أَرَءَيْتُمْ
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "أَرَءَيْتُمْ".
قُلْ أَرَءَيْتُمْ إِنْ أَخَذَ ٱللَّهُ سَمْعَكُمْ وَأَبْصَٰرَكُمْ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنْ إِلَٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِهِ ۗ ٱنظُرْ كَيْفَ نُصَرِّفُ ٱلْءَايَٰتِ ثُمَّ هُمْ يَصْدِفُونَ
2:8; 16:109; 45:24.
2:8; 16:109; 45:24.
2:8; 16:109; 45:24.
Commentary:
The preceding verse spoke of the punishment that cuts at the root. But there is a stage when only a part is affected, or even if the whole body is affected the disease is not deep-rooted and there is yet time to prevent the total loss of the body. In its early stages, a disease is generally curable; but if it is not attended to in time, it may be aggravated and become incurable. It is against such negligence that men are warned in the present verse. Some men delay acceptance of Divine Messengers. They wait for more and more signs, and go on postponing the tendering of allegiance to the heavenly Messengers until it is too late. The punishment of God descends on the enemies of the Prophets; and those who do not make use of their inward light and prefer to wait for more and more evidence of the truth of the Divine Messengers also perish with their enemies. So this verse warns those who are in the habit of delaying and postponing, and exhorts them to use their inward light for the recognition of the Divine Messenger, and expedite their acceptance of him, lest delay should result in the total extinction of their God-given faculties and they should perish with the rest. They should be prompt to make use of their hearing, and their eyes, and their hearts; for if they fail to make use of these faculties in time, they will gradually become impaired and will finally be lost; then no power will be able to restore these faculties to them after they have been completely lost.
The words, how We vary the Signs, signify that in order to make things perfectly clear, God brings the different aspects of signs before the people, sometimes showing one kind of sign and sometimes another, so that all kinds of people may be satisfied.
d
2:8; 16:109; 45:24.
b
2:8; 16:109; 45:24.
793
Commentary:
The preceding verse spoke of the punishment that cuts at the root. But there is a stage when only a part is affected, or even if the whole body is affected the disease is not deep-rooted and there is yet time to prevent the total loss of the body. In its early stages, a disease is generally curable; but if it is not attended to in time, it may be aggravated and become incurable. It is against such negligence that men are warned in the present verse. Some men delay acceptance of Divine Messengers. They wait for more and more signs, and go on postponing the tendering of allegiance to the heavenly Messengers until it is too late. The punishment of God descends on the enemies of the Prophets; and those who do not make use of their inward light and prefer to wait for more and more evidence of the truth of the Divine Messengers also perish with their enemies. So this verse warns those who are in the habit of delaying and postponing, and exhorts them to use their inward light for the recognition of the Divine Messenger, and expedite their acceptance of him, lest delay should result in the total extinction of their God-given faculties and they should perish with the rest. They should be prompt to make use of their hearing, and their eyes, and their hearts; for if they fail to make use of these faculties in time, they will gradually become impaired and will finally be lost; then no power will be able to restore these faculties to them after they have been completely lost.
The words, how We vary the Signs, signify that in order to make things perfectly clear, God brings the different aspects of signs before the people, sometimes showing one kind of sign and sometimes another, so that all kinds of people may be satisfied.
c
2:8; 16:109; 45:24.
قُلْ أَرَءَيْتُمْ إِنْ أَتَىٰكُمْ عَذَابُهُۥ بَيَٰتًا أَوْ نَهَارًا مَّاذَا يَسْتَعْجِلُ مِنْهُ ٱلْمُجْرِمُونَ
یعنی خداتعالیٰ کا۔
6:48; 7:98, 99.
The verse may constitute a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape from it by effecting a wholesome change in their lives.
6:48; 7:98-99.
Important Words:
ارءیتم (Tell me) means, have you considered; or tell me you; or simply, tell me( Lane).
Commentary:
The words, by night or by day, contain a subtle allusion to the destruction of the people of Mecca, on whom punishment was to come both during the day and at night. At the Battle of Badr, which was the first pitched battle fought between Muslims and Meccans and in which the foundations were laid of the latter’s complete destruction, they had a foretaste of their ruin "by day" while at the Battle of the Ditch, which was the last real trial of strength between the two parties, the circumstances which caused their ruin were brought into existence "by night." The punishment which was to overtake the Meccans by night has been mentioned here before that which was to overtake them by day, because the former was to deal to them a blow which was to end their power for all time.
The verse also constitutes a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape it by effecting a change in their lives.
e
6:48; 7:98, 99.
595
这节经文可能是在指责不信者, 要他们不要老是空谈那约定的惩罚的方式和时间; 他们应该好好地把生活改变一下, 努力避免这种惩罚。
2
یعنی خداتعالیٰ کا۔
c
6:48; 7:98-99.
1326
Important Words:
ارءیتم (Tell me) means, have you considered; or tell me you; or simply, tell me( Lane).
Commentary:
The words, by night or by day, contain a subtle allusion to the destruction of the people of Mecca, on whom punishment was to come both during the day and at night. At the Battle of Badr, which was the first pitched battle fought between Muslims and Meccans and in which the foundations were laid of the latter’s complete destruction, they had a foretaste of their ruin "by day" while at the Battle of the Ditch, which was the last real trial of strength between the two parties, the circumstances which caused their ruin were brought into existence "by night." The punishment which was to overtake the Meccans by night has been mentioned here before that which was to overtake them by day, because the former was to deal to them a blow which was to end their power for all time.
The verse also constitutes a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape it by effecting a change in their lives.
e
6:48; 7:98, 99.
1268
The verse may constitute a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape from it by effecting a wholesome change in their lives.
قَالَ يَٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَءَاتَىٰنِى رَحْمَةً مِّنْ عِندِهِۦ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَٰرِهُونَ
11:64; 47:15.
یعنی جبراً دین منوانا نبیوں کی سنت نہیں۔
11:64; 47:15.
11:64; 47:15.
Important Words:
انلزمکموھا (shall we force it upon you) is derived from الزم which is derived from لزم. They say لزم الشیء i.e. he kept close or held fast to the thing. لزم الامر means, the order became binding. الزمه الشیء means, he made him cleave to the thing. الزمه العملmeans, he obliged or compelled him to do the deed (Lane).
Commentary:
The words, which has been rendered obscure to you, mean that "the clear proof" and the "great mercy" have come to me in such a form that you cannot see them unless you ponder over them in the right spirit and on the right lines.
It is clear from this verse that in order to understand truth, one should think over it on right lines. Disbelievers cannot understand the truth because they reject it at the outset, without giving it the least consideration. In such circumstances, there can be no possibility of the truth being accepted except under compulsion. But compulsion, as the last portion of the verse makes clear, cannot be resorted to.
a
11:64; 47:15.
1
یعنی جبراً دین منوانا نبیوں کی سنت نہیں۔
a
11:64; 47:15.
1410
Important Words:
انلزمکموھا (shall we force it upon you) is derived from الزم which is derived from لزم. They say لزم الشیء i.e. he kept close or held fast to the thing. لزم الامر means, the order became binding. الزمه الشیء means, he made him cleave to the thing. الزمه العملmeans, he obliged or compelled him to do the deed (Lane).
Commentary:
The words, which has been rendered obscure to you, mean that "the clear proof" and the "great mercy" have come to me in such a form that you cannot see them unless you ponder over them in the right spirit and on the right lines.
It is clear from this verse that in order to understand truth, one should think over it on right lines. Disbelievers cannot understand the truth because they reject it at the outset, without giving it the least consideration. In such circumstances, there can be no possibility of the truth being accepted except under compulsion. But compulsion, as the last portion of the verse makes clear, cannot be resorted to.
c
11:64; 47:15.
قَالَ يَٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَءَاتَىٰنِى مِنْهُ رَحْمَةً فَمَن يَنصُرُنِى مِنَ ٱللَّهِ إِنْ عَصَيْتُهُۥ ۖ فَمَا تَزِيدُونَنِى غَيْرَ تَخْسِيرٍ
11:29, 89.
11:29, 89.
11:29, 89.
Commentary:
Salih here answers the objection of his people mentioned in the preceding verse to the effect that, but for the doubts created in their hearts by his teachings, they would have taken him as their chief. His reply is that if he is a true Messenger of God, it would do him no good to forsake Divine teachings and ally himself with them; it would bring on him only ruin and destruction.
a
11:29, 89.
a
11:29, 89.
1444
Commentary:
Salih here answers the objection of his people mentioned in the preceding verse to the effect that, but for the doubts created in their hearts by his teachings, they would have taken him as their chief. His reply is that if he is a true Messenger of God, it would do him no good to forsake Divine teachings and ally himself with them; it would bring on him only ruin and destruction.
a
11:29, 89.
قَالَ يَٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَرَزَقَنِى مِنْهُ رِزْقًا حَسَنًا ۚ وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَٰحَ مَا ٱسْتَطَعْتُ ۚ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
11:64.
7:94.
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
11:64.
7:94.
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
2
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
a
11:64.
b
7:94.
1469
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
1342
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
قُلْ أَرَءَيْتُمْ إِن جَعَلَ ٱللَّهُ عَلَيْكُمُ ٱلَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَنْ إِلَٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِضِيَآءٍ ۖ أَفَلَا تَسْمَعُونَ
اَرَءَ یْتُمْ محاورہ ہے جس کے معنے ہیں مجھے خبر دو۔
1
اَرَءَ یْتُمْ محاورہ ہے جس کے معنے ہیں مجھے خبر دو۔
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.
قُلْ أَرَءَيْتُمْ شُرَكَآءَكُمُ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ أَرُونِى مَاذَا خَلَقُوا۟ مِنَ ٱلْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِى ٱلسَّمَٰوَٰتِ أَمْ ءَاتَيْنَٰهُمْ كِتَٰبًا فَهُمْ عَلَىٰ بَيِّنَتٍ مِّنْهُ ۚ بَلْ إِن يَعِدُ ٱلظَّٰلِمُونَ بَعْضُهُم بَعْضًا إِلَّا غُرُورًا
34:28; 46:5.
34:28; 46:5.
34:28; 46:5.
Commentary:
As the Arabs, who were the first addressees of the Message of the Quran, were steeped in worst form of idolatry, God has exposed the futility of their polytheistic beliefs again and again in the Quran. In the present verse the idolaters are asked, why do they worship other gods beside Allah when these false gods have neither created any earthly thing nor have they made any contribution to the creation of the celestial bodies? They are further asked whether they have a revealed Book which gives them the authority to preach and promulgate their false beliefs. They should at least possess some reason or authority for their idolatrous beliefs and practices.
b
34:28; 46:5.
a
34:28; 46:5.
3207
Commentary:
As the Arabs, who were the first addressees of the Message of the Quran, were steeped in worst form of idolatry, God has exposed the futility of their polytheistic beliefs again and again in the Quran. In the present verse the idolaters are asked, why do they worship other gods beside Allah when these false gods have neither created any earthly thing nor have they made any contribution to the creation of the celestial bodies? They are further asked whether they have a revealed Book which gives them the authority to preach and promulgate their false beliefs. They should at least possess some reason or authority for their idolatrous beliefs and practices.
b
34:28; 46:5.
قُلْ أَرَءَيْتُمْ إِن كَانَ مِنْ عِندِ ٱللَّهِ ثُمَّ كَفَرْتُم بِهِۦ مَنْ أَضَلُّ مِمَّنْ هُوَ فِى شِقَاقٍۭ بَعِيدٍ
Commentary:
The Surah had begun with the subject of the Quranic revelation and it has ended on the same theme. The disbelievers are here warned that if the Quran is from Allah, as it certainly is, then they incur a grave responsibility by rejecting it.
3598
Commentary:
The Surah had begun with the subject of the Quranic revelation and it has ended on the same theme. The disbelievers are here warned that if the Quran is from Allah, as it certainly is, then they incur a grave responsibility by rejecting it.
قُلْ أَرَءَيْتُمْ إِن كَانَ مِنْ عِندِ ٱللَّهِ وَكَفَرْتُم بِهِۦ وَشَهِدَ شَاهِدٌ مِّنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ مِثْلِهِۦ فَـَٔامَنَ وَٱسْتَكْبَرْتُمْ ۖ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
11:18; 61:7.
اس میں استثنا باب۱۸ آیت۱۸ کی اس پیشگوئی کی طرف اشارہ کیا گیا ہے کہ ’’خداوند تیرا خدا تیرے لئے تیرے ہی درمیان سے تیرے ہی بھائیوں میں سے تیری مانند ایک نبی برپا کرے گا۔‘‘
11:18; 61:7.
The witness from among the Children of Israel is Moses. It is to his prophecy concerning the advent of the Holy Prophet that reference has been made in this verse. The prophecy is to this effect: 'I will raise them up a Prophet from among their brethren like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto My words, which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).
11:18; 61:7.
Commentary:
The witness from among the Children of Israel is Moses. It is to his prophecy concerning the advent of the Holy Prophet that reference has been made in this verse. The prophecy is to this effect:
I will raise them up a Prophet from among their brethren like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him (Deut. 18:l8-19).
See also 11:18.
The reference in the words 'a witness from among the Children of Israel' could not be, as generally misunderstood, to ‘Abdullah bin Salam, a learned Jew, because ‘Abdullah had accepted Islam in Medina while this Surah was revealed at Mecca.
a
11:18; 61:7.
2
اس میں استثنا باب۱۸ آیت۱۸ کی اس پیشگوئی کی طرف اشارہ کیا گیا ہے کہ ’’خداوند تیرا خدا تیرے لئے تیرے ہی درمیان سے تیرے ہی بھائیوں میں سے تیری مانند ایک نبی برپا کرے گا۔‘‘
a
11:18; 61:7.
3766
Commentary:
The witness from among the Children of Israel is Moses. It is to his prophecy concerning the advent of the Holy Prophet that reference has been made in this verse. The prophecy is to this effect:
I will raise them up a Prophet from among their brethren like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him (Deut. 18:l8-19).
See also 11:18.
The reference in the words 'a witness from among the Children of Israel' could not be, as generally misunderstood, to ‘Abdullah bin Salam, a learned Jew, because ‘Abdullah had accepted Islam in Medina while this Surah was revealed at Mecca.
b
11:18; 61:7.
2722
The witness from among the Children of Israel is Moses. It is to his prophecy concerning the advent of the Holy Prophet that reference has been made in this verse. The prophecy is to this effect: 'I will raise them up a Prophet from among their brethren like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto My words, which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).
قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ ٱلْكَٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍ
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔
1
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
2
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔
قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَآءٍ مَّعِينٍۭ
一切生命不管是物质的还是精神的, 都赖于水--------前者靠雨水, 后者靠真主的启示之水。
All life, whether physical or spiritual, depends on water—the former on rain-water and the latter on the water of Divine revelation.
Commentary:
All life, whether physical or spiritual depends on water,—the former, on rainwater and the latter on the water of Divine revelation.
1455
一切生命不管是物质的还是精神的, 都赖于水--------前者靠雨水, 后者靠真主的启示之水。
4307
Commentary:
All life, whether physical or spiritual depends on water,—the former, on rainwater and the latter on the water of Divine revelation.
3088
All life, whether physical or spiritual, depends on water—the former on rain-water and the latter on the water of Divine revelation.