ROOT و ف ق
3 verses • 3 derived words
📖 Lane's Lexicon
Classical definitions for root وفق
Morphology Tree
Lemmas and their derived stems found in the Quran.
تَوْفِيق
LemmaOccurrences in Quran
Found 3 verses containing words derived from "w f q".
فَكَيْفَ إِذَآ أَصَٰبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَٰنًا وَتَوْفِيقًا
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
1
قرآن مجید میں کَیْفَ کا لفظ ہے جس کے معنے کس طرح کے ہیں۔ مگر اردو میں چونکہ اس جگہ کیوں کا لفظ بولتے ہیں ہم نے ترجمہ میں ’’کیوں‘‘ لکھ دیا ہے تاکہ مطلب واضح ہو جائے۔
535
Important Words:
توفیقا (reconciliation) is noun-infinitive from وفق (waffaqa) which is derived from وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه لامر means, he disposed or adapted him to a thing or made him fit for it.
وفق بین الشیئین means, he effected an agreement or harmony or reconciliation or adjustment between the two things. وفقت بین القوم means, I effected an agreement or harmony between the people; made peace between them (Lane).
Commentary:
This verse may also be taken as generally applying to the case of hypocrites generally. An incident, however, is related in traditions in connection with this verse which, though not reliable, may be mentioned here. There was some dispute between a Jew and one who hypocritically professed to be a Muslim. The latter, thinking that the Holy Prophet would decide the case in his favour, proposed to the Jew that they should go to him for decision. The Holy Prophet, however, contrary to the expectation of the hypocrite, decided the case in favour of the Jew who happened to be in the right. Being disappointed there, the hypocrite proposed to the Jew that they should go to Abu Bakr, hoping that though the Holy Prophet had shown him no favour, Abu Bakr at least would favour him. But Abu Bakr also decided in favour of the Jew. Being disappointed a second time, the hypocrite thought that ‘Umar, who was a jealous Muslim, would never decide in favour of a Jew. So he proposed to his rival that they should go to ‘Umar for decision.
But ‘Umar, says the tradition, on learning from the Jew that the case had already been decided in his favour by the Holy Prophet, cut off the head of the hypocrite, because he professed Islam and yet would not accept the Prophet’s verdict. Thereupon the hypocrites gathered together and went to the Holy Prophet and told him that in going to ‘Umar the object was only to bring about a compromise and reconciliation (Muhit, iii. 279).
The words, We meant nothing but the doing of good and reconciliation, reported to have been uttered by the hypocrites, show that there was an intrigue. The incident, however, is highly improbable and lacks proper authority.
قَالَ يَٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَرَزَقَنِى مِنْهُ رِزْقًا حَسَنًا ۚ وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَٰحَ مَا ٱسْتَطَعْتُ ۚ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
11:64.
7:94.
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
11:64.
7:94.
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
2
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
a
11:64.
b
7:94.
1469
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
1342
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
جَزَآءً وِفَاقًا
یعنی دین پر عمل کرنے میں وہ ٹھنڈک یعنی سستی دکھاتے تھے۔ اور دین کے خلاف عمل کرنے میں وہ گرمی یعنی تیزی دکھاتے تھے۔
2
یعنی دین پر عمل کرنے میں وہ ٹھنڈک یعنی سستی دکھاتے تھے۔ اور دین کے خلاف عمل کرنے میں وہ گرمی یعنی تیزی دکھاتے تھے۔