وَاَبۡصٰرِہِمۡ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "وَاَبۡصٰرِہِمۡ".
یَکَادُ الۡبَرۡقُ یَخۡطَفُ اَبۡصٰرَہُمۡ ۖ کُلَّمَاۤ اَضَآءَ لَہُمۡ مَّشَوۡا فِیۡہِ وَاِذَاۤ اَظۡلَمَ عَلَیۡہِمۡ قَامُوۡا ۚ وَلَوۡ شَآءَ اللّٰہُ لَذَہَبَ بِسَمۡعِہِمۡ وَاَبۡصٰرِہِمۡ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
4:73, 74.
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
شَئ (Shai’) 意指愿意或很想要做的事情。
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
4:73-74.
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
Shai’ signifies that which is willed or desired.
4:73, 74.
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
d
4:73, 74.
29M
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
29N
شَئ (Shai’) 意指愿意或很想要做的事情。
1
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
2
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
a
4:73, 74.
27
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
c
4:73-74.
41
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
41A
Shai’ signifies that which is willed or desired.
اُولٰٓئِکَ الَّذِیۡنَ طَبَعَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ وَسَمۡعِہِمۡ وَاَبۡصٰرِہِمۡ ۖ وَاُولٰٓئِکَ ہُمُ الۡغٰفِلُوۡنَ
2:8; 4:156; 7:180.
2:8; 4:156; 7:180.
2:8; 4:156; 7:180.
Commentary:
The verse goes on to say that rejecters of the Quran sacrifice truth to paltry material gains and all their energies are directed to the attainment of worldly objects. And as they do not make use of their God-given faculties for their spiritual advancement, these faculties become rusted and corroded through disuse.
c
2:8; 4:156; 7:180.
b
2:8; 4:156; 7:180.
1909
Commentary:
The verse goes on to say that rejecters of the Quran sacrifice truth to paltry material gains and all their energies are directed to the attainment of worldly objects. And as they do not make use of their God-given faculties for their spiritual advancement, these faculties become rusted and corroded through disuse.
a
2:8; 4:156; 7:180.