بَعْدَ إِذْ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "بَعْدَ إِذْ".
وَلَا يَصُدُّنَّكَ عَنْ ءَايَٰتِ ٱللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَ ۖ وَٱدْعُ إِلَىٰ رَبِّكَ ۖ وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ
Commentary:
The verse sums up the subject matter of the Surah. The Holy Prophet is told that he did not have the remotest idea that he would ever be made the bearer of the Divine Message but now that he has actually been entrusted with the great and difficult task of preaching the truth, he should 'call mankind to God' and like a great soldier fight his way to success.
2937
Commentary:
The verse sums up the subject matter of the Surah. The Holy Prophet is told that he did not have the remotest idea that he would ever be made the bearer of the Divine Message but now that he has actually been entrusted with the great and difficult task of preaching the truth, he should 'call mankind to God' and like a great soldier fight his way to success.
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ ٱلْوَهَّابُ
只有那些心灵纯洁的人才能正确理解 «古兰经» (56:80)。
The right knowledge of the Qur’an is vouchsafed only to those who are pure of heart (56:80).
Important Words:
الوھاب (Bestower) is derived from وھب i.e. he gave or he bestowed. وھب له مالا means, he gave or bestowed property on him. ھبة which is the noun-infinitive from وھب means: (1) the act of giving a person something without receiving anything in return; (2) the thing so given. الوھاب which is the intensive form of واھب (giver) means, one who gives greatly and extensively (Aqrab). The word is used about God because He gives to each and every one of His creatures according to his deserts and none is overlooked (Mufradat).
Commentary:
The verse, which comprises a very important prayer, comes as a fitting sequel to the preceding verse. It points out the great truth that not unoften a people receive a favour or blessing from God, which sometimes later proves a means of stumbling for them. They abuse the favour of God or misinterpret divine guidance and thus bring about their ruin. This is what happened to the Christians; and Muslims are warned to be watchful against this source of error and ever to pray to God to protect them against it. See also 1:7.
The verse also hints that dissension and straying away from the truth would be the lot of Muslims if they subordinated decisive verses to those ambiguous, and fundamentals to matters of secondary importance. This is why the Holy Prophetsaused to recite this prayer constantly, which fact implied an instruction to his followers to do the same. Indeed, there could be no greater tragedy than, having once found the right path, to go astray, and, having once received Divine favour, to become the object of His anger.
The verse also draws attention to the fact that the error of interpreting متشابھات in a manner which is at variance with محکمات (see preceding verse) can only be avoided through the purification of the heart and through prayer. The right knowledge of the Quran is vouchsafed only to those who are pure of heart. In this connection see also 56:80.
229
只有那些心灵纯洁的人才能正确理解 «古兰经» (56:80)。
300
Important Words:
الوھاب (Bestower) is derived from وھب i.e. he gave or he bestowed. وھب له مالا means, he gave or bestowed property on him. ھبة which is the noun-infinitive from وھب means: (1) the act of giving a person something without receiving anything in return; (2) the thing so given. الوھاب which is the intensive form of واھب (giver) means, one who gives greatly and extensively (Aqrab). The word is used about God because He gives to each and every one of His creatures according to his deserts and none is overlooked (Mufradat).
Commentary:
The verse, which comprises a very important prayer, comes as a fitting sequel to the preceding verse. It points out the great truth that not unoften a people receive a favour or blessing from God, which sometimes later proves a means of stumbling for them. They abuse the favour of God or misinterpret divine guidance and thus bring about their ruin. This is what happened to the Christians; and Muslims are warned to be watchful against this source of error and ever to pray to God to protect them against it. See also 1:7.
The verse also hints that dissension and straying away from the truth would be the lot of Muslims if they subordinated decisive verses to those ambiguous, and fundamentals to matters of secondary importance. This is why the Holy Prophetsaused to recite this prayer constantly, which fact implied an instruction to his followers to do the same. Indeed, there could be no greater tragedy than, having once found the right path, to go astray, and, having once received Divine favour, to become the object of His anger.
The verse also draws attention to the fact that the error of interpreting متشابھات in a manner which is at variance with محکمات (see preceding verse) can only be avoided through the purification of the heart and through prayer. The right knowledge of the Quran is vouchsafed only to those who are pure of heart. In this connection see also 56:80.
374
The right knowledge of the Qur’an is vouchsafed only to those who are pure of heart (56:80).
وَلَا يَأْمُرَكُمْ أَن تَتَّخِذُوا۟ ٱلْمَلَٰٓئِكَةَ وَٱلنَّبِيِّۦنَ أَرْبَابًا ۗ أَيَأْمُرُكُم بِٱلْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ
امر کا لفظ عربی میں وسیع ہے اس کے معنے حکم کے علاوہ کہنے یا تعلیم دینے کے بھی ہیں اس لئے اس آیت کے معنے ’’تعلیم دے گا‘‘کے کیے گئے ہیں۔
Commentary:
It is an act of great infidelity to regard angels and Prophets as Lords, and to put them in the place of Almighty God. A true Prophet can never be guilty of such an offence. It is the height of unreason to believe that a person whose very mission is to turn infidels into believers and who does not hesitate to defy the whole world for the achievement of this noble end should first make men the devotees of God and then seek to turn them into his own adorers.
1
امر کا لفظ عربی میں وسیع ہے اس کے معنے حکم کے علاوہ کہنے یا تعلیم دینے کے بھی ہیں اس لئے اس آیت کے معنے ’’تعلیم دے گا‘‘کے کیے گئے ہیں۔
369
Commentary:
It is an act of great infidelity to regard angels and Prophets as Lords, and to put them in the place of Almighty God. A true Prophet can never be guilty of such an offence. It is the height of unreason to believe that a person whose very mission is to turn infidels into believers and who does not hesitate to defy the whole world for the achievement of this noble end should first make men the devotees of God and then seek to turn them into his own adorers.
قُلْ أَنَدْعُوا۟ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰٓ أَعْقَابِنَا بَعْدَ إِذْ هَدَىٰنَا ٱللَّهُ كَٱلَّذِى ٱسْتَهْوَتْهُ ٱلشَّيَٰطِينُ فِى ٱلْأَرْضِ حَيْرَانَ لَهُۥٓ أَصْحَٰبٌ يَدْعُونَهُۥٓ إِلَى ٱلْهُدَى ٱئْتِنَا ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۖ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ ٱلْعَٰلَمِينَ
21:67; 22:78.
21:67; 22:78.
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
21:67; 22:74.
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
d
21:67; 22:78.
a
21:67; 22:74.
817
Important Words:
استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).
حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).
Commentary:
The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.
The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.
a
21:67; 22:78.
862
The verse likens the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. But a true believer has a fixed purpose and a fixed goal in life. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.
قَدِ ٱفْتَرَيْنَا عَلَى ٱللَّهِ كَذِبًا إِنْ عُدْنَا فِى مِلَّتِكُم بَعْدَ إِذْ نَجَّىٰنَا ٱللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا ۚ عَلَى ٱللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَٰتِحِينَ
2:256; 40:8.
2:256; 40:8.
2:256; 40:8.
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
b
2:256; 40:8.
b
2:256; 40:8.
988
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
a
2:256; 40:8.
وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمًۢا بَعْدَ إِذْ هَدَىٰهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
اَضَلَّ کے معنے گمراہ قرار دینے کے بھی ہوتے ہیں (مفردات)
2
اَضَلَّ کے معنے گمراہ قرار دینے کے بھی ہوتے ہیں (مفردات)
قَالَ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ لِلَّذِينَ ٱسْتُضْعِفُوٓا۟ أَنَحْنُ صَدَدْنَٰكُمْ عَنِ ٱلْهُدَىٰ بَعْدَ إِذْ جَآءَكُم ۖ بَلْ كُنتُم مُّجْرِمِينَ
14:22; 28:64; 40:48.
14:22; 28:64; 40:48.
7:40; 14:22; 28:64; 40:49.
e
14:22; 28:64; 40:48.
c
7:40; 14:22; 28:64; 40:49.
d
14:22; 28:64; 40:48.
لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى ۗ وَكَانَ ٱلشَّيْطَٰنُ لِلْإِنسَٰنِ خَذُولًا
Important Words:
خذولا (one who always deserts) is derived from خذل. They say خذله or خذل عنه i.e. he abstained from, or neglected, aiding or assisting him; and held back from him; he left or forsook him or deserted him. خذول is the intensive form of خاذل and means, a great deserter or one who always deserts his friends (Lane & Mufradat).
2666
Important Words:
خذولا (one who always deserts) is derived from خذل. They say خذله or خذل عنه i.e. he abstained from, or neglected, aiding or assisting him; and held back from him; he left or forsook him or deserted him. خذول is the intensive form of خاذل and means, a great deserter or one who always deserts his friends (Lane & Mufradat).