اَبۡصٰرُنَا
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "اَبۡصٰرُنَا".
لَقَالُوۡۤا اِنَّمَا سُکِّرَتۡ اَبۡصٰرُنَا بَلۡ نَحۡنُ قَوۡمٌ مَّسۡحُوۡرُوۡنَ
Disbelievers have become such strangers to spiritual matters that even if they were to enjoy some of the spiritual experiences which the Holy Prophet had gone through and were to have some of the visions of the spiritual heights to which he had arisen, they would not believe and would only say that they had become victims of magic or witchcraft.
Commentary:
In verse 8 mention was made of the objection of disbelievers that, if the Prophet was not the subject of hallucination, it was impossible to explain that the angels which he said came to him with the Divine Message could not be seen by anyone of them. In answer to this objection it was pointed out, firstly, that angels descended on men according to their natural affinity and that, since disbelievers were the fit objects of punishment, only the angels of punishment could come to them (v. 9); secondly, that when God had afforded protection to the Messages of the previous Prophets, there was no reason why He should not have given His protection to the Message of the present claimant (v. 10); thirdly, that the mockery of disbelievers was nothing to be wondered at, since all disbelievers in their time extended the same treatment to their respective Prophets. In fact, disbelievers indulged in mockery to such an extent that they lost all fear of sin which, became as it were, second nature with them. The opponents of the Holy Prophet would meet with a similar fate (vv. 12, 13).
In the present verse another line of argument has been adopted, for in answer to the objection of disbelievers it is here said that not all men are in a position to understand all things, because understanding requires mental affinity on the part of him who wishes to understand. Disbelievers had become such strangers to spiritual matters that even if they were to undergo some of the spiritual experiences which the Holy Prophet had undergone and were to have some of the visions of the spiritual heights to which he rose, they would not believe and would only end by saying that they were subject to magic or witchcraft. The opening of "a door from heaven," spoken of in the preceding verse, refers to having spiritual experiences and "ascending through heaven" refers to visions of spiritual heights. The words "a door" i.e. not all doors but only one of the doors, are intended to hint that such people could only have passing experience of spiritual matters, which cannot conduce to any real spiritual advancement, the experience being intended only to provide them with proof of the truth of such spiritual matters.
The verse may also be taken to mean that when punishment is about to overtake disbelievers, they get frightened and say that if they were now saved from it, they would believe in the Divine Messenger. In this sense, the clause ولو فتحنا علیھم بابا من السماء (And even if We opened to them a door from heaven) occurring in the preceding verse would be taken to mean, "And if We open the door of Divine mercy and avert their punishment"; and the words فظلوا فیه یعرجون (and they began ascending through it) would mean "they, instead of turning to God, become engaged in the acquisition of material prosperity and comforts." The verse thus rebukes disbelievers that they have become so hard hearted that when they see punishment overtaking them, they repent; but when it is averted from them, they relapse into their old life of sin and engrossment in worldly pursuits.
1722
Commentary:
In verse 8 mention was made of the objection of disbelievers that, if the Prophet was not the subject of hallucination, it was impossible to explain that the angels which he said came to him with the Divine Message could not be seen by anyone of them. In answer to this objection it was pointed out, firstly, that angels descended on men according to their natural affinity and that, since disbelievers were the fit objects of punishment, only the angels of punishment could come to them (v. 9); secondly, that when God had afforded protection to the Messages of the previous Prophets, there was no reason why He should not have given His protection to the Message of the present claimant (v. 10); thirdly, that the mockery of disbelievers was nothing to be wondered at, since all disbelievers in their time extended the same treatment to their respective Prophets. In fact, disbelievers indulged in mockery to such an extent that they lost all fear of sin which, became as it were, second nature with them. The opponents of the Holy Prophet would meet with a similar fate (vv. 12, 13).
In the present verse another line of argument has been adopted, for in answer to the objection of disbelievers it is here said that not all men are in a position to understand all things, because understanding requires mental affinity on the part of him who wishes to understand. Disbelievers had become such strangers to spiritual matters that even if they were to undergo some of the spiritual experiences which the Holy Prophet had undergone and were to have some of the visions of the spiritual heights to which he rose, they would not believe and would only end by saying that they were subject to magic or witchcraft. The opening of "a door from heaven," spoken of in the preceding verse, refers to having spiritual experiences and "ascending through heaven" refers to visions of spiritual heights. The words "a door" i.e. not all doors but only one of the doors, are intended to hint that such people could only have passing experience of spiritual matters, which cannot conduce to any real spiritual advancement, the experience being intended only to provide them with proof of the truth of such spiritual matters.
The verse may also be taken to mean that when punishment is about to overtake disbelievers, they get frightened and say that if they were now saved from it, they would believe in the Divine Messenger. In this sense, the clause ولو فتحنا علیھم بابا من السماء (And even if We opened to them a door from heaven) occurring in the preceding verse would be taken to mean, "And if We open the door of Divine mercy and avert their punishment"; and the words فظلوا فیه یعرجون (and they began ascending through it) would mean "they, instead of turning to God, become engaged in the acquisition of material prosperity and comforts." The verse thus rebukes disbelievers that they have become so hard hearted that when they see punishment overtaking them, they repent; but when it is averted from them, they relapse into their old life of sin and engrossment in worldly pursuits.
1485
Disbelievers have become such strangers to spiritual matters that even if they were to enjoy some of the spiritual experiences which the Holy Prophet had gone through and were to have some of the visions of the spiritual heights to which he had arisen, they would not believe and would only say that they had become victims of magic or witchcraft.