سَمِيعٌۢ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "سَمِيعٌۢ".
ذَٰلِكَ بِأَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَأَنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
3:28; 31:30; 35:14; 57:7.
3:28; 31:30; 35:14; 57:7.
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
31:30; 35:14; 57:7.
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
c
3:28; 31:30; 35:14; 57:7.
a
31:30; 35:14; 57:7.
2491
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
a
3:28; 31:30; 35:14; 57:7.
1969
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
ٱللَّهُ يَصْطَفِى مِنَ ٱلْمَلَٰٓئِكَةِ رُسُلًا وَمِنَ ٱلنَّاسِ ۚ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
Commentary:
The verse gives another argument to bring home to idolaters the stupidity and uselessness of idol-worship. The idolaters, it says, take angels and men for gods, while the angels themselves are only the bearers of Divine Messages, and the highest spiritual status to which man can rise is only that of Messengership. It is foolish therefore, to worship beings who are no more than mere instruments of conveying Divine will to mankind.
2504
Commentary:
The verse gives another argument to bring home to idolaters the stupidity and uselessness of idol-worship. The idolaters, it says, take angels and men for gods, while the angels themselves are only the bearers of Divine Messages, and the highest spiritual status to which man can rise is only that of Messengership. It is foolish therefore, to worship beings who are no more than mere instruments of conveying Divine will to mankind.
مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَٰحِدَةٍ ۗ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
这节经文意指, 所有人类都受自然法则的支配。它也指出下面一个事实, 民族和社会的兴衰和个人的进步和堕落都受同一的自然法则的支配。
The verse signifies that all human beings are subject to the same laws of nature. It also points to the fact that the rise or fall of nations and communities is subject to the same laws of nature as is the progress or degradation of individuals.
Commentary:
The verse tells disbelievers that all human beings, great or small, are subject to the same laws of nature and that the doors of progress and advancement are equally open to all of them and, therefore, they themselves can be as great as those whose greatness inspires them with such awe that they take them for gods.
The verse may point to yet another very important fact, viz. that the rise or fall of nations and communities is subject to the same laws of nature as is the progress or degradation of individuals.
1011
这节经文意指, 所有人类都受自然法则的支配。它也指出下面一个事实, 民族和社会的兴衰和个人的进步和堕落都受同一的自然法则的支配。
3052
Commentary:
The verse tells disbelievers that all human beings, great or small, are subject to the same laws of nature and that the doors of progress and advancement are equally open to all of them and, therefore, they themselves can be as great as those whose greatness inspires them with such awe that they take them for gods.
The verse may point to yet another very important fact, viz. that the rise or fall of nations and communities is subject to the same laws of nature as is the progress or degradation of individuals.
2315A
The verse signifies that all human beings are subject to the same laws of nature. It also points to the fact that the rise or fall of nations and communities is subject to the same laws of nature as is the progress or degradation of individuals.
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.