Salaam all,
This is 4:91
سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُواْ قَوْمَهُمْ كُلَّ مَا رُدُّوَاْ إِلَى الْفِتْنِةِ أُرْكِسُواْ فِيِهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُواْ إِلَيْكُمُ السَّلَمَ وَيَكُفُّوَاْ أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثِقِفْتُمُوهُمْ وَأُوْلَـئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا
Satajidoona akhareena yureedoona an yamanookum wayamanoo qawmahum kulla ma ruddoo ila alfitnati orkisoo feeha fain lam yaAAtazilookum wayulqoo ilaykumu alssalama wayakuffoo aydiyahum fakhuthoohum waoqtuloohum haythu thaqiftumoohum waolaikum jaAAalna lakum AAalayhim sultanan mubeenan
The Aya says:
You (plural) will find others who seek that they reach safety from you and from their people. Whenever they were returned to the tough test, they flipped upside down in her. So, if they did not avoid fighting you. Including casting to you non aggression and holding back their hands, then engage them in fighting including killing them wherever you fight them. And those, we made for you, upon them, clear license (to fight).
My personal note:
The context of this group suggests that they were people who played both sides in order to achieve their own safety and they did not mind fighting the Muslims as part of that deal. That is why this group was condemned if it did not stop fighting the Muslims.
In this they are different from the group in the previous Aya who did not want to fight either group out of their own hearts. This group, out of searching for it’s own safety, does not mind playing both groups including in fighting and that is why the order came to fight them. The books of tafsir mentioned some tribes who were in this situation and played that role.
Again here, the order to fight this group is linked to it fighting the Muslims and it comes in the statement "If they did not avoid fighting you, including casting non aggression at you and holding back their hands---"
Translation of the transliterated words:
Satajidoona: you (plural) will find
Note: the root is W-J-D and it means in one concrete meaning the water that has accumulated in the desert. This is then used to mean a find that is really important. SATAJIDOONA is an action that will be completed that is derived from the root. It means: the action of finding the object (Akahareena= others) will happen by the subject (second person plural).
Akhareena: others
Note: The root is Hamza-KH-R and it means remaining. AKHAREENA means remaining ones and is used here to point to others.
Yureedoona: they seek/ want
Note: the root is R-W-D and it means in concrete the person that goes ahead of the people looking for resources. Therefore, the word has within it the meanings of pioneering, seeking and desiring. YUREEDOONA is an action that is being completed or will be completed. It means: they seek or want.
An: that/ to
Yamanookum: make you safe for them/ attain safety from you (plural)
Note: the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YAMANOOKUM is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person plural) from the object (KUM= plural you). It takes the meaning of attaining safety from you.
Wayamanoo: and attain safety from
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YAMANOO is derived from the root Hamza-M-N and it means safety. Conceptually, it can also be extended to trust as well, because we feel safe in the entity we trust. YAMANOO is an action that is being completed or will be completed. It means: the action of making oneself safe is happening or will be happening by the subject (third person plural) from the object (QAWMAHUM= their people).
qawmahum: their people
Note: the root is Qaf-Y-M and it means standing or standing upright. QAWMA are the people that stand together and that makes the group or people or nation, basically, any group of people that stand together or form a group. HUM means them.
Kulla: each/ all/ every
Note: the root is K-L-L and it means the parts put together. This is the concrete and it means all or every or each. KULLA means each or every or all.
Ma: what
Note: KULLA MA takes the meaning of whenever.
Ruddoo: they were returned
Note: RADDOO is derived from the root R-D-D and it means: making an entity return to a point of beginning. This is the general conceptual meaning and it takes meanings of repelling or other forms of “making return” that are dictated by the context of the text. RADDOO is an action that is completed. It means: the object (third person plural) was returned to a point of beginning by an undeclared subject.
Ila: to
Alfitnati: the tough test/ the hard test/ the war
Note: ALFITNATI is derived from the root F-T-N and it means in concrete form, the melting of Gold or silver in order to know the pure from the impure or the true from the fake. Therefore, in abstract, the word suggests an extreme test with hardship in it, or a burn with fire or even taking someone’s eyes with the glitter of the false Gold and silver. Here, it means the severe test that has hardship in it. ALFITNATU is the severe testing of persecution or hardship that can be imposed on people. It can also take the meaning of testing by war and so on.
Orkisoo: they were flipped upside down/ they were turned upside down/opposite
Note: the root is R-K-S and it means turning an entity upside down. Conceptually, it is used for many things including return an entity to where it came from in a humiliating way and so on. ORKISOO is an action that is completed. It means: the action of making the object (third person plural) turn upside down or return to what they came from happened by an undeclared subject.
Feeha: in her (the tough test or war)
Fain: so if
Lam: not
yaAAtazilookum: avoided fighting you (plural)/ stopped fighting you
Note: the root is Ain-Z-L and it means being apart from an entity. One concrete meaning of the word is the cloud that does not rain, therefore separated it’s rain from the land. Another concrete meaning is coitus interruptus where the man withdraws before the ejaculation. YaAATAZILOO is an action that is being completed or will be completed. It means: the action of avoiding or not fighting (in this context) the object (kum=plural you) is happening or will be happening by the subject (third person plural).
Wayulqoo: and cast to you/ including cast to you
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YULQOO is derived from the root L-Qaf-Y and it means receiving as a concept which would be understood more specifically according to the sentence. Concrete uses of the word are a female that gets pregnant easily, therefore she received the sperm well. It is also used for the birds that hunt because they receive the prey easily and so forth. YULQOO is an action that is being completed or will be completed. It means the action of making the object (Alssalama= their peace/ non aggression) receive is being made to happen by the subject (third person plural). This takes the meaning of casting peace or non aggression.
Ilaykumu: to you (plural)
Alssalama: the peace/ the non aggression
Note: the root is S-L-M and it means dissociation from an entity to re-associate with another that is usually better. This carries the meaning of health and safety. It also carries the meaning of delivery from one to another and it carries the meaning of peace, since it is the dissociation from harm or anything that leads to harm. The context helps in determining the meaning. ALSSALAMA means the dissociation from aggression in this context and that is peace.
Wayakuffoo: and hold back/ and desist
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. YAKUFFOO is derived from the root K-F-F and it means the palm of the hand. This then can take several conceptual meanings including hold back, if the palm is closed and so on. YAKUFFOO is an action that is being completed or will be completed. It means: the action of holding back the object (their hands-not fighting) is happening or will be happening by the subject (third person plural).
aydiyahum: their hands
Note: the root is Y-D and it means hand. It is also used conceptually for anything that shares features or functions of hands. AYDIYA means hands of. HUM means them. YAKUFFOO AYDIYAHUM is pointing to holding back their fight.
Fakhuthoohum: then take them/ then attack them/ then engage them in a fight
Note: Fa means then or therefore or so. KHUTHOOHUM is derived from the root Hamza-KH-TH and it means to take. KHUTHOOHUM is an order or a request addressed to a group. It means: take them and in here it take the shape of attack or engaging them in a fight.
Waoqtuloohum: and kill them/ fatally injure
Note: WA is a letter that links what is before with what is after. This link is through inclusion, either one is included in the other or they are all included in the bigger sentence or bigger picture. WA often corresponds with “and/ addition” but the more encompassing meaning is in inclusion one in another or all in a bigger picture or sentence. OQTULOOHUM is derived from the root Qaf-T-L and it means killing or actions that potentially can lead to death including injury and others. OQTULOOHUM is an order or a request that is addressing a group. It means: Kill them or fatally injure them.
Haythu: wherever
Thaqiftumoohum: you fought them/ You grasped them/ you fought them with a good grasp
Note: the root is TH-Qaf-F and it means in concrete the tool that surrounds the spear to make it straight. It is also used in concrete to point to the brightness of the swords or the metal of the fighting tool. Conceptually, it can mean surrounding something and having the ability to understand it and manipulate it and it can mean fighting according to the concept. THAQIFTUMOO is an action that is completed. It means: the action of grasping or fighting the object ( HUM =them) happened by the subject (second person plural)..
Waolaikum: and those/ while those
jaAAalna: We made
Note: the root is J-Ain-L and it means making or to make. JaAAaLNA is an action that is completed. It means: the action of making the object (Sultanan= power/ right) by the subject (first person plural)
Lakum: to you (plural)
AAalayhim: upon them
Sultanan: power/ license to fight
Note: the root is S-L-TTA and it means power that can overcome obstacles. As a concept it can be extended to the power that is physical, mental, spiritual and power of argument and proof. SULTANAN can be any of the previous concepts and mainly the power of license to fight.
Mubeenan: clear/ self evident/ clarifying
Note: the root is B-Y-N and it means in concrete between. The action of the verb is betweening. This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. MUBEEN is the one that makes between in a conceptual sense. In this context, SULTANAN MEBEEN carries the meaning of clear or self evident and clarifying license to fight.
Salaam all and have a great day.
Hussein
8 comments:
Assalamu alaikum brother,
May Allah reward you. As discussed earlier, the linguistic meaning of the word nun-fa-qaaf, as being a tunnel (more specifically built by mice, moles etc), represents being on two sides of the same issue. Therefore, such people never take a stand, and tend to escape to seek the Easy WAY out. This becomes very clear in this ayah that they want nothing but self-preservation (peace) from the Muslims as well as their own people. Interestingly enough, they have been categorized as from the disbelievers (qawmahum), for although they may pretend to be Muslims (whenever it suited them), but their real status is on the contrary, because of lack of eemaan. As stated earlier as well, in 4:88, Allah Subhanahu Ta'ala exposes their reality by toppling them over. In this particular ayah, it is explained as to how they are exposed and that is by virtue of trials (which, as you have explained in the linguistic meaning, are a means of purification for believers/disbelievers alike, for they not only separate the two, but also purify the believers taking them a higher status 'maqaam' if they prevail).
I have a question, for you, in this regard. Why do you think that there are three separate operations mentioned, from such people? One seems to be overt fighting but is there a covert operation to create disharmony among Muslims & so they do not hold back their hands from engaging in mischief?
Jazaka Allahu Kahairun
Salaam sister,
Ma Sha'a Allah, you are very insightful and I agree with your contribution. Nifaq has been mentioned oftern in the Qur'an as going in and out of Iman in somewhat of a repeated fashion. Regarding your question, there are three words used and each of them carries a concept. They are "Itizal" which I understand as disengagement with the context of fighting as the background. Then there is "Ilqa Salam" and I understand it as casting the non aggression to the Muslims or a declaration of peace in general. The third is "Kaff Aydee" or holding back the hand and it is taken as holding off actions against the muslims including fighting and more.
The three terms are linked together by the WAW which carries the meaning of inclusion often times one term in anothe. I like to think of Itizal as a concept to encompass many elements, but especially two main ones that the Aya highlighted. They are the declaration of non aggression to the muslims as well as actually stopping it.
There is the interesting issue related to KAFF Aydee as you bring up when it is contrasted to the three pinciples in 4:90 but Qital or physical fight was used instead of Kaff Aydee. I would agree with yoou that the term of Kaf Aydee has a wider coverage than Qital, where it encompasses any physical fighting but also other forms of harrassment or aiding and abetting the enemy.
One would then consider that the term kaff Aydee was used for this group rather than the previous one because it is a less trustworthy group and the term closes any loopholes they may want to use, whereas the previous group is one that is genuinely not interested in being involved in fighting the muslims and is less likely to go for other forms of fighting the muslims.
I hope this helps and take care sister.
Hussein
May Allah reward you. I am learning a lot from your blog. Arabic language fascinates me and your way of studying is very close to my own. Though I must admit I 'd be way behind you, being a non-Arab. Another interesting concept that I have picked up is meaning of the root word s-L.M as disassociation from one entity to another that is better. Does that explain why the word "sullamun" means stairs, ladder, steps etc? and if that is the case, will that then indicate that Islam is a dynamic concept encouraging believers to constantly move to the next higher level of existence that ensures peace/wholeness & immunity from evil? But what about the concept of aslama as submission and attaining peace through submission?
Thank you for your help.
wasalaam
Salaam sister,
I am humbled. I do believe that your points and understandings that you are sharing with me have enriched my knowledge as well. We all learn from each other and I believe that the non Arabic speaker brings to the discussion things that may not occur to the Arabic speaker. All of this makes our Islam and Iman better.
You are right in saying that Islam is a dynamic concept in some ways. The Islam of the scholar is different from the Islam of the commoner and so forth. The scholar is asked more in his Islam than the commoner, while both have to adhere to the five pillars and so on.
As for ASLAMA, the way I understand it is "He dissociated himself from whatever entity or entities in order to establish or strengthen his or her relationship with God." Submission is an aspect of this, but it also includes building the relationship upon trust and love and safety in Allah which are all prerequisites for peace and are elements of Iman.
So, the degree of peace that we achieve depends on the degree of our dissociation from what does not matter and the strength of our relationship with God.
I hope this helps and take care sister.
Hussein
Assalam-u-alaikum,
I am humbled myself by your comments, and appreciate your sincerity in regards to the Arab-nonArab issue. It is ironic that what was being discussed in the aqida class today was on the contrary as to non-Arabs explaining Quran and creating misunderstandings. Well this is not the only bias that is ailing our community. There are other people who donot consider women to be capable of intellectual contribution and that is another story. It is very sad that I hear Khutbas with very little if any scholarly insight and yet people can have superiority complexes. But then the likes of Imam Ghazali have been blamed for all the ills associated with Sufi-ism which is totally ignorant.
Unfortunately the biases close the doors of enlightenment as arrogance and knowledge do not co-exist.
wasalaam and take care.
You are so right sister. That is why your contributions and other sisters' contributions are always important. Also, the contributions of the Arabs and non Arabs in the society.
You are also right that all scholars of Islam Ghazali and others contributed in enriching our knowledge, and the majority of them were non Arabs.
Both Arabs and non Arabs make errors in the understanding of the words and concepts of the Qur'an. The type of error that we Arabs make is that we may take the word as we understand it in our days, when the meaning has shifted with time. An example was the issue of Wasila that was discussed today. The meaning of the word shifted with time from the Qur'anic meaning, yet many people try to understand the word Wasila when mentioned in the Qur'an by the shifted meaning rather than the original meaning. That is why it leads to misunderstanding and may be confusion.
I do hope that I did not say anything in class to hurt anyone's feelings. If so, please pray for my forgiveness.
Hussein
Assalaam-u-alaekum brother,
Just to clarify,it is not a personal issue, and of course you did not make any offensive statement. Actually, what I worry about is that what was said represents just the tip of the iceberg of a problem, the roots of which are much deeper. I consider myself an ordinary student of Islam, so this not about me. The problem arises when we attack our scholars. Yes, you are right that they did mistakes, Arabs and non Arabs alike, but the problem is that people just read about their mistakes; usually from the critical analyses done by their peers who were scholars themselves. As a result we have been bombarded with a lot of pseudo-scholars who seem to know all, but have nothing to offer but sadly at times incorrect concepts & twisted ideologies. On the contrary, when one reads the works of earlier scholars, there is depth of understanding and richness of ideas. However, the greatest danger of such pseudo-intellectualism is our failure to transmit our intellectual tradition to our next generation. And you are right about issues associated with contemporary/Quranic/Ancient Arabic. This is the reason that at times scholars from the non-Arab background who approach Arabic language only for the sake of Quran read even the poetry from ancient Arabic to ascertain the right linguistic understanding. This is not to say that one group of scholastics as superior to another but that knowledge and guidance are granted by Allah to anyone who strives in His way.
I can give you numerous examples of cultural pollution in our own community, but my intention is not to attack anyone personally. Likewise, I hope I did offend anyone in this discussion.
Best Regards.
You are so right sister. All what you wrote is the truth and the truth never offends anyone.
Take care sister and Salaams
hussein
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