اَجۡرٍ
Appears 11 times in Quran
Derived Words (3)
Words derived from the stem "اَجۡرٍ".
Occurrences in Quran
Found 11 verses containing "اَجۡرٍ".
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.
وَمَا تَسۡـَٔلُہُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ ۚ اِنۡ ہُوَ اِلَّا ذِکۡرٌ لِّلۡعٰلَمِیۡنَ
38:88; 81:28.
38:88; 81:28.
38:88; 81:28.
Important Words:
ذکر (honour) means, remembrance; praise or eulogy; eminence or honour, etc. (Lane). See also 2:153.
Commentary:
The word ذکر having been used here in the sense of eminence and honour, the verse asks, why the people should take umbrage at the promises of greatness and glory given to the Holy Prophet, when, if they accept him, they are to share those blessings with him; and why, like the brothers of Joseph, should they think that the Holy Prophet’s greatness would mean their own downfall? The verse thus implies another resemblance of the Holy Prophet with Joseph, inasmuch as his people came to inherit power and glory through him, just as Joseph’s brothers became honoured and respected through him.
e
38:88; 81:28.
b
38:88; 81:28.
1604
Important Words:
ذکر (honour) means, remembrance; praise or eulogy; eminence or honour, etc. (Lane). See also 2:153.
Commentary:
The word ذکر having been used here in the sense of eminence and honour, the verse asks, why the people should take umbrage at the promises of greatness and glory given to the Holy Prophet, when, if they accept him, they are to share those blessings with him; and why, like the brothers of Joseph, should they think that the Holy Prophet’s greatness would mean their own downfall? The verse thus implies another resemblance of the Holy Prophet with Joseph, inasmuch as his people came to inherit power and glory through him, just as Joseph’s brothers became honoured and respected through him.
c
38:88; 81:28.
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.
قُلۡ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ اِلَّا مَنۡ شَآءَ اَنۡ یَّتَّخِذَ اِلٰی رَبِّہٖ سَبِیۡلًا
یہ آیت کتنی واضح ہے کہ اسلام کو جبر سے پھیلانا ناجائز ہے۔ اس آیت میں وضاحت سے کہا گیا ہے کہ میں تبلیغ اسلام کے بدلہ میں کوئی اجر نہیں چاہتا۔ میرا اجر یہی ہے کہ اگر کسی کا دل اسلام کی صداقت کو قبول کرلے تو اپنی مرضی سے اسلام میں داخل ہو جائے۔ میں اس پر کوئی جبر نہیں کر سکتا اور نہ کروں گا اس تعلیم کے ہوتے ہوئے یہ کہنا کہ اسلام تلوار کے ذریعہ سے پھیلا ہے اسلام پر کتنا ظلم اور تعدّی ہے۔ کیا کوئی اور مذہب بھی ہے جس نے اپنی اشاعت کے متعلق اس صفائی سے آزادیٔ ضمیر اور آزادیٔ رائے کی تائید کی ہو۔
38:87; 42:24.
Important Words:
إلا (save) is used to signify the sense of exception (إستثناء) and in Arabic إستثناء (exception) is of two kinds: (i) إستثناء متصل i.e. an exception in which the thing excepted belongs to the same class or species to which the things from which as exception is sought to be made belong; (ii) إستثناء منقطع i.e. an exception in which the excepted thing belongs to a different class or species. إلا in the present verse is of the latter category and the meaning is, he who will take a way to his Lord, let him do so.
Commentary:
The verse provides yet another unassailable evidence that the Quran gives complete and full freedom of conscience and choice of religious belief and practice.
e
38:87; 42:24.
921
按照这节经文的教导, 伊斯兰教明确禁止用武力来传播它的教义。
1
یہ آیت کتنی واضح ہے کہ اسلام کو جبر سے پھیلانا ناجائز ہے۔ اس آیت میں وضاحت سے کہا گیا ہے کہ میں تبلیغ اسلام کے بدلہ میں کوئی اجر نہیں چاہتا۔ میرا اجر یہی ہے کہ اگر کسی کا دل اسلام کی صداقت کو قبول کرلے تو اپنی مرضی سے اسلام میں داخل ہو جائے۔ میں اس پر کوئی جبر نہیں کر سکتا اور نہ کروں گا اس تعلیم کے ہوتے ہوئے یہ کہنا کہ اسلام تلوار کے ذریعہ سے پھیلا ہے اسلام پر کتنا ظلم اور تعدّی ہے۔ کیا کوئی اور مذہب بھی ہے جس نے اپنی اشاعت کے متعلق اس صفائی سے آزادیٔ ضمیر اور آزادیٔ رائے کی تائید کی ہو۔
c
38:87; 42:24.
2688
Important Words:
إلا (save) is used to signify the sense of exception (إستثناء) and in Arabic إستثناء (exception) is of two kinds: (i) إستثناء متصل i.e. an exception in which the thing excepted belongs to the same class or species to which the things from which as exception is sought to be made belong; (ii) إستثناء منقطع i.e. an exception in which the excepted thing belongs to a different class or species. إلا in the present verse is of the latter category and the meaning is, he who will take a way to his Lord, let him do so.
Commentary:
The verse provides yet another unassailable evidence that the Quran gives complete and full freedom of conscience and choice of religious belief and practice.
a
38:87; 42:24.
2086
According to this verse Islam clearly forbids the use of force for the propagation of its teaching.
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
اِنَّمَا تُنۡذِرُ مَنِ اتَّبَعَ الذِّکۡرَ وَخَشِیَ الرَّحۡمٰنَ بِالۡغَیۡبِ ۖ فَبَشِّرۡہُ بِمَغۡفِرَۃٍ وَّاَجۡرٍ کَرِیۡمٍ
35:19.
35:19.
35:19.
Commentary:
The expression بالغیب (in secret) may mean that (1) a believer fears God while he does not see Him; (2) he behaves as a righteous and God-fearing person even when other people are not seeing him, i.e. he is sincere and honest in his belief and actions.
d
35:19.
a
35:19.
3220
Commentary:
The expression بالغیب (in secret) may mean that (1) a believer fears God while he does not see Him; (2) he behaves as a righteous and God-fearing person even when other people are not seeing him, i.e. he is sincere and honest in his belief and actions.
c
35:19.