نَتَوَفَّيَنَّكَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "نَتَوَفَّيَنَّكَ".
وَإِمَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ ٱللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ
13:41; 40:78.
The verse lays down an important principle that the prophecies comprising threats and warnings about an impending punishment are liable to be cancelled, while those containing promises of a general character, not applying to a particular Prophet but embodying a general rule that applies to all the Prophets, are not cancelled or revoked. The verse further implies that it is not necessary that all prophecies should have a time limit for their fulfilment.
13:41; 40:78.
Important Words:
اما was originally ان ما, the particle ما having been added to ان which means "If." The added particle ما is technically known as زائدة (redundant). But these so-called redundant words are not without purpose. They are used to emphasize or intensify the meaning of the word to which they are added. The change effected in the sense of the particle ان by the addition of the particle ما is that whereas ان alone expresses a mere contingency or possibility which is not necessarily accompanied by hope, the addition of the particle ما makes the contingency not only more emphatic but also expressive of hope.
Commentary:
This verse lays down the important principle that prophecies containing warnings and threats of coming punishment are subject to revocation. The verse shows that prophecies are of two kinds: (1) those that are conditional, as appear from the words اما (if) and او (or) used in the verse; (2) those that are revocable or subject to cancellation, as hinted at in the words بعض (some) and نرینك (We show thee in thy lifetime). The word بعض (some) definitely shows that the present verse speaks of only those prophecies that were meant to be fulfilled during the lifetime of the Holy Prophet, for the prophecies which related to the time subsequent to his death, were obviously not meant to be fulfilled during his lifetime and therefore did not need to be mentioned in the present context. Incidentally, the verse also points to the possibility that no prophecy of punishment might be fulfilled in the lifetime of the Holy Prophet, for it was possible that all those to whom he preached his Message might believe in him and thus there might be no occasion for punishment. The verse is so worded as to show the absolute power of God; otherwise, ordinarily, all men do not believe.
The verse also shows that it is not necessary that prophecies should have a time-limit, for the time given for the fulfilment of the prophecies referred to here is unrestricted, extending even to the period subsequent to the death of the Holy Prophet. Nay, even if an apparent time-limit is prescribed, which in the present case is the lifetime of the Holy Prophet, the time-limit is only of secondary importance, for the verse definitely admits the possibility of some of these prophecies remaining unfulfilled during the lifetime of the Prophet.
It further emerges from this verse that only such prophecies are liable to be revoked or cancelled as relate to matters of detail, for the prophecies which concern fundamental principles and are general in character are never revoked. An instance of the prophecies of this class is to be had in the well-known verse, Allah has decreed: of a certainty I will prevail, I and My Messengers (58:22); while the prophecies which are liable to be cancelled, are those to which the verse under comment relates, for here the words are, the things with which We have threatened them. This shows that the prophecies comprising threats and warnings about impending punishment are liable to be cancelled, while those containing promises of a general character not applying to a particular Prophet but embodying a general rule that applies to all the Prophets of God can never be cancelled and must be fulfilled.
i
13:41; 40:78.
594
这节经文规定了一项重要原则: 含有关于即将来临的惩罚的威胁和警告等性质的那些预言, 很可能被取消; 而那些含有一般性质的许约, 不适用于一个特指的先知而是体现适用于所有先知的一般法则的, 是不会被取消或撤回的。经文进一步意示, 所有预言不必要有实现的时限。
c
13:41; 40:78.
1322
Important Words:
اما was originally ان ما, the particle ما having been added to ان which means "If." The added particle ما is technically known as زائدة (redundant). But these so-called redundant words are not without purpose. They are used to emphasize or intensify the meaning of the word to which they are added. The change effected in the sense of the particle ان by the addition of the particle ما is that whereas ان alone expresses a mere contingency or possibility which is not necessarily accompanied by hope, the addition of the particle ما makes the contingency not only more emphatic but also expressive of hope.
Commentary:
This verse lays down the important principle that prophecies containing warnings and threats of coming punishment are subject to revocation. The verse shows that prophecies are of two kinds: (1) those that are conditional, as appear from the words اما (if) and او (or) used in the verse; (2) those that are revocable or subject to cancellation, as hinted at in the words بعض (some) and نرینك (We show thee in thy lifetime). The word بعض (some) definitely shows that the present verse speaks of only those prophecies that were meant to be fulfilled during the lifetime of the Holy Prophet, for the prophecies which related to the time subsequent to his death, were obviously not meant to be fulfilled during his lifetime and therefore did not need to be mentioned in the present context. Incidentally, the verse also points to the possibility that no prophecy of punishment might be fulfilled in the lifetime of the Holy Prophet, for it was possible that all those to whom he preached his Message might believe in him and thus there might be no occasion for punishment. The verse is so worded as to show the absolute power of God; otherwise, ordinarily, all men do not believe.
The verse also shows that it is not necessary that prophecies should have a time-limit, for the time given for the fulfilment of the prophecies referred to here is unrestricted, extending even to the period subsequent to the death of the Holy Prophet. Nay, even if an apparent time-limit is prescribed, which in the present case is the lifetime of the Holy Prophet, the time-limit is only of secondary importance, for the verse definitely admits the possibility of some of these prophecies remaining unfulfilled during the lifetime of the Prophet.
It further emerges from this verse that only such prophecies are liable to be revoked or cancelled as relate to matters of detail, for the prophecies which concern fundamental principles and are general in character are never revoked. An instance of the prophecies of this class is to be had in the well-known verse, Allah has decreed: of a certainty I will prevail, I and My Messengers (58:22); while the prophecies which are liable to be cancelled, are those to which the verse under comment relates, for here the words are, the things with which We have threatened them. This shows that the prophecies comprising threats and warnings about impending punishment are liable to be cancelled, while those containing promises of a general character not applying to a particular Prophet but embodying a general rule that applies to all the Prophets of God can never be cancelled and must be fulfilled.
d
13:41; 40:78.
1265
The verse lays down an important principle that the prophecies comprising threats and warnings about an impending punishment are liable to be cancelled, while those containing promises of a general character, not applying to a particular Prophet but embodying a general rule that applies to all the Prophets, are not cancelled or revoked. The verse further implies that it is not necessary that all prophecies should have a time limit for their fulfilment.
وَإِن مَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ وَعَلَيْنَا ٱلْحِسَابُ
10:47; 40:78.
21:45.
Commentary:
The verse purports to say that when the object of signs of punishment is the reformation and reclamation of the people, the postponement or cancellation of some of them cannot reasonably be criticized. The real object of the advent of the Prophets is to deliver the Divine Message to men, and the fulfilment or postponement or revocation of a prophecy is only a secondary thing, being subordinate to this supreme purpose. It should, therefore, occasion no surprise if, in harmony with the fulfilment of this purpose and of the Divine decree, a prophecy is cancelled or revoked, particularly when all people have to appear before God on the Day of Reckoning when the whole truth will come to light. This verse is important inasmuch as it lays down a fundamental divine principle about signs of punishment. To think that as signs of punishment proceed from God they must always happen as foretold is simply absurd and, besides clashing with the Divine attribute of mercy, belies the very purpose for which Prophets of God are raised.
d
10:47; 40:78.
e
3:21; 5:93; 16:83.
a
10:47; 40:78.
b
21:45.
1651
Commentary:
The verse purports to say that when the object of signs of punishment is the reformation and reclamation of the people, the postponement or cancellation of some of them cannot reasonably be criticized. The real object of the advent of the Prophets is to deliver the Divine Message to men, and the fulfilment or postponement or revocation of a prophecy is only a secondary thing, being subordinate to this supreme purpose. It should, therefore, occasion no surprise if, in harmony with the fulfilment of this purpose and of the Divine decree, a prophecy is cancelled or revoked, particularly when all people have to appear before God on the Day of Reckoning when the whole truth will come to light. This verse is important inasmuch as it lays down a fundamental divine principle about signs of punishment. To think that as signs of punishment proceed from God they must always happen as foretold is simply absurd and, besides clashing with the Divine attribute of mercy, belies the very purpose for which Prophets of God are raised.
f
10:47; 40:78.
g
3:21; 5:93; 16:83.
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۚ فَإِمَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا يُرْجَعُونَ
10:47; 13:41; 43:43.
The verse embodies two religious principles: (1) Truth must prevail in the long run, but before success comes to men of God they have to go through severe trials and tribulations and their faith has to be tested and proved up to the mark. (2) Prophecies containing warnings of punishment to disbelievers are conditional and subject to postponement, revocation or even cancellation. The word Ba‘d signifies that not all prophecies containing threats are literally fulfilled. They change with the change in the attitude of disbelievers.
10:47; 13:41; 23:96; 43:43.
Commentary:
The verse refers to two vital principles: (1) Truth must prevail in the long run but before success comes to men of God, they have to go through severe trials and tribulations and their faith has to be tested and proved up to the mark. (2) Prophecies containing warnings of punishment to disbelievers are conditional and subject to postponement, revocation or cancellation. The word بعض (part) signifies that not all prophecies containing threats are literally fulfilled. They change with a change in the attitude of disbelievers. If disbelievers persist in denying and opposing truth they are punished, but if they accept truth, or if they give up opposition and reform themselves, such prophecies are revoked and cancelled.
d
10:47; 13:41; 43:43.
1172
这节经文体现两个宗教原则: (1) 真理最后必将胜利, 可是信仰安拉的人们在胜利来到之前必得经过许多严酷的磨练和蒙受苦难, 而且他们的信仰必须受到考验并且证明是坚贞不渝的。(2) 含有对不信的人进行惩罚警告的预言是有条件的, 可以延迟、撤回或甚至取消。بَعْض (Ba‘d) 这个单词意示, 不是所有恐吓性的预言都是刻板地要实现的。它们随着不信者态度的改变而改变。
b
10:47; 13:41; 23:96; 43:43.
3548
Commentary:
The verse refers to two vital principles: (1) Truth must prevail in the long run but before success comes to men of God, they have to go through severe trials and tribulations and their faith has to be tested and proved up to the mark. (2) Prophecies containing warnings of punishment to disbelievers are conditional and subject to postponement, revocation or cancellation. The word بعض (part) signifies that not all prophecies containing threats are literally fulfilled. They change with a change in the attitude of disbelievers. If disbelievers persist in denying and opposing truth they are punished, but if they accept truth, or if they give up opposition and reform themselves, such prophecies are revoked and cancelled.
c
10:47; 13:41; 43:43.
2617
The verse embodies two religious principles: (1) Truth must prevail in the long run, but before success comes to men of God they have to go through severe trials and tribulations and their faith has to be tested and proved up to the mark. (2) Prophecies containing warnings of punishment to disbelievers are conditional and subject to postponement, revocation or even cancellation. The word Ba‘d signifies that not all prophecies containing threats are literally fulfilled. They change with the change in the attitude of disbelievers.