A Dictionary of the Vocabulary of the Glorious Qur’an

Word

Meaning

Citation (Suggested Translation)

أ

The hamzah is the first letter of the Arabic alphabet. It has several meanings in the Arabic language. However, within the context of the Glorious Qur’an it is used for:

1. genuine interrogation.

2. rhetorical interrogation.

Note: أ changes to آ (ā) when followed by the definite article ألـ. See opposite for an example.

1- }قَالُواْ ءأَنْتَ فَعَلْتَ هَـٰذَا بِـئَالِهَتِنَا يإِبْرٰهِيم{ [الأنبياء: 62]

They said: ‘are you the one who has done this to our gods, O Ibrâhîm (Abraham)’. [21:62]

2- }أَلَمْ تَرَ إِلَىٰ رَبّكَ كَيْفَ مَدَّ ٱلظّلَّ { [الفرقان: 45]

Have you not seen how your Lord deepened the shadow?. [25: 45] *It is used in exclamation here.

}قَالُواْ يٰشُعَيْبُ أَصَلَوٰتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ ءابَاؤُنَا { [هود: 87]

‘They said: Shu'ayb! Does your prayer command you that we should forsake what our fathers used to worship?’ [11: 87] *It is used in sarcasm here.

* ]ءآللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ[  [النمل: 62]

…is Allah better, or those they associate with Him? [27: 59: also mentioned in other verses] 

آدم

Adam; the father of mankind.

]وَعَلَّمَ ءادَمَ ٱلاسْمَاء كُلَّهَا[ [البقرة: 31]

 And he taught Adam all the names [of everything]. [2: 31; also mentioned in other verses] 

بني آدم

Literally, the sons of Adam; mankind.

]يَـٰبَنِى آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوٰرِى سَوْءتِكُمْ[ [الأعراف: 26]

O mankind! We have sent down to you raiment that covers your nakedness. [7: 26; also mentioned in other verses] 

ذرية آدم

Adam’s own children; offspring.

]أُولَـئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مّنَ ٱلنَّبِيّيْنَ مِن ذُرّيَّةِ ءادَمَ [ [مريم: 58]

Those are the ones that Allah privileged among the Prophets, of Adam’s offspring…. [19: 58]  

أب

Naturally growing herbage: fodder.

)فَأَنبَتْنَا فِيهَا حَبّاً * وَعِنَباً وَقَضْباً * وَزَيْتُوناً وَنَخْلاً * وَحَدَائِقَ غُلْباً * وَفَـٰكِهَةً وَأَبّاً{ [عبس: 27-31]

…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] 

أبد

1- A long, unlimited duration of time; forever.

2- It is also used for negation and,

3- advice against doing something; never ever, do not ever, respectively.

1- }خَـٰلِدِينَ فِيهَا أَبَداً{ [الكهف:3]

Staying in it forever [18:3

Meaning: staying in Hellfire forever without end or pauses (Imam Tabarî, is of this opinion).

2- }وَلَن يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ{ [البقرة: 95]

They would never ever wish for it (death) because of what they had perpetrated. [2: 95] 

3- } وَلاَ تَقْبَلُواْ لَهُمْ شَهَادَةً أَبَداً { [النور:4]

And do not ever accept a testimony from them. [24:4]

إبراهيم

Prophet Ibrâhîm (Abraham) may the peace and blessings of Allah be upon him.

]وَإِذِ ٱبْتَلَىٰ إِبْرٰهِيمَ رَبُّهُ بِكَلِمَـٰتٍ فَأَتَمَّهُنَّ[ [البقرة: 124]

…when Ibrâhîm was tried by his Lord with commands, and he fulfilled them. [2: 124] 

آل إبراهيم

Prophet Ibrâhîm’s u kindred.  

]إِنَّ ٱللَّهَ ٱصْطَفَى آدَمَ وَنُوحًا وَءالَ إِبْرٰهِيمَ وَءالَ عِمْرٰنَ عَلَى ٱلْعَـٰلَمِينَ[ [آل عمران: 33؛ وكذلك في، النساء: 54]

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]    

مقام إبراهيم

The stone on which Ibrâhîm stood while he was building the Ka‘bah.  

]وَٱتَّخِذُواْ مِن مَّقَامِ إِبْرٰهِيمَ مُصَلًّى[ [البقرة: 125؛ وكذلك في، آل عمران: 97]

And make the sanding place of Ibrâhîm a place for prayer. [2: 125; also mentioned in 3: 97] * Pray behind it facing Ka‘bah.     

إبريق

A container for holding and pouring liquids; jug: pitcher.

يَطُوفُ عَلَيْهِمْ وِلْدٰنٌ مُّخَلَّدُونَ * بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مّن مَّعِينٍ [ [ الواقعة 17-18، وكذلك في الإنسان 19]

Circulating among them young boys made eternal. With vessels, jugs, and a glass from a flowing spring of wine. [56: 17-18] 

أبق

a-i

(Of a slave) to run away from his master.

}وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ * إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ{ [الصافات: 139-140]

And indeed Yūnus (Jonah) was among those sent (by Us). When he ran away to a laden ship. [37: 139-140]    

إِبل

Camels; a generic noun like sheep.

}أَفَلاَ يَنظُرُونَ إِلَى ٱلإبِلِ كَيْفَ خُلِقَتْ{ [الغاشية: 17 و كذلك في الأنعام: 144]

Will they not look at the camels, how they are created? [88:17, also mentioned in 6:166]

أبابيل

Flights (of birds): flocks (of birds)

}وَأَرْسَلَ عَلَيْهِمْ طَيْراً أَبَابِيلَ{ [الفيل: 3]

And he sent against them flights of birds. [105: 3]

إبليس

Iblîs, the proper name of The Devil/Satan.

]وَإِذَ قُلْنَا لِلْمَلَـٰئِكَةِ ٱسْجُدُواْ لآِدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ[ [البقرة: 34]

And when We said to the angels: ‘prostrate yourselves before Adam’. And they prostrated except Iblîs…. [2: 34]

أ ب و

أب

1. Father.

}مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مّن رّجَالِكُمْ{ [الأحزاب: 40]

Muhammad is not the father of any of your men. [33: 40]

أب

2. Could also mean, paternal uncle or grandfather.

}أَمْ كُنتُمْ شُهَدَاء إِذْ حَضَرَ يَعْقُوبَ ٱلْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِى قَالُواْ نَعْبُدُ إِلَـٰهَكَ وَإِلَـٰهَ آبَائِكَ إِبْرٰهِيمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ إِلَـٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ{ [البقرة:33]

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.

يا أبت

O! my father; (calling out for one’s father).

}قَالَتْ إِحْدَاهُمَا يٰأَبَتِ ٱسْتَـجِرْهُ إِنَّ خَيْرَ مَنِ ٱسْتَـجَرْتَ ٱلْقَوِىُّ ٱلامِينُ{ [القصص:   26]

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]

أبوان

Parents; father and mother.

}وَأَمَّا ٱلْغُلَـٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَـٰناً وَكُفْراً {  [الكهف: 80]

‘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]  

In the particular verse opposite, it means Adam and Hawwâ’ (Eve).

]يَـٰبَنِى آدَمَ لاَ يَفْتِنَنَّكُمُ ٱلشَّيْطَـٰنُ كَمَا أَخْرَجَ أَبَوَيْكُم مّنَ ٱلْجَنَّةِ[ [الأعراف: 27]

O children of Adam! Let not Satan sway you, as he  got your parents out of Paradise. [7: 27]

In the particular verse opposite, it means grandfather and great grand father.

]وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ ءالِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِن قَبْلُ إِبْرٰهِيمَ وَإِسْحَـٰقَ[ [يوسف: 6]

‘…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.    

آباء

Predecessors: forefathers.

}فَٱذْكُرُواْ ٱللَّهَ كَذِكْرِكُمْ ءابَاءكُمْ أَوْ أَشَدَّ ذِكْرًا{ [البقرة:20]

…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]  

أبى

a-a

1. To refuse: to averse from.

2. To decline; to turn down; to shrink from (accepting a responsibility).  

1- }وَإِذْ قُلْنَا لِلْمَلَـٰئِكَةِ ٱسْجُدُواْ لاِدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَىٰ وَٱسْتَكْبَرَ وَكَانَ مِنَ ٱلْكَـٰفِرِينَ{ [البقرة : 34]

And when We said to the angels: ‘prostrate yourselves 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]

2- ]إِنَّا عَرَضْنَا ٱلاْمَانَةَ عَلَى ٱلسَّمَـٰوٰتِ وَٱلاْرْضِ وَٱلْجِبَالِ فَأبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا[ [الأحزاب: 72]

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]    

أتى

a-I

It has a number of senses:

1. To come to

2. (Of a period of time) to pass.

3. To satisfy one’s lust/or sexual needs with a person.

4. To perpetrate; to commit an immoral/unlawful act.   

1- }كَذَلِكَ مَا أَتَى ٱلَّذِينَ مِن قَبْلِهِمْ مّن رَّسُولٍ إِلاَّ قَالُواْ سَـٰحِرٌ أَوْ مَجْنُونٌ{ [الذاريات: 52]

Likewise, no messenger came to those before them but they said: ‘a magician or a madman’. [51: 52; and in a number of other verses]

2- }هَلْ أَتَىٰ عَلَى ٱلإِنسَـٰنِ حِينٌ مّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً{ [الإنسان: 1]

Has there not been over man a long period of time, when he was not a thing worth mentioning. [76: 1]

3- }أَءنَّكُمْ لَتَأْتُونَ ٱلرّجَالَ شَهْوَةً مّن دُونِ ٱلنّسَاء بَلْ أَنتُمْ قَوْمٌ تَجْهَلُونَ { [النمل: 55]

Do you satisfy your lusts with men instead of women? Nay, your are ignorant people. [27: 55]

4- ]لاَ تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَا أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مّنَ ٱلْعَذَابِ [ [آل عمران: 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]

أتى الله (قوماً)

Allah’s punishment catches a sinful person up.

]فَأَتَـٰهُمُ ٱللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُواْ [ [الحشر: 2]

…but Allah’s punishment caught them up from a place they did not expect. [59: 2]

أتاك حديث/ نبأ

Has the story/news of something reached you.

}هَلْ أَتَاكَ حَدِيثُ ٱلْغَـٰشِيَةِ{ [الغاشية: 1]

Has there reached you  the story of the overwhelming (event). [88: 1; and in a number of other verses]

}أَلَمْ يَأْتِكُمْ نَبَأُ ٱلَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ { [إبراهيم: 9]

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]   

 أتى الفاحشة

To commit a lewdness or indecency particularly that which is sexual in nature.

}وَلُوطاً إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ ٱلْفَـٰحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مّنَ ٱلْعَـٰلَمِينَ{ [الأعراف: 80؛ و في آيات أخر]

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]

أتى بالشيء

To bring something.

}إِذْ قَالَ مُوسَىٰ لاِهْلِهِ إِنّى آنَسْتُ نَاراً سَـئَاتِيكُمْ مّنْهَا بِخَبَرٍ أَوْ ءاتِيكُمْ بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ{ [النمل: 7]

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 the same in Arabic, the translation of أتى بالشيء, within the context of the Glorious Qur’an, varies according to what it refers to in the particular verse in which it occurs. Here are some examples:

}قَالَ إِبْرٰهِيمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ { [البقرة: 58]

Ibrâhîm (Abraham) said Allah causes the sun to rise from the East; then cause it you to rise from the West….  

}فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ { [مريم: 27]

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.

}ذٰلِكَ أَدْنَىٰ أَن يَأْتُواْ بِٱلشَّهَـٰدَةِ عَلَىٰ وَجْهِهَا{ [المائدة: 108]

So it is likelier that they will give testimony in its proper from. [5: 108]

أتى بصيرا

To regain one’s sight.

}ٱذْهَبُواْ بِقَمِيصِى هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِى يَأْتِ بَصِيرًا { [يوسف: 93]

 ‘go with this shirt of mine, and cast it over the face of my father, he will regain his sight’ [12: 93]

أتى على

1. To come upon someone.

2. (Of a storm) to hit.

1- ]فَأَتَوْاْ عَلَىٰ قَوْمٍ يَعْكُفُونَ عَلَىٰ أَصْنَامٍ لَّهُمْ[ [الأعراف: 138، وكذلك في، الفرقان: 40، و النمل: 18]

..and they came upon a people intent in devotion to [some] idols of theirs. [7: 138, also mentioned in; 25:40 and 27: 18]  

2- }مَا تَذَرُ مِن شَىْء أَتَتْ عَلَيْهِ إِلاَّ جَعَلَتْهُ كَٱلرَّمِيمِ{ [الذاريات: 42]

It (the storm) spared nothing that it hit, but reduced it to ruins. [51: 42]  

آتى

(iv)

Originally

أأتى

To give, usually something which is worthy in nature (i.e. bestow), e.g., الكتاب (the Book), الحكمة (wisdom), الملك (kingship), المال (money), etc.: to bring.

}وَمَا ءاتَـٰكُمُ ٱلرَّسُولُ فَخُذُوهُ { [الحشر: 7]

Whatever the Messenger [r] gives you, take it. [59: 7]

آتى الفتنة

To oblige to a demand (to take a negative action). In this verse Allah I says that the hypocrites of Madinah would have only too willingly obliged to the demands of the disbelievers to renege on Islam.  

]وَلَوْ دُخِلَتْ عَلَيْهِمْ مّنْ أَقْطَارِهَا ثُمَّ سُئِلُواْ ٱلْفِتْنَةَ لاَتَوْهَا[ [الأحزاب: 14]

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] 

آتت أكلها

Of a garden, to yield its crops.

]كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَأَتَتْ أُكُلَهَا ضِعْفَيْنِ [ [البقرة: 265]

… is as the likeness of a garden on a height. The heavy rain falls on it and it yields its crops twofold. [2: 265]

آت

1. (Of an event) will happen: will take place: come to pass.

2. (Of a person) to come. 

1- ]إِنَّ مَا تُوعَدُونَ لأَتٍ[ [الأنعام: 134، وكذلك في العنكبوت: 5]

Indeed, what you are promised will come to pass. [6: 134, also mentioned in 29: 5]

2- ]وَكُلُّهُمْ ءاتِيهِ يَوْمَ ٱلْقِيَـٰمَةِ فَرْداً[ [مريم: 95]

Each one of them will come to Him by himself on the Day of Resurrection. [19: 95]     

وعده مأتيا

Literally, His promise will be fulfilled; will take place. 

]جَنَّـٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَـٰنُ عِبَادَهُ بِٱلْغَيْبِ إِنَّهُ كَانَ وَعْدُهُ مَأْتِيّاً[ [مريم: 61]

The Paradises of Eden that the Most Merciful promised his servants in the unseen, indeed his promise will be fulfilled. [19: 61]    

آتى موثقا

To swear an oath.

}قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مّنَ ٱللَّهِ{ [يوسف: 66]

He said: ‘never will I send him with you until you swear a solemn oath to me in Allah’s name’. [12: 66]

أثاث

1- Literally, household goods and furnishings.

1- By extension, it is used as a synecdoche for worldly possessions.   

1- }وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَـٰثاً وَمَتَـٰعاً { [النحل: 80]

…and out of their [animal] wool, fur, and hair, (he has given you) furnishings and articles of convenience. [16: 80] 

2- }وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مّن قَرْنٍ هُمْ أَحْسَنُ أَثَاثاً وَرِءياً{ [مريم: 74]

How many a generation before them we have destroyed who were greater in riches and appearance. [19: 74]

أَثَرَ

a-i

To relate a narration from one person to another, usually with time lapses between: to report. 

}فَقَالَ إِنْ هَـٰذَا إِلاَّ سِحْرٌ يُؤْثَرُ{ [المدثر: 24]

Then he said: ‘this is nothing but magic related from that of old’. [74: 24]

آثَرَ

 (iv)

Originally

أأثر

To prefer: to favour.

}قَالُواْ تَٱللَّهِ لَقَدْ اثَرَكَ ٱللَّهُ عَلَيْنَا { [يوسف: 91]

They said: ‘by Allah! Indeed Allah has favoured you over us’. [12: 91] 

أَثَرْ

آثار

(for plural)

In the context of the Glorious Qur’an, it is a generic word referring to things that we can read and deduced meaning from; traces, signs, effects, relicts. 

Thus, special care has to be taken when translating أَثَرْ into English.   

1- }سِيمَـٰهُمْ فِى وُجُوهِهِمْ مّنْ أَثَرِ ٱلسُّجُودِ { [الفتح: 29]

Their sign is on their faces from the traces [the effect] of prostration. [48: 29]

 2- }كَانُواْ هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَءاثَاراً فِى ٱلاْرْضِ { [غافر: 21]

They were superior to them in strength and traces [relicts] in the land. [40: 21]  

3- }فَلَعَلَّكَ بَـٰخِعٌ نَّفْسَكَ عَلَىٰ ءاثَـٰرِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـٰذَا ٱلْحَدِيثِ أَسَفاً{ [الكهف: 6]

Perchance you would (O Muhammad) take your life with grief when they turn away , if they do not believe. [18: 6]

4- ]فَٱنظُرْ إِلَىٰ ءاثَـٰرِ رَحْمَةِ ٱللَّهِ كَيْفَ يُحْىِ ٱلاْرْضَ بَعْدَ مَوْتِهَا[ [الروم: 50]

Look then at the signs of Allah’s mercy; how he revives the land after its death. [30: 50]    

على أِثْر

1. Following someone closely; on someone’s heels.

2. To retraces someone’s footprints.

1- }قَالَ هُمْ أُوْلاء عَلَىٰ أَثَرِى{ [طه: 84: 91]

He said: ‘here they are on my heels’. [20: 84; and in a number of other verses]

2- ]قَالَ ذٰلِكَ مَا كُنَّا نَبْغِ فَٱرْتَدَّا عَلَىٰ ءاثَارِهِمَا قَصَصًا [ [الكهف: 64]

He said: “that is what we were seeking”. So they went back retracing their footprints. [18: 64]

أثارة

Remnant

}ٱئْتُونِى بِكِتَـٰبٍ مّن قَبْلِ هَـٰذَا أَوْ أَثَـٰرَةٍ مّنْ عِلْمٍ { [الأحقاف: 4]

Bring me a book before this or any remnant of knowledge. [46: 4]

أثل

Tamarisk

}ذَوَاتَىْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَىْء مّن سِدْرٍ قَلِيلٍ { [سبأ: 16]

(Gardens) growing acrid-tasting  fruit, tamarisk, and some few lote-trees. [34: 16]    

إثم

An act violating a law, command, or moral code; sin: transgression, etc.

}وَذَرُواْ ظَـٰهِرَ ٱلإِثْمِ وَبَاطِنَهُ{ [الأنعام: 120]

Eschew sin, open and secret. [6: 120]

أثام

Penalty for committing a sin.

}وَٱلَّذِينَ لاَ يَدْعُونَ مَعَ ٱللَّهِ إِلَـٰهَا ءاخَرَ وَلاَ يَقْتُلُونَ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلاَّ بِٱلْحَقّ وَلاَ يَزْنُونَ وَمَن يَفْعَلْ ذٰلِكَ يَلْقَ أَثَاماً{ [الفرقان: 68]

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]  

تأثيم

An act making a person fall within violation of what is ordained.   

}يَتَنَـٰزَعُونَ فِيهَا كَأْساً لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ{ [الطور: 23؛ وكذلك في الواقعة: 25]

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]    

أجاج

(Usually of water) that burns with its saltiness.

}وَهُوَ ٱلَّذِى مَرَجَ ٱلْبَحْرَيْنِ هَـٰذَا عَذْبٌ فُرَاتٌ وَهَـٰذَا مِلْحٌ أُجَاجٌ{ [الفرقان: 53؛ وكذلك في فاطر: 12، و الواقعة: 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] 

أ ج ر

a-u

أجر

Something desirable given in return for what somebody has done; reward: wages. 

This reward could be deserved for a deed performed:

1.     to get a reward in this life,

2.     and/or seeking the pleasure of Allah I in the hereafter.

Note: that أجر differs in meaning from its near-synonymsجزاء  and ثواب. See each under its own entry.          

1- }فَمَا ٱسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَـئَاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً{ [النساء: 24]

…so whatever you have enjoyed from them [women], give them their reward as prescribed. [4: 24]  

2- }وَعَدَ ٱللَّهُ ٱلَّذِينَ ءامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ{ [المائدة: 9]

Allah promised those who believe and do good deeds that for them is forgiveness and a great reward. [5:9]

استأجر

(x)

To hire.

}قَالَتْ إِحْدَاهُمَا يٰأَبَتِ ٱسْتَـجِرْهُ إِنَّ خَيْرَ مَنِ ٱسْتَـجَرْتَ ٱلْقَوِىُّ ٱلامِينُ{ [القصص: 26]

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]

أجر

a-u

To offer oneself to work for a reward; to work for hire.

}قَالَ إِنّى أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ٱبْنَتَىَّ هَاتَيْنِ عَلَىٰ أَن تَأْجُرَنِى ثَمَانِىَ حِجَجٍ{ [القصص: 27]

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]   

أ ج ل

a-i

أَجَل

A fixed period of time: a fixed term. 

}إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ { [البقرة: 282]

When you contract a debt for a fixed period of time, put it in writing. [2: 282]

أجل الله

The time that Allah I appointed for resurrection and judgment.

]مَن كَانَ يَرْجُو لِقَاء ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لآتٍ[ العنكبوت: 5،  وكذلك في نوح: 4]

Whoever hopes the meeting with Allah, then Allah’s appointed time is surely coming. [29: 5, also mentioned in 71: 2]  

أجَّل

ii

To appoint a fixed term.

}وَبَلَغْنَا أَجَلَنَا ٱلَّذِى أَجَّلْتَ لَنَا [ [الأنعام: 128]

We have reached the fixed term that you have appointed for us. [6: 128]

كتاب مؤجل

Literally, at a fixed term. Allah I has decreed since eternity that everything should take place at a certain time. It should never happen before nor should it happen after its كتاب مؤجل (fixed term).   

]وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـٰباً مُّؤَجَّلاً[ [آل عمران: 145]

No person [soul] can ever die except with Allah’s permission at an appointed time. [3: 145] 

من أجْل

Because of (something or someone): for (something): on account of (something).   

}مِنْ أَجْلِ ذٰلِكَ كَتَبْنَا عَلَىٰ بَنِى إِسْرٰءيلَ أَنَّهُ{ [المائدة: 3]

Because of that, We ordained for the offspring of Israel that…. [5: 32]

أ ح د

أحَد

Singular masculine: one.

1. When it refers to Allah the Almighty, it means unique and matchless.

2. However, when it refers to people (or things) it means a singular person, i.e. one person: anyone.

3. In negative constructions it is used to emphasise the truth of what is being negated; not any: none. Note that it does not follow the gender or number of what it refers to.  

1- }قُلْ هُوَ ٱللَّهُ أَحَدٌ{ [الإخلاص: 1؛ أيضا الآية 4]

Say: “He is Allah, the One”. [112:1; also on the same chapter, verse 4]

2- }وَإِنْ أَحَدٌ مّنَ ٱلْمُشْرِكِينَ ٱسْتَجَارَكَ{  [التوبة: 6]

If one of the unbelievers seeks asylum with you. [9:6; also mentioned in other verses]

3- }فَمَا مِنكُم مّنْ أَحَدٍ عَنْهُ حَـٰجِزِينَ{ [الحاقة: 47]

And not any of you could have withheld Me from (punishing) him. [69: 47; also mentioned in other verses]

إحدى

Singular feminine: one.

}قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلا إِحْدَى ٱلْحُسْنَيَيْنِ{ [التوبة: 52]

Say: “are you lying in wait for us anything except one of the two glorious things [martyrdom or victory]”. [9: 52] 

أحد عشر

Eleven.

}إِنّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا {  [يوسف: 4]

…indeed, I saw eleven stars…. [12: 4]

أ خ ذ

a-u

أخَذ

Generally, it means to take, but in the Glorious Qur’an it has different senses according to what it occurs with.

1. To seize.

2. To accept.

3. To imprison.

4. To punish.

5. To kill.

6. To captivate.

7. To overpower, overtake.

} خُذْ مِنْ أَمْوٰلِهِمْ صَدَقَةً تُطَهّرُهُمْ وَتُزَكّيهِمْ بِهَا{ [التوبة: 103]

Take alms from their wealth in order to purify and sanctify them with it. [9: 103; also mentioned in other verses]

1- }وَخُذْ بِيَدِكَ ضِغْثاً فَٱضْرِب بّهِ وَلاَ تَحْنَث{ [ص: 44]

And take (seize) in your hand a bunch (of grass) and strike with it; and break not your oath. [38: 44; also mentioned in other verses]

2- }إِنْ أُوتِيتُمْ هَـٰذَا فَخُذُوهُ { [المائدة: 41]   

And if you are given this, take (accept) it. [5: 41; also mentioned in other verses]

3- }فَخُذْ أَحَدَنَا مَكَانَهُ{ [يوسف: 78]

…so take (imprison) one of us in his place. [12: 78; also mentioned in other verses]

4- } ثُمَّ أَخَذْتُ ٱلَّذِينَ كَفَرُواْ فَكَيْفَ كَانَ نَكِيرِ{ [فاطر: 26]

Then I took (punished) those who disbelieved: and how was my denial! [35: 26; also mentioned in other verses]

5- }وَهَمَّتْ كُـلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ { [غافر: 50]

…and every nation plotted against their prophet to take (kill) him. [40: 5; also mentioned in other verses]

6- }فَٱقْتُلُواْ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ { [التوبة:  5؛ كذلك في النساء: 89]

…then kill the disbelievers wherever you find them and take (captivate) them. [9: 5; also in 4: 89]

7- }لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ { [البقرة: 255]

He is neither overtaken by slumber nor sleep. [2: 255] 

أخذ بـ...

To try someone by inflicting a hardship on them.

When the letter ب is not original the meaning of collocates أخذ بـ... becomes different according to one of the two following cases:

1. The letter ب is, from the syntactic point of view, called زائدة (lit. 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 ب is سببية (lit. causative): because of. The meaning of the whole construct becomes: punished them because of. 

}وَلَقَدْ أَخَذْنَـٰهُمْ بِٱلْعَذَابِ فَمَا ٱسْتَكَانُواْ لِرَبّهِمْ وَمَا يَتَضَرَّعُونَ{ [المؤمنون: 26]

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] 

1- }قَالَ يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى{ [طه: 94]

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] 

2- }فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ{ [غافر: 21]

…so Allah punished them because of their sins. [40: 21; also mentioned in other verses] 

أخذ بقوة

To closely adhere to a rule or instruction: abide by: hold fast to, etc. In the Qur’an it collocates with ما آتيناكم (what we gave you, i.e. the Book, the Commandments), الكتاب (the Book), and خذها (take it, i.e. the Tablets of Mûsâ)  

}يٰيَحْيَىٰ خُذِ ٱلْكِتَـٰبَ بِقُوَّةٍ { [مريم: 12]

O Yahyâ [John]! Adhere closely to the Book. [19: 12; also mentioned in other verses]  

أخذ حذره

To be on the alert: to be vigilant: to be watchful.

]يَـأَيُّهَا ٱلَّذِينَ ءامَنُواْ خُذُواْ حِذْرَكُمْ[ [النساء: 71 و 102]

O you who believe! Take your precautions. [4: 71 and 102]   

أخذ زينته/ زخرفه

To beautify: to smarten: to tidy up. 

Note:  أخذ الزينة عند المسجد (beautifying oneself for prayer) means wearing appropriate clothes and cleaning up one’s body.

]يَـٰبَنِى ءادَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلّ مَسْجِدٍ[ [الأعراف: 31]

O children of Adam! Dress up properly for prayer. [7: 31]

]حَتَّىٰ إِذَا أَخَذَتِ ٱلاْرْضُ زُخْرُفَهَا وَٱزَّيَّنَتْ ( [يونس:24]

…until when the earth is clad in its adornment and has become garlanded…. [10: 24] 

أخذته العزة بالإثم

To transgress / to commit a condemnable act out of pride. 

]وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلإثْمِ[ [البقرة: 206]

When it is said to him: ‘fear Allah’, he is led by his pride to transgress. [2: 206]  

أخذ ميثاق/ إصر

To take a pledge.

]وَإِذْ أَخَذْنَا مِيثَـٰقَكُمْ وَرَفَعْنَا فَوْقَكُمُ ٱلطُّورَ[ [البقرة: 63]

And when we took your pledge and raised over you the Tûr (mount). [2: 63; also mentioned in other verses]   

يأخذ الصدقات

(Of Allah I) accept alms and reward for them.  

]يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ ٱلصَّدَقَـٰتِ [ [التوبة 104، وكذلك في يوسف: 76 و الكهف: 79]

Allah accepts repentance from His servants and takes [accepts and reward for] alms. [9: 104, also mentioned in 12: 76 and 18: 79] 

أخذتهم الصيحة

The awful Cry, which is Allah’s torture to the people of Prophet Shu‘ayb, exterminated them; took them out.  

]وَأَخَذَتِ ٱلَّذِينَ ظَلَمُواْ الصَّيْحَةُ فَأَصْبَحُواْ فِى دِيَـٰرِهِمْ جَـٰثِمِينَ[ [هود: 94]

The Cry exterminated those who had wronged, and they became [corpses] kneeling in their homes. [11: 94]    

آخذ

iii

To penalise. It has either one of the two following senses:

1. To inflict punish on some one; to punish. 

2. To hold someone accountable for a mistake. 

1- ]رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا[ [البقرة: 286]

“Our Lord! Punish us not if we forget or commit a error” [2: 286]   

2- ]قَالَ لاَ تُؤَاخِذْنِى بِمَا نَسِيتُ [ [الكهف: 73]

He said: “do not hold me accountable for what I have forgotten”. [18: 73; ] 

اتّخذ

(viii)

It is the 8^th form of أخذ. Generally, it means to take but in the Glorious Qur’an it has different senses according to what it occurs with.

1. To choose;

2. To worship.

3.     To build; to make for oneself.

4. To make.

1- ]وَٱتَّخَذَ ٱللَّهُ إِبْرٰهِيمَ خَلِيلاً[ [النساء: 125]

Allah indeed took (chose) Ibrâhîm as an intimate friend. [4: 125; also mentioned in other verses]

3- ]وَٱلَّذِينَ ٱتَّخَذُواْ مَسْجِدًا ضِرَارًا وَكُفْرًا[ [التوبة: 107]

And those who took themselves (built) a mosque to cause harm and disbelieve…. [9: 107; also mentioned in other verses]

4- ] وَإِذْ قَالَ ٱللَّهُ يٰعِيسَى ٱبْنَ مَرْيَمَ أَءنتَ قُلتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمّىَ إِلَـٰهَيْنِ مِن دُونِ ٱللَّهِ[ [المائدة: 116]

 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] 

اتخذ خدن

To take a lover.

]مُحْصَنَـٰت غَيْرَ مُسَـٰفِحَـٰتٍ وَلاَ مُتَّخِذَاتِ أَخْدَانٍ[ [النساء: 25؛ وكذلك في المائدة: 5]

…[slave and captive girls] should be chaste, neither adulterous nor taking lovers. [4: 25, also mentioned in 5:5]  

اتخذ سخريا/هزوا

To take something/someone as an object of ridicule; to hold up something/someone in ridicule.

]فَٱتَّخَذْتُمُوهُمْ سِخْرِيّاً حَتَّىٰ أَنسَوْكُمْ ذِكْرِى[ [المؤمنون: 110]

But you took them as an abject of ridicule so much so that they made you forget remembering Me. [23: 110]

]ذَلِكُم بِأَنَّكُمُ ٱتَّخَذْتُمْ ءايَـٰتِ ٱللَّهِ هُزُواً[ [الجاثية: 35]

This is because you held the signs of Allah [the verses of the Qur’an] in ridicule. [45: 35]     

اتخذ ظهريا

To ignore; to take no notice of.

]وَٱتَّخَذْتُمُوهُ وَرَاءكُمْ ظِهْرِيّاً [ [هود: 92]

…and you took no notice of it [Allah’s command(s)]. [11: 92]

اتخذ من دون

To take besides.

) وَٱتَّخَذُواْ مِن دُونِ ٱللَّهِ ءالِهَةً لَّعَلَّهُمْ يُنصَرُونَ( [يس: 74]

They took gods besides Allah hoping that they might be helped [by them]. [36: 74]

اتخذ ولداً

Literally, to take a child: to beget a child.

]وَقَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدًا[ [البقرة: 116]

They said: ‘Allah has taken (begotten) a son’ [2: 116]

أ خ ر

a-i

أخّر

ii

The meaning of this word could be any of the following according to its context in the Glorious Qur’an:

1. To leave behind. 

2. To allow respite.

4.     To put off: delay.

5.     To stay behind.

* The oft-repeated expression in the Glorious Qur’an ما قدم وأخر (lit. what a person sent ahead and left behind) as a whole, means all of what that person did in his life, whether good or bad. It has a threatening tone to it.

1- ]يُنَبَّأُ ٱلإِنسَـٰنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ[ [القيامة: 13]

Man will be informed on that day of what he sent ahead and what he left behind. [75: 13; also mentioned in other verses]

2- ]فَيَقُولُ رَبّ لَوْلا أَخَّرْتَنِى إِلَىٰ أَجَلٍ قَرِيبٍ[ [المنافقون: 10]

…then he says: “my Lord! If only you would allow me respite for a while…”. [63: 10; also mentioned in other verses]

3- ]وَلَئِنْ أَخَّرْنَا عَنْهُمُ ٱلْعَذَابَ إِلَىٰ أُمَّةٍ مَّعْدُودَةٍ[ [هود: 8]

If We put off the punishment for them till a predetermined period of time. [11: 8; also mentioned in other verses]

4- ]فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلا إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ[ [البقرة: 203؛ وكذلك في المدثر 37]

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]    

أستأخر

(x)

To leave until a later time; to delay.

]قُل لَّكُم مّيعَادُ يَوْمٍ لاَّ تَسْتَـئَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ[ [سبأ: 30]

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] 

المستأخرين

It is a collective noun like the old and it means the later as opposed to the earlier which is المستقدمين. 

]وَلَقَدْ عَلِمْنَا ٱلْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا ٱلْمُسْتَـخِرِينَ[  [الحجر: 24]

Indeed, We know the earlier of you and the later. [15: 24]

آخر

1. Singular masculine: another.

2. When preceded by the definite article ال it means ‘the other’.

1- ]خَلَطُواْ عَمَلاً صَـٰلِحاً وَءاخَرَ سَيّئاً [ [التوبة: 102]

They mixed a good deed with another evil one. [9: 102; also mentioned in other verses]

 2- ]إِذْ قَرَّبَا قُرْبَـٰناً فَتُقُبّلَ مِن أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ ٱلاْخَرِ [ [المائدة: 27]

…when each offered a sacrifice, it was accepted from one of them and was not accepted from the other. [5: 27] 

أخرى

1. Singular feminine: another.

2. When preceded by the definite article ال it means ‘the other’.

3. Singular feminine: the opposite of the earlier; the latter.

1- ]وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ [ [الطلاق: 6]

…if you do not reach an agreement, then there may breast-feed for him another [woman]. [65: 6; also mentioned in other verses]

2- ]فَإِن بَغَتْ إِحْدَاهُمَا عَلَىٰ ٱلاخْرَىٰ فَقَـٰتِلُواْ ٱلَّتِى تَبْغِى [ [الحجرات:9]

But if one of them [the two groups] transgresses against the other, fight against the transgressing one. [49:9; also mentioned in other verses]

3- ]قَالَتْ أُخْرَاهُمْ لاْولَـٰهُمْ رَبَّنَا هَـؤُلاء أَضَلُّونَا [ [الأعراف: 38؛ و39]

…the latter (nations) of them said to earlier (nations) of them: “our Lord these led us astray”. [7: 38; and 39] 

أٌُخر

The plural of أخرى.  

] فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ[ [البقرة: 184]

…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]   

في الأخرى

Behind: at the rear.

]وَٱلرَّسُولُ يَدْعُوكُمْ فِى أُخْرَاكُمْ[ [آل عمان: 153]

…and the Messenger was calling (you back) from behind….[3: 153]  

آخِر

Singular masculine generally means the last. However, in the two places it is mentioned in the Glorious Qur’an, it is to be translated as in the verses opposite.

Note: in the plural form الآخرين it means the people that come after; coming generations/nations.

Note: it is used as one of the Glorious Names of Allah the Almighty. In this sense it means: the One Who remains after everything else has ceased to exist.    

1- ]ءامِنُواْ بِٱلَّذِي أُنزِلَ عَلَى ٱلَّذِينَ ءامَنُواْ وَجْهَ ٱلنَّهَارِ وَٱكْفُرُواْ ءاخِرَهُ [ [آل عمران: 72]

…believe in what was descended on the believers early in the day and disbelieve in it at its [the day’s] end”. [3: 72]

2- ]أَنزِلْ عَلَيْنَا مَائِدَةً مّنَ ٱلسَّمَاء تَكُونُ لَنَا عِيداً لاِوَّلِنَا وَءاخِرِنَا [ [المائدة: 114]

…send us from the heavens a table that it may be a festival for us, the present [generations] and the coming [generations] of us. [5:114]

*] فَجَعَلْنَـٰهُمْ سَلَفاً وَمَثَلاً لّلاْخِرِينَ[ [الزخرف: 56]

We made them an example for later generations. [43: 56; also mentioned in other verses]

*]هُوَ ٱلاْوَّلُ وَٱلاْخِرُ[ [الحديد: 3]

He is the First and the Last. [57: 3]     

اليوم الآخر

Often translated as the Last Day. It is the day on which people (and indeed all creatures) will be resurrected, held accountable for their deeds, and assigned either to Hell or the Heavens.    

]مَنْ ءامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلاْخِرِ وَعَمِلَ صَـٰلِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبّهِمْ [ [البقرة: 62]

…whoever believes in Allah and the Last Day and does good, shall have their reward with their Lord. [2: 62] 

الآخرة

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.

1_ ]لَهُ ٱلْحَمْدُ فِى ٱلاْولَىٰ وَٱلاْخِرَةِ[ [القصص: 70]

Praise is His in the first [life] and in the last [the Hereafter]. [28: 70]

]فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنْيَا وَٱلاْخِرَةِ [ [النساء: 134]

…with Allah is the reward of this life and the Hereafter. [4: 134]

]وَٱلاْخِرَةُ عِندَ رَبّكَ لِلْمُتَّقِينَ[ [الزخرف: 35]

And the Hereafter is with your Lord for the God-conscious. [43: 35]  

دار الآخرة/ الدار الآخرة

Literally, the abode of the Hereafter; the abode of the life after death, the Heavens.

]وَلَدَارُ ٱلاْخِرَةِ خَيْرٌ لّلَّذِينَ ٱتَّقَواْ أَفَلاَ تَعْقِلُونَ[ [يوسف: 109؛ وكذلك في النحل: 30]

Indeed, the abode of the Hereafter is better for the God-conscious; will you not reason? [12: 109, also mentioned in 16: 30]  

]قُلْ إِن كَانَتْ لَكُمُ ٱلدَّارُ ٱلاْخِرَةُ عِندَ ٱللَّهِ خَالِصَةً مّن دُونِ ٱلنَّاسِ فَتَمَنَّوُاْ ٱلْمَوْتَ إِن كُنْتُمْ صَـٰدِقِينَ[ [البقرة: 94]

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]   

الملة الآخرة

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 e was sent to them.  

]مَا سَمِعْنَا بِهَـٰذَا فِى ٱلْمِلَّةِ ٱلاْخِرَةِ[ [ص: 7]

We have not heard in the latest religion. [38: 7]

النشأة الآخرة

Literally, it means the final creation as opposed to the first creation, النشأة الأولى, as a result of which creation began and thus life as we know it; life after death, resurrection.

]كَيْفَ بَدَأَ ٱلْخَلْقَ ثُمَّ ٱللَّهُ يُنشِىء ٱلنَّشْأَةَ ٱلاْخِرَةَ[ [العنكبوت: 20]

…how He began creation then brings about the final creation [i.e. causes life after death]. [29: 20]

أ خ و

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.

1-]إِذْ قَالُواْ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا[ [يوسف: 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.     

2-  ]وَلَقَدْ ءاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَـٰرُونَ وَزِيراً[ [الفرقان: 35]

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.

3- ]أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ[ [الحجرات: 12]

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.    

أخو 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 قوم to denote a close relationship.      

]وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا قَالَ يَاقَوْمِ ٱعْبُدُواْ ٱللَّهَ مَا لَكُمْ مّنْ إِلَـٰهٍ غَيْرُهُ [ [الأعراف: 65]

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]   

أخَوان

Dual form of brother. In the Glorious Qur’an it is used only once to underline the idea that Muslim’s are brothers.

]إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُواْ بَيْنَ أَخَوَيْكُمْ [ [الحجرات: 10]

The believers are but brothers so reconcile your two brothers [with each other]. [49: 10] 

إخوان

Plural form of brother. However, like brother it is used in the Glorious Qur’an to denote different senses:

1. To underline resemblance between two groups: the likes of.

2. Close like brothers: brethren.

3. Blood brothers.

]إِنَّ ٱلْمُبَذِّرِينَ كَانُواْ إِخْوٰنَ ٱلشَّيَـٰطِينِ[ [الإسراء: 27]

The squanderers are the brothers [the likes of] the devils. [17: 27]

]فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً[ [آل عمران: 103]

…He brought your hearts closer together and you became, by His favour, brethren. [3: 103]  

]لاَ تَتَّخِذُواْ ءابَاءكُمْ وَإِخْوٰنَكُمْ أَوْلِيَاء إِنِ ٱسْتَحَبُّواْ ٱلْكُفْرَ عَلَى ٱلإِيمَـٰنِ [ [التوبة: 23]

Do not take your fathers and your brothers as allies if they prefer disbelief to belief. [9: 23]

إخوان لوط

Lot’s u brethren; that is, his tribe.

]وَعَادٌ وَفِرْعَوْنُ وَإِخْوٰنُ لُوطٍ[ [ق: 13]

And the [tribe of] 'Âd. Pharaoh, and the brethren of Lūt. [50: 13]   

إخوة

Plural form of brother. It is used in the Glorious Qur’an to denote different senses:

1. Brethren.

2. Blood brothers.

3. Blood brothers and sisters.

*Al-Jawharî in his Sihah states that إخوان is used more for people more are close as bothers, but إخوة is used more for blood brothers.

]إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُواْ بَيْنَ أَخَوَيْكُمْ [ [الحجرات: 10]

The believers are but brothers, so make settlement between your [contending] brothers. [49: 10] 

]وَجَاء إِخْوَةُ يُوسُفَ فَدَخَلُواْ عَلَيْهِ [ [يوسف: 58]

And Yūsuf’s brothers came and went in to him. [12: 58]

]فَإِن كَانَ لَهُ إِخْوَةٌ فَلاِمِهِ ٱلسُّدُسُ [ [النساء:11]

… but if he has brothers (or sisters), then his mother shall have the sixth. [4: 11]

أخت

1. Basically it means blood sister.

2. The like of something; of the same kind.

* Both the dual form أختان (i.e. two sisters) and the sound plural form أخوات (i.e. sisters) are used in the Glorious Qur'an to mean blood sisters.     

1- )إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُ( [طه: 40]

When your sister went and said: "Shall I direct you to one who will nurse him?" [20: 40]

2- ]كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا [ [الأعراف: 38]

… whenever a nation shall enter, it shall curse its sister [nation]. [7: 38]

]وَمَا نُرِيِهِم مّنْ ءايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا[ [الزخرف: 48]

Not a sign We showed them but it was greater than its sister [sign]. [43: 48]

أ د د

إدّ

idda

A very evil, abominable, severe thing.    

)لَقَدْ جِئْتُمْ شَيْئاً إِدّاً( [مريم: 89]

Certainly, you have made an monstrous thing*. [19: 89]

*By claiming that God has begotten a son.

إدريس

idrîs

Prophet Idrîs u. He is motioned in the Glorious Qur’an twice.   

)وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِدْرِيسَ إِنَّهُ كَانَ صِدّيقاً نَّبِيَّاً( [مريم: 56، وكذلك في الأنبياء: 85]

And mention Idrîs in the Book; surely he was a truthful man, a Prophet. [19:56, also mentioned in 21: 85].

أ د ي

أدّى

أدى الأمانة

adda

adda l-amanata

To return, deliver or pay, particularly that which has to be returned, delivered or paid. In the Glorious Qur’an it strongly collocates with أمانة [pronounced, amânah], i.e. what is committed to one’s trust or care.

)إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤدُّواْ ٱلامَـٰنَـٰتِ إِلَى أَهْلِهَا( [النساء: 58، وكذلك في البقرة:283]

Indeed Allah commands you to render trusts to their owners. [4: 58, also mentioned in 2: 283]

أدى إلى

adda ilâ

To deliver or give something that is due to someone who rightly deserves it.

)أَنْ أَدُّواْ إِلَىَّ عِبَادَ ٱللَّهِ إِنّى لَكُمْ رَسُولٌ أَمِينٌ( [الدخان: 18]

 [Moses saying:] 'Deliver to me the servants of Allah [i.e. the Children of Israel]. [44: 18]

)وَمِنْ أَهْلِ ٱلْكِتَـٰبِ مَنْ إِن تَأْمَنْهُ بِقِنْطَارٍ يُؤَدّهِ إِلَيْكَ وَمِنْهُمْ مَّنْ إِن تَأْمَنْهُ بِدِينَارٍ لاَّ يُؤَدِّهِ إِلَيْكَ( [آل عمران: 75]

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]

أداء

adâ’

The act of delivering what is incumbent on someone.

)فَمَنْ عُفِىَ لَهُ مِنْ أَخِيهِ شَىْء فَٱتِبَاعٌ بِٱلْمَعْرُوفِ وَأَدَاء إِلَيْهِ بِإِحْسَـٰنٍ( [البقرة: 178]

But whoever [i.e. the killer] is forgiven [i.e. by accepting compensation payment rather than 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]        

إذ

idh

It has the following meanings:

1. an adverbial of past time: at the time when.

2. a conjunction stating the reason of an action: because, since, as.      

Note:إذ  is combined withحين  and يوم to make the words حينئذ and يومئذ, respectively. Check each in its respective entry.  

1- )إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُواْ ثَانِيَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا( [التوبة: 40]

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]

2- )وَقَالَ ٱلَّذِينَ كَفَرُواْ لِلَّذِينَ ءامَنُواْ لَوْ كَانَ خَيْراً مَّا سَبَقُونَا إِلَيْهِ وَإِذْ لَمْ يَهْتَدُواْ بِهِ فَسَيَقُولُونَ هَـٰذَا إِفْكٌ قَدِيمٌ( [الأحقاف: 11]

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] 

إذا

idhâ

It has the following meanings:

1. an adverbial of future time: when.

2. a conditional particle: if, when.

3. it connotes suddenness.   

)فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍ فِي ٱلْحَجّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ(  [البقرة: 196].

… 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]

)إِذَا تُتْلَىٰ عَلَيْهِمْ ءايَـٰتُ ٱلرَّحْمَـٰنِ خَرُّواْ سُجَّداً وَبُكِيّاً( [مريم: 58]

If the revelations of the Most Beneficent were recited to them, they hurriedly fall down, prostrating and weeping. [19: 58]

)أَخَذْنَـٰهُمْ بَغْتَةً فَإِذَا هُمْ مُّبْلِسُونَ( [الأنعام: 44]

…We seized them [with punishment]  suddenly; then lo! They were in utter despair. [6: 44]

إذاً

idhan

A coordinating conjunction introducing a result of an of a preceding clause: in that case, or else, otherwise, elsewhere, or then, if not  

) مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـهٍ إِذاً لَّذَهَبَ كُلُّ إِلَـٰهٍ بِمَا خَلَقَ( [المؤمنون: 91]

Never did Allah take to Himself a son, and never was there with him any, in that case each god would have certainly taken away what he created. [23: 91]

أ ذ ن

أذِن

adhina

1- To Allow; to give permission.

2- To Listen and obey.

3. To order; to command.

4. Be warned.   

1- ) يَوْمَئِذٍ لاَّ تَنفَعُ ٱلشَّفَاعَةُ إِلاَّ مَنْ أَذِنَ لَهُ ٱلرَّحْمَـٰنُ وَرَضِىَ لَهُ قَوْلاً( [طه: 109]

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- )وَأَذِنَتْ لِرَبّهَا وَحُقَّتْ ( [الانشقاق: 2]

And listens and obeys its Lord and it must. [84: 2]

3- )فِى بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُ ( [النور: 36]

In houses which Allah has commanded to be raised and that His Name be mentioned [in praise] therein. [24: 36]

4- )فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مّنَ ٱللَّهِ وَرَسُولِهِ( [البقرة: 279]

And if you do not do it, then be warned of war [against you] from Allah and His Messenger [2: 279].

إِذْن

idhn

Permission; approval; leave; consent.

)فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ( [النساء: 25]

… so marry them [i.e., slave women] with the permission of their people [i.e., masters]. [4: 25]

أذّن مؤذن

adhdhana mu’dhdhin

 A caller raised his voice; shouted, called.

)أَذَّنَ مُؤَذّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَارِقُونَ( [يوسف: 70، وفي الأعراف: 44]

Then a crier cried out: "O caravan! You are most surely thieves". [12: 70, also mentioned in 7: 44]

أذّن بالحج

Declare Hajj; announce Hajj; proclaim Hajj.  

) وَأَذّن فِى ٱلنَّاسِ بِٱلْحَجّ يَأْتُوكَ رِجَالاً وَعَلَىٰ كُلّ ضَامِرٍ يَأْتِينَ مِن كُلّ فَجّ عَميِقٍ( [الحج: 27]

And proclaim to people the Hajj. [22: 27]

آذن

ādhana

Consent on an action; give permission. 

- )قَالَ فِرْعَوْنُ ءامَنتُمْ بِهِ قَبْلَ أَنْ ءاذَنَ لَكُمْ( [الأعراف: 123]

Pharaoh said: "Do you believe in Him before I have given you permission?" [7: 123, also mentioned in other verses]

آذن على سواء

ādhana 'ala sawâ’

To inform someone of a certain piece of news to make him and the conveyor of the news on equal basis of being aware of it. Thus absolving the conveyor from responsibility.

1- ) فَإِن تَوَلَّوْاْ فَقُلْ ءاذَنتُكُمْ عَلَىٰ سَوَاء وَإِنْ أَدْرِى أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ( [الأنبياء: 109]

But if they turn back, say: "I have given you a warning to be known to us all alike and I do not know whether near or far is what you are being promised (threatened with)". [21: 109]

تأذّن

ta’adhdhna

To tell someone in a definite manner; to make a solemn promise. 

)وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لازِيدَنَّكُمْ( [إبراهيم: 7]

And when your Lord made it known: "If you are grateful, I will certainly increase you [in favour]". [14: 7]

)وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ مَن يَسُومُهُمْ سُوء ٱلْعَذَابِ( [الأعراف: 167]

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]

استأذن

ista’dhana

To ask for permission.

)وَإِذَا بَلَغَ ٱلاْطْفَالُ مِنكُمُ ٱلْحُلُمَ فَلْيَسْتَأْذِنُواْ كَمَا ٱسْتَأْذَنَ ٱلَّذِينَ مِن قَبْلِهِمْ( [النور: 59]

And when the children among you reach puberty, let them ask for permission as did those before them. [24: 59]

أُذُن

udhun

Literally means ear, but it also denotes the figurative meaning of a person being credulous, i.e., lends his ear to people and believes what they say.

1- )وَٱلاْذُنَ بِٱلاْذُنِ وَٱلسّنَّ بِٱلسِنّ( [المائدة: 45]

 … an ear for an ear, a tooth for a tooth…. [5: 45]

2- )وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌ( [التوبة: 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]

أذُنُ خير

udhun khayr

Literally, an ear for what is good. That is, listens and believes in what is true.

)وَمِنْهُمُ ٱلَّذِينَ يُؤْذُونَ ٱلنَّبِىَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَّكُمْ يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لّلَّذِينَ ءامَنُواْ مِنكُمْ وَٱلَّذِينَ يُؤْذُونَ رَسُولَ ٱللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ( [التوبة: 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]". 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]

أذان

adhân

An announcement: a declaration; a proclamation. 

)وَأَذَانٌ مّنَ ٱللَّهِ وَرَسُولِهِ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجّ ٱلاْكْبَرِ أَنَّ ٱللَّهَ بَرِىء مّنَ ٱلْمُشْرِكِينَ وَرَسُولُهُ( [التوبة: 3]

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]

إذن الله/ ربـه

idhni Allahi/ Rabb(ihi)

Allah’s will and permission.

)فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ ٱللَّهِ( [البقرة: 97]

… for surely he brought it [i.e., the Qur’an] down to your heart by Allah’s permission. [2: 97]

)وَٱلْبَلَدُ ٱلطَّيّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبّهِ( [الأعراف: 58]

And as for the good land, its vegetation springs forth [richly] by the permission of its Lord. [7: 58]

أ ذ ي

أذى

adhâ

It is a generic term for anything 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. 

* أذى is a lesser evil than ضرر [pronounced: dharar].

1- )وَيَسْـئَلُونَكَ عَنِ ٱلْمَحِيضِ قُلْ هُوَ أَذًى فَٱعْتَزِلُواْ ٱلنّسَاء فِي ٱلْمَحِيضِ( [البقرة:222]

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]

2- )فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مّن رَّأْسِهِ( [البقرة: 196]

And whoever among you is ill, or has an ailment of the head. [2: 196]  

3- )وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مّن مَّطَرٍ( [النساء: 102]

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]

4- )وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلْكِتَـٰبَ مِن قَبْلِكُمْ وَمِنَ ٱلَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً( [آل عمران: 186]

…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]

5- )قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مّن صَدَقَةٍ يَتْبَعُهَا أَذًى وَٱللَّهُ غَنِىٌّ حَلِيمٌ( [البقرة: 263]

Kind speech and forgiveness are better than charity followed by injury. [2: 263]

آذى

ādhâ

It is the verb of أذى. 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.    

1- )إِنَّ ٱلَّذِينَ يُؤْذُونَ ٱللَّهَ وَرَسُولَهُ لَعَنَهُمُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلاْخِرَةِ( [الأحزاب: 57]

Those who displease Allah and His Messenger, Allah has cursed them in this World and in the Hereafter. [33: 57]

2- )قَالُواْ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا( [الأعراف: 129]

They said: "We [Children of Israel] have been persecuted before you came to us and since you have come to us". [7: 129]

3- )يٰأَيُّهَا ٱلَّذِينَ ءامَنُواْ لاَ تَكُونُواْ كَٱلَّذِينَ ءاذَوْاْ مُوسَىٰ فَبرَّأَهُ ٱللَّهُ مِمَّا قَالُواْ( [الأحزاب: 69]

O you who believe! Be not as those who slandered Musâ [Moses], but Allah proved his innocence of that which they alleged. [33: 69]

أ ر ب

إربة

irbah

Generally means, a great need for something. However it is used in the Noble Qur’an to denote sexual desire.

)أَوِ ٱلتَّـٰبِعِينَ غَيْرِ أُوْلِى ٱلإِرْبَةِ مِنَ ٱلرّجَالِ( [النور: 31]

 …or the male attendants not having need [for women]. [24: 31]

مآرب

ma’ârib

Needs and uses.

)قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَىٰ( [طه: 18]

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]

أ ر ض

أرض

ardh

It has a number of closely 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 (سار، سعى، ضرب), spreading corruption (أفسد، عاث فساداً) or giving life through rain (يحي).

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. 

1- )وَلَوْ أَنَّمَا فِى ٱلاْرْضِ مِن شَجَرَةٍ أَقْلاَمٌ وَٱلْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَـٰتُ ٱللَّهِ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ( [لقمان:27]

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]

2- )فَبَعَثَ ٱللَّهُ غُرَاباً يَبْحَثُ فِى ٱلاْرْضِ لِيُرِيَهُ كَيْفَ يُوَارِى سَوْءةَ أَخِيهِ( [المائدة:31]

Then Allah sent a crow digging up the earth to show him how to bury the naked corpse of his [dead] brother. [5: 31]

3- )قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُواْ فِى ٱلاْرْضِ فَٱنْظُرُواْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذّبِينَ( [آل عمران: 137]

Indeed there have been examples before you; therefore travel in the land and see what was the end of those who disbelieved. [3: 137]

)وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلاْرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ وَٱللَّهُ لاَ يُحِبُّ ٱلْفَسَادَ( [البقرة: 205]

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]

)وَتَرَى ٱلاْرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا ٱلْمَاء ٱهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلّ زَوْجٍ بَهِيجٍ( [الحج: 5] 

…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]

4- ) وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِن بَعْدِ ٱلذّكْرِ أَنَّ ٱلاْرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ( [الأنبياء: 105]

And indeed We have written in az-Zabūr [i.e., the Books revealed by Allah I 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]

5- )قَالَ ٱجْعَلْنِى عَلَىٰ خَزَائِنِ ٱلاْرْضِ إِنّى حَفِيظٌ عَلِيمٌ( [يوسف: 55]

He [Yūsuf u] said: "Appoint me over the storehouses of the land [i.e., Egypt]. Indeed I am an honest knowledgeble guardian". [12: 55]

أرض الله

ardhu Allahi

Literally it translates as Allah’s land and it means the Earth, particularly its surface. 

)وَيٰقَوْمِ هَـٰذِهِ نَاقَةُ ٱللَّهِ لَكُمْ ءايَةً فَذَرُوهَا تَأْكُلْ فِى أَرْضِ ٱللَّهِ وَلاَ تَمَسُّوهَا بِسُوء فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ( [هود: 64]

[Sâlih u 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] 

الأرض المقدسة

Al-Ardhu l-Muqaddasah

Literally it translates as the Holy Land. It means Jerusalem.   

)يَاقَوْمِ ادْخُلُوا الاْرْضَ المُقَدَّسَةَ الَّتِى كَتَبَ اللَّهُ لَكُمْ وَلاَ تَرْتَدُّوا عَلَىٰ أَدْبَـٰرِكُمْ فَتَنْقَلِبُوا خَـٰسِرِينَ( [المائدة: 21]

[Mūsâ u 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]

الأرض التي باركنا فيها

Al-Ardhul l-atî bâraknâ fîhâ

The literal translation is the Land which We have blessed. It refers to the Levant, i.e., roughly the area encompassing the following countries: Syria, Lebanon, Palestine and Jordan.

)وَنَجَّيْنَـٰهُ وَلُوطاً إِلَى ٱلاْرْضِ ٱلَّتِى بَارَكْنَا فِيهَا لِلْعَـٰلَمِينَ( [الأنبياء: 71]

We delivered him [i.e., Ibrâhîm u] and Lūt safe to the Land which We have blessed for all peoples. [21: 105]   

أ ر ك

ارائك

arâ’ik

Raised, upholstered and adorned couches. 

)مُّتَّكِئِينَ فِيهَا عَلَىٰ ٱلاْرَائِكِ لاَ يَرَوْنَ فِيهَا شَمْساً وَلاَ زَمْهَرِيراً( [الإنسان: 13]

Reclining therein [i.e., the Paradise] on the raised couches finding neither [burning] sun nor bitter cold. [76: 13] 

أ ر م

إرم

iram

Iram is the name of the tribe of 'Âd is a sub-tribe.  

)أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ ` إِرَمَ ذَاتِ ٱلْعِمَادِ( [الفجر: 6-7]

Have you not pondered how your Lord dealt with 'Âd; of Iram [whose stature was very high like long] pillars. [89:6-7]

     أ ز ر

آزر

Āzar

Āzar is the name of Ibrâhîm’s (Abraham, may the peace and blessings of Allah be upon him) father, who is mentioned in the Torah as Terah.   

]وَإِذْ قَالَ إِبْرٰهِيمُ لاِبِيهِ ءازَرَ أَتَتَّخِذُ أَصْنَاماً ءالِهَةً[ [الأنعام: 74]

And remember Ibrâhîm when he said to his father Āzar: “do you take idols as gods”. [7: 74] 

آزر

āzara

To strengthen.

)كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَازَرَهُ فَٱسْتَغْلَظَ فَٱسْتَوَىٰ عَلَىٰ سُوقِهِ( [الفتح: 29]

[The description of Muhammad e 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]

أزر

azr

Strength

)ٱشْدُدْ بِهِ أَزْرِى( [طه: 31]

Increase through him [Harūn u] my [Mūsâ u]  strength. [20: 31]  

أ ز ز

أزّ أزّاً

azza azzan

To constantly incite a person with whisperings into doing sinful, evil acts.

)أَلَمْ تَرَ أَنَّا أَرْسَلْنَا ٱلشَّيَـٰطِينَ عَلَى ٱلْكَـٰفِرِينَ تَؤُزُّهُمْ أَزّاً( [مريم:83]

Do you not see how We set the devils on the disbelievers to incite them [to evil, sinful acts] with [constant] incitement? [19: 83]  

أ ز ف

أزف

azifa

أزفت الآزفة

azifat l-āzifah

Literally means the drawing near one has drawn near. It a means of warning of the imminence of the Hour. 

)أَزِفَتِ ٱلاْزِفَةُ( [النجم: 57]

The Approaching One has approached. [53: 57]

إستبرق

istabraq

Brocade: thick, expensive silk woven with patterns of golden threads.

)مُتَّكِئِينَ عَلَى فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ وَجَنَى ٱلْجَنَّتَيْنِ دَانٍ( [الرحمن: 54]

[They are] reclining on carpets lined with brocade, and the fruit of the two gardens is within easy reach. [55: 54]

إسحـٰق

ishâq

Prophet Ishâq (Isaac) u is the first-born son of Prophet Ibrâhîm (Abraham) u. Prophet Ya'qûb (Jacob) u is Ishâq’s son.  

)وَوَهَبْنَا لَهُ إِسْحَـٰقَ وَيَعْقُوبَ نَافِلَةً وَكُلاًّ جَعَلْنَا صَـٰلِحِينَ( [الأنبياء: 72]

We bestowed on him [Ibrâhîm u] Ishâq and Ya'qûb, [additionally] as a grandson, and each We made righteous. [21: 72]

أ س ر

أسر

asara

To take as captive: take as prisoner of war.

)وَأَنزَلَ ٱلَّذِينَ ظَـٰهَرُوهُم مّنْ أَهْلِ ٱلْكِتَـٰبِ مِن صَيَاصِيهِمْ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ فَرِيقاً تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقاً( [الأحزاب: 26]

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]

شد أسر

shadda asr

To strongly build.

)نَّحْنُ خَلَقْنَـٰهُمْ وَشَدَدْنَا أَسْرَهُمْ( [الإنسان: 28]

We created them and strongly built them. [76: 28]   

أسير

asîr

Prisoner of war; captive.

)وَيُطْعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً( [الإنسان: 8]

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 I.

أسرى

asrâ

See under the root س ر ي.

أسرى

asrâ

The plural form of أسير. It means prisoners of war; captives

)مَا كَانَ لِنَبِىٍّ أَن يَكُونَ لَهُ أَسْرَىٰ حَتَّىٰ يُثْخِنَ فِي ٱلاْرْضِ( [الأنفال: 67]

It is not for a Prophet to have captives until he has greatly slaughtered [among Allah’s enemies] in the land. [8: 67] 

أسارى

usârâ

Another plural form of أسير. It also means prisoners of war; captives.

Abu 'Amri ibn al-'Lâ’, who is an authority on the Arabic language, as quoted in at-Tabarî in his tafisr, makes the following distinction: أسرى, are those who are no tied-up when taken captive, whereas أسارى, are those who are tied up.    

)وَإِن يَأْتُوكُمْ أُسَـٰرَىٰ تُفَـٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ( [البقرة: 85]

…and when they come to you as captives you ransom them, although their eviction was forbidden for you. [2: 85]

إسرائيل

Isarâ’îl

Israel is the title of Ya'qûb (Jacob) u. 

)كُلُّ ٱلطَّعَامِ كَانَ حِـلاًّ لّبَنِى إِسْرٰءيلَ إِلاَّ مَا حَرَّمَ إِسْرٰءيلُ عَلَىٰ نَفْسِهِ( [آل عمران: 93]

All food was lawful to the Children of Israel, except what Israel Made unlawful for itself. [3: 93]

بنو إسرائيل

banū Isrâ’îl

Literally, Children of Israel. Jews.

)وَجَـٰوَزْنَا بِبَنِى إِسْرءيلَ ٱلْبَحْرَ فَأَتَوْاْ عَلَىٰ قَوْمٍ يَعْكُفُونَ عَلَىٰ أَصْنَامٍ لَّهُمْ قَالُواْ يٰمُوسَى ٱجْعَلْ لَّنَا إِلَـٰهًا كَمَا لَهُمْ ءالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ( [الأعراف: 138]

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]

أ س س

أسَّس

assasa

To establish; to lay foundations.

)أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ( [التوبة: 109]

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]

أساطير الأولين

Asâtiru l-’wwalîn

See under the root س ط ر .

أ س ف

آسَف

āsafa

To anger; to enrage; to exasperate.

)فَلَمَّا ءاسَفُونَا ٱنتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـٰهُمْ أَجْمَعِينَ( [الزخرف: 55]

When they angered Us, We exacted retribution from them and drowned them all. [43: 55]

أسِف

asifa

Outraged and grieved.

at-Tabarî, al-Qurtubî and ibn Kathîr  report that abu d-Dardâ’ (t) said that أسف (asaf) is a feeling much greater than anger: fury; outrage; indignation.    

)وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَـٰنَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِى مِن بَعْدِى( [الأعراف: 150]

And when Mūsâ returned to his people, outraged and grieved, he said: Vile is the course which you have followed in my absence'. [7: 150]

يا أسفى على

yâ asafa 'alâ

O my grief for (someone).

)وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يٰأَسَفَا عَلَى يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ( [يوسف:84]

And he (Ya'qūb u) 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]

إسماعيل

Isma'îl

Prophet Ismâ'îl (Ishmael) u is Prophet Ibrâhîm's  (Abraham u) son from Hagar. He is a forefather of Prophet Muhammad e. 

)وَإِذْ يَرْفَعُ إِبْرٰهِيمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَـٰعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ( [البقرة: 127]

And when Ibrâhîm was raising the foundations of the House and [with him] Ismâ'îl [the prayed]: "Our Lord! accept [this] from us; surely You are the Hearing, the Knowing". [2: 127]

أ س ن

آسن

āsin

Of, particularly, water:  altered for the worse in odour, colour or taste. In the Glorious Qur'an the water of Paradise is said to beغير آسن , that is, pure unpolluted, clear, uncontaminated water.

)فِيهَا أَنْهَارٌ مّن مَّاء غَيْرِ ءاسِنٍ وَأَنْهَارٌ مّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ( [محمد: 15]

In it [the Paradise which is promised the God-heedful] are rivers of untainted, pure water and rivers of milk of which the taste does not change. [47: 15]

أ س و

أسوة

uswah

أسوة حسنة

uswatun hasanah

A person, or persons, by whom one takes example; a role model; an example; an exemplar.

)َّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ( [الأحزاب: 21]

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

أ س ي

أسى

asâ

To grieve; to mourn; to be sorrowful.

)فَلاَ تَأْسَ عَلَى ٱلْقَوْمِ ٱلْفَـٰسِقِينَ( [المائدة: 68]

…so do not grieve over the aggressors. [5: 68]

أ ش ر

أشر

ashir

A person who acts with utmost exultation; boastful; self-conceited.  

)أَءلْقِىَ الذّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ( [القمر: 25]

Has he been singled out with the Reminder out of all of us? Nay! But he is a liar, boastful. [54: 25]

أ ص ر

إصر

isr

A burden arising from a pledge of commitment.  

)ءأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذٰلِكُمْ إِصْرِى( [آل عمران: 81]

[Allah say to the Prophets from whom he took a pledge] Do you acknowledge and accept by burden on this [condition]. [3: 81]

أخذ إصر

akhatha isr

To accept a burden of commitment and responsibility. 

Look at the previous âyah.

وضع إصراً عن

wadh'a isran 'an

To lift burden of commitment incumbent on someone.

)وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلاْغْلَـٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ( [ الأعراف: 157]

…and lift the burden and the shackles that were incumbent upon them. [7: 157]

حمل إصراً على

hamala isran 'ala

To impose/place burden of commitment on someone.

)رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى ٱلَّذِينَ مِن قَبْلِنَا( [البقرة: 286]

Our Lord! Impose not on us a burden as You imposed it on those before us. [2: 286]

أ ص ل

أصل

asl

Foundation; root.

)أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلاً كَلِمَةً طَيّبَةً كَشَجَرةٍ طَيّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى ٱلسَّمَاء( [إبراهيم: 14]

Have you not considered how Allah presents the example of a good word like a good tree its root is firmly fixed while its branches are [high] in the sky? [14: 24]

أصل الجحيم

aslu l-jahîm 

Bottom of Hell. Also see سواء الجحيم.

)إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ ٱلْجَحِيمِ( [الصافات: 64]

It [Zaqqūm] is a tree that grows in the bottom of Hell. [37: 64]

أصيل

asîl

The evening or the period the prayer of 'asr to sunset.

)وَسَبّحُوهُ بُكْرَةً وَأَصِيلاً( [الأحزاب: 42]

And exalt Him with praise early and late [in the day]. [33: 42]

أ ف ف

أف

uf

It is a word imitative of a sound, an interjection expressive of dissatisfaction: Fie! Ugh!

)فَلاَ تَقُل لَّهُمَا أُفّ( [الإسراء: 23]

…[in the case that either or both of your parents get old] say not say 'Ugh!' to them. [17: 23]

أ ف ق

أفق

ufuq

The border or extreme of the land or Earth and the sky or heavens: the horizon. In the Glorious Qur’an it has both adjectives: الأفق الأعلى, i.e. the highest horizon, and الأفق المبين, 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.

)وَلَقَدْ رَءاهُ بِٱلاْفُقِ ٱلْمُبِينِ( [التكوير: 23]

And indeed he [Muhammad e] saw him [Jibrîl u] in the clear horizon. [81: 23]

آفاق

āfâq

Parts, things and events of the great wide world, particularly those that one deduces meaning from. 

)سَنُرِيهِمْ ءايَـٰتِنَا فِى ٱلاْفَاقِ وَفِى أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ ٱلْحَقُّ( [فصلت: 53]

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]

أ ف ك

أفك

afaka

1. To turn someone away from something, especially by deceit and/or guile.

2. To tell a lie. 

1- )قَالُواْ أَجِئْتَنَا لِتَأْفِكَنَا عَنْ ءالِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ( [الأحقاف: 22]

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]

2- )فَأَلْقَىٰ مُوسَىٰ عَصَـٰهُ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ( [الشعراء: 24]

Then Mûsâ cast down his staff and lo! it swallowed up the lies they told. [26: 45]

إفك

ifk

A lie; a falsehood.

)وَقَالَ ٱلَّذِينَ كَفَرُواْ إِنْ هَـٰذَا إِلاَّ إِفْكٌ ٱفْتَرَاهُ( [الفرقان: 4]

Those who disbelieve say: "This [the Qur’an] is nothing but a lie that he [Muhammad e] has invented. [25: 4]

يأفك عنه من أفك

yu’faku 'anhu man ’ufika

Will be turned away from it those who are deceived.

) يُؤْفَكُ عَنْهُ مَنْ أُفِكَ( [الذاريات: 9]

He is turned away from it who would be turned away [in the foreknowledge of Allah]. 51: 9

أنى تأفكون

annâ tu’fakūn

To where then are you turned away from worshipping Allah I.

) إِنَّ ٱللَّهَ فَالِقُ ٱلْحَبّ وَٱلنَّوَىٰ يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيّتِ وَمُخْرِجُ ٱلْمَيّتِ مِنَ ٱلْحَىّ ذٰلِكُمُ ٱللَّهُ فَأَنَّىٰ تُؤْفَكُونَ( [الأنعام: 95]

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]

المأتفكات

almu’tafikât

Also referred to as المؤتفكة, i.e. the town or towns of the people of Prophet Lūt which were overturned with them.

)وَجَاء فِرْعَوْنُ وَمَن قَبْلَهُ وَٱلْمُؤْتَفِكَـٰتُ بِالْخَاطِئَةِ( [الحاقة: 9]

And Fir'awn (Pharaoh), and those before him, and the towns overturned [the towns of the people of Lut] committed sin. [69: 9]

أ ف ل

أفل

afala

Of stars, to set.

) فَلَمَّا جَنَّ عَلَيْهِ ٱلَّيْلُ رَأَى كَوْكَباً قَالَ هَـٰذَا رَبّى فَلَمَّا أَفَلَ قَالَ لا أُحِبُّ ٱلاْفِلِينَ ( [الأنعام: 76]

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]

أفلا

afalâ

It is made up of the interrogative أ, the conjunction ف, and the negative لا. It constitutes a question encouraging people to do something: do you not?

)أَفَمَن يَخْلُقُ كَمَن لاَّ يَخْلُقُ أَفَلا تَذَكَّرُونَ( [النحل: 17]

Is He [Allah] then Who creates comparable to those who create not [i.e. the idols]? Do you not then mind? [16: 17]

أ ك ل

أكل

akala

To eat.

)لَكُمْ فِيهَا فَـٰكِهَةٌ كَثِيرَةٌ مّنْهَا تَأْكُلُونَ( [الزخرف: 73]

For you therein is abundant fruit of which you eat. [43: 73]

أكل من فوقه ومن تحت رجليه

akala min fawqihi wa min tahta rilayhi

Literally, for one to eat from above of him and from under his feet.

But it is used metaphorically to mean that the means of sustenance of the heedful should be made ample by pouring of the blessings of the heaven and earth upon them. 

)وَلَوْ أَنَّهُمْ أَقَامُواْ ٱلتَّوْرَاةَ وَٱلإنجِيلَ وَمَا أُنزِلَ إِلَيهِمْ مّن رَّبّهِمْ لاَكَلُواْ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم مّنْهُمْ أُمَّةٌ مُّقْتَصِدَةٌ وَكَثِيرٌ مّنْهُمْ سَاء مَا يَعْمَلُونَ( [المائدة: 66]

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]

أكلته النار

aklathu an-nâr

Literally, the fire ate it: to be consumed by fire.

)ٱلَّذِينَ قَالُواْ إِنَّ ٱللَّهَ عَهِدَ إِلَيْنَا أَلاَّ نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ ٱلنَّارُ( [آل عمران: 183]

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]

أكل المال

akala l-mâla

Literally, to eat or consume money. It could be justly or 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 الباطل, i.e., unfairness, الظلم, i.e. injustice, and الإثم, i.e. sin.

)وَلاَ تَأْكُلُواْ أَمْوٰلَكُمْ بَيْنَكُم بِٱلْبَاطِلِ وَتُدْلُواْ بِهَا إِلَى ٱلْحُكَّامِ لِتَأْكُلُواْ فَرِيقًا مّنْ أَمْوَالِ ٱلنَّاسِ بِٱلإثْمِ وَأَنتُمْ تَعْلَمُونَ( [البقرة: 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]

أكل التراث

akala t-turâtha

Literally, to eat inheritance: to appropriate someone else’s property or wealth.

)وَتَأْكُلُونَ ٱلتُّرَاثَ أَكْلاً لَّمّاً( [الفجر: 19]

And you devour inheritance, devouring all   [indiscriminately]. [89: 19]

أكل لحم أخيه

akala lahma akhîhi

Literally, to eat a brother’s flesh. It is used in the Glorious Qur’an to give a graphic picture of the repulsive act of backbiting and defamation of people. 

)وَلاَ يَغْتَب بَّعْضُكُم بَعْضاً أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ( [الحجرات: 12]

..and do not backbite one another. Would any one of you like to eat the flesh of his brother while dead? [Surely] You would loathe it! [49: 12]

أكل الربا

Akala r-ribâ

Literally, to eat usury: to deal in it.

)ٱلَّذِينَ يَأْكُلُونَ ٱلرّبَوٰاْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَـٰنُ مِنَ ٱلْمَسّ( [البقرة: 275]

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]

أكل السبع

akala s-sab'u

To be eaten or bitten by a wild a beast. But in the Glorious Qur’an it is used to refer to those edible animals that a wild beast took a bite, or bites, of but did not quite eat up.

)حُرّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلْدَّمُ وَلَحْمُ ٱلْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِ وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدّيَةُ وَٱلنَّطِيحَةُ وَمَا أَكَلَ ٱلسَّبُعُ إِلاَّ مَا ذَكَّيْتُمْ( [المائدة: 3]

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]

أكل

’ukul

Harvest; crop; produce.

)كِلْتَا ٱلْجَنَّتَيْنِ اتَتْ أُكُلَهَا وَلَمْ تَظْلِمِ مّنْهُ شَيْئًا وَفَجَّرْنَا خِلَـٰلَهُمَا نَهَراً( [الكهف: 33]

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]

مختلفاً أكله

mukhtalifan ’ukuluhu

Of harvest, its taste is different. 

)وَٱلنَّخْلَ وَٱلزَّرْعَ مُخْتَلِفًا أُكُلُهُ( [الأنعام: 141]

… and date-palms, and crops of different tastes. [6: 141]

أكّال

akkâl

A form of exaggeration in Arabic. It is used in the Glorious Qur’an concerning those who consume money gained by illicit means. 

)أَكَّـٰلُونَ لِلسُّحْتِ( [المائدة: 42]

Devourers of illicit gain. [5: 42]

آلاء

ālâ’

Graces and favours.

)وَٱذْكُرُواْ إِذْ جَعَلَكُمْ خُلَفَاء مِن بَعْدِ عَادٍ وَبَوَّأَكُمْ فِى ٱلارْضِ تَتَّخِذُونَ مِن سُهُولِهَا قُصُورًا وَتَنْحِتُونَ ٱلْجِبَالَ بُيُوتًا فَٱذْكُرُواْ ءالآء ٱللَّهِ وَلاَ تَعْثَوْاْ فِى ٱلاْرْضِ مُفْسِدِينَ( [الأعراف: 74]

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]

آلان

An exclamation in asking about the timing of something. That is to say, the timing is most inopportune. Now!  

)أَثُمَّ إِذَا مَا وَقَعَ ءامَنْتُمْ بِهِ ءالئَنَ وَقَدْ كُنتُم بِهِ تَسْتَعْجِلُونَ( [يونس: 51]

Is it then, that when it has come to pass that you will believe in it? What! Now [you believe]? And you used to call, for its speedy advent!" [10:51]

أل

al

The definite article, the. Its is of three kinds:

1. Most of the occurrences in the Glorious Qur’an are of the kind of أل الجنس, 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 كل, i.e. all.  

2. The second king is أل العهدية. 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 المفيدة لاستغراق الصفة, i.e. the that denotes the completeness of an attribute. This is exclusive to the Prefect Attributes of the Almighty Allah I.     

1- )وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلاْرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ وَٱللَّهُ لاَ يُحِبُّ ٱلْفَسَادَ( [البقرة: 205]

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]

2- ]إِنَّ ٱلَّذِينَ ٱتَّخَذُواْ ٱلْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مّن رَّبّهِمْ وَذِلَّةٌ فِى ٱلْحَيوٰةِ ٱلدُّنْيَا[ [الأعراف: 152]

Certainly, those who took the calf [for worship] will incur wrath from their Lord and humiliation in the life of this world. [7: 152]

3- )وَٱللَّهُ يَقْضِى بِٱلْحَقّ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِ لاَ يَقْضُونَ بِشَىْء إِنَّ ٱللَّهَ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ( [غافر: 20]

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]

ألا

alâ

1. Interjection meant to draw forcefully the attention of the listener: Now, surely.

)أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ ٱلْبَأْسَاء وَٱلضَّرَّاء وَزُلْزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءامَنُواْ مَعَهُ مَتَىٰ نَصْرُ ٱللَّهِ أَلا إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ( [البقرة: 214]

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]

ألا

alâ

It means do you not? Or, will you not? Having rhetorical meaning of encouraging people to do something, either forcefully (c.f. 1 opposite), or gently (c.f. 2 opposite). It takes this meaning only when it precedes a verb.

)إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلا تَتَّقُونَ( [الشعراء: 161]

When their brother Lot said to them: "Will you not fear God?" [26: 161]

1- )أَلاَ تُقَـٰتِلُونَ قَوْماً نَّكَثُواْ أَيْمَـٰنَهُمْ وَهَمُّواْ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءوكُمْ أَوَّلَ مَرَّةٍ أَتَخْشَوْنَهُمْ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤُمِنِينَ( [التوبة: 13]

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]

2- )وَلاَ يَأْتَلِ أُوْلُواْ ٱلْفَضْلِ مِنكُمْ وَٱلسَّعَةِ أَن يُؤْتُواْ أُوْلِى ٱلْقُرْبَىٰ وَٱلْمَسَـٰكِينَ وَٱلْمُهَـٰجِرِينَ فِى سَبِيلِ ٱللَّهِ وَلْيَعْفُواْ وَلْيَصْفَحُواْ أَلاَ تُحِبُّونَ أَن يَغْفِرَ ٱللَّهُ لَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ( [النور: 22]

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]

إلى

ilâ

A preposition denoting the end as opposed to that of start, i.e. from/to. It has the following 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.    

1- )وَكُلُواْ وَٱشْرَبُواْ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلابْيَضُ مِنَ ٱلْخَيْطِ ٱلاسْوَدِ مِنَ ٱلْفَجْرِ ثُمَّ أَتِمُّواْ ٱلصّيَامَ إِلَى ٱلَّيْلِ( [البقرة: 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]

2- )سُبْحَانَ ٱلَّذِى أَسْرَىٰ بِعَبْدِهِ لَيْلاً مّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَىٰ ٱلْمَسْجِدِ ٱلاْقْصَى( [الإسراء: 1]

Exalted is He, Who carried His slave [Muhammad e] 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]

3- )قُلْ إِنَّمَا أَنَاْ بَشَرٌ مّثْلُكُمْ يُوحَىٰ إِلَىَّ أَنَّمَا إِلَـٰهُكُمْ إِلَـٰهٌ وٰحِدٌ فَٱسْتَقِيمُواْ إِلَيْهِ وَٱسْتَغْفِرُوهُ( [فصلت: 6]

Say [O Muhammad e]: "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]  

)قَالَتْ يٰأَيُّهَا ٱلْمَلا إِنّى أُلْقِىَ إِلَىَّ كِتَابٌ كَرِيمٌ( [النمل: 29]

She [The Queen of Sheba] said: "O nobles! Verily! Here is delivered to me a noble letter". [27: 29]

)قَالَ رَبّ ٱلسّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِى إِلَيْهِ( [يوسف: 33]

He [Yūsuf u] 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]

4- )وَءاتُواْ ٱلْيَتَـٰمَىٰ أَمْوٰلَهُمْ وَلاَ تَتَبَدَّلُواْ ٱلْخَبِيثَ بِٱلطَّيّبِ وَلاَ تَأْكُلُواْ أَمْوٰلَهُمْ إِلَىٰ أَمْوٰلِكُمْ( [النساء: 2]

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]

أنصاري إلى الله

ansarî ilâ Allâh

Literally, my helpers to Allah. However, Ibn Kathîr is of the opinion that it means: who are my helpers in the call to Allah?   

)يأَيُّهَا ٱلَّذِينَ ءامَنُواْ كُونُواْ أَنصَـٰرَ ٱللَّهِ كَمَا قَالَ عِيسَى ٱبْنُ مَرْيَمَ لِلْحَوَارِيّينَ مَنْ أَنَّصَـٰرِى إِلَى ٱللَّهِ قَالَ ٱلْحَوٰرِيُّونَ نَحْنُ أَنصَـٰرُ ٱللَّهِ( [الصف:14]

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]

تحشرون إلى جهنم

tuhsarūna Ilâ jahannam

Literally, you will be gathered to Hell. However, the act of hurling is implied in this construction.  

)قُلْ لّلَّذِينَ كَفَرُواْ سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ وَبِئْسَ ٱلْمِهَادُ( [آل عمران: 12]

Say [O Muhammad] to those who disbelieve: "You will be defeated and herded [and pushed] into Hell". [3: 12]

يجمعكم إلى يوم القيامة

yajma'ukum ilâ yawm al-qiyâmati

Literally, gathers you to the Day of Resurrection. However, as a whole it means, gathers you on the Day of Resurrection.

)قُلِ ٱللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ( [الجاثية: 26]

(to them): "Allah gives you life, then causes you to die, then He will assemble you on the Day of Resurrection [45: 26]

الرفث إلى نسائكم

ar-rafathu ilâ nisâ’ikum

Literally, to talk seductively, in private with your wives. It is used as a euphemism for being intimate with one’s wife.  

)أُحِلَّ لَكُمْ لَيْلَةَ ٱلصّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَائِكُمْ( [البقرة: 187]

It is made lawful for you to come on to your wives on the night preceding the [day’s] fast. [2: 187]

إلاّ

illâ

A particle denoting exception: except, save, but.

Exception with إلاّ is of two kinds in Arabic, either connected, استثناء متصل, or disconnected, استثناء منفصل. 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 exception is being made (c.f. 2 opposite).  

3- an exception denoting exclusivity.

4. Other than; besides; in addition to.

1- )وَلَوْلاَ فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ ٱلشَّيْطَـٰنَ إِلاَّ قَلِيلاً( [النساء: 83]

Had it not been for the grace of Allah, you would have followed Satan save a few. [4: 83]

2- )وَإِذَا قُلْنَا لِلْمَلَـٰئِكَةِ ٱسْجُدُواْ لآِدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ كَانَ مِنَ ٱلْجِنّ فَفَسَقَ عَنْ أَمْرِ رَبّهِ( [الكهف: 50]

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]

3- )يُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءامَنُوا وَمَا يَخْدَعُونَ إلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ( [البقرة:9]

They try to deceive Allah and the believers, yet they only but deceive themselves while not aware of it. [2: 9]

) وَمَا أَرْسَلْنَا فِى قَرْيَةٍ مّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَـٰفِرُونَ( [سبأ: 34]

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]

4- ) لَوْ كَانَ فِيهِمَا الِهَةٌ إِلاَّ ٱللَّهُ لَفَسَدَتَا( [الأنبياء: 22]

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

ألاّ

allâ

It is a compound ofإن incorporated into لا, meaning lest that you not. 

)أَلاَّ تَعْلُواْ عَلَىَّ وَأْتُونِى مُسْلِمِينَ( [النمل: 31]

[Solomon said in his letter to the Queen of Shiba] "Be you not disdainful of me [i.e. what I call you for], but come to me in submission [to Allah]." [27: 31]

إلٌ

illun

Anything which has a quality requiring it to be regarded as sacred or inviolable; which has some right pertaining to it and thus used in particular with regards to relationship, or nearness with respect to kindred.

It is used twice in the Glorious Qur’an in the following expression:

لا يرقبوا فيكم إلا ولا ذمة

Meaning: They will not regard, with respect to you, relationship or covenant.   

)كَيْفَ وَإِن يَظْهَرُوا عَلَيْكُمْ لاَ يَرْقُبُواْ فِيكُمْ إِلاًّ وَلاَ ذِمَّةً( [التوبة: 8]

How (can there be such a covenant with them) that when you are overpowered by them, they regard not the ties, either of kinship or of covenant with you? [9: 8]

ألت

alata

To decrease; to deprive; to defraud.

)وَٱلَّذِينَ ءامَنُواْ وَٱتَّبَعَتْهُمْ ذُرّيَّتُهُم بِإِيمَـٰنٍ أَلْحَقْنَا بِهِمْ ذُرّيَّتَهُمْ وَمَا أَلَتْنَـٰهُمْ مّنْ عَمَلِهِم مّن شَىْء( [الطور: 21]

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]

أ ل ف

ألف

alf

A thousand.

)وَأَرْسَلْنَـٰهُ إِلَىٰ مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ( [الصافات: 147]

Then, We sent him [Yūnus (Jonah)] to a hundred thousand or more. [37: 147]

آلاف

ālâf

The plural of thousand; thousands.

)إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُمْ بِثَلاَثَةِ ءالاَفٍ مّنَ ٱلْمَلَـئِكَةِ مُنـزَلِينَ( [آل عمران: 124]

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]

ألوف

The plural of thousand; thousands.

The difference between ألوف and آلاف is that ألوف  does not come viz a viz numbers, whereas ألاف does. To illustrate, we can say خمسة آلاف, i.e. five thousand, but we cannot say خمسة ألوف. 

)أَلَمْ تَرَ إِلَى ٱلَّذِينَ خَرَجُواْ مِن دِيَـٰرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ ٱلْمَوْتِ( [البقرة: 243]

Did you [O Muhammad] not know those who fled their homes in thousands, for fear of death? [2: 243]

آلف

ālafa

To get used to a thing so much so that you love it; to be accustomed to something. 

)لإِيلَـٰفِ قُرَيْشٍ ` إِيلَـٰفِهِمْ رِحْلَةَ ٱلشّتَاء وَٱلصَّيْفِ( [قريش: 1-2]

For the accustomed security of Quraysh. Their accustomed security in the caravan of winter and summer. [106: 1-2]  

ألّف

allafa

To unite; to bring together. 

)وَٱذْكُرُواْ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُم أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَاناً( [آل عمران: 103]

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]

المؤلفة قلوبهم

al-mu’alafati qulūbuhum

Literally, those whose hearts are made to incline.

They are of four types: firstly, those who are given to become Muslims; secondly, those who are given to become better Muslims; thirdly, the chieftains who are given so they endear their followers to Islam; and 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.   

)إِنَّمَا ٱلصَّدَقَـٰتُ لِلْفُقَرَاء وَٱلْمَسَـٰكِينِ وَٱلْعَـٰمِلِينَ عَلَيْهَا وَٱلْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِى ٱلرّقَابِ وَٱلْغَـٰرِمِينَ وَفِى سَبِيلِ ٱللَّهِ وَٱبْنِ ٱلسَّبِيلِ( [التوبة: 60]

Charities shall [only] be given to the poor, the needy, those who are in charge of them, those whose hearts are to be won over, freeing from bondage [slavery], those are burdened by debts, in the cause of Allah, and to the wayfarer. [9: 60]

أ ل ذ

الذي

al-ladhî

The singular masculine relative pronoun, who.

)هُوَ ٱلَّذِى أَرْسَلَ رَسُولَهُ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقّ لِيُظْهِرَهُ عَلَى ٱلدّينِ كُلّهِ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ( [الصف: 9]

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 I]  hate it. [61: 9]

الذين

al-ladhîna

The plural masculine relative pronoun. Of course, in English no perfect equivalent is found of this however the relative pronoun who can be used in its place.

)ٱلَّذِينَ أُخْرِجُواْ مِن دِيَـٰرِهِم بِغَيْرِ حَقّ إِلاَّ أَن يَقُولُواْ رَبُّنَا ٱللَّهُ( [الحج: 40]

Those who have been expelled from their homes unjustly only because they said: "Our Lord is Allah". [22: 40]

الذين من قبلهم

al-ladhîna min qablihim

Literally, those who were before them. That is, the nations who were before them.

)كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَـٰهُمُ ٱلْعَـذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ( [الزمر: 25]

Those [nations] before them denied, and so the doom came on them where they knew not. [39: 25]

أ ل م

ألم

Alam

A compound of the exclamatory أ and the negative لم. Thus it is: has/have/had (someone or something) + not. 

) أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ( [البلد: 8]

Have We not made him two eyes? [90: 8]

ألِم

alima

To feel pain: to ache: to suffer.

)وَلاَ تَهِنُواْ فِى ٱبْتِغَاء ٱلْقَوْمِ إِن تَكُونُواْ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمونَ وَتَرْجُونَ مِنَ ٱللَّهِ مَا لاَ يَرْجُونَ وَكَانَ ٱللَّهُ عَلِيماً حَكِيماً( [النساء: 104]

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]

أليم

Alîm

عذاب أليم

'adhâbun alîm

Painful: agonizing.

In the Glorious Qur’an it strongly collocates with عذاب, i.e. torment. 

) يُدْخِلُ مَن يَشَاء فِى رَحْمَتِهِ وَٱلظَّـٰلِمِينَ أَعَدَّ لَهُمْ عَذَاباً أَلِيماً( [الإنسان: 31]

He admits to His Mercy whom He wills and as for the evildoers He has prepared a painful torment. [76: 31]

أ ل ه

إله

ilâh

All that is worshipped rightly, God or Allah, or falsely, god.

The plural of إله is آلهة. It is usually used in the Glorious Qur’an to mean false deities.

)وَإِلَـٰهُكُمْ إِلَـٰهٌ وٰحِدٌ لاَّ إِلَـٰهَ إِلاَّ هُوَ ٱلرَّحْمَـٰنُ ٱلرَّحِيمُ( [البقرة: 163]

And your God is one God; there is no God but He! He is the Most Beneficent, the Most Merciful. [2: 163]

) أَفَرَأَيْتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُ هَوَاهُ وَأَضَلَّهُ ٱللَّهُ على علم( [الجاثية: 23]

Have you seen him who takes his own desire as his god, and Allah knowing [him as such], left him astray. [45: 23]

)أَءفْكاً ءالِهَةً دُونَ ٱللَّهِ تُرِيدُونَ( [الصافات: 86]

Is it a falsehood, gods beside Allah, that you desire? [37: 86]

الله

Allâh

Allah, the Almighty, glorified and exalted He is.

The Name is quite distinctive because it is not a derived or descriptive word, has no feminine or plural and cannot be used as a common noun.   

)يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاء وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ( [آل عمران: 74]

He selects for His Mercy whom He wills and Allah is the Owner of great bounty. [3: 74].  

أللهم

allâhumma

O Allah! Calling Allah by way of supplicating to Him.

)دَعْوٰهُمْ فِيهَا سُبْحَـٰنَكَ ٱللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ( [يونس: 10]

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

أ ل و

يألو

لا يألونكم خبالاً

Ya’lū

Lâ y’lūnaku khabâlan

To spare no effort. The expression لا يألونكم خبالاً means they spare no effort, or flag in corrupting you.

)يٰأَيُّهَا ٱلَّذِينَ ءامَنُواْ لاَ تَتَّخِذُواْ بِطَانَةً مّن دُونِكُمْ لاَ يَأْلُونَكُمْ خَبَالاً وَدُّواْ مَا عَنِتُّمْ قَدْ بَدَتِ ٱلْبَغْضَاء مِنْ أَفْوٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ( [آل عمران: 118]

O you who believe! Take not as confidants anyone besides yourselves since they will not fail to do their 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]

يأتل

ya’tali

To swear: to vow.  

)وَلاَ يَأْتَلِ أُوْلُواْ ٱلْفَضْلِ مِنكُمْ وَٱلسَّعَةِ أَن يُؤْتُواْ أُوْلِى ٱلْقُرْبَىٰ وَٱلْمَسَـٰكِينَ وَٱلْمُهَـٰجِرِينَ فِى سَبِيلِ ٱللَّهِ( [النور: 22]

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]

يؤلي

yu’lî

To vow, particularly, not to intimately approach a wife.

)لّلَّذِينَ يُؤْلُونَ مِن نّسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِن فَآءوا فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ( [البقرة: 226]

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]