اَجۡرُہٗ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "اَجۡرُہٗ".
بَلٰی مَنۡ اَسۡلَمَ وَجۡہَہٗ لِلّٰہِ وَہُوَ مُحۡسِنٌ فَلَہٗۤ اَجۡرُہٗ عِنۡدَ رَبِّہٖ وَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
2:63.
4:126.
وَجْهٌ (Wajh) 的意思是面容; 事物本身; 目的和动机; 一个人所注意的行为或行动; 希望之路; 恩惠或赞同 (اَقْرَبْ)。
本节经文暗示达到完全正直的三个重要阶段, 即 فَنَا (Fana, 自我消灭); بَقَا (Baqa, 复生); لِقَا (Liqa, 与安拉合一)。“ 自己完全服从安拉” 这句话意味着所有我们能力和器官以及属于我们的一切都应完全交给安拉并忠心耿耿地为他服务。这一状况称之为 فَنَا (Fana, 自我消灭) 即自我消灭, 这是一个真正的穆斯林自己所应达到的精神境界。第二句 “他是行善的人” 暗示一种 بَقَا 状态, 即复生状态, 因为当一个人陶醉于对安拉的热爱, 并且在人生的图谋与欲望都结束时, 他仿佛就得到了一种新生, 这可称为 بَقَا 即复生。于是他的生活就是为了安拉, 为了人类服务。结尾的这句话描述了善的第三即最高阶段--------لِقَا 阶段, 或与安拉合而为一, 这阶段 «古兰经» 也称之为 اَلنَّفْسُ الْمُطْمَئِنَّة (An-Nafsul Mutma’innah) 即安宁的心灵 (89:28)
See 2:63.
4:126.
Wajh means, face; the thing itself; object and motive; deed or action to which a man directs his attention; the desired way; favour or countenance (Aqrab).
4:126.
See 2:63.
Important Words:
بلی (nay) is used for تصدیق (confirmation) and generally follows a question. It must be followed by a clause in the affirmative, whether the question which it follows is in the negative or affirmative. Thus in English it may either be rendered as yes or nay, as the case may be, but not as no (Aqrab & Lane).
اسلم (submits) is derived from سلم which means, he was or became safe and secure, or he escaped. سلم من العیب والآفة means, he became safe or free from defect and evil. اسلم which is both transitive and intransitive means: (1) he embraced Islam; (2) he resigned or submitted himself; (3) he paid in advance. اسلم وجھه لله means, he submitted or resigned himself wholly to God, or he devoted his entire attention to God, or he resigned himself to God (Lane & Aqrab).
وجھه (himself). وجه means: (1) face; (2) the part of a thing visible to the sight of a looker on; (3) the thing itself; (4) direction; (5) object and motive; (6) deed or action to which a man directs his attention; (7) the desired way; (8) favour or countenance as in فعل ذالك لوجه الله i.e. he did it to obtain the favour or countenance of God (Aqrab).
محسن (doer of good) is derived from حسن meaning, he or it became good or beautiful. احسن الیه means, he did good to, or bestowed a favour on him. احسن الشیء means, he rendered the thing good or beautiful. احسان means, the doing of good; act of goodness; sincerity. الحسنی (feminine of الاحسن) means: (1) success or victory; (2) best thing; (3) the view or vision of God; to see God (Aqrab & Lane).
Commentary:
The verse is important and explains a fundamental truth. In refutation of the claims of Jews and Christians to the monopoly of salvation, the Quran mentions the fundamental principle that for salvation it is not of any avail to be a Christian or a Jew, but that it lies in اسلام which signifies absolute surrender to God’s will and unqualified compliance with His word. He who secures this secures salvation; mere profession of a faith is not enough. The word محسن (the doer of good deeds), as also hinted under Important Words above, has been explained by the Holy Prophet as follows:
ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك
i.e. "you may become a محسن only if you pray to or worship God in such a spirit of reality and certitude that you feel that you are seeing Him (and that God also is seeing you); or (with a lower degree of certitude) that you at least feel that God is seeing you." محسن also means, one who does good to God’s creatures. Thus according to Islam, salvation lies, (1) in اسلام or absolute submission to the will of God; and (2) in true worship of God offered with a perfect degree of certitude; and (3) in doing good to one’s fellow beings.
It is a distinctive feature of Islam that it makes its followers realize the presence of God and continued contact with Him a reality, and thus enables them to establish a true and permanent connection with Him even in this life. This is really the beginning of salvation. The Holy Founder of the Ahmadiyya Movement has explained this verse in the following beautiful words:
"The verse alludes to the three important stages of perfect goodness, i.e. (1) فنا (self-annihilation); (2) بقا (regeneration); and (3) لقا (union with God). The words اسلم وجھه لله (submits himself completely to Allah) teach that all our powers and organs and whatever belongs to us should be surrendered to God and devoted to His service. This state is known فناء or death which a true Muslim must bring on himself…The second clause وھومحسن (and is the doer of good) alludes to the state of بقا or regeneration, for when a man is quickened by the love of God and all his movements become subservient to His will, his self dying entirely within him, he is, as it were, granted a new life which may be called بقا or regeneration. He lives for God, and through Him he lives for his fellow beings…The concluding words, (he) shall have his reward with His Lord. No fear shall come upon such, neither shall they grieve, describe the third or the final stage—the stage of لقا or union with God. It is the highest stage of knowledge, certainty, trust and love. The reward of one’s sincerity and devotion is not obscure or doubtful. It is certain, visible, and, as it were, tangible. In this stage man is so sure of the existence of God that he may be said to be actually seeing Him. No fear of the future darkens his faith. The dead past is buried and the living present has no sorrow for him. Every spiritual bliss is present. Such a state is termed لقا or union with God" (A’inah).
a
2:63.
g
4:126.
77
وَجْهٌ (Wajh) 的意思是面容; 事物本身; 目的和动机; 一个人所注意的行为或行动; 希望之路; 恩惠或赞同 (اَقْرَبْ)。
本节经文暗示达到完全正直的三个重要阶段, 即 فَنَا (Fana, 自我消灭); بَقَا (Baqa, 复生); لِقَا (Liqa, 与安拉合一)。“ 自己完全服从安拉” 这句话意味着所有我们能力和器官以及属于我们的一切都应完全交给安拉并忠心耿耿地为他服务。这一状况称之为 فَنَا (Fana, 自我消灭) 即自我消灭, 这是一个真正的穆斯林自己所应达到的精神境界。第二句 “他是行善的人” 暗示一种 بَقَا 状态, 即复生状态, 因为当一个人陶醉于对安拉的热爱, 并且在人生的图谋与欲望都结束时, 他仿佛就得到了一种新生, 这可称为 بَقَا 即复生。于是他的生活就是为了安拉, 为了人类服务。结尾的这句话描述了善的第三即最高阶段--------لِقَا 阶段, 或与安拉合而为一, 这阶段 «古兰经» 也称之为 اَلنَّفْسُ الْمُطْمَئِنَّة (An-Nafsul Mutma’innah) 即安宁的心灵 (89:28)
a
4:126.
b
See 2:63.
119
Important Words:
بلی (nay) is used for تصدیق (confirmation) and generally follows a question. It must be followed by a clause in the affirmative, whether the question which it follows is in the negative or affirmative. Thus in English it may either be rendered as yes or nay, as the case may be, but not as no (Aqrab & Lane).
اسلم (submits) is derived from سلم which means, he was or became safe and secure, or he escaped. سلم من العیب والآفة means, he became safe or free from defect and evil. اسلم which is both transitive and intransitive means: (1) he embraced Islam; (2) he resigned or submitted himself; (3) he paid in advance. اسلم وجھه لله means, he submitted or resigned himself wholly to God, or he devoted his entire attention to God, or he resigned himself to God (Lane & Aqrab).
وجھه (himself). وجه means: (1) face; (2) the part of a thing visible to the sight of a looker on; (3) the thing itself; (4) direction; (5) object and motive; (6) deed or action to which a man directs his attention; (7) the desired way; (8) favour or countenance as in فعل ذالك لوجه الله i.e. he did it to obtain the favour or countenance of God (Aqrab).
محسن (doer of good) is derived from حسن meaning, he or it became good or beautiful. احسن الیه means, he did good to, or bestowed a favour on him. احسن الشیء means, he rendered the thing good or beautiful. احسان means, the doing of good; act of goodness; sincerity. الحسنی (feminine of الاحسن) means: (1) success or victory; (2) best thing; (3) the view or vision of God; to see God (Aqrab & Lane).
Commentary:
The verse is important and explains a fundamental truth. In refutation of the claims of Jews and Christians to the monopoly of salvation, the Quran mentions the fundamental principle that for salvation it is not of any avail to be a Christian or a Jew, but that it lies in اسلام which signifies absolute surrender to God’s will and unqualified compliance with His word. He who secures this secures salvation; mere profession of a faith is not enough. The word محسن (the doer of good deeds), as also hinted under Important Words above, has been explained by the Holy Prophet as follows:
ان تعبد الله كانك تراہ فان لم تكن تراہ فانه یراك
i.e. "you may become a محسن only if you pray to or worship God in such a spirit of reality and certitude that you feel that you are seeing Him (and that God also is seeing you); or (with a lower degree of certitude) that you at least feel that God is seeing you." محسن also means, one who does good to God’s creatures. Thus according to Islam, salvation lies, (1) in اسلام or absolute submission to the will of God; and (2) in true worship of God offered with a perfect degree of certitude; and (3) in doing good to one’s fellow beings.
It is a distinctive feature of Islam that it makes its followers realize the presence of God and continued contact with Him a reality, and thus enables them to establish a true and permanent connection with Him even in this life. This is really the beginning of salvation. The Holy Founder of the Ahmadiyya Movement has explained this verse in the following beautiful words:
"The verse alludes to the three important stages of perfect goodness, i.e. (1) فنا (self-annihilation); (2) بقا (regeneration); and (3) لقا (union with God). The words اسلم وجھه لله (submits himself completely to Allah) teach that all our powers and organs and whatever belongs to us should be surrendered to God and devoted to His service. This state is known فناء or death which a true Muslim must bring on himself…The second clause وھومحسن (and is the doer of good) alludes to the state of بقا or regeneration, for when a man is quickened by the love of God and all his movements become subservient to His will, his self dying entirely within him, he is, as it were, granted a new life which may be called بقا or regeneration. He lives for God, and through Him he lives for his fellow beings…The concluding words, (he) shall have his reward with His Lord. No fear shall come upon such, neither shall they grieve, describe the third or the final stage—the stage of لقا or union with God. It is the highest stage of knowledge, certainty, trust and love. The reward of one’s sincerity and devotion is not obscure or doubtful. It is certain, visible, and, as it were, tangible. In this stage man is so sure of the existence of God that he may be said to be actually seeing Him. No fear of the future darkens his faith. The dead past is buried and the living present has no sorrow for him. Every spiritual bliss is present. Such a state is termed لقا or union with God" (A’inah).
a
See 2:63.
g
4:126.
135
Wajh means, face; the thing itself; object and motive; deed or action to which a man directs his attention; the desired way; favour or countenance (Aqrab).
۞ وَمَنۡ یُّہَاجِرۡ فِیۡ سَبِیۡلِ اللّٰہِ یَجِدۡ فِی الۡاَرۡضِ مُرٰغَمًا کَثِیۡرًا وَّسَعَۃً ۚ وَمَنۡ یَّخۡرُجۡ مِنۡۢ بَیۡتِہٖ مُہَاجِرًا اِلَی اللّٰہِ وَرَسُوۡلِہٖ ثُمَّ یُدۡرِکۡہُ الۡمَوۡتُ فَقَدۡ وَقَعَ اَجۡرُہٗ عَلَی اللّٰہِ ۗ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا
مُرَاغَمٌ: اَلْمَذْھَبُ وَ الْمَھْرَبُ راستہ اَلْحِصْنُ یعنی قلعہ۔ (اقرب) مُرَاغَمًا کَثِیْرًا اَیْ مَذْھَبًا یَذْھَبُ اِلَیْہِ یعنی مراغم کے معنے راستے کے ہیں۔ (مفردات)
Islam accepts no excuse from believers to stay in environments hostile to their Faith if they can afford to leave such localities.
Important Words:
مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).
Commentary:
The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.
The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy).
2
مُرَاغَمٌ: اَلْمَذْھَبُ وَ الْمَھْرَبُ راستہ اَلْحِصْنُ یعنی قلعہ۔ (اقرب) مُرَاغَمًا کَثِیْرًا اَیْ مَذْھَبًا یَذْھَبُ اِلَیْہِ یعنی مراغم کے معنے راستے کے ہیں۔ (مفردات)
569
Important Words:
مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).
Commentary:
The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.
The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy).
658
Islam accepts no excuse from believers to stay in environments hostile to their Faith if they can afford to leave such localities.