تَوَکَّلُ
Appears 8 times in Quran
Derived Words (5)
Words derived from the stem "تَوَکَّلُ".
- their trust
- who put their trust
- and put their trust in their Lord
- and who put their trust in their Lord
- put your trust
- put your trust
- trust those
Occurrences in Quran
Found 8 verses containing "تَوَکَّلُ".
قَالَ رَجُلَانِ مِنَ الَّذِیۡنَ یَخَافُوۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمَا ادۡخُلُوۡا عَلَیۡہِمُ الۡبَابَ فَاِذَا دَخَلۡتُمُوۡہُ فَاِنَّکُمۡ غٰلِبُوۡنَ ۚ وَعَلَی اللّٰہِ فَتَوَکَّلُوۡۤا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
3:161; 5:12; 9:51.
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
3:161; 5:12; 9:51.
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
3:161; 5:12; 9:51.
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
2
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
a
3:161; 5:12; 9:51.
660
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
734
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اِذَا ذُکِرَ اللّٰہُ وَجِلَتۡ قُلُوۡبُہُمۡ وَاِذَا تُلِیَتۡ عَلَیۡہِمۡ اٰیٰتُہٗ زَادَتۡہُمۡ اِیۡمٰنًا وَّعَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ
22:36.
9:124.
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.
a
22:36.
b
9:124.
1093
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.
وَقَالَ مُوۡسٰی یٰقَوۡمِ اِنۡ کُنۡتُمۡ اٰمَنۡتُمۡ بِاللّٰہِ فَعَلَیۡہِ تَوَکَّلُوۡۤا اِنۡ کُنۡتُمۡ مُّسۡلِمِیۡنَ
اِيْمَانْ (Iman ) 意指精神上的顺从, اِسْلَامْ (Islam) 的意思是外形的服从。内心信仰必须随之在信者的行动上有真正的可见的改变。
Iman signifies mental submission and Islam means outward obedience. Inner faith must be followed by real outward change in the conduct of a believer.
Commentary:
The verse represents Moses as advising his people to realize that their work, viz. the work they were engaged in under his leadership, was God’s own work. This shows that Islam recognizes no narrow nationalism but requires its followers to work for God and His religion.
This is calculated to bring about a great change in a Muslim’s outlook on life. It helps him to think in terms of God, religion and righteousness and raises him above the narrow outlook of nationalism.
The words, if you indeed submit to His will, preceded by the expression, if you have believed in Allah, are not redundant but have been used to express an additional idea. When the word اسلام (submission) is used along with the word ایمان(belief), then the latter word signifies sincerity and firmness of faith while the former expresses only outward submission to authority. In other words, ایمان expresses "obedience of the heart," while اسلام signifies "outward or practical obedience." In this sense the verse would mean, "If you have acquired faith with regard to God and now you desire to taste the fruits thereof practically, then put your trust in God and entrust all your affairs to Him."
The verse thus teaches us that inner faith must be followed by a real outward change in the life of a person. For a true believer ایمان comes first and اسلام afterwards. But in the case of those weak of faith, اسلام takes precedence over ایمان because the weak of faith first begin with an outward expression of obedience and then gradually acquire heartfelt conviction. Thus in the case of a true believer purity of heart precedes purity of actions. But the reverse is the case of one who is weak of faith, for such a person stands in need of outside support for the purity of his heart. The purity of his actions, therefore, precedes the purity of his heart. It is to this fact that the Quran refers when it addresses the people of the desert in the words: Say, ye believe not, but rather say, We submit, for faith has not yet entered your hearts (49:15).
601
اِيْمَانْ (Iman ) 意指精神上的顺从, اِسْلَامْ (Islam) 的意思是外形的服从。内心信仰必须随之在信者的行动上有真正的可见的改变。
1358
Commentary:
The verse represents Moses as advising his people to realize that their work, viz. the work they were engaged in under his leadership, was God’s own work. This shows that Islam recognizes no narrow nationalism but requires its followers to work for God and His religion.
This is calculated to bring about a great change in a Muslim’s outlook on life. It helps him to think in terms of God, religion and righteousness and raises him above the narrow outlook of nationalism.
The words, if you indeed submit to His will, preceded by the expression, if you have believed in Allah, are not redundant but have been used to express an additional idea. When the word اسلام (submission) is used along with the word ایمان(belief), then the latter word signifies sincerity and firmness of faith while the former expresses only outward submission to authority. In other words, ایمان expresses "obedience of the heart," while اسلام signifies "outward or practical obedience." In this sense the verse would mean, "If you have acquired faith with regard to God and now you desire to taste the fruits thereof practically, then put your trust in God and entrust all your affairs to Him."
The verse thus teaches us that inner faith must be followed by a real outward change in the life of a person. For a true believer ایمان comes first and اسلام afterwards. But in the case of those weak of faith, اسلام takes precedence over ایمان because the weak of faith first begin with an outward expression of obedience and then gradually acquire heartfelt conviction. Thus in the case of a true believer purity of heart precedes purity of actions. But the reverse is the case of one who is weak of faith, for such a person stands in need of outside support for the purity of his heart. The purity of his actions, therefore, precedes the purity of his heart. It is to this fact that the Quran refers when it addresses the people of the desert in the words: Say, ye believe not, but rather say, We submit, for faith has not yet entered your hearts (49:15).
1282
Iman signifies mental submission and Islam means outward obedience. Inner faith must be followed by real outward change in the conduct of a believer.
اَلَّذِیۡنَ صَبَرُوۡا وَعَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ
29:60.
29:60.
29:60.
Commentary:
This verse develops further the theme of the previous verse. It purports to say that the people to whom the rewards mentioned in the previous verse have been promised were of such strong and noble character that they remained steadfast under very bitter persecution. They had to leave their homes and hearths and fly to a foreign place for refuge but never wavered in their loyalty to their Faith. The presence of such fine qualities in a people is sure to draw the mercy of God upon them.
a
29:60.
a
29:60.
1844
Commentary:
This verse develops further the theme of the previous verse. It purports to say that the people to whom the rewards mentioned in the previous verse have been promised were of such strong and noble character that they remained steadfast under very bitter persecution. They had to leave their homes and hearths and fly to a foreign place for refuge but never wavered in their loyalty to their Faith. The presence of such fine qualities in a people is sure to draw the mercy of God upon them.
b
29:60.
اِنَّہٗ لَیۡسَ لَہٗ سُلۡطٰنٌ عَلَی الَّذِیۡنَ اٰمَنُوۡا وَعَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ
15:43; 17:66; 34:22.
یہاں ’’ضمیرِ شان‘‘ آئی ہے جس کے معنے لغت نے یہ کیے ہیں کہ سچی بات یہی ہے۔ (مغنی)
15:43; 17:66; 34:22.
15:43; 17:66; 34:22.
Commentary:
This verse gives the reason why it is necessary to seek God’s protection against Satan. Satan can have no access to those who entrust their affairs to God. Such persons are beyond his approach. Those who call God to their help need have no fear of him. This means that seeking God’s protection is a form of trust in Him.
a
15:43; 17:66; 34:22.
1
یہاں ’’ضمیرِ شان‘‘ آئی ہے جس کے معنے لغت نے یہ کیے ہیں کہ سچی بات یہی ہے۔ (مغنی)
a
15:43; 17:66; 34:22.
1900
Commentary:
This verse gives the reason why it is necessary to seek God’s protection against Satan. Satan can have no access to those who entrust their affairs to God. Such persons are beyond his approach. Those who call God to their help need have no fear of him. This means that seeking God’s protection is a form of trust in Him.
b
15:43; 17:66; 34:22.
اَلَّذِیۡنَ صَبَرُوۡا وَعَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ
16:43.
صَبْر کے ایک معنے پختہ رہنے کے بھی ہوتے ہیں (اقرب)
16:43.
16:43.
c
16:43.
1
صَبْر کے ایک معنے پختہ رہنے کے بھی ہوتے ہیں (اقرب)
a
16:43.
c
16:43.
وَلَئِنۡ سَاَلۡتَہُمۡ مَّنۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ لَیَقُوۡلُنَّ اللّٰہُ ۚ قُلۡ اَفَرَءَیۡتُمۡ مَّا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ اِنۡ اَرَادَنِیَ اللّٰہُ بِضُرٍّ ہَلۡ ہُنَّ کٰشِفٰتُ ضُرِّہٖۤ اَوۡ اَرَادَنِیۡ بِرَحۡمَۃٍ ہَلۡ ہُنَّ مُمۡسِکٰتُ رَحۡمَتِہٖ ۚ قُلۡ حَسۡبِیَ اللّٰہُ ۖ عَلَیۡہِ یَتَوَکَّلُ الۡمُتَوَکِّلُوۡنَ
قرآن مجید میں ھُنَّ کا لفظ ہے جو جمع مؤنث کے لئے آتا ہے۔ یہ لفظ اس لئے استعمال کیا گیا ہے کہ اللہ تعالیٰ کے سوا جو معبود تھے کفار ان کو عورتیں سمجھتے تھے۔
29:62; 31:26.
9:129.
Though idolaters, out of superstition or traditional attachment, worship false gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of the heavens and the earth and in Him alone resides all real power.
29:62; 31:26; 44:8.
9:129.
Commentary:
The verse means to say that though idolaters, out of superstition or traditional attachment to false gods, worship such gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of heavens and earth and in Him alone resides all real power.
a
29:62; 31:26.
b
9:129.
1137
虽然多神教徒出于迷信或传统的感情崇拜虚假的众神灵, 但是他们如果充份知晓了这一论点, 他们不得不而且必然会承认安拉是天地的创造主, 而且只有他具有一切真正的力量。
1
قرآن مجید میں ھُنَّ کا لفظ ہے جو جمع مؤنث کے لئے آتا ہے۔ یہ لفظ اس لئے استعمال کیا گیا ہے کہ اللہ تعالیٰ کے سوا جو معبود تھے کفار ان کو عورتیں سمجھتے تھے۔
c
29:62; 31:26; 44:8.
d
9:129.
3462
Commentary:
The verse means to say that though idolaters, out of superstition or traditional attachment to false gods, worship such gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of heavens and earth and in Him alone resides all real power.
c
29:62; 31:26.
d
9:129.
2577
Though idolaters, out of superstition or traditional attachment, worship false gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of the heavens and the earth and in Him alone resides all real power.
فَمَاۤ اُوۡتِیۡتُمۡ مِّنۡ شَیۡءٍ فَمَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا ۖ وَمَا عِنۡدَ اللّٰہِ خَیۡرٌ وَّاَبۡقٰی لِلَّذِیۡنَ اٰمَنُوۡا وَعَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ
28:61.
28:61.
28:61.
Commentary:
The verse points to the transitoriness of material means of disbelievers and to the vanity of human ambitions and aspirations.
d
28:61.
b
28:61.
3627
Commentary:
The verse points to the transitoriness of material means of disbelievers and to the vanity of human ambitions and aspirations.
a
28:61.