بَيْتِكَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "بَيْتِكَ".
كَمَآ أَخْرَجَكَ رَبُّكَ مِنۢ بَيْتِكَ بِٱلْحَقِّ وَإِنَّ فَرِيقًا مِّنَ ٱلْمُؤْمِنِينَ لَكَٰرِهُونَ
کَمَا‘ لِمَا کے معنوں میں بھی استعمال ہوتا ہے (محیط) اور وہی معنے اس جگہ مناسب ہیں۔
اس آیت سے مسیحیوں کے وہ اعتراض دور ہو جاتے ہیں کہ مسلمان غنیمت کی لالچ میں حملے کرتے تھے۔ کیونکہ قرآن کریم کہتا ہے کہ مومن گو لڑائی سے ڈرتے نہ تھے مگر خون خرابے کی وجہ سے اس سے نفرت کرتے تھے۔
The particle kama ordinarily meaning "just as" or "like unto" is also sometimes used in the sense of "as" or "since" or "because" (Muhit). If, the particle is taken in its ordinary sense of "just as," then the verse could be rendered as: "God grants victories and spoils to His servants and bestows on them honourable provision just as He did when He brought thee forth from thy house, etc."
Bil Haqqi means, for a righteous purpose. The verse relates to the Battle of Badr.
When Muslims marched out from Medina, as they did not know that they would have to fight a well-equipped Meccan army, they did not come fully prepared for fighting. So when on the way they learnt that they would have to fight the Meccan army they anxiously asked the Holy Prophet why he had not informed them of the real state of affairs so that they should have come fully prepared to meet the enemy. Thus their anxiety was not for their own sake but for the safety of the Holy Prophet. In their unpreparedness they were averse to exposing him to danger. This is clear from the verse "brought thee forth" and not "brought you forth," which signifies that God, in pursuance of Whose command the Holy Prophet had not informed the believers of the encounter with the Meccan army, would not leave him unprotected. The Muslims were not afraid of fighting. They were averse to it because they did not like to shed human blood and because also the person of the Holy Prophet had become exposed to danger.
Important Words:
The particle کما (as) ordinarily meaning "just as" or "like unto" is also sometimes used in the sense of "as" or "since" or "because." The Arabs say کما تطیع اللّٰہ ید خلك الجنة i.e. as you obey Allah, so He will make you enter Heaven (Muhit).
Commentary:
There has been much difference of opinion about the significance of the word کما (as) occurring in the beginning of this verse and briefly treated under Important Words above. Preferably the word has been used here in the sense of "as" or "since" in which case the words نصرك علی اعدائك (therefore He helped thee against thy enemies) would be taken to be understood at the end of the verse, as shown in the text. If, however, the word is taken in its ordinary sense of "just as," then the verse would be interpreted as providing an illustration of how God grants victories to His servants and bestows spoils and honourable provision on them (see the promises contained in 8:2, 5 above). In this case the verse could be rendered as: "God grants victories and spoils to His servants and bestows on them honourable provision just as He did when He brought thee forth from thy house, etc."
The expression بالحق (rightfully) refers to the fact that it was by Divine command, and under Divine revelation, that the Holy Prophet went forth from Medina to meet the enemy.
The verse thus signifies that, as the Holy Prophet had come forth by God’s own command, and under His special revelation, therefore God could not forsake him; so He helped him against the enemy.
The verse relates to the Battle of Badr. When Muslims came forth from Medina, they did not know that they would have to fight a Meccan army. So they did not come fully prepared for battle. Hence, when, on the way, the Holy Prophet revealed to them the fact that they would have to fight the Meccan army, they asked him why he had not told them so at Medina, so that they might have come prepared to meet the enemy. Their anxiety was not for themselves but for the Holy Prophet, whom they loved more than their lives. Hence, in their condition of unpreparedness, they were unwilling to expose him to danger. That the Muslims were anxious for the sake of the Holy Prophet and not for themselves and that it was his going forth that they did not like is clear from the verse itself which uses the words "brought thee forth" and not "brought you forth." The verse thus implies that when the Companions of the Holy Prophet were so anxious about their beloved Master—God, Whose Messenger he was—could not leave him unprotected; His love for him was certainly greater than that of his Companions.
1
کَمَا‘ لِمَا کے معنوں میں بھی استعمال ہوتا ہے (محیط) اور وہی معنے اس جگہ مناسب ہیں۔
2
اس آیت سے مسیحیوں کے وہ اعتراض دور ہو جاتے ہیں کہ مسلمان غنیمت کی لالچ میں حملے کرتے تھے۔ کیونکہ قرآن کریم کہتا ہے کہ مومن گو لڑائی سے ڈرتے نہ تھے مگر خون خرابے کی وجہ سے اس سے نفرت کرتے تھے۔
1096
Important Words:
The particle کما (as) ordinarily meaning "just as" or "like unto" is also sometimes used in the sense of "as" or "since" or "because." The Arabs say کما تطیع اللّٰہ ید خلك الجنة i.e. as you obey Allah, so He will make you enter Heaven (Muhit).
Commentary:
There has been much difference of opinion about the significance of the word کما (as) occurring in the beginning of this verse and briefly treated under Important Words above. Preferably the word has been used here in the sense of "as" or "since" in which case the words نصرك علی اعدائك (therefore He helped thee against thy enemies) would be taken to be understood at the end of the verse, as shown in the text. If, however, the word is taken in its ordinary sense of "just as," then the verse would be interpreted as providing an illustration of how God grants victories to His servants and bestows spoils and honourable provision on them (see the promises contained in 8:2, 5 above). In this case the verse could be rendered as: "God grants victories and spoils to His servants and bestows on them honourable provision just as He did when He brought thee forth from thy house, etc."
The expression بالحق (rightfully) refers to the fact that it was by Divine command, and under Divine revelation, that the Holy Prophet went forth from Medina to meet the enemy.
The verse thus signifies that, as the Holy Prophet had come forth by God’s own command, and under His special revelation, therefore God could not forsake him; so He helped him against the enemy.
The verse relates to the Battle of Badr. When Muslims came forth from Medina, they did not know that they would have to fight a Meccan army. So they did not come fully prepared for battle. Hence, when, on the way, the Holy Prophet revealed to them the fact that they would have to fight the Meccan army, they asked him why he had not told them so at Medina, so that they might have come prepared to meet the enemy. Their anxiety was not for themselves but for the Holy Prophet, whom they loved more than their lives. Hence, in their condition of unpreparedness, they were unwilling to expose him to danger. That the Muslims were anxious for the sake of the Holy Prophet and not for themselves and that it was his going forth that they did not like is clear from the verse itself which uses the words "brought thee forth" and not "brought you forth." The verse thus implies that when the Companions of the Holy Prophet were so anxious about their beloved Master—God, Whose Messenger he was—could not leave him unprotected; His love for him was certainly greater than that of his Companions.
1093
The particle kama ordinarily meaning "just as" or "like unto" is also sometimes used in the sense of "as" or "since" or "because" (Muhit). If, the particle is taken in its ordinary sense of "just as," then the verse could be rendered as: "God grants victories and spoils to His servants and bestows on them honourable provision just as He did when He brought thee forth from thy house, etc."
1094
Bil Haqqi means, for a righteous purpose. The verse relates to the Battle of Badr.
1095
When Muslims marched out from Medina, as they did not know that they would have to fight a well-equipped Meccan army, they did not come fully prepared for fighting. So when on the way they learnt that they would have to fight the Meccan army they anxiously asked the Holy Prophet why he had not informed them of the real state of affairs so that they should have come fully prepared to meet the enemy. Thus their anxiety was not for their own sake but for the safety of the Holy Prophet. In their unpreparedness they were averse to exposing him to danger. This is clear from the verse "brought thee forth" and not "brought you forth," which signifies that God, in pursuance of Whose command the Holy Prophet had not informed the believers of the encounter with the Meccan army, would not leave him unprotected. The Muslims were not afraid of fighting. They were averse to it because they did not like to shed human blood and because also the person of the Holy Prophet had become exposed to danger.
رَّبَّنَآ إِنِّىٓ أَسْكَنتُ مِن ذُرِّيَّتِى بِوَادٍ غَيْرِ ذِى زَرْعٍ عِندَ بَيْتِكَ ٱلْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا۟ ٱلصَّلَوٰةَ فَٱجْعَلْ أَفْـِٔدَةً مِّنَ ٱلنَّاسِ تَهْوِىٓ إِلَيْهِمْ وَٱرْزُقْهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمْ يَشْكُرُونَ
22:27.
2:127; 28:58.
The reference is to the settling by Abraham of his son Ishmael and his wife Hagar in the wilderness of Arabia. Ishmael was yet a child when in obedience to Divine command and in fulfilment of Divine plan Abraham brought him and his mother Hagar in the bleak and barren tract where Mecca now stands. At that time there was no sign of life and no means of subsistence at the place (Bukhari). But God had so designed that the place should become the scene of the activities of God’s last Message for mankind. Ishmael was chosen as the vehicle for the implementation of the Divine plan.
This prayer of Abraham found its complete fulfilment in the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to visit it.
The prayer was made at a time when not a blade of grass was to be seen for many miles around Mecca. Yet the prophecy met with fulfilment in a marvellous manner, for the choicest fruits come to Mecca in plenty in all seasons.
22:27.
2:127; 28:58.
Commentary:
In the previous verse, Abraham commenced his prayer by saying "My Lord" but in this verse, he has substituted "Our Lord" for "My Lord" i.e. in the present verse he has used the plural pronoun in place of the singular. The reason for this change is that in the latter case Abraham speaks of an act in which the will of Hagar and Ishmael was joined to his own. Although it was he himself who had made his wife and son settle in "an uncultivable valley," yet his wife and son had also shared in the sacrifice, for they had cheerfully cooperated with him and willingly signified their readiness to live in the wilderness in obedience to God’s command. As three persons were concerned in the matter and they had all willingly submitted to the will of God, the plural pronoun has been used in the present verse.
The verse, by implication, refers to a vision of Abraham in which he saw that he was slaughtering his son, Ishmael (37:103). As the sacrifice of human beings was much in vogue at that time, Abraham set about literally to fulfil it. But the dream really meant that he was to settle his son in a barren valley; for to leave a young lad at a place where there was no water, no vegetation and no sign of life was virtually tantamount to immolating him. However, when the literal interpretation of his dream by Abraham had actually caused him to lay Ishmael down and place the knife at his throat, Abraham was prohibited by God from doing so and thus the practice of offering human beings as sacrifice forever became banned to the followers of God.
By using the words, that they may observe Prayer, Abraham seeks to attract God’s mercy by mentioning the noble object for which he had caused his offspring to dwell near the Sacred House. God accepted the prayer, for He sees the motives of man and He never allows a work done with good intention to go unrewarded.
After mentioning that he had caused his offspring to dwell in that barren valley so that they might establish the worship of God at the Sacred Mosque and thus fulfil the purpose for which it had been built, Abraham prays that "men’s hearts might be inclined towards them", so that their preaching to them might prove effective and they might also join with them in worshipping God at the Holy Shrine and thus the purpose for which he had made his offspring dwell in that "bleak and barren valley" might be accomplished.
This prayer of Abraham found its complete fulfilment in the advent of the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to flock to the Holy House of God. The prayer also implied that the Ka‘bah would one day become the centre of the worship of the One True God.
Nor did Abraham neglect the physical welfare of his offspring. He prayed that his descendants living in and around Mecca might have plenty of fruits. This prayer was made at a time when not a blade of grass was seen for many miles about that place. Still the prophecy met with fulfilment in a wonderful manner, for the choicest fruits come to Mecca in plenty and at all seasons. Spiritually, the hearts of nations have become extraordinarily drawn towards the House of God at Mecca, where pilgrims flock from all parts of the world. The latter part of the prophecy is waiting to be fulfilled on a yet grander scale, when Islam will have spread and dominated all over the world.
d
22:27.
e
2:127; 28:58.
650
伊布拉欣的这个祈祷在穆圣时已经全部实现。因为在他之前, 只有阿拉伯人去麦加作出供奉。但在他降临后, 全世界人民开始去麦加朝觐。
651
祈祷的时候, 在麦加周围许多哩的地方, 看不见一片草叶。然后预言不可思议地应验了, 最优良的果实, 一年四季从世界各地大量运到麦加。
a
22:27.
b
2:127; 28:58.
1692
Commentary:
In the previous verse, Abraham commenced his prayer by saying "My Lord" but in this verse, he has substituted "Our Lord" for "My Lord" i.e. in the present verse he has used the plural pronoun in place of the singular. The reason for this change is that in the latter case Abraham speaks of an act in which the will of Hagar and Ishmael was joined to his own. Although it was he himself who had made his wife and son settle in "an uncultivable valley," yet his wife and son had also shared in the sacrifice, for they had cheerfully cooperated with him and willingly signified their readiness to live in the wilderness in obedience to God’s command. As three persons were concerned in the matter and they had all willingly submitted to the will of God, the plural pronoun has been used in the present verse.
The verse, by implication, refers to a vision of Abraham in which he saw that he was slaughtering his son, Ishmael (37:103). As the sacrifice of human beings was much in vogue at that time, Abraham set about literally to fulfil it. But the dream really meant that he was to settle his son in a barren valley; for to leave a young lad at a place where there was no water, no vegetation and no sign of life was virtually tantamount to immolating him. However, when the literal interpretation of his dream by Abraham had actually caused him to lay Ishmael down and place the knife at his throat, Abraham was prohibited by God from doing so and thus the practice of offering human beings as sacrifice forever became banned to the followers of God.
By using the words, that they may observe Prayer, Abraham seeks to attract God’s mercy by mentioning the noble object for which he had caused his offspring to dwell near the Sacred House. God accepted the prayer, for He sees the motives of man and He never allows a work done with good intention to go unrewarded.
After mentioning that he had caused his offspring to dwell in that barren valley so that they might establish the worship of God at the Sacred Mosque and thus fulfil the purpose for which it had been built, Abraham prays that "men’s hearts might be inclined towards them", so that their preaching to them might prove effective and they might also join with them in worshipping God at the Holy Shrine and thus the purpose for which he had made his offspring dwell in that "bleak and barren valley" might be accomplished.
This prayer of Abraham found its complete fulfilment in the advent of the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to flock to the Holy House of God. The prayer also implied that the Ka‘bah would one day become the centre of the worship of the One True God.
Nor did Abraham neglect the physical welfare of his offspring. He prayed that his descendants living in and around Mecca might have plenty of fruits. This prayer was made at a time when not a blade of grass was seen for many miles about that place. Still the prophecy met with fulfilment in a wonderful manner, for the choicest fruits come to Mecca in plenty and at all seasons. Spiritually, the hearts of nations have become extraordinarily drawn towards the House of God at Mecca, where pilgrims flock from all parts of the world. The latter part of the prophecy is waiting to be fulfilled on a yet grander scale, when Islam will have spread and dominated all over the world.
a
22:27.
b
2:127; 28:58.
1469
The reference is to the settling by Abraham of his son Ishmael and his wife Hagar in the wilderness of Arabia. Ishmael was yet a child when in obedience to Divine command and in fulfilment of Divine plan Abraham brought him and his mother Hagar in the bleak and barren tract where Mecca now stands. At that time there was no sign of life and no means of subsistence at the place (Bukhari). But God had so designed that the place should become the scene of the activities of God’s last Message for mankind. Ishmael was chosen as the vehicle for the implementation of the Divine plan.
1470
This prayer of Abraham found its complete fulfilment in the Holy Prophet; for before him it was only the Arabs who visited Mecca to offer their oblations but, after his advent, people from all over the world began to visit it.
1471
The prayer was made at a time when not a blade of grass was to be seen for many miles around Mecca. Yet the prophecy met with fulfilment in a marvellous manner, for the choicest fruits come to Mecca in plenty in all seasons.