وَٱلْأَبْصَٰرَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "وَٱلْأَبْصَٰرَ".
ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ
یعنی تکمیل جسم کے بعد جسمانی روح ڈالی اور تکمیل روحانیت کے بعد کلام الٰہی اس پر نازل کیا۔
15:30; 38:73.
Ruh meaning, human soul and Divine revelation (Lane), the verse signifies that after the physical development of the embryo becomes complete in the womb, it develops a soul; or the meaning may be that after the spiritual development of man becomes complete he receives Divine revelation.
15:30; 38:73.
Important Words:
روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.
Commentary:
روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.
d
15:30; 38:73.
1017
رُوْح (Ruh) 的意思是: 人类的灵魂和安拉的启示 (Lane)。这节经文指示: 胚胎在母腹中发育完全后, 他发展成为一个人; 或者意义可以是: 人类的精神发展得完全后, 他们就接受安拉的启示。
3
یعنی تکمیل جسم کے بعد جسمانی روح ڈالی اور تکمیل روحانیت کے بعد کلام الٰہی اس پر نازل کیا۔
d
15:30; 38:73.
3065
Important Words:
روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.
Commentary:
روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.
d
15:30; 38:73.
2324
Ruh meaning, human soul and Divine revelation (Lane), the verse signifies that after the physical development of the embryo becomes complete in the womb, it develops a soul; or the meaning may be that after the spiritual development of man becomes complete he receives Divine revelation.
قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ أَمَّن يَمْلِكُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَمَن يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَمَن يُدَبِّرُ ٱلْأَمْرَ ۚ فَسَيَقُولُونَ ٱللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ
27:65; 34:25; 35:4.
3:28; 6:96.
10:4.
这节经文中存在着一种优美而明智的程序。首先谈到保存肉体生活所需的资料的供给。然后谈到获得智慧和知识的器官: 视官和听官。此后谈到生和死的规律, 指出人类在获得智慧和理解后自然会引起对行动的激发作用。最后, 它谈及当一个人在开始使出他行动力量时所需要的支配和管理事务的问题。تَدْبِيْر (Tadbir), 意为, 有条不紊地进行一件事以及在各种行动间保持正确的平衡。简言之, 为达到人类生活目的所必需的这四种手段, 在这节经文中依自然的次序都谈到了。
27:65; 34:25; 35:4.
3:28; 6:96.
10:4.
There exists a beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of physical life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that it speaks of the system of life and death, pointing to man’s incentive to action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise his power of action, Tadbir, meaning conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s life have been mentioned here in their natural order.
27:65; 34:25; 35:4.
3:28; 6:96.
See 10:4.
Commentary:
This verse explains in a beautiful manner the relation between Divine revelation and human reason. It says that all physical or spiritual sustenance is provided by heaven and earth acting in concert. Neither of them can do it singly. For example, if heaven should continue to send down rain but the earth should lack the necessary power and capacity for bringing forth vegetation, the rain would produce nothing. On the other hand, if no rain falls, then the fertility of the soil alone will not suffice to produce vegetation. Exactly in the same way human reason, which is like soil, cannot produce spiritual vegetation, which serves as spiritual food for man, unless the water of Divine revelation comes to its aid from heaven. It is, therefore, vain to hope that man can attain to God by the help of reason alone, without the aid of Divine revelation.
The verse proceeds to say that it is foolish to think that God should have given eyes and ears to men but should have failed to provide for them the task they were meant to perform. That task is provided through Divine guidance. Similarly, the verse draws our attention to the process of life and death in this world. Oftentimes the living come out of the dead and things which to all outward appearance are dead begin to show signs of life and vice versa. Is it not then possible that there should sometimes gush forth a fountain of life from a dead heart? When such a possibility exists, why should not God grant respite to the sinful so that such of them as possess the germs of life may revive?
The verse continues the argument in the words, And who governs all affairs?, meaning that it is inconceivable that a being who is entrusted with the conduct of an affair should himself seek to destroy it. No wise man can ever think of undoing his own handiwork. How then can God wish to destroy the universe which is the means for the manifestation of His powers and attributes? He would much rather save it than destroy it. This is why He is slow in punishing.
There exists an extremely beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that the verse speaks of the system of life and death, pointing to man’s power of action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise the power of action, for تدبیرmeans, conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s existence have been mentioned here in their natural order. Now can there be a being so unreasonable as to first create life and endow man with feelings and the necessary capabilities for work and also provide a well-regulated order in his actions, and then, having endowed him with all these gifts, leave him alone and give him no instructions to employ these great gifts for the attainment of a particular object? A man with even a grain of sense can see that such a thing is impossible. And it is equally impossible that, after having done all this, God should be hasty in bringing about destruction or awarding punishment.
Sometimes even Christian commentators of the Quran feel constrained to admire the beauty and force of its teachings. Commenting on this and the following few verses, the Rev. E.M. Wherry says: "This passage contains very cogent reasoning against idolaters. These teachings account for much of the success of Islam as a missionary religion." It is a pity, however, that even in the face of such admissions some Christian writers should have the hardihood to ascribe the success of Islam to the sword and the so-called "temptations" which Islam is alleged to have offered to its followers.
e
27:65; 34:25; 35:4.
f
3:28; 6:96.
g
10:4.
589
这节经文中存在着一种优美而明智的程序。首先谈到保存肉体生活所需的资料的供给。然后谈到获得智慧和知识的器官: 视官和听官。此后谈到生和死的规律, 指出人类在获得智慧和理解后自然会引起对行动的激发作用。最后, 它谈及当一个人在开始使出他行动力量时所需要的支配和管理事务的问题。تَدْبِيْر (Tadbir), 意为, 有条不紊地进行一件事以及在各种行动间保持正确的平衡。简言之, 为达到人类生活目的所必需的这四种手段, 在这节经文中依自然的次序都谈到了。
a
27:65; 34:25; 35:4.
b
3:28; 6:96.
c
See 10:4.
1307
Commentary:
This verse explains in a beautiful manner the relation between Divine revelation and human reason. It says that all physical or spiritual sustenance is provided by heaven and earth acting in concert. Neither of them can do it singly. For example, if heaven should continue to send down rain but the earth should lack the necessary power and capacity for bringing forth vegetation, the rain would produce nothing. On the other hand, if no rain falls, then the fertility of the soil alone will not suffice to produce vegetation. Exactly in the same way human reason, which is like soil, cannot produce spiritual vegetation, which serves as spiritual food for man, unless the water of Divine revelation comes to its aid from heaven. It is, therefore, vain to hope that man can attain to God by the help of reason alone, without the aid of Divine revelation.
The verse proceeds to say that it is foolish to think that God should have given eyes and ears to men but should have failed to provide for them the task they were meant to perform. That task is provided through Divine guidance. Similarly, the verse draws our attention to the process of life and death in this world. Oftentimes the living come out of the dead and things which to all outward appearance are dead begin to show signs of life and vice versa. Is it not then possible that there should sometimes gush forth a fountain of life from a dead heart? When such a possibility exists, why should not God grant respite to the sinful so that such of them as possess the germs of life may revive?
The verse continues the argument in the words, And who governs all affairs?, meaning that it is inconceivable that a being who is entrusted with the conduct of an affair should himself seek to destroy it. No wise man can ever think of undoing his own handiwork. How then can God wish to destroy the universe which is the means for the manifestation of His powers and attributes? He would much rather save it than destroy it. This is why He is slow in punishing.
There exists an extremely beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that the verse speaks of the system of life and death, pointing to man’s power of action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise the power of action, for تدبیرmeans, conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s existence have been mentioned here in their natural order. Now can there be a being so unreasonable as to first create life and endow man with feelings and the necessary capabilities for work and also provide a well-regulated order in his actions, and then, having endowed him with all these gifts, leave him alone and give him no instructions to employ these great gifts for the attainment of a particular object? A man with even a grain of sense can see that such a thing is impossible. And it is equally impossible that, after having done all this, God should be hasty in bringing about destruction or awarding punishment.
Sometimes even Christian commentators of the Quran feel constrained to admire the beauty and force of its teachings. Commenting on this and the following few verses, the Rev. E.M. Wherry says: "This passage contains very cogent reasoning against idolaters. These teachings account for much of the success of Islam as a missionary religion." It is a pity, however, that even in the face of such admissions some Christian writers should have the hardihood to ascribe the success of Islam to the sword and the so-called "temptations" which Islam is alleged to have offered to its followers.
b
27:65; 34:25; 35:4.
c
3:28; 6:96.
d
10:4.
1258
There exists a beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of physical life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that it speaks of the system of life and death, pointing to man’s incentive to action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise his power of action, Tadbir, meaning conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s life have been mentioned here in their natural order.
وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمْ لَا تَعْلَمُونَ شَيْـًٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
39:7.
23:79; 67:24.
The faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. First of all a newborn child makes use of the power of hearing. The faculty of seeing develops later and that of understanding is the last to mature.
39:7.
23:79; 67:24.
Commentary:
The verse makes a most moving appeal to the gratitude of man. It says that God has endowed him with faculties of sight, hearing and understanding so that by their proper use he might fulfil the great object of his creation. But it is a pity that he not only does not make proper use of these faculties for the attainment of this noble object but often misuses them and thus, instead of winning the pleasure of God, deserves and draws upon himself His punishment.
The verse continues the main theme of the chapter and gives one more argument in support of the need for Divinerevelation viz. that when man is born he is devoid of all kinds of knowledge but is endowed with the faculties of hearing, sight and understanding. With their help he gradually acquires knowledge of the physical world. He depends upon these Divine gifts for the acquisition of material knowledge but in the matter of spiritual knowledge he has the hardihood to deny the need of Divine guidance.
The words, that you might be grateful, point to the fact that the gifts of God as mentioned in this verse should have naturally led man to grateful appreciation of Divine grace, but instead they serve to make him proud and so deny the need of Divine assistance.
One point worthy of special note in this verse is that the faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. Scientists have only recently discovered the fact that first of all a new-born child makes use of the power of hearing. The faculty of seeing develops later and the faculty of understanding is the last to mature. The fact that in many of the lower animals the eyes of the young remain closed for several days after birth confirms the above view. The fact that the Quran should have mentioned a physiological truth which was not generally known at the time of its revelation certainly constitutes an unanswerable argument in favour of its Divine origin.
d
39:7.
e
23:79; 67:24.
b
39:7.
c
23:79; 67:24.
1879
Commentary:
The verse makes a most moving appeal to the gratitude of man. It says that God has endowed him with faculties of sight, hearing and understanding so that by their proper use he might fulfil the great object of his creation. But it is a pity that he not only does not make proper use of these faculties for the attainment of this noble object but often misuses them and thus, instead of winning the pleasure of God, deserves and draws upon himself His punishment.
The verse continues the main theme of the chapter and gives one more argument in support of the need for Divinerevelation viz. that when man is born he is devoid of all kinds of knowledge but is endowed with the faculties of hearing, sight and understanding. With their help he gradually acquires knowledge of the physical world. He depends upon these Divine gifts for the acquisition of material knowledge but in the matter of spiritual knowledge he has the hardihood to deny the need of Divine guidance.
The words, that you might be grateful, point to the fact that the gifts of God as mentioned in this verse should have naturally led man to grateful appreciation of Divine grace, but instead they serve to make him proud and so deny the need of Divine assistance.
One point worthy of special note in this verse is that the faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. Scientists have only recently discovered the fact that first of all a new-born child makes use of the power of hearing. The faculty of seeing develops later and the faculty of understanding is the last to mature. The fact that in many of the lower animals the eyes of the young remain closed for several days after birth confirms the above view. The fact that the Quran should have mentioned a physiological truth which was not generally known at the time of its revelation certainly constitutes an unanswerable argument in favour of its Divine origin.
b
39:7.
c
23:79; 67:24.
1566
The faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. First of all a newborn child makes use of the power of hearing. The faculty of seeing develops later and that of understanding is the last to mature.
وَهُوَ ٱلَّذِىٓ أَنشَأَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ
16:79; 67:24.
دیکھیئے سورۃ اعراف آیت۴ نوٹ نمبر۲۔
16:79; 67:24.
One of the meanings of Shukr being to make proper use of a gift (14:8), the verse signifies that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually, observe His Signs, listen to the Divine Message and ponder over it.
16:79; 67:24.
Commentary:
One of the several meanings of شکر is to make proper use of a Divine gift (14:8). In view of this meaning of the word the verse would mean that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually. He has given us eyes that we may observe His signs; He has given us ears that we may listen to the Divine Message and to the teaching and preaching of His Prophets and He has endowed us with understanding that we may seriously ponder over the arguments which heavenly Messengers give in support of their claims. About those who do not make a proper use of these great gifts the Quran says: "they have hearts but they understand not therewith and they have eyes but they see not therewith, and they have ears but they hear not therewith. They have degraded themselves to the level of beasts, they are more degraded than even cattle" (7:180).
f
16:79; 67:24.
1
دیکھیئے سورۃ اعراف آیت۴ نوٹ نمبر۲۔
a
16:79; 67:24.
2564
Commentary:
One of the several meanings of شکر is to make proper use of a Divine gift (14:8). In view of this meaning of the word the verse would mean that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually. He has given us eyes that we may observe His signs; He has given us ears that we may listen to the Divine Message and to the teaching and preaching of His Prophets and He has endowed us with understanding that we may seriously ponder over the arguments which heavenly Messengers give in support of their claims. About those who do not make a proper use of these great gifts the Quran says: "they have hearts but they understand not therewith and they have eyes but they see not therewith, and they have ears but they hear not therewith. They have degraded themselves to the level of beasts, they are more degraded than even cattle" (7:180).
a
16:79; 67:24.
2011
One of the meanings of Shukr being to make proper use of a gift (14:8), the verse signifies that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually, observe His Signs, listen to the Divine Message and ponder over it.
قُلْ هُوَ ٱلَّذِىٓ أَنشَأَكُمْ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۖ قَلِيلًا مَّا تَشْكُرُونَ
16:79; 23:79.
16:79; 23:79.
16:79; 23:79.
Commentary:
Disbelievers are told that God has given them eyes to see so that they might benefit from the signs He has shown in support of truth. He has given them ears to listen to the Divine Message. He has given them powers of mind that they might understand and realize the Divine Message. People do not make use of these God-given faculties and choose to welter in the quagmire of doubt; شکر (shukr) meaning to make proper use of a thing.
c
16:79; 23:79.
a
16:79; 23:79.
4302
Commentary:
Disbelievers are told that God has given them eyes to see so that they might benefit from the signs He has shown in support of truth. He has given them ears to listen to the Divine Message. He has given them powers of mind that they might understand and realize the Divine Message. People do not make use of these God-given faculties and choose to welter in the quagmire of doubt; شکر (shukr) meaning to make proper use of a thing.
a
16:79; 23:79.