تُبْصِرُونَ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "تُبْصِرُونَ".
وَلُوطًا إِذْ قَالَ لِقَوْمِهِۦٓ أَتَأْتُونَ ٱلْفَٰحِشَةَ وَأَنتُمْ تُبْصِرُونَ
7:81; 29:29.
7:81; 29:29.
c
7:81; 29:29.
a
7:81; 29:29.
a
7:81; 29:29.
2179A
The words may also mean, with your eyes open.
قُلْ أَرَءَيْتُمْ إِن جَعَلَ ٱللَّهُ عَلَيْكُمُ ٱلنَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَنْ إِلَٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ
Whereas both perpetual work and perpetual rest are injurious to man’s physical health, periodical rest in the form of night and periodical work in the shape of day are great boons of God. At night our jaded and tired limbs are rested and we are able with renewed vigour to do the next day’s work, and in the day we work and earn our livelihood. Thus their alternation constitutes a great Divine blessing.
Commentary:
While speaking of "the day" as in the present verse, the Quran uses the words "will you not then see" and when speaking of "the night" as in the preceding verse it uses the words, "will you not then hearken", the reason being that one cannot properly see at night.
2927
Commentary:
While speaking of "the day" as in the present verse, the Quran uses the words "will you not then see" and when speaking of "the night" as in the preceding verse it uses the words, "will you not then hearken", the reason being that one cannot properly see at night.
2230
Whereas both perpetual work and perpetual rest are injurious to man’s physical health, periodical rest in the form of night and periodical work in the shape of day are great boons of God. At night our jaded and tired limbs are rested and we are able with renewed vigour to do the next day’s work, and in the day we work and earn our livelihood. Thus their alternation constitutes a great Divine blessing.
لَاهِيَةً قُلُوبُهُمْ ۗ وَأَسَرُّوا۟ ٱلنَّجْوَى ٱلَّذِينَ ظَلَمُوا۟ هَلْ هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ ۖ أَفَتَأْتُونَ ٱلسِّحْرَ وَأَنتُمْ تُبْصِرُونَ
قرآن مجید میں ’’واؤ‘‘ کا لفظ ہے مگر اردو میں اس جگہ ’’اور‘‘استعمال کرنے سے معنے خراب ہو جاتے ہیں اس لئے ہم نے ’’اور‘‘کا لفظ ترک کر دیا ہے۔
The main objection of disbelievers against every Prophet has always been that he is an ordinary mortal like themselves (14:11; 23:25, 34; 26:155; 36:16 & 64:7). This objection has been answered in 12:110; 14:12; 16:44, 45 & 17:96. Here it is answered in v. 8. The answer is this that while on the one hand the disbelievers say that there is nothing in the Holy Prophet different from an ordinary man, on the other they concede that he is a sorcerer, i.e. he possesses superior intellect. Divine Prophets are called sorcerers because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Qur’an does possess a fascinating power and that it is really difficult for an unprejudiced and fair- minded person to reject its teaching.
Important Words:
لاھیة (forgetful) is derived from لھا. They say لھا عنه i.e. he became diverted from it so as to forget it (Lane). See also 6:33.
أفتأتون (Will you then accede to) is derived from أتی. They say أتیته i.e. I came to him or it. أتی الشیء means, he did the thing; أتی البینة means, he advanced the proof. أتی بالذنب means, he committed the offence. آتیته علی الامر means, I agreed with him or in regard to the affair. أفتأتون السحر means, do you approach or come to, or accede to or yield to magic (Lane & Mufradat).
Commentary:
The main objection of disbelievers against every Prophet has always been that he is an ordinary man like themselves. This objection has also been mentioned in 14:11; 23:25, 34; 26:155; 36:16 & 64:7. It has been answered in 12:110; 14:12; 16:44-45 & 17:96. Here this objection is answered in v. 8 below.
It is strange that while on the one hand the disbelievers say that there is nothing in the Holy Prophet above an ordinary man, on the other they concede that he is a magician i.e. he possesses superior intellect. Divine Prophets are called magicians because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Quran does possess a fascinating power and it is difficult for an unprejudiced and fair-minded person to reject its teaching.
1
قرآن مجید میں ’’واؤ‘‘ کا لفظ ہے مگر اردو میں اس جگہ ’’اور‘‘استعمال کرنے سے معنے خراب ہو جاتے ہیں اس لئے ہم نے ’’اور‘‘کا لفظ ترک کر دیا ہے۔
2345
Important Words:
لاھیة (forgetful) is derived from لھا. They say لھا عنه i.e. he became diverted from it so as to forget it (Lane). See also 6:33.
أفتأتون (Will you then accede to) is derived from أتی. They say أتیته i.e. I came to him or it. أتی الشیء means, he did the thing; أتی البینة means, he advanced the proof. أتی بالذنب means, he committed the offence. آتیته علی الامر means, I agreed with him or in regard to the affair. أفتأتون السحر means, do you approach or come to, or accede to or yield to magic (Lane & Mufradat).
Commentary:
The main objection of disbelievers against every Prophet has always been that he is an ordinary man like themselves. This objection has also been mentioned in 14:11; 23:25, 34; 26:155; 36:16 & 64:7. It has been answered in 12:110; 14:12; 16:44-45 & 17:96. Here this objection is answered in v. 8 below.
It is strange that while on the one hand the disbelievers say that there is nothing in the Holy Prophet above an ordinary man, on the other they concede that he is a magician i.e. he possesses superior intellect. Divine Prophets are called magicians because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Quran does possess a fascinating power and it is difficult for an unprejudiced and fair-minded person to reject its teaching.
1870
The main objection of disbelievers against every Prophet has always been that he is an ordinary mortal like themselves (14:11; 23:25, 34; 26:155; 36:16 & 64:7). This objection has been answered in 12:110; 14:12; 16:44, 45 & 17:96. Here it is answered in v. 8. The answer is this that while on the one hand the disbelievers say that there is nothing in the Holy Prophet different from an ordinary man, on the other they concede that he is a sorcerer, i.e. he possesses superior intellect. Divine Prophets are called sorcerers because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Qur’an does possess a fascinating power and that it is really difficult for an unprejudiced and fair- minded person to reject its teaching.
وَنَادَىٰ فِرْعَوْنُ فِى قَوْمِهِۦ قَالَ يَٰقَوْمِ أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَٰذِهِ ٱلْأَنْهَٰرُ تَجْرِى مِن تَحْتِىٓ ۖ أَفَلَا تُبْصِرُونَ
وَفِىٓ أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ
أَفَسِحْرٌ هَٰذَآ أَمْ أَنتُمْ لَا تُبْصِرُونَ
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
3940
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَٰكِن لَّا تُبْصِرُونَ
50:17.
50:17.
50:17.
a
50:17.
a
50:17.
a
50:17.
فَلَآ أُقْسِمُ بِمَا تُبْصِرُونَ
Commentary:
The things which we see in the physical world, i.e. the visible facts of life, and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses 39-40 as proofs to establish the Divine origin of the Quran. Or the verses 39-40 may mean that the great signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument, that the Quran is God’s own Word which He revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer. See also 26:225-227.
4362
Commentary:
The things which we see in the physical world, i.e. the visible facts of life, and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses 39-40 as proofs to establish the Divine origin of the Quran. Or the verses 39-40 may mean that the great signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument, that the Quran is God’s own Word which He revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer. See also 26:225-227.
وَمَا لَا تُبْصِرُونَ
我们在物质世界见到起作用的东西 (即看得见的人生事物) 和我们不能看到的东西 (即人的理智和良心), 在经文 (39-40) 中引用为证实 «古兰经» 的真主本源的迹象。这两节经文的意思也可以是, 这种伟大的安拉的迹象是穆圣时代的不信者亲自目睹的, 对于伊斯兰教的光明未来的预言有待实现, 这种预言构成了无可辩驳的论据, 即 «古兰经» 是安拉亲自向他那高尚的先知穆罕默德启示的真言。这儿涉及的是实实在在的人世事实, 并非诗人的美梦, 也不是占卜者的胡言乱语。
The things which we see working in the physical world, i.e. the visible facts of life and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses (39, 40) as evidences to establish the Divine origin of the Qur’an. Or, the verses may mean that the great Signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument that the Qur’an is God’s own Word which He has revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer.
1480
我们在物质世界见到起作用的东西 (即看得见的人生事物) 和我们不能看到的东西 (即人的理智和良心), 在经文 (39-40) 中引用为证实 «古兰经» 的真主本源的迹象。这两节经文的意思也可以是, 这种伟大的安拉的迹象是穆圣时代的不信者亲自目睹的, 对于伊斯兰教的光明未来的预言有待实现, 这种预言构成了无可辩驳的论据, 即 «古兰经» 是安拉亲自向他那高尚的先知穆罕默德启示的真言。这儿涉及的是实实在在的人世事实, 并非诗人的美梦, 也不是占卜者的胡言乱语。
3117
The things which we see working in the physical world, i.e. the visible facts of life and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses (39, 40) as evidences to establish the Divine origin of the Qur’an. Or, the verses may mean that the great Signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument that the Qur’an is God’s own Word which He has revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer.