What is the interpretation of the Quranic verses that speak about "whoever turns away," "whoever embezzles," and "whoever disdains"? Can a prophet be stripped of his prophethood, or become disobedient, or embezzle? Is faith presented to the angels? And what is the reason for the repetition of concepts in some verses, such as "that you may ride on them" and "on them you are carried," and "the All-Mighty"?

Prophets and Messengers are infallible from disbelief and polytheism before and after prophethood, by the consensus of the Ummah.

His (Allah's) saying, the Most High: (And whoever turns away after that - then those are the defiantly disobedient) [Al 'Imran: 82]; this refers to the nations of the Messengers, not the Messengers themselves, as the people of Islam have unanimously agreed upon the infallibility of the Prophets from disbelief and from denying the Divine Law.

His (Allah's) saying, the Most High: (It is not [fitting] for a prophet to take unlawfully, and whoever takes unlawfully will come with what he took on the Day of Resurrection. Then will every soul be recompensed for what it earned, and they will not be wronged) [Al 'Imran: 161]; in this verse, there are two readings: (yaghulla) with a fatha on the yaa', and (yughalla) with a damma on the yaa'. Both readings clear the Prophet from betrayal or from having it attributed to him. Thus, the Prophet does not betray, nor is betrayal attributed to him.

His (Allah's) saying, the Most High: (The Messiah would never disdain to be a servant of Allah, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant - He will gather them to Himself all together) [An-Nisa: 172]; this verse clarifies that the Messiah would not disdain the worship of Allah, whereas whoever is arrogant about worshipping Allah will be gathered to Him.

His (Allah's) saying, the Most High: (It is Allah who made for you the grazing animals that you may ride on some of them and some you eat. And for you in them are [other] benefits and that you may reach through them a need within your breasts; and upon them and upon ships you are carried. And He shows you His signs. So which of the signs of Allah do you deny?) [Ghafir: 79-81]; these verses are a manifestation of Allah's gratitude towards His servants for His blessings. The riding mentioned at the beginning of the verse is for short distances, whereas His saying: (and that you may reach through them a need within your breasts) refers to long-distance travel. This is not a repetition but rather an explanation of new meanings.

All of Allah's names are beautiful. The beauty in Allah's name "Al-Azeez" (the All-Mighty) in His (Allah's) saying, the Most High: (He is Allah, besides Whom there is no god; the Sovereign, the Holy, the Source of Peace, the Giver of Faith, the Guardian, the All-Mighty, the Irresistible, the Supremely Great. Exalted is Allah above what they associate with Him) [Al-Hashr: 23], lies in it coming after the name "Al-Muhaymin" (the Guardian) to indicate the penetration of divine encompassing. Allah's combining "Al-Azeez" and "Al-Hakeem" (the All-Wise) in other verses indicates that Allah's might is coupled with wisdom, thus not entailing injustice, and that His wisdom is coupled with perfect might.