وَّرَآءِ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَّرَآءِ".
وَامۡرَاَتُہٗ قَآئِمَۃٌ فَضَحِکَتۡ فَبَشَّرۡنٰہَا بِاِسۡحٰقَ وَمِنۡ وَّرَآءِ اِسۡحٰقَ یَعۡقُوۡبَ
21:73; 51:29.
قرآن مجید میں ضَحِکَتْ کے الفاظ ہیں۔ بعض نے اس کے معنے حیض آنے کے کیے ہیں۔ مگر یہ بے جوڑ معنے ہیں۔ ضَحِکَتْ کے معنے عربی میں گھبرا جانے کے بھی ہیں (اقرب) اور یہی معنے ہم نے یہاں کیے ہیں۔
21:73; 51:29.
21:73; 51:29.
Important Words:
ضحکت (she was frightened) is formed from ضحک which means: (1) he laughed; (2) he wondered (3) he was frightened or he feared. ضحکت المرأة means, the woman menstruated (Lane & Mufradat).
Commentary:
When Abraham’s wife, Sarah, heard the sad news of the impending destruction of Lot’s people, she was naturally frightened and her heart became filled with pain and pity for them.
Sarah’s feeling of pity for Lot’s people pleased God and He hastened to give her the glad tidings of the birth of a grandson (Jacob) in addition to the announcement of a son (Isaac) that had already been made to Abraham in v.70.
The present verse also incidentally shows that it was not Isaac but Ishmael whom Abraham offered for sacrifice, for according to it God promised not only a son (Isaac) but also a grandson to Abraham. Thus Isaac, the promised son, was not only to live and marry but also to have a son who was to be called Jacob. It cannot therefore be supposed that God, Who Himself had announced that Isaac was to live and marry and beget children, should have commanded that the selfsame Isaac be offered for sacrifice.
b
21:73; 51:29.
5
قرآن مجید میں ضَحِکَتْ کے الفاظ ہیں۔ بعض نے اس کے معنے حیض آنے کے کیے ہیں۔ مگر یہ بے جوڑ معنے ہیں۔ ضَحِکَتْ کے معنے عربی میں گھبرا جانے کے بھی ہیں (اقرب) اور یہی معنے ہم نے یہاں کیے ہیں۔
a
21:73; 51:29.
1452
Important Words:
ضحکت (she was frightened) is formed from ضحک which means: (1) he laughed; (2) he wondered (3) he was frightened or he feared. ضحکت المرأة means, the woman menstruated (Lane & Mufradat).
Commentary:
When Abraham’s wife, Sarah, heard the sad news of the impending destruction of Lot’s people, she was naturally frightened and her heart became filled with pain and pity for them.
Sarah’s feeling of pity for Lot’s people pleased God and He hastened to give her the glad tidings of the birth of a grandson (Jacob) in addition to the announcement of a son (Isaac) that had already been made to Abraham in v.70.
The present verse also incidentally shows that it was not Isaac but Ishmael whom Abraham offered for sacrifice, for according to it God promised not only a son (Isaac) but also a grandson to Abraham. Thus Isaac, the promised son, was not only to live and marry but also to have a son who was to be called Jacob. It cannot therefore be supposed that God, Who Himself had announced that Isaac was to live and marry and beget children, should have commanded that the selfsame Isaac be offered for sacrifice.
b
21:73; 51:29.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَدۡخُلُوۡا بُیُوۡتَ النَّبِیِّ اِلَّاۤ اَنۡ یُّؤۡذَنَ لَکُمۡ اِلٰی طَعَامٍ غَیۡرَ نٰظِرِیۡنَ اِنٰٮہُ وَلٰکِنۡ اِذَا دُعِیۡتُمۡ فَادۡخُلُوۡا فَاِذَا طَعِمۡتُمۡ فَانۡتَشِرُوۡا وَلَا مُسۡتَـٔۡنِسِیۡنَ لِحَدِیۡثٍ ۚ اِنَّ ذٰلِکُمۡ کَانَ یُؤۡذِی النَّبِیَّ فَیَسۡتَحۡیٖ مِنۡکُمۡ ۖ وَاللّٰہُ لَا یَسۡتَحۡیٖ مِنَ الۡحَقِّ ۚ وَاِذَا سَاَلۡتُمُوۡہُنَّ مَتٰعًا فَسۡـَٔلُوۡہُنَّ مِنۡ وَّرَآءِ حِجَابٍ ۚ ذٰلِکُمۡ اَطۡہَرُ لِقُلُوۡبِکُمۡ وَقُلُوۡبِہِنَّ ۚ وَمَا کَانَ لَکُمۡ اَنۡ تُؤۡذُوۡا رَسُوۡلَ اللّٰہِ وَلَاۤ اَنۡ تَنۡکِحُوۡۤا اَزۡوٰجَہٗ مِنۡۢ بَعۡدِہٖۤ اَبَدًا ۚ اِنَّ ذٰلِکُمۡ کَانَ عِنۡدَ اللّٰہِ عَظِیۡمًا
婚娶穆圣的遗孀在本节经文中已被宣告是一种极大的罪恶。作为 “信者之母”, 她们的 “精神儿子” 中的不论哪一个竟然娶她们中的任何一个为妻, 这是与她们的神圣尊严不相称的。
یعنی عین وقت پر داخل ہوا کرو۔ بے وقت داخل ہو کر نبیؐ کا وقت ضائع نہ کیا کرو۔
اس آیت کا یہ مطلب نہیں ہے کہ صرف نبی کے گھر میں اجازت کے بغیر کھانے کے لئے نہ جایا کرو۔ کیونکہ دوسری آیات سے ثابت ہے کہ ہر مومن کے گھر میں بغیر اجازت جانا ناجائز ہے۔ پس اس آیت سے ایک نئے مضمون کی طرف اشارہ کیا گیا ہے اور وہ یہ کہ چونکہ پہلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کو مومنوں کا باپ اور آپ کی بیویوں کو ان کی مائیں قرار دیا گیا ہے اس لئے اس سے یہ نتیجہ نکلتا ہے کہ نبی کے گھر میں بغیر اجازت داخل ہونا جائز ہے پس اس آیت میں اس کا رستہ روک دیا۔ دوسرے یہ کہ بچے اپنے ماں باپ کے گھر میں دیر تک بیٹھے رہتے ہیں لیکن نبی چونکہ روحانی باپ ہوتا ہے اس کے بچے تو کئی ہزار ہوتے
For the food to get ready.
One should not enter a house uninvited, and when invited he should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual postprandial idle talk.
The commandment is intended to discourage too much familiarity between the sexes, the pronoun hunna (them) by implication applying to all women.
Marriage with the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity that any of their "spiritual sons" should marry any of them.
Commentary:
The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.
The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.
The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.
Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.
1037
婚娶穆圣的遗孀在本节经文中已被宣告是一种极大的罪恶。作为 “信者之母”, 她们的 “精神儿子” 中的不论哪一个竟然娶她们中的任何一个为妻, 这是与她们的神圣尊严不相称的。
2
یعنی عین وقت پر داخل ہوا کرو۔ بے وقت داخل ہو کر نبیؐ کا وقت ضائع نہ کیا کرو۔
3
اس آیت کا یہ مطلب نہیں ہے کہ صرف نبی کے گھر میں اجازت کے بغیر کھانے کے لئے نہ جایا کرو۔ کیونکہ دوسری آیات سے ثابت ہے کہ ہر مومن کے گھر میں بغیر اجازت جانا ناجائز ہے۔ پس اس آیت سے ایک نئے مضمون کی طرف اشارہ کیا گیا ہے اور وہ یہ کہ چونکہ پہلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کو مومنوں کا باپ اور آپ کی بیویوں کو ان کی مائیں قرار دیا گیا ہے اس لئے اس سے یہ نتیجہ نکلتا ہے کہ نبی کے گھر میں بغیر اجازت داخل ہونا جائز ہے پس اس آیت میں اس کا رستہ روک دیا۔ دوسرے یہ کہ بچے اپنے ماں باپ کے گھر میں دیر تک بیٹھے رہتے ہیں لیکن نبی چونکہ روحانی باپ ہوتا ہے اس کے بچے تو کئی ہزار ہوتے
3114
Commentary:
The teaching of social ethics and domestic morals and manners with special reference to the Holy Prophet’s marriage with Zainab and the calumnies and false charges of which the evil-minded hypocrites accused him form the subject of the present verse. Some of the social manners taught in this verse are: One should not enter a house uninvited and when invited one should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual post-prandial idle talk. These are some of the rules of social conduct which need to be learnt and observed.
The commandment embodied in the words, "and when you ask them for anything, ask them from behind a curtain," is intended to discourage too much familiarity between the sexes, the pronoun ھن (them) by implication, applying to all women.
The clause, "That is purer for your hearts and their hearts," may mean; (a) that it may lead to purity of thoughts, and (b) that such conduct may protect women from slanderous tongues.
Marriage to the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity to marry any of their "spiritual sons." Moreover, as wives of the Prophet, they were entrusted with the great task of the spiritual training of Muslim men and women which required utmost reverence for them on their part.
2364A
For the food to get ready.
2365
One should not enter a house uninvited, and when invited he should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one’s own and other peoples’ time in the usual postprandial idle talk.
2366
The commandment is intended to discourage too much familiarity between the sexes, the pronoun hunna (them) by implication applying to all women.
2367
Marriage with the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity that any of their "spiritual sons" should marry any of them.
اِنَّ الَّذِیۡنَ یُنَادُوۡنَکَ مِنۡ وَّرَآءِ الۡحُجُرٰتِ اَکۡثَرُہُمۡ لَا یَعۡقِلُوۡنَ
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
Commentary:
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and for his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
3844
Commentary:
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and for his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
2790
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
لَا یُقٰتِلُوۡنَکُمۡ جَمِیۡعًا اِلَّا فِیۡ قُرًی مُّحَصَّنَۃٍ اَوۡ مِنۡ وَّرَآءِ جُدُرٍۭ ۚ بَاۡسُہُمۡ بَیۡنَہُمۡ شَدِیۡدٌ ۚ تَحۡسَبُہُمۡ جَمِیۡعًا وَّقُلُوۡبُہُمۡ شَتّٰی ۚ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَعۡقِلُوۡنَ
The verse means that the disbelievers, particularly the Jews and the Hypocrites of Medina, present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the Hypocrites of Medina and the pagan Quraish of Mecca. The Quraish saw in the rising power of Islam a great danger to their all-round supremacy, the Hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
Commentary:
The verse means that disbelievers— particularly the Jews and the hypocrites of Medina—seem to present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the hypocrites of Medina and the pagan Quraish of Mecca. The Quraish found in the rising power of Islam a danger to their autocracy, the hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
4200
Commentary:
The verse means that disbelievers— particularly the Jews and the hypocrites of Medina—seem to present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the hypocrites of Medina and the pagan Quraish of Mecca. The Quraish found in the rising power of Islam a danger to their autocracy, the hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
3026
The verse means that the disbelievers, particularly the Jews and the Hypocrites of Medina, present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the Hypocrites of Medina and the pagan Quraish of Mecca. The Quraish saw in the rising power of Islam a great danger to their all-round supremacy, the Hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.