سَمِعَ
Appears 4 times in Quran
Derived Words (6)
Words derived from the stem "سَمِعَ".
Occurrences in Quran
Found 4 verses containing "سَمِعَ".
فَمَنۢ بَدَّلَهُۥ بَعْدَمَا سَمِعَهُۥ فَإِنَّمَآ إِثْمُهُۥ عَلَى ٱلَّذِينَ يُبَدِّلُونَهُۥٓ ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
فَمَنْ بَدَّلَہٗ کے الفاظ سے معلوم ہوتا ہے کہ کسی قرآنی حکم کی طرف اشارہ ہے اور وہ حکم وراثت کا ہی ہے ورنہ اس کا کیا مطلب کہ بدلنے کا گناہ بدلنے والوں پر ہوگا۔ وصیت کرنے والے پر نہ ہوگا۔ کیونکہ اگر اس وصیت کی تفصیلات شرعی نہیں بلکہ وصیت کرنے والے کی مرضی پر ہیں تو ان کے بیان نہ کرنے سے مرنے والے کو گناہ کیوں ہو۔ اس کے گنہگار ہونے کا سوال تبھی ہو سکتا ہے جبکہ کسی شرعی حکم کی خلاف ورزی ہو رہی ہو اور وہ اسی طرح ہو سکتی ہے کہ اس آیت میں احکام وراثت بھی شامل ہوں اور مطلب یہ ہو کہ مرنے والا یہ وصیت کر جائے کہ احکام اسلام کے مطابق عمل کیا جائے اس صورت میں وہ گناہ سے بچ جائے
This indicates that the previous verse contemplates some directions which are obligatory and a contravention of which would be sinful. Obviously, what is meant is a direction that the estate shall be administered in accordance with the law of inheritance. If the testator gives such a direction, then the sin of any contravention would lie on those who are guilty of the contravention.
Commentary:
If a person makes a will in compliance with the above commandment, but his heirs, finding it to be prejudicial to their interests, alter it or hinder its execution, the blame and the responsibility for consequences will lie on those who tamper with the will and not on the maker of the will. Apparently, the verse seems to be superfluous; for what it says is obvious, i.e. the responsibility of any subsequent alteration cannot lie on the testator. But deeper consideration would show the futility of such an idea. In fact, the verse serves three important purposes. Firstly, it warns the testator that fear of any subsequent alteration should not deter him from making the will. Secondly, that he should act intelligently and cautiously and should try to foresee and forestall all possible mischief by his heirs. Thirdly, the verse warns the heirs and their friends that any alteration made by them in the will will bring them under the wrath of God Who is All-Knowing.
1
فَمَنْ بَدَّلَہٗ کے الفاظ سے معلوم ہوتا ہے کہ کسی قرآنی حکم کی طرف اشارہ ہے اور وہ حکم وراثت کا ہی ہے ورنہ اس کا کیا مطلب کہ بدلنے کا گناہ بدلنے والوں پر ہوگا۔ وصیت کرنے والے پر نہ ہوگا۔ کیونکہ اگر اس وصیت کی تفصیلات شرعی نہیں بلکہ وصیت کرنے والے کی مرضی پر ہیں تو ان کے بیان نہ کرنے سے مرنے والے کو گناہ کیوں ہو۔ اس کے گنہگار ہونے کا سوال تبھی ہو سکتا ہے جبکہ کسی شرعی حکم کی خلاف ورزی ہو رہی ہو اور وہ اسی طرح ہو سکتی ہے کہ اس آیت میں احکام وراثت بھی شامل ہوں اور مطلب یہ ہو کہ مرنے والا یہ وصیت کر جائے کہ احکام اسلام کے مطابق عمل کیا جائے اس صورت میں وہ گناہ سے بچ جائے
188
Commentary:
If a person makes a will in compliance with the above commandment, but his heirs, finding it to be prejudicial to their interests, alter it or hinder its execution, the blame and the responsibility for consequences will lie on those who tamper with the will and not on the maker of the will. Apparently, the verse seems to be superfluous; for what it says is obvious, i.e. the responsibility of any subsequent alteration cannot lie on the testator. But deeper consideration would show the futility of such an idea. In fact, the verse serves three important purposes. Firstly, it warns the testator that fear of any subsequent alteration should not deter him from making the will. Secondly, that he should act intelligently and cautiously and should try to foresee and forestall all possible mischief by his heirs. Thirdly, the verse warns the heirs and their friends that any alteration made by them in the will will bring them under the wrath of God Who is All-Knowing.
205A
This indicates that the previous verse contemplates some directions which are obligatory and a contravention of which would be sinful. Obviously, what is meant is a direction that the estate shall be administered in accordance with the law of inheritance. If the testator gives such a direction, then the sin of any contravention would lie on those who are guilty of the contravention.
لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ ۘ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
5:65.
4:156.
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
5:65.
4:156.
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
c
5:65.
d
4:156.
1
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
a
5:65.
b
4:156.
464
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
a
5:65.
b
4:156.
538
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ
یعنی انگلیاں دانتوں میں دبالیں۔
12:51.
12:52.
They thought very highly of him.
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
12:51.
12:52.
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
2
یعنی انگلیاں دانتوں میں دبالیں۔
a
12:51.
b
12:52.
1535
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
1379A
They thought very highly of him.
1380
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
قَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّتِى تُجَٰدِلُكَ فِى زَوْجِهَا وَتَشْتَكِىٓ إِلَى ٱللَّهِ وَٱللَّهُ يَسْمَعُ تَحَاوُرَكُمَآ ۚ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
Khaulah, wife of Aus bin Samit and daughter of Tha‘labah had become separated from her husband because the latter had called her "mother," the exact words used by him being, 'thou art to me as the back of my mother;' and thus according to an old Arab custom all conjugal relations had ceased between her and her husband. The unfortunate woman could neither demand divorce in order to contract a second marriage, nor could she enjoy conjugal rights and thus remained a suspended woman, uncared for. She came to the Holy Prophet and complained to him of the awkward situation in which she was placed, and sought his advice and help in the matter. The Holy Prophet pleaded his inability to do anything for her, as it was his wont that he would not give a decision in matters of this nature unless he was guided by revelation. The revelation came, and the custom of Zihar was declared unlawful.
Commentary:
The reference in the verse seems to be to Khaulah, wife of Aus bin Samit and daughter of Tha‘labah. She had become separated from her husband because the latter had called her "mother," the exact words used by him being, "thou art to me as the back of my mother." According to an old Arab custom all conjugal relations ceased between a man and his wife when he used these words about her. The unfortunate woman could neither demand divorce in order to contract a second marriage, nor could she enjoy conjugal rights. She remained uncared for. Khaulah came to the Holy Prophet and complained to him of the awkward situation in which she was placed, and sought his advice and help in the matter. The Holy Prophetpleaded his inability to do anything for her, as it was his wont not to give a decision in matters of this nature, unless he was guided by revelation. The revelation came, and the custom of Zihar was declared unlawful.
Incidentally, the verse shows that God hears the prayers and plaints of even the weakest of His servants.
4172
Commentary:
The reference in the verse seems to be to Khaulah, wife of Aus bin Samit and daughter of Tha‘labah. She had become separated from her husband because the latter had called her "mother," the exact words used by him being, "thou art to me as the back of my mother." According to an old Arab custom all conjugal relations ceased between a man and his wife when he used these words about her. The unfortunate woman could neither demand divorce in order to contract a second marriage, nor could she enjoy conjugal rights. She remained uncared for. Khaulah came to the Holy Prophet and complained to him of the awkward situation in which she was placed, and sought his advice and help in the matter. The Holy Prophetpleaded his inability to do anything for her, as it was his wont not to give a decision in matters of this nature, unless he was guided by revelation. The revelation came, and the custom of Zihar was declared unlawful.
Incidentally, the verse shows that God hears the prayers and plaints of even the weakest of His servants.
3001
Khaulah, wife of Aus bin Samit and daughter of Tha‘labah had become separated from her husband because the latter had called her "mother," the exact words used by him being, 'thou art to me as the back of my mother;' and thus according to an old Arab custom all conjugal relations had ceased between her and her husband. The unfortunate woman could neither demand divorce in order to contract a second marriage, nor could she enjoy conjugal rights and thus remained a suspended woman, uncared for. She came to the Holy Prophet and complained to him of the awkward situation in which she was placed, and sought his advice and help in the matter. The Holy Prophet pleaded his inability to do anything for her, as it was his wont that he would not give a decision in matters of this nature unless he was guided by revelation. The revelation came, and the custom of Zihar was declared unlawful.