وَالۡبَصِیۡرُ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَالۡبَصِیۡرُ".
قُل لَّاۤ اَقُوۡلُ لَکُمۡ عِنۡدِیۡ خَزَآئِنُ اللّٰہِ وَلَاۤ اَعۡلَمُ الۡغَیۡبَ وَلَاۤ اَقُوۡلُ لَکُمۡ اِنِّیۡ مَلَکٌ ۖ اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ ۚ قُلۡ ہَلۡ یَسۡتَوِی الۡاَعۡمٰی وَالۡبَصِیۡرُ ۚ اَفَلَا تَتَفَکَّرُوۡنَ
11:32.
10:16; 46:10.
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
a
11:32.
b
10:16; 46:10.
d
11:32.
e
10:16; 46:10.
796
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
c
11:32.
d
10:16; 46:10.
قُلۡ مَنۡ رَّبُّ السَّمٰوٰتِ وَالۡاَرۡضِ قُلِ اللّٰہُ ۚ قُلۡ اَفَاتَّخَذۡتُمۡ مِّنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ لَا یَمۡلِکُوۡنَ لِاَنۡفُسِہِمۡ نَفۡعًا وَّلَا ضَرًّا ۚ قُلۡ ہَلۡ یَسۡتَوِی الۡاَعۡمٰی وَالۡبَصِیۡرُ اَمۡ ہَلۡ تَسۡتَوِی الظُّلُمٰتُ وَالنُّوۡرُ ۗ اَمۡ جَعَلُوۡا لِلّٰہِ شُرَکَآءَ خَلَقُوۡا کَخَلۡقِہٖ فَتَشٰبَہَ الۡخَلۡقُ عَلَیۡہِمۡ ۚ قُلِ اللّٰہُ خٰلِقُ کُلِّ شَیۡءٍ وَّہُوَ الۡوٰحِدُ الۡقَہّٰرُ
23:87.
25:4.
11:25; 35:20.
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
23:87.
25:4.
11:25; 35:20.
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
23:87.
25:4.
11:25; 35:20.
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
c
23:87.
d
25:4.
e
11:25; 35:20.
638
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
a
23:87.
b
25:4.
c
11:25; 35:20.
1628
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
b
23:87.
c
25:4.
d
11:25; 35:20.
1432
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
وَمَا یَسۡتَوِی الۡاَعۡمٰی وَالۡبَصِیۡرُ
11:25; 13:17; 40:59.
11:25; 13:17; 40:59.
11:25; 13:17; 40:59.
Commentary:
Whenever a Prophet comes into the world the people to whom he preaches his Message become split up into two groups: (1) those who accept his Message and follow his lead; (2) those who reject and oppose him. These two groups of men are likened in the present verse to "the seeing" i.e. those who having been endowed with spiritual eyes see the heavenly light, and "the blind" i.e. those who are afflicted with spiritual blindness as the result of their refusal to see the light. These two classes of men have been further likened to "the living" and "the dead" in verse 23 below. The believers have been called "the living" because by accepting the truth they receive new life, and the disbelievers are called "the dead" because by rejecting truth which is the elixir of life eternal they bring spiritual death upon themselves.
a
11:25; 13:17; 40:59.
a
11:25; 13:17; 40:59.
3192
Commentary:
Whenever a Prophet comes into the world the people to whom he preaches his Message become split up into two groups: (1) those who accept his Message and follow his lead; (2) those who reject and oppose him. These two groups of men are likened in the present verse to "the seeing" i.e. those who having been endowed with spiritual eyes see the heavenly light, and "the blind" i.e. those who are afflicted with spiritual blindness as the result of their refusal to see the light. These two classes of men have been further likened to "the living" and "the dead" in verse 23 below. The believers have been called "the living" because by accepting the truth they receive new life, and the disbelievers are called "the dead" because by rejecting truth which is the elixir of life eternal they bring spiritual death upon themselves.
d
11:25; 13:17; 40:59.
وَمَا یَسۡتَوِی الۡاَعۡمٰی وَالۡبَصِیۡرُ وَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ وَلَا الۡمُسِیۡٓءُ ۚ قَلِیۡلًا مَّا تَتَذَکَّرُوۡنَ
13:17; 35:20; 39:10.
13:17; 35:20; 39:10.
13:17; 35:20; 39:10.
Commentary:
The verse means to say that those who accept the truth and do good deeds are not like those who do evil deeds, because the former are gifted with spiritual sight while the latter are deprived of it; and the seeing and the blind can never be equal.
b
13:17; 35:20; 39:10.
a
13:17; 35:20; 39:10.
3536
Commentary:
The verse means to say that those who accept the truth and do good deeds are not like those who do evil deeds, because the former are gifted with spiritual sight while the latter are deprived of it; and the seeing and the blind can never be equal.
a
13:17; 35:20; 39:10.