وَقٰتِلُوۡا
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "وَقٰتِلُوۡا".
وَقٰتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ الَّذِیۡنَ یُقٰتِلُوۡنَکُمۡ وَلَا تَعۡتَدُوۡۤا ۚ اِنَّ اللّٰہَ لَا یُحِبُّ الۡمُعۡتَدِیۡنَ
4:76; 8:40; 9:13; 22:40; 60:9, 10.
This is one of the earliest verses in which permission to fight was given to Muslims, the very first verse revealed in this connection being 22:40. The verse under comment contains the gist of the conditions which should govern a religious war: (a) Such a war should be undertaken with the object of removing obstacles placed in the way of Allah, i.e. for the establishment of the freedom of religious belief and practice. (b) It is to be waged only against those who first take up arms against Muslims. (c) The Muslims should lay down arms as soon as the enemy desists from fighting.
4:76; 8:40; 9:13; 22:40; 60:9, 10.
Important Words:
سبیل الله (the cause of Allah) literally means, "the way of Allah". Anything done to remove the obstacles hindering people from approaching God or accepting His religion is termed فی سبیل الله i.e. in the cause of Allah; also anything done to further the cause of Allah or any act performed in compliance with God’s commandment. Thus holy wars, missionary campaigns, Pilgrimage, search of knowledge, etc. in fact anything done to further the cause of goodness and virtue as commanded by God is فی سبیل الله.
Commentary:
The subject relating to the attainment of virtue and piety and the incidental mention of Pilgrimage naturally diverts one’s attention to the obstacles that were being placed in the way of Muslims by disbelievers who were making them victims of all sorts of wrongs and even prevented them from approaching their Qiblah in Mecca. The Quran, therefore, fittingly turns here to the subject of religious wars.
The verse contains the gist of the conditions which should regulate a religious war and which were made binding on Muslims. The conditions mentioned in this verse are four in number:
(1) Such a war should truly be فی سبیل الله i.e. undertaken with the object of removing obstacles placed in the way of God and His religion. Any war that is not فی سبیل الله is not a lawful, religious war.
(2) Such war is allowed only against those who first take up arms against Muslims as the words. الذین یقاتلونکم (those who fight against you), indicate.
(3) Great care should be taken that women, children and old men of the belligerent nation who do not take actual part in the war against Islam are spared, for religious war is allowed only against those who fight against you. If, however, an old man or a woman takes actual part in the fighting, the responsibility lies on him or her and in such a case he or she loses the concession. Says the Holy Prophet: "Do not kill an old man or a child or a woman, and always try to improve things and reform matters and act kindly towards others, for Allah loves those who act kindly" (Dawud).
(4) Muslims should bring the war to an end as soon as the enemy desists from fighting, for in this case further fighting is not permissible, as the words لاتعتدوا i.e. do not transgress; surely Allah loves not the transgressors, clearly prove. What a just and noble teaching and how tersely and beautifully expressed!
a
4:76; 8:40; 9:13; 22:40; 60:9, 10.
127
这是许可穆斯林去战斗的最初经文之一, 在这一方面所降示的第一节经文是22:40。注释的本节经文包括了决定一场宗教战争的条件: (a) 这样一场战争的目的是扫除设置在安拉道上的障碍, 即为了确立宗教信仰和传教的自由。 (b) 它只是对抗那些拿起武器针对穆斯林的一伙而进行斗争者。(c) 敌人一停止战斗, 穆斯林也应放下武器。
a
4:76; 8:40; 9:13; 22:40; 60:9, 10.
197
Important Words:
سبیل الله (the cause of Allah) literally means, "the way of Allah". Anything done to remove the obstacles hindering people from approaching God or accepting His religion is termed فی سبیل الله i.e. in the cause of Allah; also anything done to further the cause of Allah or any act performed in compliance with God’s commandment. Thus holy wars, missionary campaigns, Pilgrimage, search of knowledge, etc. in fact anything done to further the cause of goodness and virtue as commanded by God is فی سبیل الله.
Commentary:
The subject relating to the attainment of virtue and piety and the incidental mention of Pilgrimage naturally diverts one’s attention to the obstacles that were being placed in the way of Muslims by disbelievers who were making them victims of all sorts of wrongs and even prevented them from approaching their Qiblah in Mecca. The Quran, therefore, fittingly turns here to the subject of religious wars.
The verse contains the gist of the conditions which should regulate a religious war and which were made binding on Muslims. The conditions mentioned in this verse are four in number:
(1) Such a war should truly be فی سبیل الله i.e. undertaken with the object of removing obstacles placed in the way of God and His religion. Any war that is not فی سبیل الله is not a lawful, religious war.
(2) Such war is allowed only against those who first take up arms against Muslims as the words. الذین یقاتلونکم (those who fight against you), indicate.
(3) Great care should be taken that women, children and old men of the belligerent nation who do not take actual part in the war against Islam are spared, for religious war is allowed only against those who fight against you. If, however, an old man or a woman takes actual part in the fighting, the responsibility lies on him or her and in such a case he or she loses the concession. Says the Holy Prophet: "Do not kill an old man or a child or a woman, and always try to improve things and reform matters and act kindly towards others, for Allah loves those who act kindly" (Dawud).
(4) Muslims should bring the war to an end as soon as the enemy desists from fighting, for in this case further fighting is not permissible, as the words لاتعتدوا i.e. do not transgress; surely Allah loves not the transgressors, clearly prove. What a just and noble teaching and how tersely and beautifully expressed!
a
4:76; 8:40; 9:13; 22:40; 60:9, 10.
219
This is one of the earliest verses in which permission to fight was given to Muslims, the very first verse revealed in this connection being 22:40. The verse under comment contains the gist of the conditions which should govern a religious war: (a) Such a war should be undertaken with the object of removing obstacles placed in the way of Allah, i.e. for the establishment of the freedom of religious belief and practice. (b) It is to be waged only against those who first take up arms against Muslims. (c) The Muslims should lay down arms as soon as the enemy desists from fighting.
وَقٰتِلُوۡا فِیۡ سَبِیۡلِ اللّٰہِ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ سَمِیۡعٌ عَلِیۡمٌ
2:191; 4:85.
2:191; 4:85.
The address is to the Muslims. They are told that a people who do not shed fear of death and are not prepared to sacrifice their all for the preservation of their national existence and honour, do not deserve to live. This is the secret of national progress which the Qur’an inculcates.
2:191; 4:85.
Commentary:
The clause, and fight in the cause of Allah, is addressed to Muslims, who are warned of the fate which overtook the Israelites when they refused to fight the enemy when called upon to do so by Moses. God tells Muslims that a people who fear death do not deserve to live. This is the first secret of national progress which the Quran inculcates, viz. that a people can live and prosper only if they shed the fear of death, and that those who are afraid of death die ignobly.
It is hardly necessary to point out here how well Muslims took this lesson to heart. When the well-equipped force of the Quraish came forth from Mecca to destroy the small and ill-equipped Muslim community of Medina, and the Holy Prophet consulted his followers as to whether they were prepared to face and fight the enemy, they told him that they would not behave like the companions of Moses who said to him, Go thou and thy Lord and fight, and here we sit (5:25) but that they would willingly fight on his right and on his left and in his front and at his back, and the enemy would not reach him except over their corpses, and that they would unhesitatingly plunge their horses even into the raging sea, if he only wished them to do so. The tradition says that when the Holy Prophet heard these words from his Companions, his face beamed with joy and he said to them, "Then go forth and trust in Allah Who will be with you" (Tabari & Hisham).
The words "All-Hearing" and "All-Knowing" point out that though Muslims were weak and without equipment, yet the help of their Lord was with them, Who heard their prayers and knew their condition.
b
2:191; 4:85.
a
2:191; 4:85.
251
Commentary:
The clause, and fight in the cause of Allah, is addressed to Muslims, who are warned of the fate which overtook the Israelites when they refused to fight the enemy when called upon to do so by Moses. God tells Muslims that a people who fear death do not deserve to live. This is the first secret of national progress which the Quran inculcates, viz. that a people can live and prosper only if they shed the fear of death, and that those who are afraid of death die ignobly.
It is hardly necessary to point out here how well Muslims took this lesson to heart. When the well-equipped force of the Quraish came forth from Mecca to destroy the small and ill-equipped Muslim community of Medina, and the Holy Prophet consulted his followers as to whether they were prepared to face and fight the enemy, they told him that they would not behave like the companions of Moses who said to him, Go thou and thy Lord and fight, and here we sit (5:25) but that they would willingly fight on his right and on his left and in his front and at his back, and the enemy would not reach him except over their corpses, and that they would unhesitatingly plunge their horses even into the raging sea, if he only wished them to do so. The tradition says that when the Holy Prophet heard these words from his Companions, his face beamed with joy and he said to them, "Then go forth and trust in Allah Who will be with you" (Tabari & Hisham).
The words "All-Hearing" and "All-Knowing" point out that though Muslims were weak and without equipment, yet the help of their Lord was with them, Who heard their prayers and knew their condition.
b
2:191; 4:85.
304
The address is to the Muslims. They are told that a people who do not shed fear of death and are not prepared to sacrifice their all for the preservation of their national existence and honour, do not deserve to live. This is the secret of national progress which the Qur’an inculcates.