نَّٰظِرِينَ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "نَّٰظِرِينَ".
- the beholders
- for beholders
- for the beholders
Occurrences in Quran
Found 4 verses containing "نَّٰظِرِينَ".
قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَآءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ ٱلنَّٰظِرِينَ
Important Words:
صفراء (of a dun colour) is the feminine from أصفر which signifies a thing having the colour of gold; yellow-coloured or saffron-coloured (Aqrab).
فاقع (pure and rich) is derived from فقع which means: (1) it was of a rich, pure and unmixed colour; or (2) its golden colour was rich and pure. فاقع means: (1) possessing pure and rich colour; (2) possessing rich and pure golden colour. Thus it is both general and particular (Aqrab).
Commentary:
See under 2:72.
76
Important Words:
صفراء (of a dun colour) is the feminine from أصفر which signifies a thing having the colour of gold; yellow-coloured or saffron-coloured (Aqrab).
فاقع (pure and rich) is derived from فقع which means: (1) it was of a rich, pure and unmixed colour; or (2) its golden colour was rich and pure. فاقع means: (1) possessing pure and rich colour; (2) possessing rich and pure golden colour. Thus it is both general and particular (Aqrab).
Commentary:
See under 2:72.
وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ
26:34; 27:13; 28:33.
大家知道, 精神高超的人们的身上, 根据他们精神发展性质或程度的不同, 会发出各种颜色的光芒。各个先知的身上放的是纯白色的光。同样地, 穆撒那只手上发出的光一定是那种颜色的。这样, 他们都看到了那些光芒, 他的手在观看者面前自然呈现着白光。在安拉派遣的其它先知的时代, 大家知道那些人也具有这样的精神经历。安拉对穆撒说, “把你的手插入怀中, 抽出时它将洁白无疵。” (28:33) 这是用象征性的语言清楚地意示穆撒, 如果他保持和他的门徒紧密地在一起并在他的养护之下, 他们自己也不仅会成为发光的人, 而且还会把光传给别人, 否则, 他们不仅会变成黑色, 而且在道德上会生病。这一奇迹因此不是一个巫师的表现, 而是一种充满深刻精神意义的迹象。
26:34; 27:13; 28:33.
The bodies of highly spiritual men are known to emit rays of various colours according to the degree or nature of their spiritual development. The rays that are emitted by the bodies of Prophets are of pure white colour. Similarly, rays that issued from the hand of Moses must have been of that colour and, when they were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experiences in the times of other Prophets of God as well. God said to Moses: Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves but would also impart light to others, otherwise they would become not only black but also morally diseased. The miracle was not, therefore, the performance of a sorcerer but a Sign full of deep spiritual significance.
26:34; 27:13; 28:33.
Commentary:
The miracle of the white hand has also been mentioned in the Bible (Exod. 4:6), with the difference that whereas in the Bible the hand is represented as "leprous", the Quran represents it as being "without disease" (28:33). Another difference between the two accounts is that the Quran represents Moses as having shown both signs to Pharaoh, while according to the Bible, although Moses is bidden to show this sign to Pharaoh (Exod. 4:8), it does not mention that Moses did actually show the latter sign to him. The Quranic version clearly seems to be the more correct, not only because Moses could not omit to show the sign of the white hand to Pharaoh as he was commanded by God, as admitted by the Bible itself, but also because Pharaoh having failed to profit by the first sign, Moses must have shown him the second Sign also, after the rejection of the first.
The bodies of highly spiritual men are known to emit invisible rays of various colours according to the degree or nature of their spiritual development. The rays that emerge from the bodies of perfectly holy men, such as Prophets, are of pure white colour. So the rays that issued from the hand of Moses must have been of that colour, and when these rays were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experience in the times of other Prophets of God as well. For instance, authentic instances of such spiritual experiences having been felt by certain individuals in the time of Ahmad, the Promised Messiah, are on record (Al-Fadl, vol. 32, No. 217).
Elsewhere the Quran says, God said to Moses Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves, but would also impart light to others, otherwise they would become not only black but also diseased. The miracle was not, therefore, the performance of a magician but a sign full of deep spiritual significance.
f
26:34; 27:13; 28:33.
512
大家知道, 精神高超的人们的身上, 根据他们精神发展性质或程度的不同, 会发出各种颜色的光芒。各个先知的身上放的是纯白色的光。同样地, 穆撒那只手上发出的光一定是那种颜色的。这样, 他们都看到了那些光芒, 他的手在观看者面前自然呈现着白光。在安拉派遣的其它先知的时代, 大家知道那些人也具有这样的精神经历。安拉对穆撒说, “把你的手插入怀中, 抽出时它将洁白无疵。” (28:33) 这是用象征性的语言清楚地意示穆撒, 如果他保持和他的门徒紧密地在一起并在他的养护之下, 他们自己也不仅会成为发光的人, 而且还会把光传给别人, 否则, 他们不仅会变成黑色, 而且在道德上会生病。这一奇迹因此不是一个巫师的表现, 而是一种充满深刻精神意义的迹象。
a
26:34; 27:13; 28:33.
1002
Commentary:
The miracle of the white hand has also been mentioned in the Bible (Exod. 4:6), with the difference that whereas in the Bible the hand is represented as "leprous", the Quran represents it as being "without disease" (28:33). Another difference between the two accounts is that the Quran represents Moses as having shown both signs to Pharaoh, while according to the Bible, although Moses is bidden to show this sign to Pharaoh (Exod. 4:8), it does not mention that Moses did actually show the latter sign to him. The Quranic version clearly seems to be the more correct, not only because Moses could not omit to show the sign of the white hand to Pharaoh as he was commanded by God, as admitted by the Bible itself, but also because Pharaoh having failed to profit by the first sign, Moses must have shown him the second Sign also, after the rejection of the first.
The bodies of highly spiritual men are known to emit invisible rays of various colours according to the degree or nature of their spiritual development. The rays that emerge from the bodies of perfectly holy men, such as Prophets, are of pure white colour. So the rays that issued from the hand of Moses must have been of that colour, and when these rays were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experience in the times of other Prophets of God as well. For instance, authentic instances of such spiritual experiences having been felt by certain individuals in the time of Ahmad, the Promised Messiah, are on record (Al-Fadl, vol. 32, No. 217).
Elsewhere the Quran says, God said to Moses Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves, but would also impart light to others, otherwise they would become not only black but also diseased. The miracle was not, therefore, the performance of a magician but a sign full of deep spiritual significance.
a
26:34; 27:13; 28:33.
1024
The bodies of highly spiritual men are known to emit rays of various colours according to the degree or nature of their spiritual development. The rays that are emitted by the bodies of Prophets are of pure white colour. Similarly, rays that issued from the hand of Moses must have been of that colour and, when they were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experiences in the times of other Prophets of God as well. God said to Moses: Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves but would also impart light to others, otherwise they would become not only black but also morally diseased. The miracle was not, therefore, the performance of a sorcerer but a Sign full of deep spiritual significance.
وَلَقَدْ جَعَلْنَا فِى ٱلسَّمَآءِ بُرُوجًا وَزَيَّنَّٰهَا لِلنَّٰظِرِينَ
37:7; 41:13; 67:6.
37:7; 41:13; 67:6.
It is not merely the beautiful appearance of the planets and the stars at night that is meant here. The great purpose which their creation serves is mentioned in the following verses as well as in 16:17 and 67:6, and it is in the fulfilment of that great purpose that their real beauty lies.
37:7; 41:13; 67:6.
Important Words:
بروجا (mansions of stars) is the plural of برج (burj) which is from the verb برج (baraja) which means, it was or became apparent, manifest or conspicuous; or it was or became high or elevated. ابرج means, he built a tower. برج (burj) means a tower; a chamber built upon the sides of a fortress or palace; a sign of the Zodiac. بروج means, mansions (i.e. the courses or stages) of the moon or the stars; or asterisms or constellations (Lane).
Commentary:
The word بروج may be taken here either in the sense of "mansions" of planets and stars i.e. the spaces or courses wherein the planets perform their circuits, or it may signify the stars themselves.
It is not merely the beautiful appearance of the planets and the stars at night that is meant here, because they are not meant to serve only as an ornament for the heavens or to provide a beautiful sight. In reality their creation serves a great purpose which is mentioned in the succeeding verses as well as in 16:17 & 67:6 and it is in the fulfilment of that great purpose that their real beauty lies. See the following verses.
b
37:7; 41:13; 67:6.
a
37:7; 41:13; 67:6.
1723
Important Words:
بروجا (mansions of stars) is the plural of برج (burj) which is from the verb برج (baraja) which means, it was or became apparent, manifest or conspicuous; or it was or became high or elevated. ابرج means, he built a tower. برج (burj) means a tower; a chamber built upon the sides of a fortress or palace; a sign of the Zodiac. بروج means, mansions (i.e. the courses or stages) of the moon or the stars; or asterisms or constellations (Lane).
Commentary:
The word بروج may be taken here either in the sense of "mansions" of planets and stars i.e. the spaces or courses wherein the planets perform their circuits, or it may signify the stars themselves.
It is not merely the beautiful appearance of the planets and the stars at night that is meant here, because they are not meant to serve only as an ornament for the heavens or to provide a beautiful sight. In reality their creation serves a great purpose which is mentioned in the succeeding verses as well as in 16:17 & 67:6 and it is in the fulfilment of that great purpose that their real beauty lies. See the following verses.
b
37:7; 41:13; 67:6.
1486
It is not merely the beautiful appearance of the planets and the stars at night that is meant here. The great purpose which their creation serves is mentioned in the following verses as well as in 16:17 and 67:6, and it is in the fulfilment of that great purpose that their real beauty lies.
وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ
7:109; 20:23.
7:109; 20:23.
h
7:109; 20:23.
a
7:109; 20:23.
d
7:109; 20:23.
2111
See {1024}.