تَحۡتَ
Appears 7 times in Quran
Derived Words (4)
Words derived from the stem "تَحۡتَ".
Occurrences in Quran
Found 7 verses containing "تَحۡتَ".
وَالسّٰبِقُوۡنَ الۡاَوَّلُوۡنَ مِنَ الۡمُہٰجِرِیۡنَ وَالۡاَنۡصَارِ وَالَّذِیۡنَ اتَّبَعُوۡہُمۡ بِاِحۡسٰنٍ رَّضِیَ اللّٰہُ عَنۡہُمۡ وَرَضُوۡا عَنۡہُ وَاَعَدَّ لَہُمۡ جَنّٰتٍ تَجۡرِیۡ تَحۡتَہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ ذٰلِکَ الۡفَوۡزُ الۡعَظِیۡمُ
58:23; 98:9.
58:23; 98:9.
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
58:23; 98:9.
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
a
58:23; 98:9.
1249
Important Words:
السابقون (foremost) is the plural of السابق being derived from سبق. They say سبقه i.e. he got or went or came before him or ahead of him; he outstripped him in a race, etc. So سابق is one who outstrips others in faith and actions (Lane).
الاولون (the first) is the plural of الاول which is derived from وأل being the opposite of الآخر i.e. the last. اول means, the first; one preceding all others (Lane & Aqrab).
Commentary:
The verse mentions two distinctive qualifications of prominent believers: (1) السابقون i.e. those who are foremost in spiritual rank, outstripping others in faith and actions; and (2) الاولون i.e. those who are the first to believe, others only following them.
The Companions of the Holy Prophet are thus held up here as models for others, being both foremost in rank and the first to believe. Nay, even those, who sincerely followed in their footsteps, became the favoured ones of God. Incidentally, the verse also constitutes a forcible refutation of the Shia accusations against the first three Successors of the Holy Prophet and his prominent Companions.
a
58:23; 98:9.
1212
Incidentally, the verse constitutes a forcible refutation of the Shi‘ah accusations against the first three Successors of the Holy Prophet and his other prominent Companions.
وَاَمَّا الۡجِدَارُ فَکَانَ لِغُلٰمَیۡنِ یَتِیۡمَیۡنِ فِی الۡمَدِیۡنَۃِ وَکَانَ تَحۡتَہٗ کَنۡزٌ لَّہُمَا وَکَانَ اَبُوۡہُمَا صٰلِحًا فَاَرَادَ رَبُّکَ اَنۡ یَّبۡلُغَاۤ اَشُدَّہُمَا وَیَسۡتَخۡرِجَا کَنۡزَہُمَا رَحۡمَۃً مِّنۡ رَّبِّکَ ۚ وَمَا فَعَلۡتُہٗ عَنۡ اَمۡرِیۡ ۚ ذٰلِکَ تَاۡوِیۡلُ مَا لَمۡ تَسۡطِع عَّلَیۡہِ صَبۡرًا
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
It was done under Divine command.
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
773
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
3
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
4
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
2121
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
1717
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
1717A
It was done under Divine command.
1718
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
فَنَادٰٮہَا مِنۡ تَحۡتِہَاۤ اَلَّا تَحۡزَنِیۡ قَدۡ جَعَلَ رَبُّکِ تَحۡتَکِ سَرِیًّا
بائبل اور فلسطین کے جغرافیہ سے معلوم ہوتا ہے کہ مریم کے ہاں جب بچہ ہوا انہیں ان کے ہونے والے شوہر بیت اللحم لے گئے تھے جو اس وقت ایک پہاڑی پر واقع تھا جس کے نچلی طرف ایک چشمہ تھا۔ اسی طرف سے مریم کو آواز آئی جو ایک فرشتہ نے دی۔
The word taht also meaning the slope and declivity of a mountain (Lane), the verse signifies that the voice came to Mary from the side of the slope of the mountain. As a matter of fact Bethlehem is situated on a rock 2350 ft. above sea level and is surrounded by very fertile valleys. There are fountains in this rock, one of which is known as the "Fountain of Solomon." Another fountain is situated at a distance of about 800 yards to the south-east of the town. From these fountains water is supplied to the town of Bethlehem.
Important Words:
تحتھا (beneath her). تحت means, beneath, below or under; the lower part. The word also signifies the low, base, vile or ignoble or depressed persons. The Holy Prophet is reported to have said, لا تقوم الساعة حتی تظھر التحوت و تھلک الوعول i.e. the hour of resurrection will not come until the low or depressed people prevail and the rich and high-placed persons perish; or as some say, until the treasures that are beneath the earth appear (Lane &Taj).
The word تحت meaning beneath, below and also the slope and declivity of a mountain (Lane), the verse signifies that the voice came to Mary from the side of the slope of the mountain where the fountain was and not from beneath her own body as is popularly believed. As a matter of fact Bethlehem is situated on a rock 2350 ft. above sea-level and is surrounded by very fertile valleys. There are fountains in this rock, one of which is known as the 'fountain of Solomon'. Another fountain is situated at a distance of about 800 yards to the southeast of the town. From these fountains water is supplied to the town of Bethlehem. The words of the verse only mean that the angel called to Mary from the side of the fountain which was situated in the slope (تحت) of the mountain.
Mary stood in need of water for drinking and for washing herself and the swaddling-clothes. So the voice of the angel indicated to her the direction where the fountain lay. One of the fountains was flowing at a distance of about 800 yards to the south-east of Bethlehem and Joseph and Mary, we are told, finding no accommodation in the town had to lie in the open field at some distance from the town.
The verse seems to point to a beautiful likeness which Jesus had with another Prophet of God—Ishmael. We are told that when Ishmael suffered from extreme pangs of thirst in the wilderness of Mecca and his mother Hagar in vain searched for water, the voice of the angel came to her saying that God had caused a fountain of water to flow from under the feet of Ishmael (Bukhari). The verse thus entitles Jesus to no particular distinction. Apart from the fatherless birth of Jesus the significance of which has been fully explained in the Introduction to the present Surah, Jesus possesses no distinction. He was only one of so many Divine Messengers.
1
بائبل اور فلسطین کے جغرافیہ سے معلوم ہوتا ہے کہ مریم کے ہاں جب بچہ ہوا انہیں ان کے ہونے والے شوہر بیت اللحم لے گئے تھے جو اس وقت ایک پہاڑی پر واقع تھا جس کے نچلی طرف ایک چشمہ تھا۔ اسی طرف سے مریم کو آواز آئی جو ایک فرشتہ نے دی۔
2169
Important Words:
تحتھا (beneath her). تحت means, beneath, below or under; the lower part. The word also signifies the low, base, vile or ignoble or depressed persons. The Holy Prophet is reported to have said, لا تقوم الساعة حتی تظھر التحوت و تھلک الوعول i.e. the hour of resurrection will not come until the low or depressed people prevail and the rich and high-placed persons perish; or as some say, until the treasures that are beneath the earth appear (Lane &Taj).
The word تحت meaning beneath, below and also the slope and declivity of a mountain (Lane), the verse signifies that the voice came to Mary from the side of the slope of the mountain where the fountain was and not from beneath her own body as is popularly believed. As a matter of fact Bethlehem is situated on a rock 2350 ft. above sea-level and is surrounded by very fertile valleys. There are fountains in this rock, one of which is known as the 'fountain of Solomon'. Another fountain is situated at a distance of about 800 yards to the southeast of the town. From these fountains water is supplied to the town of Bethlehem. The words of the verse only mean that the angel called to Mary from the side of the fountain which was situated in the slope (تحت) of the mountain.
Mary stood in need of water for drinking and for washing herself and the swaddling-clothes. So the voice of the angel indicated to her the direction where the fountain lay. One of the fountains was flowing at a distance of about 800 yards to the south-east of Bethlehem and Joseph and Mary, we are told, finding no accommodation in the town had to lie in the open field at some distance from the town.
The verse seems to point to a beautiful likeness which Jesus had with another Prophet of God—Ishmael. We are told that when Ishmael suffered from extreme pangs of thirst in the wilderness of Mecca and his mother Hagar in vain searched for water, the voice of the angel came to her saying that God had caused a fountain of water to flow from under the feet of Ishmael (Bukhari). The verse thus entitles Jesus to no particular distinction. Apart from the fatherless birth of Jesus the significance of which has been fully explained in the Introduction to the present Surah, Jesus possesses no distinction. He was only one of so many Divine Messengers.
1758
The word taht also meaning the slope and declivity of a mountain (Lane), the verse signifies that the voice came to Mary from the side of the slope of the mountain. As a matter of fact Bethlehem is situated on a rock 2350 ft. above sea level and is surrounded by very fertile valleys. There are fountains in this rock, one of which is known as the "Fountain of Solomon." Another fountain is situated at a distance of about 800 yards to the south-east of the town. From these fountains water is supplied to the town of Bethlehem.
لَہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ وَمَا بَیۡنَہُمَا وَمَا تَحۡتَ الثَّرٰی
2:285; 3:130; 5:19.
2:285; 3:130; 5:19.
2:285; 3:130; 5:19.
Important Words:
الثری (moist sub-soil) is derived from ثری (thariya). They say ثریت الارض i.e. the earth or land became moist and soft after drought or dryness. ثری means moisture; humidity of the earth; moist earth. The Arabs say یبس الثری بینھم i.e. the fresh, vigorous friendship between them withered—they became enemies after they were friends. The word also means, good or anything good. They say فلان قریب الثری i.e. such a one is a person from whom good is easy of attainment. تحت الثری means, what is beneath the earth (Lane & Aqrab).
Commentary:
The verse means to say that as the Quran has been revealed by God Whose dominion and control extend to all that is in the heavens and the earth, so all the celestial and terrestrial forces will be pressed into service to further the cause of Islam.
a
2:285; 3:130; 5:19.
b
2:285; 3:130; 5:19.
2243
Important Words:
الثری (moist sub-soil) is derived from ثری (thariya). They say ثریت الارض i.e. the earth or land became moist and soft after drought or dryness. ثری means moisture; humidity of the earth; moist earth. The Arabs say یبس الثری بینھم i.e. the fresh, vigorous friendship between them withered—they became enemies after they were friends. The word also means, good or anything good. They say فلان قریب الثری i.e. such a one is a person from whom good is easy of attainment. تحت الثری means, what is beneath the earth (Lane & Aqrab).
Commentary:
The verse means to say that as the Quran has been revealed by God Whose dominion and control extend to all that is in the heavens and the earth, so all the celestial and terrestrial forces will be pressed into service to further the cause of Islam.
a
2:285; 3:130; 5:19.
وَقَالَ الَّذِیۡنَ کَفَرُوۡا رَبَّنَاۤ اَرِنَا الَّذَیۡنِ اَضَلَّانَا مِنَ الۡجِنِّ وَالۡاِنۡسِ نَجۡعَلۡہُمَا تَحۡتَ اَقۡدَامِنَا لِیَکُوۡنَا مِنَ الۡاَسۡفَلِیۡنَ
چونکہ دنیا میں گمراہ کرنے والے لوگ بڑے معزّز سمجھے جاتے ہیں۔ قیامت کے دن ادنیٰ درجہ کے لوگ جو اُن کی اتباع کیا کرتے تھے‘ خداتعالیٰ سے درخواست کریں گے کہ اگر تو ان کو ہمارے حوالہ کرے تو ہم ان کو پیروں کے نیچے مسلیں تا کہ ان کی ساری عزت جاتی رہے اور وہ ذلیل ترین آدمی بن جائیں۔
33:69; 38:62.
Commentary:
The word الذین means, two groups or sets of people, one from among the jinn and the other from among men.
c
33:69; 38:62.
1189
人分两群或两类, 一类在精纳 (جِنّ, Jinn 非普通人), 一类在普通人。
1
چونکہ دنیا میں گمراہ کرنے والے لوگ بڑے معزّز سمجھے جاتے ہیں۔ قیامت کے دن ادنیٰ درجہ کے لوگ جو اُن کی اتباع کیا کرتے تھے‘ خداتعالیٰ سے درخواست کریں گے کہ اگر تو ان کو ہمارے حوالہ کرے تو ہم ان کو پیروں کے نیچے مسلیں تا کہ ان کی ساری عزت جاتی رہے اور وہ ذلیل ترین آدمی بن جائیں۔
a
33:69; 38:62.
3580
Commentary:
The word الذین means, two groups or sets of people, one from among the jinn and the other from among men.
b
33:69; 38:62.
2634
Two groups or sets of people, one from among the jinn and the other from among men.
۞ لَّقَدۡ رَضِیَ اللّٰہُ عَنِ الۡمُؤۡمِنِیۡنَ اِذۡ یُبَایِعُوۡنَکَ تَحۡتَ الشَّجَرَۃِ فَعَلِمَ مَا فِیۡ قُلُوۡبِہِمۡ فَاَنۡزَلَ السَّکِیۡنَۃَ عَلَیۡہِمۡ وَاَثٰبَہُمۡ فَتۡحًا قَرِیۡبًا
穆圣得到报告说, 由于外交惯例和礼节没有得到遵守, 他的使节欧思曼已遭麦加人暗杀, 于是在赫戴比亚的一棵树下举行了效忠宣誓。使穆圣没法忍受的, 与其说是杀害了欧思曼, 还不如说违背了神圣而历史悠久的外交惯例。据说这个誓言叫做 بَيْعَةُ الرِّضْوَان (Bai‘atur-Ridwan), 意思是指那些幸运的人们, 他们宣誓后博得了安拉的喜悦。
“胜利在望” 这几个字, 指的是在海巴尔 (خَيْبَر, Khaibar) 的胜利。穆圣从赫戴比亚归来后, 立即率军征伐海巴尔的犹太人 (该地是犹太人阴谋诡计的温床), 军中都是在赫戴比亚和穆圣在一起的穆斯林。
بیعت حدیبیہ کا ذکر ہے جبکہ صحابہؓ موت کی قسم کھا کر آنحضرت صلی اللہ علیہ وسلم کی بیعت کر رہے تھے۔
یعنی خیبر۔
The swearing of allegiance took place at Hudaibiyah under an Acacia tree after a report had reached the Holy Prophet that in breach of ambassadorial usage and etiquette his envoy, ‘Uthman, had been assassinated by the Meccans. It was, perhaps, not so much the reported murder of ‘Uthman as the violation of a sacred and time-honoured usage that exhausted the Holy Prophet’s patience. The oath came to be known as Bai‘atur-Ridwan, which signified that those lucky people who had taken the oath had obtained God’s pleasure.
What greater proof could there be that God had sent down tranquillity on Muslims than that, being only about 1500 in number and being far away from home and being friendless and surrounded by hostile tribes and faced by a powerful enemy who was entrenched in his citadel, they were prepared to fight rather than agree to the proposed terms of the Treaty.
The words 'victory at hand' refer to the victory at Khaibar. On his return from Hudaibiyah the Holy Prophet led an expedition against the Jews of Khaibar (a great hotbed of Jewish intrigue and conspiracy) with those Muslims who were with him at Hudaibiyah.
Commentary:
The swearing of allegiance referred to in the verse took place at Hudaibiyyah under an acacia tree after a report had reached the Holy Prophet that in breach of ambassadorial usage or etiquette his envoy, ‘Uthman, had been killed at Mecca. It was, perhaps, not so much the reported murder of ‘Uthman as the violation of a sacred and time-honoured custom that exhausted the Prophet’s patience. He invited his followers to take a solemn oath at his hand that they would fight the Quraish to the last breath of their lives. The oath came to be known as Bai‘atur-Ridwan, which signified that those lucky people who had taken the oath had obtained God’s pleasure.
The words, "He knew what was in their hearts," mean that God was well conversant with the state of their minds, viz. that they were quite honest and sincere in their oaths and were anxious to vindicate their sincerity with their blood.
What greater proof could there be that "God sent down tranquillity on Muslims," than that, being only about 1500 in number and being far away from home, friendless and surrounded by hostile tribes and faced by a powerful enemy who was entrenched in his citadel, the Muslims were prepared to fight rather than agree to the proposed terms of the Treaty. The expression, "He rewarded them with a victory near at hand" refers to the victory of Khaibar. On his return from Hudaibiyyah the Prophet led an expedition against the Jews of Khaibar (a great hotbed of Jewish intrigue and conspiracy) with those Muslims who were with him at Hudaibiyyah. Judged by worldly standards of political strategy, and in view of the apparently humiliating terms of the Treaty and of the feeling of frustration that some of the Companions felt at those terms, the Holy Prophet should have been a beaten and embittered man, yet God has styled the Treaty "a clear victory" (v. 2), "a grand achievement" (v. 6); "a mighty reward" (v. 11); and "the completion and perfection of His favour on the Prophet" (v. 3). What was it that made this "humiliating" Treaty such a significant event in the annals of Islam? The answer is: Because it opened the floodgates of spiritual and political conquests for Islam. The signing of the Treaty of Hudaibiyyah was immediately followed by the conquest of Khaibar, a Jewish stronghold and a source of great danger and anxiety for Muslims. Besides, the Islamic Republic at Medina came to be recognized as an independent sovereign state, and within the brief space of three or four years the whole of Arabia was at the feet of the Holy Prophet, followed by a chain of victories which culminated in the defeat and destruction of the great and powerful Byzantine and Iranian Empires.
1266
穆圣得到报告说, 由于外交惯例和礼节没有得到遵守, 他的使节欧思曼已遭麦加人暗杀, 于是在赫戴比亚的一棵树下举行了效忠宣誓。使穆圣没法忍受的, 与其说是杀害了欧思曼, 还不如说违背了神圣而历史悠久的外交惯例。据说这个誓言叫做 بَيْعَةُ الرِّضْوَان (Bai‘atur-Ridwan), 意思是指那些幸运的人们, 他们宣誓后博得了安拉的喜悦。
1267
“胜利在望” 这几个字, 指的是在海巴尔 (خَيْبَر, Khaibar) 的胜利。穆圣从赫戴比亚归来后, 立即率军征伐海巴尔的犹太人 (该地是犹太人阴谋诡计的温床), 军中都是在赫戴比亚和穆圣在一起的穆斯林。
1
بیعت حدیبیہ کا ذکر ہے جبکہ صحابہؓ موت کی قسم کھا کر آنحضرت صلی اللہ علیہ وسلم کی بیعت کر رہے تھے۔
2
یعنی خیبر۔
3828
Commentary:
The swearing of allegiance referred to in the verse took place at Hudaibiyyah under an acacia tree after a report had reached the Holy Prophet that in breach of ambassadorial usage or etiquette his envoy, ‘Uthman, had been killed at Mecca. It was, perhaps, not so much the reported murder of ‘Uthman as the violation of a sacred and time-honoured custom that exhausted the Prophet’s patience. He invited his followers to take a solemn oath at his hand that they would fight the Quraish to the last breath of their lives. The oath came to be known as Bai‘atur-Ridwan, which signified that those lucky people who had taken the oath had obtained God’s pleasure.
The words, "He knew what was in their hearts," mean that God was well conversant with the state of their minds, viz. that they were quite honest and sincere in their oaths and were anxious to vindicate their sincerity with their blood.
What greater proof could there be that "God sent down tranquillity on Muslims," than that, being only about 1500 in number and being far away from home, friendless and surrounded by hostile tribes and faced by a powerful enemy who was entrenched in his citadel, the Muslims were prepared to fight rather than agree to the proposed terms of the Treaty. The expression, "He rewarded them with a victory near at hand" refers to the victory of Khaibar. On his return from Hudaibiyyah the Prophet led an expedition against the Jews of Khaibar (a great hotbed of Jewish intrigue and conspiracy) with those Muslims who were with him at Hudaibiyyah. Judged by worldly standards of political strategy, and in view of the apparently humiliating terms of the Treaty and of the feeling of frustration that some of the Companions felt at those terms, the Holy Prophet should have been a beaten and embittered man, yet God has styled the Treaty "a clear victory" (v. 2), "a grand achievement" (v. 6); "a mighty reward" (v. 11); and "the completion and perfection of His favour on the Prophet" (v. 3). What was it that made this "humiliating" Treaty such a significant event in the annals of Islam? The answer is: Because it opened the floodgates of spiritual and political conquests for Islam. The signing of the Treaty of Hudaibiyyah was immediately followed by the conquest of Khaibar, a Jewish stronghold and a source of great danger and anxiety for Muslims. Besides, the Islamic Republic at Medina came to be recognized as an independent sovereign state, and within the brief space of three or four years the whole of Arabia was at the feet of the Holy Prophet, followed by a chain of victories which culminated in the defeat and destruction of the great and powerful Byzantine and Iranian Empires.
2774
The swearing of allegiance took place at Hudaibiyah under an Acacia tree after a report had reached the Holy Prophet that in breach of ambassadorial usage and etiquette his envoy, ‘Uthman, had been assassinated by the Meccans. It was, perhaps, not so much the reported murder of ‘Uthman as the violation of a sacred and time-honoured usage that exhausted the Holy Prophet’s patience. The oath came to be known as Bai‘atur-Ridwan, which signified that those lucky people who had taken the oath had obtained God’s pleasure.
2775
What greater proof could there be that God had sent down tranquillity on Muslims than that, being only about 1500 in number and being far away from home and being friendless and surrounded by hostile tribes and faced by a powerful enemy who was entrenched in his citadel, they were prepared to fight rather than agree to the proposed terms of the Treaty.
2776
The words 'victory at hand' refer to the victory at Khaibar. On his return from Hudaibiyah the Holy Prophet led an expedition against the Jews of Khaibar (a great hotbed of Jewish intrigue and conspiracy) with those Muslims who were with him at Hudaibiyah.
ضَرَبَ اللّٰہُ مَثَلًا لِّلَّذِیۡنَ کَفَرُوا امۡرَاَتَ نُوۡحٍ وَّامۡرَاَتَ لُوۡطٍ ۖ کَانَتَا تَحۡتَ عَبۡدَیۡنِ مِنۡ عِبَادِنَا صٰلِحَیۡنِ فَخَانَتَاہُمَا فَلَمۡ یُغۡنِیَا عَنۡہُمَا مِنَ اللّٰہِ شَیۡـًٔا وَّقِیۡلَ ادۡخُلَا النَّارَ مَعَ الدّٰخِلِیۡنَ
قرآن مجید میں تَحْتَ کا لفظ آتا ہے۔ جس کے معنے نیچے کے ہیں۔ مگر عربی محاورہ کے مطابق عورت کے مرد کے ماتحت ہونے کے معنے یہ ہوتے ہیں کہ وہ اس کی بیوی تھی۔ یہ بھی یاد رکھنا چاہیے کہ یہاں قرآن کریم نے یہ نہیں فرمایا کہ کَانَتَا تَحْتَھُمَا وہ ان دونوں کے ماتحت تھیں بلکہ یہ کہا ہے کہ وہ ہمارے دو بندوں کے ماتحت تھیں اور جو خدا کا بندہ ہو وہ کسی قسم کا ظلم نہیں کر سکتا۔ پس ان الفاظ سے بتا دیا ہے کہ گو وہ عورتیں نوحؑ اور لوطؑ کے ماتحت تھیں مگر پھر بھی وہ ماتحتی مجبوری کی نہیں تھی بلکہ ارادت اور عقیدت کی تھی۔
یعنی خداتعالیٰ کا معاملہ ہر انسان سے انفرادی ہوتا ہے۔ اگر کوئی نیک بندہ ہو تو وہ اپنا ہی بوجھ اٹھا سکتا ہے دوسرے کا نہیں اٹھا سکتا۔ بلکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کی بیویاں کوئی بدی کریں گی تو ان کو دُگنا عذاب ملے گا۔ (احزاب: ۳۱) پس نیک آدمی کی بیوی بننے سے عورت کسی رعایت کی مستحق نہیں ہوتی بلکہ اس کی ذ مّہ واری بڑھ جاتی ہے۔
The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even a Prophet of God, does not benefit an evilly-inclined person who is bent upon rejecting truth. The wife of Pharaoh represents those believers, who though passionately desiring and praying to get rid of sin, cannot fully dissociate themselves from evil influences which are represented by Pharaoh, and having arrived at the stage of the "self-accusing soul" sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God who, having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun hi in fihi standing for such fortunate believers. Or, the pronoun may stand for Farj which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
1
قرآن مجید میں تَحْتَ کا لفظ آتا ہے۔ جس کے معنے نیچے کے ہیں۔ مگر عربی محاورہ کے مطابق عورت کے مرد کے ماتحت ہونے کے معنے یہ ہوتے ہیں کہ وہ اس کی بیوی تھی۔ یہ بھی یاد رکھنا چاہیے کہ یہاں قرآن کریم نے یہ نہیں فرمایا کہ کَانَتَا تَحْتَھُمَا وہ ان دونوں کے ماتحت تھیں بلکہ یہ کہا ہے کہ وہ ہمارے دو بندوں کے ماتحت تھیں اور جو خدا کا بندہ ہو وہ کسی قسم کا ظلم نہیں کر سکتا۔ پس ان الفاظ سے بتا دیا ہے کہ گو وہ عورتیں نوحؑ اور لوطؑ کے ماتحت تھیں مگر پھر بھی وہ ماتحتی مجبوری کی نہیں تھی بلکہ ارادت اور عقیدت کی تھی۔
2
یعنی خداتعالیٰ کا معاملہ ہر انسان سے انفرادی ہوتا ہے۔ اگر کوئی نیک بندہ ہو تو وہ اپنا ہی بوجھ اٹھا سکتا ہے دوسرے کا نہیں اٹھا سکتا۔ بلکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کی بیویاں کوئی بدی کریں گی تو ان کو دُگنا عذاب ملے گا۔ (احزاب: ۳۱) پس نیک آدمی کی بیوی بننے سے عورت کسی رعایت کی مستحق نہیں ہوتی بلکہ اس کی ذ مّہ واری بڑھ جاتی ہے۔
3078
The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even a Prophet of God, does not benefit an evilly-inclined person who is bent upon rejecting truth. The wife of Pharaoh represents those believers, who though passionately desiring and praying to get rid of sin, cannot fully dissociate themselves from evil influences which are represented by Pharaoh, and having arrived at the stage of the "self-accusing soul" sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God who, having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun hi in fihi standing for such fortunate believers. Or, the pronoun may stand for Farj which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.