أَبْصَٰرِهِمْ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "أَبْصَٰرِهِمْ".
خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
Organs which remain unused for a long time atrophy and become useless. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of truth, consequently their capacities for hearing and understanding were lost. It is only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal. As all laws proceed from God and every cause is followed by its natural effect under His Will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him.
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
Important Words:
ختم (set a seal) means, he set a seal on; or he stamped a thing so that there should remain no likelihood of its being regarded as forged. خاتم means, a seal (Aqrab). The expression ختم الله علی قلبه (lit. God has set a seal on his heart) means, God made his heart such that it could neither understand anything nor could anything come out of it, i.e. it could not make itself understood by others (Baqa).
قلوب (hearts) is the plural of قلب which is derived from قلب (qalaba). They sayقلب الشیء i.e. he turned the thing; or he turned it upside down or inside out, etc. قلب means, the heart, or the central point of a thing. The word قلب is also used in the sense of عقل i.e. reason, as well as for such qualities as knowledge, courage and spirit (Aqrab). It also signifies the faculty of thinking and reasoning, i.e. the mind (Lisan).
السمع (the ears) is derived from سمع i.e. he heard. السمع ھاس three different meanings (1) the ear or ears; (2) the sense of hearing; (3) the sound which one hears (Aqrab).
ابصار (eyes) is the plural of بصر (eye). They say بصر (basura) or بصر (basira), i.e. he saw, or he perceived, or he knew. بصرmeans: (1) the eye; (2) the sense of sight; and (3) knowledge (Aqrab).
العذاب (punishment) is derived from عذب (‘adhaba). They say عذب الرجل i.e. the man left off eating, owing to intense thirst. عذب عنه means, he kept back from it. عذب فلانا means, he prevented him or deprived him. عذب الشراب والطعام means, the drink and food became good and tasteful. عذب الماء means, the water became very dirty. عذبه (‘adhdhabahu) means, he inflicted pain or punishment on him; he detained him; he prevented or deprived him (Aqrab). تعذیب means, inflicting pain or punishment; forcing a man to remain without food and sleep; depriving one of the sweetness or goodness of life; making life miserable (Mufradat). Thus عذاب means, anything which is hard and painful for man and prevents him from attaining his object; pain inflicted as punishment in order to prevent one from repeating an act or prevent others from doing the same; the inflicting of such punishment; anything that deprives a person of the sweetness of life and makes life miserable; anything that prevents a man from attaining the object of his life (Aqrab & Mufradat).
Commentary:
The verse refers to the disbelievers mentioned in the last verse and explains how they have reached their present woeful condition. It is a common observation that organs which remain unused for a long time become dead and useless. The eyes lose their sight and the ears their hearing if they remain out of use, and the limbs become stunted for the same reason. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of the truth, and as a result their capacities for hearing and understanding were lost. It is thus only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal on their hearts and their ears, and over their eyes is a covering. As all laws proceed from God, the final Controller of the universe, and every cause is followed by its natural effect under His will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him. It is, therefore, a mistake to take the verse to mean that as God had Himself sealed up their hearts, so the disbelievers could not believe. The Quran contradicts this view and states clearly that it is the disbelievers themselves who seal their fate and God’s seal follows only as a result of their action (see 4:156; 40:36; 47:25; 83:15). Says the Holy Prophet: "When a man commits a sin, a black spot is thereby formed on his heart. Then if he repents and gives up the sin and asks God’s forgiveness, the black spot is washed off, leaving the heart clean. But if he repents not and commits another sin, another black spot is formed on his heart and so on, until his whole heart is covered with a black covering, and that is the covering of rust to which the Quran refers in Surah Tatfif " (Jarir).
It may also be noted that in the present verse the word "ears" has been put before the word "eyes". This is in conformity with the law of nature that the ears of a newborn baby begin to function earlier than the eyes.
b
4:156; 6:26, 47; 7:102,180; 10:75; 16:109; 45:24; 83:15.
28
器官长期不用会衰退而成为无用之物。这里提及的那些不信道者不肯使用他们的心和耳去理解真理, 从而使他们丧失听觉和理解的能力。这仅是故意漠视的自然后果。这在 “安拉使其心失灵, 耳失聪,”一句中讲清了。由于所有的法则都来自安拉而且有因不能无果, 这些都是主的意旨, 因此使不信道者的心失灵和耳失聪也是主的意旨。
a
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
14
Important Words:
ختم (set a seal) means, he set a seal on; or he stamped a thing so that there should remain no likelihood of its being regarded as forged. خاتم means, a seal (Aqrab). The expression ختم الله علی قلبه (lit. God has set a seal on his heart) means, God made his heart such that it could neither understand anything nor could anything come out of it, i.e. it could not make itself understood by others (Baqa).
قلوب (hearts) is the plural of قلب which is derived from قلب (qalaba). They sayقلب الشیء i.e. he turned the thing; or he turned it upside down or inside out, etc. قلب means, the heart, or the central point of a thing. The word قلب is also used in the sense of عقل i.e. reason, as well as for such qualities as knowledge, courage and spirit (Aqrab). It also signifies the faculty of thinking and reasoning, i.e. the mind (Lisan).
السمع (the ears) is derived from سمع i.e. he heard. السمع ھاس three different meanings (1) the ear or ears; (2) the sense of hearing; (3) the sound which one hears (Aqrab).
ابصار (eyes) is the plural of بصر (eye). They say بصر (basura) or بصر (basira), i.e. he saw, or he perceived, or he knew. بصرmeans: (1) the eye; (2) the sense of sight; and (3) knowledge (Aqrab).
العذاب (punishment) is derived from عذب (‘adhaba). They say عذب الرجل i.e. the man left off eating, owing to intense thirst. عذب عنه means, he kept back from it. عذب فلانا means, he prevented him or deprived him. عذب الشراب والطعام means, the drink and food became good and tasteful. عذب الماء means, the water became very dirty. عذبه (‘adhdhabahu) means, he inflicted pain or punishment on him; he detained him; he prevented or deprived him (Aqrab). تعذیب means, inflicting pain or punishment; forcing a man to remain without food and sleep; depriving one of the sweetness or goodness of life; making life miserable (Mufradat). Thus عذاب means, anything which is hard and painful for man and prevents him from attaining his object; pain inflicted as punishment in order to prevent one from repeating an act or prevent others from doing the same; the inflicting of such punishment; anything that deprives a person of the sweetness of life and makes life miserable; anything that prevents a man from attaining the object of his life (Aqrab & Mufradat).
Commentary:
The verse refers to the disbelievers mentioned in the last verse and explains how they have reached their present woeful condition. It is a common observation that organs which remain unused for a long time become dead and useless. The eyes lose their sight and the ears their hearing if they remain out of use, and the limbs become stunted for the same reason. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of the truth, and as a result their capacities for hearing and understanding were lost. It is thus only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal on their hearts and their ears, and over their eyes is a covering. As all laws proceed from God, the final Controller of the universe, and every cause is followed by its natural effect under His will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him. It is, therefore, a mistake to take the verse to mean that as God had Himself sealed up their hearts, so the disbelievers could not believe. The Quran contradicts this view and states clearly that it is the disbelievers themselves who seal their fate and God’s seal follows only as a result of their action (see 4:156; 40:36; 47:25; 83:15). Says the Holy Prophet: "When a man commits a sin, a black spot is thereby formed on his heart. Then if he repents and gives up the sin and asks God’s forgiveness, the black spot is washed off, leaving the heart clean. But if he repents not and commits another sin, another black spot is formed on his heart and so on, until his whole heart is covered with a black covering, and that is the covering of rust to which the Quran refers in Surah Tatfif " (Jarir).
It may also be noted that in the present verse the word "ears" has been put before the word "eyes". This is in conformity with the law of nature that the ears of a newborn baby begin to function earlier than the eyes.
e
4:156; 6:26, 47; 7:102, 180; 10:75; 16:109; 45:24; 83:15.
27
Organs which remain unused for a long time atrophy and become useless. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of truth, consequently their capacities for hearing and understanding were lost. It is only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal. As all laws proceed from God and every cause is followed by its natural effect under His Will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him.
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا۟ مِنْ أَبْصَٰرِهِمْ وَيَحْفَظُوا۟ فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا يَصْنَعُونَ
As stated above the Qur’an is not content with merely taking a superficial view of things but goes to their very root. According to it, every good or bad quality springs from a certain root. In the case of a good quality, the Qur’an enjoins that the root should be mastered and fully kept under control and, in the case of an evil, it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to restrain their looks when they happen to meet one another.
Furuj may also signify "senses."
Important Words:
یغضوا (restrain) is derived from غض. They say غض طرفه او بصرہ او من طرفه i.e. he restrained or lowered his eye or eyes; he blinked; he contracted his eye or eyes so as to wrinkle the lids; he contracted his eyelids and he looked; he contracted his eye or eyes and looked towards the ground, not opening his eye or eyes. غض صوته means, he lowered his voice (Lane & Aqrab).
Commentary:
As stated above the Quran is not content with merely taking a superficial view of things but goes to their very root. According to it every good or bad quality springs from a certain root. In the case of a good quality the Quran enjoins that the root should be mastered and fully kept under control and in the case of an evil it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to lower their gaze when they happen to meet one another.
905
如上所述, «古兰经» 不满足于仅仅看事物的外表, 而是要看事物的根底。根据这一点, 每一种好的或坏的品质都有它的根源。对于好的品质, «古兰经» 告诫说要把它的根源倍加掌握和管理;而对坏的品质, «古兰经» 力求根除和消灭它的根源, 这样以来堵塞通往邪恶的念头都是通过眼睛而进入脑海的, 因此, 现在注释的这节经文要求信仰的男女当他们不期而遇时要克制自己的视线。
906
فُرُوْج (Furuj) 也可以意指 “官能、理智、感觉”。
2613
Important Words:
یغضوا (restrain) is derived from غض. They say غض طرفه او بصرہ او من طرفه i.e. he restrained or lowered his eye or eyes; he blinked; he contracted his eye or eyes so as to wrinkle the lids; he contracted his eyelids and he looked; he contracted his eye or eyes and looked towards the ground, not opening his eye or eyes. غض صوته means, he lowered his voice (Lane & Aqrab).
Commentary:
As stated above the Quran is not content with merely taking a superficial view of things but goes to their very root. According to it every good or bad quality springs from a certain root. In the case of a good quality the Quran enjoins that the root should be mastered and fully kept under control and in the case of an evil it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to lower their gaze when they happen to meet one another.
2043
As stated above the Qur’an is not content with merely taking a superficial view of things but goes to their very root. According to it, every good or bad quality springs from a certain root. In the case of a good quality, the Qur’an enjoins that the root should be mastered and fully kept under control and, in the case of an evil, it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to restrain their looks when they happen to meet one another.
2043A
Furuj may also signify "senses."