وَرَآئِ
Appears 7 times in Quran
Derived Words (7)
Words derived from the stem "وَرَآئِ".
- behind
- go to your rear
- behind them
- for him a severe chastisement
- Before him
- And behind them
- Before them
Occurrences in Quran
Found 7 verses containing "وَرَآئِ".
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ ٱلصَّلَوٰةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوٓا۟ أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا۟ فَلْيَكُونُوا۟ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا۟ فَلْيُصَلُّوا۟ مَعَكَ وَلْيَأْخُذُوا۟ حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَٰحِدَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰٓ أَن تَضَعُوٓا۟ أَسْلِحَتَكُمْ ۖ وَخُذُوا۟ حِذْرَكُمْ ۗ إِنَّ ٱللَّهَ أَعَدَّ لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
571
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
660
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
661
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
مِّن وَرَآئِهِۦ جَهَنَّمُ وَيُسْقَىٰ مِن مَّآءٍ صَدِيدٍ
69:37; 78:25, 26.
69:37; 78:25, 26.
69:37; 78:25, 26.
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
c
69:37; 78:25, 26.
a
69:37; 78:25, 26.
1671
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
a
69:37; 78:25, 26.
يَتَجَرَّعُهُۥ وَلَا يَكَادُ يُسِيغُهُۥ وَيَأْتِيهِ ٱلْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ ۖ وَمِن وَرَآئِهِۦ عَذَابٌ غَلِيظٌ
20:75; 87:14.
20:75; 87:14.
The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them.
20:75; 87:14.
Commentary:
The words, And death shall come to him from every quarter, mean that just as angels shall enter unto the inmates of Paradise through every gate (13:24), similarly death shall come to the inmates of Hell from every quarter. The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them, but they will not actually suffer death because man is not meant to undergo death in the next world but to attain peace and bliss. It is worthy of note here that whereas "peace" has been represented in 13:24, 25 as coming from "every gate," which signifies its coming from outside, "death" is here spoken of as coming from "every quarter," which signifies its springing from within. This is so because peace comes from God, but death and destruction are the outcome of man’s own actions, for he himself is the author of his spiritual death.
The words, and besides that there shall be for him a severe chastisement, point out that punishments in various forms shall continue to come upon evildoers one after the other, in the form of remorse, grief, estrangement from God, etc., and that Divine punishment shall not be transitory but shall long continue.
d
20:75; 87:14.
a
20:75; 87:14.
1672
Commentary:
The words, And death shall come to him from every quarter, mean that just as angels shall enter unto the inmates of Paradise through every gate (13:24), similarly death shall come to the inmates of Hell from every quarter. The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them, but they will not actually suffer death because man is not meant to undergo death in the next world but to attain peace and bliss. It is worthy of note here that whereas "peace" has been represented in 13:24, 25 as coming from "every gate," which signifies its coming from outside, "death" is here spoken of as coming from "every quarter," which signifies its springing from within. This is so because peace comes from God, but death and destruction are the outcome of man’s own actions, for he himself is the author of his spiritual death.
The words, and besides that there shall be for him a severe chastisement, point out that punishments in various forms shall continue to come upon evildoers one after the other, in the form of remorse, grief, estrangement from God, etc., and that Divine punishment shall not be transitory but shall long continue.
b
20:75; 87:14.
1461
The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them.
لَعَلِّىٓ أَعْمَلُ صَٰلِحًا فِيمَا تَرَكْتُ ۚ كَلَّآ ۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا ۖ وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ
21:96; 36:32.
یہ مرادنہیں کہ مبعوث ہونے کے دن اسی دنیا میں واپس ہو جائیں گے بلکہ یہ مراد ہے کہ اس دن تو اگلے جہان کا آخری مرحلہ شروع ہو جائے گا۔ واپس آنے کا سوال نہیں ہوگا اور اس دن تک اللہ تعالیٰ نے ان کی روحوں کے اس دنیا میں واپس آنے کے راستہ میں روک پیدا کر رکھی ہے۔ یعنی مردے زندہ ہو کر اس دنیا میں آہی نہیں سکتے۔ اب وہ لوگ سوچیں جو ولیوں اور نبیوں کو مردوں کا زندہ کرنے والا قرار دیتے ہیں۔
21:96; 36:32.
Barzakh means, a barrier; or a thing that intervenes between any two things. The word is technically applied to the period or state from the day of death to the day of Resurrection (Lane). It is an intermediate state of incomplete realization of the punishments and rewards of Hell and Heaven. The Qur’an has compared it to the embryonic state and the Resurrection to the birth of the fully developed soul.
21:96; 36:32.
Important Words:
برزخ means, a barrier; a bar; a thing that intervenes between any two things; an obstruction or a thing that separates two things; the interval from the time of death to the Day of Resurrection. The word is technically applied to the period or state from the day of death to the Day of Resurrection (Lane & Aqrab).
Commentary:
The word لعل (that) conveys the idea of doubt. As used here the word shows that the disbeliever will have been so deeply impressed by God’s Greatness and Majesty and his own insignificance that he dare not declare with certainty that he will make amends for what he had left undone in life on earth. He only expresses a hope that he will do righteous deeds if he were sent back to this world.
The word کلمة has been used in the verse, as at several other places in the Quran in the sense of a full sentence. The Holy Prophet also used the word in the sense of a complete sentence in a well-known hadith:
أصدق کلمة قالھا لبید، الا کل شیء ما خلا اللّٰه باطل
i.e. the truest sentence is the one which the poet Labid uttered and which is to the effect, "Everything besides God is subject to destruction." See also 4:172.
The verse incidentally disproves a commonly held belief that a man passes into Heaven or Hell immediately after his death. In fact after death he lives in برزخ which is an intermediate state of incomplete realization of the punishments or rewards of Hell or Heaven respectively or a state of preparation for their complete and full realization. The Quran has compared barzakh to the embryonic state and the resurrection to the birth of the fully developed soul.
c
21:96; 36:32.
1
یہ مرادنہیں کہ مبعوث ہونے کے دن اسی دنیا میں واپس ہو جائیں گے بلکہ یہ مراد ہے کہ اس دن تو اگلے جہان کا آخری مرحلہ شروع ہو جائے گا۔ واپس آنے کا سوال نہیں ہوگا اور اس دن تک اللہ تعالیٰ نے ان کی روحوں کے اس دنیا میں واپس آنے کے راستہ میں روک پیدا کر رکھی ہے۔ یعنی مردے زندہ ہو کر اس دنیا میں آہی نہیں سکتے۔ اب وہ لوگ سوچیں جو ولیوں اور نبیوں کو مردوں کا زندہ کرنے والا قرار دیتے ہیں۔
b
21:96; 36:32.
2579
Important Words:
برزخ means, a barrier; a bar; a thing that intervenes between any two things; an obstruction or a thing that separates two things; the interval from the time of death to the Day of Resurrection. The word is technically applied to the period or state from the day of death to the Day of Resurrection (Lane & Aqrab).
Commentary:
The word لعل (that) conveys the idea of doubt. As used here the word shows that the disbeliever will have been so deeply impressed by God’s Greatness and Majesty and his own insignificance that he dare not declare with certainty that he will make amends for what he had left undone in life on earth. He only expresses a hope that he will do righteous deeds if he were sent back to this world.
The word کلمة has been used in the verse, as at several other places in the Quran in the sense of a full sentence. The Holy Prophet also used the word in the sense of a complete sentence in a well-known hadith:
أصدق کلمة قالھا لبید، الا کل شیء ما خلا اللّٰه باطل
i.e. the truest sentence is the one which the poet Labid uttered and which is to the effect, "Everything besides God is subject to destruction." See also 4:172.
The verse incidentally disproves a commonly held belief that a man passes into Heaven or Hell immediately after his death. In fact after death he lives in برزخ which is an intermediate state of incomplete realization of the punishments or rewards of Hell or Heaven respectively or a state of preparation for their complete and full realization. The Quran has compared barzakh to the embryonic state and the resurrection to the birth of the fully developed soul.
b
21:96; 36:32.
2017
Barzakh means, a barrier; or a thing that intervenes between any two things. The word is technically applied to the period or state from the day of death to the day of Resurrection (Lane). It is an intermediate state of incomplete realization of the punishments and rewards of Hell and Heaven. The Qur’an has compared it to the embryonic state and the Resurrection to the birth of the fully developed soul.
وَٱللَّهُ مِن وَرَآئِهِم مُّحِيطٌۢ
17:60.
17:60.
c
17:60.
c
17:60.
۞ وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَآئِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِىَ بِإِذْنِهِۦ مَا يَشَآءُ ۚ إِنَّهُۥ عَلِىٌّ حَكِيمٌ
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.
Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
1215
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
1
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
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Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
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The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.
مِّن وَرَآئِهِمْ جَهَنَّمُ ۖ وَلَا يُغْنِى عَنْهُم مَّا كَسَبُوا۟ شَيْـًٔا وَلَا مَا ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ أَوْلِيَآءَ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
14:17, 18.
14:17, 18.
14:17-18.
Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.
b
14:17-18.
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Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.