وَرَضُوا۟
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "وَرَضُوا۟".
قَالَ ٱللَّهُ هَٰذَا يَوْمُ يَنفَعُ ٱلصَّٰدِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۚ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
a
9:100; 58:23; 98:9.
a
9:100; 58:23; 98:9.
747
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
b
9:100; 58:23; 98:9.
وَٱلسَّٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَٰنٍ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّٰتٍ تَجْرِى تَحْتَهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
58:23; 98:9.
58:23; 98:9.
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
58:23; 98:9.
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
a
58:23; 98:9.
1249
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
1212
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
إِنَّ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا وَرَضُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱطْمَأَنُّوا۟ بِهَا وَٱلَّذِينَ هُمْ عَنْ ءَايَٰتِنَا غَٰفِلُونَ
10:12, 46; 25:22.
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hope of acquisition and aggrandizement; others work out of fear. The present verse makes an appeal to both these classes of men by using the word Raja which means, he hoped; he feared (Lane).
10:12, 46; 25:22.
Important Words:
یرجون (look for) is derived from رجا which has two contrary meanings i.e. (1) he hoped, and (2) he feared. They say رجوته I hoped for him or it; and مارجوتك i.e. I feared not thee (Lane & Aqrab).
Commentary:
It is a characteristic of the style of the Quran that it uses words and expressions that are apparently simple but embody a vast variety of meanings. As the Arabic language is most adapted to serve this purpose, God has bestowed upon it the honour of being the language of the Quran. رجا (looking for) is one such word and means both hope and fear. The use of this word in the present verse has therefore made it rich with deep meaning.
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hopes of acquisition and aggrandizement; others work out of fear lest they should come to grief. The present verse contains an appeal to both classes. To those for whom the incentive to work is hope, the verse says, "Why don’t you hope to meet God and shape your conduct according to, and in anticipation of, that meeting; because on the hope of that meeting depends all your material prosperity as well as your moral and spiritual advancement." To those whom fear alone can incite to action, it says, "Why don’t you fear and try to escape God’s punishment which, if it overtakes you, will destroy you outright." Thus in one single word the Quran has exhorted to action both and, for that matter, all classes of men.
In the words, are content with the life of this world and feel at rest therewith, is beautifully given the Islamic point of view with regard to material progress. Islam is not opposed to the search for, or attainment of, material prosperity. What it disapproves is that one should make the acquisition of the things of this world the aim and end of one’s existence and should have no thought for the Hereafter. Secondly, Islam disapproves the idea that after one has attained prosperity, one should give up all further effort at making still more progress. As a matter of fact, the good of the Hereafter, coupled with material prosperity, is spoken of in the Quran as one of the favours of God and every Muslim is exhorted to pray for it (2:202).
The words, those who are heedless of Our Signs, throw further light on the subject, viz. that God is displeased with only those who are wholly engrossed in the pursuit of material things and consign all spiritual things to oblivion.
d
10:12, 46; 25:22.
583
研究人类的天性, 揭露了人类所有进步都是与希望和畏惧的本能相连系的 (这一事实)。我们的最大努力都是由这两种本能的这一种或那一种所激发的。有些人劳动和流汗, 是希望得到和提高他们的权力、地位和财富(所促使的); 而其他一些人却是由于害怕而工作。这节经文用 رَجَا (Raja) 这个单词, 意即: 他希望; 他畏惧 (Lane), 向这两种人呼吁。
a
10:12, 46; 25:22.
1283
Important Words:
یرجون (look for) is derived from رجا which has two contrary meanings i.e. (1) he hoped, and (2) he feared. They say رجوته I hoped for him or it; and مارجوتك i.e. I feared not thee (Lane & Aqrab).
Commentary:
It is a characteristic of the style of the Quran that it uses words and expressions that are apparently simple but embody a vast variety of meanings. As the Arabic language is most adapted to serve this purpose, God has bestowed upon it the honour of being the language of the Quran. رجا (looking for) is one such word and means both hope and fear. The use of this word in the present verse has therefore made it rich with deep meaning.
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hopes of acquisition and aggrandizement; others work out of fear lest they should come to grief. The present verse contains an appeal to both classes. To those for whom the incentive to work is hope, the verse says, "Why don’t you hope to meet God and shape your conduct according to, and in anticipation of, that meeting; because on the hope of that meeting depends all your material prosperity as well as your moral and spiritual advancement." To those whom fear alone can incite to action, it says, "Why don’t you fear and try to escape God’s punishment which, if it overtakes you, will destroy you outright." Thus in one single word the Quran has exhorted to action both and, for that matter, all classes of men.
In the words, are content with the life of this world and feel at rest therewith, is beautifully given the Islamic point of view with regard to material progress. Islam is not opposed to the search for, or attainment of, material prosperity. What it disapproves is that one should make the acquisition of the things of this world the aim and end of one’s existence and should have no thought for the Hereafter. Secondly, Islam disapproves the idea that after one has attained prosperity, one should give up all further effort at making still more progress. As a matter of fact, the good of the Hereafter, coupled with material prosperity, is spoken of in the Quran as one of the favours of God and every Muslim is exhorted to pray for it (2:202).
The words, those who are heedless of Our Signs, throw further light on the subject, viz. that God is displeased with only those who are wholly engrossed in the pursuit of material things and consign all spiritual things to oblivion.
a
10:12, 46; 25:22.
1239
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hope of acquisition and aggrandizement; others work out of fear. The present verse makes an appeal to both these classes of men by using the word Raja which means, he hoped; he feared (Lane).
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُو۟لَٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَٰنَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ أُو۟لَٰٓئِكَ حِزْبُ ٱللَّهِ ۚ أَلَآ إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
5:120; 9:100; 98:9.
3:29; 4:145; 9:23.
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
1408
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
4188
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
5:120; 9:100; 98:9.
c
3:29; 4:145; 9:23.
3014
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
جَزَآؤُهُمْ عِندَ رَبِّهِمْ جَنَّٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِىَ رَبَّهُۥ
9:72; 13:24; 16:32; 35:34.
36:12; 55:47.
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Divine Will.
9:72; 13:24; 16:32; 35:34.
36:12; 55:47; 67:13.
Commentary:
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Will of God.
a
9:72; 13:24; 16:32; 35:34.
b
36:12; 55:47.
1752
人的精神发展的最高阶段是他的意志和安拉的神圣意志达致完全一致的时刻。
d
9:72; 13:24; 16:32; 35:34.
e
36:12; 55:47; 67:13.
4803
Commentary:
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Will of God.
a
9:72; 13:24; 16:32; 35:34.
b
36:12; 55:47.
3401
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Divine Will.