يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَا وَاسْمَعُوا وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ ﴿۱۰۴﴾​ مَا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ ﴿۱۰۵﴾ مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۱۰۶﴾

﴾104﴿ Yaaa ayyuhal lazeena aamanoo laa taqooloo raa'inaa wa qoolun zurnaa wasma'oo; wa lilkaafireena 'azaabun aleem
﴾105﴿ Maa yawaddul lazeena kafaroo min ahlil kitaabi wa lal mushrikeena ai-yunazzala 'alaikum min khairim mir Rabbikum; wallaahu yakhtassu birahmatihee mai-yashaaa; wallaahu zul fadlil'azeem
﴾106﴿ Maa nansakh min aayatin aw nunsihaa na-ti bikhairim minhaaa aw mislihaaa; alam ta'lam annal laaha 'alaa kulli shai'in qadeer

﴾104﴿ O believers, do not say "Ra‘ina" but say "Unzurna", and listen (with acceptance), and for the disbelievers is a painful punishment.
﴾105﴿ The disbelievers from among the People of the Book and the polytheists do not wish that any goodness (pure word) should be sent down to you from your Lord, but Allah grants His mercy to whom He wills, and Allah is the possessor of great bounty.
﴾106﴿ If We abrogate any verse or cause it to be forgotten, We bring forth one better than it or similar to it. Do you not know that Allah is surely capable of all things

[104] This is the answer to the fourth question.
The question was that at first the companions used to say "Ra‘ina" to the Prophet and in doing so were imitating the Jews, intending by it the correct meaning: “Pay attention to us.”
This meaning was sound.
Then the Jews began to use this word, but their intent was wrong.
So Allah prohibited its use.
They objected, saying, “You are opposing us out of hostility,” implying that he was not a prophet.
The essence of the response is that Allah prohibited this word because it carries a suspicion of shirk and disbelief, not out of mere opposition.
The detailed meanings of "Ra‘ina" are as follows:
The correct meaning is from "ra‘ayah" (care), i.e., to pay attention while speaking and to consider someone, which was the companions' intention.
Other meanings associated with disbelief and shirk include:
1. Ra‘ina as protection from a higher power, and no protector exists apart from Allah—as stated in Surah Al-An‘am, verse 107.
2. Ra‘ina derived from "ra‘unah" meaning foolishness—using this for the Prophet (May Allah bless him and give him peace) is disbelief.
3. Ra‘ina meaning "our shepherd"—calling the Prophet this is also disbelief due to disrespect.
4. Among the Egyptians, Ra‘ina referred to the sun as the greatest deity, which was the chief idol in Pharaoh's time.
The Jews alluded to this meaning and spread such polytheistic words among the believers to mislead them into disbelief.
So it is clear that "Ra‘ina" is a shared term with ambiguous and polytheistic meanings.
If someone intends the final meanings, it is outright shirk, and if they intend the first meaning, the word is still ambiguous and its use is forbidden.
Note: This verse proves that any word that suggests disbelief or shirk and has no clear justification in Shariah is prohibited to say.
Examples include: “Masha Allah wa shi’ta,” “Dafi‘ul bala’ wal waba’,” names like ‘Abdun-Nabi and ‘Abdur-Rasul, invoking someone through the blessing of another, or calling an absent person “hazrat.”
All such ambiguous terms must be avoided.
[105] This is a warning about the stubbornness of the Jews.
Here, two reasons are mentioned for the previous ruling.
The first reason is the intense hatred and jealousy of the Jews toward you, so do not imitate them.
The second reason is the special mercy and grace of Allah upon you, so do not deprive yourselves of it by following the example of the Jews.
“From goodness” refers to every blessing, whether it is revelation, true knowledge, or a pure word like “Unzurna.”
[106] This verse contains the answer to the fifth question.
They used to say, “You sometimes give one ruling and at other times the opposite, so it is clear that you are confused in your matter and thus not a prophet.”
This objection also arose from the change of the word "Ra‘ina." The answer given is that changing the rulings is a sign of Allah’s power, and sovereignty belongs to Allah, so changing laws is under His authority.
According to the early scholars, "naskh" (abrogation) means any kind of replacement, and based on this definition, more than five hundred verses are considered abrogated.
According to later scholars, abrogation means the replacement of a ruling or the ending of recitation in such a way that the ruling is completely finished and its practice is prohibited.
Based on this, they count twenty verses as abrogated.
According to Shah Waliullah, only five verses are truly abrogated.
Our elders (the Hanafi scholars) believe that even in those five verses, there are interpretations through which they are not fully abrogated, even if by one meaning they appear so.
One interpretation is that the abrogated verse is not completely devoid of the status of a Quranic ruling.
“Whatever verse We abrogate or cause to be forgotten” – the word “ayah” here refers to the recitation, the ruling, or both.
The difference between abrogation (naskh) and causing to be forgotten (insā’) is explained in several ways.
First, abrogation is the replacement of a ruling or recitation or both, while insā’ means leaving it in place.
Second, abrogation is the replacement of only the recitation, and insā’ is the replacement of the ruling.
Third, the reverse of the second interpretation.
Fourth, abrogation is replacing the verse with another, and insā’ is dropping it without replacement.
“Better than it” means the reward, benefit, wisdom, and ease in the new verse is greater.
“Or similar to it” means it is equal in action and reward and is well-suited to the situation.