سُوۡٓءٍ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "سُوۡٓءٍ".
یَوۡمَ تَجِدُ کُلُّ نَفۡسٍ مَّا عَمِلَتۡ مِنۡ خَیۡرٍ مُّحۡضَرًا وَّمَا عَمِلَتۡ مِنۡ سُوۡٓءٍ تَوَدُّ لَوۡ اَنَّ بَیۡنَہَا وَبَیۡنَہٗۤ اَمَدًۢا بَعِیۡدًا ۗ وَیُحَذِّرُکُمُ اللّٰہُ نَفۡسَہٗ ۗ وَاللّٰہُ رَءُوۡفٌۢ بِالۡعِبَادِ
18:50.
18:50.
18:50.
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
b
18:50.
a
18:50.
321
Important Words:
رؤوف (Most Compassionate) is one of the attributes of God. It is derived from رأف meaning, he pitied him or had compassion on him; he pitied or compassionated him tenderly or in the utmost degree (Lane & Aqrab).
Commentary:
For the meaning of the clause, And Allah cautions you against His punishment, see 3:29 above.
a
18:50.
اِنۡ تُبۡدُوۡا خَیۡرًا اَوۡ تُخۡفُوۡہُ اَوۡ تَعۡفُوۡا عَنۡ سُوۡٓءٍ فَاِنَّ اللّٰہَ کَانَ عَفُوًّا قَدِیۡرًا
Commentary:
The verse further enlarges on the idea contained in the preceding verse, at the same time hinting that as far as possible man should try to pardon the wrongs done him by his brethren; for is not God, before Whom all of us will one day stand, the great Pardoner and the Effacer of sins?
613
Commentary:
The verse further enlarges on the idea contained in the preceding verse, at the same time hinting that as far as possible man should try to pardon the wrongs done him by his brethren; for is not God, before Whom all of us will one day stand, the great Pardoner and the Effacer of sins?
قَالَ مَا خَطۡبُکُنَّ اِذۡ رٰوَدتُّنَّ یُوۡسُفَ عَنۡ نَّفۡسِہٖ ۚ قُلۡنَ حٰشَ لِلّٰہِ مَا عَلِمۡنَا عَلَیۡہِ مِنۡ سُوۡٓءٍ ۚ قَالَتِ امۡرَاَتُ الۡعَزِیۡزِ الۡـٰٔنَ حَصۡحَصَ الۡحَقُّ اَنَا۠ رٰوَدتُّہٗ عَنۡ نَّفۡسِہٖ وَاِنَّہٗ لَمِنَ الصّٰدِقِیۡنَ
12:32.
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
12:32.
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
12:32.
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
b
12:32.
1
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
a
12:32.
1555
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
a
12:32.
1388
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
وَاضۡمُمۡ یَدَکَ اِلٰی جَنَاحِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ اٰیَۃً اُخۡرٰی
7:109; 27:13; 28:33.
موسٰیؑ کی کتاب تورات ہے‘ مگر اس نے یہ ظلم کیا ہے کہ ہاتھ کی سفیدی کو کوڑھ کی طرف منسوب کیا ہے (دیکھئے خروج باب۴ آیت۶) لیکن قرآن مجید جو تورات کی مدِّمقابل کتاب ہے اور بنو اسماعیل کے ایک فرد پر نازل ہوئی ہے وہ موسٰیؑ پر سے یہ الزام دور کرتی ہے اور کہتی ہے کہ ہاتھ سفید تو نکلا مگر اس کی سفیدی بیماری کی وجہ سے نہ تھی۔ یہود اور نصاریٰ کو یہ فرق دیکھ کر اور اپنی گندہ د ہنی کو دیکھ کر شرمانا چاہئے۔
7:109; 27:13; 28:33.
Yad means, hand or arm and figuratively signifies favour, beneficence; power, authority; help, protection; community, party (Aqrab).
One of the meanings of Yad (hand) being a community or people, the expression in the text contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all moral evils. Yade Baida’ may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109; and 26:34.
7:109; 27:13; 28:33.
Important Words:
یدک (thy hand). ید is derived from یدی (yada). یدی الرجل means, he hit or hurt the hand of the man; he did a good to him. یدی فلان من فلان (yadiya) means, such a one received a favour or bounty from such a one. ید means, hand or arm; and figuratively means, favour, benefit, bounty or beneficence; power, dominion, control, authority or assistance; help, protection; troop, host, army; shame, disgrace; duration, length; community, party; etc. سقط فی یدیه means, he felt ashamed; he was smitten with remorse; أعطی بیدہ means, he obeyed and submitted; ھذا فی یدی means, this is under my possession or authority. ید الطائرmeans, the wing of the bird; ید الزمان means, the length or duration of the time. یداللّٰه مع الجماعة means, the help or protection of God is with the community (Aqrab).
جناح (arm-pit) means, wing; hand; upper arm or arm from the shoulder to the elbow, edge; side; wing of an army; protection; a part or position of a thing; a community or people (Lane & Aqrab). See also 17:25.
Commentary:
One of the meanings of ید (hand) as stated above under "Important Words" is, a community or people. According to this meaning the expression واضمم یدک الی جناحک contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all evil.
ید بیضاء (white hand) may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109 & 26:33-34.
c
7:109; 27:13; 28:33.
4
موسٰیؑ کی کتاب تورات ہے‘ مگر اس نے یہ ظلم کیا ہے کہ ہاتھ کی سفیدی کو کوڑھ کی طرف منسوب کیا ہے (دیکھئے خروج باب۴ آیت۶) لیکن قرآن مجید جو تورات کی مدِّمقابل کتاب ہے اور بنو اسماعیل کے ایک فرد پر نازل ہوئی ہے وہ موسٰیؑ پر سے یہ الزام دور کرتی ہے اور کہتی ہے کہ ہاتھ سفید تو نکلا مگر اس کی سفیدی بیماری کی وجہ سے نہ تھی۔ یہود اور نصاریٰ کو یہ فرق دیکھ کر اور اپنی گندہ د ہنی کو دیکھ کر شرمانا چاہئے۔
a
7:109; 27:13; 28:33.
2254
Important Words:
یدک (thy hand). ید is derived from یدی (yada). یدی الرجل means, he hit or hurt the hand of the man; he did a good to him. یدی فلان من فلان (yadiya) means, such a one received a favour or bounty from such a one. ید means, hand or arm; and figuratively means, favour, benefit, bounty or beneficence; power, dominion, control, authority or assistance; help, protection; troop, host, army; shame, disgrace; duration, length; community, party; etc. سقط فی یدیه means, he felt ashamed; he was smitten with remorse; أعطی بیدہ means, he obeyed and submitted; ھذا فی یدی means, this is under my possession or authority. ید الطائرmeans, the wing of the bird; ید الزمان means, the length or duration of the time. یداللّٰه مع الجماعة means, the help or protection of God is with the community (Aqrab).
جناح (arm-pit) means, wing; hand; upper arm or arm from the shoulder to the elbow, edge; side; wing of an army; protection; a part or position of a thing; a community or people (Lane & Aqrab). See also 17:25.
Commentary:
One of the meanings of ید (hand) as stated above under "Important Words" is, a community or people. According to this meaning the expression واضمم یدک الی جناحک contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all evil.
ید بیضاء (white hand) may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109 & 26:33-34.
b
7:109; 27:13; 28:33.
1817
Yad means, hand or arm and figuratively signifies favour, beneficence; power, authority; help, protection; community, party (Aqrab).
1818
One of the meanings of Yad (hand) being a community or people, the expression in the text contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all moral evils. Yade Baida’ may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109; and 26:34.
اِلَّا مَنۡ ظَلَمَ ثُمَّ بَدَّلَ حُسۡنًۢا بَعۡدَ سُوۡٓءٍ فَاِنِّیۡ غَفُوۡرٌ رَّحِیۡمٌ
ہم پہلے لکھ چکے ہیں کہ کئی جگہ پر نبی مخاطب ہوتا ہے اور مراد اس سے جماعت ہوتی ہے۔ یہاں بھی پہلی آیت میں یہ فرمایا ہے کہ نبی مجھ سے نہیں ڈرتے مگر بعد میں فرمایا کہ ہاں جس نے ظلم کیا اور بعد میں اس کو نیکی سے بدل دیا اس کو خدا بخش دے گا۔ اور یہ آیت نبیوں پر نہیں لگتی۔ سو یاد رکھنا چاہئیے کہ اس جگہ مرادنبیوں کے اتباع ہیں جو نبیوں کے قائم مقام ہوتے ہیں۔ ان میں سے بعض پہلے کافر ہوتے ہیں اور بعد میں مومن ہو جاتے ہیں۔
Commentary:
The particle إلا is used here as إستشناء منقطع and introduces a new statement; or it may have been used in the sense of ولا meaning "and not" or "nor." In this sense of the word the verse under comment conjoined with the preceding verse would mean: the Messengers need have no fear in My presence nor those who do wrong and then substitute good for evil. For discussion of إستشناء منقطع see 2:35.
2
ہم پہلے لکھ چکے ہیں کہ کئی جگہ پر نبی مخاطب ہوتا ہے اور مراد اس سے جماعت ہوتی ہے۔ یہاں بھی پہلی آیت میں یہ فرمایا ہے کہ نبی مجھ سے نہیں ڈرتے مگر بعد میں فرمایا کہ ہاں جس نے ظلم کیا اور بعد میں اس کو نیکی سے بدل دیا اس کو خدا بخش دے گا۔ اور یہ آیت نبیوں پر نہیں لگتی۔ سو یاد رکھنا چاہئیے کہ اس جگہ مرادنبیوں کے اتباع ہیں جو نبیوں کے قائم مقام ہوتے ہیں۔ ان میں سے بعض پہلے کافر ہوتے ہیں اور بعد میں مومن ہو جاتے ہیں۔
2820
Commentary:
The particle إلا is used here as إستشناء منقطع and introduces a new statement; or it may have been used in the sense of ولا meaning "and not" or "nor." In this sense of the word the verse under comment conjoined with the preceding verse would mean: the Messengers need have no fear in My presence nor those who do wrong and then substitute good for evil. For discussion of إستشناء منقطع see 2:35.
وَاَدۡخِلۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ ۖ فِیۡ تِسۡعِ اٰیٰتٍ اِلٰی فِرۡعَوۡنَ وَقَوۡمِہٖۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
17:102; 20:23, 24.
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
7:109; 17:102; 20:24.
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
d
17:102; 20:23, 24.
939
关于 “九种迹象” 见 17:102。简短地说, 它们是以下这些迹象: (1)手杖、(2)白手 (7:108-109); (3) 虱子; (4) 青蛙, 意示不平常的持续不断的下雨; (5) 蝗虫; (6) 血, 即使鼻子出血的一种瘟疫; (7) 风暴, 在以色列人安全渡过了海之后而在法老和他的军队渡海时使海水倾覆了他们 (7:134); (8) 以及干旱 (9) 果实的毁灭 (7:131)。
3
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
a
7:109; 17:102; 20:24.
2821
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
c
17:102; 20:23, 24.
2149
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
اُسۡلُکۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ وَّاضۡمُمۡ اِلَیۡکَ جَنَاحَکَ مِنَ الرَّہۡبِ ۖ فَذٰنِکَ بُرۡہٰنَانِ مِنۡ رَّبِّکَ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
c
7:109; 20:23; 27:13.
c
7:109; 20:23; 27:13.
2898
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
a
7:109; 20:23; 27:13.