A Dictionary of the Vocabulary of the Glorious Qur’an, Dr Waleed Bleyhesh al-Amri, Associate Professor of Translation Studies, Draft Version

A Dictionary of the
Vocabulary of the Glorious Qur’an
Waleed Bleyhesh al-Amri,
Associate Professor of translation Studies

Word Meaning Citation (Suggested Translation)

‫أ‬ The hamzah is the first letter of :‫ [األنبياء‬ ‫ت َهـٰ َذا بِـئَ ِاِلَتِنَا يِإبْـ ٰرِهيم‬ َ ْ‫قَالُواْ ءأَن‬ -1
َ ‫ت فَـ َع ْل‬
the Arabic alphabet. It has
several meanings in the Arabic ]62
language. However, within the They said: ‘are you the one who has done this to our
context of the Glorious Qur’an it gods, O Ibrâhîm (Abraham)’. [21:62]
is used for: ]45 :‫ [الفرقان‬‫أَ َْ َـَر إِ َ ٰ َربّ َ َ ْي َ َ َّد للّ َّد‬ -2
1. genuine interrogation.
Have you not seen how your Lord deepened the
2. rhetorical interrogation.
shadow?. [25: 45] *It is used in exclamation here.
‫اؤنَا‬
ُ ‫ءاب‬
َ ُ ُ‫قَالُواْ ٰي ُ َعْي ُ أَ َ لَ ٰوُ َ َ ْ ُ ُرَك أَن نـَّدْتـ ُرَك َ ا يَـ ْعب‬
]87 :‫[هود‬
‘They said: Shu'ayb! Does your prayer command
you that we should forsake what our fathers used to
Note: ‫ أ‬changes to ‫( آ‬ā) when worship?’ [11: 87] *It is used in sarcasm here.
followed by the definite article
‫أنـ‬. See opposite for an example. ]62 : ‫ [النم‬‫ءءللَّد ُ َ ْيـٌرر أََّدا يُ ْ ِرُ و َن‬ *
…is Allah better, or those they associate with Him?
[27: 59: also mentioned in other verses]
‫آدو‬ Adam; the father of mankind. ]31 :‫ [البقرة‬‫الْسَاء ُ لَّد َها‬ َ ‫ َو َعلَّد َم‬
ْ ‫ءاد َم‬
And he taught Adam all the names [of everything].
[2: 31; also mentioned in other verses]
‫ااا يـُ ٰوِر َا ْوء ِ ُ ْم‬ ِ
‫بين ءدم‬ ‫َننلْنَا َعلَْي ُ ْم لبَ ًس‬ َ َِ‫يَـٰب‬
َ ‫ءد َم قَ ْ أ‬
Literally, the sons of Adam; 
mankind.
]26 :‫[األعراف‬
O mankind! We have sent down to you raiment that
covers your nakedness. [7: 26; also mentioned in
other verses]

ِ ِ ِ ‫ِ َّد‬
‫ذرية ءدم‬ َ ‫يي أَنْـ َع َم للَّد ُ َعلَْي ِهم ّ َي لنَّدبِيّـ ْ َ ي ذُّريَّدة‬
‫ءاد َم‬ َ ‫أُولَـئ َ لذ‬
Adam’s own children; offspring.

]58 :‫ [ رمي‬
Those are the ones that Allah privileged among the

Page 1 of 46
 Prophets, of Adam’s offspring…. [19: 58]

‫أة‬ Naturally
fodder.
growing herbage:
ْ َ‫فََنبَْتـنَا فِ َيها َحبّاًس * َو ِعنَباًس َوق‬
‫ضباًس * َوَزيْـتُوناًس َوََنْالًس * َو َح َ ائِ َق‬
]31-27 :‫ [عبس‬‫غُْلباًس * َوفَـٰ ِ َهةًس َوأَبّاًس‬
…and We caused therein grain to grow, and grapes
and alfalfa, and olives and date-palms, and gardens
dense with many trees, and fruit and herbage. [80: 27-
31]
‫أبذ‬ 1- A long, unlimited duration of ]3: ‫ [ال ه‬‫يي فِ َيها أَبَ اًس‬ ِِ
َ ‫ َ ـٰل‬ -1
time; forever.
Staying in it forever [18:3
2- It is also used for negation Meaning: staying in Hellfire forever without end or
and, pauses (Imam Tabarî, is of this opinion).
3- advice against doing
something; never ever, do not
]95 :‫ [البقرة‬‫ت أَيْ ِي ِه ْم‬
ْ َ ‫ َولَي يَـتَ َمنـ َّْدوُ أَبَ ًس ا ِ َا قَ َّد‬ -2
ever, respectively. They would never ever wish for it (death) because of
what they had perpetrated. [2: 95]
]4:‫ [النور‬‫ َوالَ َـ ْقبَـلُواْ َِلُ ْم َ َه َاد ًسة أَبَ اًس‬ -3
And do not ever accept a testimony from them. [24:4]
‫إبشاهُى‬ Prophet Ibrâhîm (Abraham) may ‫وإِ ِذ بـتَـلَ إِبـ ٰرِهيم ربُّب بِ َ لِمـٰ ٍت‬
]124 :‫ [البقرة‬‫ت فََََّدُه َّدي‬
the peace and blessings of Allah َ ََُ ْ ٰ ْ َ
…when Ibrâhîm was tried by his Lord with
be upon him. commands, and he fulfilled them. [2: 124]
‫ءل إبراهيم‬ Prophet Ibrâhîm’s  kindred. َ‫ءال ِع ْم ٰر َن َعل‬
َ ‫يم َو‬ ِ ِ َ ‫إِ َّدن للَّد طََف ءدم ونُوحا و‬
َ ‫ءال إبْـ ٰره‬ َ ‫َ َ َ ًس‬ ْ َ
]54 :‫ النساء‬،‫؛ و ذل يف‬33 :‫ [ءل عمران‬ َ ‫لْ َعـٰلَ ِم‬
Indeed, Allah selected Adam and Nûh (Noah) and the
family of Ibrâhîm and the family of ‘Imrân over the
worlds. [3: 33; also mentioned in 4: 54]
‫قام إبراهيم‬ ‫؛ و ذل‬125 :‫ [البقرة‬ ًّ‫صل‬ ِ ِِ ِ ِ‫َّد‬
َ ُ ‫يم‬
َ ‫ َو َّت ُذواْ ي َّد َقام إبْـ ٰره‬
The stone on which Ibrâhîm
stood while he was building the
Ka‘bah. ]97 :‫ ءل عمران‬،‫يف‬
And make the sanding place of Ibrâhîm a place for
prayer. [2: 125; also mentioned in 3: 97] * Pray behind
it facing Ka‘bah.
‫وف َعلَْي ِهم ِولْ ٰ ٌرن ُّبُّمَلَّد ُ و َن * بَِ ْ و ٍت‬
‫إبشَك‬ َ ‫اب َوأَبَا ِر‬
‫يق َوَ ْ ٍتس ّي‬ ُ ُ‫يَط‬
A container for holding and
pouring liquids; jug: pitcher. َ ْ
]19 ‫ و ذل يف اإلنسان‬،18-17 ‫ [ الواقعة‬ ‫َّدعِ ٍت‬
Circulating among them young boys made eternal.
With vessels, jugs, and a glass from a flowing spring
of wine. [56: 17-18]
‫أبك‬ (Of a slave) to run away from ِ ‫وإِ َّدن يونُس لَ ِمي لْمرالِ َ * إِ ْذ أَبق إِ َ لْ ُف ْل‬
his master. ََ َ ُْ َ َ ُ َ

2
 a-i ِ ْ ‫لْم‬
]140-139 :‫ [الصافات‬‫ون‬ ُ َ
And indeed Yūnus (Jonah) was among those sent (by
Us). When he ran away to a laden ship. [37: 139-140]
ِ
‫إِبم‬ ْ ‫أَفَالَ يَنلُُرو َن إِ َ إلبِ ِ َ ْي َ ُ ل َق‬
‫ و‬17 :‫ [الغا ية‬ ‫ت‬
Camels; a generic noun like
sheep.
]144 :‫ذل يف األنعام‬
Will they not look at the camels, how they are
created? [88:17, also mentioned in 6:166]
‫أبببُم‬ Flights (of birds): flocks (of ]3 : ‫ [الفي‬َ ‫ َوأ َْر َا َ َعلَْي ِه ْم َْ اًس أَبَابِي‬
birds)
And he sent against them flights of birds. [105: 3]
‫يس‬ِ ِ ‫ِ َّد‬ ِ ِ ِ ِ ِ
َ ‫ َوإ َذ قُـ ْلنَا ل ْل َملَـٰئ َ ة ْا ُ ُ واْ َد َم فَ َس َ ُ واْ إال إبْل‬
‫إبهُس‬ Iblîs, the proper name of The 
Devil/Satan.
]34 :‫[البقرة‬
And when We said to the angels: ‘prostrate yourselves
before Adam’. And they prostrated except Iblîs…. [2:
34]
‫أبو‬
‫أة‬ 1. Father. ]40 :‫ [األحناب‬‫َح ٍت ّي ّر َ الِ ُ ْم‬
َ ‫ َّدا َ ا َن َُ َّدم ٌر أَبَا أ‬
Muhammad is not the father of any of your men. [33:
40]
‫أة‬ 2. Could also mean, paternal ‫ت إِ ْذ قَ َال لِبَنِي ِ َ ا‬ُ ‫وب لْ َم ْو‬ َ ‫أ َْم ُ نتُ ْم ُ َه َ اء إِ ْذ َح‬
َ ‫ضَر يَـ ْع ُق‬
uncle or grandfather.
‫يم‬ ِ ِ ِ ِ ِ ِ ِ
َ ‫َـ ْعبُ ُ و َن ي بَـ ْع قَالُواْ نَـ ْعبُ ُ إلَـٰ َه َ َوإلَـٰ َ ءبَائ َ إبْـ ٰره‬
 ‫اح ًس ا َوَْ ُي لَ ُ ُ ْسلِ ُمو َن‬
ِ ‫وإِ ْْسـٰعِي وإِا ـٰق إِلَـٰها و‬
َ ‫َ َ َ َ ْ َ َ ًس‬
]33:‫[البقرة‬
Or were you witnesses when death came to Ya‘qûb
(Jacob)? When he said to his sons: ‘What will you
worship after me?’ They said: ‘We will worship your
God and the God of your fathers, Ibrâhîm (Abraham),
Ismâ‘îl (Ishmael) and Ishâq (Isaac), one God to Him
we submit’. [2: 133]
*Isaac is Jacob’s father, Ishmael, his uncle, and
Abraham, his paternal grandfather.
ِ ِ ُ َ ‫ت إِح‬
‫يا أبت‬ َ ‫اُهَا ٰي َبَت ْاتَـ ْرُ إِ َّدن َ ْيـَر َ ِي ْاتَـ َ ْر‬
‫ت‬ ْ ْ َ‫قَال‬
O! my father; (calling out for
one’s father).
]26 :‫ [القصص‬ ُ ِ ‫لْ َق ِو ُّب ال‬
Said one of them (the two women): ‘O my father! Hire
him! Indeed, the best of men for you to hire is the
strong, the trustworthy. [28: 26; and in a number of
other verses]

3
ٌ‫أبىا‬ Parents; father and mother.
In the particular verse opposite,
it means Adam and Hawwâ’
(Eve).
In the particular verse opposite,
it means grandfather and great
grand father.
‫آببء‬ Predecessors: forefathers.
ً‫أب‬ 1. To refuse: to averse from.
a-a 2. To decline; to turn down; to َ
shrink from (accepting a
responsibility). And when We said to the angels: ‘prostrate yourselves
4
‫ َوأََّدا لْغُلَـٰ ُم فَ َ ا َن أَبَـ َوا ُ ُ ْؤِ نَـ ْ ِ فَ َخ ِ ينَا أَن يـُْرِه َق ُه َما ُ ْغيَـٰناًس‬
]80 : ‫ [ال ه‬‫َوُ ْفراًس‬
‘And as for the boy, his parents were believers, and
we feared that he would enervate them by rebellion
and disbelief’. [18: 80; and in a number of other
verses]
‫ءد َم الَ يَـ ْفتِنَـنَّد ُ ُم ل َّْديطَـٰ ُي َ َما أَ ْ َر َج أَبَـ َويْ ُ م ّ َي‬
َ َِ‫يَـٰب‬
]27 :‫ [األعراف‬‫ْٱَ ِنَّدة‬
O children of Adam! Let not Satan sway you, as he
got your parents out of Paradise. [7: 27]
ِ ِ ِ
ٰ َ‫وب َ َما أَََّدَها َعل‬
َ ‫ َويُت ُّبم ن ْع َمتَ ُ َعلَْي َ َو َعلَ ٰ ءال يَـ ْع ُق‬
]6 : ‫ [يوا‬‫يم َوإِ ْا َ ـٰ َق‬ ِ ِ ِ
َ ‫أَبَـ َويْ َ ي قَـْب ُ إبْـ ٰره‬
‘…and perfect His Favour on you [O Yûsuf (Josef)]
and the family of Ya‘qûb (Jacob), as He perfected it
on your fathers, Ibrâhîm (Abraham) and Ishâq (Isaac)
before…’. [12: 6]
* Isaac is Josef’s grandfather and Abraham, his great
grand father.
]20:‫ [البقرة‬‫فَٱذْ ُ ُرواْ للَّد َ َ ِذ ْ ِرُ ْم ءابَاء ُ ْم أ َْو أَ َ َّد ِذ ْ ًسرا‬
…remember Allah (in the same way) as you
remember your forefathers or even with deeper
reverence…. [2: 200; and in a number of other verses]
‫يس‬ ِ‫وإِ ْذ قُـ ْلنا لِْلملَـٰئِ َ ِة ا ُ واْ ِالدم فَس ُ واْ إِالَّد إِبل‬ -1
ْ َ َ ََ ُْ َ َ َ
ِ ِ
]34 : ‫ [البقرة‬‫يي‬ َ ‫أَ َ ٰ َو ْاتَ ْ بَـَر َوَ ا َن َي لْ َ ـٰف ِر‬
before Adam’. And they prostrated except Iblîs
(Satan), he refused, balked (at prostrating to Adam)
and was one of the disbelievers. [2: 34; and in a
number of other verses]
‫ض َو ْٱِبَ ِال‬ ِ ‫لسمـٰ ٰو‬
ِ ‫ت َو الْ ْر‬ ْ ‫إِنَّدا َعَر‬ -2
َ ‫ضنَا الْ َ انَةَ َعلَ َّد‬
]72 :‫ [األحناب‬‫فَ بَـ ْ َ أَن ََْي ِم ْلنَـ َها َوأَ ْ َف ْق َي ِ ْنـ َها‬
Truly, We offered the Trust [the acceptance of
obligations and obedience to Allah] to the heavens and
the Earth and the mountains, but they declined to bear
it and were afraid of it. [33: 72]
 ً‫أح‬ It has a number of senses:
a-I 1. To come to
2. (Of a period of time) to pass.
3. To satisfy one’s lust/or sexual Likewise, no messenger came to those before them but
needs with a person.
4. To perpetrate; to commit an number of other verses]
immoral/unlawful act.
ْ ‫ َ َذلِ َ ا أََ لَّد ِذيي ِ ي قَـبلِ ِهم ي َّدرا ٍت‬ -1
‫ول إِالَّد قَالُوا‬
ُ ّْ ْ َ َ
]52 :‫ [الذاريات‬‫ون‬ ‫َاـٰ ِ ٌرر أ َْو َْنُ ٌر‬
they said: ‘a magician or a madman’. [51: 52; and in a
‫ه أََ علَ ِإلنسـٰ ِي ِح ي ل َّده ِر َ ي ُ ي يئاًس‬ -2
َْ َْ ْ َ ّ ‫ٌر‬ َ َ ٰ َْ
]1 :‫ [اإلنسان‬‫َّد ْذ ُ وراًس‬
Has there not been over man a long period of time,
when he was not a thing worth mentioning. [76: 1]
ِ ‫أَءنَّد ُ م لَتَ ُْو َن لر َال َ هوًسة ي د‬ -3
‫ون لنّ َساء بَ ْ أَنتُ ْم‬ ُ ّ َْ َّ ْ
]55 : ‫ [النم‬‫قَـ ْوٌرم َْ َهلُو َن‬
Do you satisfy your lusts with men instead of women?
Nay, your are ignorant people. [27: 55]
‫يي يَـ ْفَر ُحو َن ِ َا أََـ ْواْ َّدوَُِيبُّبو َن أَن َُْي َم ُ واْ ِ َا‬ ِ ‫الَ ََتس َّد َّد‬ -4
َ ‫َب لذ‬ ََ ْ
:‫ [ءل عمران‬ ‫اب‬ ِ ‫َ يـ ْفعلُواْ فَالَ ََْتسبـنـَّدهم ِ ََف َازةٍت ي لْع َذ‬
َ َّ ْ ُ ََ َ َْ
]188
Do don’t think that those rejoice in what they have
perpetrated and love to be praised for what they have
not done, do not think that they are in safety from
punishment. [3: 188]

)‫أ اهلل (قو اًس‬ Allah’s punishment catches a ]2 :‫ [احل ر‬ْ‫فَََـٰ ُه ُم للَّد ُ ِ ْي َحْي ُ َْ ََْيتَ ِسبُوا‬
sinful person up.
…but Allah’s punishment caught them up from a
place they did not expect. [59: 2]

/ ‫أ اك ح ي‬ Has the story/news of something ]1 :‫ [الغا ية‬‫اك َح ِي ُ لْغَـٰ ِ يَ ِة‬

َ ََ‫ َه ْ أ‬
reached you.
‫نب‬ Has there reached you the story of the overwhelming
(event). [88: 1; and in a number of other verses]
‫ود‬ ‫أَ َ ي ِْ ُ م نَـب ُ لَّد ِذيي ِ ي قَـبلِ ُ م قَـوِم نُ ٍت ٍت‬
 َ َُ‫وح َو َعاد َو‬ ْ ْ ْ َ َ ْ َْ
]9 :‫[إبراهيم‬
Has not the news reached you, of those before you,
the people of Nûh (Noah), ‘Ad, and Thamûd? [14: 9;
and in a number of other verses]

5
‫أ الفاح ة‬ To commit a lewdness or ‫ َولُو اًس إِ ْذ قَ َال لَِق ْوِ ِ إِنَّد ُ ْم لَتَ ُْو َن لْ َفـٰ ِ َ ةَ َ ا َابَـ َق ُ ْم ِِبَا‬
indecency particularly that
which is sexual in nature. ]‫؛ و يف ءيات أ ر‬80 :‫ [األعراف‬ َ ‫َح ٍت ّ َي لْ َعـٰلَ ِم‬ َ ‫ْي أ‬
ِ
And Lût (Lot), when he said to his people: ‘do you
commit lewdness (the like of which) no creation
preceded you to’. [7: 8; and in a number of other
verses]

‫ت نَاراًس َاـئَا ِي ُ ْم ّ ْنـ َها ِِبٍََتَب‬ ِِ ِ

‫أ بال يء‬ ُ ‫وا ٰ ال ْهل إِ ّّن ءنَ ْس‬ ِ
َ ُ ‫إ ْذ قَ َال‬
To bring something.

]7 : ‫ [النم‬‫صطَلُو َن‬ ْ َ ‫س لَّد َعلَّد ُ ْم‬ ‫أَو ءا ِي ُ م بِ ِ ه ٍت‬

‫اب قَـبَ ٍت‬ َ ْ ْ
When Musâ (Moses) said to his household: ‘indeed I
have seen a fire; I will bring you from there some
information, or I will bring you a burning brand, that
you may warm yourselves’. [27: 7; and in a number of
other verses]
Note: although the meaning is ‫ت ِِبا‬
َ
ِ ْ َ‫س ِ ي لْم ْ ِرِق ف‬
َ َ ِ ‫َّدم‬
ْ ‫يم فَِإ َّدن للَّد َ يَِْ بِٱل‬
ُ ‫قَ َال إِبْـ ٰرِه‬
the same in Arabic, the
translation of ‫أحً ببنشٍء‬, within ]58 :‫ [البقرة‬‫ب‬ ِ ‫ِ ي لْم ْغ ِر‬
َ َ
the context of the Glorious Ibrâhîm (Abraham) said Allah causes the sun to rise
Qur’an, varies according to what from the East; then cause it you to rise from the
it refers to in the particular verse West….
in which it occurs. Here are
some examples: ِ ِِ
ْ َََ‫ف‬
]27 :‫ [ رمي‬ُ ُ‫ت ب قَـ ْوَ َها ََْتمل‬
Then, she came with him to her, people carrying him.
[19: 27]
*It could also be translated as:
She brought him to her, people carrying him.

:‫ [املائ ة‬ ‫َّدهـٰ َ ةِ َعلَ ٰ َو ْ ِه َها‬ َٰ ‫ ٰذلِ َ أ َْد‬

َ ‫ّن أَن يَُْواْ بِٱل‬
]108
So it is likelier that they will give testimony in its
proper from. [5: 108]
ِ
ِ‫تب‬ ِ ِ ِِ
‫أ بص ا‬ ‫ص ًسا‬َ َْ‫ ْذ َهبُواْ ب َقميص َهـٰ َذا فََلْ ُقوُ َعلَ ٰ َو ْ أَِ ي‬
To regain one’s sight. 

]93 : ‫[يوا‬
‘go with this shirt of mine, and cast it over the face of
my father, he will regain his sight’ [12: 93]
‫أ عل‬ 1. To come upon someone. :‫ [األعراف‬ ‫فَََـ ْواْ َعلَ ٰ قَـ ْوٍتم يَـ ْع ُ ُفو َن َعلَ ٰ أَ ْ نَ ٍتام َّدِلُ ْم‬ -1
2. (Of a storm) to hit.
]18 : ‫ و النم‬،40 :‫ الفرقان‬،‫ و ذل يف‬،138

6

ً‫آح‬ To give, usually something
(iv) which is worthy in nature (i.e.
bestow), e.g., ‫( انكخبة‬the Book),
Originally ‫انحكًت‬ (wisdom), ‫انًهك‬
ً‫أأح‬ (kingship), ‫( انًبل‬money), etc.:
to bring.
‫ء الفتنة‬ To oblige to a demand (to take a
negative action). In this verse
Allah  says that the hypocrites
of Madinah would have only too
willingly obliged to the demands
of the disbelievers to renege on
Islam.
‫ء ت أ لها‬
Of a garden, to yield its crops.
‫آث‬ 1. (Of an event) will happen:
will take place: come to pass.
2. (Of a person) to come.
‫يا‬ ‫وع‬
Literally, His promise will be
fulfilled; will take place.
7
..and they came upon a people intent in devotion to
[some] idols of theirs. [7: 138, also mentioned in;
25:40 and 27: 18]
 ‫ٱلرِ ي ِم‬
‫ت َعلَْي ِ إِالَّد َ َعلَْت ُ َ َّد‬ ِ
ْ ََ‫ َ ا َ َذ ُر ي َ ْ ء أ‬ -2
]42 :‫[الذاريات‬
It (the storm) spared nothing that it hit, but reduced it
to ruins. [51: 42]
]7 :‫ [احل ر‬ُ‫ول فَ ُخ ُذو‬
ُ ‫ َوَ ا ءاَـٰ ُ ُم َّدلر ُا‬
Whatever the Messenger [] gives you, take it. [59: 7]
 ‫ت َعلَْي ِه ْم ّ ْي أَقْطَا ِرَها ُُثَّد ُائِلُواْ لْ ِفْتـنَةَ الََـ ْوَها‬ ِ
ْ َ‫ َولَ ْو ُد ل‬
]14 :‫[األحناب‬
If it [Madinah] had been entered upon from all corners
and they had been demanded fitnah [reneging on
Islam] they would surely have obliged. [33: 14]
ِ ْ ‫ت أُ ُ لَ َها ِض ْع َف‬ ‫ٍت ٍت‬
ْ َََ‫ َ َمَ ِ َ نَّدة بَِربْـ َوة أَ َ ابَـ َها َوابِ ٌر ف‬

]265 :‫[البقرة‬
… is as the likeness of a garden on a height. The
heavy rain falls on it and it yields its crops twofold. [2:
265]
‫إِ َّدن ا ُوع ُ و َن أل ٍت‬ -1
‫ و ذل يف‬،134 :‫ [األنعام‬ ‫َت‬
َ َ
]5 :‫العن بوت‬
Indeed, what you are promised will come to pass. [6:
134, also mentioned in 29: 5]
]95 :‫ [ رمي‬‫ َوُ لُّب ُه ْم ءا ِي ِ يَـ ْوَم لْ ِقيَـٰ َم ِة فَـ ْرداًس‬ -2
Each one of them will come to Him by himself on the
Day of Resurrection. [19: 95]
ِ ‫ِ ٍت‬
ُ ُ ‫ َ نَّدـٰت َع ْ ن لَّدِِت َو َع َ َّدلر ْْحَـٰ ُي عبَ َاد ُ بِٱلْغَْي ِ إِنَّد ُ َ ا َن َو ْع‬
]61 :‫ [ رمي‬‫َ ِْيّاًس‬
The Paradises of Eden that the Most Merciful
promised his servants in the unseen, indeed his
promise will be fulfilled. [19: 61]
 ‫وثقا‬ ‫ء‬ ِ ‫ون وثًِسقا ي للَّد‬
ِ ِ
َ ّ ْ َ ُ‫قَ َال لَ ْي أ ُْرالَ ُ َ َع ُ ْم َح َّد ِٰت ُـ ْؤ‬
To swear an oath. 

]66 : ‫[يوا‬
He said: ‘never will I send him with you until you
swear a solemn oath to me in Allah’s name’. [12: 66]
‫أثبد‬ 1- Literally, household goods : ‫ [الن‬‫ َوِ ْي أَ ْ َوافِ َها َوأ َْوبَا ِرَها َوأَ ْ َعا ِرَها أَثَـٰ اًس َوَ تَـٰعاًس‬ -1
and furnishings.
]80
1- By extension, it is used as a …and out of their [animal] wool, fur, and hair, (he has
synecdoche for worldly given you) furnishings and articles of convenience.
possessions. [16: 80]

‫َح َس ُي أَثَاثاًس َوِرءياًس‬ ‫ٍت‬

 ْ ‫ َوَ ْم أ َْهلَ ْنَا قَـْبـلَ ُه ْم ّي قَـ ْرن ُه ْم أ‬ -2
]74 :‫[ رمي‬
How many a generation before them we have
destroyed who were greater in riches and appearance.
[19: 74]
‫أَثَ َش‬ To relate a narration from one ]24 :‫ [امل ثر‬‫فَـ َق َال إِ ْن َهـٰ َذا إِالَّد ِا ْ ٌرر يـُ ْؤثـَ ُر‬
a-i person to another, usually with
Then he said: ‘this is nothing but magic related from
time lapses between: to report. that of old’. [74: 24]
‫آثَ َش‬ To prefer: to favour. ]91 : ‫ [يوا‬‫قالُوا ٱللَّد ِ لَق اثـَرَك للَّد علَيـنا‬ َْ َ ُ َ َْ َْ َ
(iv)
They said: ‘by Allah! Indeed Allah has favoured you
over us’. [12: 91]
Originally
‫أأثش‬
ْ‫أَثَش‬ In the context of the Glorious :‫ [الفتح‬ ‫ود‬ ِ ‫لس‬
‫ُّب‬ ‫وه ِه ْم ّ ْي أَثَِر‬ ِ ‫ ِايمـٰهم ِ و‬ -1
Qur’an, it is a generic word ُ ُُ َُْ
‫آثبس‬ referring to things that we can ]29
(for plural) read and deduced meaning from; Their sign is on their faces from the traces [the effect]
traces, signs, effects, relicts. of prostration. [48: 29]
Thus, special care has to be :‫ [غافر‬‫ض‬ ِ ‫ َ انُواْ ُه ْم أَ َ َّد ِ ْنـ ُه ْم قُـ َّدوًسة َوءاثَاراًس ِ الْ ْر‬ -2
taken when translating ْ‫ أَثَش‬into
English. ]21
They were superior to them in strength and traces
[relicts] in the land. [40: 21]
‫فَـلَ َعلَّد َ بَـٰ ِخ ٌرع نـَّد ْف َس َ َعلَ ٰ ءاثَـٰ ِرِه ْم إِن َّدْ يـُ ْؤِ نُواْ ِِبـَٰ َذا‬ -3
]6 : ‫ [ال ه‬‫َافاًس‬ ِ ِ
َ ‫ْحلَ ي أ‬
Perchance you would (O Muhammad) take your life
with grief when they turn away , if they do not believe.
[18: 6]

8
 ِ ِ
َ ‫فَٱنلُْر إِ َ ٰ ءاثَـٰ ِر َر ْْحَة للَّد َ ْي َ َُْي ِ الْ ْر‬ -4
َ ‫ض بَـ ْع‬
]50 :‫ [الروم‬‫َ ْوِِتَا‬
Look then at the signs of Allah’s mercy; how he
revives the land after its death. [30: 50]
‫عل أِثْر‬ 1. Following someone closely; ]91 :84 : [  ‫قَ َال ُه ْم أ ُْوالء َعلَ ٰ أَثَِر‬ -1
on someone’s heels.
He said: ‘here they are on my heels’. [20: 84; and in a
2. To retraces someone’s number of other verses]
footprints. ِ ِ
 ‫صا‬ َ َ‫قَ َال ٰذل َ َ ا ُ نَّدا نـَْب ِغ فَ ْٱرَ َّدا َعلَ ٰ ءاثَا ِرُهَا ق‬ -2
‫ص ًس‬
]64 : ‫[ال ه‬
He said: “that is what we were seeking”. So they went
back retracing their footprints. [18: 64]
‫أثبسة‬ Remnant :‫ [األحقاف‬‫ ئْـتُ ِوّن بِ ِتَـٰ ٍت ّي قَـْب ِ َهـٰ َذا أ َْو أَثَـَٰرٍتة ّ ْي ِع ْل ٍتم‬
]4
Bring me a book before this or any remnant of
knowledge. [46: 4]
‫أثم‬ Tamarisk : ‫[اب‬  ‫ َذ َواَ أُ ُ ٍت َْ ٍت َوأَثْ ٍت َو َ ء ّي ِا ْ ٍتر قَلِي ٍت‬
ْ ْ
]16
(Gardens) growing acrid-tasting fruit, tamarisk, and
some few lote-trees. [34: 16]
‫إثى‬ An act violating a law, ]120 :‫ [األنعام‬ُ َ‫ِإل ُِْث َوبَا ِ ن‬ ‫ َو َذ ُرواْ َـٰ ِهَر‬
command, or moral code; sin:
Eschew sin, open and secret. [6: 120]
transgression, etc.
‫عون ع للَّد ِ إِلَـٰها ءا ر وال يـقتـلُون لنَّدـفس‬ ِ ‫َّد‬
‫أثبو‬ َ َ َ ُ ْ َ‫يي الَ ي‬ َ ‫ َو لذ‬
Penalty for committing a sin.
َ ْ َ َُْ َ َ ََ َ
ِ ْ ِ‫لَّدِِت َحَّدرَم للَّد ُ إِالَّد ب‬
‫يَـ ْل َق‬ َ ‫ٱحلَ ّق َوالَ يَـ ْننُو َن َوَ ي يَـ ْف َع ْ ٰذل‬
]68 :‫ [الفرقان‬‫أَثَا اًس‬
And those who do not invoke besides Allah any other
god, nor take a life that Allah has made inviolable, nor
commit illicit sexual intercourse; whoever does this
shall suffer a punishment. [25: 68]
ِ ِ ِ
‫حؤثُى‬ ‫يَـتَـنَـَٰنعُو َن ف َيها َ ْااًس الَّد لَ ْغ ٌرو ف َيها َوالَ َ ْث ٌر‬
‫؛‬23 :‫ [الطور‬ ‫يم‬
An act making a person fall
within violation of what is
ordained. ]25 :‫و ذل يف الواقعة‬
There they shall pass from hand to hand a glass (of
wine) with neither idle talk nor will they be made
guilty for it. [52: 23; also mentioned in 56: 25]

9
 ‫ات َوَهـٰ َذا ِ ْل ٌرح‬ ِ
‫أجبج‬ ‫ َوُه َو لَّدذ َ َر َج لْبَ ْ َريْ ِي َهـٰ َذا َع ْذ ٌر‬
‫ب فُـَر ٌر‬
(Usually of water) that burns
with its saltiness.
:‫ و الواقعة‬،12 :‫؛ و ذل يف فا ر‬53 :‫ [الفرقان‬‫اج‬ ‫أُ َ ٌر‬
]70
It is he who mixed the two seas: this is palatably sweet
and this is burning with its saltiness. [25: 53; also
mentioned in 35: 12, and 56: 70]
‫أجر‬
a-u
‫أجش‬ Something desirable given in
return for what somebody has ِِ
done; reward: wages.  ‫يضةًس‬ ُ ُ ‫فَ َما ْاتَ ْمتَـ ْعتُ ْم بِ ْنـ ُه َّدي فَـئَا‬ -1
َ ‫وه َّدي أُ ُ َورُه َّدي فَ ِر‬
]24 :‫[النساء‬
This reward could be deserved
…so whatever you have enjoyed from them
for a deed performed: [women], give them their reward as prescribed. [4:
1. to get a reward in this life, 24]
‫ت َِلُم َّد ْغ ِفَرةٌر‬
ِ ٰ‫لصـٰلِ ـ‬ ِ ِ ‫َّد‬
2. and/or seeking the
pleasure of Allah  in the َ ‫ َو َع َ للَّد ُ لذ‬ -2
َ ‫يي ءا َ نُواْ َو َعملُواْ َّد‬
hereafter. ]9 :‫ [املائ ة‬‫وأَ ر َع ِليم‬ ‫ٌر‬ ‫َ ْ ٌر‬
Allah promised those who believe and do good
Note: that ‫ أجش‬differs in deeds that for them is forgiveness and a great
meaning from its near- reward. [5:9]
synonyms ‫ جضاء‬and ‫ثىاة‬. See
each under its own entry.
ِ ِ ُ َ ‫ت إِح‬
‫اسخؤجش‬ َ ‫اُهَا يٰ َبَت ْاتَـ ْرُ إِ َّدن َ ْيـَر َ ِي ْاتَـ َ ْر‬
‫ت‬ ْ ْ َ‫قَال‬
To hire.
(x)
]26 :‫ [القصص‬ ُ ِ ‫لْ َق ِو ُّب ال‬
Said one of them [the two women]: ‘O my father!
Hire him! Indeed, the best of men for you to hire is
the strong, the trustworthy. [28: 26]
ِ
‫أجش‬ ‫قَ َال إِ ّّن أُ ِري ُ أَ ْن أُن َ َ إِ ْح َ بْـنَ ََّد‬
‫ِت َهاَـ ْ ِ َعلَ ٰ أَن‬
To offer oneself to work for a
a-u reward; to work for hire.
]27 :‫ [القصص‬ ‫َ ْ ُ َرِّن ََ ِاّنَ ِح َ ٍت‬
He said: ‘I intend to wed you one of these two
daughters of mine, on condition that you hire
yourself to me for eight years’. [28: 27]
‫أجل‬
a-i
‫أَ َجم‬ A fixed period of time: a fixed :‫[البقرة‬  ُ‫إِذَا َ َ ايَنتُم بِ َ يْ ٍتي إِ َ أَ َ ٍت ُّب َس ًّم فَٱ ْ تُبُو‬
term.

10

‫اهلل‬ ‫أ‬ The time that Allah  appointed
for resurrection and judgment.
‫أجَّم‬
To appoint a fixed term.
ii
‫تاب ؤ‬ Literally, at a fixed term. Allah 
has decreed since eternity that
everything should take place at a
certain time. It should never
happen before nor should it
happen after its ‫كخبة يؤجم‬
(fixed term).
]282
When you contract a debt for a fixed period of time,
put it in writing. [2: 282]
 ‫ ي َ ا َن يـر و لَِقاء للَّد ِ فَِإ َّدن أَ للَّد ِ ٍت‬
‫ت‬
ََ ُ َْ َ
]4 :‫ و ذل يف نوح‬،5 :‫العن بوت‬
Whoever hopes the meeting with Allah, then
Allah’s appointed time is surely coming. [29: 5,
also mentioned in 71: 2]
ِ
َ ‫ َوبَـلَ ْغنَا أَ َ لَنَا لَّدذ أَ َّد ْل‬
]128 :‫ [األنعام‬‫ت لَنَا‬
We have reached the fixed term that you have
appointed for us. [6: 128]
‫ [ءل‬ ‫وت إِالَّد بِِإ ْذ ِن اهلل ِتَـٰباًس ُّب َؤ َّد الًس‬ ‫ َوَ ا َ ا َن لِنَـ ْف ٍت‬
َ َُ ‫س أَ ْن‬
]145 :‫عمران‬
No person [soul] can ever die except with Allah’s
permission at an appointed time. [3: 145]

ْ‫يأ‬
Because of (something or
someone): for (something): on
account of (something).
:‫ [املائ ة‬ ُ ‫ ِ ْي أَ ْ ِ ٰذلِ َ َ تَْبـنَا َعلَ ٰ بَِ إِ ْا ٰرءي َ أَنَّد‬
]3
Because of that, We ordained for the offspring of
Israel that…. [5: 32]

‫أحد‬
‫أحذ‬ َ ‫قُ ْ ُه َو للَّد ُ أ‬ -1
]4 ‫؛ أيضا ا ية‬1 :‫ [اإل الص‬ ‫َح ٌر‬
َ Singular masculine: one.
Say: “He is Allah, the One”. [112:1; also on the same
1. When it refers to Allah the chapter, verse 4]
Almighty, it means unique and
matchless.
]6 :‫ [التوبة‬‫َح ٌر ّ َي لْ ُم ْ ِرِ َ ْاتَ َ َارَك‬ ِ
َ ‫ َوإ ْن أ‬ -2
2. However, when it refers to
people (or things) it means a If one of the unbelievers seeks asylum with you. [9:6;
also mentioned in other verses]
singular person, i.e. one person:
anyone. ِ ‫ٍت‬ ِ
َ ‫َح َعْن ُ َحـٰ ِن‬
]47 :‫ [احلاقة‬‫يي‬ َ ‫فَ َما ن ُ م ّ ْي أ‬ -3
3. In negative constructions it is And not any of you could have withheld Me from
used to emphasise the truth of (punishing) him. [69: 47; also mentioned in other
verses]
what is being negated; not any:

11
 none. Note that it does not
follow the gender or number of
what it refers to.
‫إحذي‬ Singular feminine: one. ]52 :‫ [التوبة‬ ِ ْ ‫ْحلُ ْسنَـيَـ‬ َ ‫صو َن بِنَا إِال إِ ْح‬
ُ ‫قُ ْ َه ْ َـَربَّد‬
Say: “are you lying in wait for us anything except one
of the two glorious things [martyrdom or victory]”. [9:
52]
‫أحذ عشش‬ ]4 : ‫ [يوا‬‫َح َ َع َ َر َ ْوَ بًسا‬
َ‫تأ‬ُ ْ‫إِ ّّن َرأَي‬
Eleven.
…indeed, I saw eleven stars…. [12: 4]

‫أخذ‬
a-u
َ
‫أخز‬ َ ْ َُّ َ ْ ُ ُ ّ ُ ‫ ُ ْذ ِ ْي أَْ ٰوِلِِ ْم َ َ َ ًس‬
Generally, it means to take, but :‫ [التوبة‬ ‫قة طَهرهم و ـن ي ِهم ِِبا‬
in the Glorious Qur’an it has
different senses according to ]103
what it occurs with. Take alms from their wealth in order to purify and
1. To seize. sanctify them with it. [9: 103; also mentioned in other
2. To accept. verses]
3. To imprison. ]44 :‫ [ص‬ َ‫ٱض ِرب بِّ َوالَ ََْتن‬ْ َ‫ َو ُ ْذ بِيَ ِ َك ِض ْغ اًس ف‬ -1
4. To punish.
And take (seize) in your hand a bunch (of grass) and
5. To kill. strike with it; and break not your oath. [38: 44; also
6. To captivate. mentioned in other verses]
7. To overpower, overtake. ِ ِ
]41 :‫ [املائ ة‬ُ‫إ ْن أُو يتُ ْم َهـٰ َذا فَ ُخ ُذو‬ -2
And if you are given this, take (accept) it. [5: 41; also
mentioned in other verses]
]78 : ‫ [يوا‬ُ َ‫َح َ نَا َ َ ان‬
َ ‫فَ ُخ ْذ أ‬ -3
…so take (imprison) one of us in his place. [12: 78;
also mentioned in other verses]

:‫ [فا ر‬ ِ ِ َ‫يي َ َف ُرواْ فَ َ ْي َ َ ا َن ن‬ ِ ‫ ُُثَّد أَ ْذ َّد‬ -4

َ ‫ت لذ‬ ُ َ
]26
Then I took (punished) those who disbelieved: and
how was my denial! [35: 26; also mentioned in other
verses]
]50 :‫ [غافر‬ُ‫ت ُ ـ ُّب أَُّد ٍتة بَِر ُاوِلِِ ْم لِيَ ْ ُ ُذو‬
ْ ‫ َوَُهَّد‬ -5
…and every nation plotted against their prophet to
take (kill) him. [40: 5; also mentioned in other verses]

12

...‫أ ذ بـ‬ To try someone by inflicting a
hardship on them.
When the letter ‫ ة‬is not original
the meaning of collocates ‫أخز‬
...‫ بـ‬becomes different according
to one of the two following
cases:
1. The letter ‫ ة‬is, from the
syntactic point of view, called
‫( صائذة‬lit. extra), but from the
semantic perspective it imparts
the additional meaning of
vehemence. The meaning of the
whole construct becomes: grab
hold of.
2. The letter ‫ ة‬is ‫( سببُت‬lit.
causative): because of. The
meaning of the whole construct
becomes: punished them
because of.
‫أ ذ بقوة‬ To closely adhere to a rule or
instruction: abide by: hold fast
to, etc. In the Qur’an it
collocates with ‫( يب آحُُبكى‬what
we gave you, i.e. the Book, the
Commandments), ‫( انكخبة‬the
Book), and ‫( خزهب‬take it, i.e. the
Tablets of Mûsâ)
‫أ ذ حذر‬
To be on the alert: to be vigilant:
to be watchful.
ِ
 ‫وه ْم‬ ُ ُ‫فَٱقْـتُـلُواْ لْ ُم ْ ِر َ َحْي ُ َو َ ُّب‬ -6
ُ ‫وه ْم َو ُ ُذ‬
]89 :‫؛ ذل يف النساء‬5 :‫[التوبة‬
…then kill the disbelievers wherever you find them
and take (captivate) them. [9: 5; also in 4: 89]
]255 :‫ [البقرة‬‫الَ َ ْ ُ ُذ ُ ِانَةٌر َوالَ نَـ ْوٌرم‬ -7
He is neither overtaken by slumber nor sleep. [2: 255]
‫اب فَ َما ْاتَ َ انُواْ لَِرِّبِ ْم َوَ ا‬
ِ ‫ولََق ْ أَ َ ْذنَـٰهم بِٱلْع َذ‬
َ ُْ َ
]26 :‫ [املؤ نون‬‫ضَّدرعُو َن‬ َ َ‫يَـت‬
Indeed we tried them with punishment but they
humbled not themselves to their Lord, nor did they
beseech (Him). [23: 76; also mentioned in other
verses]
]94 : [  ‫قَ َال يَـْبـنَـ ُؤَّدم الَ َ ْ ُ ْذ بِلِ ْ يَِِت َوالَ بَِرأْ ِا‬ -1
He said: “O son of my mother! Grab hold of me not
by the beard nor by my head”. [20: 94; also mentioned
in other verses]
]21 :‫ [غافر‬‫فََ َ َذ ُه ُم للَّد ُ بِ ُذنُوِبِِ ْم‬ -2
…so Allah punished them because of their sins. [40:
21; also mentioned in other verses]
]12 :‫ [ رمي‬‫ ٰيـيَ ْ َ ٰ ُ ِذ لْ ِتَـٰ َ بِ ُق َّدوةٍت‬
O Yahyâ [John]! Adhere closely to the Book. [19: 12;
also mentioned in other verses]
]102 ‫ و‬71 :‫ [النساء‬‫يي ءا َ نُواْ ُ ُذواْ ِح ْذ َرُ ْم‬ ِ ‫َّد‬
َ ‫يَـ َيـُّب َها لذ‬
O you who believe! Take your precautions. [4: 71 and
102]

13
 / ‫أ ذ زينت‬ To beautify: to smarten: to tidy :‫ [األعراف‬ ‫يـٰب ِ ءادم ُذواْ ِزينت ُ م ِعن َ ُ س ِ ٍت‬
up. َّْ ْ ََ ُ َ َ ََ
‫ز رف‬ ]31
Note: ‫ أخز انضَُت عُذ انًسجذ‬O children of Adam! Dress up properly for prayer. [7:
(beautifying oneself for prayer) 31]
means wearing appropriate
ِ
clothes and cleaning up one’s ]24:‫ [يونس‬‫ت‬ ُ ‫ َح َّد ِٰت إِذَا أَ َ َذت الْ ْر‬
ْ َ‫ض ُز ْ ُرفَـ َها َو َّدزيـَّدن‬
body. …until when the earth is clad in its adornment and has
become garlanded…. [10: 24]
‫أ ذ العنة‬ To transgress / to commit a ِْ ِ‫ َوإِ َذا قِي لَ ُ َِّدق للَّد َ أَ َ َذ ْ ُ لْعَِّدنةُ ب‬
]206 :‫ [البقرة‬‫ٱإلُث‬
condemnable act out of pride. َ
‫باإلُث‬ When it is said to him: ‘fear Allah’, he is led by his
pride to transgress. [2: 206]
/‫أ ذ ي اق‬ To take a pledge. ]63 :‫ [البقرة‬‫ َوإِ ْذ أَ َ ْذنَا ِ يَـَٰق ُ ْم َوَرفَـ ْعنَا فَـ ْوقَ ُ ُم لطُّب َور‬
‫إ ر‬ And when we took your pledge and raised over you
the Tûr (mount). [2: 63; also mentioned in other
verses]
‫ي ذ الص قات‬ (Of Allah ) accept alms and ،104 ‫ [التوبة‬ ‫ت‬ ‫لتـ َّْدوبَةَ َع ْي ِعبَ ِاد ِ َويَْ ُ ُذ َّد‬
ِ ٰ‫لص َ قَـ‬
ُ َ‫يَـ ْقب‬
reward for them.
]79 : ‫ و ال ه‬76 : ‫يف يوا‬ ‫و ذل‬
Allah accepts repentance from His servants and takes
[accepts and reward for] alms. [9: 104, also
mentioned in 12: 76 and 18: 79]
‫أ ذِتم الصي ة‬ The awful Cry, which is Allah’s ‫الصْي َ ةُ فََ ْ بَ ُ واْ ِ ِديَـٰ ِرِه ْم‬
‫يي َلَ ُمواْ َّد‬
َ ‫ت لَّد ِذ‬
ِ ‫وأَ َذ‬
َ َ
torture to the people of Prophet
Shu‘ayb, exterminated them; ]94 :‫ [هود‬ َ ‫َ ـِٰ ِم‬
took them out. The Cry exterminated those who had wronged, and
they became [corpses] kneeling in their homes. [11:
94]
‫آخز‬ To penalise. It has either one of
ِ ‫ربـَّدنَا الَ ـُؤا ِ ْذنَا إِن ن‬ -1
iii the two following senses: ]286 :‫ [البقرة‬‫َّدسينَا أ َْو أَ ْ طَْنَا‬ َ َ
1. To inflict punish on some one; “Our Lord! Punish us not if we forget or commit a
to punish. error” [2: 286]

ِ ِ ِ
2. To hold someone accountable ُ ‫قَ َال الَ ُـ َؤا ْذِّن َا نَس‬ -2
]73 : ‫ [ال ه‬‫يت‬
for a mistake.
He said: “do not hold me accountable for what I have
forgotten”. [18: 73; ]
‫احّخز‬ It is the 8th form of ‫أخز‬. ]125 :‫ [النساء‬‫يم َ لِيالًس‬
َ ‫ َو َّدَّتَ َذ للَّد ُ إِبْـ ٰرِه‬ -1
(viii) Generally, it means to take but Allah indeed took (chose) Ibrâhîm as an intimate
in the Glorious Qur’an it has friend. [4: 125; also mentioned in other verses]

14
 different senses according to ]107 :‫ [التوبة‬‫ضرارا و فرا‬
ْ ُ ِ ‫و لَّد ِذيي َّدَّتَ ُذواْ س ِ ًس ا‬ -3
what it occurs with. ‫ًس‬ َ ‫ًس‬ َ َْ َ َ
And those who took themselves (built) a mosque to
1. To choose; cause harm and disbelieve…. [9: 107; also mentioned
2. To worship. in other verses]
3. To build; to make for
ِ ِ‫لت ل‬
‫لنَّداس‬ َ ُ‫َءنت ق‬
َ ‫يس بْ َي َ ْرَميَ أ‬
ِ ‫َّد‬ ِ
َ ‫ َوإ ْذ قَ َال لل ُ ٰيع‬ -4
oneself.
4. To make. ]116 :‫ [املائ ة‬ِ ‫ون للَّد‬ ِ ‫َّدَِّت ُذ ِوّن وأُ إِلَـٰه ِ ِ ي د‬
ُ َْ َ ّ َ
When Allah will say: ‘O ‘Ĭsâ [Jesus] son of Maryam
[Mary]! Did you say to the people: ‘take (make) me
and my mother for gods instead of Allah’?. [5: 116]
‫ن‬ ‫اَّتذ‬ ِ ‫تَّدخ َذ‬
:‫ [النساء‬ ‫ات أَ ْ َ ٍتان‬ ِ َ‫ت وال‬ ‫ِ ٍت‬
ُ َ ٰ‫صنَـٰت َغْيـَر ُ َسـٰف َ ـ‬
To take a lover.
َ ُْ 
]5 :‫؛ و ذل يف املائ ة‬25
…[slave and captive girls] should be chaste, neither
adulterous nor taking lovers. [4: 25, also mentioned in
5:5]
‫هنوا‬/‫اَّتذ اخريا‬ To take something/someone as ]110 :‫ [املؤ نون‬ ‫ٱَّت ْذ ُ وهم ِاخ ِريا ح َّدِت أَنسو م ِذ ْ ِر‬
‫فَ َّد‬
an object of ridicule; to hold up ْ ُ ْ َ ٰ َ ‫ًس‬ ّ ْ ْ ُ ُ َ
But you took them as an abject of ridicule so much so
something/someone in ridicule. that they made you forget remembering Me. [23: 110]
ِ ٰ‫ذَلِ ُ م بَِنَّد ُ م َّدَّتَ ْذ ُْ ءايـ‬
]35 :‫ [اٱاثية‬‫ت للَّد ِ ُه ُنواًس‬ َ ُ
This is because you held the signs of Allah [the verses
of the Qur’an] in ridicule. [45: 35]
‫اَّتذ هريا‬ To ignore; to take no notice of. ]92 :‫ [هود‬‫ َو َّدَّتَ ْذُُوُ َوَراء ُ ْم ِ ْه ِريّاًس‬
…and you took no notice of it [Allah’s command(s)].
[11: 92]
ِ ِ ِ ِ ‫َّد‬
‫اَّتذ ي دون‬ َ ُ‫ َو َّتَ ُذواْ ي ُدون للَّد ءاِلَةًس لَّد َعلَّد ُه ْم ي‬
]74 :‫ [يس‬‫نص ُرو َن‬
To take besides.
They took gods besides Allah hoping that they might
be helped [by them]. [36: 74]

‫اَّتذ ول اًس‬ Literally, to take a child: to ]116 :‫ [البقرة‬‫ َوقَالُواْ َّدَّتَ َذ للَّد ُ َولَ ًس ا‬
beget a child.
They said: ‘Allah has taken (begotten) a son’ [2: 116]

‫أخر‬
a-i
‫أ ّخش‬ The meaning of this word could ]13 :‫ [القيا ة‬‫َّدم َوأَ َّد َر‬
َ ‫نسـٰ ُي يَـ ْوَ ئِ ِذ ِ َا ق‬
َ ِ
َ ‫يـُنَبَّد ُ إل‬ -1
ii be any of the following
Man will be informed on that day of what he sent
according to its context in the ahead and what he left behind. [75: 13; also mentioned
Glorious Qur’an: in other verses]

1. To leave behind.
:‫ [املنافقون‬ ‫ب لَ ْوال أَ َّد ْرَِ إِ َ ٰ أَ َ ٍت قَ ِري ٍت‬
ّ ‫ول َر‬
ُ ‫فَـيَـ ُق‬ -2

15
 2. To allow respite. ]10
4. To put off: delay.
…then he says: “my Lord! If only you would allow
5. To stay behind. me respite for a while…”. [63: 10; also mentioned in
other verses]
:‫ [هود‬ ‫ودةٍت‬ ‫ٍت‬ ِ
* The oft-repeated expression in the
Glorious Qur’an ‫( يب لذو وأخش‬lit. َ ُ ‫اب إِ َ ٰ أَُّدة َّد ْع‬
َ ‫ َولَئ ْي أَ َّد ْرنَا َعْنـ ُه ُم لْ َع َذ‬ -3
what a person sent ahead and left ]8
behind) as a whole, means all of what
that person did in his life, whether If We put off the punishment for them till a
good or bad. It has a threatening tone predetermined period of time. [11: 8; also mentioned
to it. in other verses]
ِ
َ‫فَمي َـ َع َّد ِ يـو ْ ِ فَال إِ ُْثَ َعلَْي و ي ََ َّد ر فَال إِ ُْث‬ -4
َ ََ َ َْ َ َ
]37 ‫؛ و ذل يف امل ثر‬203 :‫ [البقرة‬ِ ‫َعلَْي‬
But whoever hastens [his departure] in two days, no
sin shall be on him and whoever stays behind [until
the third], no sin shall be on him. [2: 203, also
mentioned in 74: 37]
ِ ‫قُ لَّد ُ م يع ٍت‬
‫أسخؤخش‬ َ ‫اد يَـ ْوم الَّد َ ْستَـئَخ ُرو َن َعْن ُ َا‬
َ‫اعةًس َوال‬
To leave until a later time; to
delay. َُّ
(x)
]30 : ‫ [اب‬‫َ ْستَـ ْق ِ ُو َن‬
Say: “for you is an appointment of a Day from which
you will not be delayed for an hour nor will you
precede [it]”. [34: 30; also mentioned in other verses]
ٍَ‫انًسخؤخش‬ ِ َ‫ولََق ْ علِمنَا لْمستَـ ْق ِ ِ ِ ن ُ م ولََق ْ علِمنَا لْمست‬
It is a collective noun like the  ‫ـخ ِريي‬
old and it means the later as َ ُْ َْ َْ َ ُْ َْ َ
opposed to the earlier which is ]24 :‫[احل ر‬
ٍُ‫انًسخمذي‬. Indeed, We know the earlier of you and the later. [15:
24]
‫آخش‬ 1. Singular masculine: another. ]102 :‫ [التوبة‬‫ َ لَطُواْ َع َمالًس َـٰلِ اًس َوءا َ َر َايّئاًس‬ -1
They mixed a good deed with another evil one. [9:
2. When preceded by the definite 102; also mentioned in other verses]
article ‫ ال‬it means ‘the other’. ِ ِ ِِ ِ
‫َح ُهَا َوَْ يـُتَـ َقبَّد ْ َي الْ َ ر‬ ِ
َ ‫إ ْذ قَـَّدربَا قُـ ْربَـٰناًس فَـتُـ ُقبّ َ ي أ‬ -2
]27 :‫ [املائ ة‬
…when each offered a sacrifice, it was accepted from
one of them and was not accepted from the other. [5:
27]
‫أخشي‬ 1. Singular feminine: another. ]6 :‫ [الطالق‬ ٰ ‫اا ْرُْ فَ َستُـ ْر ِض ُع لَ ُ أُ ْ َر‬ ِ
َ ‫ َوإن َـ َع‬ -1
…if you do not reach an agreement, then there may
2. When preceded by the definite breast-feed for him another [woman]. [65: 6; also
article ‫ ال‬it means ‘the other’. mentioned in other verses]
3. Singular feminine: the

16
 ِ‫اُها علَ ال ر ٰ فَـ َقـٰتِلُواْ لَّدِِت َـبغ‬ ِ ْ َ‫فَِإن بـغ‬ -2
َ ْ ٰ َ َُ َ ‫ت إ ْح‬
opposite of the earlier; the latter.  ْ َ
]9:‫[احل رات‬
But if one of them [the two groups] transgresses
against the other, fight against the transgressing one.
[49:9; also mentioned in other verses]
:‫ [األعراف‬ ‫َضلُّبونَا‬
َ ‫ت أُ ْ َر ُاه ْم الْولَـٰ ُه ْم َربـَّدنَا َه ُـؤالء أ‬
ْ َ‫قَال‬ -3
]39‫؛ و‬38
…the latter (nations) of them said to earlier (nations)
of them: “our Lord these led us astray”. [7: 38; and
39]
‫أٌُخش‬ The plural of ‫أخشي‬. ‫أُ َ ر‬
َ ‫يضا أ َْو َعلَ ٰ َا َف ٍتر فَعِ َّد ةٌر ِّم ْي أَيَّد ٍتام‬ ِ
‫ فَ َمي َ ا َن ن ُ م َّد ِر ًس‬
]184 :‫[البقرة‬
…but if any of you is ill or on a journey then the same
number [of the days that they missed fasting on should
be made up] from other days. [2: 184, also mentioned
in other verses]
‫يف األ ر‬ Behind: at the rear. ]153 :‫ [ءل عمان‬‫ول يَ ْ عُوُ ْم ِ أُ ْ َرا ُ ْم‬
ُ ‫ َو َّدلر ُا‬
…and the Messenger was calling (you back) from
behind….[3: 153]
‫آ ِخش‬ Singular masculine generally ‫َّدها ِر‬
َ ‫يي ءا َ نُواْ َو ْ َ لنـ‬
َ ‫ءا ِ نُواْ بِٱلَّد ِذي أُن ِنَل َعلَ لَّد ِذ‬ -1
means the last. However, in the
two places it is mentioned in the ]72 :‫ [ءل عمران‬ُ‫َو ْ ُف ُرواْ ءا ِ َر‬
Glorious Qur’an, it is to be …believe in what was descended on the believers
translated as in the verses early in the day and disbelieve in it at its [the day’s]
opposite. end”. [3: 72]
‫لس َماء َ ُ و ُن لَنَا ِعي اًس ِال َّدولِنَا‬
‫أَن ِنْل َعلَْيـنَا َ ائِ َ ًسة ّ َي َّد‬ -2
Note: in the plural form ٍَ‫اِخش‬
it means the people that come ]114 :‫ [املائ ة‬‫َوءا ِ ِرنَا‬
after; coming …send us from the heavens a table that it may be a
generations/nations. festival for us, the present [generations] and the
coming [generations] of us. [5:114]
ِ
Note: it is used as one of the ]56 :‫ [الن رف‬‫يي‬ َ ‫فَ َ َع ْلنَـٰ ُه ْم َالَفاًس َوَ َالًس لّالْ ِر‬ *
Glorious Names of Allah the We made them an example for later generations. [43:
Almighty. In this sense it means: 56; also mentioned in other verses]
the One Who remains after ]3 : ‫ [احل ي‬‫ ُه َو الْ َّدو ُل َو الْ ِ ُر‬*
everything else has ceased to
He is the First and the Last. [57: 3]
exist.
‫اليوم ا ر‬ Often translated as the Last Day. ‫ َ ْي ءا َ َي بِٱللَّد ِ َو لْيَـ ْوِم الْ ِ ِر َو َع ِم َ َـٰلِ اًس فَـلَ ُه ْم أَ ْ ُرُه ْم‬
It is the day on which people

17
 (and indeed all creatures) will be
resurrected, held accountable for
…whoever believes in Allah and the Last Day and
their deeds, and assigned either does good, shall have their reward with their Lord. [2:
to Hell or the Heavens. 62]
‫اِخشة‬ Singular feminine generally
means the last. However, in the
Glorious Qur’an it means the life
after death, i.e. the Hereafter, as
opposed to this worldly life. It is
the last life the one should strive
hard for.
/‫دار ا رة‬ Literally, the abode of the
Hereafter; the abode of the life
‫ال ار ا رة‬ after death, the Heavens.
‫امللة ا رة‬ Literally, the latest religion. As
used in the opposite verse it
means Christianity. However, it
has also been interpreted as the
pagan religion that the tribe of
Quraysh were following when
Prophet Muhammad  was sent
to them.
‫الن ة ا رة‬ Literally, it means the final
creation as opposed to the first
creation, ً‫انُشؤة األون‬, as a result
of which creation began and thus
life as we know it; life after
death, resurrection.
18
]62 :‫ [البقرة‬‫ِعن َ َرِّبِ ْم‬
]70 :‫ [القصص‬ِ‫لَ ُ ْحلَ ْم ُ ِ الْوَ ٰ َو الْ ِ َرة‬ _1
Praise is His in the first [life] and in the last [the
Hereafter]. [28: 70]
]134 :‫ [النساء‬‫اب ل ُّب نْـيَا َو الْ ِ َرِة‬ ِ ِ
ُ ‫فَعن َ للَّد ثَـ َو‬
…with Allah is the reward of this life and the
Hereafter. [4: 134]
]35 :‫ [الن رف‬ َ ‫ َو الْ ِ َرةُ ِعن َ َربّ َ لِْل ُم ِتَّدق‬
And the Hereafter is with your Lord for the God-
conscious. [43: 35]
: ‫ [يوا‬ ‫يي َّدـ َقواْ أَفَالَ َـ ْع ِقلُو َن‬ ِ
َ ‫َ ْيـٌرر لّلَّدذ‬
ِ‫ولَ َ ار الْ ِ رة‬
َ ُ َ
]30 : ‫يف الن‬ ‫؛ و ذل‬109
Indeed, the abode of the Hereafter is better for the
God-conscious; will you not reason? [12: 109, also
mentioned in 16: 30]
ِ ‫ت لَ ُ م ل َّدار الْ ِ رةُ ِعن َ للَّد ِ الِصةًس ي د‬
‫ون‬ ِ
ُ ّ َ َ َ ُ ُ ْ َ‫قُ ْ إن َ ان‬
]94 :‫ [البقرة‬ َ ِ‫ت إِن ُ ْنتُ ْم َـٰ ِق‬ َ ‫َّدواْ لْ َم ْو‬ ِ
ُ ‫لنَّداس فَـتَ َمنـ‬
Say: ‘If the abode of the Hereafter with Allah is
wholly yours alone from amongst the people then
wish for death if you are truthful’. [2: 94]
]7 :‫ [ص‬ِ‫ َ ا َِْس ْعنَا ِِبـَٰ َذا ِ لْ ِملَّد ِة الْ ِ َرة‬
We have not heard in the latest religion. [38: 7]
 ‫ َ ْي َ بَ َ أَ ْٱَْل َق ُُثَّد للَّد ُ يُن ِ ء لنَّد ْ ََة الْ ِ َرَة‬
]20 :‫[العن بوت‬
…how He began creation then brings about the final
creation [i.e. causes life after death]. [29: 20]
 ‫أخو‬
‫أخ‬ Literally, it means brother.
However, in the Glorious Qur’an
it is used to convey three
meanings:
1- Bother born to the same
mother and father: sibling.
2- Half-brother.
3- Very close like a brother.
‫أ و القوم‬ Literally, fellow tribesman. It
means a person belonging to a
demarcated group of people that
have many things in common,
e.g. a tribe, a nation, a people.
The Glorious Qur’an uses the
term ‫ لىو‬to denote a close
relationship.
َ
ٌ‫أخىا‬ Dual form of brother. In the
Glorious Qur’an it is used only
once to underline the idea that
Muslim’s are brothers.
ٌ‫إخىا‬ Plural form of brother. However,
like brother it is used in the
The squanderers are the brothers [the likes of] the
Glorious Qur’an to denote devils. [17: 27]
19
: ‫ [يوا‬ ‫َح ُّب إِ َ أَبِينَا ِ نَّدا‬
َ ‫وا ُ َوأَ ُ وُ أ‬
ِ
ُ ُ‫إ ْذ قَالُواْ لَي‬-1
]8
When they [Yûsuf’s half-brothers] said: ‘undoubtedly
Yûsuf [Joseph] and his brother [Benjamin] are more
beloved to our father than we’ [12: 8]
* Joseph and Benjamin are born to the same mother
and father, unlike the other brothers who only share
with them their father.
‫وا لْ ِتَـٰ َ َو َ َع ْلنَا َ َع ُ أَ َ ا ُ َهـُٰرو َن‬
َ ُ ‫ َولََق ْ ءاَـْيـنَا‬ -2
]35 :‫ [الفرقان‬‫َوِزيراًس‬
Indeed, We gave Mûsâ [Moses] the Scripture [the
Torah] and made him his brother Harūn [Aaron] an
aide. [25: 35]
*Moses and Aaron are born to the same mother but
not the same father.
ِِ ِ
 ُ‫َح ُ ُ ْم أَن يَْ ُ َ َحلْ َم أَ ي َ ْيتاًس فَ َ ِرْهتُ ُمو‬
َ ‫أ ََُي ُّب أ‬ -3
]12 :‫[احل رات‬
Would anyone of you like to eat the flesh of his dad
brother? You would detest it. [49: 12]
* This verse is revealed as a guidance to the believers;
it likens backbiting to eating the flesh of a corpse.
‫ودا قَ َال يَاقَـ ْوِم ْعبُ ُ واْ للَّد َ َ ا لَ ُ ْم ّ ْي‬
‫اه ْم ُه ًس‬
‫ٍت‬
ُ َ َ‫ َوإِ َ ٰ َعاد أ‬
]65 :‫ [األعراف‬ُ‫إِلَـٍٰت َغْيـ ُر‬
To [the people of] ‘Âd [We sent] their brother Hûd.
He said: ‘O my people worship Allah, you have no
other God but Him’. [7: 65]
:‫[احل رات‬  ‫إَِّدَا لْ ُم ْؤِ نُو َن إِ ْ َوةٌر فََ ْ لِ ُ واْ بَـ ْ َ أَ َ َويْ ُ ْم‬
]10
The believers are but brothers so reconcile your two
brothers [with each other]. [49: 10]
]27 :‫ [اإلاراء‬ ِ ‫يي َ انُواْ إِ ْ ٰو َن ل َّديَـٰ ِط‬
َ ‫إِ َّدن لْ ُمبَ ِّمذ ِر‬
 different senses: :‫ [ءل عمران‬ ‫فََلَّد َ بَـ ْ َ قُـلُوبِ ُ ْم فََ ْ بَ ْ تُم بِنِ ْع َمتِ ِ إِ ْ َواناًس‬
1. To underline resemblance
between two groups: the likes of. ]103
2. Close like brothers: brethren. …He brought your hearts closer together and you
3. Blood brothers. became, by His favour, brethren. [3: 103]
‫تَّدخ ُذواْ ءابَاء ُ ْم َوإِ ْ ٰونَ ُ ْم أ َْولِيَاء إِ ِن ْاتَ َ بُّبواْ لْ ُ ْفَر‬
ِ ‫الَ َـ‬
]23 :‫ [التوبة‬‫َعلَ ِإل ـَٰ ِي‬
Do not take your fathers and your brothers as allies if
they prefer disbelief to belief. [9: 23]
‫إ وان لوط‬ ‫لُ ٍت‬
Lot’s  brethren; that is, his ‫وط‬ ‫اد َوفِْر َع ْو ُن َوإِ ْ ٰو ُن‬
‫ َو َع ٌر‬ ]13 :‫[ق‬
tribe.
And the [tribe of] 'Âd. Pharaoh, and the brethren of
Lūt. [50: 13]
‫إخىة‬ Plural form of brother. It is used :‫ [احل رات‬ ‫إَِّد ا لْمؤِ نون إِ وةٌر ف َ لِ وا بـ أَ وي ُ م‬
in the Glorious Qur’an to denote ْ َْ َ َ َْ ْ ُ ْ َ َ ْ َ ُ ْ ُ َ
different senses: ]10
1. Brethren. The believers are but brothers, so make settlement
2. Blood brothers. between your [contending] brothers. [49: 10]
3. Blood brothers and sisters. ]58 : ‫ [يوا‬ِ ‫و اء إِ وة يوا ف لوا علي‬ ََْ ْ ُ َ َ َ َ ُ ُ ُ َ ْ ََ
*Al-Jawharî in his Sihah states And Yūsuf’s brothers came and went in to him. [12:
58]
that ٌ‫ إخىا‬is used more for
people more are close as bothers,
]11:‫ [النساء‬‫س‬ ‫فَِإن َ ا َن لَ ُ إِ ْ َوةٌر فَ ِال ِ ِ ُّب‬
ُ ُ ‫لس‬
… but if he has brothers (or sisters), then his mother
but ‫ إخىة‬is used more for blood shall have the sixth. [4: 11]
brothers.

‫أخج‬ 1. Basically it means blood  ُ‫ول ه أَدلُّب ُ م علَ ي ي ْ فل‬

ُ ُ َ َ ٰ َ ْ ُ ْ َ ُ ‫إِ ْذ َْ ِ أُ ْ تُ َ فَـتَـ ُق‬ -1
sister.
2. The like of something; of the ]40 : [
same kind. When your sister went and said: "Shall I direct you to
one who will nurse him?" [20: 40]
* Both the dual form ٌ‫( أخخب‬i.e. ْ َ‫ت أَُّدةٌر لَّد َعن‬
]38 :‫ [األعراف‬‫ت أُ ْ تَـ َها‬ ْ َ‫ ُ لَّد َما َد َ ل‬ -2
two sisters) and the sound plural … whenever a nation shall enter, it shall curse its
form ‫( أخىاث‬i.e. sisters) are sister [nation]. [7: 38]
used in the Glorious Qur'an to :‫ [الن رف‬ ‫و ا نُِريِ ِهم ي ءاي ٍتة إِالَّد ِه أَ ْ بـر ِ ي أُ تِها‬
mean blood sisters.
َ ْ ْ َُ َ َ ّْ ََ
]48
Not a sign We showed them but it was greater than its
sister [sign]. [43: 48]

20
 ‫أدد‬
‫إ ّد‬ A very evil, abominable, severe ]89 :‫ [ رمي‬‫لََق ْ ِ ْئتُ ْم َ ْيئاًس إِ ّداًس‬
idda thing.
Certainly, you have made an monstrous thing*. [19:
89]
*By claiming that God has begotten a son.

Prophet Idrîs . He is motioned :‫ [ رمي‬ ‫يس إِنَّد ُ َ ا َن ِ ّ يقاًس نَّدبِيَّداًس‬ِِ ِ ِ ِ

َ ‫ َو ذْ ُ ْر لْ تَـٰ إ ْدر‬
‫إدسَس‬
idrîs in the Glorious Qur’an twice.
]85 :‫ و ذل يف األنبياء‬،56
And mention Idrîs in the Book; surely he was a
truthful man, a Prophet. [19:56, also mentioned in 21:
85].

‫أدي‬
‫ّأد‬ To return, deliver or pay, :‫ [النساء‬ ‫ت إِ َ أ َْهلِ َها‬ ِ ٰ‫ؤدواْ ال ـٰنَـ‬
َ ‫إ َّدن للَّد َ يَْ ُ ُرُ ْم أَن ُ ُّب‬
ِ
particularly that which has to be
‫أد األ انة‬ returned, delivered or paid. In ]283:‫ و ذل يف البقرة‬،58
adda the Glorious Qur’an it strongly Indeed Allah commands you to render trusts to their
adda l- collocates with ‫ أيبَت‬owners. [4: 58, also mentioned in 2: 283]
amanata [pronounced, amânah], i.e. what
is committed to one’s trust or
care.
‫أد إ‬ To deliver or give something :‫ [ال ان‬ َِ‫ول أ‬‫أَ ْن أ ُّبَدواْ إِ ََّد ِعبَ َاد للَّد ِ إِ ّّن لَ ُ ْم َر ُا ٌر‬
that is due to someone who ‫ٌر‬
adda ilâ
rightly deserves it. ]18
[Moses saying:] 'Deliver to me the servants of Allah
[i.e. the Children of Israel]. [44: 18]
‫وِ ْي أ َْه ِ لْ ِتَـٰ ِ َ ْي إِن َ ْ َ ْن ُ بِِقْنطَ ٍت‬
‫ار يـُ َؤّد ِ إِلَْي َ َوِ ْنـ ُه ْم‬ َ
]75 :‫ [ءل عمران‬ َ ‫ار الَّد يـُ َؤِّمد إِلَْي‬ ِ ِ
‫َّد ْي إِن َ ْ َ ْن ُ بِ ينَ ٍت‬
And among the People of the Book there are some
who, if you entrust with a heap of wealth, he shall pay
it back to you; and among them there are some who, if
you entrust with a dinar, he shall not pay it back to
you unless you keep standing over him [demanding
it]. [3: 75]
ِ
ِ ‫وف وأَداء إِلَي‬ ِ ِِ ِ ِ
‫أداء‬ ْ َ َ ‫فَ َم ْي عُف َ لَ ُ ْي أَ ي َ ْ ء فَٱ بَاعٌر بِٱلْ َم ْع ُر‬
The act of delivering what is
adâ’ incumbent on someone.
]178 :‫ [البقرة‬‫بِِإ ْح َسـٰ ٍتي‬
But whoever [i.e. the killer] is forgiven [i.e. by
accepting compensation payment rather than

21

‫إر‬ It has the following meanings:
idh 1. an adverbial of past time: at
the time when.
2. a conjunction stating the
reason of an action: because,
since, as.
Note: ‫ إر‬is combined with ٍُ‫ح‬
and ‫ َىو‬to make the words ‫حُُئز‬
and ‫َىيئز‬, respectively. Check 
each in its respective entry.
‫إرا‬ It has the following meanings:
idhâ 1. an adverbial of future time:
when.
2. a conditional particle: if,
when.
3. it connotes suddenness.
22
demanding execution] by his brother [the legal
representative of the dead], then adhering to it [i.e.
adhering to this settlement by the legal representative
of the dead] with appropriate [/chivalrous] conduct,
and payment [of the sum agreed upon by the killer] in
fairness. [2: 178]
‫يي َ َف ُرواْ ثَ ِاِن‬
َ َ ‫صَرُ للَّد ُ إِ ْذ أَ ْ َر َ ُ لَّد ِذ‬
َ ‫نص ُروُ فَـ َق ْ ن‬
َ ُ َ ‫إِالَّد‬ -1
ِ ِ ِ‫ول ل‬
َ ‫صاحبِ الَ ََْتَن ْن إِ َّدن للَّد‬ َ ُ ‫ثْـنَـ ْ ِ إِ ْذ ُُهَا ِ لْغَا ِر إِ ْذ يَـ ُق‬
]40 :‫ [التوبة‬‫َ َعنَا‬
If you will not aid him, Allah certainly aided him
when those who disbelieved drove him out, being the
second of the two, when they were both in the cave,
when he said to his companion: 'Grieve not, surely
Allah is with us'. [9: 40]
ِِ ِ ‫َّد‬
َ ‫يي َ َف ُرواْ للَّدذ‬
‫يي ءا َ نُواْ لَ ْو َ ا َن َ ْ اًس َّدا‬ َ ‫ َوقَ َال لذ‬ -2
ِ ِ ِ
‫َابَـ ُقونَا إِلَْي َوإِ ْذ َْ يَـ ْهتَ ُ واْ بِ فَ َسيَـ ُقولُو َن َهـٰ َذا إِفْ ٌر قَ ميٌر‬
]11 :‫[األحقاف‬
And those who disbelieve say concerning those who
believe: 'If it had been a good, they would not have
gone ahead of us therein'. And since they do not seek
to be rightly directed thereby, they say: 'It is an old
lie'. [46: 11]
 ‫صيَ ُام ثـَلَـَِٰة أَيَّد ٍتام ِيف ْحلَ ّ َو َاْبـ َع ٍتة إِذَا َر َ ْعتُ ْم‬
ِ َ‫فَمي َّد َِ ْ ف‬
ْ َ
.]196 :‫[البقرة‬
… but whoever cannot afford (to slaughter an animal)
should fast for three days during the pilgrimage and
for seven days when you have returned [home]. [2:
196]
:‫ [ رمي‬ ‫ت َّدلر ْْحَـٰ ِي َ ُّبرواْ ُا َّد اًس َوبُ ِيّاًس‬
ُ ٰ‫إِذَا ـُْتـلَ ٰ َعلَْي ِه ْم ءايَـ‬
]58
If the revelations of the Most Beneficent were recited
to them, they hurriedly fall down, prostrating and
weeping. [19: 58]
]44 :‫ [األنعام‬‫أَ َ ْذنَـٰ ُه ْم بَـ ْغتَةًس فَِإذَا ُه ْم ُّب ْبلِ ُسو َن‬
…We seized them [with punishment] suddenly; then
 lo! They were in utter despair. [6: 44]

‫إراًا‬ A coordinating conjunction

‫ُّب‬ ُ َ ‫ َ ا َّدَّتَ َذ للَّد ُ ِ ي َولَ ٍت َوَ ا َ ا َن َ َع ُ ِ ْي إِلَـ ٍت إِذاًس لَّد َذ َه‬
idhan introducing a result of an of a
preceding clause: in that case, or ]91 :‫ [املؤ نون‬‫إِلَـٍٰت ِ َا َ لَ َق‬
else, otherwise, elsewhere, or Never did Allah take to Himself a son, and never was
then, if not there with him any, in that case each god would have
certainly taken away what he created. [23: 91]

‫أذن‬
ٌ‫أ ِر‬ 1- To Allow; to give permission.
َ ‫اعةُ إِالَّد َ ْي أ َِذ َن لَ ُ َّدلر ْْحَـٰ ُي َوَر ِض‬
َ ‫ يَـ ْوَ ئِ ٍتذ الَّد َن َف ُع ل َّد َف‬ -1
adhina 2- To Listen and obey.
3. To order; to command. ]109 : [ ‫لَ ُ قَـ ْوالًس‬
4. Be warned. On that Day no intercession shall avail, except for he
for whom permission has been granted by the Most
Gracious and has accepted his word. [20: 109]
]2 :‫ [االن قاق‬ ‫َّدت‬ ِ َ‫وأ َِذن‬ -2
ْ ‫ت لَربـّ َها َو ُحق‬
ْ َ
And listens and obeys its Lord and it must. [84: 2]
:‫ [النور‬ ُ ُ‫وت أ َِذ َن للَّد ُ أَن ُـ ْرفَ َع َويُ ْذ َ َر فِ َيها ْْس‬
‫ ِ بـي ٍت‬ -3
ُُ
]36
In houses which Allah has commanded to be raised
and that His Name be mentioned [in praise] therein.
[24: 36]
:‫ [البقرة‬ ِِ‫ب ّ َي للَّد ِ َوَر ُاول‬
‫فَِإن َّد َـ ْفعلُواْ فَ ْ َذنُواْ ِ َر ٍت‬ -4
ْ َ ْ
]279
And if you do not do it, then be warned of war
[against you] from Allah and His Messenger [2: 279].
ٌ‫إِ ْر‬ Permission; approval; leave; ]25 :‫ [النساء‬‫وه َّدي بِِإ ْذ ِن أ َْهلِ ِه َّدي‬ ِ
ُ ُ ‫فَٱن‬
idhn consent.
… so marry them [i.e., slave women] with the
permission of their people [i.e., masters]. [4: 25]
‫أذّن ؤذن‬ A caller raised his voice; ‫ ويف‬،70 : ‫ [يوا‬ ‫أَذَّد َن ُ َؤذّ ٌرن أَيـَّدتُـ َها لْعِ ُ إِنَّد ُ ْم لَ َسا ِرقُو َن‬
shouted, called.
adhdhana
mu’dhdhin
]44 :‫األعراف‬
Then a crier cried out: "O caravan! You are most
surely thieves". [12: 70, also mentioned in 7: 44]
ِ ِ ْ ِ‫لنَّداس ب‬ ِ ‫ وأَذّن‬
‫أذّن باحل‬ َ ّ ُ ٰ َ‫وك ِر َ االًس َو َعل‬
َ َْ‫ضا ٍتر ي‬ َ َُْ‫ٱحلَ ّ ي‬ ِ
Declare Hajj; announce Hajj;
proclaim Hajj. َ
]27 : ‫ [احل‬‫ِ ي ُ ّ فَ ّ َعميِ ٍتق‬
And proclaim to people the Hajj. [22: 27]

23
 ٌ‫آر‬ Consent on an action; give :‫ [األعراف‬ ‫قَ َال فِْر َع ْو ُن ءا َ نتُ ْم بِِ قَـْب َ أَ ْن ءا َذ َن لَ ُ ْم‬ -
ādhana permission.
]123
Pharaoh said: "Do you believe in Him before I have
given you permission?" [7: 123, also mentioned in
other verses]
‫ءذن عل اواء‬ To inform someone of a certain ‫ فَِإن َـ َولَّدْواْ فَـ ُق ْ ءا َذنتُ ُ ْم َعلَ ٰ َا َواء َوإِ ْن أ َْد ِر أَقَ ِري‬ -1
piece of news to make him and ‫ٌر‬
ādhana 'ala ]109 :‫ [األنبياء‬‫وع ُ و َن‬ ِ
sawâ’
the conveyor of the news on َ ُ ‫أَم بَعي ٌر َّدا‬
equal basis of being aware of it. But if they turn back, say: "I have given you a warning
Thus absolving the conveyor to be known to us all alike and I do not know whether
from responsibility. near or far is what you are being promised (threatened
with)". [21: 109]
ّ
ٌ‫حؤر‬ To tell someone in a definite ]7 :‫ [إبراهيم‬‫ َوإِ ْذ ََذَّد َن َربُّب ُ ْم لَئِي َ َ ْرُْ ال ِزي َ نَّد ُ ْم‬
ta’adhdhna manner; to make a solemn
And when your Lord made it known: "If you are
promise. grateful, I will certainly increase you [in favour]". [14:
7]
‫َ ي يَ ُسوُ ُه ْم‬ ‫ َوإِ ْذ ََذَّد َن َربُّب َ لَيَْبـ َعَ َّدي َعلَْي ِه ْم إِ َ ٰ يَـ ْوِم لْ ِقيَـٰ َم ِة‬
]167 :‫ [األعراف‬‫اب‬ ِ ‫اوء لْع َذ‬
َ ُ
And when your Lord did declared that He would
surely [continue to] send against them, to the Day of
Judgment, those who would afflict them with grievous
torment. [7: 167]
ٌ‫اسخؤر‬ To ask for permission. ‫ال ِ ن ُ ُم ْحلُلُ َم فَـ ْليَ ْستَ ْ ِذنُواْ َ َما ْاتَ ْ َذ َن‬
ُ ‫ َوإِ َذا بَـلَ َغ الْ ْ َف‬
ista’dhana
]59 :‫ [النور‬‫يي ِ ي قَـْبلِ ِه ْم‬ َ ‫لذ‬
ِ ‫َّد‬
And when the children among you reach puberty, let
them ask for permission as did those before them. [24:
59]
ٌ‫أ ر‬ Literally means ear, but it also ِ ِ‫و الْذُ َن بِٱالْذُ ِن و لس َّدي ب‬ -1
]45 :‫ [املائ ة‬‫ٱلس ّي‬
udhun denotes the figurative meaning ّ َ َ
… an ear for an ear, a tooth for a tooth…. [5: 45]
of a person being credulous, i.e.,
:‫ [التوبة‬ ‫يي يـُ ْؤذُو َن لنَّدِ َّد َويَـ ُقولُو َن ُه َو أُذُ ٌرن‬ ِ ‫ِ َّد‬
lends his ear to people and َ ‫ َو ْنـ ُه ُم لذ‬ -2
believes what they say.
]61
And there are some of them who annoy the Prophet
and say: "He is an ear [i.e., one who believes every
thing that he hears]". [9: 61]
‫أذُ ُن‬ Literally, an ear for what is ‫وِ ْنـ ُهم لَّد ِذيي يـُ ْؤذُو َن لنَّدِ َّد ويَـ ُقولُو َن ُهو أُذُ ٌرن قُ أُذُ ُن َ ٍْت‬
good. That is, listens and ْ َ َ َ ُ َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫َّد‬
َ ‫ل ُ ْم يـُ ْؤ ُي بٱللَّد َويـُ ْؤ ُي ل ْل ُم ْؤ ن َ َوَر ْْحَةٌر لّلَّدذ‬
‫يي ءا َ نُواْ ن ُ ْم‬
udhun khayr
believes in what is true.

24

ٌ‫أرا‬ An announcement: a declaration;
adhân a proclamation.
‫ ربـ‬/‫إذن اهلل‬ Allah’s will and permission.
idhni Allahi/
Rabb(ihi)
‫أذي‬
‫أري‬ It is a generic term for anything
adhâ that hurts a person, whether
physically or psychologically.
Thus is the general meaning,
however in the Noble Qur’an, it
is used to connote a number of
senses:
1. harm.
2. Ailment. Ailment of the head
like lice or blisters.
3. Trouble; inconvenience.
4. Profanities and offensive talk.
5. For the extender of a favour is
to remind someone of it to show
that the person should be
indebted to them.
25
]61 :‫ [التوبة‬‫يم‬ ِ ‫ول للَّد ِ َِلم ع َذ‬ ِ ‫َّد‬
‫اب أَل ٌر‬
‫ُ ْ َ ٌر‬ َ ‫يي يـُ ْؤذُو َن َر ُا‬
َ ‫َو لذ‬
And there are some of them who annoy the Prophet
and say: "He is an ear [i.e., one who believes every
thing that he hears]". Say: "He is an ear for what is
good [who] believes in Allah and believes the faithful
and a mercy for those of you who believe"; and [as
for] those who annoy the Messenger of Allah, they
shall have a painful punishment. [9: 61]
‫لنَّداس يَـ ْوَم ْحلَ ّ الْ ْ ََِب أ َّد‬
َ ‫َن للَّد‬ ِ َ ِ‫ان ّ َي للَّد ِ َوَر ُاولِِ إ‬
‫ َوأَ َذ ٌر‬
]3 :‫ [التوبة‬ُ ُ‫بَِر ء ّ َي لْ ُم ْ ِرِ َ َوَر ُاول‬
And an announcement from Allah and His Messenger
to the people on the day of the Greater Pilgrimage that
Allah and His Messenger are free from [obligations
to] the disbelievers. [9: 3]
]97 :‫ [البقرة‬ِ ‫فَِإنَّد ُ نَـَّدنلَ ُ َعلَ ٰ قَـ ْلبِ َ بِِإ ْذ ِن للَّد‬
… for surely he brought it [i.e., the Qur’an] down to
your heart by Allah’s permission. [2: 97]
]58 :‫ [األعراف‬ِّ‫ َو لْبَـلَ ُ لطَّديّ ُ َ ُْر ُج نَـبَا ُ ُ بِِإ ْذ ِن َرب‬
And as for the good land, its vegetation springs forth
[richly] by the permission of its Lord. [7: 58]
‫ٱعتَ ِنلُواْ لنّ َساء‬ ِ ِ ‫ َويَ ْسـئَـلُونَ َ َع ِي لْ َم‬ -1
ْ َ‫يض قُ ْ ُه َو أَ ًسذ ف‬
]222:‫ [البقرة‬‫يض‬ ِ ِ ‫ِيف لْ َم‬
And they ask you about menstruation. Say: "It is a
harm [i.e., for a man to be intimate with his wife
during menstruation], so keep away from women
during menstruation". [2:222]
:‫ [البقرة‬ ِ ‫يضا أ َْو بِِ أَ ًسذ ّي َّدرأْ ِا‬ ِ
‫فَ َمي َ ا َن ن ُ م َّد ِر ًس‬ -2
]196
And whoever among you is ill, or has an ailment of
the head. [2: 196]
 ‫اح َعلَْي ُ ْم إِن َ ا َن بِ ُ ْم أَ ًسذ ّي َّدطَ ٍتر‬
َ َ‫ َوالَ ُ ن‬ -3
]102 :‫[النساء‬
But there you will incur no sin if you lay down your
arms because of the inconvenience of rain or because
you are ill. [4: 102]
 * ‫ أري‬is a lesser evil than
[pronounced: dharar].
‫آري‬
ādhâ
It is the verb of ‫أري‬. In addition
to the above mentioned senses of
meaning, it is mentioned in the
Noble Qur’an with the following
specific meanings:
1. to displease.
2. To persecute.
3. To slander; to malign.
‫ضشس‬ ‫يي أُوُواْ لْ ِتَـٰ َ ِ ي قَـْبلِ ُ ْم َوِ َي‬ ِ ‫ِ َّد‬
َ ‫ َولَتَ ْس َمعُ َّدي َي لذ‬ -4
ِ ‫َّد‬
]186 :‫ [ءل عمران‬‫يي أَ ْ َرُ واْ أَذًس َ ِ اًس‬ َ ‫لذ‬
…and you shall certainly hear from those who have
been given the Book before you and from those who
are polytheists much annoying talk. [3: 186]
‫وف َوَ ْغ ِفَرةٌر َ ْيـٌرر ّي َ َ قٍَتة يَـْتبَـعُ َها أَذًس‬
‫قَـ ْوٌرل َّد ْع ُر ٌر‬ -5
ِ
]263 :‫ [البقرة‬‫يم‬ ‫َو للَّد ُ َغ ِ َحل ٌر‬
Kind speech and forgiveness are better than charity
followed by injury. [2: 263]
‫يي يـُ ْؤذُو َن للَّد َ َوَر ُاولَ ُ لَ َعنَـ ُه ُم للَّد ُ ِ ل ُّب نْـيَا‬ ِ ‫ِ َّد‬
َ ‫إ َّدن لذ‬ -1
]57 :‫ [األحناب‬ِ‫َو الْ ِ َرة‬
Those who displease Allah and His Messenger, Allah
has cursed them in this World and in the Hereafter.
[33: 57]
 ‫ُوذينَا ِ ي قَـْب ِ أَن َ ِْيَـنَا َوِ ي بَـ ْع ِ َ ا ِ ْئتَـنَا‬
ِ ‫قَالُواْ أ‬ -2
]129 :‫[األعراف‬
They said: "We [Children of Israel] have been
persecuted before you came to us and since you have
come to us". [7: 129]
ِ ‫َّد‬ ِ ‫َّد‬
ٰ ‫وا‬
َ ُ ْ‫يي ءا َذ ْوا‬ َ ‫ ٰي َيـُّب َها لذ‬ -3
َ ‫يي ءا َ نُواْ الَ َ ُ ونُواْ َ ٱلذ‬
]69 :‫ [األحناب‬ْ‫فَ َّدَبأَُ للَّد ُ ِ َّدا قَالُوا‬
O you who believe! Be not as those who slandered
Musâ [Moses], but Allah proved his innocence of that
which they alleged. [33: 69]

‫أرب‬
‫إسبت‬ Generally means, a great need ]31 :‫ [النور‬‫أَ ِو لتَّدـٰبِعِ َ َغ ِْ أ ُْوِ ِإل ْربَِة ِ َي ّلر َ ِال‬
irbah for something. However it is
…or the male attendants not having need [for
used in the Noble Qur’an to women]. [24: 31]
denote sexual desire.
‫يآسة‬ Needs and uses. ‫ق َال ِه عصا أَ ـوَّد ؤا علَيـها وأَه ُّب‬
ِ‫ش ِِبا علَ غن ِم و‬
ََ ََ ٰ َ َ ُ َ َ ْ َ ُ ََ َ َ َ َ َ
ma’ârib
ِ
ُ ‫ف َيها َ َ ِر‬
]18 : [  ٰ ‫ب أُ ْ َر‬
He said: 'This is my staff; I lean on it, I beat down
fodder for my sheep, and I have other uses for it’. [20:
18]

26
‫أرض‬
‫أسض‬ It has a number of closely
ardh related meanings:
1. The Earth which is the planet
on which we live. Usually it has
this meaning when it is opposed
to the heavens.
2. The earth: soil.
3. Land: the surface of Earth. It
means this when the Qur’an
talks about people travelling
through the land ( ،ً‫ سع‬،‫سبس‬
‫)ضشة‬, spreading corruption
( ‫ عبد أسبداًا‬،‫ )أأسذ‬or giving life
through rain (ٍ‫)َح‬.
4. Paradise.
5. A specific peace of land.
Commentators are of the opinion
that in some verses it
specifically refers to the
following: Madinah, Makkah,
Egypt.
27
‫ض ِ ي َ َ َرةٍت أَقْالٌَرم َو لْبَ ْ ُر َُُّب ُ ِ ي‬ ِ ‫ َولَ ْو أََّدَا ِ الْ ْر‬ -1
‫ت للَّد ِ إِ َّدن للَّد َ َع ِن ٌرين‬ ِ َ ‫بـع ِ ِ ابـعةُ أَ ْ ٍتر َّدا نَِف‬
ُ ٰ‫ت َ ل َمـ‬
ْ ُ َ َْ ْ َ
ِ
]27:‫ [لقمان‬‫يم‬ ‫َح ٌر‬
And if all the trees on Earth were pens and the sea
[were ink], with seven seas behind it supply it, yet
would not the Words of Allah be exhausted [in the
writing]: indeed! Allah is all-Mighty, All-Wise. [31:
27]
‫ض لُِِيَ ُ َ ْي َ يـُ َوا ِر‬
ِ ‫فَـبَـ َع َ للَّد ُ غَُراباًس يَـْب َ ُ ِ الْ ْر‬ -2
]31:‫ [املائ ة‬ِ ‫َا ْوء َة أَ ِ ي‬
Then Allah sent a crow digging up the earth to show
him how to bury the naked corpse of his [dead]
brother. [5: 31]
ِ ‫ت ِ ي قَـْبلِ ُ ْم ُانَ ٌري فَ ِس ُواْ ِ الْ ْر‬
ْ‫ض فَٱنْلُُروا‬ ْ َ‫قَ ْ َ ل‬ -3
]137 :‫ [ءل عمران‬ َ ِ‫َ ْي َ َ ا َن َعـِٰقبَةُ لْ ُم َ ّذب‬
Indeed there have been examples before you; therefore
travel in the land and see what was the end of those
who disbelieved. [3: 137]
ِ ِ ِ ِ ‫الْر‬
َ ‫ض ليُـ ْف ِس َ ف َيها َويـُ ْهل َ ْحلَْر‬
‫ث‬ ْ ِ ٰ ‫وإِذَا َـوَّد ٰ ا َع‬
َ َ َ
]205 :‫ [البقرة‬‫ُّب لْ َف َس َاد‬ ‫لنَّدس َ َو للَّد ُ الَ َُِي‬
ْ ‫َو‬
And when he turns away [from you] he roams around
the land with the intention of spreading villainy
destroying crops and cattle, and Allah does not love
villainy. [2: 205]
ِ
‫ت‬
ْ َ‫ت َوَرب‬ َ ‫ض َها َ ًسة فَِإ َذا أ‬
ْ ‫َننلْنَا َعلَْيـ َها لْ َماء ْهتَـَّدن‬ َ ‫ َوَـَر الْ ْر‬
]5 : ‫ [احل‬ ‫ت ِ ي ُ ّ َزْو ٍتج َِبِي ٍت‬ ْ َ‫َوأَنبَت‬
…and you see the land barren, but when We send
down on it the rain, it stirs and swells and grows
[something] of every attractive kind. [22:5]
‫ض يَِرثـُ َها‬ ‫ َولََق ْ َ تَْبـنَا ِ َّدلنبُوِر ِ ي بَـ ْع ِ ل ّذ ْ ِر أ َّد‬ -4
َ ‫َن الْ ْر‬
]105 :‫ [األنبياء‬‫لصـٰلِ ُ و َن‬ ‫ِعبَ ِاد َ َّد‬
And indeed We have written in az-Zabūr [i.e., the
Books revealed by Allah  to his Prophets] after the
previous mention [i.e., in al-Lawhu l-Mahfūdh, lit.
The Preserved Slate] that the land [of Paradise] is
inherited by My righteous servants. [21: 105]
 ِ ‫ض إِّن ح ِف ٌر‬ ِ
 ‫يم‬
‫يي َعل ٌر‬ َ ّ ِ ‫قَ َال ْ َع ْل ِ َعلَ ٰ َ َنائ ِي الْ ْر‬ -5
]55 : ‫[يوا‬
He [Yūsuf ] said: "Appoint me over the storehouses
of the land [i.e., Egypt]. Indeed I am an honest
knowledgeble guardian". [12: 55]
ِ ‫ض للَّد‬ِ ‫وها َ ْ ُ ْ ِ أ َْر‬ ِ ِِ ِ
‫أرض اهلل‬ َ ‫ َوٰيـ َق ْوم َهـٰذ نَاقَةُ للَّد لَ ُ ْم ءايَةًس فَ َذ ُر‬
Literally it translates as Allah’s
land and it means the Earth,
]64 :‫ [هود‬ ‫اب قَ ِري ٌر‬ ‫وها بِ ُسوء فَـيَ ْ ُ َذ ُ ْم َع َذ ٌر‬
َ ‫َوالَ ََ ُّبس‬
ardhu Allahi
particularly its surface.
[Sâlih  said] "O my people! This is the she-camel of
Allah: a sign for you, so let it graze in Allah’s land
and do not touch her with harm lest that a near torment
befalls you". [11: 64]
‫األرض املق اة‬ َ‫َّداةَ الَّدِِت َ تَ َ اللَّد ُ لَ ُ ْم َوال‬ ِ
َ ‫ض املَُق‬ َ ‫يَاقَـ ْوم ْاد ُ لُوا االْ ْر‬
Literally it translates as the Holy
Land. It means Jerusalem.
ِ ِ
]21 :‫ [املائ ة‬‫يي‬ َ ‫َـ ْرَ ُّب وا َعلَ ٰ أ َْدبَـٰ ِرُ ْم فَـتَـْنـ َقلبُوا َ ـٰس ِر‬
Al-Ardhu l-
Muqaddasah
[Mūsâ  said] "O my people! Enter the Holy Land
that Allah assigned to you and do not turn back on
your heels [in flight] and thus become losers". [5: 21]
‫األرض اليت‬ The literal translation is the 
َ ‫ض لَّدِِت بَ َارْ نَا فِ َيها لِْل َعـٰلَ ِم‬
ِ ‫ َوََّدْيـنَـٰ ُ َولُو اًس إِ َ الْ ْر‬
Land which We have blessed. It
‫بار نا فيها‬ refers to the Levant, i.e., roughly ]71 :‫[األنبياء‬
Al-Ardhul l-atî the area encompassing the We delivered him [i.e., Ibrâhîm ] and Lūt safe to the
bâraknâ fîhâ following countries: Syria, Land which We have blessed for all peoples. [21: 105]
Lebanon, Palestine and Jordan.

‫أرك‬
‫اسائك‬ Raised, upholstered and adorned  ‫َ سا وال ز ه ِريرا‬
‫ْ ًس َ َ َ ْ َ ًس‬ ‫ ُّبتَّد ِئِ َ فِ َيها َعلَ ٰ الَْرائِ ِ الَ يَـَرْو َن فِ َيها‬
arâ’ik couches.
]13 :‫[اإلنسان‬
Reclining therein [i.e., the Paradise] on the raised
couches finding neither [burning] sun nor bitter cold.
[76: 13]

‫أرم‬
‫إسو‬ Iram is the name of the tribe of :‫ [الف ر‬ ‫ات لْعِ َم ِاد‬
ِ ‫ إِرم َذ‬ ‫أَ َ َـر َ ي فَـع ربُّب َ بِع ٍتاد‬
ََ َ َ ََ َ ْ َ ْ
iram 'Âd is a sub-tribe.
]7-6
Have you not pondered how your Lord dealt with 'Âd;
of Iram [whose stature was very high like long]
pillars. [89:6-7]

28
 ‫أزر‬

‫آصس‬ Āzar is the name of Ibrâhîm’s :‫ [األنعام‬ ‫ءاِلة‬

‫ًس‬ ِ ‫تَّدخ ُذ أَ نا اًس‬
ِ ‫وإِ ْذ قَ َال إِبـ ٰرِهيم ِالبِي ِ ءازر أََـ‬
(Abraham, may the peace and َ َ ْ ََ ُ ْ َ
Āzar
blessings of Allah be upon him) ]74
father, who is mentioned in the And remember Ibrâhîm when he said to his father
Torah as Terah. Āzar: “do you take idols as gods”. [7: 74]
 ِ ِ‫علَ ٰ اوق‬ ْ َ‫ َ َنْرٍتع أَ ْ ر َج َ طْ َ ُ فَ َازَرُ ف‬
‫آصس‬ ُ َ ٰ ‫ٱاتَـو‬ ْ َ‫ي ف‬
َ َ‫ٱاتَـ ْغل‬
To strengthen.
āzara
َ َ
]29 :‫[الفتح‬
[The description of Muhammad  and those who are
with him, may Allah be pleased with them, in the Injîl
is] like a plant which produces its offshoots and
strengths them so they grow firm and stand upon their
stalks. [48: 29]
‫أصس‬ Strength ]31 : [  ‫ْ ُ ْد بِِ أ َْزِر‬ 
azr
Increase through him [Harūn ] my [Mūsâ ]
strength. [20: 31]

‫أزز‬
‫أ ّص أ ّصاًا‬ ِ ِ
َ ‫أَ َْ َـَر أَنَّدا أ َْر َا ْلنَا ل َّديَـٰط َ َعلَ لْ َ ـٰف ِر‬
‫يي َـ ُؤزُُّبه ْم أ َّزاًس‬
To constantly incite a person 
azza azzan with whisperings into doing
sinful, evil acts. ]83:‫[ رمي‬
Do you not see how We set the devils on the
disbelievers to incite them [to evil, sinful acts] with
[constant] incitement? [19: 83]

‫أزف‬
‫أصف‬ Literally means the drawing near ]57 :‫ [الن م‬ُ‫الْ ِزفَة‬ ِ َ‫أَ ِزف‬
‫ت‬
azifa one has drawn near. It a means
The Approaching One has approached. [53: 57]
of warning of the imminence of
‫أزفت ا زفة‬ the Hour.
azifat l-āzifah

‫إسخبشق‬ ‫د ٍت‬
Brocade: thick, expensive silk  ‫ان‬
َ ِ ْ ‫ ُتَّد ِئِ َ َعلَ فُـر ٍتش بَطَائِنُـ َها ِ ْي إِ ْاتَْبـرٍتق و َ َ ْٱَنَّدتَـ‬
istabraq woven with patterns of golden َ َ ُ
threads. ]54 :‫[الرْحي‬
[They are] reclining on carpets lined with brocade, and

29
 the fruit of the two gardens is within easy reach. [55:
54]

‫إسح ٰـك‬ Prophet Ishâq (Isaac)  is the  ِ ِ‫ووهبـنَا لَ إِا ـٰق ويـع ُقوب نَافِلَةًس وُ الًّ ع ْلنَا ـٰل‬
ishâq first-born son of Prophet Ibrâhîm
َ َ ََ َ َ ْ ََ َ َ ْ ُ َْ ََ
(Abraham) . Prophet Ya'qûb ]72 :‫[األنبياء‬
(Jacob)  is Ishâq’s son. We bestowed on him [Ibrâhîm ] Ishâq and Ya'qûb,
[additionally] as a grandson, and each We made
righteous. [21: 72]

‫أسر‬
‫ّ ْي أ َْه ِ لْ ِتَـٰ ِ ِ ي َ يَا ِ ي ِه ْم‬ ‫وهم‬ ِ ‫وأ َّد‬
‫أسش‬ ُ ‫يي َـٰ َه ُر‬ َ ‫َننَل لذ‬
To take as captive: take as
asara prisoner of war. ََ
 ‫َ فَ ِريقاًس َـ ْقتُـلُو َن َوَ ْ ِا ُرو َن فَ ِريقاًس‬ ‫ف ِ قُـلُوِبِِ ُم ُّبلر ْع‬ َ ‫َوقَ َذ‬
]26 :‫[األحناب‬
And He drove down those of the People of the Book
who backed them [the disbelievers] from their
strongholds and cast terror in their hearts; a group [of
the] you killed and you took captive another group.
[33: 26]
‫أار‬ ْ ‫ َّدْ ُي َ لَ ْقنَـٰ ُه ْم َو َ َ ْدنَا أ‬
]28 :‫ [اإلنسان‬‫َاَرُه ْم‬
To strongly build.
shadda asr We created them and strongly built them. [76: 28]
‫أسُش‬ Prisoner of war; captive.  ‫ َويُطْعِ ُمو َن لطَّد َع َام َعلَ ٰ ُحبّ ِ ِ ْس ِيناًس َويَتِيماًس َوأ َِا اًس‬
asîr
]8 :‫[اإلنسان‬
And they give food in spite of [their] love for it* to the
needy, the poor and the captive. [76: 8]
*Some exegetes are of the opinion that it could also
mean: for the love of Him .
‫أسشي‬ See under the root ‫ي‬ ‫س ر‬.
asrâ
ِ ‫َاَر ٰ َح َّد ِٰت يـُْ ِخ َي ِيف الْ ْر‬ ِ
‫أسشي‬
asrâ
The plural form of ‫أسُش‬. It  ‫ض‬ ْ ‫ َ ا َ ا َن لنَِ أَن يَ ُ و َن لَ ُ أ‬
means prisoners of war; captives
]67 :‫[األنفال‬
It is not for a Prophet to have captives until he has
greatly slaughtered [among Allah’s enemies] in the
land. [8: 67]
‫أسبسي‬ Another plural form of ‫أسُش‬. It  ‫وه ْم َوُه َو ََُّدرٌرم َعلَْي ُ ْم إِ ْ َرا ُ ُه ْم‬
ُ ُ ٰ‫ُاـَٰر ٰ ـُ َفـ‬ ِ
َ ‫ َوإن يَُْوُ ْم أ‬
usârâ also means prisoners of war;
captives. ]85 :‫[البقرة‬

30
 Abu 'Amri ibn al-'Lâ’, who is an …and when they come to you as captives you ransom
authority on the Arabic them, although their eviction was forbidden for you.
language, as quoted in at-Tabarî [2: 85]
in his tafisr, makes the following
distinction: ‫أسشي‬, are those who
are no tied-up when taken
captive, whereas ‫أسبسي‬, are
those who are tied up.

ِ ِ ِ ِ ِ ‫َّد‬
ُ ‫ ُ ُّب لط َعام َ ا َن حـالًّ لّبَِ إ ْا ٰرءي َ إالَّد َ ا َحَّدرَم إ ْا ٰرءي‬
‫إسشائُم‬ Israel is the title of Ya'qûb
Isarâ’îl (Jacob) .
]93 :‫ [ءل عمران‬ِ ‫َعلَ ٰ نـَ ْف ِس‬
All food was lawful to the Children of Israel, except
what Israel Made unlawful for itself. [3: 93]
‫ٍت‬
‫بنو إارائي‬ ٰ َ‫ َو َ ـَٰوْزنَا بِبَِ إِ ْارءي َ لْبَ ْ َر فَََـ ْواْ َعلَ ٰ قَـ ْوم يَـ ْع ُ ُفو َن َعل‬
Literally, Children of Israel.
Jews.
banū Isrâ’îl ِ ‫أَ ن ٍتام َّدِلم قَالُواْ ٰ وا ع لَّدنا إِلَـٰها َ ما َِلم‬
‫ءاِلَةٌر قَ َال‬ ْ ُ َ ‫ُ َ ْ َ ْ َ ًس‬ ُْ َ ْ
]138 :‫ [األعراف‬‫إِنَّد ُ ْم قَـ ْوٌرم َْ َهلُو َن‬
And We brought the Children of Israel across the sea,
and they came unto a people who were devoted to
worshipping idols which they had. They said: "O
Moses! Make for us a god even as they have gods".
He said: "Lo! You are a folk who know not". [7: 138]

‫أسس‬
‫أسَّس‬ To establish; to lay foundations.
ْ ‫س بـُْنـيَانَ ُ َعلَ ٰ َـ ْق َو ٰ ِ َي اللَّد ِ َوِر‬
‫ض َو ٍتان َ ْيـٌرر أَم‬ ‫أَفَ َم ْي أ َّد‬
َ ‫َا‬
assasa
]109 :‫ [التوبة‬‫ار‬ ‫ف َه ٍت‬ ‫َاس بـْنـيانَ علَ َ َفا ر ٍت‬
ُُ ٰ َ ُ َ ُ َ ‫َّد ْي أ َّد‬
Is he who founded his building upon duty to Allah and
His good pleasure better; or he who founded his
building on the brink of a crumbling, overhanging
precipice. [9: 109]

‫األول‬ ‫أاا‬ See under the root ‫س ط ر‬.

Asâtiru l-’wwalîn

‫أسف‬
‫آ َسف‬ To anger; to enrage; to :‫ [الن رف‬ َ ِ‫ءاا ُفونَا نتَـ َق ْمنَا ِ ْنـ ُه ْم فََ ْغَرقْـنَـٰ ُه ْم أَ ْ َع‬
َ ‫فَـلَ َّدما‬

31
 āsafa exasperate. ]55
When they angered Us, We exacted retribution from
them and drowned them all. [43: 55]
‫أسف‬
ِ Outraged and grieved. ‫ضبَـٰ َي أ َِا ًسفا قَ َال بِْئ َس َما‬
ْ ‫وا ٰ إِ َ ٰ قَـ ْوِ ِ َغ‬
َ ُ ‫ َولَ َّدما َر َ َع‬
asifa
at-Tabarî, al-Qurtubî and ibn ]150 :‫ [األعراف‬ ِ ‫َ لَ ْفتُ ُم ِوّن ِ ي بَـ ْع‬
Kathîr report that abu d-Dardâ’ And when Mūsâ returned to his people, outraged and
() said that ‫( أسف‬asaf) is a grieved, he said: Vile is the course which you have
feeling much greater than anger: followed in my absence'. [7: 150]
fury; outrage; indignation.
‫يا أاف عل‬ O my grief for (someone). ‫و ـوَّد عنـهم وق َال ٰي َافا علَ يوا و بـيضَّدت عيـنا ِ ي‬
َ ُ َ َْ ْ َ ْ َ َ ُ ُ َ َ َ َ َ ْ ُ َْ ٰ َ َ َ
]84: ‫ [يوا‬‫يم‬ ِ ِ
‫ْحلُْنن فَـ ُه َو َ ل ٌر‬
yâ asafa 'alâ

And he (Ya'qūb ) turned away from them and said:

"O my grief for Yūsuf"; his eyes turned white with
sorrow and he was suppressing [his sorrow lest that
his sons see him]. [12: 84]

‫إسًبعُم‬ Prophet Ismâ'îl (Ishmael)  is ‫ت وإِ ْْسـٰعِي ربـَّدنا ـقبَّد ِ نَّدا‬ ِ ‫وإِ ْذ يـرفَع إِبـ ٰرِهيم لْ َقو‬
َ َ َ َ ُ َ َ ِ ‫اع َ ِ َي لْبَـْي‬
Isma'îl Prophet Ibrâhîm's (Abraham ) ْ َ ُ ْ ُ َْ َ
ِ‫لس ِميع لْعل‬
son from Hagar. He is a ]127 :‫ [البقرة‬‫يم‬
ُ َ ُ ‫َنت َّد‬ َ ‫إِنَّد َ أ‬
forefather of Prophet And when Ibrâhîm was raising the foundations of the
Muhammad . House and [with him] Ismâ'îl [the prayed]: "Our Lord!
accept [this] from us; surely You are the Hearing, the
Knowing". [2: 127]

‫أسن‬
ٍ‫آس‬ Of, particularly, water: altered ‫َب َّدْ يَـتَـغَيَّدـ ْر‬ ِ ِ ‫فِيها أَنْـهار ي َّداء َغ‬
‫ءاا ٍتي وأَنْـ َه ٌرار ّي لَّدَ ٍت‬
for the worse in odour, colour or َ ْ ّ ‫َ َ ٌر‬
āsin
taste. In the Glorious Qur'an the ]15 : ‫ [ م‬ُ ‫َ ْع ُم‬
water of Paradise is said to In it [the Paradise which is promised the God-heedful]
be ٍ‫غُش آس‬, that is, pure are rivers of untainted, pure water and rivers of milk
unpolluted, clear, of which the taste does not change. [47: 15]
uncontaminated water.

‫أسو‬
ِ ِ
‫أسىة‬ ْ ‫ ّ َ قَ ْ َ ا َن لَ ُ ْم ِ َر ُاول للَّد أ‬
:‫ [األحناب‬ ‫ُا َوةٌر َح َسنَةٌر‬
A person, or persons, by whom
uswah one takes example; a role model;
‫أاوة حسنة‬ an example; an exemplar. ]21

32
 uswatun Indeed, in the Messenger of Allah you have a perfect
hasanah example. [33: 21]

‫أسي‬
ً‫أس‬ To grieve; to mourn; to be ]68 :‫ [املائ ة‬ َ ‫س َعلَ لْ َق ْوِم لْ َفـٰ ِس ِق‬
َ ْ َ َ‫فَال‬
asâ sorrowful.
…so do not grieve over the aggressors. [5: 68]

‫أشر‬
:‫ [القمر‬ ‫اب أَ ِ ٌرر‬ ِ ِِ ِ
‫أشش‬ ‫أَءلْق َ ال ّذ ْ ُر َعلَْي ي بَـْيننَا بَ ْ ُه َو َ َّدذ ٌر‬
A person who acts with utmost
ashir exultation; boastful; self-
conceited. ]25
Has he been singled out with the Reminder out of all
of us? Nay! But he is a liar, boastful. [54: 25]

‫أصر‬
‫إصش‬ A burden arising from a pledge ]81 :‫ [ءل عمران‬ ‫ءأَقْـَرْرُْ َوأَ َ ْذ ُْ َعلَ ٰ ٰذلِ ُ ْم إِ ْ ِر‬
isr of commitment.
[Allah say to the Prophets from whom he took a
pledge] Do you acknowledge and accept by burden on
this [condition]. [3: 81]
‫أ ذإ ر‬ To accept a burden of Look at the previous âyah.
commitment and responsibility.
akhatha isr
‫وضع إ راًس عي‬ [ ْ َ‫ض ُع َعْنـ ُه ْم إِ ْ َرُه ْم َو الْ ْغلَـٰ َ لَّدِِت َ ان‬
‫ت َعلَْي ِه ْم‬ َ َ‫ َوي‬
To lift burden of commitment
incumbent on someone.
wadh'a isran
'an
]157 :‫األعراف‬
…and lift the burden and the shackles that were
incumbent upon them. [7: 157]
‫ْح إ راًس عل‬ To impose/place burden of  ‫يي ِ ي قَـْبلِنَا‬ ِ ‫َّد‬ ِ ِ
َ ‫ َربـَّدنَا َوالَ ََْتم ْ َعلَْيـنَا إ ْ ًسرا َ َما َْحَْلتَ ُ َعلَ لذ‬
commitment on someone.
hamala isran
'ala
]286 :‫[البقرة‬
Our Lord! Impose not on us a burden as You imposed
it on those before us. [2: 286]

‫أصل‬
‫أصم‬ Foundation; root. ‫ب للَّد ُ َ َالًس َ لِ َمةًس َيّبَةًس َ َ َ رٍتة َيّبَ ٍتة‬ َ َ ‫أَ َْ َـَر َ ْي‬
َ ‫ضَر‬
asl
]14 :‫ [إبراهيم‬‫لس َماء‬ ‫أَ ْ لُ َها ثَابِ ٌر‬
‫ت َوفَـ ْرعُ َها ِ َّد‬
Have you not considered how Allah presents the

33
 example of a good word like a good tree its root is
firmly fixed while its branches are [high] in the sky?
[14: 24]
‫اٱ يم‬ ‫أ‬ Bottom of Hell. Also see ‫اواء‬ ]64 :‫ [الصافات‬‫إِن َـَّدها َ َ َرةٌر ََّتُْر ُج ِ أَ ْ ِ ْٱَ ِ ي ِم‬
aslu l-jahîm
‫اٱ يم‬. It [Zaqqūm] is a tree that grows in the bottom of Hell.
[37: 64]
‫أصُم‬ The evening or the period the ]42 :‫ [األحناب‬‫ َو َابّ ُ وُ بُ َْرًسة َوأَ ِ يالًس‬
asîl prayer of 'asr to sunset.
And exalt Him with praise early and late [in the day].
[33: 42]

‫أفف‬
‫أف‬ It is a word imitative of a sound, ]23 :‫ [اإلاراء‬‫ُف‬ ّ ‫فَالَ َـ ُق َّدِلَُما أ‬
uf an interjection expressive of
…[in the case that either or both of your parents get
dissatisfaction: Fie! Ugh! old] say not say 'Ugh!' to them. [17: 23]

‫أفق‬
‫أأك‬ The border or extreme of the ]23 :‫ [الت وير‬ ِ ِ‫ َولََق ْ َرءا ُ بِٱالْفُ ِق لْ ُمب‬
ufuq land or Earth and the sky or
heavens: the horizon. In the And indeed he [Muhammad ] saw him [Jibrîl ] in
the clear horizon. [81: 23]
Glorious Qur’an it has both
adjectives: ‫األفق األعل‬, i.e. the
highest horizon, and ‫األفق املب‬,
i.e. the clear horizon from the
direction of the east. Horizon is
used here to mean the sides of
the celestial borders and
extremity.
‫آأبق‬ Parts, things and events of the
ُ ‫اق َوِ أَن ُف ِس ِه ْم َح َّد ِٰت يَـتَبَـ َّد َ َِلُ ْم أَنَّد‬
ِ َ‫انُ ِري ِهم ءايـٰتِنَا ِ الْف‬
َ ْ َ
āfâq great wide world, particularly
those that one deduces meaning ]53 :‫ [فصلت‬‫ْحلَ ُّبق‬
from. We will show them Our signs in the wide world, and
in their own selves, until it becomes manifest to them
that this [the Qur’an] is the truth. [41: 53]

‫أفك‬
ِ ِ ِ ِِ ِ ِ ِ
‫أأك‬ َ ُ ‫قَالُواْ أَ ْئتَـنَا لتَ ْف َ نَا َع ْي ءاِلَتنَا فَ ْ نَا َا َع ُ نَا إِن‬ -1
‫نت‬
1. To turn someone away from
afaka something, especially by deceit

34
 and/or guile. ]22 :‫ [األحقاف‬ َ ِ‫لصـٰ ِق‬
‫ِ َي َّد‬
2. To tell a lie.
They said: "Have you come to turn us away from our
gods? Then bring upon us that with which you
threaten us, if you are one of the truthful!". [46: 22]
 ‫صـٰ ُ فَِإ َذا ِه َ َـ ْل َق ُ َ ا يَْفِ ُ و َن‬ َ ُ ٰ ‫فََلْ َق‬ -2
َ ‫وا ٰ َع‬
]24 :‫[ال عراء‬
Then Mûsâ cast down his staff and lo! it swallowed up
the lies they told. [26: 45]
]4 :‫ [الفرقان‬ُ ‫يي َ َف ُرواْ إِ ْن َهـٰ َذا إِالَّد إِفْ ٌر فْـتَـَرا‬ ِ ‫َّد‬
‫إأك‬ َ ‫ َوقَ َال لذ‬
A lie; a falsehood.
ifk
Those who disbelieve say: "This [the Qur’an] is
nothing but a lie that he [Muhammad ] has invented.
[25: 4]
‫ي ف عن ي‬ Will be turned away from it ]9 :‫ [الذاريات‬ َ ِ‫ يـُ ْؤفَ ُ َعْن ُ َ ْي أُف‬
those who are deceived.
‫أف‬ He is turned away from it who would be turned away
[in the foreknowledge of Allah]. 51: 9
yu’faku 'anhu
man ’ufika
ِ ِ ِ ِ
‫أّن ف ون‬ ‫ِج‬ ُ ‫ إ َّدن للَّد َ فَال ُق ْحلَ ّ َو لنـ ََّدو ٰ ُْر‬
ُ ‫ِج ْحلَ َّد َي لْ َميّت َوُّمُْر‬
To where then are you turned
away from worshipping Allah .
]95 :‫ [األنعام‬‫َّن ُـ ْؤفَ ُ و َن‬ ٰ‫ت ِ َي ْحلَ ّ ٰذلِ ُ ُم للَّد ُ فَ َّد‬ ِ ‫لْمي‬
annâ tu’fakūn
َّ
Verily! It is Allah Who causes the seed-grain and the
fruit-stone (like date-stone, etc.) to split and sprout. He
brings forth the living from the dead, and it is He Who
brings forth the dead from the living. Such is Allah,
then how are you deluded away from the truth? [6: 95]
Also referred to as ‫انًؤحفكت‬, i.e. ]9 :‫ [احلاقة‬‫اٱَا ِ ئَ ِة‬
ْ ِ‫ت ب‬ ِ ِ
‫انًؤحفكبث‬
almu’tafikât
ُ ٰ‫ َو َ اء ف ْر َع ْو ُن َوَ ي قَـْبـلَ ُ َو لْ ُم ْؤَف َ ـ‬
the town or towns of the people And Fir'awn (Pharaoh), and those before him, and the
of Prophet Lūt which were towns overturned [the towns of the people of Lut]
overturned with them. committed sin. [69: 9]

‫أفل‬
‫ِ َّد‬
َ َ‫ فَـلَ َّدما َ َّدي َعلَْي لْي ُ َرأَ َ ْوَ باًس قَ َال َهـٰ َذا َرّ فَـلَ َّدما أَف‬
‫أأم‬ Of stars, to set.
afala
]76 :‫ [األنعام‬ َ ِ‫ُح ُّب الْفِل‬ ِ ‫قَ َال ال أ‬
When the night overshadowed him, he saw a star. He
said: "This is my lord." But when it set, he said: "I like
not those that set." [6: 77]

‫أأال‬ It is made up of the interrogative ]17 : ‫ [الن‬‫أَفَ َمي َ ْلُ ُق َ َمي الَّد َ ْلُ ُق أَفَال َ َذ َّد ُرو َن‬

35
 afalâ ‫أ‬,the conjunction ‫ف‬, and the Is He [Allah] then Who creates comparable to those
who create not [i.e. the idols]? Do you not then mind?
negative ‫ال‬. It constitutes a [16: 17]
question encouraging people to
do something: do you not?
‫أكل‬
‫أكم‬ To eat.
akala
‫أ ي فوق‬ Literally, for one to eat from
above of him and from under his
‫و ي َتت ر لي‬
feet.
But it is used metaphorically to
akala min
fawqihi wa min mean that the means of
tahta rilayhi sustenance of the heedful should
be made ample by pouring of the
blessings of the heaven and earth
upon them.
‫أ لت النار‬ Literally, the fire ate it: to be
consumed by fire.
aklathu an-nâr
‫املال‬ ‫أ‬ Literally, to eat or consume
money. It could be justly or
akala l-mâla
unjustly. However, it is used the
Glorious Qur’an by way of
condemnation, i.e. condemning
people for usurping each other’s
property or wealth. Thus this
expression strongly collocates
with ‫انببطم‬, i.e., unfairness,
‫انظهى‬, i.e. injustice, and ‫اإلثى‬, i.e.
sin.
‫ أ الرتاث‬Literally, to eat inheritance: to
appropriate someone else’s
akala t-turâtha
property or wealth.
36
]73 :‫ [الن رف‬‫لَ ُ ْم فِ َيها فَـٰ ِ َهةٌر َ ِ َةٌر ّ ْنـ َها َ ْ ُ لُو َن‬
For you therein is abundant fruit of which you eat.
[43: 73]
‫ َولَ ْو أَن ُـَّده ْم أَقَا ُواْ لتـ َّْدوَراةَ َو إل ِ ي َ َوَ ا أُن ِنَل إِلَي ِه ْم ّي َّدرِّبِ ْم‬
‫ص َ ةٌر‬ ِ َ‫ت أَر لِ ِهم ْنـهم أَُّدةٌر ُّب ْقت‬ِ ِ ِِ ِ
ْ ُ ّ ُ ْ ‫الَ َ لُواْ ي فَـ ْوقه ْم َو ي ََْت‬
]66 :‫ [املائ ة‬‫َوَ ِ ٌر ّ ْنـ ُه ْم َااء َ ا يَـ ْع َملُو َن‬
And had they adhered to the Tawrât [Torah], the Injîl
[Gospel], and what has been sent down to them from
their Lord [the Qur’an], they would surely have eaten
from above them and from underneath their feet. [5:
66]
‫ لَّد ِذيي قَالُواْ إِ َّدن للَّد َع ِه َ إِلَيـنَا أَالَّد نـُ ْؤِ ي لِرا ٍت‬
‫ول َح َّد ِٰت يَِْيَـنَا‬
َُ َ ْ َ َ
‫ِ ٍت‬
]183 :‫ [ءل عمران‬‫لنَّدار‬ ُ ُ ُ‫ب ُق ْربَان َ ْ ُ ل‬
Those [the Jews of Madinah] who said: "Verily, Allah
has taken our promise not to believe in any Messenger
unless he brings to us an offering which the fire [from
heaven] shall consume." [3: 183]
‫ َوالَ َ ْ ُ لُواْ أَْ ٰولَ ُ ْم بَـْيـنَ ُ م بِٱلْبَا ِ ِ َوُ ْ لُواْ ِِبَا إِ َ ْحلُ َّد ِام‬
:‫ [البقرة‬ ‫ٱإلُث َوأَنتُ ْم َـ ْعلَ ُمو َن‬ ِ ‫لِتَ ْ ُ لُواْ فَ ِر ًسيقا ّ ْي أَْ َو ِال‬
ِْ ِ‫لنَّداس ب‬
]188
And eat up not one another’s property unjustly, and
present your cases before the arbiters that you may
knowingly devour a portion of the property of others
sinfully. [2: 188]
]19 :‫ [الف ر‬‫اث أَ ْ الًس لَّد ّماًس‬
َ ‫ َوَ ْ ُ لُو َن لتـَُّبر‬
And you devour inheritance, devouring all
[indiscriminately]. [89: 19]
‫حلم أ ي‬ ‫أ‬ Literally, to eat a brother’s flesh. ‫َح ُ ُ ْم أَن يَْ ُ َ َحلْ َم‬ ُِ ‫والَ يـ ْغتَ بـَّدعض ُ م بـعضاًس أ‬
‫ََي ُّب أ‬
It is used in the Glorious Qur’an َ َْ ُ ْ َ َ
akala lahma
akhîhi
to give a graphic picture of the ]12 :‫ [احل رات‬ُ‫أَ ِ ي ِ َ ْيتاًس فَ َ ِرْهتُ ُمو‬
repulsive act of backbiting and ..and do not backbite one another. Would any one of
defamation of people. you like to eat the flesh of his brother while dead?
[Surely] You would loathe it! [49: 12]
‫الربا‬ ‫أ‬ Literally, to eat usury: to deal in ‫وم لَّد ِذ‬
ُ ‫يي يَْ ُ لُو َن ّلربَـ ٰواْ الَ يَـ ُقوُو َن إِالَّد َ َما يَـ ُق‬
ِ ‫َّد‬
َ ‫ لذ‬
it.
]275 :‫ [البقرة‬‫س‬ ِ
ّ ‫يَـتَ َخبَّدطُ ُ ل َّْديطَـٰ ُي َي لْ َم‬
Akala r-ribâ

Those who eat ribâ [usury] will not stand [on the Day
of Resurrection] except like a person mentally
imbalanced by the devil’s touch. [2: 275]
‫السبع‬ ‫أ‬ ِْ َ‫َّدم و َحلْم ْٱِْن ِني ِر وَ ا أ ُِه َّد لِغ‬
ُ َ ُ ْ‫ت َعلَْي ُ ُم لْ َمْيتَةُ َو ل‬ ْ َ‫ ُحّر‬
To be eaten or bitten by a wild a
beast. But in the Glorious َ
ِ ِ ِِ ِ ‫َّد‬
َ َ َ‫لل ب َو لْ ُمْن َخن َقةُ َو لْ َم ْوقُو َذةُ َو لْ ُمتَـَرّديَةُ َو لنَّدطي َ ةُ َوَ ا أ‬
akala s-sab'u
Qur’an it is used to refer to those
edible animals that a wild beast
took a bite, or bites, of but did ]3 :‫ [املائ ة‬‫لسبُ ُع إِالَّد َ ا ذَ َّد ْيتُ ْم‬ ‫َّد‬
not quite eat up. Forbidden to you are dead animals, and blood, and the
flesh of swine, and that on which any other name than
that of Allah has been invoked, and the strangled
[animal], and that beaten to death, and that killed by a
fall, and that killed by goring with a horn, and that
which wild beasts have eaten, except those that you
slaughter [before quite dead]. [5: 3]
‫أكم‬ Harvest; crop; produce. ‫ت أُ ُ لَ َها َوَْ َلْلِ ِم ّ ْن ُ َ ْيئًسا َوفَ َّد ْرنَا‬ ِ
ْ َ‫ ْلتَا ْٱَنَّدتَـ ْ ِ ا‬
’ukul
]33 : ‫ [ال ه‬‫ِ لَـٰلَ ُه َما نَـ َهراًس‬
Each of those two gardens yielded its produce, and
withheld not the least of which, and We caused a river
to gush forth in the midst of them. [18: 33]
‫ُّمتلفاًس أ ل‬ Of harvest, its taste is different. ]141 :‫ [األنعام‬ُ ُ‫ع ُّمُْتَلِ ًسفا أُ ُ ل‬
َ ‫لنَّدخ َ َو َّدلنْر‬
ْ ‫ َو‬
mukhtalifan … and date-palms, and crops of different tastes. [6:
’ukuluhu 141]
‫أ ّكبل‬ ِ ‫لس‬ ِ
]42 :‫ة‬ ‫ [املائ‬‫ت‬ ْ ‫أَ َّدـٰلُو َن ل ُّب‬
A form of exaggeration in
akkâl Arabic. It is used in the Glorious
Devourers of illicit gain. [5: 42]
Qur’an concerning those who
consume money gained by illicit
means.

‫ِ ِ ٍت‬
‫آالء‬ ِ ‫الر‬
‫ض‬ ْ ِ ‫ َو ذْ ُ ُرواْ إِ ْذ َ َعلَ ُ ْم ُ لَ َفاء ي بَـ ْع َعاد َوبَـ َّدوأَ ُ ْم‬
Graces and favours.
ālâ’
ْ‫ص ًسورا َوَـْن ِ تُو َن ْٱِبَ َال بـُيُوًسا فَٱذْ ُ ُروا‬ ِ ِ ِ
ُ ُ‫َـتَّدخ ُذو َن ي ُا ُهوِلَا ق‬

37

An exclamation in asking about  ‫َُثَّد إِذا ا وقع ءا نتم بِِ ءالئي وق نتم بِِ ستـع ِ لُون‬
ٌ‫آال‬
the timing of something. That is
َ ْ َْ َ ُ ُ ََْ َ َ
to say, the timing is most
inopportune. Now! Is it then, that when it has come to pass that you will
‫أل‬
The definite article, the. Its is of
three kinds:
al
1. Most of the occurrences in the
Glorious Qur’an are of the kind
of ‫أل انجُس‬, i.e. the of the class.
It precedes a single, indefinite
thing of a class an makes it
definite, denoting the whole
class not a particular thing. Arab
grammarians know it by
replacing it with ‫كم‬, i.e. all.
2. The second king is ‫أل انعهذَت‬.
It precedes an indefinite thing
and make it definite and
denoting only itself not the class
as a whole.
3. The third kind is ‫أل انًفُذة‬
‫السخغشاق انصفت‬, i.e. the that
denotes the completeness of an
attribute. This is exclusive to the
Prefect Attributes of the
Almighty Allah .
38
]74 :‫ [األعراف‬‫يي‬ ِ ِ ِ ‫ءا ء للَّد ِ والَ َـع ـواْ ِ الْر‬
َ ‫ض ُ ْفس‬ ْ ْ َْ َ
And remember [O people of Thamūd] when He made
you successors to [the people of] 'Âd and gave you
habitations in the land, you build for yourselves
mansions in plains, and carve homes out of the
mountains. So remember the graces of Allah, and do
not roam around the land spreading villainy. [7: 74]
ْ ُ ْ َ َ َ َ َ َ ُ ‫أ‬
]51 :‫[يونس‬
believe in it? What! Now [you believe]? And you used
to call, for its speedy advent!" [10:51]
ِ ِ ِ ِ ‫وإِ َذا َـوَّد ٰ اع ِ الْر‬ -1
َ ‫ض ليُـ ْف ِس َ ف َيها َويـُ ْهل‬
ْ ٰ ََ َ َ
]205 :‫ [البقرة‬‫لنَّدس َ َو للَّد ُ الَ َُِي ُّب لْ َف َس َاد‬
ْ ‫ث َو‬ َ ‫ْحلَْر‬
And when he turns away [from you] he roams around
the land with the intention of spreading villainy
destroying [the] crops and [the] cattle, and Allah does
not love villainy. [2: 205]
‫ض ٌر ّي َّدرِّبِ ْم‬ ِ ِ ‫ِ َّد‬
َ ‫يي َّدَّتَ ُذواْ لْع ْ َ َايَـنَا ُِلُ ْم َغ‬
َ ‫إ َّدن لذ‬ -2
]152 :‫ [األعراف‬‫َوِذلَّدةٌر ِ ْحلَ ٰيوةِ ل ُّب نْـيَا‬
Certainly, those who took the calf [for worship] will
incur wrath from their Lord and humiliation in the life
of this world. [7: 152]
َ‫يي يَ ْ عُو َن ِ ي ُدونِِ ال‬ ِ ‫بِ ْ َّد‬ ِ ‫و للَّد يـ ْق‬ -3
َ ‫ٱحلَ ّق َو لذ‬ ‫ض‬ َُ َ
]20 :‫ [غافر‬ُ ‫ص‬ ِ ‫لس ِميع لْب‬ ‫ضو َن بِ َ ْ ء إِ َّدن‬
َ ُ ‫للَّد َ ُه َو َّد‬ ُ ‫يَـ ْق‬
And Allah judges with truth, while those whom they
invoke besides Him, cannot judge anything. Certainl
Āzar y, Allah! He is the All-Hearer, the All-Seer. [40:
20]
 ِ ‫َّد‬ ِ ِ
‫أال‬ ْ‫يي َ لَ ْوا‬َ ‫أ َْم َحسْبتُ ْم أَن َ ْ ُ لُواْ ْٱَنَّدةَ َولَ َّدما يَْ ُ م َّد َ ُ لذ‬
1. Interjection meant to draw
alâ forcefully the attention of the
listener: Now, surely. َ ‫ِ ي قَـْبلِ ُ م َّد َّدسْتـ ُه ُم لْبَ ْ َااء َو لضَّدَّدراء َوُزلْ ِنلُواْ َح َّد ِٰت يَـ ُق‬
‫ول‬
ِ ‫ول و لَّد ِذيي ءا نُواْ ع ِت نَصر للَّد ِ أَال إِ َّدن نَصر للَّد‬
َْ ُ ْ ٰ َ َ ُ َ َ َ َ َ ُ ‫َّدلر ُا‬
]214 :‫ [البقرة‬ ‫قَ ِري ٌر‬
Or think you that you will enter Paradise while such
[trial] has not come to you as came to those who
passed on before you? They were touched by severe
poverty and afflictions and were shaken [by fear from
the enemy] until the Messenger and those who
believed with him said: "When it is the Help of
Allah?" Now! Surely, the Help of Allah is near! [2:
214]
‫أال‬ It means do you not? Or, will ]161 :‫ [ال عراء‬‫وط أَال َـتَّدـ ُقو َن‬ ‫وه ْم لُ ٌر‬ ُ ُ َ‫إِ ْذ قَ َال َِلُ ْم أ‬
alâ you not? Having rhetorical
When their brother Lot said to them: "Will you not
meaning of encouraging people fear God?" [26: 161]
to do something, either
ِ ‫أَالَ ُـ َقـٰتِلُو َن قَـو اًس نَّد َ ُواْ أَْ ـَٰنَـهم وَُهُّبواْ بِِإ ْ ر ِاج َّدلرا‬ -1
‫ول‬
forcefully (c.f. 1 opposite), or ُ َ َ ُْ ْ
gently (c.f. 2 opposite). It takes ‫َح ُّبق أَن ََّتْ َ ْوُ إِن‬
َ ‫َوُهم بَ َ ءوُ ْم أ َّدَوَل َ َّدرةٍت أَََّتْ َ ْونَـ ُه ْم فَٱللَّد ُ أ‬
this meaning only when it
precedes a verb. ]13 :‫ [التوبة‬ ِ‫نتم ُّبؤِ ن‬ َ ُ ُُ
Will you not fight a people who broke their oaths [the
pagans of Makkah] and plotted to expel the
Messenger, and had been first to attack you? Do you
fear them? Allah has more right that you should fear
Him, if you are believers. [9: 13]
ِ‫لس َع ِة أَن يـُ ْؤُواْ أ ُْو‬ ‫ض ِ ِ ن ُ ْم َو َّد‬ْ ‫ َوالَ يََْ ِ أ ُْولُواْ لْ َف‬ -2
ْ‫يي ِ َابِي ِ للَّد ِ َولْيَـ ْع ُفوا‬ ِ ِ
َ ‫لْ ُق ْرَ ٰ َو لْ َم َسـٰ َ َو لْ ُم َهـٰ ِر‬
 ‫يم‬ ِ ‫ولْيص َف واْ أَالَ َُِتبُّبو َن أَن يـ ْغ ِفر للَّد لَ ُ م و للَّد َغ ُف‬
‫ور َّدرح ٌر‬ ‫َ َ ُ ْ َ ُ ٌر‬ ُ ْ ََ
]22 :‫[النور‬
And let not those among you who are graced with
favour swear not to give [any sort of help] to their
kinsmen, the poor, and those who left their homes for
Allah’s Cause. Let them pardon and forgive. Do you
not love that Allah should forgive you? And Allah is
Oft-Forgiving, Most Merciful. [24: 22]

ً‫إن‬ ‫ض ِ َي‬
ُ َ‫ َوُ لُواْ َو ْ َربُواْ َح َّد ِٰت يَـتَبَـ َّد َ لَ ُ ُم ْٱَْي ُ البْـي‬ -1
A preposition denoting the end
ilâ as opposed to that of start, i.e.
from/to. It has the following

39
 meanings:
1- until.
2. To.
3. With regards to (someone).
However, its translation depends
on context of its occurrence. As
illustrated in the opposite
examples.
4. In addition to: with.
‫أنصاري إ اهلل‬
Literally, my helpers to Allah.
However, Ibn Kathîr is of the
ansarî ilâ Allâh
40
:‫ [البقرة‬ ِ ‫لصيَ َام إِ َ لَّدْي‬ ِ ِِ ِ ‫ْٱي‬
ّ ْ‫الا َود َي لْ َف ْ ِر ُُثَّد أَ ُّبوا‬
ْ َْ
]187
… and eat and drink until the white thread of dawn
[light] appears to you distinct from the black thread
[the darkness of night], then continue fasting until
nightfall. [2: 187]
‫َاَر ٰ بِ َعْب ِ ِ لَْيالًس ّ َي لْ َم ْس ِ ِ ْحلََرِام‬ ‫ ُاْب َ ا َن لَّد ِذ‬ -2
ْ‫أ‬
]1 :‫ [اإلاراء‬ ِِ
َ ْ‫إِ َ ٰ لْ َم ْس الْق‬
‫ص‬
Exalted is He, Who carried His slave [Muhammad ]
on a journey by night from Al-Masjidu l-Harâm [the
Sacred Mosque, at Makkah] to Al-Masjidu l-Aqsâ [the
Furthest Mosque, at Jerusalem].[17: 1]
َ ُ‫قُ ْ إَّدَا أَنَاْ بَ َ ٌرر ّ ْـلُ ُ ْم ي‬ -3
‫وح ٰ إِ ََّد أََّدَا إِلَـٰ ُه ُ ْم إِلَـٰ ٌر‬ ِ
]6 :‫ [فصلت‬ُ‫يمواْ إِلَْي ِ َو ْاتَـ ْغ ِف ُرو‬ ِ َ‫ٰو ِح ٌر ف‬
ُ ‫ٱاتَق‬ ْ
Say [O Muhammad ]: "I am but only a human being
like you. It is revealed to me that your God is One
God, therefore take Straight Path to Him and ask Him
for forgiveness". [41: 6]
: ‫ [النم‬ ِ ِ
ْ َ‫قَال‬
‫ت يٰ َيـُّب َها لْ َمال إِ ّّن أُلْق َ إِ ََّد تَ ٌر‬
‫اب َ ِرميٌر‬
]29
She [The Queen of Sheba] said: "O nobles! Verily!
Here is delivered to me a noble letter". [27: 29]
: ‫ [يوا‬ ِ ‫َح ُّب إِ ََّد ِ َّدا يَ ْ عُونَِ إِلَْي‬
َ ‫لس ْ ُي أ‬
ّ ‫ب‬ّ ‫قَ َال َر‬
]33
He [Yūsuf ] said: "O my Lord! Prison is dearer to
me than that to which they [the women who tried to
seduce him] invite me". [12: 33]
َ‫ َوءا ُواْ لْيَتَـٰ َم ٰ أَْ ٰوَِلُ ْم َوالَ َـتَبَ َّد لُواْ ْٱَبِي َ بِٱلطَّديّ ِ َوال‬ -4
]2 :‫ [النساء‬‫َ ْ ُ لُواْ أَْ ٰوَِلُ ْم إِ َ ٰ أَْ ٰولِ ُ ْم‬
And give the orphans their property, and substitute not
worthless (things of your own) for (their) good (ones),
and consume not their property (added) to your own
property. [4: 2]
ِ ِ ‫َّد‬ ِ ‫َّد‬
‫يس بْ ُي‬
َ ‫َنصـَٰر لل َ َما قَ َال ع‬ َ ‫ي َيـُّب َها لذ‬
َ ‫يي ءا َ نُواْ ُ ونُواْ أ‬

opinion that it means: who are
my helpers in the call to Allah?
‫َت رون إ‬
Literally, you will be gathered to
Hell. However, the act of hurling
‫هنم‬
is implied in this construction.
tuhsarūna Ilâ
jahannam
‫مع م إ يوم‬ Literally, gathers you to the Day :‫ [اٱاثية‬ ‫ق ِ للَّد َييِي ُ م ُُثَّد ِيت ُ م ُُثَّد مع ُ م إِ َ يـوِم‬
of Resurrection. However, as a
‫القيا ة‬ whole it means, gathers you on
yajma'ukum ilâ the Day of Resurrection. (to them): "Allah gives you life, then causes you to
yawm al-
qiyâmati
‫الرف إ‬
Literally, to talk seductively, in
private with your wives. It is
‫نسائ م‬ used as a euphemism for being
ar-rafathu ilâ intimate with one’s wife.
nisâ’ikum
ّ‫إال‬ A particle denoting exception:
illâ except, save, but.
Exception with ّ‫ إال‬is of two
kinds in Arabic, either
connected, ‫اسخثُبء يخصم‬, or
disconnected, ‫اسخثُبء يُفصم‬. 1.
Connected exception occurs
when the thing excepted is of the
same kind as the things of which
the exception is being made (c.f.
1 opposite).
2. Disconnected exception the
thing excepted is not of the same
king as the things of which the
41
ِ ِ
َ ‫َّدصـٰ ِر إِ َ للَّد قَ َال ْحلَ ٰوِريُّبو َن َْ ُي أ‬
‫َنصـُٰر‬ َ ‫َ ْرَميَ ل ْل َ َوا ِريّ َ َ ْي أَن‬
]14: ‫ [الص‬ِ ‫للَّد‬
I you who believe, be supporters of Allah, as when 'Isâ
[Jeusus], the son of Maryam, said to the disciples:
"Who are my supporters in Allah’s cause?" The
disciples said: "We are the supporters of Allah". [61:
14]
‫س‬ ِ ‫يي َ َفرواْ َاتُـ ْغلَبُو َن َوَُْت َ رو َن إِ َ ٰ َ َه‬ ِ ‫َّد‬
َ ‫نَّدم َوبْئ‬ ُ َ ‫قُ ْ لّلذ‬
َ ُ
]12 :‫ [ءل عمران‬‫اد‬ ِ
ُ ‫لْم َه‬
Say [O Muhammad] to those who disbelieve: "You
will be defeated and herded [and pushed] into Hell".
[3: 12]
ْ َ ٰ ْ ُ َ َْ ْ ُ ُ ْ ُْ ُ ُ
]26
die, then He will assemble you on the Day of
Resurrection [45: 26]
:‫ [البقرة‬ ‫لصيَ ِام َّدلرفَ ُ إِ َ ٰ نِ َسائِ ُ ْم‬ ِ
ّ َ‫أُح َّد لَ ُ ْم لَْيـلَة‬
]187
It is made lawful for you to come on to your wives on
the night preceding the [day’s] fast. [2: 187]
‫ض ُ للَّد ِ َعلَْي ُ ْم َوَر ْْحَتُ ُ الََّدـبَـ ْعتُ ُم ل َّْديطَـٰ َي إِالَّد‬
ْ َ‫ َولَ ْوالَ ف‬ -1
]83 :‫ [النساء‬‫قَلِيالًس‬
Had it not been for the grace of Allah, you would have
followed Satan save a few. [4: 83]
‫يس‬ِ ِ ‫ِ َّد‬ ِ ِ ِ ِ ِ
َ ‫ َوإ َذا قُـ ْلنَا ل ْل َملَـٰئ َ ة ْا ُ ُ واْ َد َم فَ َس َ ُ واْ إال إبْل‬ -2
]50 : ‫ [ال ه‬ِّ‫َ ا َن ِ َي ْٱِ ّي فَـ َف َس َق َع ْي أَْ ِر َرب‬
And when We said to the angels: "Prostrate to Adam."
So they prostrated except Iblîs [Satan]. He was one of
the jinn; he disobeyed the Command of his Lord. [18:
50]
ِ ‫َّد‬ ِ
َ ‫ َُـٰ عُو َن للَّد َ َو لذ‬ -3
‫يي ءا َ نُوا َوَ ا َ ْ َ عُو َن إالَّد أَن ُف َس ُه ْم‬
]9:‫ [البقرة‬‫َوَ ا يَ ْ عُُرو َن‬
They try to deceive Allah and the believers, yet they
 exception is being made (c.f. 2 only but deceive themselves while not aware of it. [2:
opposite). 9]
3- an exception denoting ‫وها إِنَّدا ِ َا أ ُْر ِا ْلتُ ْم‬ ِ ‫ٍت‬
َ ُ‫ َوَ ا أ َْر َا ْلنَا ِ قَـ ْريَة ّي نَّدذ ٍتير إِالَّد قَ َال ُ ْتـَرف‬
exclusivity.
4. Other than; besides; in ]34 : ‫ [اب‬‫بِِ َ ـِٰف ُرو َن‬
addition to. We sent not a warner to a town but those who led easy
lives in it said: "We are disbelievers in that with which
you are sent". [34: 34]

]22 :‫ [األنبياء‬‫ لَ ْو َ ا َن فِي ِه َما ِاِلَةٌر إِالَّد للَّد ُ لََف َس َ َا‬ -4

Had there been in them [the heavens and the Earth]
gods besides Allah, then verily both would have been
ruined. [21:22]

ّ‫أال‬ It is a compound of ٌ‫إ‬ ]31 : ‫ [النم‬ َ ‫أَالَّد َـ ْعلُواْ َعلَ َّد َوأُْ ِوّن ُ ْسلِ ِم‬
allâ incorporated into ‫ال‬, meaning [Solomon said in his letter to the Queen of Shiba] "Be
lest that you not. you not disdainful of me [i.e. what I call you for], but
come to me in submission [to Allah]." [27: 31]

‫إ ٌل‬ Anything which has a quality

requiring it to be regarded as
 ‫ َ ْي َ َوإِن يَلْ َه ُروا َعلَْي ُ ْم الَ يَـ ْرقُـبُواْ فِي ُ ْم إِالًّ َوالَ ِذ َّدةًس‬
illun
sacred or inviolable; which has ]8 :‫[التوبة‬
some right pertaining to it and How (can there be such a covenant with them) that
thus used in particular with when you are overpowered by them, they regard not
regards to relationship, or the ties, either of kinship or of covenant with you? [9:
nearness with respect to kindred. 8]
It is used twice in the Glorious
Qur’an in the following
expression:
‫ال َشلبىا أُكى إال وال ريت‬
Meaning: They will not regard,
with respect to you, relationship
or covenant.

‫َحلَ ْقنَا ِبِِ ْم ذُّريـَّدتَـ ُه ْم‬

ْ ‫يي ءا َ نُواْ َو َّدـبَـ َعْتـ ُه ْم ذُّريـَّدتُـ ُهم بِِإ ـَٰ ٍتي أ‬ ِ ‫َّد‬
‫أنج‬ َ ‫ َو لذ‬
To decrease; to deprive; to
alata defraud.
]21 :‫ [الطور‬‫َوَ ا أَلَْتـنَـٰ ُه ْم ّ ْي َع َملِ ِهم ّي َ ْ ء‬
And those who believe and whose offspring follow
them in Faith, to them shall We join their offspring,
and We shall not decrease [the reward of] their deeds
in anything. [52: 21]

42
 ‫ألف‬
‫أنف‬ A thousand. ]147 :‫ [الصافات‬‫ َوأ َْر َا ْلنَـٰ ُ إِ َ ٰ ِ اْئَِة أَلْ ٍت أ َْو يَِني ُ و َن‬
alf
Then, We sent him [Yūnus (Jonah)] to a hundred
thousand or more. [37: 147]
ِ ‫ول لِْلمؤِ نِ أَلَي ي‬
‫ْفي ُ ْم أَن ُِ َّد ُ ْم َربُّب ُ ْم بَِالَثَِة‬ ِ
‫آالف‬ َ ْ َ ْ ُ ُ ‫إ ْذ َـ ُق‬
The plural of thousand;
ālâf thousands.
]124 :‫ [ءل عمران‬ َ ِ‫ف ّ َي لْ َملَـئِ َ ِة ُن َـنل‬ ‫ءاالَ ٍت‬
When you said to the believers: "Does it not suffice
you that your Lord should assist you with three
thousand of the angels sent down?" [3: 124]
‫أنىف‬ The plural
thousands.
of thousand;
‫يي َ َر ُ واْ ِ ي ِديَـٰ ِرِه ْم َوُه ْم أُلُ ٌر‬
‫وف َح َذ َر‬ ِ ‫ِ َّد‬
َ ‫أَ َْ َـَر إ َ لذ‬
]243 :‫ [البقرة‬‫ت‬ ِ ‫لْمو‬
َْ
The difference between ‫ أنىف‬Did you [O Muhammad] not know those who fled
and ‫ آالف‬is that ‫ أنىف‬does not their homes in thousands, for fear of death? [2: 243]
come viz a viz numbers, whereas
‫ أالف‬does. To illustrate, we can
say ‫خًست آالف‬, i.e. five
thousand, but we cannot say
‫خًست أنىف‬.
‫آنف‬ To get used to a thing so much :‫ [قريش‬ ِ ‫ إِيلـ ِف ِهم ِرحلة ل تاء و لصي‬ ‫ش‬
‫ ِإليلَـٰ ِ قُـَريْ ٍت‬
ālafa so that you love it; to be ْ ‫َٰ ْ ْ َ َ ّ َ َ َّد‬
accustomed to something. ]2-1
For the accustomed security of Quraysh. Their
accustomed security in the caravan of winter and
summer. [106: 1-2]
‫أنّف‬ ِ ِ
َ ْ ‫ َو ذْ ُ ُرواْ ن ْع َمةَ للَّد َعلَْي ُ ْم إِ ْذ ُ نتُم أ َْع َ اء فََلَّد َ بَـ‬
To unite; to bring together.
allafa
]103 :‫ [ءل عمران‬‫قُـلُوبِ ُ ْم فََ ْ بَ ْ تُم بِنِ ْع َمتِ ِ إِ ْ َواناًس‬
And remember Allah’s favour on you; how you were
enemies and He brought your heart together so that
you became as brothers by His bounty. [3: 103]
‫املؤلفة قلوِبم‬ Literally, those whose hearts are ‫لص قـٰت لِْلفقراء و لْمسـٰ ِ ِ و لْعـٰ ِملِ علَيـها و لْمؤلَّدف ِة‬ ‫إَِّدَا َّد‬
made to incline.
َ َ ُ َ َ ْ َ َ َ َ َ َ َ َ َ ُ ُ َ َ
They are of four types: firstly,  ِ ‫لسبِي‬ ‫اب َو لْغَـٰ ِرِ َ َوِ َابِي ِ للَّد ِ َو بْ ِي َّد‬ِ َ‫قُـلُوبـهم وِ لرق‬
al-mu’alafati
qulūbuhum ّ َ ْ ُُ
those who are given to become
Muslims; secondly, those who ]60 :‫[التوبة‬
are given to become better Charities shall [only] be given to the poor, the needy,

43
 Muslims; thirdly, the chieftains those who are in charge of them, those whose hearts
who are given so they endear are to be won over, freeing from bondage [slavery],
those are burdened by debts, in the cause of Allah, and
their followers to Islam; and
to the wayfarer. [9: 60]
finally, those who are at the
furthest stretches of the Muslim
land who are given so that they
fight on behalf of the Muslims.
In fact, all these groups are
interrelated in that they are
denominations of people who
would only become Muslims
when done a favour by, unlike
those who are to be fought for
instance.

‫ألذ‬
ٌ‫انز‬ The singular masculine relative َ‫ ُه َو لَّد ِذ أ َْر َا َ َر ُاولَ ُ بِٱ ِْلَُ ٰ َوِدي ِي ْحلَ ّق لِيُلْ ِهَرُ َعل‬
al-ladhî pronoun, who.
]9 : ‫ [الص‬‫ل ّ ي ِي ُ لّ ِ َولَ ْو َ ِرَ لْ ُم ْ ِرُ و َن‬
He it is Who has sent His Messenger with guidance
and the religion of truth to make it triumph over all
[other] religions even though the associaters [of other
deity with Allah ] hate it. [61: 9]
ِ ِ ِ ِ ‫َّد‬
ٍَ‫انز‬ ُ ‫يي أُ ْ ِر ُ واْ ي ديَـٰ ِرهم بِغَ ِْ َح ّق إِالَّد أَن يَـ ُقولُواْ َربـُّبنَا للَّد‬
َ ‫ لذ‬
The plural masculine relative 
al-ladhîna pronoun. Of course, in English
no perfect equivalent is found of ]40 : ‫[احل‬
this however the relative Those who have been expelled from their homes
pronoun who can be used in its unjustly only because they said: "Our Lord is Allah".
place. [22: 40]

َ‫اب ِ ْي َحْي ُ ال‬ ِ ِ ‫ َ َّدذب لَّد ِذ‬

‫ الذيي ي قبلهم‬Literally, those who were before
them. That is, the nations who ُ ‫يي ي قَـْبل ِه ْم فَََـٰ ُه ُم لْ َعـ َذ‬
َ َ
al-ladhîna min
qablihim
were before them. ]25 :‫ [الن ر‬‫يَ ْ عُُرو َن‬
Those [nations] before them denied, and so the doom
came on them where they knew not. [39: 25]

‫ألو‬
‫أنى‬ A compound of the exclamatory ]8 : ‫ [البل‬ ِ ْ ‫لَّد ُ َعْيـنَـ‬ ‫ أَ َْ َْ َع‬
Alam ‫ أ‬and the negative ‫نى‬. Thus it is: Have We not made him two eyes? [90: 8]
has/have/had (someone or
something) + not.

44
 ‫أنِى‬ To feel pain: to ache: to suffer. ‫ َوالَ َِتِنُواْ ِ بْتِغَاء لْ َق ْوِم إِن َ ُ ونُواْ َ ْلَ ُمو َن فَِإن ُـَّده ْم يَْلَ ُمو َن‬
alima
‫َ َما َ ْلَمو َن َوَـ ْر ُ و َن ِ َي للَّد ِ َ ا الَ يَـ ْر ُ و َن َوَ ا َن للَّد ُ َعلِيماًس‬
]104 :‫ [النساء‬‫َح ِيماًس‬
And don not be weak in the pursuit of the enemy; if
you are suffering [hardships] then surely, they [too]
are suffering as you are suffering, but you have a hope
from Allah that for which they hope not, and Allah is
Ever All-Knowing, All-Wise. [4: 104]
‫أنُى‬ Painful: agonizing.  ‫ع َذاباًس أَلِيماًس‬
َ ‫َع َّد َِلُ ْم‬ ِ ِ ِِ ِ
َ ‫ يُ ْ ُ َ ي يَ َ اء ِ َر ْْحَت َو للـَّدٰلم َ أ‬
Alîm
In the Glorious Qur’an it ]31 :‫[اإلنسان‬
strongly collocates with ‫عزاة‬, He admits to His Mercy whom He wills and as for the
‫عذاب أليم‬ evildoers He has prepared a painful torment. [76: 31]
i.e. torment.
'adhâbun alîm

‫أله‬
ِ ِ ِ ِ ِ ِ
‫إنه‬ ُ ‫ َوإلَـٰ ُه ُ ْم إلَـٰ ٌر ٰوح ٌر الَّد إلَـٰ َ إالَّد ُه َو َّدلر ْْحَـٰ ُي َّدلرح‬
:‫ [البقرة‬ ‫يم‬
All that is worshipped rightly,
ilâh God or Allah, or falsely, god.
]163
The plural of ‫ إنه‬is ‫آنهت‬. It is And your God is one God; there is no God but He! He
usually used in the Glorious is the Most Beneficent, the Most Merciful. [2: 163]
Qur’an to mean false deities.  ‫ أَفـرأَيت ِي َّدَّت َذ إِلَـه هوا وأَضلَّد للَّد عل علم‬
ُ ُ َ َ ُ َ َ ُ َٰ َ َ َ ْ ََ
]23 :‫[اٱاثية‬
Have you seen him who takes his own desire as his
god, and Allah knowing [him as such], left him astray.
[45: 23]
ِ ‫أَءفْ اًس‬
]86 :‫ [الصافات‬‫ءاِلَةًس ُدو َن للَّد ِ ُِري ُ و َن‬
Is it a falsehood, gods beside Allah, that you desire?
[37: 86]
‫هللا‬ Allah, the Almighty, glorified ‫ [ءل‬ ‫لي ِم‬ ِ ‫ض ِ لْع‬
ْ ‫ص بَِر ْْحَتِ ِ َ ي يَ َ اء َو للَّد ُ ذُو لْ َف‬
‫ َ ْتَ ُّب‬
Allâh and exalted He is. َ
The Name is quite distinctive ]74 :‫عمران‬
because it is not a derived or He selects for His Mercy whom He wills and Allah is
descriptive word, has no the Owner of great bounty. [3: 74].
feminine or plural and cannot be
used as a common noun.
‫أنههى‬ O Allah! Calling Allah by way :‫ [يونس‬ ‫َتيَّدتـهم فِيها االم‬ َِ‫د ْع ٰوهم فِيها اب ـٰنَ َ للَّده َّدم و‬
of supplicating to Him. ‫ٌر‬ َ َ َ ْ ُ ُ َ ُ َ ُْ َ ْ ُ َ
allâhumma

45
 ]10
Their prayer therein will be, "Glory be to You, O
Allah!" and their greeting therein will be, "Peace".
[10: 10]

‫ألو‬
‫َؤنى‬ To spare no effort. The ِ ‫ ٰي َيـُّبها لَّد ِذيي ءا نُواْ الَ َـ‬
‫تَّدخ ُذواْ بِطَانَةًس ّي ُدونِ ُ ْم الَ يَْلُونَ ُ ْم‬ َ َ َ
‫ال ي لون م‬ expression ‫ال ي لون م باالًس‬ means
‫ضاء ِ ْي أَفْـ ٰوِه ِه ْم َوَ ا‬ ِ ِ
they spare no effort, or flag in َ ‫تُّبم قَ ْ بَ َ ت لْبَـ ْغ‬
ْ ‫َ بَاالًس َوُّبدواْ َ ا َعن‬
‫باالًس‬ ]118 :‫ [ءل عمران‬‫ورُه ْم أَ ْ بَـ ُر‬ ِ
Ya’lū
corrupting you. ُ ُ ُ ‫َُّتْف‬
O you who believe! Take not as confidants anyone
Lâ y’lūnaku besides yourselves since they will not fail to do their
khabâlan best to trouble you. They desire distress for you.
Hatred has already shown from [the utterances of]
their mouths, but what their breasts conceal is far
worse. [3: 118]
‫َؤحم‬ To swear: to vow.
ٰ َ‫لس َع ِة أَن يـُ ْؤُواْ أ ُْوِ لْ ُق ْر‬
‫ض ِ ِ ن ُ ْم َو َّد‬ْ ‫أ ُْولُواْ لْ َف‬ ِ ََْ‫ َوالَ ي‬
ya’tali
]22 :‫ [النور‬ِ ‫يي ِ َابِي ِ للَّد‬ ِ ِ ٰ‫و لْمسـ‬
َ ‫َ َو لْ ُم َهـٰ ِر‬ ََ َ
And let not those among you who are blessed with
graces and wealth swear not to provide for their
relatives, the needy and those who left their homes for
Allah’s cause. [24: 22]
‫ص أ َْربَـ َع ِة أَ ْ ُه ٍتر فَِإن فَآءوا فَِإ َّدن‬ ِ ِ ِ
ٍ‫َؤن‬ ُ ‫يي يـُ ْؤلُو َن ي نّ َسائ ِه ْم َـَربُّب‬
َ ‫لّلَّدذ‬
To vow, particularly, not to
yu’lî intimately approach a wife.
]226 :‫ [البقرة‬‫يم‬ ِ ‫للَّد َغ ُف‬
‫ور َّدرح ٌر‬
‫َ ٌر‬
Those who forswear [not to have sexual relation with]
their wives must wait four months, then if they return
[change their minds], verily, Allah is Oft-Forgiving,
Most Merciful. [2: 226]

46