یُوَفِّیَ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "یُوَفِّیَ".
- will certainly repay them in full
- that He may give them their full
- and that Allah may fully repay them
Occurrences in Quran
Found 3 verses containing "یُوَفِّیَ".
وَاِنَّ کُلًّا لَّمَّا لَیُوَفِّیَنَّہُمۡ رَبُّکَ اَعۡمٰلَہُمۡ ۚ اِنَّہٗ بِمَا یَعۡمَلُوۡنَ خَبِیۡرٌ
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
b
3:58; 16:97; 39:11.
a
3:58; 16:97; 39:11.
1492
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
a
3:58; 16:97; 39:11.
لِیُوَفِّیَہُمۡ اُجُوۡرَہُمۡ وَیَزِیۡدَہُمۡ مِّنۡ فَضۡلِہٖۤ ۚ اِنَّہٗ غَفُوۡرٌ شَکُوۡرٌ
3:58; 39:11.
3:58; 39:11.
3:58; 39:11.
Important Words:
شکور (Most Appreciating) is derived from شکر (shukr) which is noun inf. and means thankfulness. شکر is of three kinds: (1) with the heart or mind; (2) with the tongue, and (3) with the limbs. Man’s love for God and his humility towards Him and his acknowledgment of Divine favours and eulogising and praising God for having bestowed them upon him and his making use of those favours in a manner liked by God, constitutes شکر(thankfulness) on the part of man. شکر (thankfulness) on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence recompensing or rewarding him (Lane). See also 14:8.
c
3:58; 39:11.
b
3:58; 39:11.
3200
Important Words:
شکور (Most Appreciating) is derived from شکر (shukr) which is noun inf. and means thankfulness. شکر is of three kinds: (1) with the heart or mind; (2) with the tongue, and (3) with the limbs. Man’s love for God and his humility towards Him and his acknowledgment of Divine favours and eulogising and praising God for having bestowed them upon him and his making use of those favours in a manner liked by God, constitutes شکر(thankfulness) on the part of man. شکر (thankfulness) on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence recompensing or rewarding him (Lane). See also 14:8.
a
3:58; 39:11.
وَلِکُلٍّ دَرَجٰتٌ مِّمَّا عَمِلُوۡا ۖ وَلِیُوَفِّیَہُمۡ اَعۡمٰلَہُمۡ وَہُمۡ لَا یُظۡلَمُوۡنَ
6:133.
6:133.
All the works of men will be properly judged and weighed, and all relevant circumstances will be taken into consideration before judgment is pronounced. The Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself the punishment of the evil deed is proportionate to the deed committed.
6:133.
Commentary:
The verse purports to say that all the works, good or evil, of the two classes of men mentioned in vv. 16 and 18 above, will be properly judged and weighed, and, while being requited, their motives and intentions and all relevant circumstances, will be taken into consideration, as the Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself, the punishment of the evil deed is proportionate to the deed committed.
a
6:133.
b
6:133.
3773
Commentary:
The verse purports to say that all the works, good or evil, of the two classes of men mentioned in vv. 16 and 18 above, will be properly judged and weighed, and, while being requited, their motives and intentions and all relevant circumstances, will be taken into consideration, as the Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself, the punishment of the evil deed is proportionate to the deed committed.
b
6:133.
2727
All the works of men will be properly judged and weighed, and all relevant circumstances will be taken into consideration before judgment is pronounced. The Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself the punishment of the evil deed is proportionate to the deed committed.