اَجۡرَہُمۡ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "اَجۡرَہُمۡ".
مَا عِنۡدَکُمۡ یَنۡفَدُ ۖ وَمَا عِنۡدَ اللّٰہِ بَاقٍ ۗ وَلَنَجۡزِیَنَّ الَّذِیۡنَ صَبَرُوۡۤا اَجۡرَہُمۡ بِاَحۡسَنِ مَا کَانُوۡا یَعۡمَلُوۡنَ
11:12; 39:11.
11:12; 39:11.
11:12; 39:11.
Commentary:
The verse means to say that the sums of money which will be offered to you as bribes will soon be spent but the boons and favours which God will confer on you will endure not only in this world but will extend to the next.
The words, according to the best of their works, mean that while rewarding Muslims, God will take into consideration their best works and will reward them according to those works. In fact, the good works which a man does are of various degrees; some being of a higher standard of excellence than others. For the purpose of rewarding Muslims God will not consider their deeds of the lower type nor even of the middling standard, but will take into consideration their best works and will reward them according to these. Nay, God’s reward will exceed even their best works, for it will be at least ten times as much as their best deeds (6:161). But this great reward, it is added, will be conferred only on those who do not waver under hardships nor barter away their faith for a paltry price.
c
11:12; 39:11.
b
11:12; 39:11.
1897
Commentary:
The verse means to say that the sums of money which will be offered to you as bribes will soon be spent but the boons and favours which God will confer on you will endure not only in this world but will extend to the next.
The words, according to the best of their works, mean that while rewarding Muslims, God will take into consideration their best works and will reward them according to those works. In fact, the good works which a man does are of various degrees; some being of a higher standard of excellence than others. For the purpose of rewarding Muslims God will not consider their deeds of the lower type nor even of the middling standard, but will take into consideration their best works and will reward them according to these. Nay, God’s reward will exceed even their best works, for it will be at least ten times as much as their best deeds (6:161). But this great reward, it is added, will be conferred only on those who do not waver under hardships nor barter away their faith for a paltry price.
c
11:12; 39:11.
مَنۡ عَمِلَ صٰلِحًا مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی وَہُوَ مُؤۡمِنٌ فَلَنُحۡیِیَنَّہٗ حَیٰوۃً طَیِّبَۃً ۖ وَّلَنَجۡزِیَنَّہُمۡ اَجۡرَہُمۡ بِاَحۡسَنِ مَا کَانُوۡا یَعۡمَلُوۡنَ
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.
اُولٰٓئِکَ یُؤۡتَوۡنَ اَجۡرَہُمۡ مَّرَّتَیۡنِ بِمَا صَبَرُوۡا وَیَدۡرَءُوۡنَ بِالۡحَسَنَۃِ السَّیِّئَۃَ وَمِمَّا رَزَقۡنٰہُمۡ یُنۡفِقُوۡنَ
13:23; 23:97; 41:35.
23:5.
Such persons from among the 'People of the Book' as believe in the Qur’an will have double reward for the belief both in the Torah and the Qur’an and also for suffering patiently for the cause of Truth.
13:23; 23:97; 41:35.
Commentary:
The verse means to say that such persons from among the "People of the Book" as believe in the Quran will have double reward for the belief both in the Torah and the Quran and also for suffering patiently for the cause of truth and for their perseverance and steadfastness under trials and tribulations.
a
13:23; 23:97; 41:35.
b
23:5.
2
صَبَرُوْا یعنی وہ پہلی تعلیم یعنی تورات پر بھی قائم رہے اور قرآن مجید پر بھی ایمان لائے۔
3
یعنی اس دنیا میں بھی اور اگلے جہان میں بھی۔
b
13:23; 23:97; 41:35.
2916
Commentary:
The verse means to say that such persons from among the "People of the Book" as believe in the Quran will have double reward for the belief both in the Torah and the Quran and also for suffering patiently for the cause of truth and for their perseverance and steadfastness under trials and tribulations.
a
13:23; 23:97; 41:35.
b
23:5.
2223
Such persons from among the 'People of the Book' as believe in the Qur’an will have double reward for the belief both in the Torah and the Qur’an and also for suffering patiently for the cause of Truth.
قُلۡ یٰعِبَادِ الَّذِیۡنَ اٰمَنُوا اتَّقُوۡا رَبَّکُمۡ ۚ لِلَّذِیۡنَ اَحۡسَنُوۡا فِیۡ ہٰذِہِ الدُّنۡیَا حَسَنَۃٌ ۗ وَاَرۡضُ اللّٰہِ وٰسِعَۃٌ ۗ اِنَّمَا یُوَفَّی الصّٰبِرُوۡنَ اَجۡرَہُمۡ بِغَیۡرِ حِسَابٍ
یعنی اگر مومن بندوں کو کسی جگہ تکلیف پہنچے تو انہیں ہجرت کرکے دوسری جگہ چلے جانا چاہیے۔
یعنی اُن کا اجر ہوگا بھی بے حساب اور بے حساب ہوتے ہوئے بھی بڑھتا ہی چلا جائے گا۔
16:31.
3:58; 11:112; 16:97.
The verse warns believers that they will be made to pass through trials and tribulations and will have to leave even their hearths and homes for the sake of God. It is when they have met the ordeal successfully that they will find God’s earth spacious for them and will have their full reward from God without measure.
16:31.
3:58; 11:112; 16:97.
Commentary:
This verse warns believers that they will be made to pass through trials and tribulations and will have to leave even their hearths and homes for the sake of God. It is when they have successfully met the ordeal that they will find God’s earth wide and spacious for them and will have their reward from God without measure. The reference in the verse seems to be to the Holy Prophet’s Hijrah to Medina. It is in Medina that Islam found a congenial soil for expansion and consolidation and it is there that Muslims were given possession of God’s spacious earth.
d
16:31.
e
3:58; 11:112; 16:97.
1
یعنی اگر مومن بندوں کو کسی جگہ تکلیف پہنچے تو انہیں ہجرت کرکے دوسری جگہ چلے جانا چاہیے۔
2
یعنی اُن کا اجر ہوگا بھی بے حساب اور بے حساب ہوتے ہوئے بھی بڑھتا ہی چلا جائے گا۔
a
16:31.
b
3:58; 11:112; 16:97.
3445
Commentary:
This verse warns believers that they will be made to pass through trials and tribulations and will have to leave even their hearths and homes for the sake of God. It is when they have successfully met the ordeal that they will find God’s earth wide and spacious for them and will have their reward from God without measure. The reference in the verse seems to be to the Holy Prophet’s Hijrah to Medina. It is in Medina that Islam found a congenial soil for expansion and consolidation and it is there that Muslims were given possession of God’s spacious earth.
b
16:31.
c
3:58; 11:112; 16:97.
2567
The verse warns believers that they will be made to pass through trials and tribulations and will have to leave even their hearths and homes for the sake of God. It is when they have met the ordeal successfully that they will find God’s earth spacious for them and will have their full reward from God without measure.
لِیُکَفِّرَ اللّٰہُ عَنۡہُمۡ اَسۡوَاَ الَّذِیۡ عَمِلُوۡا وَیَجۡزِیَہُمۡ اَجۡرَہُمۡ بِاَحۡسَنِ الَّذِیۡ کَانُوۡا یَعۡمَلُوۡنَ
16:98; 29:8.
Commentary:
The verse purports to say that God covers up lapses, if any, of believers, and protects them against their evil consequences, while He rewards their good actions, of whatever degree and measure, as He would reward their best actions.
c
16:98; 29:8.
1136
安拉会给信者善行的报酬, 不论他的善行的程度如何, 他都会给予他们的行为最好报酬。
b
16:98; 29:8.
3459
Commentary:
The verse purports to say that God covers up lapses, if any, of believers, and protects them against their evil consequences, while He rewards their good actions, of whatever degree and measure, as He would reward their best actions.
e
16:98; 29:8.
2576
God rewards the good actions of believers, of whatever degree and measure, as He would reward their best actions.
ثُمَّ قَفَّیۡنَا عَلٰۤی اٰثٰرِہِمۡ بِرُسُلِنَا وَقَفَّیۡنَا بِعِیۡسَی ابۡنِ مَرۡیَمَ وَاٰتَیۡنٰہُ الۡاِنۡجِیۡلَ وَجَعَلۡنَا فِیۡ قُلُوۡبِ الَّذِیۡنَ اتَّبَعُوۡہُ رَاۡفَۃً وَّرَحۡمَۃً وَّرَہۡبَانِیَّۃَۨ ابۡتَدَعُوۡہَا مَا کَتَبۡنٰہَا عَلَیۡہِمۡ اِلَّا ابۡتِغَآءَ رِضۡوٰنِ اللّٰہِ فَمَا رَعَوۡہَا حَقَّ رِعَایَتِہَا ۖ فَاٰتَیۡنَا الَّذِیۡنَ اٰمَنُوۡا مِنۡہُمۡ اَجۡرَہُمۡ ۖ وَکَثِیۡرٌ مِّنۡہُمۡ فٰسِقُوۡنَ
2:88; 5:47.
5:83.
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or the meaning is that they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure. In v. 26 it was stated that God had sent down al-Mizan in order that by avoiding extremes people should adopt the golden mean in all their affairs and actions. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they mistakenly thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice, but it proved to be a source of many social evils. They started with adopting monasticism and ended by giving themselves up to the worship of Mammon
2:88; 5:47.
5:83.
Commentary:
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure.
In v. 26, it was stated that God had sent down المیزان (Balance) in order that people may act with equity and justice, i.e. by avoiding extremes they should adopt the golden mean or the middle course in all their affairs and actions because that was the best and the safest course. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice. The adage that the road to Heaven is paved with good intentions was never better illustrated than in the case of Christians for whom monkery proved a source of many evils. They started with monasticism and ended with giving themselves up to the worship of Mammon. By implication the Muslims were told that because a great Prophet had been raised for them, by following whom they would be given great worldly power and wealth, they should not go to the other extreme and give themselves up to the pursuit of material gains and physical pleasures. While monasticism has been decried and deplored as repugnant to human nature, the Holy Prophet also is reported to have said: لارھبانیة فی الاسلام i.e. there is no monasticism in Islam (Ibn Athir). Islam is not a religion for dreamers and visionaries who live in a world of their own conception, entirely divorced from the hard realities of life, but it is a practical system which gives effective and full guidance in mundane as well as spiritual affairs. It has not left any aspect of crowded human life for which it has not laid down practical guidance. There is no place in Islam for such an impracticable teaching as "take no thought for the morrow" (Matt. 6:34). It emphatically enjoins a Muslim "to look to what he sends forth for the morrow" (59:19). According to Islam a true Muslim is one who discharges fully and completely the obligations he owes to his fellow beings (حقوق العباد) as he discharges those he owes to his Creator (حقوق اللّٰه).
b
2:88; 5:47.
c
5:83.
a
2:88; 5:47.
b
5:83.
4168
Commentary:
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure.
In v. 26, it was stated that God had sent down المیزان (Balance) in order that people may act with equity and justice, i.e. by avoiding extremes they should adopt the golden mean or the middle course in all their affairs and actions because that was the best and the safest course. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice. The adage that the road to Heaven is paved with good intentions was never better illustrated than in the case of Christians for whom monkery proved a source of many evils. They started with monasticism and ended with giving themselves up to the worship of Mammon. By implication the Muslims were told that because a great Prophet had been raised for them, by following whom they would be given great worldly power and wealth, they should not go to the other extreme and give themselves up to the pursuit of material gains and physical pleasures. While monasticism has been decried and deplored as repugnant to human nature, the Holy Prophet also is reported to have said: لارھبانیة فی الاسلام i.e. there is no monasticism in Islam (Ibn Athir). Islam is not a religion for dreamers and visionaries who live in a world of their own conception, entirely divorced from the hard realities of life, but it is a practical system which gives effective and full guidance in mundane as well as spiritual affairs. It has not left any aspect of crowded human life for which it has not laid down practical guidance. There is no place in Islam for such an impracticable teaching as "take no thought for the morrow" (Matt. 6:34). It emphatically enjoins a Muslim "to look to what he sends forth for the morrow" (59:19). According to Islam a true Muslim is one who discharges fully and completely the obligations he owes to his fellow beings (حقوق العباد) as he discharges those he owes to his Creator (حقوق اللّٰه).
b
2:88; 5:47.
c
5:83.
2999
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or the meaning is that they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure. In v. 26 it was stated that God had sent down al-Mizan in order that by avoiding extremes people should adopt the golden mean in all their affairs and actions. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they mistakenly thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice, but it proved to be a source of many social evils. They started with adopting monasticism and ended by giving themselves up to the worship of Mammon