In this Iranian website it is stated that the word کَوکَب means star in the holy Quran: > (فَلَمَّا جَنَّ عَلَیْهِ‌ اللَّیْلُ رَای‌ کَوْکَباً) «چون شب او را فرا گرفت ستاره‌ای دید.» Surat al-An'am, verse 6. Translation of the Persian translation (pardon me please if a little incorrect): When the night cast on him, he saw a star. But doesn't star translate to نَجم and اَختَر in Arabic? We have also verses that contain نَجم with the meaning of star: > (وَ النَّجْمِ‌ اِذا هَوی‌) قسم به ستاره آن زمان که فرود می آید (Swear to star, when it comes down) Surat al-Najm, verse 1. I also searched for مِرّیخ in Arabic Wikipedia : > المِرِّيخ أو الكوكب الأحمر هو الكوكب الرابع من حيث البعد عن الشمس في النظام الشمسي... Ttanslation: Mars or the red planet is the fourth planet in the aspect of distance from the Sun in the solar system... کَوکَب clearly means planet here. I am confused. Does کَوکَب mean star or planet in the holy Quran? Maybe it meant star at the time of Prophet Muhammad (P.B.U.H)? But there is also a Quran verse (in the surah al-Yusuf) that کَوکَب sounds planet to me in! > اِذ قالَ یوسُفُ لِأبیهِ یا اَبَتی إنّی رَأیتُ اَحَدَ عَشَرَ کَوکَبا وَالشَّمسَ وَالقَمَرَ رَأیتُهُم لی ساجِدین Translation: When Joseph told his father: "oh father, I saw (in my dream) that eleven planets(?) and the Sun and the Moon were bowing down to me". I can't think کَوکَب means star here! Because the Sun is a star itself and also, it's always the planets that come after the Sun. The verse also calls the Moon.

What exactly is the tone with what this term is used? Is it used respectfully or is it an racial epitah. What exactly is the context behind this phrase?

I am not a muslim, so I apologize for any mistake I might make while writing this question. I have recently started reading an english translation of the Quran, and there is a recurring phrase I am not sure how to interpret: "if you only knew". It occurs in a few places in Al-Baqarah, for example here, in 2:184: > [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] – then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] – a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess – it is better for him. But to fast is best for you, **if you only knew.** (The translation here is Sahih International.) I need help understanding what is meant by this phrase. What would change, if we knew what?

Assalam ´aleykoum, I think that sometimes I may have pronounce « … na’budu’a… » instead of « … na’budu wa… » in the fifth verse of Surah Al Fatiha. Does that change the meaning? Should I repeat my prayer if I realize this error and the time of the prayer is not over? Should I make up the other prayers from previous days where I may have make this mistake.

>O believers! Bow down, prostrate yourselves, worship your Lord, and do ˹what is˺ good so that you may be successful. (22:77) Why does Allah say *"may be successful"* rather than saying *"will be successful"*. Why isn't there a guarantee of success even after bowing down, prostrating, worshipping and doing good deeds.

What is the true essence of Ebadat (Worships)? Is there more to it then just practicing the five tenets of Islam? If so, then what does it encompass?

[Wikipedia](https://en.wikipedia.org/wiki/Arabic_verbs#Formation_of_derived_stems_(%22forms%22)) tells us that the **family V** is the reflexive form of **family II**. Thus, **family V** verbs are: - causative - intensive - denominative - transitive - reflexive of the **family I** verb forms. Now, in the Quran, [2:234](https://quran.com/2/234) we see that the verb **يُتَوَفَّوْنَ** is used. Based on that analysis from Wikipedia, this should denote emphasis or repetition or intensity or something that makes it different from the simple present verb. Yet in almost all translations that I look at, I see no clue at all. They are all translated as a simple present verb. They are all translated either as **who die** or **who are taken by death**. Not as **who are died a horrible death**, or **who are died, but then returned to life by Allah, then died, ...**. Thus my question is: - How can we know that a given verb has the typical properties of its family (because it makes a huge difference in the interpretation of the verses) - Why a simple form is not used if it really is simple?

I am not sure what "*they are the most eager to return after a retreat*" means in the context of the following hadith: > Al-Mustawrid reported: He said in front of Amr ibn al-‘As that he > heard the Messenger of Allah, peace and blessings be upon him, say, > “The Hour will be established while the Romans are the majority of > people.” Amr said, “Be careful what you say.” He said, “I have said > what I heard from the Messenger of Allah.” Amr said, “If the Prophet > said that, indeed, there are four good qualities in them: they are the > most forbearing of people in tribulation, they are the quickest to > recover after a calamity, **they are the most eager to return after a > retreat**, and they are good to the poor, the orphan, and the > vulnerable. Their fifth quality is good and beautiful: they are the > best at stopping the oppression of their kings.” > > Source: Ṣaḥīḥ Muslim 2898 > > Grade: Sahih (authentic) according to Muslim Does it mean that when faced with a superior opponent, they back down but will be eager to once again return to the battle field to fight against him?