قٰتَلُ
Appears 7 times in Quran
Derived Words (5)
Words derived from the stem "قٰتَلُ".
- fought against you
- they fight you
- they would not fight
- against whom war is made
- and fought
- and have fought
- then they would have surely fought you
Occurrences in Quran
Found 7 verses containing "قٰتَلُ".
وَاقۡتُلُوۡہُمۡ حَیۡثُ ثَقِفۡتُمُوۡہُمۡ وَاَخۡرِجُوۡہُمۡ مِّنۡ حَیۡثُ اَخۡرَجُوۡکُمۡ ۚ وَالۡفِتۡنَۃُ اَشَدُّ مِنَ الۡقَتۡلِ ۚ وَلَا تُقٰتِلُوۡہُمۡ عِنۡدَ الۡمَسۡجِدِ الۡحَرَامِ حَتّٰی یُقٰتِلُوۡکُمۡ فِیۡہِ ۖ فَاِنۡ قٰتَلُوۡکُمۡ فَاقۡتُلُوۡہُمۡ ۗ کَذٰلِکَ جَزَآءُ الۡکٰفِرِیۡنَ
عربی میں ’’نہ‘‘ کا لفظ نہیں لیکن یہ لفظ حتّٰی کے اندر مخفی ہے۔ اگر اسے خطوط میں رکھا جائے تو معنے بالکل الٹ بن جاتے ہیں اس وجہ سے خطوط میں ’’نہ‘‘ کا لفظ نہیں رکھا گیا‘ بلکہ ظاہر کیا گیا ہے۔
کَذٰلِکَ کا لفظی ترجمہ ’’اسی طرح‘‘ ہے لیکن اردو میں ’’یہی‘‘ کے لفظ سے ہی مضمون ٹھیک ادا ہوتا ہے۔
2:218.
This verse relates to conditions when war has actually broken out. Obviously, it enjoins Muslims to fight against only such disbelievers as are the first to take up arms against them.
The words signify that Mecca being the centre and the most sacred place of Islam, no non-Muslim should be allowed to remain in it.
2:218.
Important Words:
ثقفتموھم (you met them) is derived from ثقف. They say ثقفه i.e. (1) he faced him or he met him; (2) he caught hold of him; (3) he got the better of him (Aqrab).
فتنة (persecution) is derived from فتن. They say فتن فلانا i.e. he led him astray; he tried or tested him. The expression فتن فلاناعن رأیه means, he prevented him from holding his views. The words فتن الصائغ الذھب mean, the goldsmith melted the gold in the crucible to ascertain its genuineness. فتنه means, he put him in a state of trial or persecution. Thus فتنة means: (1) trial; (2) torture and persecution; (3) divergence of views among men and the disputes and fighting that take place as a result thereof (Aqrab). See also 2:103.
Commentary:
The verse relates to conditions when a war has actually broken out. Obviously it does not apply to all disbelievers, for it only says, "kill them" and not "kill the disbelievers". The pronoun "them" clearly refers to, those who fight against you, as mentioned in the previous verse. The verse calls upon Muslims to fight against only such disbelievers as take up arms against them. It does not call upon them to slay each and every disbeliever that may happen to come in their way. Indeed this verse affords a remarkable instance of the way in which the plain words of the Quran are generally distorted by the opponents of Islam.
The clause, and drive them out from where they have driven you out, refers to the time when the enemies of Islam compelled the Holy Prophet and his Companions to flee from Mecca. It enjoins Muslims to bear in mind that they have eventually to conquer Mecca which being the centre and the most sacred place of Islam, no non-Muslim would be allowed to remain in it.
The clause, persecution is worse than killing, provides an argument in support of defensive war. The disbelievers were persecuting Muslims in diverse ways with a view to turning them away from their faith and they were also creating disorder in the land. It was certainly better to put a stop to this state of affairs by fighting against the aggressors than to allow it to continue. There are circumstances when, to every right-thinking man, war becomes necessary.
The words فتنة (persecution) and قتل (killing) may be interpreted in another way also. فتنة means, "persecution or war waged against a people with a view to turning them from their faith", and قتل means, "an ordinary secular war". Now the verse points out that a war of religious persecution is worse than an ordinary war; for, firstly, worldly interests are nothing as compared with matters of faith; and secondly, wars caused by religious differences are more bitter and cruel, and seldom come to an end.
The clause, and fight them not in and near the Sacred Mosque until they fight you therein, contains a very important principle. Even after the declaration of war, there are restrictions to be observed, and Muslims should never be the first to break them. The sanctity of the holy precincts of the Ka‘bah must be safeguarded even in time of war. If, however, the other party violates its sanctity, Muslims may retaliate so that the attacking party may thereby be brought to its senses.
b
2:218.
128
128本节经文讲的是战争已经实际爆发时的一些情况。很明显, 穆斯林奉命只同首先动武反对他们的不信教的人进行战斗。
2
عربی میں ’’نہ‘‘ کا لفظ نہیں لیکن یہ لفظ حتّٰی کے اندر مخفی ہے۔ اگر اسے خطوط میں رکھا جائے تو معنے بالکل الٹ بن جاتے ہیں اس وجہ سے خطوط میں ’’نہ‘‘ کا لفظ نہیں رکھا گیا‘ بلکہ ظاہر کیا گیا ہے۔
3
کَذٰلِکَ کا لفظی ترجمہ ’’اسی طرح‘‘ ہے لیکن اردو میں ’’یہی‘‘ کے لفظ سے ہی مضمون ٹھیک ادا ہوتا ہے۔
a
2:218.
198
Important Words:
ثقفتموھم (you met them) is derived from ثقف. They say ثقفه i.e. (1) he faced him or he met him; (2) he caught hold of him; (3) he got the better of him (Aqrab).
فتنة (persecution) is derived from فتن. They say فتن فلانا i.e. he led him astray; he tried or tested him. The expression فتن فلاناعن رأیه means, he prevented him from holding his views. The words فتن الصائغ الذھب mean, the goldsmith melted the gold in the crucible to ascertain its genuineness. فتنه means, he put him in a state of trial or persecution. Thus فتنة means: (1) trial; (2) torture and persecution; (3) divergence of views among men and the disputes and fighting that take place as a result thereof (Aqrab). See also 2:103.
Commentary:
The verse relates to conditions when a war has actually broken out. Obviously it does not apply to all disbelievers, for it only says, "kill them" and not "kill the disbelievers". The pronoun "them" clearly refers to, those who fight against you, as mentioned in the previous verse. The verse calls upon Muslims to fight against only such disbelievers as take up arms against them. It does not call upon them to slay each and every disbeliever that may happen to come in their way. Indeed this verse affords a remarkable instance of the way in which the plain words of the Quran are generally distorted by the opponents of Islam.
The clause, and drive them out from where they have driven you out, refers to the time when the enemies of Islam compelled the Holy Prophet and his Companions to flee from Mecca. It enjoins Muslims to bear in mind that they have eventually to conquer Mecca which being the centre and the most sacred place of Islam, no non-Muslim would be allowed to remain in it.
The clause, persecution is worse than killing, provides an argument in support of defensive war. The disbelievers were persecuting Muslims in diverse ways with a view to turning them away from their faith and they were also creating disorder in the land. It was certainly better to put a stop to this state of affairs by fighting against the aggressors than to allow it to continue. There are circumstances when, to every right-thinking man, war becomes necessary.
The words فتنة (persecution) and قتل (killing) may be interpreted in another way also. فتنة means, "persecution or war waged against a people with a view to turning them from their faith", and قتل means, "an ordinary secular war". Now the verse points out that a war of religious persecution is worse than an ordinary war; for, firstly, worldly interests are nothing as compared with matters of faith; and secondly, wars caused by religious differences are more bitter and cruel, and seldom come to an end.
The clause, and fight them not in and near the Sacred Mosque until they fight you therein, contains a very important principle. Even after the declaration of war, there are restrictions to be observed, and Muslims should never be the first to break them. The sanctity of the holy precincts of the Ka‘bah must be safeguarded even in time of war. If, however, the other party violates its sanctity, Muslims may retaliate so that the attacking party may thereby be brought to its senses.
b
2:218.
220
This verse relates to conditions when war has actually broken out. Obviously, it enjoins Muslims to fight against only such disbelievers as are the first to take up arms against them.
221
The words signify that Mecca being the centre and the most sacred place of Islam, no non-Muslim should be allowed to remain in it.
فَاسۡتَجَابَ لَہُمۡ رَبُّہُمۡ اَنِّیۡ لَاۤ اُضِیۡعُ عَمَلَ عٰمِلٍ مِّنۡکُمۡ مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی ۖ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۖ فَالَّذِیۡنَ ہَاجَرُوۡا وَاُخۡرِجُوۡا مِنۡ دِیٰرِہِمۡ وَاُوۡذُوۡا فِیۡ سَبِیۡلِیۡ وَقٰتَلُوۡا وَقُتِلُوۡا لَاُکَفِّرَنَّ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَلَاُدۡخِلَنَّہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ثَوَابًا مِّنۡ عِنۡدِ اللّٰہِ ۗ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
اِلَّا الَّذِیۡنَ یَصِلُوۡنَ اِلٰی قَوۡمٍۭ بَیۡنَکُمۡ وَبَیۡنَہُمۡ مِّیۡثٰقٌ اَوۡ جَآءُوۡکُمۡ حَصِرَتۡ صُدُوۡرُہُمۡ اَنۡ یُّقٰتِلُوۡکُمۡ اَوۡ یُقٰتِلُوۡا قَوۡمَہُمۡ ۚ وَلَوۡ شَآءَ اللّٰہُ لَسَلَّطَہُمۡ عَلَیۡکُمۡ فَلَقٰتَلُوۡکُمۡ ۚ فَاِنِ اعۡتَزَلُوۡکُمۡ فَلَمۡ یُقٰتِلُوۡکُمۡ وَاَلۡقَوۡا اِلَیۡکُمُ السَّلَمَ فَمَا جَعَلَ اللّٰہُ لَکُمۡ عَلَیۡہِمۡ سَبِیۡلًا
یعنی ایک طرف تو وہ معاہدین میں سے ہوں دوسری طرف وہ تم سے بھی جنگ نہ کریں اور بوجہ معاہدین میں سے ہونے کے اپنی قوم سے بھی جنگ نہ کریں۔
Important Words:
یصلون (are connected) is derived from وصل. They say وصل الشیء بالشیء i.e. he joined or connected this thing with that; he brought the two things together. وصله means, he had close and friendly relations with him. وصل الیه means, he or it arrived at, or came to, or reached him or it. اتصل الی بنی فلان means, he belonged to, or was connected with, that tribe (Aqrab).
سلطھم علیکم (given them power against you). سلط (sallata) is derived from سلط (salata) for which see the succeeding verse. سلط علیه (sallata) means, he made him to overcome him or to prevail over him or to have power or force over him, etc. They also say سلط علیه الکلاب i.e. he set the dogs upon him (Lane).
Commentary:
The preceding verses enjoined the taking of disciplinary action against the Bedouin hypocrites of the countryside around Medina. This verse makes exceptions in the case of: (1) those who went over to, or were connected with, some tribe having an alliance with the Muslims; and (2) those who came over to Medina and had leanings towards Islam, though their attitude was still one of hesitancy and vacillation. In fact, Islam attaches great importance to pacts, express or implied, and would in no case tolerate their breach. Incidentally, the verse also shows that جھاد (jihad) is permitted only against those who first make war upon the Muslims or their allies or from whom an attack is apprehended.
4
یعنی ایک طرف تو وہ معاہدین میں سے ہوں دوسری طرف وہ تم سے بھی جنگ نہ کریں اور بوجہ معاہدین میں سے ہونے کے اپنی قوم سے بھی جنگ نہ کریں۔
559
Important Words:
یصلون (are connected) is derived from وصل. They say وصل الشیء بالشیء i.e. he joined or connected this thing with that; he brought the two things together. وصله means, he had close and friendly relations with him. وصل الیه means, he or it arrived at, or came to, or reached him or it. اتصل الی بنی فلان means, he belonged to, or was connected with, that tribe (Aqrab).
سلطھم علیکم (given them power against you). سلط (sallata) is derived from سلط (salata) for which see the succeeding verse. سلط علیه (sallata) means, he made him to overcome him or to prevail over him or to have power or force over him, etc. They also say سلط علیه الکلاب i.e. he set the dogs upon him (Lane).
Commentary:
The preceding verses enjoined the taking of disciplinary action against the Bedouin hypocrites of the countryside around Medina. This verse makes exceptions in the case of: (1) those who went over to, or were connected with, some tribe having an alliance with the Muslims; and (2) those who came over to Medina and had leanings towards Islam, though their attitude was still one of hesitancy and vacillation. In fact, Islam attaches great importance to pacts, express or implied, and would in no case tolerate their breach. Incidentally, the verse also shows that جھاد (jihad) is permitted only against those who first make war upon the Muslims or their allies or from whom an attack is apprehended.
اُذِنَ لِلَّذِیۡنَ یُقٰتَلُوۡنَ بِاَنَّہُمۡ ظُلِمُوۡا ۚ وَاِنَّ اللّٰہَ عَلٰی نَصۡرِہِمۡ لَقَدِیۡرٌ
根据学者们的一致意见, 这是论述允许穆斯林拿起武器进行自卫的第一节经文。它提出了一套重要的原则, 据此穆斯林可以进行一场自卫战争。这节以 及以后几节经文还要说明为什么一部分穆斯林在麦加遭受到多年的无休止的迫害, 带着深仇大恨被追赶到麦地那مَدِيْنَة (Medina), 在那里继续遭受折磨和掠夺之后, 在没有武器与其他物质手段的情况下投入自卫战争的原因。这节经文所提供的第一个原因是他们受到了虐待。
According to consensus of scholarly opinion this is the first verse which gave Muslims the permission to take up arms in self-defence. It lays down principles according to which Muslims can wage a defensive war, and sets forth along with the following verses the reasons which led a handful of Muslims, without arms and other material means, to fight in self-defence after they had suffered at Mecca ceaseless persecution for years and had been pursued with relentless hatred to Medina and were harassed and harried there too. The first reason given in this verse is that they have been wronged.
Commentary:
According to consensus of scholarly opinion this is the first verse which gave Muslims permission to take up arms in self-defence. The verse was revealed very early in Medina. "It is much more reasonable," says Wherry, to suppose with Muir that this command emanated from Medina. Nöldeke also relegated this command to Medina" (Wherry’s Commentary).
The next verse also lends support to this inference. It states that the permission to fight was given after the Muslims had been driven out of their hearths and homes. If, as some commentators of the Quran hold, the verse was revealed at Mecca, it must have been revealed immediately before Hijrah when most of the Muslims had already migrated to Medina and the Holy Prophet with only a very few Muslims had remained behind in Mecca and their cup of hardships and privations had become full to the brim. But the former view seems to be more akin to fact and reality.
The verse lays down principles according to which Muslims can wage a defensive war, and clearly sets forth the reasons which led a handful of Muslims, without arms and other material means, to fight in self-defence after they had suffered at Mecca ceaseless persecution for years and had been pursued with relentless hatred to Medina and were harassed and harried there too. The first and foremost reason given is that "they had been wronged." The Muslims had suffered untold persecution and war was actually forced upon them. The verse incidentally shows that the Muslims were also very weak in numbers, means and material when the permission to fight in self-defence was granted to them as the comforting and encouraging words, "And Allah indeed has power to help them," indicate. These words also implied a prophecy that though the Muslims were weak and their enemy was proud and powerful, yet as they were fighting in the cause of truth God would help them and they would be victorious.
868
根据学者们的一致意见, 这是论述允许穆斯林拿起武器进行自卫的第一节经文。它提出了一套重要的原则, 据此穆斯林可以进行一场自卫战争。这节以 及以后几节经文还要说明为什么一部分穆斯林在麦加遭受到多年的无休止的迫害, 带着深仇大恨被追赶到麦地那مَدِيْنَة (Medina), 在那里继续遭受折磨和掠夺之后, 在没有武器与其他物质手段的情况下投入自卫战争的原因。这节经文所提供的第一个原因是他们受到了虐待。
2470
Commentary:
According to consensus of scholarly opinion this is the first verse which gave Muslims permission to take up arms in self-defence. The verse was revealed very early in Medina. "It is much more reasonable," says Wherry, to suppose with Muir that this command emanated from Medina. Nöldeke also relegated this command to Medina" (Wherry’s Commentary).
The next verse also lends support to this inference. It states that the permission to fight was given after the Muslims had been driven out of their hearths and homes. If, as some commentators of the Quran hold, the verse was revealed at Mecca, it must have been revealed immediately before Hijrah when most of the Muslims had already migrated to Medina and the Holy Prophet with only a very few Muslims had remained behind in Mecca and their cup of hardships and privations had become full to the brim. But the former view seems to be more akin to fact and reality.
The verse lays down principles according to which Muslims can wage a defensive war, and clearly sets forth the reasons which led a handful of Muslims, without arms and other material means, to fight in self-defence after they had suffered at Mecca ceaseless persecution for years and had been pursued with relentless hatred to Medina and were harassed and harried there too. The first and foremost reason given is that "they had been wronged." The Muslims had suffered untold persecution and war was actually forced upon them. The verse incidentally shows that the Muslims were also very weak in numbers, means and material when the permission to fight in self-defence was granted to them as the comforting and encouraging words, "And Allah indeed has power to help them," indicate. These words also implied a prophecy that though the Muslims were weak and their enemy was proud and powerful, yet as they were fighting in the cause of truth God would help them and they would be victorious.
1957
According to consensus of scholarly opinion this is the first verse which gave Muslims the permission to take up arms in self-defence. It lays down principles according to which Muslims can wage a defensive war, and sets forth along with the following verses the reasons which led a handful of Muslims, without arms and other material means, to fight in self-defence after they had suffered at Mecca ceaseless persecution for years and had been pursued with relentless hatred to Medina and were harassed and harried there too. The first reason given in this verse is that they have been wronged.
یَحۡسَبُوۡنَ الۡاَحۡزَابَ لَمۡ یَذۡہَبُوۡا ۖ وَاِنۡ یَّاۡتِ الۡاَحۡزَابُ یَوَدُّوۡا لَوۡ اَنَّہُمۡ بَادُوۡنَ فِی الۡاَعۡرَابِ یَسۡـَٔلُوۡنَ عَنۡ اَنۡۢبَآئِکُمۡ ۖ وَلَوۡ کَانُوۡا فِیۡکُمۡ مَّا قٰتَلُوۡۤا اِلَّا قَلِیۡلًا
With the 13th verse the description had begun of an hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short, he is the complete antithesis of a true believer.
Commentary:
With 13th verse the description had begun of a hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short he is the complete antithesis of a true believer.
3089
Commentary:
With 13th verse the description had begun of a hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short he is the complete antithesis of a true believer.
2342
With the 13th verse the description had begun of an hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short, he is the complete antithesis of a true believer.
وَمَا لَکُمۡ اَلَّا تُنۡفِقُوۡا فِیۡ سَبِیۡلِ اللّٰہِ وَلِلّٰہِ مِیۡرٰثُ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ لَا یَسۡتَوِیۡ مِنۡکُمۡ مَّنۡ اَنۡفَقَ مِنۡ قَبۡلِ الۡفَتۡحِ وَقٰتَلَ ۚ اُولٰٓئِکَ اَعۡظَمُ دَرَجَۃً مِّنَ الَّذِیۡنَ اَنۡفَقُوۡا مِنۡۢ بَعۡدُ وَقٰتَلُوۡا ۚ وَکُلًّا وَّعَدَ اللّٰہُ الۡحُسۡنٰی ۚ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ
4:96; 9:20.
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
4:96; 9:20.
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
Fall of Mecca or the Treaty of Hudaibiyah.
4:96; 9:20.
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
a
4:96; 9:20.
2
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
c
4:96; 9:20.
4153
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
c
4:96; 9:20.
2989
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
2990
Fall of Mecca or the Treaty of Hudaibiyah.
اِنَّمَا یَنۡہٰٮکُمُ اللّٰہُ عَنِ الَّذِیۡنَ قٰتَلُوۡکُمۡ فِی الدِّیۡنِ وَاَخۡرَجُوۡکُمۡ مِّنۡ دِیٰرِکُمۡ وَظٰہَرُوۡا عَلٰۤی اِخۡرَاجِکُمۡ اَنۡ تَوَلَّوۡہُمۡ ۚ وَمَنۡ یَّتَوَلَّہُمۡ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ
4:145; 5:52.
Commentary:
See preceding verse.
a
4:145; 5:52.
4217
Commentary:
See preceding verse.