سَآءَ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "سَآءَ".
وَلَوْ أَنَّهُمْ أَقَامُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْهِم مِّن رَّبِّهِمْ لَأَكَلُوا۟ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم ۚ مِّنْهُمْ أُمَّةٌ مُّقْتَصِدَةٌ ۖ وَكَثِيرٌ مِّنْهُمْ سَآءَ مَا يَعْمَلُونَ
قرآن مجید میں لفظ واؤ کا ہے جس کے معنے ’’اور‘‘ کے ہیں لیکن اردو محاورہ میں اس جگہ ’’اور‘‘ نہیں استعمال ہوتا بلکہ ’’لیکن‘‘ کا لفظ استعمال کرتے ہیں اس لئے ترجمہ میں وہی استعمال کیا گیا ہے۔
5:48.
(1) They would have received heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity. (2) They would have had not only timely and abundant rains from above but the earth would also have yielded its produce for them in abundance. (3) God would have provided them with both heavenly and earthly means of progress.
5:48.
Commentary:
If Jews and Christians had given due consideration to the prophecies in their Scriptures, they would certainly have believed in the Quran, which had come in fulfilment of those prophecies.
The words, they would surely have eaten of good things from above them and from under their feet, mean: (1) they would have received both heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity; (2) they would have had not only timely and abundant rains from above but the earth below their feet would also have yielded to them its produce in abundance; and (3) God would have provided them with both heavenly and earthly means of progress.
d
5:48.
384
(1) 他们会得到天上的赐福, 诸如安拉的启示以及与安拉的精神交流, 还有世俗的繁荣昌盛。(2) 他们不仅会有天上降下的及时和充分的雨水, 而且地上也会给他们生出丰富的产品。(3) 安拉会向他们提供天上和地上的进步方法。
1
قرآن مجید میں لفظ واؤ کا ہے جس کے معنے ’’اور‘‘ کے ہیں لیکن اردو محاورہ میں اس جگہ ’’اور‘‘ نہیں استعمال ہوتا بلکہ ’’لیکن‘‘ کا لفظ استعمال کرتے ہیں اس لئے ترجمہ میں وہی استعمال کیا گیا ہے۔
a
5:48.
697
Commentary:
If Jews and Christians had given due consideration to the prophecies in their Scriptures, they would certainly have believed in the Quran, which had come in fulfilment of those prophecies.
The words, they would surely have eaten of good things from above them and from under their feet, mean: (1) they would have received both heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity; (2) they would have had not only timely and abundant rains from above but the earth below their feet would also have yielded to them its produce in abundance; and (3) God would have provided them with both heavenly and earthly means of progress.
a
5:48.
771
(1) They would have received heavenly blessings, such as Divine revelation and communion with God, as well as worldly prosperity. (2) They would have had not only timely and abundant rains from above but the earth would also have yielded its produce for them in abundance. (3) God would have provided them with both heavenly and earthly means of progress.
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةً قَالُوا۟ يَٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
وَجَعَلُوا۟ لِلَّهِ مِمَّا ذَرَأَ مِنَ ٱلْحَرْثِ وَٱلْأَنْعَٰمِ نَصِيبًا فَقَالُوا۟ هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَآئِنَا ۖ فَمَا كَانَ لِشُرَكَآئِهِمْ فَلَا يَصِلُ إِلَى ٱللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَآئِهِمْ ۗ سَآءَ مَا يَحْكُمُونَ
16:57.
16:57.
The reference is to an idolatrous custom of the Arabs. They would divide the produce of their lands between God and their deities. If the portion which they set apart for their deities was spent for other purposes, then the portion which they had reserved for God was given away as charity in the name of their deities, but if the portion set apart for God was spent for other ends, then the portion set aside for the deities was not transferred to God.
16:57.
Commentary:
Note the point and the force in the words, He has produced. By using these words, the Quran exposes the folly of disbelievers who are presumptuous enough to divide the produce of the earth and cattle between their deities and God, as if they were the owners; while the fact is that God is the owner of all these things and it is He Who has brought them into existence. They are God’s things, and it is strange that disbelievers should presume to divide God’s things according to their own choice, setting apart only a portion for God, the True Owner, and allotting the rest to their false deities.
Disbelievers gave two kinds of alms; firstly, in the name of God, and secondly, in the name of their deities. If the portion which they set apart for their deities was spent for other purposes, then the portion which they had reserved for God was also given away as charity in the name of their deities, but if the portion set apart for God was spent for other ends, then the portion set aside for the deities was not transferred to God. That is what is meant by the words, that which is for their idols reaches not Allah, while that which is for Allah reaches their idols. This is another instance of how men blunder, making laws with the sole aid of reason.
The expression, as they imagine, signifies that God does not accept a charity which false gods are made to share with Him. Disbelievers suppose that they have set apart a portion for God, but that is not really the portion of God, for the jealous God disdainfully rejects such allotment.
e
16:57.
a
16:57.
876
Commentary:
Note the point and the force in the words, He has produced. By using these words, the Quran exposes the folly of disbelievers who are presumptuous enough to divide the produce of the earth and cattle between their deities and God, as if they were the owners; while the fact is that God is the owner of all these things and it is He Who has brought them into existence. They are God’s things, and it is strange that disbelievers should presume to divide God’s things according to their own choice, setting apart only a portion for God, the True Owner, and allotting the rest to their false deities.
Disbelievers gave two kinds of alms; firstly, in the name of God, and secondly, in the name of their deities. If the portion which they set apart for their deities was spent for other purposes, then the portion which they had reserved for God was also given away as charity in the name of their deities, but if the portion set apart for God was spent for other ends, then the portion set aside for the deities was not transferred to God. That is what is meant by the words, that which is for their idols reaches not Allah, while that which is for Allah reaches their idols. This is another instance of how men blunder, making laws with the sole aid of reason.
The expression, as they imagine, signifies that God does not accept a charity which false gods are made to share with Him. Disbelievers suppose that they have set apart a portion for God, but that is not really the portion of God, for the jealous God disdainfully rejects such allotment.
d
16:57.
914
The reference is to an idolatrous custom of the Arabs. They would divide the produce of their lands between God and their deities. If the portion which they set apart for their deities was spent for other purposes, then the portion which they had reserved for God was given away as charity in the name of their deities, but if the portion set apart for God was spent for other ends, then the portion set aside for the deities was not transferred to God.
سَآءَ مَثَلًا ٱلْقَوْمُ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَأَنفُسَهُمْ كَانُوا۟ يَظْلِمُونَ
3:12; 7:183; 8:55.
3:12; 7:183; 8:55.
3:12; 7:183; 8:55.
b
3:12; 7:183; 8:55.
a
3:12; 7:183; 8:55.
a
3:12; 7:183; 8:55.
ٱشْتَرَوْا۟ بِـَٔايَٰتِ ٱللَّهِ ثَمَنًا قَلِيلًا فَصَدُّوا۟ عَن سَبِيلِهِۦٓ ۚ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ
2:175; 3:78, 188; 16:96.
2:175; 3:78, 188; 16:96.
c
2:175; 3:78, 188; 16:96.
a
2:175; 3:78,188; 16:96.
1172
Commentary:
See note on 2:42.
c
2:175; 3:78, 188; 16:96.
لِيَحْمِلُوٓا۟ أَوْزَارَهُمْ كَامِلَةً يَوْمَ ٱلْقِيَٰمَةِ ۙ وَمِنْ أَوْزَارِ ٱلَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَآءَ مَا يَزِرُونَ
29:14.
29:14.
29:14.
Commentary:
The verse signifies that by such devices as those mentioned in the preceding verse the leaders of disbelief manage to deceive their followers and retain their support; but in this way they ruin their own future, because on the Day of Judgement they will not only be punished for their own misdeeds but also for the imposition and deception they practised upon their ignorant followers. The particle ل in the Arabic expression لیحملوا (that they may bear) signifies that the consequence of the deception that the leaders of disbelief practise upon their followers would be that they would not only be punished for their own misdeeds but also for the misdeeds of their misguided followers.
What are discarded by disbelievers as tales of the ancients are really prophecies by which opponents of the Holy Prophet are told that if they persist in their opposition to him they will meet with the same fate which befell the enemies of former Prophets. Now those who consider the accounts of the former peoples given in the Quran as so many tales and stories naturally will not ponder over them and not take warning from them, with the result that they will not be guided by them. On the contrary, they will increase in their evil ways and will consequently have to bear heavy burdens on the Day of Resurrection. The word کاملة (in full) may have two interpretations, i.e. (i) they will suffer only a partial punishment in this life, but in the life to come they will have full and complete punishment; (ii) they will undergo the full punishment of their crimes because, being disbelievers, they will not ask for forgiveness of their sins in the present life and therefore there will be no mitigation of their punishment in the next.
d
29:14.
a
29:14.
1827
Commentary:
The verse signifies that by such devices as those mentioned in the preceding verse the leaders of disbelief manage to deceive their followers and retain their support; but in this way they ruin their own future, because on the Day of Judgement they will not only be punished for their own misdeeds but also for the imposition and deception they practised upon their ignorant followers. The particle ل in the Arabic expression لیحملوا (that they may bear) signifies that the consequence of the deception that the leaders of disbelief practise upon their followers would be that they would not only be punished for their own misdeeds but also for the misdeeds of their misguided followers.
What are discarded by disbelievers as tales of the ancients are really prophecies by which opponents of the Holy Prophet are told that if they persist in their opposition to him they will meet with the same fate which befell the enemies of former Prophets. Now those who consider the accounts of the former peoples given in the Quran as so many tales and stories naturally will not ponder over them and not take warning from them, with the result that they will not be guided by them. On the contrary, they will increase in their evil ways and will consequently have to bear heavy burdens on the Day of Resurrection. The word کاملة (in full) may have two interpretations, i.e. (i) they will suffer only a partial punishment in this life, but in the life to come they will have full and complete punishment; (ii) they will undergo the full punishment of their crimes because, being disbelievers, they will not ask for forgiveness of their sins in the present life and therefore there will be no mitigation of their punishment in the next.
e
29:14.
يَتَوَٰرَىٰ مِنَ ٱلْقَوْمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓ ۚ أَيُمْسِكُهُۥ عَلَىٰ هُونٍ أَمْ يَدُسُّهُۥ فِى ٱلتُّرَابِ ۗ أَلَا سَآءَ مَا يَحْكُمُونَ
The reference is to the barbarous custom of burying alive of female children which was in vogue among certain Arab tribes. They had a very low conception of their womenfolk and accorded them an extremely degraded position in their society. The Qur’an has strongly upheld the honour of women and has recognized all their legitimate rights, and in this respect it stands unique among all the Scriptures of the world.
Important Words:
ھون (disgrace) is the infinitive noun from ھان . They say ھان الرجل i.e. the man was or became low, base, vile, contemptible, despicable; he became weak and at rest. ھان علیه الامر means, the matter was easy and light to him. ھون (haun) means, ease and dignity and ھون (hun) means, disgrace (Lane & Aqrab).
Commentary:
In this and the previous verse the Quran has strongly condemned the low conception of the Arabs of their womenfolk and the degraded position they accorded them in their society. The Quran has throughout upheld the honour of woman and has recognized her rights, and in this respect it stands unique among all the Scriptures of the world. It may incidentally be stated here that it is generally believed that the practice of burying daughters alive was common among all Arab tribes. History lends no support to this popular misconception. Had it been so the number of men over women would have greatly predominated in Arabia. But that was never the case. Nevertheless, the birth of a daughter was looked upon as a source of humiliation and embarrassment to the parents. But the foul practice of burying daughters alive was confined to a few tribes outside Mecca who had an exaggerated notion of their greatness, and even among those tribes only the wealthy few resorted to this barbarous practice.
1860
Important Words:
ھون (disgrace) is the infinitive noun from ھان . They say ھان الرجل i.e. the man was or became low, base, vile, contemptible, despicable; he became weak and at rest. ھان علیه الامر means, the matter was easy and light to him. ھون (haun) means, ease and dignity and ھون (hun) means, disgrace (Lane & Aqrab).
Commentary:
In this and the previous verse the Quran has strongly condemned the low conception of the Arabs of their womenfolk and the degraded position they accorded them in their society. The Quran has throughout upheld the honour of woman and has recognized her rights, and in this respect it stands unique among all the Scriptures of the world. It may incidentally be stated here that it is generally believed that the practice of burying daughters alive was common among all Arab tribes. History lends no support to this popular misconception. Had it been so the number of men over women would have greatly predominated in Arabia. But that was never the case. Nevertheless, the birth of a daughter was looked upon as a source of humiliation and embarrassment to the parents. But the foul practice of burying daughters alive was confined to a few tribes outside Mecca who had an exaggerated notion of their greatness, and even among those tribes only the wealthy few resorted to this barbarous practice.
1553
The reference is to the barbarous custom of burying alive of female children which was in vogue among certain Arab tribes. They had a very low conception of their womenfolk and accorded them an extremely degraded position in their society. The Qur’an has strongly upheld the honour of women and has recognized all their legitimate rights, and in this respect it stands unique among all the Scriptures of the world.
أَمْ حَسِبَ ٱلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسْبِقُونَا ۚ سَآءَ مَا يَحْكُمُونَ
Commentary:
The expression "will escape Us" has been used in this verse in one of the following two senses:
(1) they will frustrate Our plan;
(2) they will escape Our punishment.
2942
Commentary:
The expression "will escape Us" has been used in this verse in one of the following two senses:
(1) they will frustrate Our plan;
(2) they will escape Our punishment.
أَمْ حَسِبَ ٱلَّذِينَ ٱجْتَرَحُوا۟ ٱلسَّيِّـَٔاتِ أَن نَّجْعَلَهُمْ كَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَوَآءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَآءَ مَا يَحْكُمُونَ
32:19; 38:29.
یعنی زندگی میں بھی اور موت میں بھی ان سے ایک سا معاملہ کیا جائے گا۔
32:19; 38:29.
32:19; 38:29; 39:10.
Important Words:
اجترحوا (commit) is derived from جرح which means, he worked or wrought with his hand; he earned. جرحه means, he wounded him. They say بئس ما جرحت یداک i.e. evil is that which thy hands have wrought. اجترح الشیءmeans, he earned the thing. اجترح الاثم means, he committed a sin (Lane & Aqrab).
Commentary:
The verse embodies an infallible criterion to judge between truth and falsehood and between belief and disbelief. It purports to say that believers and disbelievers are never equal in life or in death. While in life disbelievers, being pitted against truth, meet with defeat and discomfiture, when they die they leave behind no one to remember them or perpetuate their memory because their own sons and grandsons eventually come to believe in and accept the truth. On the contrary, the cause that is dear to the believers progresses and prospers and they are remembered with honour and respect after their death. The verse, in fact, gives a miniature description of the conditions of the followers of Islam and of its opponents, in this and the next life.
b
32:19; 38:29.
1
یعنی زندگی میں بھی اور موت میں بھی ان سے ایک سا معاملہ کیا جائے گا۔
d
32:19; 38:29; 39:10.
3745
Important Words:
اجترحوا (commit) is derived from جرح which means, he worked or wrought with his hand; he earned. جرحه means, he wounded him. They say بئس ما جرحت یداک i.e. evil is that which thy hands have wrought. اجترح الشیءmeans, he earned the thing. اجترح الاثم means, he committed a sin (Lane & Aqrab).
Commentary:
The verse embodies an infallible criterion to judge between truth and falsehood and between belief and disbelief. It purports to say that believers and disbelievers are never equal in life or in death. While in life disbelievers, being pitted against truth, meet with defeat and discomfiture, when they die they leave behind no one to remember them or perpetuate their memory because their own sons and grandsons eventually come to believe in and accept the truth. On the contrary, the cause that is dear to the believers progresses and prospers and they are remembered with honour and respect after their death. The verse, in fact, gives a miniature description of the conditions of the followers of Islam and of its opponents, in this and the next life.
d
32:19; 38:29.
أَعَدَّ ٱللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ
Commentary:
The words "with whom Allah is wroth" refer particularly to the Jews and hypocrites of Medina but they also possess a general application.
4184
Commentary:
The words "with whom Allah is wroth" refer particularly to the Jews and hypocrites of Medina but they also possess a general application.
ٱتَّخَذُوٓا۟ أَيْمَٰنَهُمْ جُنَّةً فَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ ۚ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ
9:9.
9:9.
9:9.
Commentary:
The hypocrites make loud professions of their faith and repeatedly declare on solemn oaths that they are sincere believers. This they do in order to hoodwink honest and unsuspecting believers into thinking that they are sincere and faithful followers of Islam like themselves, and thus by winning the believers’ confidence they seek to create mischief among them. This is how they make their oaths a screen for their wicked designs.
b
9:9.
b
9:9.
4245
Commentary:
The hypocrites make loud professions of their faith and repeatedly declare on solemn oaths that they are sincere believers. This they do in order to hoodwink honest and unsuspecting believers into thinking that they are sincere and faithful followers of Islam like themselves, and thus by winning the believers’ confidence they seek to create mischief among them. This is how they make their oaths a screen for their wicked designs.
b
9:9.