by saying, those whose scales are light, (i.e. those who have no good works to their credit or who have only evil works which carry no weight), it is they who shall have ruined their souls.
d
21:48; 23:103; 101:9-10.
947
The language used here is figurative. Material things are weighed in scales made of metal or wood, but the weighing of things which are not material signifies determining their real value, worth or importance.
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ ۖ وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى هَدَىٰنَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلَآ أَنْ هَدَىٰنَا ٱللَّهُ ۖ لَقَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ ۖ وَنُودُوٓا۟ أَن تِلْكُمُ ٱلْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
یعنی دنیا کی نہر تو بڑے زمیندار یا حکومت کی ہوتی ہے۔ اگلے جہان میں ہر جنتی کا اس کو پانی دینے والی نہر پر قبضہ ہوگا۔
15:48.
See 2:26.
10:11; 39:75.
In fact, heavenly life begins in this very world (55:47) and he is said to be enjoying it whose heart is free from enmity, jealousy, rancour and mental disquiet.
15:48.
See 2:26.
10:11; 39:75.
Important Words:
غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).
Commentary:
The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.
The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."
The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.
c
15:48.
d
2:26.
e
10:11; 39:75.
493
事实上, 天园的生活就在这一个世界上开始。(55:47) 心中没有仇恨、妒忌、积怨和烦恼的人, 可以说是在享有这种乐趣的了。
2
یعنی دنیا کی نہر تو بڑے زمیندار یا حکومت کی ہوتی ہے۔ اگلے جہان میں ہر جنتی کا اس کو پانی دینے والی نہر پر قبضہ ہوگا۔
a
15:48.
b
See 2:26.
c
10:11; 39:75.
943
Important Words:
غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).
Commentary:
The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.
The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."
The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.
c
15:48.
d
See 2:26.
e
10:11; 39:75.
976
In fact, heavenly life begins in this very world (55:47) and he is said to be enjoying it whose heart is free from enmity, jealousy, rancour and mental disquiet.
وَلَا يُنفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ ٱللَّهُ أَحْسَنَ مَا كَانُوا۟ يَعْمَلُونَ
16:97-98; 24:39; 39:36.
16:97-98; 24:39; 39:36.
a
16:97-98; 24:39; 39:36.
a
16:97-98; 24:39; 39:36.
1268
Commentary:
See the preceding verse with which the present one is linked up.
b
16:97-98; 24:39; 39:36.
مَن كَانَ يُرِيدُ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَٰلَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ
2:201; 17:19.
2:201; 17:19.
2:201; 17:19.
Commentary:
It is clear from this verse that those who desire the present life and its riches and strive after it get their full share of it. No one is deprived of what he strives after. The worldly prosperity and material advancement of Christian nations is sometimes adduced as an evidence of the truth of Christianity. This verse exposes the falsity of this inference. The attainment of worldly prosperity is no proof of the fact that one is following the right religion, for God has appointed laws for every kind of progress and anyone who observes the laws appointed for the material progress of man can attain worldly felicity. The mere attainment of worldly prosperity, unless it is attended by other clear signs, is therefore no proof of godliness. It must, however, be remembered that in this life one gets the reward of only those deeds which one does purely for this world. It is to this important point that the words, their works in this life, refer.
The expression, they shall not be wronged therein, means that disbelievers will not be deprived of the rewards of their work in this life, simply for refusing to believe in God’s Messengers. Disbelievers are not punished in this life for mere disbelief or mere denial of truth for which punishment is reserved in the next life. In this world they are only punished when they make mischief and create disorder and persecute believers.
b
2:201; 17:19.
a
2:201; 17:19.
1397
Commentary:
It is clear from this verse that those who desire the present life and its riches and strive after it get their full share of it. No one is deprived of what he strives after. The worldly prosperity and material advancement of Christian nations is sometimes adduced as an evidence of the truth of Christianity. This verse exposes the falsity of this inference. The attainment of worldly prosperity is no proof of the fact that one is following the right religion, for God has appointed laws for every kind of progress and anyone who observes the laws appointed for the material progress of man can attain worldly felicity. The mere attainment of worldly prosperity, unless it is attended by other clear signs, is therefore no proof of godliness. It must, however, be remembered that in this life one gets the reward of only those deeds which one does purely for this world. It is to this important point that the words, their works in this life, refer.
The expression, they shall not be wronged therein, means that disbelievers will not be deprived of the rewards of their work in this life, simply for refusing to believe in God’s Messengers. Disbelievers are not punished in this life for mere disbelief or mere denial of truth for which punishment is reserved in the next life. In this world they are only punished when they make mischief and create disorder and persecute believers.
a
2:201; 17:19.
وَإِنَّ كُلًّا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَٰلَهُمْ ۚ إِنَّهُۥ بِمَا يَعْمَلُونَ خَبِيرٌ
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
b
3:58; 16:97; 39:11.
a
3:58; 16:97; 39:11.
1492
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
a
3:58; 16:97; 39:11.
مَنْ عَمِلَ صَٰلِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُۥ حَيَوٰةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ
3:196; 4:125; 20:113.
3:196; 4:125; 20:113.
The verse recognizes the equality of the rights of men and women and promises both equal share in Divine favours.
3:196; 4:125; 20:113.
Commentary:
Whereas on the one hand the verse recognizes the equality of rights of men and women and promises both equal share in the favours that God will confer on them, on the other it tells disbelievers that, as they have degraded women, dominion and authority would be taken away from them and would be given to a people—Muslims—who will give women their due rights.
d
3:196; 4:125; 20:113.
a
3:196; 4:125; 20:113.
1898
Commentary:
Whereas on the one hand the verse recognizes the equality of rights of men and women and promises both equal share in the favours that God will confer on them, on the other it tells disbelievers that, as they have degraded women, dominion and authority would be taken away from them and would be given to a people—Muslims—who will give women their due rights.
a
3:196; 4:125; 20:113.
1576
The verse recognizes the equality of the rights of men and women and promises both equal share in Divine favours.
إِنَّ هَٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا
12:112; 16:103; 18:3.
The goal which the Qur’an sets before its followers is nobler and more sublime than that of the former peoples, and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised Divine boons.
12:112; 16:103; 18:3.
Commentary:
The verse purports to say that the goal which the Quran sets before its followers is much nobler and more sublime than that of the former peoples and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised boons.
a
12:112; 16:103; 18:3.
702
«古兰经» 在信者前头所定的目标比前人的要崇高, 而且答应给真实的信者精神和现世的幸福。因此, 他们应当更努力地去获得它们, 而且要警惕不要过松懈而无纪律的生活, 要在一切方面证明他们值得获取安拉所许诺的回报。
a
12:112; 16:103; 18:3.
1939
Commentary:
The verse purports to say that the goal which the Quran sets before its followers is much nobler and more sublime than that of the former peoples and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised boons.
a
12:112; 16:103; 18:3.
1596
The goal which the Qur’an sets before its followers is nobler and more sublime than that of the former peoples, and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised Divine boons.
قَيِّمًا لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا
17:10, 11.
The Qur’an as Qayyim (guardian) performs a double function. It is a guardian over the previous Scriptures in that it corrects and removes the errors that have found their way into them, and it is also a guardian over future generations because it takes upon itself their spiritual upbringing and guides them to the paths which lead to the realization of the sublime object of human life.
17:10, 11.
Important Words:
قیما (guardian) is derived from قام which means, he stood. They say قام بالامر i.e. he managed, conducted, superintended or looked after the affair. قام علی المرءة means, he undertook the maintenance of the woman. قومه (qawwama-hu) means, he made it straight or put it right. قیم الامر means, a manager of an affair. الدین القیم means, the right or true religion. قیم therefore, means, true; perfect; manager; superintendent; guardian (Lane, Aqrab & Mufradat). See also 4:35.
Commentary:
The Quran has been called قیم (guardian) in this verse. According to the different meanings of the Arabic word قیم as shown under Important Words above, the Quran performs a double function. It is a guardian of the previous Scriptures inasmuch as it corrects and removes the errors that have found their way into them, and it is also a guardian for future generations of men because it takes upon itself their spiritual up-bringing and guides them to the paths which lead to the realization of the sublime object of their life.
The believers have been promised اجرا حسنا (good reward) in the verse. The significance of "good reward" being implicit in the word اجر(reward) which in many places in the Quran has been promised to believers, the addition of the qualifying word حسنا (good) points to the fact that the reward of the believers would be productive of particularly good results. It would not spoil them, but would make them deserving of still greater reward as they would turn God’s favours to good account.
c
17:10, 11.
739
«古兰经» 作为 قَيِّمْ (Qayyim, 保护者、领导者) 完成双重职能。它是以前许多经典的保护者, 它改正和除去了逐渐进入那些经典中的许多错误。它也是将来各代人的领导和保护者, 因为它担任他们的精神教育工作, 引导他们走上实现人生崇高目标的道路。
c
17:10, 11.
2043
Important Words:
قیما (guardian) is derived from قام which means, he stood. They say قام بالامر i.e. he managed, conducted, superintended or looked after the affair. قام علی المرءة means, he undertook the maintenance of the woman. قومه (qawwama-hu) means, he made it straight or put it right. قیم الامر means, a manager of an affair. الدین القیم means, the right or true religion. قیم therefore, means, true; perfect; manager; superintendent; guardian (Lane, Aqrab & Mufradat). See also 4:35.
Commentary:
The Quran has been called قیم (guardian) in this verse. According to the different meanings of the Arabic word قیم as shown under Important Words above, the Quran performs a double function. It is a guardian of the previous Scriptures inasmuch as it corrects and removes the errors that have found their way into them, and it is also a guardian for future generations of men because it takes upon itself their spiritual up-bringing and guides them to the paths which lead to the realization of the sublime object of their life.
The believers have been promised اجرا حسنا (good reward) in the verse. The significance of "good reward" being implicit in the word اجر(reward) which in many places in the Quran has been promised to believers, the addition of the qualifying word حسنا (good) points to the fact that the reward of the believers would be productive of particularly good results. It would not spoil them, but would make them deserving of still greater reward as they would turn God’s favours to good account.
c
17:10, 11.
1662
The Qur’an as Qayyim (guardian) performs a double function. It is a guardian over the previous Scriptures in that it corrects and removes the errors that have found their way into them, and it is also a guardian over future generations because it takes upon itself their spiritual upbringing and guides them to the paths which lead to the realization of the sublime object of human life.
ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
3:15; 57:21.
3:15; 57:21.
3:15; 57:21.
Commentary:
Riches and children are the ornament of this life and add to its beauty and splendour and generally make men forget God but they can also be employed to serve a very noble cause. Money spent in a righteous cause leaves behind permanent good results. Young men who dedicate their lives to the service of their community, country or humanity at large are not only themselves remembered with honour long after they are dead but also perpetuate the memories of their ancestors. This is the substance and significance of this verse.
The words, are better in the sight of thy Lord in respect of immediate reward and better in respect of future hope, may have two meanings: (a) That good works produce good results in this life and also form the basis of hope for rich reward in the hereafter. (b) That good works not only benefit the doer himself but also his posterity. It is a divine law that the posterity of a righteous man partakes of the divineblessings conferred upon him.
b
3:15; 57:21.
a
3:15; 57:21.
2087
Commentary:
Riches and children are the ornament of this life and add to its beauty and splendour and generally make men forget God but they can also be employed to serve a very noble cause. Money spent in a righteous cause leaves behind permanent good results. Young men who dedicate their lives to the service of their community, country or humanity at large are not only themselves remembered with honour long after they are dead but also perpetuate the memories of their ancestors. This is the substance and significance of this verse.
The words, are better in the sight of thy Lord in respect of immediate reward and better in respect of future hope, may have two meanings: (a) That good works produce good results in this life and also form the basis of hope for rich reward in the hereafter. (b) That good works not only benefit the doer himself but also his posterity. It is a divine law that the posterity of a righteous man partakes of the divineblessings conferred upon him.
e
3:15; 57:21.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ كَانَتْ لَهُمْ جَنَّٰتُ ٱلْفِرْدَوْسِ نُزُلًا
وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًى ۗ وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا
9:124; 47:18; 48:5.
18:47; 87:18.
Commentary:
The verse means to say that every new change that takes place in the world makes the position of believers stronger and firmer. They grow in influence, prestige and numbers. The Quranic words, And the good works…resort, remind Christian Western peoples of the beautiful and oft-quoted words of Jesus, viz. lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal (Matt. 6:19,20). These words imply a warning to his so-called followers that it is futile on their part to bank upon their material riches and resources because they are sure to perish while it is only good works that will endure and last.
b
9:124; 47; 47:18; 48:5.
c
87:18.
a
9:124; 47:18; 48:5.
b
18:47; 87:18.
2216
Commentary:
The verse means to say that every new change that takes place in the world makes the position of believers stronger and firmer. They grow in influence, prestige and numbers. The Quranic words, And the good works…resort, remind Christian Western peoples of the beautiful and oft-quoted words of Jesus, viz. lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal (Matt. 6:19,20). These words imply a warning to his so-called followers that it is futile on their part to bank upon their material riches and resources because they are sure to perish while it is only good works that will endure and last.
a
9:124; 47; 47:18; 48:5.
b
87:18.
وَمَن يَأْتِهِۦ مُؤْمِنًا قَدْ عَمِلَ ٱلصَّٰلِحَٰتِ فَأُو۟لَٰٓئِكَ لَهُمُ ٱلدَّرَجَٰتُ ٱلْعُلَىٰ
4:96, 97; 8:5.
4:96, 97; 8:5.
4:96-97; 8:4-5.
e
4:96, 97; 8:5.
a
4:96-97; 8:4-5.
a
4:96, 97; 8:5.
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.