فَتْحًا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "فَتْحًا".
فَٱفْتَحْ بَيْنِى وَبَيْنَهُمْ فَتْحًا وَنَجِّنِى وَمَن مَّعِىَ مِنَ ٱلْمُؤْمِنِينَ
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
1
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
2769
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا
这里的 “一个明显的胜利” 似指赫戴比亚条约。虽然穆圣在麦地那当初短促的六年生活时期赢得了几次对敌的战争, 摧毁了敌人的战斗力, 然而这些胜利在 «古兰经» 中竟然一次也没有被称为 “明显的胜利”。接受这一不同寻常的荣誉要等到赫戴比亚条约的签订, 虽说事实上条款看来十分令人屈辱。穆斯林们为伊斯兰教的威望遭到显然粗暴的挫伤而困扰, 以致哪怕像欧麦尔这样的中坚份子也在极其悲愤之中惊呼, 假设此项协议是由穆圣之外的其他人士所达致, 他将不屑一顾 (هِشَام, Hisham)。条约确是一次巨大的胜利, 因为这打开了扩展和传播伊斯兰教的道路, 导致麦加的攻克并使伊斯兰教最终征服整个阿拉伯。这证明是穆圣在战略上的一个妙着, 因为他的政治地位作为平等和独立的力量已被古莱什人所承认。(«穆罕默德在麦地那» 蒙哥马利•瓦特著) 穆圣梦见自己率领着一伙信士绕着天房转的精神景象。为了实现这个精神景象, 他在圣月中带了1500名穆斯林赴麦加进行小朝。根据阿拉伯传统和习惯, 圣月中禁止战斗, 伊斯兰教以前也是如此。当他到达麦加附近几里外一个叫乌斯范 (عُسْفَان, ‘Usfan) 的地方, 他那由阿巴德•彬•比希尔 (عَبَّادْ بِنْ بِشْر, ‘Abbad bin Bishr) 指挥的先追队伍向他报告说, 古莱西人决心禁止他进城。为避免武装冲突, 穆圣改变了他的路线, 经过劳累的行军, 由迂迴不平的小路到达了他扎营的赫戴比亚。穆圣宣布为了圣地的荣誉他愿意接受古莱什人的一切要求, (هِشَام, Hisham) 但不管他说什么也不放他进麦加。双方交换了意见, 试图找一个打破僵局的办法。穆圣千方百计, 甚至不顾自己的威望, 想跟古莱西人达成一项合理的妥协, 经过几次热烈而持久的谈判, 签订了条约, 其条款有: “中止战争十年”。凡愿加入穆圣或与他缔约的人都可以有自由, 凡愿加入古莱什的人或与他们缔约的人同样可以照办。如果信者未经其保护人允许就从麦加去穆圣那里, 将被送回保护人; 但穆圣的信徒如返回古莱什的人, 是不会送回的。今年穆圣将返回, 而不进城。次年他和他的伙伴只能去麦加三天, 做小朝觐, 但除了上鞘之剑以外不能携带武器 (布哈理)。
看来条款十分叫人丢脸。穆斯林大为不满。痛苦、屈辱、自尊心受创, 非语言所能确切表达。第三条尤其令人痛心。但穆圣不动声色, 十分冷静。他深信伊斯兰教的道德力量, “知道一个曾经尝到过信仰的甜头的信徒宁入火狱也不会皈依虚假的宗教” (布哈理); 他要证明不管他在哪里, 这都是他们的宗教的力量源泉。因此这个条约证明是 “一个明显的胜利”。穆圣的伙伴完全可以为自己当时在场而骄傲, 并且极有理由把条约看作而不是把征服麦加看作 “这一节经文所提到的一次胜利”。根据他们的看法, 从结果和成效方面看, 没有比这个条约更伟大更有深远的意义了(هِشَام, Hisham)。穆圣自己也称这为一次大胜利 (بَيْهَقِی, Baihaqi)。«古兰经» 上称这是一次明显的胜利 (第二节), 最高的成就 (第六节); 大报应 (第十一节); 安拉对穆圣的完美无缺的恩宠 (第三节), 因为这一胜利打开了伊斯兰教在精神上和政治上征服的大闸门。
The reference in the words 'a clear Victory' seems to be to the Treaty of Hudaibiyah. It is remarkable that though, during the early brief six years of his life at Medina, the Holy Prophet had gained great victories over his enemies which had crippled and crushed their fighting power, yet none of them is called 'a clear victory' in the Qur’an. It was reserved for the Treaty of Hudaibiyah to receive this single honour, despite the fact that its terms were seemingly very humiliating, and the Muslims were greatly perturbed over this apparently rude rebuff to the prestige of Islam, so much so that even a stalwart like ‘Umar exclaimed in extreme grief and indignation that if the terms had been settled by any other person than the Holy Prophet, he would have scorned to listen to them (Hisham). The Treaty was, indeed, a great victory in that it opened the way to the expansion and spread of Islam and led to the Fall of Mecca and ultimately to the conquest of the whole of Arabia. It proved to be a master-stroke
Commentary:
The reference in the words "a clear victory" seems to be to the Treaty of Hudaibiyyah. It is remarkable that though, during the previous brief six years of his life at Medina, the Holy Prophet had gained great victories over his enemies which had crippled and crushed their fighting power, yet none of them is called "a clear victory" in the Quran. It was reserved for the Treaty of Hudaibiyyah to receive this single honour, in spite of the fact that its terms were seemingly so humiliating that the Muslims were greatly perturbed over this apparently rude rebuff to the prestige of Islam, and even a stalwart like ‘Umar exclaimed in extreme grief and indignation that had the terms been settled by any other person than the Holy Prophet, he would have scorned to listen to them (Hisham). The Treaty was indeed a great victory in that it opened the way to the expansion and spread of Islam and led to the Fall of Mecca and ultimately to the conquest of the whole of Arabia. It proved to be a master stroke of strategy as the Holy Prophet’s "political status as an equal and independent power was acknowledged by the Quraish" (Mohammad at Medina by Montgomery Watt).
As the Treaty of Hudaibiyyah constitutes a great landmark in the early history of Islam and as it forms the principal topic dealt with in the Surah under comment, it needs to be treated at some length.
The Holy Prophet had seen a vision that he was making a circuit of the Ka‘bah along with a party of his followers. In fulfilment of his vision, the Prophet started for Mecca with about 1500 Muslims to perform the Lesser Pilgrimage in 6 A.H., in the month of Dhul-Qa‘dah, one of the four sacred months in which, according to Arab tradition and usage, fighting was forbidden, even before Islam. When he reached ‘Usfan, a place a few miles distant from Mecca, he was informed by an advance party whom he had sent under the command of ‘Abbad bin Bishar that the Quraish were bent upon barring his entry into Mecca. In order to avoid an armed clash the Prophet changed his route and "after a fatiguing march through devious and rugged pathways reached Hudai-biyyah," where he encamped. The Prophet had declared that he would accept all the demands of the Quraish for the honour of the Holy Place (Hisham), but the Quraish were firmly resolved not to allow him to enter Mecca, whatever he might say or do. Messages were exchanged in an attempt to find a solution to the impasse. After heated and protracted parleys in which the Holy Prophet left no stone unturned, even at the cost of his prestige, to arrive at a reasonable compromise with the Quraish, a treaty was signed of which the terms were:
War shall be suspended for ten years. Whosoever would like to join the Holy Prophet or enter into treaty with him, shall have liberty to do so. The same will apply to whosoever would like to join the Quraish or enter into treaty with them. If a believing man goes over to the Prophet from Mecca without the permission of his guardian, he shall be sent back to his guardian; but should any of the followers of the Prophet return to the Quraish, they shall not be sent back. The Prophet shall retire this year without entering the city. Next year he and his Companions may visit Mecca only for three days to perform عمرة (Lesser Pilgrimage), but they shall carry no arms save sheathed swords (Bukhari, Hisham & Muir).
The terms of the Treaty were demonstrably very humiliating. The Muslims were greatly upset. No words could adequately describe their grief, and sense of humiliation and injured pride. The third term was particularly galling. But the Holy Prophet was quite calm and tranquil. Being convinced of the moral force of Islam, he knew that "a believer who had once tasted the sweetness of faith would prefer to be cast into fire than to revert to disbelief" (Bukhari), and that he would be a source of strength to his religion and other believers wherever he might happen to be. The case of Abu Basir, and that of Abu Jandal and their associates fully justified his conviction. He wanted to have a peaceful atmosphere. He knew that a peaceful soil was most congenial for the spread of Islam, and Islam did spread very rapidly after the signing of the Treaty of Hudaibiyyah. When as a result of violation by the Quraish of the terms of the Treaty, the Prophet marched on Mecca two years later, ten thousand faithful Companions were under his command, instead of the paltry 1500 who were with him on the occasion of the signing of the Treaty. Thus the Treaty and its aftermath gave in advance the direct lie to the false and foolish propaganda that was to be conducted by Christian missionaries in our own time, that Islam was propagated by the sword.
One immediate effect of the Treaty was that the tribes of Banu Khuza‘ah entered into an alliance with the Holy Prophet, while the Banu Bakar sided with the Quraish, an incident which 1ater on led to the march on Mecca. The Treaty did indeed prove to be "a clear victory." The Companions of the Holy Prophet were rightly proud of being present on the occasion, and quite justified in regarding the signing of the Treaty, and not the conquest of Mecca as "the victory referred to in the present verse" (Bukhari). According to them no victory was greater and more far-reaching in its results and effects than this Treaty (Hisham). And the Holy Prophet himself called it a victory (Baihaqi as quoted by Zurqani).
1264
这里的 “一个明显的胜利” 似指赫戴比亚条约。虽然穆圣在麦地那当初短促的六年生活时期赢得了几次对敌的战争, 摧毁了敌人的战斗力, 然而这些胜利在 «古兰经» 中竟然一次也没有被称为 “明显的胜利”。接受这一不同寻常的荣誉要等到赫戴比亚条约的签订, 虽说事实上条款看来十分令人屈辱。穆斯林们为伊斯兰教的威望遭到显然粗暴的挫伤而困扰, 以致哪怕像欧麦尔这样的中坚份子也在极其悲愤之中惊呼, 假设此项协议是由穆圣之外的其他人士所达致, 他将不屑一顾 (هِشَام, Hisham)。条约确是一次巨大的胜利, 因为这打开了扩展和传播伊斯兰教的道路, 导致麦加的攻克并使伊斯兰教最终征服整个阿拉伯。这证明是穆圣在战略上的一个妙着, 因为他的政治地位作为平等和独立的力量已被古莱什人所承认。(«穆罕默德在麦地那» 蒙哥马利•瓦特著) 穆圣梦见自己率领着一伙信士绕着天房转的精神景象。为了实现这个精神景象, 他在圣月中带了1500名穆斯林赴麦加进行小朝。根据阿拉伯传统和习惯, 圣月中禁止战斗, 伊斯兰教以前也是如此。当他到达麦加附近几里外一个叫乌斯范 (عُسْفَان, ‘Usfan) 的地方, 他那由阿巴德•彬•比希尔 (عَبَّادْ بِنْ بِشْر, ‘Abbad bin Bishr) 指挥的先追队伍向他报告说, 古莱西人决心禁止他进城。为避免武装冲突, 穆圣改变了他的路线, 经过劳累的行军, 由迂迴不平的小路到达了他扎营的赫戴比亚。穆圣宣布为了圣地的荣誉他愿意接受古莱什人的一切要求, (هِشَام, Hisham) 但不管他说什么也不放他进麦加。双方交换了意见, 试图找一个打破僵局的办法。穆圣千方百计, 甚至不顾自己的威望, 想跟古莱西人达成一项合理的妥协, 经过几次热烈而持久的谈判, 签订了条约, 其条款有: “中止战争十年”。凡愿加入穆圣或与他缔约的人都可以有自由, 凡愿加入古莱什的人或与他们缔约的人同样可以照办。如果信者未经其保护人允许就从麦加去穆圣那里, 将被送回保护人; 但穆圣的信徒如返回古莱什的人, 是不会送回的。今年穆圣将返回, 而不进城。次年他和他的伙伴只能去麦加三天, 做小朝觐, 但除了上鞘之剑以外不能携带武器 (布哈理)。
看来条款十分叫人丢脸。穆斯林大为不满。痛苦、屈辱、自尊心受创, 非语言所能确切表达。第三条尤其令人痛心。但穆圣不动声色, 十分冷静。他深信伊斯兰教的道德力量, “知道一个曾经尝到过信仰的甜头的信徒宁入火狱也不会皈依虚假的宗教” (布哈理); 他要证明不管他在哪里, 这都是他们的宗教的力量源泉。因此这个条约证明是 “一个明显的胜利”。穆圣的伙伴完全可以为自己当时在场而骄傲, 并且极有理由把条约看作而不是把征服麦加看作 “这一节经文所提到的一次胜利”。根据他们的看法, 从结果和成效方面看, 没有比这个条约更伟大更有深远的意义了(هِشَام, Hisham)。穆圣自己也称这为一次大胜利 (بَيْهَقِی, Baihaqi)。«古兰经» 上称这是一次明显的胜利 (第二节), 最高的成就 (第六节); 大报应 (第十一节); 安拉对穆圣的完美无缺的恩宠 (第三节), 因为这一胜利打开了伊斯兰教在精神上和政治上征服的大闸门。
3817
Commentary:
The reference in the words "a clear victory" seems to be to the Treaty of Hudaibiyyah. It is remarkable that though, during the previous brief six years of his life at Medina, the Holy Prophet had gained great victories over his enemies which had crippled and crushed their fighting power, yet none of them is called "a clear victory" in the Quran. It was reserved for the Treaty of Hudaibiyyah to receive this single honour, in spite of the fact that its terms were seemingly so humiliating that the Muslims were greatly perturbed over this apparently rude rebuff to the prestige of Islam, and even a stalwart like ‘Umar exclaimed in extreme grief and indignation that had the terms been settled by any other person than the Holy Prophet, he would have scorned to listen to them (Hisham). The Treaty was indeed a great victory in that it opened the way to the expansion and spread of Islam and led to the Fall of Mecca and ultimately to the conquest of the whole of Arabia. It proved to be a master stroke of strategy as the Holy Prophet’s "political status as an equal and independent power was acknowledged by the Quraish" (Mohammad at Medina by Montgomery Watt).
As the Treaty of Hudaibiyyah constitutes a great landmark in the early history of Islam and as it forms the principal topic dealt with in the Surah under comment, it needs to be treated at some length.
The Holy Prophet had seen a vision that he was making a circuit of the Ka‘bah along with a party of his followers. In fulfilment of his vision, the Prophet started for Mecca with about 1500 Muslims to perform the Lesser Pilgrimage in 6 A.H., in the month of Dhul-Qa‘dah, one of the four sacred months in which, according to Arab tradition and usage, fighting was forbidden, even before Islam. When he reached ‘Usfan, a place a few miles distant from Mecca, he was informed by an advance party whom he had sent under the command of ‘Abbad bin Bishar that the Quraish were bent upon barring his entry into Mecca. In order to avoid an armed clash the Prophet changed his route and "after a fatiguing march through devious and rugged pathways reached Hudai-biyyah," where he encamped. The Prophet had declared that he would accept all the demands of the Quraish for the honour of the Holy Place (Hisham), but the Quraish were firmly resolved not to allow him to enter Mecca, whatever he might say or do. Messages were exchanged in an attempt to find a solution to the impasse. After heated and protracted parleys in which the Holy Prophet left no stone unturned, even at the cost of his prestige, to arrive at a reasonable compromise with the Quraish, a treaty was signed of which the terms were:
War shall be suspended for ten years. Whosoever would like to join the Holy Prophet or enter into treaty with him, shall have liberty to do so. The same will apply to whosoever would like to join the Quraish or enter into treaty with them. If a believing man goes over to the Prophet from Mecca without the permission of his guardian, he shall be sent back to his guardian; but should any of the followers of the Prophet return to the Quraish, they shall not be sent back. The Prophet shall retire this year without entering the city. Next year he and his Companions may visit Mecca only for three days to perform عمرة (Lesser Pilgrimage), but they shall carry no arms save sheathed swords (Bukhari, Hisham & Muir).
The terms of the Treaty were demonstrably very humiliating. The Muslims were greatly upset. No words could adequately describe their grief, and sense of humiliation and injured pride. The third term was particularly galling. But the Holy Prophet was quite calm and tranquil. Being convinced of the moral force of Islam, he knew that "a believer who had once tasted the sweetness of faith would prefer to be cast into fire than to revert to disbelief" (Bukhari), and that he would be a source of strength to his religion and other believers wherever he might happen to be. The case of Abu Basir, and that of Abu Jandal and their associates fully justified his conviction. He wanted to have a peaceful atmosphere. He knew that a peaceful soil was most congenial for the spread of Islam, and Islam did spread very rapidly after the signing of the Treaty of Hudaibiyyah. When as a result of violation by the Quraish of the terms of the Treaty, the Prophet marched on Mecca two years later, ten thousand faithful Companions were under his command, instead of the paltry 1500 who were with him on the occasion of the signing of the Treaty. Thus the Treaty and its aftermath gave in advance the direct lie to the false and foolish propaganda that was to be conducted by Christian missionaries in our own time, that Islam was propagated by the sword.
One immediate effect of the Treaty was that the tribes of Banu Khuza‘ah entered into an alliance with the Holy Prophet, while the Banu Bakar sided with the Quraish, an incident which 1ater on led to the march on Mecca. The Treaty did indeed prove to be "a clear victory." The Companions of the Holy Prophet were rightly proud of being present on the occasion, and quite justified in regarding the signing of the Treaty, and not the conquest of Mecca as "the victory referred to in the present verse" (Bukhari). According to them no victory was greater and more far-reaching in its results and effects than this Treaty (Hisham). And the Holy Prophet himself called it a victory (Baihaqi as quoted by Zurqani).
2763
The reference in the words 'a clear Victory' seems to be to the Treaty of Hudaibiyah. It is remarkable that though, during the early brief six years of his life at Medina, the Holy Prophet had gained great victories over his enemies which had crippled and crushed their fighting power, yet none of them is called 'a clear victory' in the Qur’an. It was reserved for the Treaty of Hudaibiyah to receive this single honour, despite the fact that its terms were seemingly very humiliating, and the Muslims were greatly perturbed over this apparently rude rebuff to the prestige of Islam, so much so that even a stalwart like ‘Umar exclaimed in extreme grief and indignation that if the terms had been settled by any other person than the Holy Prophet, he would have scorned to listen to them (Hisham). The Treaty was, indeed, a great victory in that it opened the way to the expansion and spread of Islam and led to the Fall of Mecca and ultimately to the conquest of the whole of Arabia. It proved to be a master-stroke
۞ لَّقَدْ رَضِىَ ٱللَّهُ عَنِ ٱلْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِهِمْ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيْهِمْ وَأَثَٰبَهُمْ فَتْحًا قَرِيبًا
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.
لَّقَدْ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءْيَا بِٱلْحَقِّ ۖ لَتَدْخُلُنَّ ٱلْمَسْجِدَ ٱلْحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ ۖ فَعَلِمَ مَا لَمْ تَعْلَمُوا۟ فَجَعَلَ مِن دُونِ ذَٰلِكَ فَتْحًا قَرِيبًا
رسول کریم صلی اللہ علیہ وسلم نے رؤیا میں دیکھا تھا کہ ہم خانہ کعبہ کا طواف کر رہے ہیں۔ اس خواب کو پورا کرنے کے لئے آپ مکہ جانے کے لئے روانہ ہوئے۔ لیکن حدیبیہ کے مقام پر روک دئیے گئے۔ آخر کفار نے درخواست کی کہ اس سال طواف نہ کریں۔ مگر اگلے سال ہم آپ کا راستہ کھلا چھوڑ دیں گے۔ اس وقت طواف کر لیں۔ اس درخواست کو آپ نے منظور کر لیا اور معاہدہ میں شامل کر لیا اسی وعدہ کی طرف اس آیت میں اشارہ ہے۔
یہ پھر خیبر کی فتح کا ذکر ہے۔
The verse refers to the Vision which the Holy Prophet had seen that he was performing the circuit of the Ka‘bah with his Companions (Bukhari). He set out for Mecca with about 1500 of his Companions to perform the Lesser Pilgrimage. He was not allowed access to the Ka‘bah by the Quraish though the Surah was clear and emphatic that the Prophet’s Vision was true and that the Muslims would most certainly enter the Ka‘bah and perform the ceremonies of the Lesser Pilgrimage. The Holy Prophet’s journey, besides serving other useful purposes to which reference is already made, established an important precedent that sometimes even great Prophets of God are liable to place seemingly erroneous interpretations on their visions.
Commentary:
The Holy Prophet had seen a vision that he was performing the circuit of the Ka‘bah with his Companions (Bukhari). The Prophet set out for Mecca with about 1500 of his Companions to perform the Lesser Pilgrimage. It is to this "vision"that the verse under comment refers. The Prophet was not allowed access to the Ka‘bah by the Quraish. On the contrary, he had to sign a treaty of which the terms as mentioned above seemed to be very humiliating and hurtful to the Muslims’ self-respect. They were highly upset, the illustrious ‘Umar, more than anyone else, not only at the terms, but also at the fact that the vision as he understood it had not been fulfilled, could not understand how the Prophet’s journey had served its purpose. He was not quite satisfied with the explanation that the vision did not signify the Pilgrimage would be performed that very year. He was in this frame of mind when, on the way back to Medina, this Surah was revealed and the Prophet called for him and recited it to him. The Surah was clear and emphatic that the Prophet’s vision was true and that the Muslims would most certainly enter the Ka‘bah and perform the ceremonies of the Lesser Pilgrimage. The Prophet’s journey, besides serving other useful purposes to which reference is already made, established an important precedent that sometimes even great Prophets of God are liable to place seemingly erroneous interpretations on their visions.
1
رسول کریم صلی اللہ علیہ وسلم نے رؤیا میں دیکھا تھا کہ ہم خانہ کعبہ کا طواف کر رہے ہیں۔ اس خواب کو پورا کرنے کے لئے آپ مکہ جانے کے لئے روانہ ہوئے۔ لیکن حدیبیہ کے مقام پر روک دئیے گئے۔ آخر کفار نے درخواست کی کہ اس سال طواف نہ کریں۔ مگر اگلے سال ہم آپ کا راستہ کھلا چھوڑ دیں گے۔ اس وقت طواف کر لیں۔ اس درخواست کو آپ نے منظور کر لیا اور معاہدہ میں شامل کر لیا اسی وعدہ کی طرف اس آیت میں اشارہ ہے۔
2
یہ پھر خیبر کی فتح کا ذکر ہے۔
3837
Commentary:
The Holy Prophet had seen a vision that he was performing the circuit of the Ka‘bah with his Companions (Bukhari). The Prophet set out for Mecca with about 1500 of his Companions to perform the Lesser Pilgrimage. It is to this "vision"that the verse under comment refers. The Prophet was not allowed access to the Ka‘bah by the Quraish. On the contrary, he had to sign a treaty of which the terms as mentioned above seemed to be very humiliating and hurtful to the Muslims’ self-respect. They were highly upset, the illustrious ‘Umar, more than anyone else, not only at the terms, but also at the fact that the vision as he understood it had not been fulfilled, could not understand how the Prophet’s journey had served its purpose. He was not quite satisfied with the explanation that the vision did not signify the Pilgrimage would be performed that very year. He was in this frame of mind when, on the way back to Medina, this Surah was revealed and the Prophet called for him and recited it to him. The Surah was clear and emphatic that the Prophet’s vision was true and that the Muslims would most certainly enter the Ka‘bah and perform the ceremonies of the Lesser Pilgrimage. The Prophet’s journey, besides serving other useful purposes to which reference is already made, established an important precedent that sometimes even great Prophets of God are liable to place seemingly erroneous interpretations on their visions.
2783
The verse refers to the Vision which the Holy Prophet had seen that he was performing the circuit of the Ka‘bah with his Companions (Bukhari). He set out for Mecca with about 1500 of his Companions to perform the Lesser Pilgrimage. He was not allowed access to the Ka‘bah by the Quraish though the Surah was clear and emphatic that the Prophet’s Vision was true and that the Muslims would most certainly enter the Ka‘bah and perform the ceremonies of the Lesser Pilgrimage. The Holy Prophet’s journey, besides serving other useful purposes to which reference is already made, established an important precedent that sometimes even great Prophets of God are liable to place seemingly erroneous interpretations on their visions.