تُوَفَّ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "تُوَفَّ".
- you shall be paid
- will be fully recompensed
- you shall be paid
- shall every soul be fully paid
- shall every soul be paid in full
Occurrences in Quran
Found 4 verses containing "تُوَفَّ".
وَٱتَّقُوا۟ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى ٱللَّهِ ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
2:273.
See 2:273.
See 2:273.
Commentary:
The verse sums up the discussion on the subject of taking interest by warning the people that the day is coming when they will be made to stand before God and render an account of their deeds. They should remember the principle, "Do as you would be done by". The Holy Prophet is reported to have said,
"None of you can be deemed to be a true believer, unless he likes for his brother what he likes for himself" (Bukhari & Muslim).
a
2:273.
a
See 2:273.
288
Commentary:
The verse sums up the discussion on the subject of taking interest by warning the people that the day is coming when they will be made to stand before God and render an account of their deeds. They should remember the principle, "Do as you would be done by". The Holy Prophet is reported to have said,
"None of you can be deemed to be a true believer, unless he likes for his brother what he likes for himself" (Bukhari & Muslim).
a
See 2:273.
وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ ۚ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَٰمَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
3:26; 14:52; 40:18.
穆圣在吴候德山布置射手来保护穆斯林军队的后方, 当他们看到麦加军队全面逃离时就离开岗位 (不是全部)。他们认为在那个阶段离开吴候德山不会违背穆圣的命令的精神。其实, 命令的内容是在任何情况下他们都不应离开岗位。他们进而认为, 因为根据阿拉伯习俗, 在作战期间一个士兵有权占有所抓住的战利品, 所以如果他们坚守岗位, 他们可能失去享有的战利品。射手们的这种轻率行动暗示他们的这种见解: 穆圣可能忽视他们占有战利品的权利。这里要谴责的正是这种见解。但不含有责怪他们对穆圣真有不忠的意思。本节经文大意只是说, 并不是穆圣忽视那些他亲自布置在某地的人占有战利品的权利的。
3:26; 14:52; 40:18.
The archers stationed by the Holy Prophet at the hill of Uhud to protect the rear of the Muslim army left their posts (not all of them) when they saw the Meccan army in full flight. They thought that by leaving the hill at that stage they were not contravening the spirit of the Prophet’s orders, which were to the effect that they were not to leave their posts in any circumstances. They further thought that as, according to Arab custom a soldier was entitled to the possession of the booty he laid his hand on during the fight they might be deprived of their share of the spoils of war if they stuck to their posts. This precipitate action of the archers implied an apprehension on their part that the Holy Prophet might ignore their right to the booty. It is this apprehension that is condemned here. But no imputation of actual faithlessness to the Holy Prophet is implied. The verse simply purports to say that it was far from the Holy Prophet to ignore the rights to the booty of those whom he himself had statio
3:26; 14:52; 40:18.
Commentary:
The verse can be interpreted in two ways. The archers stationed by the Holy Prophet at the mount of Uhud to protect the rear of the Muslim army left their post when they saw the Meccan army in full flight. They thought that by leaving the mount at that stage they would not be contravening the spirit of the Prophet’s orders, which were to the effect that they were not to leave their post in any circumstances. They further thought that as, according to Arab custom, a soldier was entitled to the possession of the booty he laid his hand on during the fight, they might be deprived of their share of the spoils of war if they stuck to their post. This precipitate action of the archers implied an apprehension on their part that the Prophet might ignore their right to the booty and might thus prove faithless to them. It is this apprehension that the verse condemns in the words, And it is not possible for a Prophet to act dishonestly. But no imputation of actual faithlessness to the Holy Prophet is implied. The verse simply purports to say that it was far from the Prophet to ignore the rights to the booty of those whom he himself had stationed at a certain place.
The verse may also be taken as a rebuke to the hypocrites who deserted the Holy Prophet in the Battle of Uhud. In this case, the implication would be that while the hypocrites had proved faithless to the Prophet by leaving him in the lurch, the Prophet would not prove faithless to God by refusing to fight in His cause even when weak and deserted. This meaning is also supported by the context.
a
3:26; 14:52; 40:18.
288
穆圣在吴候德山布置射手来保护穆斯林军队的后方, 当他们看到麦加军队全面逃离时就离开岗位 (不是全部)。他们认为在那个阶段离开吴候德山不会违背穆圣的命令的精神。其实, 命令的内容是在任何情况下他们都不应离开岗位。他们进而认为, 因为根据阿拉伯习俗, 在作战期间一个士兵有权占有所抓住的战利品, 所以如果他们坚守岗位, 他们可能失去享有的战利品。射手们的这种轻率行动暗示他们的这种见解: 穆圣可能忽视他们占有战利品的权利。这里要谴责的正是这种见解。但不含有责怪他们对穆圣真有不忠的意思。本节经文大意只是说, 并不是穆圣忽视那些他亲自布置在某地的人占有战利品的权利的。
a
3:26; 14:52; 40:18.
444
Commentary:
The verse can be interpreted in two ways. The archers stationed by the Holy Prophet at the mount of Uhud to protect the rear of the Muslim army left their post when they saw the Meccan army in full flight. They thought that by leaving the mount at that stage they would not be contravening the spirit of the Prophet’s orders, which were to the effect that they were not to leave their post in any circumstances. They further thought that as, according to Arab custom, a soldier was entitled to the possession of the booty he laid his hand on during the fight, they might be deprived of their share of the spoils of war if they stuck to their post. This precipitate action of the archers implied an apprehension on their part that the Prophet might ignore their right to the booty and might thus prove faithless to them. It is this apprehension that the verse condemns in the words, And it is not possible for a Prophet to act dishonestly. But no imputation of actual faithlessness to the Holy Prophet is implied. The verse simply purports to say that it was far from the Prophet to ignore the rights to the booty of those whom he himself had stationed at a certain place.
The verse may also be taken as a rebuke to the hypocrites who deserted the Holy Prophet in the Battle of Uhud. In this case, the implication would be that while the hypocrites had proved faithless to the Prophet by leaving him in the lurch, the Prophet would not prove faithless to God by refusing to fight in His cause even when weak and deserted. This meaning is also supported by the context.
a
3:26; 14:52; 40:18.
517
The archers stationed by the Holy Prophet at the hill of Uhud to protect the rear of the Muslim army left their posts (not all of them) when they saw the Meccan army in full flight. They thought that by leaving the hill at that stage they were not contravening the spirit of the Prophet’s orders, which were to the effect that they were not to leave their posts in any circumstances. They further thought that as, according to Arab custom a soldier was entitled to the possession of the booty he laid his hand on during the fight they might be deprived of their share of the spoils of war if they stuck to their posts. This precipitate action of the archers implied an apprehension on their part that the Holy Prophet might ignore their right to the booty. It is this apprehension that is condemned here. But no imputation of actual faithlessness to the Holy Prophet is implied. The verse simply purports to say that it was far from the Holy Prophet to ignore the rights to the booty of those whom he himself had statio
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
21:36; 29:58
4:174; 35:31; 39:36.
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
21:36; 29:58.
4:174; 35:31; 39:36.
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
2
دنیا میں بدلہ ملتا ہے مگر وہ پورا نہیں ہوتا۔ مومن کے شایان شان بدلہ جو خداتعالیٰ کی رحیمیّت کا کھلا ثبوت ہوتا ہے قیامت کو ہی مل سکتا ہے۔
a
21:36; 29:58.
b
4:174; 35:31; 39:36.
468
Commentary:
Death is the most certain phenomenon in nature and yet man’s attitude toward it is of disregard and indifference. The worldly life has been here called a vain and illusory thing, because on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
c
21:36; 29:58
d
4:174; 35:31; 39:36.
542
Death is the most certain phenomenon in nature and yet man’s attitude towards it is of complete disregard and indifference. Worldly life has been here called a vain and illusory thing, because, on the face of it, it appears to be a very attractive and sweet thing, but when one becomes engrossed in seeking its pleasures and profits, one finds it bitter and deceptive.
۞ يَوْمَ تَأْتِى كُلُّ نَفْسٍ تُجَٰدِلُ عَن نَّفْسِهَا وَتُوَفَّىٰ كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ
2:282.
2:282.
2:282.
Commentary:
This verse is complementary to the previous one and both should be read together. It means that the forgiveness and mercy of the Forgiving and Merciful God will cover those persons on the Day of Judgement who sincerely repent of their past lapses and whose repentance takes the form of the noble deeds mentioned in the previous verse. The verse also hints that God will forgive them if they continue to strive in the cause of truth and endure all trials with patience till the time of their death.
a
2:282.
a
2:282.
1912
Commentary:
This verse is complementary to the previous one and both should be read together. It means that the forgiveness and mercy of the Forgiving and Merciful God will cover those persons on the Day of Judgement who sincerely repent of their past lapses and whose repentance takes the form of the noble deeds mentioned in the previous verse. The verse also hints that God will forgive them if they continue to strive in the cause of truth and endure all trials with patience till the time of their death.
d
2:282.