ٱلْمُعْتَدِينَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "ٱلْمُعْتَدِينَ".
وَقَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَٰتِلُونَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ
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.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحَرِّمُوا۟ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ
10:60.
10:60.
10:60.
Commentary:
Just as the making of a forbidden thing lawful is an act of excess and transgression, similarly the declaring of a good and lawful thing to be unlawful, or practically treating it as such, is an act of sin. Both these acts are acts of transgression. The verse may have a figurative sense also. In this case the expression, make not unlawful the good things which Allah has made lawful for you, would mean "do not shut the door of God’s favours on yourselves by rejecting the Prophet of Islam".
b
10:60.
b
10:60.
716
Commentary:
Just as the making of a forbidden thing lawful is an act of excess and transgression, similarly the declaring of a good and lawful thing to be unlawful, or practically treating it as such, is an act of sin. Both these acts are acts of transgression. The verse may have a figurative sense also. In this case the expression, make not unlawful the good things which Allah has made lawful for you, would mean "do not shut the door of God’s favours on yourselves by rejecting the Prophet of Islam".
c
10:60.
ٱدْعُوا۟ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُعْتَدِينَ
6:64; 7:206.
ظاہر دعا کے لئے گڑگڑانے کا لفظ استعمال کیا کیونکہ ظاہر دعا میں ہی انسان بناوٹ کرتا ہے لیکن خفیہ دعا میں بناوٹ نہیں کرتا۔ اس لئے خفیہ دعا کے لئے گڑگڑانے کی شرط نہیں لگائی کیونکہ جو خفیہ دعا کرے گا وہ عاجزانہ ہی کرے گا۔ اسے کسی بناوٹ کی ضرورت نہیں۔
6:64; 7:206.
b
6:64; 7:206.
1
ظاہر دعا کے لئے گڑگڑانے کا لفظ استعمال کیا کیونکہ ظاہر دعا میں ہی انسان بناوٹ کرتا ہے لیکن خفیہ دعا میں بناوٹ نہیں کرتا۔ اس لئے خفیہ دعا کے لئے گڑگڑانے کی شرط نہیں لگائی کیونکہ جو خفیہ دعا کرے گا وہ عاجزانہ ہی کرے گا۔ اسے کسی بناوٹ کی ضرورت نہیں۔
a
6:64; 7:206.
955
Commentary:
For an explanation of the words, in humility and in secret, see 6:64.
b
6:64; 7:206.
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِۦ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ بِهِۦ مِن قَبْلُ ۚ كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلُوبِ ٱلْمُعْتَدِينَ
30:48; 40:24.
30:48; 40:24.
God does not arbitrarily seal up the hearts of disbelievers; it is the disbelievers who, by their own stubborn and unjustified refusal to listen to the Word of God, deprive themselves of the ability to see and accept the truth. They are themselves the architects of their evil destiny.
30:48; 40:24.
Commentary:
This verse makes it quite clear that it is not God Who arbitrarily seals up the hearts of disbelievers but it is the disbelievers themselves who, by their stubborn and unjustified refusal to listen to the word of God, become deprived of their power to see and accept the truth. They themselves are the architects of their evil destiny and not God Who only proclaims the things already brought about by their own persistent transgression. The act of sealing up the hearts of disbelievers is attributed to God because He is the Final Judge Who pronounces the verdict.
c
30:48; 40:24.
a
30:48; 40:24.
1348
Commentary:
This verse makes it quite clear that it is not God Who arbitrarily seals up the hearts of disbelievers but it is the disbelievers themselves who, by their stubborn and unjustified refusal to listen to the word of God, become deprived of their power to see and accept the truth. They themselves are the architects of their evil destiny and not God Who only proclaims the things already brought about by their own persistent transgression. The act of sealing up the hearts of disbelievers is attributed to God because He is the Final Judge Who pronounces the verdict.
a
30:48; 40:24.
1280
God does not arbitrarily seal up the hearts of disbelievers; it is the disbelievers who, by their own stubborn and unjustified refusal to listen to the Word of God, deprive themselves of the ability to see and accept the truth. They are themselves the architects of their evil destiny.