حَسَنَۃ
Appears 27 times in Quran
Derived Words (20)
Words derived from the stem "حَسَنَۃ".
- grant us good in this world
- as good in the world to come
- an excellent model
- And good and evil are not alike
- and repel evil with good
- there is a good example in them for you
- some good befalls them
- a righteous intercession
- good befall thee
- and goodly exhortation
- into good until
- good
Occurrences in Quran
Found 27 verses containing "حَسَنَۃ".
قَالَ یٰقَوۡمِ لِمَ تَسۡتَعۡجِلُوۡنَ بِالسَّیِّئَۃِ قَبۡلَ الۡحَسَنَۃِ ۖ لَوۡلَا تَسۡتَغۡفِرُوۡنَ اللّٰہَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ
27:47.
27:47.
27:47.
Commentary:
Such has always been the way of disbelievers that instead of benefiting by the respite that is granted to them, they become all the more arrogant, and misconstruing the delay as an argument against their Prophet, demand the speedy coming of the threatened Divine punishment.
b
27:47.
b
27:47.
2846
Commentary:
Such has always been the way of disbelievers that instead of benefiting by the respite that is granted to them, they become all the more arrogant, and misconstruing the delay as an argument against their Prophet, demand the speedy coming of the threatened Divine punishment.
b
27:47.
مَنۡ جَآءَ بِالۡحَسَنَۃِ فَلَہٗ خَیۡرٌ مِّنۡہَا وَہُمۡ مِّنۡ فَزَعٍ یَّوۡمَئِذٍ اٰمِنُوۡنَ
4:41; 6:161; 28:85.
4:41; 6:161; 28:85.
4:41; 6:161; 28:85.
Commentary:
Those who believed in the Holy Prophet and did righteous deeds had a good reward and became immune from all fear and apprehension about the future. And the burning of heart, as says the next verse, was the lot of the disbelievers and evildoers. These verses may also apply to the condition of believers and disbelievers in the life after death.
a
4:41; 6:161; 28:85.
a
4:41; 6:161; 28:85.
2872
Commentary:
Those who believed in the Holy Prophet and did righteous deeds had a good reward and became immune from all fear and apprehension about the future. And the burning of heart, as says the next verse, was the lot of the disbelievers and evildoers. These verses may also apply to the condition of believers and disbelievers in the life after death.
a
4:41; 6:161; 28:85.
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.
مَنۡ جَآءَ بِالۡحَسَنَۃِ فَلَہٗ خَیۡرٌ مِّنۡہَا ۖ وَمَنۡ جَآءَ بِالسَّیِّئَۃِ فَلَا یُجۡزَی الَّذِیۡنَ عَمِلُوا السَّیِّاٰتِ اِلَّا مَا کَانُوۡا یَعۡمَلُوۡنَ
4:125; 6:161; 17:8; 41:47; 99:8, 9.
4:125; 6:161; 17:8; 41:47; 99:8, 9.
The Divine law of compensation works in this way that whereas for good works the reward is many times greater, the punishment for an evil deed is less than what the guilty person incurs, or at the most proportionate to it.
4:124; 6:161; 17:8; 41:47; 99:8-9.
Commentary:
The verse points to the divine law of compensation which in this life works in this way that whereas for good works God gives a reward many times greater than what the doer has earned, He punishes a bad deed with a punishment which is less than what the guilty person has incurred or at the most with a punishment proportionate to the evil deed which he has committed.
c
4:125; 6:161; 17:8; 41:47; 99:8, 9.
c
4:124; 6:161; 17:8; 41:47; 99:8-9.
2935
Commentary:
The verse points to the divine law of compensation which in this life works in this way that whereas for good works God gives a reward many times greater than what the doer has earned, He punishes a bad deed with a punishment which is less than what the guilty person has incurred or at the most with a punishment proportionate to the evil deed which he has committed.
c
4:125; 6:161; 17:8; 41:47; 99:8, 9.
2234
The Divine law of compensation works in this way that whereas for good works the reward is many times greater, the punishment for an evil deed is less than what the guilty person incurs, or at the most proportionate to it.
وَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ رَبَّنَاۤ اٰتِنَا فِی الدُّنۡیَا حَسَنَۃً وَّفِی الۡاٰخِرَۃِ حَسَنَۃً وَّقِنَا عَذَابَ النَّارِ
42:21.
اَلْحَسَنَۃُ کے معنے ظفر یعنی کامیابی کے بھی ہوتے ہیں (تاج العروس) اسی طرح دل کو خوش کرنے والی نعمت کے بھی۔ (مفرداتِ راغب)
42:21.
The verse mentions that class of men whose efforts and aspirations are not confined to this world only. They seek the good things of this world and also the good things of the next. Hasanah also means, success (Taj). The prayer is very comprehensive and the Holy Prophet very often made use of it (Muslim).
42:21.
Commentary:
In this verse God mentions that class of men whose efforts and wishes are not confined to this world only. They (1) seek the good things of this world and (2) seek the good things of the next world, and (3) try to be saved from the Fire which not only signifies the fire of Hell but also everything that is painful and is a source of heart-burning. It may be noted that here, unlike the preceding verse, God uses the word حسنة (good) with the words فی الدنیا (in this world), meaning that even virtuous men may seek the things of this world but they should always be good and not bad.
The prayer mentioned in this verse is indeed very comprehensive and may be used by men of all grades in all their spiritual and temporal requirements, and the Holy Prophet is reported to have used this prayer very often (Muslim, ch. on Dhikr) with a view to teaching his Companions that if and when they choose to seek both the good things of this world and of the next, they should pray like this.
The prayer has another significance also. The good things of this world and the good things of the Hereafter spoken of in this verse may both stand for spiritual blessings, the good things of this world standing for such spiritual blessings as a righteous man gets in this world and the good things of the next world standing for those which he will get in the Hereafter. In fact, the very words used in the verse point to that signification, for the Quranic words فی الدنیاحسنة do not mean "good things of this world" but simply "good in this world". In this case النارor "the Fire" would stand not for Hell, protection against which is, in fact, included in the good things of the next world, but for such trials and hardships as one may come across in this world in the struggle for spiritual advancement or in the effort to benefit others. It was in this sense that the Holy Prophet used this prayer with regard to himself; for personally he never sought even the good things of this world, though he always sought "good in this world".
d
42:21.
3
اَلْحَسَنَۃُ کے معنے ظفر یعنی کامیابی کے بھی ہوتے ہیں (تاج العروس) اسی طرح دل کو خوش کرنے والی نعمت کے بھی۔ (مفرداتِ راغب)
a
42:21.
208
Commentary:
In this verse God mentions that class of men whose efforts and wishes are not confined to this world only. They (1) seek the good things of this world and (2) seek the good things of the next world, and (3) try to be saved from the Fire which not only signifies the fire of Hell but also everything that is painful and is a source of heart-burning. It may be noted that here, unlike the preceding verse, God uses the word حسنة (good) with the words فی الدنیا (in this world), meaning that even virtuous men may seek the things of this world but they should always be good and not bad.
The prayer mentioned in this verse is indeed very comprehensive and may be used by men of all grades in all their spiritual and temporal requirements, and the Holy Prophet is reported to have used this prayer very often (Muslim, ch. on Dhikr) with a view to teaching his Companions that if and when they choose to seek both the good things of this world and of the next, they should pray like this.
The prayer has another significance also. The good things of this world and the good things of the Hereafter spoken of in this verse may both stand for spiritual blessings, the good things of this world standing for such spiritual blessings as a righteous man gets in this world and the good things of the next world standing for those which he will get in the Hereafter. In fact, the very words used in the verse point to that signification, for the Quranic words فی الدنیاحسنة do not mean "good things of this world" but simply "good in this world". In this case النارor "the Fire" would stand not for Hell, protection against which is, in fact, included in the good things of the next world, but for such trials and hardships as one may come across in this world in the struggle for spiritual advancement or in the effort to benefit others. It was in this sense that the Holy Prophet used this prayer with regard to himself; for personally he never sought even the good things of this world, though he always sought "good in this world".
a
42:21.
239
The verse mentions that class of men whose efforts and aspirations are not confined to this world only. They seek the good things of this world and also the good things of the next. Hasanah also means, success (Taj). The prayer is very comprehensive and the Holy Prophet very often made use of it (Muslim).
اِنۡ تَمۡسَسۡکُمۡ حَسَنَۃٌ تَسُؤۡہُمۡ وَاِنۡ تُصِبۡکُمۡ سَیِّئَۃٌ یَّفۡرَحُوۡا بِہَا ۖ وَاِنۡ تَصۡبِرُوۡا وَتَتَّقُوۡا لَا یَضُرُّکُمۡ کَیۡدُہُمۡ شَیۡـًٔا ۗ اِنَّ اللّٰہَ بِمَا یَعۡمَلُوۡنَ مُحِیۡطٌ
9:50.
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
9:50.
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
9:50.
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
d
9:50.
1
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
b
9:50.
405
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
a
9:50.
466
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
اِنَّ اللّٰہَ لَا یَظۡلِمُ مِثۡقَالَ ذَرَّۃٍ ۖ وَّاِنۡ تَکُ حَسَنَۃً یُّضٰعِفۡہَا وَیُؤۡتِ مِنۡ لَّدُنۡہُ اَجۡرًا عَظِیۡمًا
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.
اَیۡنَمَا تَکُوۡنُوۡا یُدۡرِککُّمُ الۡمَوۡتُ وَلَوۡ کُنۡتُمۡ فِیۡ بُرُوۡجٍ مُّشَیَّدَۃٍ ۗ وَاِنۡ تُصِبۡہُمۡ حَسَنَۃٌ یَّقُوۡلُوۡا ہٰذِہٖ مِنۡ عِنۡدِ اللّٰہِ ۖ وَاِنۡ تُصِبۡہُمۡ سَیِّئَۃٌ یَّقُوۡلُوۡا ہٰذِہٖ مِنۡ عِنۡدِکَ ۚ قُلۡ کُلٌّ مِّنۡ عِنۡدِ اللّٰہِ ۖ فَمَالِ ہٰٓؤُلَآءِ الۡقَوۡمِ لَا یَکَادُوۡنَ یَفۡقَہُوۡنَ حَدِیۡثًا
62:9.
62:9.
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
62:9.
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
e
62:9.
e
62:9.
547
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
a
62:9.
635
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
636
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
مَّاۤ اَصَابَکَ مِنۡ حَسَنَۃٍ فَمِنَ اللّٰہِ ۖ وَمَاۤ اَصَابَکَ مِنۡ سَیِّئَۃٍ فَمِنۡ نَّفۡسِکَ ۚ وَاَرۡسَلۡنٰکَ لِلنَّاسِ رَسُوۡلًا ۚ وَکَفٰی بِاللّٰہِ شَہِیۡدًا
جو لوگ منافق ہوتے ہیں ان کا یہ طریق ہوتا ہے کہ جب کامیابی نصیب ہو تو اسے خداتعالیٰ کی طرف منسوب کرتے ہیں اور کہتے ہیں کہ یہ آسمانی سلسلہ ہے اس نے تو اس طرح ترقی کرنی ہی تھی۔ لیکن جب کوئی تکلیف پہنچے تو کہہ دیتے ہیں کہ رسول سے یا خلیفہ سے غلطی ہو گئی تھی یہ اس کا نتیجہ ہے فرماتا ہے کہ جس نقطہ نگاہ سے تم کامیابی کو اللہ تعالیٰ کی طرف منسوب کرتے ہو۔ اس نقطہ نگاہ سے تو سکھ اور دکھ دونوں اللہ تعالیٰ کی طرف سے ہیں۔ ایک کو خداتعالیٰ کی طرف منسوب کرنا اور دوسری کو رسول کی طرف‘ کیا اس غرض سے نہیں کہ لوگوں کے دلوں میں رسول کی محبت کم ہو اور اس کی وقعت ان کے دلوں سے جاتی رہے۔ مگر ف
God has endowed man with natural powers and faculties by making right use of which he can achieve success in life and by making wrong use of them involves himself in trouble. Thus all good is here attributed to God and all evil to man.
Commentary:
The verse appears to run counter to what has been said in the preceding verse but it is not really so. God has endowed man with natural powers and faculties by making a right use of which he can achieve success; but when he makes a wrong use of them, he is involved in trouble. Hence, from this point of view, all good is ascribable to God, and all evil to man.
As the verse embodies a general law applicable to all men, therefore the address is made to the Holy Prophet, this being a particular Quranic way of addressing mankind in general. But that it is not the person of the Holy Prophet, but mankind collectively to whom the address is made in this verse, is clear from the fact that the Holy Prophet has been addressed distinctly and separately in the latter part of the verse, and also in the verse that follows.
1
جو لوگ منافق ہوتے ہیں ان کا یہ طریق ہوتا ہے کہ جب کامیابی نصیب ہو تو اسے خداتعالیٰ کی طرف منسوب کرتے ہیں اور کہتے ہیں کہ یہ آسمانی سلسلہ ہے اس نے تو اس طرح ترقی کرنی ہی تھی۔ لیکن جب کوئی تکلیف پہنچے تو کہہ دیتے ہیں کہ رسول سے یا خلیفہ سے غلطی ہو گئی تھی یہ اس کا نتیجہ ہے فرماتا ہے کہ جس نقطہ نگاہ سے تم کامیابی کو اللہ تعالیٰ کی طرف منسوب کرتے ہو۔ اس نقطہ نگاہ سے تو سکھ اور دکھ دونوں اللہ تعالیٰ کی طرف سے ہیں۔ ایک کو خداتعالیٰ کی طرف منسوب کرنا اور دوسری کو رسول کی طرف‘ کیا اس غرض سے نہیں کہ لوگوں کے دلوں میں رسول کی محبت کم ہو اور اس کی وقعت ان کے دلوں سے جاتی رہے۔ مگر ف
548
Commentary:
The verse appears to run counter to what has been said in the preceding verse but it is not really so. God has endowed man with natural powers and faculties by making a right use of which he can achieve success; but when he makes a wrong use of them, he is involved in trouble. Hence, from this point of view, all good is ascribable to God, and all evil to man.
As the verse embodies a general law applicable to all men, therefore the address is made to the Holy Prophet, this being a particular Quranic way of addressing mankind in general. But that it is not the person of the Holy Prophet, but mankind collectively to whom the address is made in this verse, is clear from the fact that the Holy Prophet has been addressed distinctly and separately in the latter part of the verse, and also in the verse that follows.
637
God has endowed man with natural powers and faculties by making right use of which he can achieve success in life and by making wrong use of them involves himself in trouble. Thus all good is here attributed to God and all evil to man.
مَّنۡ یَّشۡفَعۡ شَفٰعَۃً حَسَنَۃً یَّکُنۡ لَّہٗ نَصِیۡبٌ مِّنۡہَا ۖ وَمَنۡ یَّشۡفَعۡ شَفٰعَۃً سَیِّئَۃً یَّکُنۡ لَّہٗ کِفۡلٌ مِّنۡہَا ۗ وَکَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ مُّقِیۡتًا
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
338
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
554
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
642
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.