سُوۡٓءُ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "سُوۡٓءُ".
اِنَّمَا النَّسِیۡٓءُ زِیَادَۃٌ فِی الۡکُفۡرِ ۖ یُضَلُّ بِہِ الَّذِیۡنَ کَفَرُوۡا یُحِلُّوۡنَہٗ عَامًا وَّیُحَرِّمُوۡنَہٗ عَامًا لِّیُوَاطِـُٔوۡا عِدَّۃَ مَا حَرَّمَ اللّٰہُ فَیُحِلُّوۡا مَا حَرَّمَ اللّٰہُ ۚ زُیِّنَ لَہُمۡ سُوۡٓءُ اَعۡمٰلِہِمۡ ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡکٰفِرِیۡنَ
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
نَسِیْء یہ تھی کہ کسی سال وہ محرم کو حلال کر دیتے تاکہ لوٹ مار میں آسانی ہو جائے اور پھر صفر کو محرم بناتے۔ اس طرح سب مہینوں کو بدل کر تیرہ مہینوں کا سال کر دیتے۔ پھر تغیر کر کرکے سال کو اپنی حالت پر لاتے۔
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
The reference in this verse is to a long-standing Arab custom. The three successive Sacred Months—Dhul-Qa‘dah, Dhul-Hijjah, Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the Sacred Months, they sometimes would treat a Sacred Month like an ordinary month and an ordinary month like a Sacred One.
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
Important Words:
النسیء (the postponement) is the noun-substantive from نسأ meaning, he postponed or delayed a thing. They say انسأ اللّٰه اجلهi.e. God postponed the end of his life, viz. He prolonged his life. An Arab would say بایعه بنسیئة i.e. he sold it on credit, i.e. the payment was to be made at a future period. نسی therefore means, postponement; or the postponement of a month, i.e. the transfer of the sanctity of one month to a later month, a custom of the Arabs in their days of ignorance; the month which the Arabs so postponed; the postponement of the time of Pilgrimage, another custom of the Arabs; a postponement of the time of payment of a debt or of the price of a thing sold (Lane & Aqrab).
لیواطئوا (that they may agree in) is derived from واطا which is again derived from وطئی meaning, he trod upon it; he trampledupon it. They say, واطاہ علی الامر i.e. he agreed with him respecting the matter. تواطا القوم علی الامر means the people agreed with each other respecting the affair (Lane & Aqrab).
Commentary:
The reference in this verse, as shown under Important Words, is to a long-standing Arab custom. The three successive sacred months of Dhul-Qa‘dah, Dhul-Hijjah, and Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the sacred months, they sometimes treated a sacred month as an ordinary month and an ordinary month as sacred. This practice is denounced here because it involved fraud and interfered with the security of life guaranteed in these months. The procedure adopted for postponing the observance of a sacred month was generally something like this. When in the month of Dhul-Hijjah, the pilgrims returned from Mina, after having performed the ceremonies of Hajj, an influential man would arise from among the assembly and, according to Arab custom, would say, "I am he whose decree is not to be rejected." Thereupon, the assembly would request him to transfer the sanctity of the next month of Muharram to the following month (Safar). Thus, the sanctity of a month which God had made inviolable was violated with impunity. This artifice, however, was not resorted to every year, but only when it suited their interests or convenience, The Quran has condemned it as an impious innovation, and as evidence of the untrustworthiness of the pagan Arabs, implying that as they could not keep the ordinances of God, they could not be expected to remain true to their engagements with Muslims.
a
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
3
نَسِیْء یہ تھی کہ کسی سال وہ محرم کو حلال کر دیتے تاکہ لوٹ مار میں آسانی ہو جائے اور پھر صفر کو محرم بناتے۔ اس طرح سب مہینوں کو بدل کر تیرہ مہینوں کا سال کر دیتے۔ پھر تغیر کر کرکے سال کو اپنی حالت پر لاتے۔
a
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
1197
Important Words:
النسیء (the postponement) is the noun-substantive from نسأ meaning, he postponed or delayed a thing. They say انسأ اللّٰه اجلهi.e. God postponed the end of his life, viz. He prolonged his life. An Arab would say بایعه بنسیئة i.e. he sold it on credit, i.e. the payment was to be made at a future period. نسی therefore means, postponement; or the postponement of a month, i.e. the transfer of the sanctity of one month to a later month, a custom of the Arabs in their days of ignorance; the month which the Arabs so postponed; the postponement of the time of Pilgrimage, another custom of the Arabs; a postponement of the time of payment of a debt or of the price of a thing sold (Lane & Aqrab).
لیواطئوا (that they may agree in) is derived from واطا which is again derived from وطئی meaning, he trod upon it; he trampledupon it. They say, واطاہ علی الامر i.e. he agreed with him respecting the matter. تواطا القوم علی الامر means the people agreed with each other respecting the affair (Lane & Aqrab).
Commentary:
The reference in this verse, as shown under Important Words, is to a long-standing Arab custom. The three successive sacred months of Dhul-Qa‘dah, Dhul-Hijjah, and Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the sacred months, they sometimes treated a sacred month as an ordinary month and an ordinary month as sacred. This practice is denounced here because it involved fraud and interfered with the security of life guaranteed in these months. The procedure adopted for postponing the observance of a sacred month was generally something like this. When in the month of Dhul-Hijjah, the pilgrims returned from Mina, after having performed the ceremonies of Hajj, an influential man would arise from among the assembly and, according to Arab custom, would say, "I am he whose decree is not to be rejected." Thereupon, the assembly would request him to transfer the sanctity of the next month of Muharram to the following month (Safar). Thus, the sanctity of a month which God had made inviolable was violated with impunity. This artifice, however, was not resorted to every year, but only when it suited their interests or convenience, The Quran has condemned it as an impious innovation, and as evidence of the untrustworthiness of the pagan Arabs, implying that as they could not keep the ordinances of God, they could not be expected to remain true to their engagements with Muslims.
a
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
1183
The reference in this verse is to a long-standing Arab custom. The three successive Sacred Months—Dhul-Qa‘dah, Dhul-Hijjah, Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the Sacred Months, they sometimes would treat a Sacred Month like an ordinary month and an ordinary month like a Sacred One.
لِلَّذِیۡنَ اسۡتَجَابُوۡا لِرَبِّہِمُ الۡحُسۡنٰی ۚ وَالَّذِیۡنَ لَمۡ یَسۡتَجِیۡبُوۡا لَہٗ لَوۡ اَنَّ لَہُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّمِثۡلَہٗ مَعَہٗ لَافۡتَدَوۡا بِہٖۤ ۚ اُولٰٓئِکَ لَہُمۡ سُوۡٓءُ الۡحِسَابِ وَمَاۡوٰٮہُمۡ جَہَنَّمُ ۖ وَبِئۡسَ الۡمِہَادُ
5:37; 39:48.
5:37; 39:48.
5:37; 39:48.
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
b
5:37; 39:48.
a
5:37; 39:48.
1630
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
a
5:37; 39:48.
وَالَّذِیۡنَ یَنۡقُضُوۡنَ عَہۡدَ اللّٰہِ مِنۡۢ بَعۡدِ مِیۡثٰقِہٖ وَیَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰہُ بِہٖۤ اَنۡ یُّوۡصَلَ وَیُفۡسِدُوۡنَ فِی الۡاَرۡضِ ۙ اُولٰٓئِکَ لَہُمُ اللَّعۡنَۃُ وَلَہُمۡ سُوۡٓءُ الدَّارِ
2:28.
2:28.
2:28.
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
a
2:28.
a
2:28.
1637
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
d
2:28.
اُولٰٓئِکَ الَّذِیۡنَ لَہُمۡ سُوۡٓءُ الۡعَذَابِ وَہُمۡ فِی الۡاٰخِرَۃِ ہُمُ الۡاَخۡسَرُوۡنَ
اَفَمَنۡ زُیِّنَ لَہٗ سُوۡٓءُ عَمَلِہٖ فَرَاٰہُ حَسَنًا ۖ فَاِنَّ اللّٰہَ یُضِلُّ مَنۡ یَّشَآءُ وَیَہۡدِیۡ مَنۡ یَّشَآءُ ۖ فَلَا تَذۡہَبۡ نَفۡسُکَ عَلَیۡہِمۡ حَسَرٰتٍ ۚ اِنَّ اللّٰہَ عَلِیۡمٌۢ بِمَا یَصۡنَعُوۡنَ
16:64; 27:25; 29:39.
16:64; 27:25; 29:39.
The verse constitutes an eloquent commentary on the solicitude and concern of the Holy Prophet for the spiritual well-being of his people and on his deep grief for their opposition to truth. See also 18:7.
16:64; 27:25; 29:39.
Commentary:
The words, "so let not thy soul waste away sighing for them," give an insight into the noble soul of the Holy Prophet—how anxious and eager he was to lead his people out of their evil ways and save them from the wrath of God. Another verse of the Quran, viz. "Haply thou wilt grieve thyself to death for sorrow after them if they believe not in this discourse" (18:7). Also constitutes an eloquent commentary on the solicitude and concern of the Holy Prophet for the spiritual well-being of his people and on his deep grief for their opposition to truth. But such is human ingratitude that from the very people for whom he felt and grieved so much, he received nothing but abuse, invective and ridicule.
b
16:64; 27:25; 29:39.
a
16:64; 27:25; 29:39.
3182
Commentary:
The words, "so let not thy soul waste away sighing for them," give an insight into the noble soul of the Holy Prophet—how anxious and eager he was to lead his people out of their evil ways and save them from the wrath of God. Another verse of the Quran, viz. "Haply thou wilt grieve thyself to death for sorrow after them if they believe not in this discourse" (18:7). Also constitutes an eloquent commentary on the solicitude and concern of the Holy Prophet for the spiritual well-being of his people and on his deep grief for their opposition to truth. But such is human ingratitude that from the very people for whom he felt and grieved so much, he received nothing but abuse, invective and ridicule.
a
16:64; 27:25; 29:39.
2409
The verse constitutes an eloquent commentary on the solicitude and concern of the Holy Prophet for the spiritual well-being of his people and on his deep grief for their opposition to truth. See also 18:7.
اَسۡبٰبَ السَّمٰوٰتِ فَاَطَّلِعَ اِلٰۤی اِلٰہِ مُوۡسٰی وَاِنِّیۡ لَاَظُنُّہٗ کٰذِبًا ۚ وَکَذٰلِکَ زُیِّنَ لِفِرۡعَوۡنَ سُوۡٓءُ عَمَلِہٖ وَصُدَّ عَنِ السَّبِیۡلِ ۚ وَمَا کَیۡدُ فِرۡعَوۡنَ اِلَّا فِیۡ تَبَابٍ
28:39.
Pharaoh sarcastically said that he wanted to go up to heavens to have a peep at Moses’s God, but God made him see a manifestation of His power in the depths of the sea.
28:39.
Commentary:
The verse means to say that all the evil designs of Pharaoh against Moses recoiled on his own head and ended only in his own ruin.
b
28:39.
1163
法老揶揄地说, 他要到天上去一瞥穆撒的安拉, 可是安拉叫他在海底深处看看他显示的威力。
c
28:39.
3523
Commentary:
The verse means to say that all the evil designs of Pharaoh against Moses recoiled on his own head and ended only in his own ruin.
b
28:39.
2606
Pharaoh sarcastically said that he wanted to go up to heavens to have a peep at Moses’s God, but God made him see a manifestation of His power in the depths of the sea.
فَوَقٰٮہُ اللّٰہُ سَیِّاٰتِ مَا مَکَرُوۡا ۖ وَحَاقَ بِاٰلِ فِرۡعَوۡنَ سُوۡٓءُ الۡعَذَابِ
Commentary:
It seems that the people of Pharaoh had hatched a plot to kill the "believing man" or do him some other grievous injury. Not only did the plot itself fall through but a terrible punishment also encompassed the plotters.
3528
Commentary:
It seems that the people of Pharaoh had hatched a plot to kill the "believing man" or do him some other grievous injury. Not only did the plot itself fall through but a terrible punishment also encompassed the plotters.
یَوۡمَ لَا یَنۡفَعُ الظّٰلِمِیۡنَ مَعۡذِرَتُہُمۡ ۖ وَلَہُمُ اللَّعۡنَۃُ وَلَہُمۡ سُوۡٓءُ الدَّارِ
13:26.
13:26.
13:26.
Commentary:
In the presence of such infallible witnesses as have been referred to in the preceding verse, no excuse, plea or defence on the part of wrongdoers will be of any avail to them.
b
13:26.
b
13:26.
3533
Commentary:
In the presence of such infallible witnesses as have been referred to in the preceding verse, no excuse, plea or defence on the part of wrongdoers will be of any avail to them.
c
13:26.
اَفَمَنۡ کَانَ عَلٰی بَیِّنَۃٍ مِّنۡ رَّبِّہٖ کَمَنۡ زُیِّنَ لَہٗ سُوۡٓءُ عَمَلِہٖ وَاتَّبَعُوۡۤا اَہۡوَآءَہُم
11:29.
11:29.
11:29.
Commentary:
The preceding verse promised a bright future for Islam and the ultimate destruction of disbelief, at a time when the Prophet’s cause seemed quite hopeless. The verse under comment continues the theme and says that the outcome could not possibly be otherwise as the claim of the Holy Prophet was reinforced and substantiated by incontrovertible heavenly signs while disbelievers had nothing to their credit but wicked deeds and evil desires.
d
11:29.
c
11:29.
3799
Commentary:
The preceding verse promised a bright future for Islam and the ultimate destruction of disbelief, at a time when the Prophet’s cause seemed quite hopeless. The verse under comment continues the theme and says that the outcome could not possibly be otherwise as the claim of the Holy Prophet was reinforced and substantiated by incontrovertible heavenly signs while disbelievers had nothing to their credit but wicked deeds and evil desires.
c
11:29.