تَحۡتَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "تَحۡتَ".
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.