Topic: Martyrs (Shahid)
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وَلَا تَقُولُوا۟ لِمَن يُقْتَلُ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتٌۢ ۚ بَلْ أَحْيَآءٌ وَلَٰكِن لَّا تَشْعُرُونَ
3:170.
Ahya’ is the plural of Hayy which, among other things, means: (1) One whose lifework does not go in vain; (2) one whose death is avenged. The verse comprises a great psychological truth which is calculated to exercise tremendous influence on the life and progress of a people. A people, who do not properly honour the memory of their martyrs and do not take steps to remove the fear of death from their hearts, seal their own fate.
3:170.
Important Words:
احیاء (living) is the plural of حی which, among other things, means: (1) one whose life work does not go in vain; (2) one whose death is avenged. A well-known pre-Islamic poet, Harith ibn Hillizah, author of the seventh Mu‘allaqah, says:
إن نبشتم مابین ملحة فالصا قب فیھا الاموات والاحیاء i.e. If you dig the graves between Milhah and Saqib, you will find some who are dead, and others who are living. In this couplet by the "living", the poet means such persons as were slain in battle but whose blood was avenged, and by the "dead" he means those whose blood was not avenged.
Commentary:
The teaching about صبر (steadfastness) naturally brings in the question of sacrifices that Muslims were making in the cause of Islam. Therefore the Quran suitably refers here to the subject of martyrdom. Death is not the end of life, and in this respect believers and unbelievers stand on the same footing and the martyrs too enjoy no distinction. Nor would it be wrong to speak of them as dead in the ordinary sense of the word. But the word احیاء (living) has been used here about martyrs in a special sense.
As explained under Important Words above, the word حی (living) is also applied to him whose work, or, more properly speaking, the cause for which he lays down his life, does not come to an end with his death. The verse, therefore, points out that those who lay down their lives for Islam should not be regarded as dead, because the cause for which they give their lives still stands and is all the more strongly upheld by others who take their places.
Again, according to the Arabic idiom, حی (living) is also one whose blood is avenged. The verse, therefore, implies that as full satisfaction is taken for the blood of Muslims killed in the way of God, not only in the sense that far more non-Muslims join the fold of Islam than those killed in the wars but also in the sense that the number of non-Muslims killed is much larger than those killed among the Muslims, therefore Muslim martyrs are not really dead.
The word حی (living) may possess yet another significance. As a rule, life after death does not fully begin immediately after death. The soul of man continues in a state of torpor for sometime after death. This period varies with different persons according to the degree of their spiritual purity. As martyrs sacrifice their lives for the sake of God, their souls do not remain long in torpor but are quickly revived into a new life. This is one of the reasons why martyrs are called living, not dead.
The verse comprises a great psychological truth which is calculated to exercise immense influence on the life and progress of a people. A community that does not duly honour those of its members who lay down their lives for the cause for which the community stands, sows the seed of its own ruin. Again, a community which does not arrange to remove the fear of death from the hearts of its members, seals its own fate. The verse under comment provides an effective safeguard against both these dangers.
a
3:170.
105
اَحْيَاء (Ahya’) 是 حَيّ (Hayy) 的复数形式, 特指: (1) 一个一生工作都有成果的人; (2) 一个死亡得到雪耻的人。本节经文包含着一大心理学真理, 这一真理被认为对一个民族的生存与发展产生巨大的影响。如果不采取措施消除他们内心对死亡的畏惧, 那就注定他们自己的命运。
a
3:170.
161
Important Words:
احیاء (living) is the plural of حی which, among other things, means: (1) one whose life work does not go in vain; (2) one whose death is avenged. A well-known pre-Islamic poet, Harith ibn Hillizah, author of the seventh Mu‘allaqah, says:
إن نبشتم مابین ملحة فالصا قب فیھا الاموات والاحیاء i.e. If you dig the graves between Milhah and Saqib, you will find some who are dead, and others who are living. In this couplet by the "living", the poet means such persons as were slain in battle but whose blood was avenged, and by the "dead" he means those whose blood was not avenged.
Commentary:
The teaching about صبر (steadfastness) naturally brings in the question of sacrifices that Muslims were making in the cause of Islam. Therefore the Quran suitably refers here to the subject of martyrdom. Death is not the end of life, and in this respect believers and unbelievers stand on the same footing and the martyrs too enjoy no distinction. Nor would it be wrong to speak of them as dead in the ordinary sense of the word. But the word احیاء (living) has been used here about martyrs in a special sense.
As explained under Important Words above, the word حی (living) is also applied to him whose work, or, more properly speaking, the cause for which he lays down his life, does not come to an end with his death. The verse, therefore, points out that those who lay down their lives for Islam should not be regarded as dead, because the cause for which they give their lives still stands and is all the more strongly upheld by others who take their places.
Again, according to the Arabic idiom, حی (living) is also one whose blood is avenged. The verse, therefore, implies that as full satisfaction is taken for the blood of Muslims killed in the way of God, not only in the sense that far more non-Muslims join the fold of Islam than those killed in the wars but also in the sense that the number of non-Muslims killed is much larger than those killed among the Muslims, therefore Muslim martyrs are not really dead.
The word حی (living) may possess yet another significance. As a rule, life after death does not fully begin immediately after death. The soul of man continues in a state of torpor for sometime after death. This period varies with different persons according to the degree of their spiritual purity. As martyrs sacrifice their lives for the sake of God, their souls do not remain long in torpor but are quickly revived into a new life. This is one of the reasons why martyrs are called living, not dead.
The verse comprises a great psychological truth which is calculated to exercise immense influence on the life and progress of a people. A community that does not duly honour those of its members who lay down their lives for the cause for which the community stands, sows the seed of its own ruin. Again, a community which does not arrange to remove the fear of death from the hearts of its members, seals its own fate. The verse under comment provides an effective safeguard against both these dangers.
a
3:170.
181
Ahya’ is the plural of Hayy which, among other things, means: (1) One whose lifework does not go in vain; (2) one whose death is avenged. The verse comprises a great psychological truth which is calculated to exercise tremendous influence on the life and progress of a people. A people, who do not properly honour the memory of their martyrs and do not take steps to remove the fear of death from their hearts, seal their own fate.
وَلَئِن قُتِلْتُمْ فِى سَبِيلِ ٱللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ
10:59; 43:33.
10:59; 43:33.
He who fights and lays down his life in the cause of Truth should not be regarded as dead, because he gives his life for the sake of Him Who is the Controller of all life. He may be regarded as physically dead; spiritually he lives forever (2:155).
Whereas, hypocrites are afraid of death because of the wealth and property which they have to leave behind, the believers, killed in the cause of Allah, will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things.
10:59; 43:33.
Commentary:
The words, forgiveness from Allah and mercy shall be better than what they hoard, mean that hypocrites are afraid of death because of the wealth and property which they have to leave behind; whereas, if believers are killed in the cause of Allah, they will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things. There is thus no reason for true believers to be afraid of death.
a
10:59; 43:33.
a
10:59; 43:33.
440
Commentary:
The words, forgiveness from Allah and mercy shall be better than what they hoard, mean that hypocrites are afraid of death because of the wealth and property which they have to leave behind; whereas, if believers are killed in the cause of Allah, they will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things. There is thus no reason for true believers to be afraid of death.
a
10:59; 43:33.
511
He who fights and lays down his life in the cause of Truth should not be regarded as dead, because he gives his life for the sake of Him Who is the Controller of all life. He may be regarded as physically dead; spiritually he lives forever (2:155).
512
Whereas, hypocrites are afraid of death because of the wealth and property which they have to leave behind, the believers, killed in the cause of Allah, will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things.
وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا ۚ بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ
2:155.
Amwat is the plural of Mayyit which, besides meaning a dead person, signifies, (1) one whose blood has not been avenged; (2) one who leaves behind no successors; (3) one stricken with sorrow and grief.
2:155.
Important Words:
اموات (dead) is the plural of میت which besides meaning a dead person, also means: (1) one whose blood has not been avenged; (2) one who leaves behind no successors; (3) one stricken with sorrow and grief. See also 2:29.
Commentary:
According to the above three significations of the word امواتا (dead) the verse would mean: (1) that the blood of Muslim martyrs shall certainly be avenged; (2) that their place shall be taken by others equally zealous; (3) that these martyrs, though apparently dead, are leading happy lives in the presence of their Lord.
As martyrs lay down their lives for the sake of God, therefore they are granted in the next world a special kind of life which is different from, and superior to, that of ordinary believers.
b
2:155.
290
اَمْوَاتْ (Amwat)是 مَيِّتْ (Mayyit) 的复数, 除了 “死者” 的意思外, 还表示: (1) 还未为家族复仇的人; (2) 未留下继承人的人; (3) 为忧伤折磨的人。
c
2:155.
452
Important Words:
اموات (dead) is the plural of میت which besides meaning a dead person, also means: (1) one whose blood has not been avenged; (2) one who leaves behind no successors; (3) one stricken with sorrow and grief. See also 2:29.
Commentary:
According to the above three significations of the word امواتا (dead) the verse would mean: (1) that the blood of Muslim martyrs shall certainly be avenged; (2) that their place shall be taken by others equally zealous; (3) that these martyrs, though apparently dead, are leading happy lives in the presence of their Lord.
As martyrs lay down their lives for the sake of God, therefore they are granted in the next world a special kind of life which is different from, and superior to, that of ordinary believers.
c
2:155.
527
Amwat is the plural of Mayyit which, besides meaning a dead person, signifies, (1) one whose blood has not been avenged; (2) one who leaves behind no successors; (3) one stricken with sorrow and grief.
فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَيَسْتَبْشِرُونَ بِٱلَّذِينَ لَمْ يَلْحَقُوا۟ بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
2:63; 6:49; 7:50; 46:14.
2:63; 6:49; 7:50; 46:14.
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
2:63; 6:49; 7:50; 46:14.
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
c
2:63; 6:49; 7:50; 46:14.
a
2:63; 6:49; 7:50; 46:14.
453
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
d
2:63; 6:49; 7:50; 46:14.
528
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
۞ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ وَأَنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُؤْمِنِينَ
7:171; 9:129; 11:116.
7:171; 9:129; 11:116.
7:171; 9:120; 11:116.
Commentary:
The expression, Allah suffers not the reward of the believers to be lost, means that the works of the believers will not go in vain. They will certainly bring their due reward.
d
7:171; 9:129; 11:116.
b
7:171; 9:120; 11:116.
454
Commentary:
The expression, Allah suffers not the reward of the believers to be lost, means that the works of the believers will not go in vain. They will certainly bring their due reward.
a
7:171; 9:129; 11:116.
فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَٰلَهُمْ
8:46, 68.
这节经文概括地制定了几条有关战争的道德和战争行为的重要准则, 且顺便地大力攻击奴隶制度。简单说来, 这些准则就是: (1) 当穆斯林进行正规战争保卫自己的信仰、荣誉、生命和财产的时候, 他们有责任英勇而无情地战斗 (8:13-17)。(2) 一旦战争开始, 就应该将战争一直进行到建立和平并确保良心的自由为止 (8:40)。(3) 俘虏敌人只有在正规战和阵地战中敌人绝对战败之后。因此, 打正规战才有理由抓俘虏;此外没有理由剥夺自由人的自由。(4) 战争结束后可以作为开恩而释放俘虏, 或索取战俘的赎金或磋商交换战俘。不能永久关押战俘或当奴隶使用。在巴努•穆斯塔利克 (بَنُوْمُصْطَلِق, Banu Mustaliq) 和哈瓦津 (هَوَازِن, Hawazin) 两宗族吃败仗之后, 穆圣释放了一百户巴努•穆斯塔利克和几千名哈瓦津战俘。白德尔战役之后同意了战俘交纳赎金, 而那些无力交纳赎金却有文化的战俘必须教穆斯林读书写字。因此这节经文十分有效地打击了奴隶制的根子, 并永远、完全地废除了奴隶制。
安拉让信者和不信者进行战争, 这样, 一方面, 信者的优良品质有机会发挥, 另一方面可以暴露不信者的不良品质。穆圣的伙伴们的道德优越性也许在人生的哪一方面都没有像他们对待战败的敌人时所表示的那么清楚。
بعض لوگ ان آیات پر اعتراض کرتے ہیں۔ حالانکہ آج بھی دنیا میں جنگیں ہو رہی ہیں اور ہر جنگ میں بالمقابل سپاہی دشمن کی گردن ہی کاٹتا ہے۔ اگر کہو کہ پھر ذکر کیوں کیا۔ تو اس کا جواب یہ ہے کہ اسلام نے نرمی کی اس قدر تعلیم دی ہے کہ خوف تھا کہ اگر یہ آیت نازل نہ ہوتی‘ تو مسلمان جنگ میں دشمن کو قتل کرنا ناجائز سمجھتے۔
8:46, 68.
Athkhana fil Ardi means, he caused much slaughter in the land.
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a deathblow to slavery. Briefly, these are: (a) When they are engaged in regular battle in defence of their faith, honour, lives or property, Muslims are enjoined to fight bravely and relentlessly (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners; for no other reason free men can be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom from them or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet set at liberty about a hundred families of Bani Mustaliq
Allah got the believers engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play, and on the other, the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
The sacrifice of Muslims slain in the field of battle will not be wasted. In fact, it was their sacrifice that firmly laid the foundation of Islam in Arabia.
8:46, 68.
Important Words:
أثخنتموھم (you have overcome them). أثخن is transitive from ثخن (thakhuna or thakhana) which means, it was or became thick or coarse. أثخنه means, he rendered him heavy or languid or enervated; or he overcame him after inflicting many wounds on him. أثخن فی العدو means, he made a great slaughter among the enemy or inflicted heavy wounds upon him. أثخن فی الارض means, he caused much slaughter in the land; or he fought vehemently in the land (Lane & Aqrab).
انتصر منھم (He would have punished them) is derived from نصر. They say نصرہ اللّٰه علی عدوہ i.e. God helped, aided or assisted him against his enemy or made him victorious. انتصر means, he defended himself against his injurer. انتصر منه means, he exacted his right or due completely from him; he avenged himself upon him; he punished him (Lane & Aqrab).
Commentary:
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a death blow to slavery. Briefly these are: (a) When they are engaged in regular battle in the defence of their faith, honour, lives or property, the Muslims are enjoined to fight bravely and relentlessly, giving no quarter, and expecting none from the enemy; and not to flee from the field of battle under lame or weak excuses. They must either win or die. "He who turns his back to the enemy", says the Quran, "draws upon himself the wrath of Allah" (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy, only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners for no other cause free men are to be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet carried this Divine commandment into actual practice by setting at liberty about a hundred families of Banu Mustaliq and several thousand prisoners of Hawazin after both these tribes had been decisively beaten in battle. It was after the Battle of Badr that ransom was accepted for the prisoners who were set free. This was perhaps, because Islam was then in a very weak state. But, on this occasion too, those of them who could not pay their ransom in money but were literate, were required to teach reading and writing to some of the Muslims. The verse thus has struck very effectively at the roots of slavery, abolishing it completely and forever. (Muir, Zurqani & Hisham).
The words "And if Allah had so pleased, he could have punished them Himself, but He has willed that He may try some of you by others," signify that God possessed the power to punish the enemies of Truth without the instrumentality of Muslims but He got the latter engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play and on the other the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
The words "And those who are killed in the way of Allah—He will never render their works vain," mean that the sacrifice of Muslims slain in the field of battle would not be wasted. It was their sacrifice that firmly laid the foundation of a bright future for Islam.
c
8:46, 68.
1258
这节经文概括地制定了几条有关战争的道德和战争行为的重要准则, 且顺便地大力攻击奴隶制度。简单说来, 这些准则就是: (1) 当穆斯林进行正规战争保卫自己的信仰、荣誉、生命和财产的时候, 他们有责任英勇而无情地战斗 (8:13-17)。(2) 一旦战争开始, 就应该将战争一直进行到建立和平并确保良心的自由为止 (8:40)。(3) 俘虏敌人只有在正规战和阵地战中敌人绝对战败之后。因此, 打正规战才有理由抓俘虏;此外没有理由剥夺自由人的自由。(4) 战争结束后可以作为开恩而释放俘虏, 或索取战俘的赎金或磋商交换战俘。不能永久关押战俘或当奴隶使用。在巴努•穆斯塔利克 (بَنُوْمُصْطَلِق, Banu Mustaliq) 和哈瓦津 (هَوَازِن, Hawazin) 两宗族吃败仗之后, 穆圣释放了一百户巴努•穆斯塔利克和几千名哈瓦津战俘。白德尔战役之后同意了战俘交纳赎金, 而那些无力交纳赎金却有文化的战俘必须教穆斯林读书写字。因此这节经文十分有效地打击了奴隶制的根子, 并永远、完全地废除了奴隶制。
1259
安拉让信者和不信者进行战争, 这样, 一方面, 信者的优良品质有机会发挥, 另一方面可以暴露不信者的不良品质。穆圣的伙伴们的道德优越性也许在人生的哪一方面都没有像他们对待战败的敌人时所表示的那么清楚。
1
بعض لوگ ان آیات پر اعتراض کرتے ہیں۔ حالانکہ آج بھی دنیا میں جنگیں ہو رہی ہیں اور ہر جنگ میں بالمقابل سپاہی دشمن کی گردن ہی کاٹتا ہے۔ اگر کہو کہ پھر ذکر کیوں کیا۔ تو اس کا جواب یہ ہے کہ اسلام نے نرمی کی اس قدر تعلیم دی ہے کہ خوف تھا کہ اگر یہ آیت نازل نہ ہوتی‘ تو مسلمان جنگ میں دشمن کو قتل کرنا ناجائز سمجھتے۔
a
8:46, 68.
3791
Important Words:
أثخنتموھم (you have overcome them). أثخن is transitive from ثخن (thakhuna or thakhana) which means, it was or became thick or coarse. أثخنه means, he rendered him heavy or languid or enervated; or he overcame him after inflicting many wounds on him. أثخن فی العدو means, he made a great slaughter among the enemy or inflicted heavy wounds upon him. أثخن فی الارض means, he caused much slaughter in the land; or he fought vehemently in the land (Lane & Aqrab).
انتصر منھم (He would have punished them) is derived from نصر. They say نصرہ اللّٰه علی عدوہ i.e. God helped, aided or assisted him against his enemy or made him victorious. انتصر means, he defended himself against his injurer. انتصر منه means, he exacted his right or due completely from him; he avenged himself upon him; he punished him (Lane & Aqrab).
Commentary:
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a death blow to slavery. Briefly these are: (a) When they are engaged in regular battle in the defence of their faith, honour, lives or property, the Muslims are enjoined to fight bravely and relentlessly, giving no quarter, and expecting none from the enemy; and not to flee from the field of battle under lame or weak excuses. They must either win or die. "He who turns his back to the enemy", says the Quran, "draws upon himself the wrath of Allah" (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy, only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners for no other cause free men are to be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet carried this Divine commandment into actual practice by setting at liberty about a hundred families of Banu Mustaliq and several thousand prisoners of Hawazin after both these tribes had been decisively beaten in battle. It was after the Battle of Badr that ransom was accepted for the prisoners who were set free. This was perhaps, because Islam was then in a very weak state. But, on this occasion too, those of them who could not pay their ransom in money but were literate, were required to teach reading and writing to some of the Muslims. The verse thus has struck very effectively at the roots of slavery, abolishing it completely and forever. (Muir, Zurqani & Hisham).
The words "And if Allah had so pleased, he could have punished them Himself, but He has willed that He may try some of you by others," signify that God possessed the power to punish the enemies of Truth without the instrumentality of Muslims but He got the latter engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play and on the other the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
The words "And those who are killed in the way of Allah—He will never render their works vain," mean that the sacrifice of Muslims slain in the field of battle would not be wasted. It was their sacrifice that firmly laid the foundation of a bright future for Islam.
c
8:46, 68.
2738
Athkhana fil Ardi means, he caused much slaughter in the land.
2739
The verse, in a nutshell, lays down some important rules about the ethics of war and its conduct and incidentally deals a deathblow to slavery. Briefly, these are: (a) When they are engaged in regular battle in defence of their faith, honour, lives or property, Muslims are enjoined to fight bravely and relentlessly (8:13-17). (b) When war is once started, it should continue till peace is established and freedom of conscience secured (8:40). (c) Prisoners are to be taken from the enemy only after regular and pitched battle has been fought, and the enemy is decidedly and positively beaten. Thus regular war is declared to be the only reason for taking prisoners; for no other reason free men can be deprived of their liberty. (d) When war is over, prisoners should be released, either as an act of favour, or on taking ransom from them or by negotiating mutual exchange. They should not be held permanently in captivity or treated as slaves. The Holy Prophet set at liberty about a hundred families of Bani Mustaliq
2740
Allah got the believers engaged in fighting with disbelievers so that on the one hand their own good qualities of character should have an opportunity to come into play, and on the other, the bad qualities of disbelievers should become exposed. Perhaps in no other aspect of life was the moral superiority of the Companions of the Holy Prophet so clearly demonstrated as in their treatment of their fallen foes.
2741
The sacrifice of Muslims slain in the field of battle will not be wasted. In fact, it was their sacrifice that firmly laid the foundation of Islam in Arabia.
سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ
Since Hidayah means, to follow the right path till one reaches one’s destination and achieves the object of one’s quest (Lane), the verse purports to say that by their death the martyred Muslims achieved the object for which they gave their lives which was the triumph of the cause of Islam.
Important Words:
Since one of the meanings of ھدایة is to follow the right path till one reaches one’s destination and achieves the object of one’s quest (Lane), the verse purports to say that the martyred Muslims have achieved, by their death, the object for which they gave their lives which was to attain God’s pleasure and to make Islam secure and strong.
3792
Important Words:
Since one of the meanings of ھدایة is to follow the right path till one reaches one’s destination and achieves the object of one’s quest (Lane), the verse purports to say that the martyred Muslims have achieved, by their death, the object for which they gave their lives which was to attain God’s pleasure and to make Islam secure and strong.
2742
Since Hidayah means, to follow the right path till one reaches one’s destination and achieves the object of one’s quest (Lane), the verse purports to say that by their death the martyred Muslims achieved the object for which they gave their lives which was the triumph of the cause of Islam.
وَيُدْخِلُهُمُ ٱلْجَنَّةَ عَرَّفَهَا لَهُمْ
3:196; 9:111.
3:196; 9:111.
The believers had a foretaste of the blessings of Paradise in this life in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Qur’an as having been promised to them in the next world. Or the verse may mean that the believers had a spiritual foretaste of "the Garden" because they saw with their own eyes the promise made to them in the Qur’an about Paradise being fulfilled in this very life.
3:196; 9:111.
Important Words:
عرف (made known) is transitive verb from عرف(‘arafa) which means, he knew it or became acquainted with it; he knew it by means of one of the senses and also by mental perception. عرفه الامر (‘arrafa) means, he acquainted him with the affair. عرف also means, rendering a thing fragrant, and adorning, decorating or embellishing it (Lane).
Commentary:
The verse means that the Muslims slain in the way of Allah will be admitted into gardens of Paradise of which they had a foretaste in the present life. They had a foretaste of them in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Quran as having been promised to them in the next world. Or the verse may signify that Muslims had a spiritual foretaste of "the Garden" because they saw with their own eyes promises, made to them in the Quran about Paradise, being fulfilled in this very life.
a
3:196; 9:111.
a
3:196; 9:111.
3793
Important Words:
عرف (made known) is transitive verb from عرف(‘arafa) which means, he knew it or became acquainted with it; he knew it by means of one of the senses and also by mental perception. عرفه الامر (‘arrafa) means, he acquainted him with the affair. عرف also means, rendering a thing fragrant, and adorning, decorating or embellishing it (Lane).
Commentary:
The verse means that the Muslims slain in the way of Allah will be admitted into gardens of Paradise of which they had a foretaste in the present life. They had a foretaste of them in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Quran as having been promised to them in the next world. Or the verse may signify that Muslims had a spiritual foretaste of "the Garden" because they saw with their own eyes promises, made to them in the Quran about Paradise, being fulfilled in this very life.
a
3:196; 9:111.
2743
The believers had a foretaste of the blessings of Paradise in this life in the sense that they enjoyed in their physical form all those spiritual blessings and favours which are mentioned in the Qur’an as having been promised to them in the next world. Or the verse may mean that the believers had a spiritual foretaste of "the Garden" because they saw with their own eyes the promise made to them in the Qur’an about Paradise being fulfilled in this very life.