سَوۡفَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "سَوۡفَ".
اِنَّ الَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِنَا سَوۡفَ نُصۡلِیۡہِمۡ نَارًا کُلَّمَا نَضِجَتۡ جُلُوۡدُہُمۡ بَدَّلۡنٰہُمۡ جُلُوۡدًا غَیۡرَہَا لِیَذُوۡقُوا الۡعَذَابَ ۗ اِنَّ اللّٰہَ کَانَ عَزِیۡزًا حَکِیۡمًا
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
530
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
619
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
وَالَّذِیۡنَ اٰمَنُوۡا بِاللّٰہِ وَرُسُلِہٖ وَلَمۡ یُفَرِّقُوۡا بَیۡنَ اَحَدٍ مِّنۡہُمۡ اُولٰٓئِکَ سَوۡفَ یُؤۡتِیۡہِمۡ اُجُوۡرَہُمۡ ۗ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا
2:137: 2:286; 3:85.
لفظ رسول کی جمع نے ’’تمام‘‘ کے معنے پیدا کیے ہیں۔ اس لئے ’’تمام‘‘ کا لفظ ترجمہ میں رکھا گیا ہے۔ ورنہ عربی میں تمام کا لفظ نہیں ہے۔
2:137: 2:286; 3:85.
2:137; 2:286; 3:85.
Commentary:
The verse 4:151 above dealt with four classes of disbelievers: (1) those who disbelieve both in Allah and His Messengers; (2) those who profess to believe in Allah but reject His Messengers, i.e. those who believe that there is indeed a God but that He sends no Messengers, or those who think they are bound to accept only that which God sends down by His revelation but do not look upon the behests and precepts of the Prophet as binding on them; (3) those who accept some of the Messengers of God and reject others; and (4) those who accept some claims of a divine Messenger and reject others, or those who, though declaring a claimant to prophethood to be true in his claims, do not think it to be binding on them to enter his fold. In continuation of the above, the verse under comment says that only those people can hope for reward from God who spurn all the above different forms of disbelief and whose faith in God and in all His Prophets is full and unqualified.
a
2:137: 2:286; 3:85.
1
لفظ رسول کی جمع نے ’’تمام‘‘ کے معنے پیدا کیے ہیں۔ اس لئے ’’تمام‘‘ کا لفظ ترجمہ میں رکھا گیا ہے۔ ورنہ عربی میں تمام کا لفظ نہیں ہے۔
a
2:137; 2:286; 3:85.
616
Commentary:
The verse 4:151 above dealt with four classes of disbelievers: (1) those who disbelieve both in Allah and His Messengers; (2) those who profess to believe in Allah but reject His Messengers, i.e. those who believe that there is indeed a God but that He sends no Messengers, or those who think they are bound to accept only that which God sends down by His revelation but do not look upon the behests and precepts of the Prophet as binding on them; (3) those who accept some of the Messengers of God and reject others; and (4) those who accept some claims of a divine Messenger and reject others, or those who, though declaring a claimant to prophethood to be true in his claims, do not think it to be binding on them to enter his fold. In continuation of the above, the verse under comment says that only those people can hope for reward from God who spurn all the above different forms of disbelief and whose faith in God and in all His Prophets is full and unqualified.
a
2:137: 2:286; 3:85.
وَیٰقَوۡمِ اعۡمَلُوۡا عَلٰی مَکَانَتِکُمۡ اِنِّیۡ عٰمِلٌ ۖ سَوۡفَ تَعۡلَمُوۡنَ مَنۡ یَّاۡتِیۡہِ عَذَابٌ یُّخۡزِیۡہِ وَمَنۡ ہُوَ کٰذِبٌ ۖ وَّارۡتَقِبُوۡۤا اِنِّیۡ مَعَکُمۡ رَقِیۡبٌ
39:40.
39:40.
The verse may also signify that they should go on working according to their own lights and plans, and he would work as guided by his Faith. The results would show who was working in accordance with God’s Will and who was seeking to defy and frustrate His purpose.
6:136; 39:40.
Important Words:
علی مکانتکم (as best you can). See 6:136.
Commentary:
The words, act as best you can, I too am acting, mean that they should go on working according to their own lights and plans, and he could work as guided by his faith. The results would show who was working in accordance with God’s will and who was seeking to defy and frustrate His purpose.
In fact, Prophets of God always ask their people to leave the matter to God and wait for His decision, but their opponents always seek to take the matter into their own hands. The result invariably is that their efforts to destroy the Prophet and his followers prove futile and they themselves are destroyed.
b
39:40.
a
6:136; 39:40.
1474
Important Words:
علی مکانتکم (as best you can). See 6:136.
Commentary:
The words, act as best you can, I too am acting, mean that they should go on working according to their own lights and plans, and he could work as guided by his faith. The results would show who was working in accordance with God’s will and who was seeking to defy and frustrate His purpose.
In fact, Prophets of God always ask their people to leave the matter to God and wait for His decision, but their opponents always seek to take the matter into their own hands. The result invariably is that their efforts to destroy the Prophet and his followers prove futile and they themselves are destroyed.
a
39:40.
1343A
The verse may also signify that they should go on working according to their own lights and plans, and he would work as guided by his Faith. The results would show who was working in accordance with God’s Will and who was seeking to defy and frustrate His purpose.
قَالَ سَوۡفَ اَسۡتَغۡفِرُ لَکُمۡ رَبِّیۡۤ ۖ اِنَّہٗ ہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ
Important Words:
سوف (will) is a word used to change the aorist from the present (حال) to the future (مستقبل) denoting postponement. سوف افعل means, I will do (not I do or am doing) such a thing. The Arabs say, فلان یقتات السوف i.e. such a one lives only by means of things hoped for (Lane). See 9:28.
Commentary:
Jacob’s reply to the request of his sons for forgiveness portrays the true inner nature of man. He hints to them in the word سوف (will) that after reconciliation, love and affection do not at once take the place of anger and wrath in the heart of a person. The after-effects of bitterness take some time to disappear. Joseph had been preparing himself for a long time to pardon his brothers, so his forgiveness was full and immediate and he also prayed to God to forgive them. But such was not the case with Jacob. This is why Jacob said that he would take some time to become fully reconciled with them and to be in a position to pray for them, though at the same time he comforted his erring sons by drawing their attention to the great mercy and all-comprehensive forgiveness of God.
1598
Important Words:
سوف (will) is a word used to change the aorist from the present (حال) to the future (مستقبل) denoting postponement. سوف افعل means, I will do (not I do or am doing) such a thing. The Arabs say, فلان یقتات السوف i.e. such a one lives only by means of things hoped for (Lane). See 9:28.
Commentary:
Jacob’s reply to the request of his sons for forgiveness portrays the true inner nature of man. He hints to them in the word سوف (will) that after reconciliation, love and affection do not at once take the place of anger and wrath in the heart of a person. The after-effects of bitterness take some time to disappear. Joseph had been preparing himself for a long time to pardon his brothers, so his forgiveness was full and immediate and he also prayed to God to forgive them. But such was not the case with Jacob. This is why Jacob said that he would take some time to become fully reconciled with them and to be in a position to pray for them, though at the same time he comforted his erring sons by drawing their attention to the great mercy and all-comprehensive forgiveness of God.
کَلَّا سَوۡفَ تَعۡلَمُوۡنَ
ثُمَّ کَلَّا سَوۡفَ تَعۡلَمُوۡنَ
这节经文中之所以有重复使用的字句, 是要额外地强调这经章中的警告, 并使之产生更大的影响。这样也可以叫人注意报应, 即人盲目地一心追求今生世俗的东西之后所得到的报应。
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or, the Surah may refer to the nemesis that will come in the wake of blind engrossment by man in the acquisition of worldly things in this life.
Commentary:
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or the Surah may refer to the Nemesis that will come in the wake of blind engrossment in the acquisition of worldly things in this life and in the Hereafter.
1775
这节经文中之所以有重复使用的字句, 是要额外地强调这经章中的警告, 并使之产生更大的影响。这样也可以叫人注意报应, 即人盲目地一心追求今生世俗的东西之后所得到的报应。
4829
Commentary:
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or the Surah may refer to the Nemesis that will come in the wake of blind engrossment in the acquisition of worldly things in this life and in the Hereafter.
3424
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or, the Surah may refer to the nemesis that will come in the wake of blind engrossment by man in the acquisition of worldly things in this life.
وَاَنَّ سَعۡیَہٗ سَوۡفَ یُرٰی
Commentary:
The kind of striving mentioned in the preceding verse never fails to produce the desired results.
3993
Commentary:
The kind of striving mentioned in the preceding verse never fails to produce the desired results.