وَتَوَکَّلۡ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "وَتَوَکَّلۡ".
وَیَقُوۡلُوۡنَ طَاعَۃٌ فَاِذَا بَرَزُوۡا مِنۡ عِنۡدِکَ بَیَّتَ طَآئِفَۃٌ مِّنۡہُمۡ غَیۡرَ الَّذِیۡ تَقُوۡلُ ۖ وَاللّٰہُ یَکۡتُبُ مَا یُبَیِّتُوۡنَ ۖ فَاَعۡرِضۡ عَنۡہُمۡ وَتَوَکَّلۡ عَلَی اللّٰہِ ۚ وَکَفٰی بِاللّٰہِ وَکِیۡلًا
4:109.
یعنی ان کا حساب رکھتا جاتا ہے۔ وقت آنے پر اس کی سزا دے گا۔
4:109.
The reference is to secret plotting, whether by night or during the day. As generally secret plotting is done at night, the word Bayyata has been used here, the night time affording a sort of cover and secrecy.
4:109.
Important Words:
بیت (spends the night scheming) is derived from بات meaning, he passed or spent the night. بات زید نائما means, Zaid passed the night sleeping. بیت الامر means, he did or designed or schemed the thing at night. بیت رأیه means, he thought upon his opinion and concealed it, or he conceived it in his mind. بیت العدو means, he attacked the enemy, and took him by surprise by night (Lane & Aqrab).
Commentary:
The word "night" or "scheming by night" should not be taken too literally. The reference is to secret plotting, whether by night or during the daytime. As generally secret plotting is done at night, the word بیت has been used, the night time affording a sort of cover and secrecy.
a
4:109.
2
یعنی ان کا حساب رکھتا جاتا ہے۔ وقت آنے پر اس کی سزا دے گا۔
a
4:109.
550
Important Words:
بیت (spends the night scheming) is derived from بات meaning, he passed or spent the night. بات زید نائما means, Zaid passed the night sleeping. بیت الامر means, he did or designed or schemed the thing at night. بیت رأیه means, he thought upon his opinion and concealed it, or he conceived it in his mind. بیت العدو means, he attacked the enemy, and took him by surprise by night (Lane & Aqrab).
Commentary:
The word "night" or "scheming by night" should not be taken too literally. The reference is to secret plotting, whether by night or during the daytime. As generally secret plotting is done at night, the word بیت has been used, the night time affording a sort of cover and secrecy.
a
4:109.
638
The reference is to secret plotting, whether by night or during the day. As generally secret plotting is done at night, the word Bayyata has been used here, the night time affording a sort of cover and secrecy.
۞ وَاِنۡ جَنَحُوۡا لِلسَّلۡمِ فَاجۡنَحۡ لَہَا وَتَوَکَّلۡ عَلَی اللّٰہِ ۚ اِنَّہٗ ہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
تم اس خیال سے نہ ڈرو کہ وہ کہیں بعد میں دھوکہ نہ دیں۔
The verse, besides embodying an important principle about making of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam but to establish and maintain peace. If any people after having made war upon Muslims sued for peace the latter were enjoined not to reject the offer, even if the enemy might be suing for peace only to deceive them and gain time. This shows to what lengths Islam goes to establish peace among nations.
Commentary:
This verse, besides embodying an important principle about the formation of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam, but simply to maintain peace. Hence, if any people after making war against Muslims sued for peace, the latter were enjoined to desist from war and make peace with them, in spite of their being disbelievers. Even the consideration that the enemy might be suing for peace simply to deceive the Muslims and to gain time was not to deter them from making peace. This shows that what the Muslims desired was nothing but peace, and they were bidden to welcome it at all hazards. See also the verse that follows.
2
تم اس خیال سے نہ ڈرو کہ وہ کہیں بعد میں دھوکہ نہ دیں۔
1149
Commentary:
This verse, besides embodying an important principle about the formation of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam, but simply to maintain peace. Hence, if any people after making war against Muslims sued for peace, the latter were enjoined to desist from war and make peace with them, in spite of their being disbelievers. Even the consideration that the enemy might be suing for peace simply to deceive the Muslims and to gain time was not to deter them from making peace. This shows that what the Muslims desired was nothing but peace, and they were bidden to welcome it at all hazards. See also the verse that follows.
1140
The verse, besides embodying an important principle about making of peace-treaties, throws interesting light on the character of the wars undertaken by Islam. Muslims did not resort to war to force men to embrace Islam but to establish and maintain peace. If any people after having made war upon Muslims sued for peace the latter were enjoined not to reject the offer, even if the enemy might be suing for peace only to deceive them and gain time. This shows to what lengths Islam goes to establish peace among nations.
وَلِلّٰہِ غَیۡبُ السَّمٰوٰتِ وَالۡاَرۡضِ وَاِلَیۡہِ یُرۡجَعُ الۡاَمۡرُ کُلُّہٗ فَاعۡبُدۡہُ وَتَوَکَّلۡ عَلَیۡہِ ۚ وَمَا رَبُّکَ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
16:78; 27:66; 35:39.
16:78; 27:66; 35:39.
16:78; 27:66; 35:39; 49:19.
Commentary:
This verse with which the present Surah concludes means to say that though the great prophecies made in this Surahabout the ultimate triumph of Islam and the discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely soon come to pass.
In the words, "worship Him", believers are reminded that although the word of God has foretold the final triumph of Islam, yet they should remember that God is a jealous God and their failings and shortcomings may defer and postpone the fulfilment of these promises. Therefore they should engage themselves in the worship of God and in prayer and at the same time have full trust in His promises.
d
16:78; 27:66; 35:39.
d
16:78; 27:66; 35:39; 49:19.
1504
Commentary:
This verse with which the present Surah concludes means to say that though the great prophecies made in this Surahabout the ultimate triumph of Islam and the discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely soon come to pass.
In the words, "worship Him", believers are reminded that although the word of God has foretold the final triumph of Islam, yet they should remember that God is a jealous God and their failings and shortcomings may defer and postpone the fulfilment of these promises. Therefore they should engage themselves in the worship of God and in prayer and at the same time have full trust in His promises.
d
16:78; 27:66; 35:39.
وَتَوَکَّلۡ عَلَی الۡحَیِّ الَّذِیۡ لَا یَمُوۡتُ وَسَبِّحۡ بِحَمۡدِہٖ ۚ وَکَفٰی بِہٖ بِذُنُوۡبِ عِبَادِہٖ خَبِیۡرًا
26:218; 27:80; 33:49.
26:218; 27:80; 33:49.
26:218; 27:80; 33:49.
f
26:218; 27:80; 33:49.
a
26:218; 27:80; 33:49.
b
26:218; 27:80; 33:49.
وَتَوَکَّلۡ عَلَی الۡعَزِیۡزِ الرَّحِیۡمِ
25:59; 33:49.
25:59; 33:49.
25:59; 33:49.
Commentary:
The Surah has given a brief account of the teachings of seven great Prophets of God and of the persecution and opposition they had to meet at the hands of their enemies and of the sad end to which the latter came on account of their rejecting the Divine Message. The account of every Prophet ended with the highly significant words, viz. "And thy Lord—He is the Mighty, the Merciful," meaning that God possessed the power to punish the rejecters and persecutors of the Prophets and was Merciful to those who believed in them. After this account the Holy Prophet has been commanded to preach his message and has been told that like the Prophets mentioned above he would also face fierce opposition and persecution. He has been further enjoined to pray and to put his trust in the Mighty and Merciful God, the injunction implying that those who will persist in opposing and persecuting him will experience God’s might but those who will accept him will be shown mercy.
d
25:59; 33:49.
a
25:59; 33:49.
2808
Commentary:
The Surah has given a brief account of the teachings of seven great Prophets of God and of the persecution and opposition they had to meet at the hands of their enemies and of the sad end to which the latter came on account of their rejecting the Divine Message. The account of every Prophet ended with the highly significant words, viz. "And thy Lord—He is the Mighty, the Merciful," meaning that God possessed the power to punish the rejecters and persecutors of the Prophets and was Merciful to those who believed in them. After this account the Holy Prophet has been commanded to preach his message and has been told that like the Prophets mentioned above he would also face fierce opposition and persecution. He has been further enjoined to pray and to put his trust in the Mighty and Merciful God, the injunction implying that those who will persist in opposing and persecuting him will experience God’s might but those who will accept him will be shown mercy.
b
25:59; 33:49.
وَتَوَکَّلۡ عَلَی اللّٰہِ ۚ وَکَفٰی بِاللّٰہِ وَکِیۡلًا
3:160; 26:218.
3:160; 26:218.
3:160; 4:7; 26:218.
Commentary:
In v. 2 above the Holy Prophet and his disciples were exhorted to take God as a means of protection. In this verse they have been enjoined to put their complete trust in Him alone. This insistence about reliance on Divine help and protection implied that very hard days were ahead of the Holy Prophet and the Muslims and, by this exhortation to rely on God, they were being mentally prepared for them. As the verses that follow show, the present Surah was revealed at a most critical period in the Holy Prophet’s eventful career. The whole of Arabia had risen like one man against Islam. Besides, a most unscrupulous campaign of slander and calumny had also been let loose against him by the "Hypocrites" and Jews of Medina. Those indeed were very difficult days for Islam.
c
3:160; 26:218.
c
3:160; 4:7; 26:218.
3076
Commentary:
In v. 2 above the Holy Prophet and his disciples were exhorted to take God as a means of protection. In this verse they have been enjoined to put their complete trust in Him alone. This insistence about reliance on Divine help and protection implied that very hard days were ahead of the Holy Prophet and the Muslims and, by this exhortation to rely on God, they were being mentally prepared for them. As the verses that follow show, the present Surah was revealed at a most critical period in the Holy Prophet’s eventful career. The whole of Arabia had risen like one man against Islam. Besides, a most unscrupulous campaign of slander and calumny had also been let loose against him by the "Hypocrites" and Jews of Medina. Those indeed were very difficult days for Islam.
c
3:160; 26:218.
وَلَا تُطِعِ الۡکٰفِرِیۡنَ وَالۡمُنٰفِقِیۡنَ وَدَعۡ اَذٰٮہُمۡ وَتَوَکَّلۡ عَلَی اللّٰہِ ۚ وَکَفٰی بِاللّٰہِ وَکِیۡلًا
18:29; 25:53.
18:29; 25:53.
18:29; 25:53.
Commentary:
The reference in the words "leave alone their annoyance" might be to the vile attacks that were to be made by evil-minded critics upon the spotless character of the Holy Prophet on account of some of the marriages he had to enter into in the latter part of his life.
d
18:29; 25:53.
a
18:29; 25:53.
3109
Commentary:
The reference in the words "leave alone their annoyance" might be to the vile attacks that were to be made by evil-minded critics upon the spotless character of the Holy Prophet on account of some of the marriages he had to enter into in the latter part of his life.
c
18:29; 25:53.