طَوْعًا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "طَوْعًا".
أَفَغَيْرَ دِينِ ٱللَّهِ يَبْغُونَ وَلَهُۥٓ أَسْلَمَ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
As in the physical world man must submit to the laws of nature—and he knows by experience that such submission is useful for him—it is only reasonable that, in spiritual matters also wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own benefit.
Commentary:
As in the physical world man must submit to the laws of nature, whether he wills it or not and he knows by experience that such submission is useful for him, it is only reasonable that in spiritual matters also, wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own eventual benefit.
372
Commentary:
As in the physical world man must submit to the laws of nature, whether he wills it or not and he knows by experience that such submission is useful for him, it is only reasonable that in spiritual matters also, wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own eventual benefit.
434
As in the physical world man must submit to the laws of nature—and he knows by experience that such submission is useful for him—it is only reasonable that, in spiritual matters also wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own benefit.
قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ ۖ إِنَّكُمْ كُنتُمْ قَوْمًا فَٰسِقِينَ
Nature of the punishment meted out to the Hypocrites is worthy of special note. No fine was imposed on them, nor were they imprisoned nor subjected to punishment generally inflicted for offences of this nature. They were simply told that Zakat, which was a means of purifying their souls would not be accepted from them. This shows that the dealings of the Holy Prophet with the Hypocrites were not dictated by any monetary or mundane considerations.
Commentary:
The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations.
1209
Commentary:
The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations.
1191
Nature of the punishment meted out to the Hypocrites is worthy of special note. No fine was imposed on them, nor were they imprisoned nor subjected to punishment generally inflicted for offences of this nature. They were simply told that Zakat, which was a means of purifying their souls would not be accepted from them. This shows that the dealings of the Holy Prophet with the Hypocrites were not dictated by any monetary or mundane considerations.
وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَٰلُهُم بِٱلْغُدُوِّ وَٱلْءَاصَالِ ۩
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
637
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
2
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
3
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
1627
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
1431
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ وَهِىَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ٱئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَآ أَتَيْنَا طَآئِعِينَ
这节经文表示, 宇宙万物都服从某些规律, 并遵循、依照这些规律活动。宇宙万物没有斟酌决定的自由, 只有人类赋有这种自由或意志, 以服从或反抗真主的指令, 但人类常利用了这种自由而遭殃。这也是经文33:73中的含意。
Kurhan or Karhan in both forms is infinitive-noun from Kariha (he disliked), the former (Kurhan) meaning, what you yourself do not like and the latter (Karhan) meaning, what you are compelled to do against your will by someone else. Fa‘ala-hu Karhan means, he did it unwillingly (Lane).
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
Important Words:
دخان (smoke) is infinitive-noun from دخن. They say دخنت النار i.e. the fire sent up smoke. دخان means, smoke or gaseous matter; evil or mischief, dearth, drought, sterility; hunger (Lane & Aqrab).
کرھا (unwillingly) is derived from کرہ. They say کرہ الشیء (kariha) i.e. he did not desire, disapproved, disliked, hated or loathed the thing. أکرھه علی الامر means, he compelled him to do the thing against his will. کرھا (kurhan and karhan) in both forms is infinitive-noun from کرہ, the former کرھا i.e. (kurhan) meaning, what you yourself do not like and the latter (karhan) meaning, what you are compelled to do against your will by someone else. فعله کرھا (karhan) means, he did it unwillingly (Lane & Aqrab). See also 2:217.
Commentary:
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
1180
这节经文表示, 宇宙万物都服从某些规律, 并遵循、依照这些规律活动。宇宙万物没有斟酌决定的自由, 只有人类赋有这种自由或意志, 以服从或反抗真主的指令, 但人类常利用了这种自由而遭殃。这也是经文33:73中的含意。
3564
Important Words:
دخان (smoke) is infinitive-noun from دخن. They say دخنت النار i.e. the fire sent up smoke. دخان means, smoke or gaseous matter; evil or mischief, dearth, drought, sterility; hunger (Lane & Aqrab).
کرھا (unwillingly) is derived from کرہ. They say کرہ الشیء (kariha) i.e. he did not desire, disapproved, disliked, hated or loathed the thing. أکرھه علی الامر means, he compelled him to do the thing against his will. کرھا (kurhan and karhan) in both forms is infinitive-noun from کرہ, the former کرھا i.e. (kurhan) meaning, what you yourself do not like and the latter (karhan) meaning, what you are compelled to do against your will by someone else. فعله کرھا (karhan) means, he did it unwillingly (Lane & Aqrab). See also 2:217.
Commentary:
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
2625
Kurhan or Karhan in both forms is infinitive-noun from Kariha (he disliked), the former (Kurhan) meaning, what you yourself do not like and the latter (Karhan) meaning, what you are compelled to do against your will by someone else. Fa‘ala-hu Karhan means, he did it unwillingly (Lane).
2626
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.