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Qadi iftarayna AAala Allahi kathiban in AAudna fee millatikum baAAda ith najjana Allahu minha wama yakoonu lana an naAAooda feeha illa an yashaa Allahu rabbuna wasiAAa rabbuna kulla shayin AAilman AAala Allahi tawakkalna rabbana iftah baynana wabayna qawmina bialhaqqi waanta khayru alfatiheena
We would have concocted upon Allah falsehood if we returned to your religion after Allah had saved us from it. And it is not to be that we go back in it unless Allah, our nurturing Lord, wills. Our nurturing Lord encompassed everything in knowledge. Upon Allah we entrust ourselves. O our nurturing Lord make a resolution by the binding truth between us and our people and You are the best of resolvers.
The Aya continues the discussion between Shuaib and the rejectors of his people. He responds to them regarding their forcing him and his followers to go back to the old religion that he left. After pointing out that they are unwilling and undesiring to go back he continues.
He brings up two points:
1- That the new religion and belief system is considered as saving him from the old system. In this is the belief that the system that follows God is for our betterment in this life and the next and so they were truly saved in this life and the next.
2- The second important point that he brings up is that even if they forced him to rejoin their old religion, this is not going to happen unless and only unless Allah wills it. So, here, Shuaib upon him be peace is taking the power out of their hands and into Allah’s hands. He basically says that if it happened that we go back, it is not because you forced us, but because allowed it to happen. Then he proceeds that Allah encompasses everything in knowledge and so if it happened it is because of some wisdom that we may not be aware of but for a better reason than what we can think of.
The Aya ends up with Shuaib making a supplication saying that he had entrusted himself and his followers in Allah’s trust and care and that he asks Allah to arbitrate or make a decision or breakthrough between him and his people.
Qadi: indeed
Iftarayna: we would have concocted/ they made up
Note: the root is F-R-W and it means the furr or the animal or the skin that is normally covered with hair. This word is used when people are concocting things and making things up that are not true. It could be related to the action of cutting the skin apart or making things up as in making a dress out of the skin and so forth. IFTARAYNA is an action that is completed. It means: the action of concocting or making up untruths was made to happen by the subject (first person plural) for themselves.
AAala: upon
Allahi: Allah
kathiban: untruth/ falsehood
Note: the root is K-TH-B and it means a untrue. Conceptually, it can be extended at times to mean a lie, although the core of the meaning is untruth, whether it is a lie or not, conscious or not. KATHIBAN means the untruth.
In: if
AAudna: we returned back
Note: AAuDNA is derived from the root Ain-W-D and it means repeat. It can also mean return since the return is a repetition of previous position. AAuDNA is an action that is completed with emphasis that is derived from the root. It means: the action of repetition or return happned by the subject (first person plural)
millatikum: your religion/ your way
Note: the root is M-L-L and it means to repeat something many times that you become bored with it. MILLA is a word that is derived from this root. It means the way and used in religious terms as the way of the religion. MILLATI is way of or religion of, since the religion is the way. KUM is a plural you.
baAAda: after
Note: the root is B-Ain-D and it means further in time or space. In space it means farther in distance and in time, it means after. BaAADA here means: after.
Ith: as/ when
Najjana: He saved us/ He extracted us
Note: NAJJANA is derived from the root N-J-W and it means to come out of a tight situation or place or otherwise according to the situation. It is used to mean saving from a bad place but it can mean other things according to the context. One of the derivatives of the word is NAJWA which means the thing that people keep tightly held and that is their secret. NAJJANA is an action that is completed. It means: the action of saving or rescuing or making the object (NA=us) slip out of a tight situation happened by the subject (first person singular pointing to Allah).
Minha: from it
Wama yakoonu: and there will not be/ then there is not supposed to be/ and it is not to be
Note: WAMA means and not and it starts a negation for the following verb or action. YAKOONU is derived from the root K-W-N and it means being. YAKOONU is an action that is being completed or will be completed that is derived from the root. It means: it will be or it becomes. WAMA YAKOONU carries the meaning of and there will not be and also the meaning of there will not suppose to happen
Lana: for us
An: that/ to
naAAooda: We return
Note: NaAAooDA is derived from the root Ain-W-D and it means repeat. It can also mean return since the return is a repetition of previous position. NaAAooDA is an action that is being completed or will be completed that is derived from the root. It means: the action of repetition or return is happening or will be happening by the subject (first person plural)
Feeha: in it
Illa: except/ if not
An: that
Yashaa: He wills
Note: the root is Sh-Y-Hamza and it means entity. YASHAA is an action that is being completed or will be completed that is derived from the root. It means that the action of entitying is happening or will be happening conditionally by the subject (third person singular). Therefore illa an YASHAA Allah means: except if Allah wills.
Allahu: Allah
rabbuna : our nurturing lord
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBU is nurturing Lord of. NA means us.
wasiAAa: He easily encompassed/ He will encompassed
Note: the root is W-S-Ain and it means the opposite of narrow or wide in a concrete and abstract meanings. It also means the ability to easily encompass within. WASIAAa is an an action that is completed. It means: the action of easily encompassing the object (Kulla shayin= everything) happened by the subject (third person singular)
Note: the root is R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBU is nurturing Lord of. NA means us.
kulla: every/ each
Note: KULLA is derived from the root K-L-L and it means the parts put together. This is the concrete and it means all or every or each. It can also be extended conceptually to mean the parts surrounding an entity. KULLA means every, or each.
Shayin: entity/ thing
Note: the root is SH-Y-Hamza and it means entity. SHAYIN means entity. It is taken here to mean a thing or entity
AAilman: knowledge/ knowledge of facts
Note: AaiLM is derived from the root Ain-L-M and it means knowing/knowledge or knowledge of facts. AAiLM is knowledge or knowledge of facts.
AAala: upon
Allahi: Allah
Tawakkalna: We place our gurauntee/ We entrust ourselves/ We place in his care
Note: the root is W-K-L and it means entrusting a matter to another, or trusting the guarantee or guardianship or responsibility of another. WAKEEL is the person who is guardian or guarantor. TAWAKKALNA is an action that is completed. It means: the action of entrusting oneself happened by the subject (first person plural).
Note: RABBAA is derived from the root R-B-B and it means nurturing and Lordship as two components of the meaning that can be present together or one at a time according to the context of the sentence. RABBA is nurturing Lord of. NA means us or ours.
Iftah: open/ decide/ resolve/ make a breakthrough
Note: the root is F-T-Ha and it means to open for the verb and opening for the noun. The concept that it carries are either opening or relieving from pressure which includes a gain or win or resolution. General it comes with good. IFTAH is an order or a request addressed to a singular and it means: open/ decide/ resolve
Baynana: between us
Wabayna: and between
Qawmina: our people
Note: QAWMINA is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMINA 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. QAWMINA means our people.
Bialhaqqi: by thebinding truth/ right
Note: BI signifies an attachment or close linkage between what is before and what is after it. In a Verbal sentence it can mean attachment to the action or to the subject as it does the action. This attachment can then signify many things according to the verb and to the sentence and so on. ALHAQQI is derived from the root Ha-Qaf-Qaf and it means binding right where right means correct as well s what is due to one person (rights and obligations). ALHAQQ is binding right or binding truth or just right as the context suggests here.
Waanta: and You
Khayru: best of
Note: the root is KH-Y-R and it means choice. It is also understood as good or as better, because one would chose the good over the bad. KHAYRU means: best of.
Note: the root is F-T-Ha and it means to open for the verb and opening for the noun. The concept that it carries are either opening or relieving from pressure which includes a gain or win or resolution. General it comes with good. ALFATIHEEN are the ones who open or decide or resolve things.
Hussein
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