قُتِلُوۡا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "قُتِلُوۡا".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَکُوۡنُوۡا کَالَّذِیۡنَ کَفَرُوۡا وَقَالُوۡا لِاِخۡوٰنِہِمۡ اِذَا ضَرَبُوۡا فِی الۡاَرۡضِ اَوۡ کَانُوۡا غُزًّی لَّوۡ کَانُوۡا عِنۡدَنَا مَا مَاتُوۡا وَمَا قُتِلُوۡا لِیَجۡعَلَ اللّٰہُ ذٰلِکَ حَسۡرَۃً فِیۡ قُلُوۡبِہِمۡ ۗ وَاللّٰہُ یُحۡیٖ وَیُمِیۡتُ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
When they travel in the land in the cause of God.
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
1
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
439
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
509
When they travel in the land in the cause of God.
510
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
اَلَّذِیۡنَ قَالُوۡا لِاِخۡوٰنِہِمۡ وَقَعَدُوۡا لَوۡ اَطَاعُوۡنَا مَا قُتِلُوۡا ۗ قُلۡ فَادۡرَءُوۡا عَنۡ اَنۡفُسِکُمُ الۡمَوۡتَ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
3:155.
4:79.
The words "said of their brethren" may mean "said concerning their brethren," i.e. Muslims; or "talked among themselves about the Muslims."
3:155.
4:79.
Commentary:
The word اخوان (brethren) may refer to both the Muslims and the hypocrites. If taken to refer to the Muslims, the expression قالوا لاخوانھم (said of their brethren) would either mean, "said concerning their brethren, the Muslims", or it would mean, "said to their brethren, the Muslims." If, however, it is taken to refer to the hypocrites, the expression would mean, "said to their own brethren", i.e. talked among themselves.
The expression, Then avert death from yourselves, embodies a prophecy about the destruction of the hypocrites. The clause would thus signify, "You stayed in your homes in order to save yourselves. Now, the time of your destruction has arrived. So protect yourselves if you can."
a
4:79.
d
3:155.
a
3:155.
b
4:79.
451
Commentary:
The word اخوان (brethren) may refer to both the Muslims and the hypocrites. If taken to refer to the Muslims, the expression قالوا لاخوانھم (said of their brethren) would either mean, "said concerning their brethren, the Muslims", or it would mean, "said to their brethren, the Muslims." If, however, it is taken to refer to the hypocrites, the expression would mean, "said to their own brethren", i.e. talked among themselves.
The expression, Then avert death from yourselves, embodies a prophecy about the destruction of the hypocrites. The clause would thus signify, "You stayed in your homes in order to save yourselves. Now, the time of your destruction has arrived. So protect yourselves if you can."
a
3:155.
b
4:79.
526
The words "said of their brethren" may mean "said concerning their brethren," i.e. Muslims; or "talked among themselves about the Muslims."
وَلَا تَحۡسَبَنَّ الَّذِیۡنَ قُتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ اَمۡوٰتًۢا ۚ بَلۡ اَحۡیَآءٌ عِنۡدَ رَبِّہِمۡ یُرۡزَقُوۡنَ
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.
فَاِذَا لَقِیۡتُمُ الَّذِیۡنَ کَفَرُوۡا فَضَرۡبَ الرِّقَابِ حَتّٰۤی اِذَاۤ اَثۡخَنۡتُمُوۡہُمۡ فَشُدُّوا الۡوَثَاقَ فَاِمَّا مَنًّۢا بَعۡدُ وَاِمَّا فِدَآءً حَتّٰی تَضَعَ الۡحَرۡبُ اَوۡزَارَہَا ۚ ذٰلِکَ وَلَوۡ یَشَآءُ اللّٰہُ لَانۡتَصَرَ مِنۡہُمۡ وَلٰکِنۡ لِّیَبۡلُوَا۠ بَعۡضَکُمۡ بِبَعۡضٍ ۗ وَالَّذِیۡنَ قُتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ فَلَنۡ یُّضِلَّ اَعۡمٰلَہُمۡ
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
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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.
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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.