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Interpretation of Unfamiliar (Rare) Words in the Qur’an.
(Ṭuwā)
(Ṭuwā) (1) and (Ṭuwā) (2) are both read with tanwīn (nunation) and without it. Whoever considers it the name of a land does not decline it, and whoever considers it the name of a valley declines it, because it is masculine. Likewise, whoever considers it a verbal noun, as in His saying:
“So he was called in the sacred valley of Ṭuwā” (3).
And “twice”—it is said that the valley was given this name because it was sanctified twice, as though it were folded (ṭuwā) in blessing two times.
“And the heavens will be folded in His right hand” (4): this is a depiction of His majesty and greatness alone, without any conception of a physical grasp, and “His right hand” is neither literal nor metaphorical.
1 – Ṭā Hā: 12; An-Nāzi‘āt: 16.
2 – i.e., ṭayy (folding).
3 – An-Nāzi‘āt: 16.
4 – Az-Zumar: 67.
The Seventeenth Category (Words Beginning with Ẓā’)
(Ẓamā’)
(Ẓama’) (1): thirst.
1 – At-Tawbah: 121.
The Eighteenth Category (Words Beginning with ‘Ayn)
(‘Abā)
“Say: My Lord would not care for you were it not for your supplication” (1):
That is, my Lord would not be concerned with you nor give weight to you were it not for your supplication—meaning your worship. It is also said: were it not for your calling upon Him when harm befalls you, out of hope in Him and humility. This indicates the great status of supplication with God. It is also said that its meaning is: what would my Lord do with you were it not that He calls you to Islam.
(‘Atā)
(‘Ataw) (2): they acted arrogantly or tyrannically.
Al-‘ātī: one who is deeply entrenched in corruption. According to Al-Mubarrad: one who does not accept admonition.
“They rebelled against the command of their Lord” (3): meaning the people rebelled arrogantly against the command of their Lord.
The wind (‘ātiyah) (4), and (‘itiyyan) have the same meaning.
His saying: “I have reached extreme old age (‘itiyyan)” (5): meaning dryness in the joints. Al-‘itī: dryness of the joints.
(‘Athā)
(Ta‘thaw) (6): al-‘athī, al-ma‘thū, and al-‘athw: the most severe form of corruption.
“And do not spread corruption in the land” (7): do not cause فساد (corruption).
(‘Adā)
(Al-‘adāwah) (8): alienation of hearts through intentions.
(‘Adwan) (9): aggression. From it is His saying:
“So they insult God in hostility without knowledge” (10).
“They transgressed on the Sabbath” (11): meaning they exceeded and violated.
1 – Al-Furqān: 77.
2 – Al-A‘rāf: 76.
3 – At-Ṭalāq: 8.
4 – Al-Qalam: 6.
5 – Maryam: 7.
6 – Al-Baqarah: 60; Al-A‘rāf: 73; Hūd: 84; Ash-Shu‘arā’: 183; Al-‘Ankabūt: 36.
7 – Al-Baqarah: 60; Al-A‘rāf: 73; Hūd: 84; Ash-Shu‘arā’: 183; Al-‘Ankabūt: 36.
8 – Al-Mā’idah: 15, 67, 94; Al-Mumtaḥanah: 4.
9 – Al-An‘ām: 6.
10 – Al-An‘ām: 108.
11 – Al-A‘rāf: 162.
What they were commanded with, and (‘udwān) (1): transgression and injustice.
His saying: “There is no hostility except against the wrongdoers” (2): meaning there is no punishment for wrongdoing except upon the wrongdoers.
(‘Ād) (3) in His saying: “Neither desiring nor transgressing” (4): meaning not exceeding one’s need. According to Ibn ‘Arafah: not deliberately exceeding what has been set as a limit.
“Those are the transgressors” (5): meaning those who are complete in aggression and extreme in it.
“Indeed, among your spouses and your children are enemies to you” (6): meaning a cause leading to disobedience to God.
(Bil-‘udwah) (7), with kasrah or ḍammah on the ‘ayn: the bank of a valley.
(Ad-dunyā) (8) and (al-quṣwā) (9): the feminine forms of al-adnā (nearest) and al-aqṣā (farthest).
(‘Arā)
“Some of our gods have afflicted you with evil” (10): meaning they intended you with harm; from ‘arāhu ya‘rūhu—when something befalls someone.
(Bil-‘arā’) (11): an open space with no trees or anything else for concealment. It is also said that al-‘arā’ means the face of the earth.
(Al-‘urwah al-wuthqā) (12): the firm bond—sound reason; it is a protection for the one who holds fast to correct understanding and upright judgment.
(‘Azā)
“On the right and on the left, in groups (‘izīn)” (13): scattered groups, group by group. It is the plural of ‘izzah. Its origin is ‘izwah, because each group affiliates itself differently from the other. They used to surround the Prophet ﷺ, listening to his words while mocking, saying: “If these enter Paradise as Muhammad claims, then we will enter it before them.”
(‘Ashā)
“In the evenings and the mornings” (14): al-‘ashī is from after the sun passes its zenith until sunset.
The ‘Ishā’ prayer: it is said to refer to the noon and afternoon prayers, or from sunset until the passing of the early part of the night.
1 – Al-Baqarah: 193; Al-Qaṣaṣ: 28.
2 – Al-A‘rāf: 162.
3 – Al-An‘ām: 145 (previously explained on p. 11).
4 – Al-An‘ām: 145.
5 – Al-Mu’minūn: 7; Al-Ma‘ārij: 31.
6 – At-Taghābun: 14.
7 – Al-Anfāl: 42.
8 – Al-Anfāl: 42.
9 – Al-Anfāl: 42.
10 – Hūd: 54.
11 – Aṣ-Ṣāffāt: 145; Al-Qalam: 49.
12 – Al-Baqarah: 256; Luqmān: 22.
13 – Al-Ma‘ārij: 37.
14 – Āl ‘Imrān: 41; Ghāfir: 55.
