تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ ﴿۸۳﴾ مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئَاتِ إِلَّا مَا كَانُوا يَعْمَلُونَ ﴿۸۴﴾

﴾83﴿ Tilkad Daarul Aakhiratu naj'aluhaa lillazeena laa yureedoona 'uluwwan fil ardi wa laa fasaadaa; wal 'aaqibatu lilmuttaqeen
﴾84﴿ Man jaaa'a bilhasanati falahoo khairum minhaa wa man jaaa'a bissaiyi'ati falaa yujzal lazeena 'amilus saiyiaati illaa maa kaanoo ya'maloon

﴾83﴿ That abode of the Hereafter (Paradise) We reserve for those who do not seek arrogance on the earth nor corruption, and the end (reward) is for the righteous
﴾84﴿ Whoever brings a good deed will have a better reward than its cause, and whoever brings a bad deed will not be punished except for those deeds they committed

[83] These are conclusions (تفریعات) drawn from the story of Musa (peace be upon him).
This is the first conclusion, based on verses 77 and 4, meaning:
From the story of Pharaoh, Haman, and Qarun, it becomes clear that the Abode of the Hereafter (دارالآخرة) is attained only through taqwa (God-consciousness).
If it could be attained through arrogance, pride, and corruption, then it would have been attained by Pharaoh, Haman, and Qarun—but it was not.
[84] This is the reasoning (علت) for the previous verse and an explanation of the principle that reward corresponds to the nature of the deed.
That is, taqwa is a good deed (hasanah), while arrogance (ʿuluww) and corruption (fasād) are evil deeds (sayyi’āt).
The reward or punishment for each is given in a manner appropriate to its nature.