مُبۡصِر
Appears 6 times in Quran
📖 Lane's Lexicon
Classical definitions for root بصر
Derived Stems (27)
Derived Words (2)
Words derived from the lemma "مُبۡصِر".
- begin to see
- full of light
- sight-giving
- to see
Occurrences in Quran
Found 6 verses containing "مُبۡصِر".
ہُوَ الَّذِیۡ جَعَلَ لَکُمُ الَّیۡلَ لِتَسۡکُنُوۡا فِیۡہِ وَالنَّہَارَ مُبۡصِرًا ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّسۡمَعُوۡنَ
17:13; 27:87; 28:74; 30:24.
17:13; 27:87; 28:74; 30:24.
Just as night affords the fatigued and jaded physical limbs of man necessary time for recuperation, and fits him for the ensuing day’s work, so do the intervals of inactivity and stagnation in the lives of nations serve as times of rest and recuperation for them and prepare them for their future work by refreshing their spirits and infusing a new vigour into them.
17:13; 27:87; 28:74; 30:24.
Commentary:
The words "night" and "day" have been used here metaphorically, the night being the time of rest and the day that of work. Just as night affords the fatigued and jaded physical faculties of man an opportunity for recuperation, and fits him for the ensuing day’s work, so do the intervals of sleep and stagnation in the lives of nations serve as time of rest and recuperation for them and prepare them for their time of day and work with refreshed spirit and renewed vigour.
In this way the people to whom the Holy Prophet gave his Message are reminded that, now that the Spiritual Sun has risen, they should avail themselves of its light and work hard to bring about a change in their condition. It is to point to this great lesson that the verse first speaks of the night and then of the day.
It seems strange that while the verse makes a reference to "the day full of light," it concludes with the seemingly incompatible words "therein are signs for a people who listen." The word "listen" in preference to the more appropriate word "see" has been used to remind the people that when they had derived no benefit from the light of the Spiritual Sun that had shone on them and had refused to use their eyes, they should at least make use of their ears so that they might receive a new life by benefiting from the experience of others.
f
17:13; 27:87; 28:74; 30:24.
a
17:13; 27:87; 28:74; 30:24.
1343
Commentary:
The words "night" and "day" have been used here metaphorically, the night being the time of rest and the day that of work. Just as night affords the fatigued and jaded physical faculties of man an opportunity for recuperation, and fits him for the ensuing day’s work, so do the intervals of sleep and stagnation in the lives of nations serve as time of rest and recuperation for them and prepare them for their time of day and work with refreshed spirit and renewed vigour.
In this way the people to whom the Holy Prophet gave his Message are reminded that, now that the Spiritual Sun has risen, they should avail themselves of its light and work hard to bring about a change in their condition. It is to point to this great lesson that the verse first speaks of the night and then of the day.
It seems strange that while the verse makes a reference to "the day full of light," it concludes with the seemingly incompatible words "therein are signs for a people who listen." The word "listen" in preference to the more appropriate word "see" has been used to remind the people that when they had derived no benefit from the light of the Spiritual Sun that had shone on them and had refused to use their eyes, they should at least make use of their ears so that they might receive a new life by benefiting from the experience of others.
e
17:13; 27:87; 28:74; 30:24.
1276
Just as night affords the fatigued and jaded physical limbs of man necessary time for recuperation, and fits him for the ensuing day’s work, so do the intervals of inactivity and stagnation in the lives of nations serve as times of rest and recuperation for them and prepare them for their future work by refreshing their spirits and infusing a new vigour into them.
وَجَعَلۡنَا الَّیۡلَ وَالنَّہَارَ اٰیَتَیۡنِ ۖ فَمَحَوۡنَاۤ اٰیَۃَ الَّیۡلِ وَجَعَلۡنَاۤ اٰیَۃَ النَّہَارِ مُبۡصِرَۃً لِّتَبۡتَغُوۡا فَضۡلًا مِّنۡ رَّبِّکُمۡ وَلِتَعۡلَمُوۡا عَدَدَ السِّنِیۡنَ وَالۡحِسَابَ ۚ وَکُلَّ شَیۡءٍ فَصَّلۡنٰہُ تَفۡصِیۡلًا
یعنی اندھیرا بنایا ہے۔
36:38; 40:62; 41:38.
10:6.
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
36:38; 40:62; 41:38.
10:6.
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
d
36:38; 40:62; 41:38.
e
10:6.
703
昼夜对人类都有益处; 不过, 夜晚的益处是微妙而看不见的, 而白天的益处是显而易见的。这节经文可能也意指昼夜交替的自然现象可以使人定出每年的日期并制定日历。这一现象也导致数学这门科学的发展和进步。
2
یعنی اندھیرا بنایا ہے۔
a
36:38; 40:62; 41:38.
b
10:6.
1942
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
b
36:38; 40:62; 41:38.
c
10:6.
1598
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
وَمَا مَنَعَنَاۤ اَنۡ نُّرۡسِلَ بِالۡاٰیٰتِ اِلَّاۤ اَنۡ کَذَّبَ بِہَا الۡاَوَّلُوۡنَ ۚ وَاٰتَیۡنَا ثَمُوۡدَ النَّاقَۃَ مُبۡصِرَۃً فَظَلَمُوۡا بِہَا ۚ وَمَا نُرۡسِلُ بِالۡاٰیٰتِ اِلَّا تَخۡوِیۡفًا
17:95; 18:56.
17:95; 18:56.
Or, the meaning may be: Could the fact that former people rejected the Prophets be the reason that further Signs should not be sent, i.e. it could not be the reason for the withholding of heavenly Signs.
17:95; 18:56.
Important Words:
ظلموا بھا (unjustly rejected it). The word ظلم means, (1) he did wrong; or acted wrongfully, unjustly or tyrannically, (2) he put a thing in a wrong place or in a place not its own. They say من اشبه اباہ فما ظلم i.e. whoso resembles his father, he has not put the likeness in a wrong place; (3) he made him suffer loss as in وما ظلمونا ولکن کانوا انفسھم یظلمون i.e. and they made not Us to suffer loss or detriment but it was themselves they made to suffer loss or detriment. ظلم الارض means, he dug the ground in what was not the place of digging. ظلمه also means, he imposed upon him a thing that was above his power or ability. The word is also used transitively by means of ب as in the Quranic words فظلموا بھا i.e. and they disbelieved in them (the Signs) or unjustly rejected them (Lane & Aqrab). See also 2:36, 52.
Commentary:
The verse beautifully states that heavenly signs will never cease to appear. It warns Muslims not to entertain such a foolish belief and proceeds to refute and demolish the only possible objection against the appearance of heavenly signs. The objection is: When the people to whom the signs were first shown did not profit by them, where was the warrant that their successors would do so? The arguments given in refutation of this objection are: (a) If the rejection of heavenly signs had been a reasonable ground, no Prophet after the very first Prophet—Adam––would have appeared. But this did not happen and fresh Prophets continued to appear in all ages and fresh signs continued to be shown at their hands, which showed that the rejection of signs never proved a barrier in the way of the appearance of new signs. (b) Prophets are sent in the world in order to warn wrongdoers of their transgressions and iniquities and of the impending Divine punishment in consequence of those iniquities. Any such punishment without a previous warning and without showing signs would be contrary to Divine mercy.
As an illustration of the claim that wrongdoers never go unpunished if they do not repent, special mention has been made of the tribe of Thamud because the Thamud were an Arab tribe and their history was a matter of common knowledge with pagan Arabs as well as with the Jews of Arabia.
a
17:95; 18:56.
a
17:95; 18:56.
1989
Important Words:
ظلموا بھا (unjustly rejected it). The word ظلم means, (1) he did wrong; or acted wrongfully, unjustly or tyrannically, (2) he put a thing in a wrong place or in a place not its own. They say من اشبه اباہ فما ظلم i.e. whoso resembles his father, he has not put the likeness in a wrong place; (3) he made him suffer loss as in وما ظلمونا ولکن کانوا انفسھم یظلمون i.e. and they made not Us to suffer loss or detriment but it was themselves they made to suffer loss or detriment. ظلم الارض means, he dug the ground in what was not the place of digging. ظلمه also means, he imposed upon him a thing that was above his power or ability. The word is also used transitively by means of ب as in the Quranic words فظلموا بھا i.e. and they disbelieved in them (the Signs) or unjustly rejected them (Lane & Aqrab). See also 2:36, 52.
Commentary:
The verse beautifully states that heavenly signs will never cease to appear. It warns Muslims not to entertain such a foolish belief and proceeds to refute and demolish the only possible objection against the appearance of heavenly signs. The objection is: When the people to whom the signs were first shown did not profit by them, where was the warrant that their successors would do so? The arguments given in refutation of this objection are: (a) If the rejection of heavenly signs had been a reasonable ground, no Prophet after the very first Prophet—Adam––would have appeared. But this did not happen and fresh Prophets continued to appear in all ages and fresh signs continued to be shown at their hands, which showed that the rejection of signs never proved a barrier in the way of the appearance of new signs. (b) Prophets are sent in the world in order to warn wrongdoers of their transgressions and iniquities and of the impending Divine punishment in consequence of those iniquities. Any such punishment without a previous warning and without showing signs would be contrary to Divine mercy.
As an illustration of the claim that wrongdoers never go unpunished if they do not repent, special mention has been made of the tribe of Thamud because the Thamud were an Arab tribe and their history was a matter of common knowledge with pagan Arabs as well as with the Jews of Arabia.
b
17:95; 18:56.
1627
Or, the meaning may be: Could the fact that former people rejected the Prophets be the reason that further Signs should not be sent, i.e. it could not be the reason for the withholding of heavenly Signs.
فَلَمَّا جَآءَتۡہُمۡ اٰیٰتُنَا مُبۡصِرَۃً قَالُوۡا ہٰذَا سِحۡرٌ مُّبِیۡنٌ
43:31; 61:7.
43:31; 61:7.
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
b
43:31; 61:7.
2822
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
2150
Mubsirah means, clear, manifest; illumining; sight-giving; causing to have mental perception or knowledge (Lane).
اَلَمۡ یَرَوۡا اَنَّا جَعَلۡنَا الَّیۡلَ لِیَسۡکُنُوۡا فِیۡہِ وَالنَّہَارَ مُبۡصِرًا ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
10:68; 17:13; 28:74; 30:24.
10:68; 17:13; 28:74; 30:24.
10:68; 17:13; 28:74; 30:24.
c
10:68; 17:13; 28:74; 30:24.
a
10:68; 17:13; 28:74; 30:24.
b
10:68; 17:13; 28:74; 30:24.
اَللّٰہُ الَّذِیۡ جَعَلَ لَکُمُ الَّیۡلَ لِتَسۡکُنُوۡا فِیۡہِ وَالنَّہَارَ مُبۡصِرًا ۚ اِنَّ اللّٰہَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَشۡکُرُوۡنَ
17:13; 41:38.
17:13; 41:38.
17:13; 36:38; 41:38.
Commentary:
Night is the time of rest and day that of work. In the life of a people, however, "night" represents the period of moral stagnation when they remain in a state of spiritual torpor, while "day" represents the time when a Divine Reformer has made his appearance among them. Thus the people of the Holy Prophet are told that with the rising of the spiritual Sun—the Holy Prophet—the time of their ignorance and torpor has passed. They should, therefore, shake off their lethargy and languor and, making use of its light, should bring about a change in their condition.
a
17:13; 41:38.
c
17:13; 36:38; 41:38.
3539
Commentary:
Night is the time of rest and day that of work. In the life of a people, however, "night" represents the period of moral stagnation when they remain in a state of spiritual torpor, while "day" represents the time when a Divine Reformer has made his appearance among them. Thus the people of the Holy Prophet are told that with the rising of the spiritual Sun—the Holy Prophet—the time of their ignorance and torpor has passed. They should, therefore, shake off their lethargy and languor and, making use of its light, should bring about a change in their condition.
d
17:13; 41:38.