يَسْتَمِعُ
Appears 7 times in Quran
Derived Words (2)
Words derived from the stem "يَسْتَمِعُ".
- give ear
- listen
- they can overhear
- they listen
- who wished to hear
- give ear
- listen
Occurrences in Quran
Found 7 verses containing "يَسْتَمِعُ".
وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ ۖ وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۚ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا ۚ حَتَّىٰٓ إِذَا جَآءُوكَ يُجَٰدِلُونَكَ يَقُولُ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلْأَوَّلِينَ
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
10:43; 17:48.
17:47; 41:6.
10:43; 17:48.
17:47; 41:6.
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
1
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
2
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
a
10:43; 17:48.
b
17:47; 41:6.
773
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
وَمِنْهُم مَّن يَسْتَمِعُونَ إِلَيْكَ ۚ أَفَأَنتَ تُسْمِعُ ٱلصُّمَّ وَلَوْ كَانُوا۟ لَا يَعْقِلُونَ
6:26; 17:48.
27:81.
Commentary:
This and the following verses give the reason why disbelievers reject the truth. We are told that their rejection is not based on any sound ground or solid reason but is due only to their bigotry and perverseness. Disbelievers appear to listen to the Holy Prophet, but they listen merely with the intention of finding fault with him. The verse further says that even a deaf person who is otherwise intelligent may be made to understand a thing by means of signs but disbelievers are like a person who is both deaf and devoid of understanding. So they cannot be made to understand even by means of signs.
c
6:26; 17:48.
d
27:81.
a
6:26; 17:48.
b
27:81.
1318
Commentary:
This and the following verses give the reason why disbelievers reject the truth. We are told that their rejection is not based on any sound ground or solid reason but is due only to their bigotry and perverseness. Disbelievers appear to listen to the Holy Prophet, but they listen merely with the intention of finding fault with him. The verse further says that even a deaf person who is otherwise intelligent may be made to understand a thing by means of signs but disbelievers are like a person who is both deaf and devoid of understanding. So they cannot be made to understand even by means of signs.
c
6:26; 17:48.
d
27:81.
نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِۦٓ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰٓ إِذْ يَقُولُ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا
25:9.
25:9.
25:9.
Commentary:
The expression نحن اعلم بما یستمعون به means that God knows full well the object of disbelievers in listening to the Holy Prophet. They listen to him in order to reject him and find fault with him. The expression may also mean that God is fully aware of the mental attitude of disbelievers to the Holy Prophet. They listen to him in a spirit of mockery and hostility.
The verse refers to some of the 'coverings' over the hearts of disbelievers, e.g. (a) they hold idolatrous beliefs; (b) they listen to the Quran in order to mock at it; (c) they look upon the Prophet as too weak to lead a successful movement; (d) they regard him as a victim of deception and (e) they consider him mad. All these various causes of the rejection of the Prophet by disbelievers are implied in the word مسحور (a victim of deception), which possesses a variety of meanings.
a
25:9.
a
25:9.
1977
Commentary:
The expression نحن اعلم بما یستمعون به means that God knows full well the object of disbelievers in listening to the Holy Prophet. They listen to him in order to reject him and find fault with him. The expression may also mean that God is fully aware of the mental attitude of disbelievers to the Holy Prophet. They listen to him in a spirit of mockery and hostility.
The verse refers to some of the 'coverings' over the hearts of disbelievers, e.g. (a) they hold idolatrous beliefs; (b) they listen to the Quran in order to mock at it; (c) they look upon the Prophet as too weak to lead a successful movement; (d) they regard him as a victim of deception and (e) they consider him mad. All these various causes of the rejection of the Prophet by disbelievers are implied in the word مسحور (a victim of deception), which possesses a variety of meanings.
a
25:9.
ٱلَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥٓ ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ ۖ وَأُو۟لَٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
e
7:205.
1129
一个信者面前容许他走的路有两条时, 他会选择产生最好成果的那条路。
c
7:205.
3448
Commentary:
The verse means to say that when two equally permissible courses are open to a believer, he adopts the one which is productive of best results.
b
7:205.
2569
When two equally permissible courses are open to a believer, he adopts the one which is productive of the best results.
وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَرًا مِّنَ ٱلْجِنِّ يَسْتَمِعُونَ ٱلْقُرْءَانَ فَلَمَّا حَضَرُوهُ قَالُوٓا۟ أَنصِتُوا۟ ۖ فَلَمَّا قُضِىَ وَلَّوْا۟ إِلَىٰ قَوْمِهِم مُّنذِرِينَ
72:2.
这节经文提到的一伙精纳是纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人, 或, 有些人却认为是伊拉克的莫塞尔人 (مَوْصِل, Mausil) 或尼尼微 (نِيْنَوَى, Nineveh) 人。他们担心麦加人反对, 所以在夜间会见了穆圣; 他们听了 «古兰经» 和穆圣的教导之后就皈依了伊斯兰教, 并把新的启示带给了也乐意接受的民族 (بَيَان, Bayan, Vol。 8)。另见72:2
اس آیت میں جِنّ کا لفظ استعارۃً ایک یہودی وفد کے لئے بولا گیا ہے جو رسول کریم صلی اللہ علیہ وسلم کی خبر سن کر پوشیدہ طور پر آپ سے ملنے آیا تھا اور نصیبین واقعہ عراق کا رہنے والا تھا۔ وہ لوگ چونکہ دور سے آئے تھے۔ چُھپ کر رسول کریم صلی اللہ علیہ وسلم سے ملے تا کہ ان کی قوم اور عرب کے لوگ دشمن نہ ہو جائیں (فتح البیان جلد۸ ص۳۵۵)
72:2.
The party of jinn referred to in this verse were the Jews of Nasibain, or, as some say, of Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition they met the Holy Prophet at night and after listening to the Qur’an and to the Holy Prophet’s discourse, they became converted to Islam and carried the new Message to their people who also readily accepted it (Bayan, vol. 8). See also 72:2.
72:2.
Important Words:
نفراً (a party) is derived from نفر (nafara) which means, he ran away at random; he broke loose and went hither and thither; he became separated and returned to a distance. نفر (nafarun) means, a number of men from three to ten or less than ten; a man’s people or tribe consisting of his near relations (Lane).
Commentary:
The party of men referred to in the verse were the Jews of Nusaybin or, as some say, from Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition, they met the Holy Prophet at night and after listening to the Quran and to the Holy Prophet’s discourse, they converted to Islam and carried the new Message to their people who also readily accepted it. The next verse leaves no doubt that they were Jews and seemed to be the leaders of their people (Bayan, vol. 8). See also 72:2.
a
72:2.
1255
这节经文提到的一伙精纳是纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人, 或, 有些人却认为是伊拉克的莫塞尔人 (مَوْصِل, Mausil) 或尼尼微 (نِيْنَوَى, Nineveh) 人。他们担心麦加人反对, 所以在夜间会见了穆圣; 他们听了 «古兰经» 和穆圣的教导之后就皈依了伊斯兰教, 并把新的启示带给了也乐意接受的民族 (بَيَان, Bayan, Vol。 8)。另见72:2
1
اس آیت میں جِنّ کا لفظ استعارۃً ایک یہودی وفد کے لئے بولا گیا ہے جو رسول کریم صلی اللہ علیہ وسلم کی خبر سن کر پوشیدہ طور پر آپ سے ملنے آیا تھا اور نصیبین واقعہ عراق کا رہنے والا تھا۔ وہ لوگ چونکہ دور سے آئے تھے۔ چُھپ کر رسول کریم صلی اللہ علیہ وسلم سے ملے تا کہ ان کی قوم اور عرب کے لوگ دشمن نہ ہو جائیں (فتح البیان جلد۸ ص۳۵۵)
a
72:2.
3783
Important Words:
نفراً (a party) is derived from نفر (nafara) which means, he ran away at random; he broke loose and went hither and thither; he became separated and returned to a distance. نفر (nafarun) means, a number of men from three to ten or less than ten; a man’s people or tribe consisting of his near relations (Lane).
Commentary:
The party of men referred to in the verse were the Jews of Nusaybin or, as some say, from Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition, they met the Holy Prophet at night and after listening to the Quran and to the Holy Prophet’s discourse, they converted to Islam and carried the new Message to their people who also readily accepted it. The next verse leaves no doubt that they were Jews and seemed to be the leaders of their people (Bayan, vol. 8). See also 72:2.
b
72:2.
2733
The party of jinn referred to in this verse were the Jews of Nasibain, or, as some say, of Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition they met the Holy Prophet at night and after listening to the Qur’an and to the Holy Prophet’s discourse, they became converted to Islam and carried the new Message to their people who also readily accepted it (Bayan, vol. 8). See also 72:2.
وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ حَتَّىٰٓ إِذَا خَرَجُوا۟ مِنْ عِندِكَ قَالُوا۟ لِلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مَاذَا قَالَ ءَانِفًا ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ
16:109; 63:4.
قرآن مجید میں حَتّٰی کا لفظ ہے جو ابتدائیہ بھی ہوتا ہے اور اس کے معنے واؤ کے بھی ہوتے ہیں۔ اسی کے مطابق ہم نے ’’مگر‘‘ کا ترجمہ کیا ہے (اقرب)
16:109; 63:4.
A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, so that, should one construction of his speech land him in trouble, he might be able to avoid its consequences by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the Hypocrites of Medina. If one of them, after a meeting with the Holy Prophet, happened to meet a Muslim, he would say, 'What was it that the Prophet said just now,' meaning what beautiful and highly useful things the Prophet had said. But if he chanced to meet a Hypocrite like himself he would use the same expression but meaning 'what nonsense talk the Prophet had indulged in.'
9:93; 16:109; 63:4.
Commentary:
As the principal subject of the Surah is war, it naturally deals with three categories of men, viz. true believers, firm disbelievers and the hypocrites who vacillate between faith and disbelief. The verse under comment deals with the third category of men.
The expression ما ذا قال آنفا has a twofold meaning. A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, wherein, should one construction of his speech land him in trouble, he might be able to avoid that consequence by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the hypocrites of Medina. If one of them, after a meeting with the Prophet, happened to meet a Muslim, he would say "What was it that he said just now," meaning, what beautiful and highly useful things had the Prophet said. But if he chanced to meet a hypocrite like himself he would use the same expression but meaning "what non sense talk had the Prophet indulged in."
a
16:109; 63:4.
1
قرآن مجید میں حَتّٰی کا لفظ ہے جو ابتدائیہ بھی ہوتا ہے اور اس کے معنے واؤ کے بھی ہوتے ہیں۔ اسی کے مطابق ہم نے ’’مگر‘‘ کا ترجمہ کیا ہے (اقرب)
a
9:93; 16:109; 63:4.
3801
Commentary:
As the principal subject of the Surah is war, it naturally deals with three categories of men, viz. true believers, firm disbelievers and the hypocrites who vacillate between faith and disbelief. The verse under comment deals with the third category of men.
The expression ما ذا قال آنفا has a twofold meaning. A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, wherein, should one construction of his speech land him in trouble, he might be able to avoid that consequence by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the hypocrites of Medina. If one of them, after a meeting with the Prophet, happened to meet a Muslim, he would say "What was it that he said just now," meaning, what beautiful and highly useful things had the Prophet said. But if he chanced to meet a hypocrite like himself he would use the same expression but meaning "what non sense talk had the Prophet indulged in."
a
16:109; 63:4.
2749
A hypocrite being a double-faced person generally uses language susceptible of double meaning. This he does in order to extricate himself from an awkward position, so that, should one construction of his speech land him in trouble, he might be able to avoid its consequences by putting quite a different construction on it. The above expression is an appropriate instance of the equivocal language used by the Hypocrites of Medina. If one of them, after a meeting with the Holy Prophet, happened to meet a Muslim, he would say, 'What was it that the Prophet said just now,' meaning what beautiful and highly useful things the Prophet had said. But if he chanced to meet a Hypocrite like himself he would use the same expression but meaning 'what nonsense talk the Prophet had indulged in.'
أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَٰنٍ مُّبِينٍ
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
3956
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
2862
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.