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سوأ

Form 1 · Form 2 · Form 4 · Form 8  ·  18 entries  ·  Qur'ānic frequency 167

Form 1سَآءَ4 senses · 2 main
maṣdarسَوْءٌ مَسَآءَةٌmuḍāriʿيَسُوْءُ يَسُوْؤُهُ أَسُوْؤُهُ

Core sense — it was, or became, evil, bad, foul; he did evil to him, he grieved himgenerated

1.1[Evil, &c., is it as a way of acting]—سَآءَ سَبِيلًا

maṣdar سَوْءٌ or سَوَآءٌ, like سَحَابٌ [but the former is the one commonly known]. It (a thing) was, or became, evil, bad, abominable, foul, unseemly, or ugly.

Used in this sense, or rather like بِئْسَ, in the Qur 17:34.

[Evil, &c., is this as a way of acting or believing, &c.]—سَآءَ هٰذَا مَذْهَبًا

The noun is in the accusative as a specificative.

[Evil, &c., as an action, is that which such a one has done]—سَآءَ مَا فَعَلَ فُلَانٌ صَنِيعًا
1.1.1I held an evil opinion about him, or about it—سُؤْتُ بِهِ ظَنًّا
I formed an evil opinion about him, or about it—أَسَأْتُ بِهِ الظَّنَّ

The noun is determinate, taking the article ال, where the verb takes it as an object, the verb being transitive; and it is indeterminate where it stands in the accusative as a specificative. Some allow it to be indeterminate after أَسَأْتُ, which here is the opposite of أَحْسَنْتُ.

1.2he did evil to him; he did to him what he disliked; he displeased, grieved, or vexed him—سَآءَهُ

It is also transitive.; maṣdar سَوْءٌ and سُوْءٌ, also with damm [said to be a maṣdar in the Ksh and by Bd on 2:46, but as it is not mentioned as a maṣdar in the S, the M or the K, and is expressly called a substantive in all of them, I think it should be rejected, or else regarded as a quasi-maṣdar like كَلَامٌ and ثَوَابٌ, &c.]; and سَوَآةٌ, and سَوَآءَةٌ, and سَوَاىءِيَةٌ, of the measure فَعَالِيَةٌ, like عَلَانِيَةٌ, and سَوَايَةٌ, which is a contraction of the word before it, and مَسَآءٌ, and مَسَآءَةٌ, originally مَسْوَأَةٌ, and مَسَائِيَةٌ, which is originally مَسَاوِئَةٌ, and مَسَايَةٌ, which is a contraction of the word before it, and مَسَائِيَّةٌ, this last written in the L with two ى s, [that is, مَسَاييَِةٌ].

The opposite of سَرَّهُ.

I displeased, grieved, or vexed the man by what he saw from me—سُؤْتُ الرَّجُلَ
I desired to displease, grieve, or vex you—أَرَدْتُ مَسَآءَتَكَ
I desired to displease, grieve, or vex you—مَسَائِيَتَكَ
[The night is long, and may its state not displease, grieve, or vex me]—إِنَّ اللَّيْلَ طَوِيلٌ وَلَا يَسُؤْ بَالُهُ

Meaning لَا يَسُؤْنِى بَالُهُ, and expressing a prayer. Lh, M. [In the TA, in place of بَالُهُ, ما له is put, as though meaning مَا لَهُ مِنَ الحَوَادِثِ or the like, that is, its events or accidents, &c.]

I have, belonging to him, what grieved him and oppressed him by its weight—لَهُ عِنْدِي مَا سَآءَهُ وَنَآءَهُ
what does, or will, grieve him, &c.—مَا يَسُوْؤُهُ وَيَنُوْؤُهُ
he has left what will grieve him and oppress him by its weight on the day of judgment, by the responsibility it has laid on him—تَرَكَ مَا يَسُوْؤُهُ وَيَنُوْؤُهُ

A proverb, said of one who has left his property to his heirs. Meyd. It is said that El-Mahboobee was a rich man; when death came to him he wanted to make a testament, and was asked, "What will you write?" He answered: "Write, 'Such a one'" — meaning himself — "'has left what will grieve him and oppress him by its weight'": that is, property which his heirs will devour, while the burden of it stays on him. Meyd.

on this sense See also form 4.

Lane cites “Bd in ii. 46” — a commentary, not the verse; no modern number is given
1.2.1I said, May God remove the person (literally the face) of such a one far from good, or prosperity, &c.—سُؤْتُ وَجْهَ فُلَانٍ

maṣdar مَسَآءَةٌ and مَسَائِيَةٌ. The same as قَبَحْتُهُ.

[It is said in a copy of the M that سُؤْتُ لَهُ وَجْهَهُ means قَبَّحْتُهُ, but I think the right explanation is قَبَحْتُهُ, without teshdeed, meaning I said to him, قَبَحَ ٱللّٰهُ وَجْهَكَ; see art. قبح.]

Qur’ānic occurrences Form 1 4 shown of 30
20:101
خَـٰلِدِينَ فِيهِ ۖ وَسَآءَ لَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ حِمْلًا

They will abide in this (state): and grievous will the burden be to them on that Day,-

25:66
إِنَّهَا سَآءَتْ مُسْتَقَرًّا وَمُقَامًا

"Evil indeed is it as an abode, and as a place to rest in";

26:173
وَأَمْطَرْنَا عَلَيْهِم مَّطَرًا ۖ فَسَآءَ مَطَرُ ٱلْمُنذَرِينَ

We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)!

37:177
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ

But when it descends into the open space before them, evil will be the morning for those who were warned (and heeded not)!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, (Lth, M, Msb, K,) aor. يَسُوْءُ , (Lth, Msb,) inf. n. سَوْءٌ , (Lth, M,) or سَوَآءٌ , like سَحَابٌ , (K,) [but the former is that which is commonly known,] It (a thing, Lth, M) was, or became, evil, bad, abominable, foul, unseemly, unsightly, or ugly. (Lth, M, Msb, K.) It is used in this sense, (IKt, TA,) or [rather] is like بِئْسَ , (Bd, Jel,) in the Kur [xvii. 34], where it is said, سَآءَ سَبِيلًا [Evil, &c., is it as a way of acting]: (IKt, Bd, Jel, TA:) which is like the saying, سَآءَ هٰذَا مَذْهَبًا [Evil, &c., is this as a way of acting or believing, &c.]: the noun being in the accus. case as a specificative. (IKt, TA.) And so in the saying, سَآءَ مَا فَعَلَ فُلَانٌ صَنِيعًا [Evil, &c., as an action, is that which such a one has done]. (TA.) One says also, سُؤْتُ بِهِ ظَنًّا , and أَسَأْتُ بِهِ الظَّنَّ , [lit. I was evil in opinion respecting him, or it, and I made the opinion respecting him, or it, to be evil, each virtually meaning I held, or formed, an evil opinion respecting him, or it,] the noun being determinate, with the article ال , in the latter case, (ISk, S, Msb, TA,) because it is an objective complement, for the verb is trans., (IB, TA,) and the noun being indeterminate in the former case, (IB, Msb, TA,) because it is in the accus. case as a specificative; (IB, TA;) but some allow it to be indeterminate after أَسَأْتُ , which is here the contr. of أَحْسَنْتُ . (Msb.) It is also trans.: (Lth, TA:) you say, سَآءَهُ , (S, M, K,) aor. يَسُوْؤُهُ , (S,) inf. n. سَوْءٌ (S, M, K) and سُوْءٌ , with damm also, (TA, [and said to be an inf. n. in the Ksh and by Bd in ii. 46, but as it is not mentioned as an inf. n. in the S nor in the M nor in the K, but is expressly said in all these to be a subst., I think that is should be rejected, or regarded as a quasi-inf. n. like كَلَامٌ and ثَوَابٌ &c.,]) سَوَآةٌ (K) and سَوَآءَةٌ (AZ, M, K) and سَوَاىءِيَةٌ (S, M, K,) of the measure فَعَالِيَةٌ , like عَلَانِيَةٌ (Kh, S, M,) and سَوَايَةٌ , (S, M, K,) which is a contraction of that next preceding, (Kh, S, M,) and مَسَآءٌ (M, K) and مَسَآءَةٌ , (S, M, K,) originally مَسْوَأَةٌ , (Har p. 81,) and مَسَائِيَةٌ , which is originally مَسَاوِئَةٌ , (Kh, S, M, K,) and مَسَايَةٌ , (S, M, K,) which is a contraction of that next preceding, (Kh, S,) and مَسَائِيَّةٌ , (M, K,) this last written in the L with two ى s, [i. e. مَسَاييَِةٌ ,] (TA,) [He did evil to him;] he did to him that which he disliked, or hated; (M, K;) he displeased, grieved, or vexed, him; contr. of سَرَّهُ . (S.) One says, سُؤْتُ الرَّجُلَ , meaning I displeased, grieved, or vexed, the man by what he saw [or experienced] from me. (S.) And أَرَدْتُ مَسَآءَتَكَ and مَسَائِيَتَكَ [I desired to displease, grieve, or vex, thee]. (Lth, TA.) And إِنَّ اللَّيْلَ طَوِيلٌ وَلَا يَسُؤْ بَالُهُ [Verily the night is long, and may the state thereof not displease, grieve, or vex, me]: meaning لَا يَسُؤْنِى بَالُهُ ; and expressing a prayer. (Lh, M. [In the TA, in the place of بَالُهُ is put ما له ; as though meaning مَا لَهُ مِنَ الحَوَادِثِ or the like, i. e. its events, or accidents, &c.]) And لَهُ عِنْدِي مَا سَآءَهُ وَنَآءَهُ [I have, belonging to him, or I owe him, what grieved him, and oppressed him by its weight], and مَا يَسُوْؤُهُ وَيَنُوْؤُهُ [what does, or will, grieve him, &c.]. (S.) تَرَكَ مَا يَسُوْؤُهُ وَيَنُوْؤُهُ [He left, or has left, what will grieve him, and oppress him by its weight, on the day of judgment, by the responsibility that it has imposed upon him,] is a prov., said of him who has left his property to his heirs. (Meyd, TA.) It is said that El-Mahboobee was possessed of riches; and when death visited him, he desired to make a testament; so it was said to him, “ What wilt thou write? ” and he answered, “ Write ye, 'Such a one,' meaning himself, 'has left what will grieve him, and oppress him by its weight:' ” i. e., property which his heirs will devour, while the burden thereof will remain upon him. (Meyd, TA.) [See also 4.] One says also, سُؤْتُ وَجْهَ فُلَانٍ , aor. أَسُوْؤُهُ , inf. n. مَسَآءَةٌ and مَسَائِيَةٌ , (Lth, TA,) i. q. قَبَحْتُهُ [i. e. I said, May God remove the person (lit. the face) of such a one far from good, or prosperity, &c.]. (TA. [It is said in a copy of the M, that سُؤْتُ لَهُ وَجْهَهُ means قَبَّحْتُهُ : but I think that the right explanation is قَبَحْتُهُ , without tesh-deed, meaning I said to him, قَبَحَ ٱللّٰهُ وَجْهَكَ : see art. قبح .])
Form 2سوّأ2 senses · 1 main
maṣdarتَسْوِئَةٌ

Core sense — he corrupted it, he marred it; he told him he had done illgenerated

2.1Rectify, and do not corrupt or mar—سَوِّ وَلَا تُسَوِّئْ

[He corrupted, or marred.]

See also form 4.

2.1.1he said to him, You have done ill—سوّأ عَلَيْهِ

The words said are أَسَأْتُ.

I discommended to him what he had done, and said to him, You have done ill—سَوَّأْتُ عَلَيْهِ مَا صَنَعَ

Also صَنِيعَهُ, that is, فِعْلَهُ; maṣdar تَسْوِئَةٌ and تَسْوِىْءٌ; and the words said are أَسَأْتَ.

[If I do ill, say to me, You have done ill]—إِنْ أَسَأْتُ فَسَوِّئْ عَلَىَّ
Show Lane's original text
[He corrupted, or marred]. You say, سَوِّ وَلَا تُسَوِّئْ Rectify thou, and do not corrupt, or mar. (A, TA.) [See also 4.] سوّأ عَلَيْهِ He said to him أَسَأْتُ [Thou hast done ill]. (M.) You say, سَوَّأْتُ عَلَيْهِ مَا صَنَعَ , (S,) or صَنِيعَهُ , (K,) i. e. فِعْلَهُ , (TA,) inf. n. تَسْوِئَةٌ and تَسْوِىْءٌ , I discommended to him what he had done, or his deed; and said to him أَسَأْتَ [Thou hast done ill]. (S, K.) And إِنْ أَسَأْتُ فَسَوِّئْ عَلَىَّ [If I do ill, say thou to me, Thou hast done ill]. (S.)
Form 4أَسَآءَ3 senses · 2 main
maṣdarإِسَآءَةٌ

Core sense — he did evil, he acted ill; he marred it, he did it badlygenerated

4.1he did evil, or ill, to him; he acted ill towards him—اسآء إِلَيْهِ

[.] He did evil, or ill; he acted ill; the opposite of أَحْسَنَ; and so اسِآء فِى فِعْلِهِ.

he did evil, or ill, to him; he acted ill towards him—لَهُ
he did evil, or ill, to him; he acted ill towards him—عَلَيهِ
he did evil, or ill, to him; he acted ill towards him—بِهِ
4.1.1

[See also أَسْوَى in several senses, in art. سوي.]

4.2he corrupted it, or marred it; he did it ill, not well—اسآءهُ

Said of a thing.

[An unwilling person did ill what he did]—أَسَآءَ كَارِهٌ مَا عَمِلَ

A proverb, about a man who was compelled against his will by another to do a thing, and marred it, or did not do it well. It is applied to a man who seeks something he wants and does not take pains to accomplish it. M, Meyd.

on this sense See also form 1, in two places in the earlier half of the paragraph, and form 2.

Qur’ānic occurrences Form 4 3 shown of 5
30:10
ثُمَّ كَانَ عَـٰقِبَةَ ٱلَّذِينَ أَسَـٰٓـُٔوا۟ ٱلسُّوٓأَىٰٓ أَن كَذَّبُوا۟ بِـَٔايَـٰتِ ٱللَّهِ وَكَانُوا۟ بِهَا يَسْتَهْزِءُونَ

In the long run evil in the extreme will be the End of those who do evil; for that they rejected the Signs of Allah, and held them up to ridicule.

41:46
مَّنْ عَمِلَ صَـٰلِحًا فَلِنَفْسِهِۦ ۖ وَمَنْ أَسَآءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّـٰمٍ لِّلْعَبِيدِ

Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants.

45:15
مَنْ عَمِلَ صَـٰلِحًا فَلِنَفْسِهِۦ ۖ وَمَنْ أَسَآءَ فَعَلَيْهَا ۖ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

If any one does a righteous deed, it ensures to the benefit of his own soul; if he does evil, it works against (his own soul). In the end will ye (all) be brought back to your Lord.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, [inf. n. إِسَآءَةٌ ,] He did evil, or ill; or acted ill; contr. of أَحْسَنَ : (S, M, K:) [and so] اسِآء فِى فِعْلِهِ . (Msb.) You say, اسآء إِلَيْهِ (S, K) and لَهُ and عَلَيهِ and بِهِ (TA) He did evil or ill, or acted ill, to him. (S, K, TA.) [See also أَسْوَى , in several senses, in art. سوي .] اسآءهُ He corrupted it, or marred it; (M, K;) [did it ill;] did it not well; namely, a thing. (M.) It is said in a prov., أَسَآءَ كَارِهٌ مَا عَمِلَ [An unwilling person did ill what he did]; relating to a man who was compelled against his will, by another, to do a thing, and marred it, or did it not well: it is applied to the man who seeks an object of want and does not take pains to accomplish it. (M, Meyd. *) See also 1, in two places, in the former half of the paragraph. [And see 2.]
Form 8استآء1 sense

Core sense — he experienced evil; he became displeased, grieved, or anxiousgenerated

8.1he became displeased, or grieved, or anxious on account of it—اِسْتَآءَ لَهَا

He experienced evil, or that which he disliked or hated, or displeasure, grief, or anxiety.

Occurring in a tradition, said of the Prophet, on account of a dream that had been related to him; or, according to one relation, the right reading is اِسْتَآلَهَا, meaning "he sought the interpretation of it, by consideration."

Show Lane's original text
He experienced evil, or that which he disliked or hated, (S, * K, TA,) or displeasure, (TA,) or grief, or anxiety. (M, TA.) اِسْتَآءَ لَهَا occurs in a trad. as meaning He (the Prophet) became displeased, or grieved, or anxious, on account of it; i. e., on account of a dream that had been related to him: or, accord. to one relation, the right reading is اِسْتَآلَهَا , meaning “ he sought the interpretation of it, by consideration. ” (TA.)

Derived nouns 14

Nounسَوْءٌ2 senses · 1 main

Core sense — evil, badness; of evil nature or doings, said of a man or a deedgenerated

1a man of evil nature or doings; a man who does what is evil, displeasing, or vexatious—رَجُلُ سَوْءٍ

A maṣdar of سَآءَ, both intransitive and transitive; and also used as an adjective, applied to a man and to an action.

the man of evil nature or doings, &c.—رَجُلُ السَّوْءِ
the wolf of evil nature, &c.—ذِئْبُ السَّوْءِ

As in a verse cited under أَحَالَ in art. حول.

a deed of evil nature—عَمَلُ سَوْءٍ
the deed of evil nature—عَمَلُ السَّوْءِ
an adjective of evil nature—نَعْتُ سَوْءٍ

So in art. سحق.

a bad commodity—سَعْفُ سَوْءٍ

So in art. سعف.

the evil man, the man who does what is evil, &c.—الرَّجُلُ السَّوْءُ

If you make the first word determinate [by means of the article ال], you use the second as an adjective as well.

the evil deed—العَمَلُ السَّوْءُ

[This last phrase I hold to be correct, regarding السَّوْءُ in this case as originally a maṣdar of the intransitive verb سَآءَ, and therefore able to be used as an adjective applied to anything.]

IB says that السَّوْءُ used as an adjective is applied to a man but not to a deed.

[In what follows from the S, denying the correctness of another phrase mentioned above on the authority of lexicologists of high repute, there is, in my opinion, an obvious mistranscription, occurring twice, السَّوْءُ for السُّوْءُ, which I suppose to have passed from an early copy of that work into most other copies, for I find it alike in all I have had access to.]

Akh says one should not say الرَّجُلُ السَّوْءُ, though one says الحَقُّ اليَقِينُ as well as حَقُّ اليَقِينِ, for السَّوْءُ is not the same as الرَّجُلُ, whereas اليَقِينُ is the same as الحَقُّ. He says also that one should not say هٰذَا رَجُلُ السُّوْءِ, with damm. [Here the words "with damm" may perhaps be meant to refer to السوء in all three of the instances above, not in the last only.]

IB says, remarking on this passage of the S, in which he appears to have read السُّوْء with damm in all three instances, that Akh allows saying رَجُلُ السَّوْءِ and رَجُلُ سَوْءٍ with fet-h to the س in both, but not رَجُلُ السُّوْءِ with damm to the س, because السُّوْءُ is a substantive meaning "harm, injury, hurt, mischief, or damage" and "evilness of state or condition", and رَجُل is prefixed, governing a genitive, only to the maṣdar. He adds that one says هٰذَا الرَّجُلُ السَّوْءُ, not prefixing the first noun to the second, but using the second as an adjective.

1.1

See also the following paragraph, in six places.

Show Lane's original text
is an inf. n. of سَآءَ , (Lth, S, M, K,) intrans., (Lth, M,) and trans.: (S, M, K:) and is also used as an epithet, applied to a man, (M, Msb, and Ham p. 712,) and to an action. (Msb.) You say رَجُلُ سَوْءٍ (S, M, Msb, K) [A man of evil nature or doings; or] a man who does what is evil, displeasing, grievous, or vexatious: (M, TA:) and رَجُلُ السَّوْءِ [the man of evil nature or doings &c.]: (S, K:) and ذِئْبُ السَّوْءِ [the wolf of evil nature &c.], as in a verse cited voce أَحَالَ , in art. حول : (S:) and عَمَلُ سَوْءٍ [a deed of evil nature]: (M, Msb:) and عَمَلُ السَّوْءِ [the deed of evil nature]: (Ham p. 498:) and نَعْتُ سَوْءٍ [an epithet of evil nature]: (O and K in art. سحق :) and سَعْفُ سَوْءٍ a bad commodity: (O and TA in art. سعف :) and if you make the former word determinate [by means of the article ال ], you use the latter as an epithet [also], (M, * Msb, and Ham, p. 712, *) and you say الرَّجُلُ السَّوْءُ [the evil man, or the man who does what is evil &c.]: (Msb, and Ham p. 712:) and العَمَلُ السَّوْءُ [the evil deed]: (Msb:) [this last phrase I hold to be correct, regarding السَّوْءُ in this case as originally an inf. n. of the intrans. verb سَآءَ , and therefore capable of being used as an epithet applied to anything; though] IB says that السَّوْءُ used as an epithet is applied to a man but not to a deed: (TA:) [in what here follows from the S, denying the correctness of another phrase mentioned above on the authority of lexicologists of high repute, there is, in my opinion, an obvious mistranscription, twice occurring, السَّوْءُ for السُّوْءُ , which I suppose to have passed from an early copy of that work into most other copies thereof, for I find it alike in all to which I have had access:] Akh says, one should not say الرَّجُلُ السَّوْءُ , though one says الحَقُّ اليَقِينُ as well as حَقُّ اليَقِينِ ; for السَّوْءُ is not the same as الرَّجُلُ , but اليَقِينُ is the same as الحَقُّ : he says, also, nor should one say, هٰذَا رَجُلُ السُّوْءِ with damm: (S:) [here the expres- sion “ with damm ” may perhaps be meant to refer to السوء in all of the three instances above; not in the last only:] IB says, [in remarking on this passage of the S, in which he appears to have read السُّوْء , with damm, in all of the three instances,] Akh allows one's saying رَجُلُ السَّوْءِ and رَجُلُ سَوْءٍ , with fet-h to the س in both; but not رَجُلُ السُّوْءِ , with damm to the س , because السُّوْءُ is a subst., meaning “ harm, injury, hurt, mischief, or damage, ” and “ evilness of state or condition; ” and رَجُل is prefixed, as governing a gen. case, only to the inf. n.: and he adds that one says, هٰذَا الرَّجُلُ السَّوْءُ , not prefixing [the former noun to the latter, but using the latter as an epithet]. (TA.) See also the next paragraph, in six places.
Nounسُوْءٌ5 senses · 1 main

Core sense — evilness, badness; harm, injury; a calamity, disease, or destructive thinggenerated

1I do not disown you for evil that I have seen in you—مَا أُنْكِرُكَ مِنْ سُوْءٍ

The substantive from سَآءَهُ [so, it appears, according to most of the lexicologists]; or the maṣdar (Ksh and Bd on 2:46) of سَيِّئٌ, or of سَآءَ, or of سَآءَهُ. Evilness, badness, abominableness, foulness, or unseemliness; and displeasingness or grievousness — as, for instance, of natural disposition and of doings; immoral, unrighteous, sinful, or wicked conduct; [hence رَمَاهُ بِسُوْءٍ: see art. رمي;] anything disapproved or disallowed, or regarded as evil, bad, abominable, foul, or unseemly; an evil action or event; evilness of state or condition; harm, injury, hurt, mischief, or damage; anything that is mentioned as being سَيِّئ; any evil, evil affection, cause of mischief or harm or injury, noxious or destructive thing, calamity, disease, or malady. [Plural أَسْوَآءٌ, by the general rule.]

That is, not for any سُوْء seen in you, but only because I know you little.

unfaithfulness to his master, and adultery—لِنَصْرِفَ عَنْهُ السُّوْءَ وَالفَحْشَآءَ
the evilness of the reckoning—سُوْءُ الحِسَابِ
there is no good in your saying that a thing is evil—لَا خَيْرَ فِى قَوْلِ السُّوْءِ

In the Qur 12:24; so Zj: [In order that we might turn away from him].

In the Qur 13:18. Zj explains it as a reckoning in which no good work will be accepted and no evil work passed over, because unbelief will have made the good of no avail; or, as some say, a reckoning pursued to the utmost extent, in which no evil work will be passed over.

Here سُوْء means a thing that is evil, قول being used in its original sense of a maṣdar.

in evil speech—السَّوْء

Here قول is used in the sense of مَقُول.

defeat, and evil; trial or affliction, and torment; perdition, and destruction or corruption—دَائِرَةُ السّوء

In the Qur 9:99 and 48:6; read سُوْءٌ according to one reading and سَوْءٌ according to another, the latter being the more common.

The same in the saying أُمْطِرَتْ مَطَرَ السّوءِ in the Qur 25:42.

Or السُّوْء means harm, injury, hurt, mischief, or damage, and evilness of state or condition; and السَّوْء corruption, destruction, or perdition. Or السُّوْء in the phrase دَائِرَةُ السُّوْءِ means defeat and evil, and the reading السَّوْء is the same as المَسَآءَة. [See also دَائِرَةٌ in art. دور.]

According to Zj, in the Qur 48:6, ٱلظَّانِّينَ بِٱللّٰهِ ظَنَّ ٱلسَّوْءِ, meaning ظَنَّ الأَمْرِ السَّوْءِ [that is, Who opine, of God, the opining of the evil thing], it is allowable to read ظَنَّ السُّوْءِ, and some read so here. But AM says that in the Qur 48:12, وَظَنَنْتُمْ ظَنَّ السَّوْءِ [And you opined the evil opining], it is read only with fet-h, and damm to the س is not allowable in this instance, since there is in it no meaning of trial, affliction, or torment. [For this distinction, however, I see no reason, and it is not correct; for السوء is with fet-h and with damm to the س in all three sentences of this chapter in which it occurs.]

Lane cites “Bd in ii. 46” — a commentary, not the verse; no modern number is given
1.1figurative · مجاز — inferred

In the Qur 7:188 it is said to mean possession by a devil, or insanity, or madness.

Qur’ān 7:189 approximate — somewhere between 7:185 and 7:195 Lane cites “Kur vii. 188”
Qur’ān 7:188 located by this root inside the range Lane’s citation allows
قُل لَّآ أَمْلِكُ لِنَفْسِى نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَآءَ ٱللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ ٱلْغَيْبَ لَٱسْتَكْثَرْتُ مِنَ ٱلْخَيْرِ وَمَا مَسَّنِىَ ٱلسُّوٓءُ ۚ إِنْ أَنَا۠ إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ

Say: "I have no power over any good or harm to myself except as Allah willeth. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me: I am but a warner, and a bringer of glad tidings to those who have faith."Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2figurative · مجازleprosy—بَرَصٌ

Said to be its meaning in the Qur 20:23, 27:12 and 28:32.

Qur’ān 20:20 approximate — somewhere between 20:1 and 20:61 Lane cites “Kur xx. 23”
Qur’ān 20:22 located by this root inside the range Lane’s citation allows
وَٱضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ءَايَةً أُخْرَىٰ

"Now draw thy hand close to thy side: It shall come forth white (and shining), without harm (or stain),- as another Sign,-Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.3figurative · مجاز — inferredthe fire—السُّوْءَ

So in the Qur 30:9, according to this reading, said to mean Hell there; but the commonly known reading is السُّوْءَى.

Lane cites “Kur xxx. 9” — Flügel numbering, not yet mapped
1.4figurative · مجاز — inferred

Weakness in the eye.

[Thus, that is, with damm to the س, in the CK and TK; in the TA it is said to be بالفتح, but this is clearly a mistake for بالضمّ.]

Show Lane's original text
is the subst. from سَآءَهُ ; (S, M, * K;) [so, app., accord. to the generality of the lexicologists;] or inf. n. (Ksh and Bd in ii. 46) of سَيِّئٌ , (Ksh ibid.,) or of سَآءَ , aor. يَسُوْءُ , (Bd ibid.,) or of سَآءَهُ [q. v.]; (TA;) signifying Evilness, badness, abominableness, foulness, or unseemliness; [and displeasingness, grievousness, or vexatiousness;] as, for instance, of natural disposition, and of doings: (Ksh ubi suprà:) vitious, immoral, unrighteous, sinful, or wicked, conduct: [hence, رَمَاهُ بِسُوْءٍ : see art. رمي :] anything disapproved, or disallowed; or regarded as evil, bad, abominable, foul, or unseemly: (S, TA:) [an evil action or event:] evilness of state or condition: harm, injury, hurt, mischief, or damage: (IB, TA:) anything that is mentioned as being سَيِّئ [i. e. evil, &c.]: (Lth, TA:) any evil, evil affection, cause of mischief or harm or injury, noxious or destructive thing, calamity, disease, or malady: (M, K, TA:) [pl. أَسْوَآءٌ , accord. to a general rule.] The saying مَا أُنْكِرُكَ مِنْ سُوْءٍ means I do not disacknowledge thee in consequence of سُوْء [i. e. evilness, &c.,] that I have seen in thee, but only in consequence of my little knowledge of thee. (S.) لِنَصْرِفَ عَنْهُ السُّوْءَ وَالفَحْشَآءَ , in the Kur [xii. 24], is said by Zj to mean, [In order that we might turn away from him] unfaithfulness to his master, and adultery. (M, TA.) And سُوْءُ الحِسَابِ , in the Kur [xiii. 18, i. e. The evilness of the reckoning], is expl. by him as meaning a reckoning in which no good work will be accepted, and no evil work passed over; because infidelity will have made the former to be of no avail: or, as some say, it means a reckoning pursued to the utmost extent, in which no evil work will be passed over. (M, TA.) لَا خَيْرَ فِى قَوْلِ السُّوْءِ means There is no good in thy saying سُوْء [i. e. a thing that is evil; قول being here used in its original sense of an inf. n.]: but if you say السَّوْء , [you use قول in the sense of مَقُول , and] the meaning is, in evil speech. (TA as from the K, but not in the CK nor in my MS. copy of the K.) سُوْءٌ accord. to one reading, and سَوْءٌ accord. to another, (K, TA, [but all that is given in this sentence as from the K is so given only on the authority of the TA, not being in the CK nor in my MS. copy of the K]) the latter of which readings is the more common, (TA,) in the phrase دَائِرَةُ السّوء , (K, TA,) in the Kur [ix. 99 and xlviii. 6], (TA,) mean Defeat, and evil; (K, TA;) and trial, or affliction, and torment; (TA;) and perdition, and destruction, or corruption: (K, TA:) and in like manner in the saying, أُمْطِرَتْ مَطَرَ السّوءِ , (K, TA,) in the Kur [xxv. 42]: (TA:) or السُّوْء means harm, injury, hurt, mischief, or damage; and evilness of state or condition; [as expl. before;] and السَّوْء , corruption, or destruction, or perdition: (K, * TA:) or السُّوْء in the phrase دَائِرَةُ السُّوْءِ means defeat and evil; and the reading السَّوْء is from [i. e. syn. with] المَسَآءَة [as inf. n.]. (S. [See also دَائِرَةٌ , in art. دور .]) Accord. to Zj, in the saying in the Kur [xlviii. 6], ٱلظَّانِّينَ بِٱللّٰهِ ظَنَّ ٱلسَّوْءِ , (TA,) meaning ظَنَّ الأَمْرِ السَّوْءِ [i. e. Who opine, of God, the opining of the evil thing], (Bd,) it is allowable to read ظَنَّ السُّوْءِ ; (T, TA;) and thus some read in this instance: (Jel:) but AM says, in the saying in the Kur [xlviii. 12], وَظَنَنْتُمْ ظَنَّ السَّوْءِ [And ye opined the evil opining], it is read only with fet-h, and damm to the س is not allowable in this instance, for there is in it no meaning of trial, or affliction, and torment: (TA:) [for this distinction, however, I see no reason; and it is not correct; for] السوء is with fet-h and with damm to the س in the three sentences [whereof this last is one] in which it occurs in this chapter. (Jel.) In the Kur vii. 188, it is said to mean Diabolical possession; or insanity, or madness. (M, TA.) Leprosy, syn. بَرَصٌ , (Lth, S, M, K, TA,) is said to be its meaning in the Kur xx. 23 and xxvii. 12 and xxviii. 32. (S, TA.) The fire: so in the Kur xxx. 9, accord. to the reading السُّوْءَ : (K, TA:) said to mean there Hell: but the reading commonly known is السُّوْءَى . (TA.) And Weakness in the eye. (K. [Thus, i. e. with damm to the س , in the CK and TK: in the TA said to be بالفتح ; but this is evidently a mistake for بالضمّ .])
Nounسَىْءٌ1 sense

Core sense — evil, bad, foul, unseemlygenerated

1

See سَيِّئٌ.

Show Lane's original text
: see سَيِّئٌ .
Nounسَوْءَةٌ4 senses · 1 main

Core sense — the private parts; anything shameful, a disgracing action or qualitygenerated

1the private parts, of a man and of a woman; and the anus—عَوْرَة

That is, the فَرْج, which means the same, or the outer portion of the organs of generation. Az, in art. سوى.

Dual سَوْءَتَانِ; plural سَوْآتٌ. So called because its becoming exposed to people displeases, or shames, its owner; or because of its unseemliness.

In the Qur 7:19, for سَوْآتِهِمَا some read سَوَاتِهِمَا and some سَوَّاتِهِمَا.

Qur’ān 7:20 approximate — somewhere between 7:12 and 7:22 Lane cites “Kur vii. 19”
Qur’ān 7:20 the verse Lane’s citation points to, and it uses this root
فَوَسْوَسَ لَهُمَا ٱلشَّيْطَـٰنُ لِيُبْدِىَ لَهُمَا مَا وُۥرِىَ عَنْهُمَا مِن سَوْءَٰتِهِمَا وَقَالَ مَا نَهَىٰكُمَا رَبُّكُمَا عَنْ هَـٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ ٱلْخَـٰلِدِينَ

Then began Satan to whisper suggestions to them, bringing openly before their minds all their shame that was hidden from them (before): he said: "Your Lord only forbade you this tree, lest ye should become angels or such beings as live for ever."Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1

In the Qur 5:34 it means the dead body, or corpse, because it is thought unseemly to be seen.

Qur’ān 5:31 matched to Lane’s own quotation of it Lane cites “Kur v. 34”
Qur’ān 5:31 Lane quotes this verse
فَبَعَثَ ٱللَّهُ غُرَابًا يَبْحَثُ فِى ٱلْأَرْضِ لِيُرِيَهُۥ كَيْفَ يُوَٰرِى سَوْءَةَ أَخِيهِ ۚ قَالَ يَـٰوَيْلَتَىٰٓ أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَـٰذَا ٱلْغُرَابِ فَأُوَٰرِىَ سَوْءَةَ أَخِى ۖ فَأَصْبَحَ مِنَ ٱلنَّـٰدِمِينَ

Then Allah sent a raven, who scratched the ground, to show him how to hide the shame of his brother. "Woe is me!" said he; "Was I not even able to be as this raven, and to hide the shame of my brother?" then he became full of regrets-Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2May a disgracing action or thing befall such a one; disgrace, or shame, to such a one—سَوْءَةً لِفُلَانٍ

According to IAth, the first meaning is the primary one, and from it the word is transferred to any saying or action of which one is ashamed when it appears: any evil, bad, abominable, foul, or unseemly saying or action, as also سَوْآءُ; any disgracing action or thing; an evil, abominable, or unseemly property, quality, custom, or practice, as also سَوْآءُ or سَوْءَى (according to different copies of the K; [the latter perhaps the feminine of أَسْوَأُ, like the former, of the same class as دَفْأَى and دَنْأَى, or the feminine of سَوْآنُ, like عَطْشَى, feminine of عَطْشَانُ]); or so both of these; or so سَوْءَةٌ سَوْآءُ [or this last means a property, &c., that is very evil, &c.].

The accusative case is used because it is an expression of reviling and imprecation.

[See also سَيِّئَةٌ and سُوْءَى.]

1.3the contrarious wife, or woman—السَّوْءَةُ السَّوْءَى

[Or السَّوْءَةُ السَّوْآءُ.]

Qur’ānic occurrences سَوْءَة
5:31
فَبَعَثَ ٱللَّهُ غُرَابًا يَبْحَثُ فِى ٱلْأَرْضِ لِيُرِيَهُۥ كَيْفَ يُوَٰرِى سَوْءَةَ أَخِيهِ ۚ قَالَ يَـٰوَيْلَتَىٰٓ أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَـٰذَا ٱلْغُرَابِ فَأُوَٰرِىَ سَوْءَةَ أَخِى ۖ فَأَصْبَحَ مِنَ ٱلنَّـٰدِمِينَ

Then Allah sent a raven, who scratched the ground, to show him how to hide the shame of his brother. "Woe is me!" said he; "Was I not even able to be as this raven, and to hide the shame of my brother?" then he became full of regrets-

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
The عَوْرَة [or pudendum], (S, Mgh, Msb,) i. e. (Msb) the فَرْج [which means the same, or the external portion of the organs of generation], (Lth, M, IAth, Msb, K,) of a man, and of a woman: (Lth, Msb, TA:) and the anus: (Az and TA in art. سوى :) dual سَوْءَتَانِ : and pl. سَوْآتٌ : so called because its becoming exposed to men displease [or shames] the owner thereof; (Msb;) or because of its unseemliness. (Ham p. 510.) In the Kur vii. 19, for سَوْآتِهِمَا , some read سَوَاتِهِمَا ; and some, سَوَّاتِهِمَا . (Bd.) In the Kur v. 34, it means The dead body, or corpse; (Bd, Jel;) because it is deemed unseemly to be seen. (Bd.) Accord. to IAth, the former is the primary signification: and hence it is transferred to denote Any saying, or action, of which one is ashamed when it appears: (TA:) any evil, bad, abominable, foul, or unseemly, saying or action; (S, K, TA;) as also سَوْآءُ : (M:) any disgracing action or thing: (Lth, TA:) an evil, abominable, or unseemly, property, quality, custom, or practics; (K, TA;) as also سَوْآءُ , or سَوْءَى ; (accord. to different copies of the K; [the latter perhaps fem. of أَسْوَأُ like the former, of the same class as دَفْأَى and دَنْأَى , or fem. of سَوْآنُ , like عَطْشَى fem. of عَطْشَانُ ;]) or so both of these; (TA;) or so سَوْءَةٌ سَوْآءُ : (S:) [or this last means a property, &c., that is very evil &c.] One says, سَوْءَةً لِفُلَانٍ May a disgracing action or thing befall such a one; [or disgrace, or shame, to such a one;] using the accus. case because it is an expression of reviling and imprecation. (Lth, TA.) [See also سَيِّئَةٌ and سُوْءَى .] السَّوْءَةُ السَّوْءَى [or السَّوْءَةُ السَّوْآءُ ] also means The contrarious wife or woman. (TA.)
Nounسَايَةٌ1 sense

Core sense — a thing done that displeases someone; a way of doing what one wantsgenerated

1Such a one did to such a one a thing that displeased him, and did evil to him—ضَرَبَ فُلَانٌ عَلَى فُلَانٍ سَايَةً

Some hold the word to be originally with ء, of the measure فَعْلَةٌ, from السَّوْءُ, so that the saying has this meaning.

Others hold that the saying means: such a one made a way to do what he wanted to such a one; in that case ساية is of the measure فَعْلَةٌ, from سَوَّيْتُ, originally سَوْيَةٌ, which is changed into سَيَّةٌ and then into سَايَةٌ, just as دِوَّانٌ is changed into دِيوَانٌ. Aboo-Bekr.

[See the same word in art. سوى.]

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as used in the saying ضَرَبَ فُلَانٌ عَلَى فُلَانٍ سَايَةً is held by some to be originally with ء , and of the measure فَعْلَةٌ , from السَّوْءُ ; so that the saying means Such a one did to such a one a thing that caused displeasure to him; and did evil to him: others hold that the saying means such a one made a way to do what he desired to such a one; in which case, ساية is of the measure فَعْلَةٌ from سَوَّيْتُ ; originally سَوْيَةٌ , which is changed into سَيَّةٌ , and then into سَايَةٌ , in like manner as دِوَّانٌ is changed into دِيوَانٌ . (Aboo-Bekr, TA.) [See the same word in art. سوى .]
Nounسَوْءَى1 sense

Core sense — evil, bad, foul, unseemly; an evil actiongenerated

1

See سَوْءَةٌ, in two places.

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: see سَوْءَةٌ , in two places.
Nounسُوْءَى2 senses · 1 main

Core sense — an evil, bad, or unseemly action; more, or most, evilgenerated

1

[Feminine of أَسْوَأُ, meaning more, or most, evil, bad, abominable, foul, unseemly, unsightly, or ugly; and also] a substantive signifying an evil, bad, abominable, foul, or unseemly action; the same as فَعْلَةٌ سَيِّئَةٌ [and as سَيِّئَةٌ alone].

In this sense, as in the former, it is the opposite of حُسْنَى.

1.1figurative · مجاز — inferredthe fire of Hell—السُّوْءَى

In the Qur 30:9, according to the commonly known reading, [as the opposite of الحُسْنَى].

See also سُوْءٌ, next to the last explanation.

Lane cites “Kur xxx. 9” — Flügel numbering, not yet mapped
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is [fem. of أَسْوَأُ , q. v., as meaning More, and most, evil, bad, abominable, foul, unseemly, unsightly, or ugly: and is also] a subst. signifying an evil, a bad, an abominable, a foul, or an unseemly, action; (Msb, TA;) i. q. فَعْلَةٌ سَيِّئَةٌ [and سَيِّئَةٌ alone]: in this sense, [as well as in the former,] (TA,) contr. of حُسْنَى . (S, M, K, TA.) In the Kur xxx. 9, (S, TA,) accord. to the reading commonly known, (TA,) [as contr. of الحُسْنَى ,] السُّوْءَى means The fire (S, K, TA) of Hell. (TA.) See also سُوْءٌ , last explanation but one.
Nounسَوْآءُ2 senses · 1 main

Core sense — evil, bad, foul, unseemly, ugly, said of a womangenerated

1

See أَسْوَأُ, of which some say it is the feminine, in two places.

1.1

See also سَوْءَةٌ, in four places.

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: see أَسْوَأُ (of which it is said by some to be fem.) in two places: and see also سَوْءَةٌ , in four places.
Nounخَزْيَانُ سَوْآنُ2 senses · 1 main

Core sense — ashamed, or base and vile, and evil, badgenerated

1

[Apparently an instance of the second of two adjectives being altered to match the first, originally خَزْيَانُ أَسْوَأُ, meaning ashamed, or base, or vile, or ignominious, and evil, bad, &c.] From القُبْحُ.

1.1

See also سَوْءَةٌ.

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is [app. an instance of the alteration of the latter of two epithets to assimilate it to the former, originally خَزْيَانُ أَسْوَأُ , meaning Ashamed, or base, or vile, or ignominious, and evil, bad, &c.,] from القُبْحُ . (M, TA.) See also سَوْءَةٌ .
Nounسَيِّئٌ1 sense

Core sense — evil, bad, abominable, foul, unseemly, uglygenerated

1an evil saying; a saying that displeases—قَوْلٌ سَيِّئٌ

[Originally سَيْوِئٌ (as will be shown below, under سَيِّئَةٌ), then سَيْيِئٌ, and then سَيِّئٌ.] Applied to a thing [of any kind]: evil, bad, abominable, foul, unseemly, unsightly, or ugly; the opposite of حَسَنٌ.

Sometimes contracted into سَىْءٌ, as هَيِّنٌ is contracted in هَيْنٌ, and لَيّنٌ into لَيْنٌ. Et-Tuhawee says: [And they will not repay good with evil, nor will they repay roughness with gentleness]

shāhid
وَلَا يَجْزُونَ مِنْ حَسَنٍ مِسَىْءٍوَلَا يَجْزُونَ مِنْ غِلَظٍ بِلِينِ
an evil action or deed—فَعْلَةٌ سَيِّئَةٌ
[And in the plotting of that which is evil; but the evil plotting shall not beset any save its authors]—وَمَكْرَ ٱلسَّيِّئِ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئٌ إِلَّا بِأَهْلِهِ

In the Qur 35:41.

such a one is evil in respect of choice, or preference—فُلَانٌ سَيِّئُ الاِخْتِيَارِ

on this sense [See also the following paragraph.]

Qur’ānic occurrences سَيِّئ 1 shown of 3
17:38
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكْرُوهًا

Of all such things the evil is hateful in the sight of thy Lord.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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, [originally سَيْوِئٌ (as will be shown below, voce سَيِّئَةٌ ), then سَيْيِئٌ , and then سَيِّئٌ ,] applied to a thing [of any kind], (Lth, TA,) Evil, bad, abominable, foul, unseemly, unsightly, or ugly; (Lth, Msb, TA;) contr. of حَسَنٌ : (Msb:) sometimes contracted into سَىْءٌ , like as هَيِّنٌ is contracted in هَيْنٌ , and لَيّنٌ into لَيْنٌ ; as in the saying of Et-Tuhawee, 1 [And they will not requite good with evil, nor will they requite roughness with gentleness]. (S.) You say قَوْلٌ سَيِّئٌ [An evil saying; or] a saying that displeases. (M, TA.) And فَعْلَةٌ سَيِّئَةٌ [An evil action or deed]. (TA.) And it is said in the Kur [xxxv. 41], وَمَكْرَ ٱلسَّيِّئِ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئٌ إِلَّا بِأَهْلِهِ [And in the plotting of that which is evil; but the evil plotting shall not beset any save the authors thereof]. (M, TA.) One says also, فُلَانٌ سَيِّئُ الاِخْتِيَارِ [Such a one is evil in respect of choice, or preference]. (S.) [See also the next paragraph.] وَلَا يَجْزُونَ مِنْ حَسَنٍ مِسَىْءٍ | وَلَا يَجْزُونَ مِنْ غِلَظٍ بِلِينِ
Nounسَيِّئَةٌ3 senses · 1 main

Core sense — an evil act, a sin or offence; an evil accident, a calamitygenerated

1[The good act is between the two evil acts]—الحَسَنَةُ بَيْنَ السَّيِّئَتَيْنِ

[Feminine of سَيِّئٌ; and also a substantive, moved from the class of adjectives to that of substantives by the ending ة], originally سَيْوِئَةٌ. An evil act or action, the opposite of حَسَنَةٌ; a fault, an offence, or an act of disobedience, or one that is intentional; a sin, a crime, or an act of disobedience for which one deserves punishment; the same as خَطِيْئَةٌ. Plural سَيِّئَاتٌ.

Said in a tradition; meaning that going beyond the just bounds is a سَيِّئَة, falling short of them is a سَيِّئَة, and keeping a middle course between the two is a حَسَنَة.

[See also سَوْءَةٌ and سُوْءَى.]

1.1figurative · مجاز

Also, figuratively: the recompense of a سَيِّئَة properly so called [that is, as explained above]. Msb, in art. مكر.

1.2

An evil, or an evil accident; a calamity; a misfortune; a trial, or an affliction; opposed to حَسَنَةٌ.

Er-Rāghib: scarcity of herbage, or of the goods, conveniences and comforts of life; straitness of circumstances; and lack of success — likewise opposed to حَسَنَةٌ in the Qur 4:80. In art. حسن.

Qur’ān 4:77 approximate — somewhere between 4:65 and 4:87 Lane cites “Kur iv. 80”
Lane cites “Bd in iv. 80” — a commentary, not the verse; no modern number is given
Qur’ānic occurrences سَيِّئَة 3 shown of 21
2:81
بَلَىٰ مَن كَسَبَ سَيِّئَةً وَأَحَـٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever).

23:96
ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ

Repel evil with that which is best: We are well acquainted with the things they say.

27:90
وَمَن جَآءَ بِٱلسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِى ٱلنَّارِ هَلْ تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

And if any do evil, their faces will be thrown headlong into the Fire: "Do ye receive a reward other than that which ye have earned by your deeds?"

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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[fem. of سَيِّئٌ , q. v.: and also a subst., being transferred from the category of epithets to that of substs. by the affix ة ], originally سَيْوِئَةٌ , (S,) An evil act or action; contr. of حَسَنَةٌ ; (Msb;) a fault, an offence, or an act of disobedience; or such as is intentional; a sin, a crime, or an act of disobedience for which one deserves punishment; syn. خَطِيْئَةٌ : (M, K:) pl. سَيِّئَاتٌ . (TA.) It is said in a trad., الحَسَنَةُ بَيْنَ السَّيِّئَتَيْنِ [The good act is between the two evil acts]; meaning that the exceeding of the just bounds is a سَيِّئَة , and the falling short thereof is a سَيِّئَة , and the pursuing a middle course between these two is a حَسَنَة . (TA.) [See also سَوْءَةٌ and سُوْءَى .] Also; tropically, The recompense of a سَيِّئَة properly so termed [i. e. as expl. above]. (Msb in art. مكر .) An evil, or evil accident; a calamity; a misfortune; (Ksh in iv. 81;) a trial, or an affliction; opposed to حَسَنَةٌ ; (Ksh and Bd in iv. 80;) scarcity of herbage, or of the goods, conveniences, and comforts, of life; straitness of circumstances; and unsuccessfulness; thus [likewise] opposed to حَسَنَةٌ in the Kur iv. 80. (Er- Rághib, TA in art. حسن .)
Nounأَسْوَأُ2 senses

Core sense — most evil, worst; evil, bad, foul, unseemly, uglygenerated

1he is the most evil, &c., of the people, or party—هُوَ أَسْوَأُ القَوْمِ

Feminine سُوْءَى; see that word.

The same as أَقْبَحُهُمْ.

she is the most evil, &c.—هِىَ السُّوْءَى
the worst, or most scanty, and weakest, of states or conditions—أَسْوَأُ الأَحْوَالِ

So the common people say.

2[An ugly prolific woman is better than a beautiful barren one]—سَوْآءُ وَلُودٌ خَيْرٌ مِنْ حَسْنَآءَ عَقِيمٍ

El-Umawee: applied as an adjective to a man: evil, bad, abominable, foul, unseemly, unsightly, or ugly; feminine سَوْآءُ, which is applied in this way to a woman; or this is an instance of the measure فَععلَآءُ having no masculine of the measure أَفَعَلُ.

See also سَوْءَةٌ, in four places.

Said in a tradition of the Prophet, or of 'Omar.

Qur’ānic occurrences أَسْوَأ
39:35
لِيُكَفِّرَ ٱللَّهُ عَنْهُمْ أَسْوَأَ ٱلَّذِى عَمِلُوا۟ وَيَجْزِيَهُمْ أَجْرَهُم بِأَحْسَنِ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ

So that Allah will turn off from them (even) the worst in their deeds and give them their reward according to the best of what they have done.

41:27
فَلَنُذِيقَنَّ ٱلَّذِينَ كَفَرُوا۟ عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ

But We will certainly give the Unbelievers a taste of a severe Penalty, and We will requite them for the worst of their deeds.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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; fem. سُوْءَى : see the latter word. One says, هُوَ أَسْوَأُ القَوْمِ He is the most evil, &c., of the people, or party; syn. أَقْبَحُهُمْ : and هِىَ السُّوْءَى She is the most evil, &c. (Msb.) And the [common] people say أَسْوَأُ الأَحْوَالِ , meaning The [worst, or] most scanty, and weakest, of states or conditions. (Msb.) [Also,] applied as an epithet to a man, (El-Umawee, M, TA,) Evil, bad, abominable, foul, unseemly, unsightly, or ugly: (ElUmawee, M, K, TA:) fem. سَوْآءُ , (El-Umawee, M, K,) which is thus applied to a woman; (ElUmawee, S, M;) or this is an instance of the measure فَععلَآءُ having no [masc. of the measure] أَفَعَلُ . (M, TA.) See also سَوْءَةٌ , in four places. It is said in a trad. (M, TA) of the Prophet, or of 'Omar, (TA,) سَوْآءُ وَلُودٌ خَيْرٌ مِنْ حَسْنَآءَ عَقِيمٍ [An ugly prolific woman is better than a beautiful barren one]. (M, TA.)
Nounمَسَآءَةٌ1 sense

Core sense — a cause of grief or vexation, an evil; in the plural, vices, faults, diseasesgenerated

1his acts of disobedience, and his vices, faults, &c., appeared—بَدَتْ مَسَاوِيهِ

A maṣdar of سَآءَهُ; and [also a substantive signifying an evil, as being] a cause of grief or vexation; the opposite of مَسَرَّةٌ. Originally مَسْوَأَةٌ, and so the plural is مَسَاوٍ, for مَسَاوِئُ, which also means vices, faults, defects, or imperfections; and diseases; and acts of disobedience.

Horses run in spite of their vices, or faults, &c., and their diseases—الخَيْلُ تَجْرِى عَلَى مَسَاوِيهَا

S, Meyd, K. Their generousness drives them to it. In the same way the noble generous man bears hardships, and defends, or protects, what he is bound to defend or protect, or to hold sacred and inviolable, even if he is weak, and shows generosity in all circumstances (Meyd); or it is said of the protection and defence of what should be sacred, or of wives, or women under covert, and the members of one's household, in spite of harm, or injury, and fear; or it means that a man may be used to defend oneself, though there are qualities in him that are disapproved.

Lh: المَسَاوِى has no proper singular, like المَحَاسِنُ.

According to some of the writers on inflection, it is the opposite of المَحَاسِنُ, and an irregular plural of السُّوْءُ, being originally with ء.

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an inf. n. of سَآءَهُ : (S, M, K:) and [also a subst. signifying An evil, as being] a cause of grief or vexation; contr. of مَسَرَّةٌ : originally مَسْوَأَةٌ : and therefore the pl. is مَسَاوٍ , for مَسَاوِئُ ; (Msb;) signifying also vices, faults, defects, or imperfections; (S, Msb, K, TA;) and diseases; (S, TA;) and acts of disobedience: (Msb:) so in the saying, بَدَتْ مَسَاوِيهِ His acts of disobedience, and vices, faults, &c., appeared: (Msb:) and الخَيْلُ تَجْرِى عَلَى مَسَاوِيهَا Horses run, notwithstanding their vices, or faults, &c., (S, Meyd, K,) and diseases; (S, Meyd;) for their generousness impels them to do so: (S, Meyd, K: but omitted in the CK:) and in like manner, the ingenuous generous man bears difficulties, and defends, or protects, what he is bound to defend or protect, or to regard as sacred, or inviolable, though he be weak, and practises generosity in all circumstances: (Meyd, TA:) or it is applied in relation to the protection and defence of what should be sacred, or inviolable, or of wives, or women under covert, and the members of one's household, notwithstanding harm, or injury, and fear: or it means that one may seek to defend himself by means of a man though there be in him qualities disapproved: (MF, TA:) but accord. to Lh, المَسَاوِى has no proper sing., like المَحَاسِنُ : (Meyd, TA: *) accord. to some of the writers on inflection, it is the contr. of المَحَاسِنُ , and an anomalous pl. of السُّوْءُ , being originally with ء . (TA.)
Nounمَسَاوٍ1 sense

Core sense — vices, faults, defects; diseases; acts of disobediencegenerated

1

See the preceding paragraph.

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: see the next preceding paragraph.