وَفَّىٰ
Appears 15 times in Quran
Derived Words (11)
Words derived from the stem "وَفَّىٰ".
- Who then fully pays him
- will be fully recompensed
- causes you to die
- He causes you to die
- takes your
- will cause you to die
- caused to die
- angels cause to die
- cause to die
- death overtake them
- shall every soul be fully paid
- shall every soul be paid in full
- who are caused to die prematurely
- fulfilled
Occurrences in Quran
Found 15 verses containing "وَفَّىٰ".
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
وَٱلَّٰتِى يَأْتِينَ ٱلْفَٰحِشَةَ مِن نِّسَآئِكُمْ فَٱسْتَشْهِدُوا۟ عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ ۖ فَإِن شَهِدُوا۟ فَأَمْسِكُوهُنَّ فِى ٱلْبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلْمَوْتُ أَوْ يَجْعَلَ ٱللَّهُ لَهُنَّ سَبِيلًا
4:20, 26; 24:20.
在 «古兰经» (7:29; 33:31; 65:2 )中 فَاحِشَةْ (Fahishah) 未必意味着在 24:3中所规定要惩罚的私通或通奸。这一个词是指可能扰乱社会关系及导致破坏社会秩序显著的不正当行为。在本节经文中所指的妇女, 像在下节中所提到犯有类似罪恶而惩罚未确定的男人一样, 是那些除了私通或通奸以外, 犯有邪恶或不道德行为的妇女。这也是阿布•穆斯林 (اَبُوْ مُسْلِمْ, Abu Muslim) 和穆甲海德 (مُجَاهِدْ, Mujahid) 的见解。这类妇女应受禁和其他妇女在一起相处, 直到改过自新或结婚的时候, 结婚是安拉给她们的一条出路。由于所提到的这种罪过是严重的, 必须考虑四个见证, 以免该妇女受屈辱。
اس آیت اور اگلی آیت میں معروف ناپسندیدہ افعال کی سزا مقرر کی ہے۔ عورت کے لئے یہ کہ خاندان کے چار گواہوں کی گواہی پر اسے گھر سے آزادنکلنے سے روکا جائے اور مردوں کے لئے یہ کہ تمدنی گرفت ان پر کی جائے۔ اس میں ہرگز کسی شہوانی جرم کا ذکر نہیں۔ کیونکہ اُس کا ذکر سورہ نور میں آتا ہے اور وہاں اس کی سزا بھی بیان کی گئی ہے۔ چونکہ سورہ نور میں بیان شدہ سزا اور اِس آیت میں بیان شدہ سزا دونوں آپس میں مختلف ہیں۔ اس لئے معلوم ہوا کہ اس آیت میں بیان شدہ جن امور کی سزا ہے۔ وہ ناپسندیدہ افعال اور بُرے اخلاق کی باتیں ہیں۔
4:20, 26; 24:20.
Fahishah as used in the Qur’an (7:29; 33:31; 65:2) does not necessarily mean fornication or adultery for which punishment is prescribed in 24:3. The word refers to any glaringly improper conduct which may disturb social relations and may lead to breaches of the peace. The women referred to in this verse, as the men in the next in which similar offence with an undefined punishment is mentioned, are those guilty of foul or immoral conduct short of fornication or adultery. This is the view also of Abu Muslim and Mujahid. Such women should be prevented from mixing with other women until they reform themselves or get married, marriage being the way opened for them by Allah. As the offence mentioned is a serious one, four witnesses are considered necessary lest injustice be done to women reported against.
4:20, 26; 24:20.
Important Words:
الفاحشة (lewdness) is derived from فحش. They say فحش الامر i.e. the matter or the affair or the thing was or became foul, evil, immodest or lewd; or it became excessively foul, etc. فحشت المرأة means, the woman became foul or ugly. فاحشهmeans, he vied with him or strove to surpass him in foul or obscene speech or language, etc. فاحشة therefore means, an excess or enormity or anything exceeding the bounds of rectitude; or a thing excessively and enormously foul, evil, immoral, lewd or obscene; a sin or crime which is excessively foul; adultery or fornication. فحشاءbesides giving the same meaning as فاحشة also signifies avarice or niggardliness in the payment of Zakah or the poor-rate (Lane).
Commentary:
The women referred to in this verse are those guilty of foul or immoral conduct short of adultery. Abu Muslim and Mujahid, among others, have also held this view.
The words, confine them to the houses until death overtake them or Allah open for them a way, mean that they should be prevented from mixing with other women until they reform themselves or get married, marriage being an effective means of weaning people from immoral practices. As the offence mentioned is a serious one, four witnesses are considered necessary in order to prevent injustice being done to women.
Some scholars have sought to interpret the verse in the light of a saying of the Holy Prophet which runs as follows: "Learn from me, Allah has indeed opened for them a way, which is that if an unmarried couple commit fornication with each other they should receive a hundred stripes and should be banished for one year. But if a married man commits adultery with a married woman, then they should receive a hundred stripes each and be stoned to death" (Jarir, iv. 182). These scholars hold that the word فاحشة (fahishah) mentioned in the verse means "adultery" and that this verse prescribed that the women who committed adultery were to be detained in their houses till their death or till the time when God should open a way for them, i.e. reveal the law concerning them; and that the law which was afterwards revealed was to the effect that an unmarried woman committing fornication should receive a hundred stripes and one year’s banishment, while a married woman guilty of adultery should be stoned to death after she had received a hundred stripes. This interpretation, however, is open to many objections:
1. If the words, confine them to the houses until death overtake them or Allah open for them a way, mean that they were to be detained in their houses until God gave His law concerning them, the question is, what hindered God from giving His law at the very time of the revelation of the verse under comment? There is no hint here that the time was not yet ripe for such a law to be revealed. In this case, the only inference will be that God hesitated to give the necessary law at the time when this verse was revealed because He was not yet decided, the matter being still under His consideration. Such a supposition cannot be made about God.
2. The law mentioned in the above-quoted hadith is not found in the Quran.
3. The Holy Prophet’s own practice was against this hadith. No less than four persons were stoned to death for adultery in his lifetime, but none of them was given the punishment of a hundred stripes before being stoned as the above-mentioned hadith prescribes.
It may also be pointed out here that according to the usage of the Quran, the word فاحشة (fahishah) does not always mean "adultery" but as shown under Important Words above, it is also applied to all sorts of excesses or sins or crimes or acts exceeding the bounds of rectitude. For this meaning of the word the reader is referred to 33:31 which says: O wives of the Prophet, if any of you be guilty of فاحشة مبینة (manifestly dishonourable conduct); and 65:2 which says: unless they commit فاحشة مبینة (an act which is manifestly foul); and 7:29 which says: and when they commit فاحشة (a foul deed). In none of these verses does the word فاحشة mean adultery.
b
4:20, 26; 24:20.
317
在 «古兰经» (7:29; 33:31; 65:2 )中 فَاحِشَةْ (Fahishah) 未必意味着在 24:3中所规定要惩罚的私通或通奸。这一个词是指可能扰乱社会关系及导致破坏社会秩序显著的不正当行为。在本节经文中所指的妇女, 像在下节中所提到犯有类似罪恶而惩罚未确定的男人一样, 是那些除了私通或通奸以外, 犯有邪恶或不道德行为的妇女。这也是阿布•穆斯林 (اَبُوْ مُسْلِمْ, Abu Muslim) 和穆甲海德 (مُجَاهِدْ, Mujahid) 的见解。这类妇女应受禁和其他妇女在一起相处, 直到改过自新或结婚的时候, 结婚是安拉给她们的一条出路。由于所提到的这种罪过是严重的, 必须考虑四个见证, 以免该妇女受屈辱。
2
اس آیت اور اگلی آیت میں معروف ناپسندیدہ افعال کی سزا مقرر کی ہے۔ عورت کے لئے یہ کہ خاندان کے چار گواہوں کی گواہی پر اسے گھر سے آزادنکلنے سے روکا جائے اور مردوں کے لئے یہ کہ تمدنی گرفت ان پر کی جائے۔ اس میں ہرگز کسی شہوانی جرم کا ذکر نہیں۔ کیونکہ اُس کا ذکر سورہ نور میں آتا ہے اور وہاں اس کی سزا بھی بیان کی گئی ہے۔ چونکہ سورہ نور میں بیان شدہ سزا اور اِس آیت میں بیان شدہ سزا دونوں آپس میں مختلف ہیں۔ اس لئے معلوم ہوا کہ اس آیت میں بیان شدہ جن امور کی سزا ہے۔ وہ ناپسندیدہ افعال اور بُرے اخلاق کی باتیں ہیں۔
a
4:20, 26; 24:20.
496
Important Words:
الفاحشة (lewdness) is derived from فحش. They say فحش الامر i.e. the matter or the affair or the thing was or became foul, evil, immodest or lewd; or it became excessively foul, etc. فحشت المرأة means, the woman became foul or ugly. فاحشهmeans, he vied with him or strove to surpass him in foul or obscene speech or language, etc. فاحشة therefore means, an excess or enormity or anything exceeding the bounds of rectitude; or a thing excessively and enormously foul, evil, immoral, lewd or obscene; a sin or crime which is excessively foul; adultery or fornication. فحشاءbesides giving the same meaning as فاحشة also signifies avarice or niggardliness in the payment of Zakah or the poor-rate (Lane).
Commentary:
The women referred to in this verse are those guilty of foul or immoral conduct short of adultery. Abu Muslim and Mujahid, among others, have also held this view.
The words, confine them to the houses until death overtake them or Allah open for them a way, mean that they should be prevented from mixing with other women until they reform themselves or get married, marriage being an effective means of weaning people from immoral practices. As the offence mentioned is a serious one, four witnesses are considered necessary in order to prevent injustice being done to women.
Some scholars have sought to interpret the verse in the light of a saying of the Holy Prophet which runs as follows: "Learn from me, Allah has indeed opened for them a way, which is that if an unmarried couple commit fornication with each other they should receive a hundred stripes and should be banished for one year. But if a married man commits adultery with a married woman, then they should receive a hundred stripes each and be stoned to death" (Jarir, iv. 182). These scholars hold that the word فاحشة (fahishah) mentioned in the verse means "adultery" and that this verse prescribed that the women who committed adultery were to be detained in their houses till their death or till the time when God should open a way for them, i.e. reveal the law concerning them; and that the law which was afterwards revealed was to the effect that an unmarried woman committing fornication should receive a hundred stripes and one year’s banishment, while a married woman guilty of adultery should be stoned to death after she had received a hundred stripes. This interpretation, however, is open to many objections:
1. If the words, confine them to the houses until death overtake them or Allah open for them a way, mean that they were to be detained in their houses until God gave His law concerning them, the question is, what hindered God from giving His law at the very time of the revelation of the verse under comment? There is no hint here that the time was not yet ripe for such a law to be revealed. In this case, the only inference will be that God hesitated to give the necessary law at the time when this verse was revealed because He was not yet decided, the matter being still under His consideration. Such a supposition cannot be made about God.
2. The law mentioned in the above-quoted hadith is not found in the Quran.
3. The Holy Prophet’s own practice was against this hadith. No less than four persons were stoned to death for adultery in his lifetime, but none of them was given the punishment of a hundred stripes before being stoned as the above-mentioned hadith prescribes.
It may also be pointed out here that according to the usage of the Quran, the word فاحشة (fahishah) does not always mean "adultery" but as shown under Important Words above, it is also applied to all sorts of excesses or sins or crimes or acts exceeding the bounds of rectitude. For this meaning of the word the reader is referred to 33:31 which says: O wives of the Prophet, if any of you be guilty of فاحشة مبینة (manifestly dishonourable conduct); and 65:2 which says: unless they commit فاحشة مبینة (an act which is manifestly foul); and 7:29 which says: and when they commit فاحشة (a foul deed). In none of these verses does the word فاحشة mean adultery.
d
4:20, 26; 24:20.
576
Fahishah as used in the Qur’an (7:29; 33:31; 65:2) does not necessarily mean fornication or adultery for which punishment is prescribed in 24:3. The word refers to any glaringly improper conduct which may disturb social relations and may lead to breaches of the peace. The women referred to in this verse, as the men in the next in which similar offence with an undefined punishment is mentioned, are those guilty of foul or immoral conduct short of fornication or adultery. This is the view also of Abu Muslim and Mujahid. Such women should be prevented from mixing with other women until they reform themselves or get married, marriage being the way opened for them by Allah. As the offence mentioned is a serious one, four witnesses are considered necessary lest injustice be done to women reported against.
إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ قَالُوا۟ فِيمَ كُنتُمْ ۖ قَالُوا۟ كُنَّا مُسْتَضْعَفِينَ فِى ٱلْأَرْضِ ۚ قَالُوٓا۟ أَلَمْ تَكُنْ أَرْضُ ٱللَّهِ وَٰسِعَةً فَتُهَاجِرُوا۟ فِيهَا ۚ فَأُو۟لَٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ ۖ وَسَآءَتْ مَصِيرًا
16:29.
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
16:29.
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
16:29.
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
b
16:29.
2
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
a
16:29.
566
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
a
16:29.
655
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
وَهُوَ ٱلَّذِى يَتَوَفَّىٰكُم بِٱلَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِٱلنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰٓ أَجَلٌ مُّسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
39:43.
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
39:43.
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
427
这里所说的 “时期” 是由一个人从他出生时候起被赋予的才能和能力所决定的, 而且按照他正确或错误地使用它而可以延长或缩短。这里并没有述及安拉永恒的知识。
a
39:43.
806
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
855
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
856
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى شَكٍّ مِّن دِينِى فَلَآ أَعْبُدُ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ وَلَٰكِنْ أَعْبُدُ ٱللَّهَ ٱلَّذِى يَتَوَفَّىٰكُمْ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ ٱلْمُؤْمِنِينَ
109:3.
6:164.
Commentary:
The Holy Prophet is here made to say to disbelievers, "You say you have doubts concerning my religion, whereas my acting on this very religion has given me an invincible conviction of faith. I wonder why this religion should give rise to doubts in your minds?"
The expression, causes you to die, has been employed here to hint that the God of Islam was in the end going to punish disbelievers.
a
109:3.
b
6:164.
b
109:3.
c
6:164.
1376
Commentary:
The Holy Prophet is here made to say to disbelievers, "You say you have doubts concerning my religion, whereas my acting on this very religion has given me an invincible conviction of faith. I wonder why this religion should give rise to doubts in your minds?"
The expression, causes you to die, has been employed here to hint that the God of Islam was in the end going to punish disbelievers.
d
109:3.
e
6:164.
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ ۖ فَأَلْقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوٓءٍۭ ۚ بَلَىٰٓ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا كُنتُمْ تَعْمَلُونَ
4:98; 8:51; 47:28.
16:88.
The disbelievers would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods only as an aid to concentration on Divine attributes. The verse gives the lie to this sense of injured innocence of disbelievers.
4:98; 8:51; 47:28.
16:88.
Commentary:
The verse speaks of those disbelievers who spend their whole life in disbelief and opposition to the truth. By doing so they only harm themselves while all the time labouring under the misconception that they are injuring the cause of the Divine Messenger.
The words, We used not to do any evil, mean that disbelievers would not deny having worshipped the false gods because that would be too patent a fact to be denied but would deny only the baseness of their motives and would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods as an aid to concentration on Divine attributes. The present verse gives the lie to this sense of injured innocence of disbelievers by saying that this exactly is the plea which is always advanced by idolaters when they find their position indefensible.
The words may also be understood to mean that disbelievers would say that they had tried their best to find out the truth and what they did they did under the impression that it was the right course to adopt.
The words, Allah knows well what you used to do, mean that the plea put forward by disbelievers is false and that if they had been really actuated by right motives, they would surely have been guided to the right path in accordance with God’s promise contained in the words, And as for those who strive in Our cause, We will surely guide them in Our ways (29:70). So their plea of good intentions could not save them from Divine punishment.
b
4:98; 8:51; 47:28.
c
16:88.
a
4:98; 8:51; 47:28.
b
16:88.
1830
Commentary:
The verse speaks of those disbelievers who spend their whole life in disbelief and opposition to the truth. By doing so they only harm themselves while all the time labouring under the misconception that they are injuring the cause of the Divine Messenger.
The words, We used not to do any evil, mean that disbelievers would not deny having worshipped the false gods because that would be too patent a fact to be denied but would deny only the baseness of their motives and would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods as an aid to concentration on Divine attributes. The present verse gives the lie to this sense of injured innocence of disbelievers by saying that this exactly is the plea which is always advanced by idolaters when they find their position indefensible.
The words may also be understood to mean that disbelievers would say that they had tried their best to find out the truth and what they did they did under the impression that it was the right course to adopt.
The words, Allah knows well what you used to do, mean that the plea put forward by disbelievers is false and that if they had been really actuated by right motives, they would surely have been guided to the right path in accordance with God’s promise contained in the words, And as for those who strive in Our cause, We will surely guide them in Our ways (29:70). So their plea of good intentions could not save them from Divine punishment.
c
4:98; 8:51; 47:28.
d
16:88.
1541
The disbelievers would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods only as an aid to concentration on Divine attributes. The verse gives the lie to this sense of injured innocence of disbelievers.
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَٰمٌ عَلَيْكُمُ ٱدْخُلُوا۟ ٱلْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ
10:11; 13:25; 36:59; 39:74.
10:11; 13:25; 36:59; 39:74.
10:11; 13:25; 36:59; 39:74.
Commentary:
It may be noted here that whereas, as mentioned in verse 29, disbelievers will be the first to make overtures of submission at the appearance of the angels of death, in the case of the righteous it is the angels themselves who will receive them with the salutation of peace.
a
10:11; 13:25; 36:59; 39:74.
a
10:11; 13:25; 36:59; 39:74.
1834
Commentary:
It may be noted here that whereas, as mentioned in verse 29, disbelievers will be the first to make overtures of submission at the appearance of the angels of death, in the case of the righteous it is the angels themselves who will receive them with the salutation of peace.
e
10:11; 13:25; 36:59; 39:74.
وَٱللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّىٰكُمْ ۚ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَىْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْـًٔا ۚ إِنَّ ٱللَّهَ عَلِيمٌ قَدِيرٌ
22:6.
22:6.
22:6.
Commentary:
In vv. 52-54, it was explained that the false gods of disbelievers were unable to devise a Law for the guidance of mankind, and in the immediately preceding verses it has been made clear that disbelievers too cannot make such a Law. The present verse, however, makes a more general statement and says that a perfect Law can only be framed by Him Who has full control over man’s birth, death and reasoning faculties, Who knows his needs and requirements and knows also how to satisfy them. God being Almighty and All-Knowing, all these things are subject to His control. He selects as His Messenger only him of whom He knows that his intellect would not suffer decline. History bears testimony to the fact that whereas there have been thousands of Prophets, there never was one whose reason or intellect ever declined or was impaired. This fact clearly shows that God Who had sent these Messengers had full control over their mental powers. Hence the Almighty and the All-Knowing God alone can send down revelation embodying principles and teaching which can lead man to the realization of the noble and grand purpose of his life.
Nations, like individuals, are subject to the law of decline and death. After attaining to the highest stages of knowledge they begin to show signs of senility and decay or relapse into ignorance. When one nation suffers intellectual or moral death, God makes another nation take its place and gives it a new Prophet and a new Law. The use of the Divine attributes of "All-Knowing" and "Powerful" at the end of the verse suggests that the function of giving true guidance properly belongs to Him Whose knowledge and powers never suffer decline or impairment.
c
22:6.
a
22:6.
1871
Commentary:
In vv. 52-54, it was explained that the false gods of disbelievers were unable to devise a Law for the guidance of mankind, and in the immediately preceding verses it has been made clear that disbelievers too cannot make such a Law. The present verse, however, makes a more general statement and says that a perfect Law can only be framed by Him Who has full control over man’s birth, death and reasoning faculties, Who knows his needs and requirements and knows also how to satisfy them. God being Almighty and All-Knowing, all these things are subject to His control. He selects as His Messenger only him of whom He knows that his intellect would not suffer decline. History bears testimony to the fact that whereas there have been thousands of Prophets, there never was one whose reason or intellect ever declined or was impaired. This fact clearly shows that God Who had sent these Messengers had full control over their mental powers. Hence the Almighty and the All-Knowing God alone can send down revelation embodying principles and teaching which can lead man to the realization of the noble and grand purpose of his life.
Nations, like individuals, are subject to the law of decline and death. After attaining to the highest stages of knowledge they begin to show signs of senility and decay or relapse into ignorance. When one nation suffers intellectual or moral death, God makes another nation take its place and gives it a new Prophet and a new Law. The use of the Divine attributes of "All-Knowing" and "Powerful" at the end of the verse suggests that the function of giving true guidance properly belongs to Him Whose knowledge and powers never suffer decline or impairment.
a
22:6.
۞ 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.