5:13

Salaam all,

This is 5:13
فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ لَعنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَنَسُواْ حَظًّا مِّمَّا ذُكِّرُواْ بِهِ وَلاَ تَزَالُ تَطَّلِعُ عَلَىَ خَآئِنَةٍ مِّنْهُمْ إِلاَّ قَلِيلاً مِّنْهُمُ فَاعْفُ عَنْهُمْ وَاصْفَحْ إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ
Fabima naqdihim meethaqahum laAAannahum wajaAAalna quloobahum qasiyatan yuharrifoona alkalima AAan mawadiAAihi wanasoo haththan mimma thukkiroo bihi wala tazalu tattaliAAu AAala khainatin minhum illa qaleelan minhum faoAAfu AAanhum waisfah inna Allaha yuhibbu almuhsineena

The aya says:
So by their breaking their covenant WE expelled them (from our mercy) including transformed their hearts hard. They edge the statements away from their placements and they abandoned a portion of what they were reminded by. And you (singular) will not cease to perceive upon trickery from them except a few amongst them. Then forgive them and move on. Indeed Allah loves the ones who do goodness.

My personal note:
The Aya continues the issues of the covenant between God and the Israelites. It talks about breaking that covenant and the consequences thereof. Although the Aya talks about the Israelites, it is a message to anyone who breaks his or her oath with Allah. The message is that breaking this oath will make the person’s mind and heart hard unable to perceive and receive the truth. It will also make this person distanced or expelled from God’s mercy and that is the worst thing to happen for us humans. So, the message is that we need to keep the covenant going and the obligation that Allah asked of us in the previous Aya.

The other part of the aya talks about the trickery of people and their playing with God’s statements to make them meet their biases and desires. It advises the prophet (pbuh) to be more forgiving and move on from hostile confrontation as a general rule (which may accept some exceptions at times). This is then considered an act of goodness and Allah loves the people who do those acts.

Translation of the transliterated words:
Fabima: so by what
Note: FA means then or so or therefore. Bi denotes that what comes after is a tool and/or an object or an association with an action that was mentioned. If it is an object of the action then it makes it stronger. MA means what

Naqdihim: their reneging/ their destruction
Note: the root is N-Qaf-Dhad and it means in concrete the remains of a building after it’s destruction or becoming uninhabited. This is then used conceptually for anything that is becoming destroyed or unused. NAQDIHIM means their destruction of. The context suggests the destruction of the oath that they gave to God and here it carries the meaning of reneging.
Meethaqahum: their oath/ assurance
Note: the root is W-TH-Qaf and it means in concrete terms, the secure tying of a knot or the pasture that has lots of grass and therefore is assured of providing enough nutrition. So, the other meanings of the term are assurance and security. MEETHAQA is assurance of or trust and security of. HUM means them.

laAAannahum: We distanced them from our mercy/ We expelled them
Note: LaAAaNNAHUM is derived from the root L-Ain-N and it means distancing or expelling. It is used to mean curse in the form of distancing or expelling from nearness or mercy. The concrete word is scarecrow because it keeps away or at a distance the undesirable birds from the field. LaAAaNNA is an action that is completed. It means that the action of expelling from mercy or distancing of the object (hum= them) happened by the subject (first person plural).

wajaAAalna: and we made/ we transformed
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. JaAAaLNA is derived from the root J-Ain-L and it means making, forming or transforming something that already exists. Conceptually, it takes the meaning of transformation more often than formation. JaAAaLNA is an action that is completed. It means: the action of making the object (QULOOBAHUM= their hearts and minds) by the subject (first person plural).
Quloobahum: their hearts/ hearts and minds
Note: The root is Qaf-L-B and it means turning 180 degrees or upside down. The word is used for heart, because it is the organ that changes it’s moods often. Therefore QALB is our thoughts and emotions. QULOOBA are hearts and minds of or thoughts and emotions of. HUM means them.
Qasiyatan: hard
Note: the root is Qaf-S-W and it means to become hard for the verb and hardness for the noun. QASIYATAN means hard.
Yuharrifoona: they edge
Note: the root is Ha-R-F and it means conceptually the edge of an entity. It is then used conceptually for many uses, including the letters of the words, because the letters are the edges of the word. YUHARRIFOONA is an action that is being completed or will be completed. It means: the action of edging the object (alkalim= the word/ statement) is happening or will be happening by the subject (third person plural). In this context, the “edging “of the word takes the meaning of pushing the word off the edge. This can be due to changing some of it’s letters, or changing the meaning of the word, so that it becomes derailed and off it’s edge in both instances.

alkalima: the statements/ the words
Note: the root K-L-M and it means wound or opening of the skin and that is the concrete word. It is also used to mean words or statements because those are the products of the opening of the mouth, which is an opening of the skin. Here it is used for word or statement. ALKALIMA are the words or statements.
AAan: from/ away from
Note: this word takes the meaning of from, but at times takes the meaning of away from and so on.
mawadiAAihi: their proper placement
Note: the root is W-Dhad-Ain and it means putting down an entity. The word then takes the meaning according to the context of the sentence and plane of thought. MAWADiAAI are places of putting an entity or timing of putting an entity or both. In short, here, it takes the meaning of proper placement and that includes time, place, meaning and context. HI means him and it points to the words or statements.

Wanasoo: including abandoning/ forgetting/ And abandoning or forgetting
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. NASOO is derived from the root N-S-Y and it is the one used for women. This same root is used for the sciatic nerve as a concrete word and for forgetting or abandoning an entity. The relation between the different meanings is only in an indirect manner. The use here is for abandoning or forgetting. NASOO is an action that is completed. It means: the action of forgetting or abandoning the object (Haththan= part) happened by the subject (third person plural).
Haththan: part/portion
Note: the root is Ha-THA-THA and it means: the take of a person from what is available of good and so on and usually it takes the meaning of taking part of a whole. HATHTHAN means part or portion in this context.

Mimma: of what
Thukkiroo: they were reminded and mentioned to
Note: the root is TH-K-R and it means mention and remember, at the same time. The concrete word is something running on the tongue as if speaking it. Another concrete word is male or the male organ. The relationship between the two is not very clear and they can be different words that share the sound but have different root. It could be that the male is considered the active organ and that memory is an active process, but that is only a theory. THUKKIROO is an action that is completed. It means: the action of reminding and mentioning to the object (third person plural) of another object (BIHI= in him pointing to the book) happened by the subject (undeclared).
Bihi: by him/ With him
Note: Bi suggests that what comes after it is either an association with the action, a tool of the action or an object of the action or any combination of the three. If bi serves as an object of the action that it serves as an emphasis of the action. HI means him and it points to announcing the food.
Wala: and not
Tazalu: you (singular) cease/ will cease
Note: the root is Z-W-L and it means ceasing to exist or ceasing. TAZALU is an action that is being completed or will be completed. It means: The action of ceasing is happening or will be happening by the subject (second person singular pointing to Muhammad”pbuh”).
tattaliAAu: observe/ you perceive/ discover
Note: the root is TTA-L-Ain and it means becoming visible or seen. Conceptually, it can be taken to mean becoming perceived. TATTALiAAu is an action that is being completed or will be completed. It means the action of making the object (khainatin= treason/ trickery) perceived/observed discovered is happening or will be happening by the subject (second person singular).
AAala: upon/ on
Khainatin: misleading/ treason/ trickery
Note: the root is KH-W-N and it means misleading or treason. Conceptually treason is encompassed in misleading, as in misleading the person to trust someone who is not worthy of trust. KHAINATIN is misleading or treason or trickery.
Minhum: amongst them
Illa: if not/ except
Qaleelan: a little/ a few
Note: the root is Qaf-L-L and it means becoming few in quality or quantity. QALEELAN is little or few in quality and in quantity.
Minhum: amongst them
faoAAfu: then forgive/ erase guilt/erase sin
Note: Fa means then or therefore or so. aAAFU is derived from the root Ain-F-W and it means erasing something through the effect of the wind. This is the concrete and in abstract it means erasing a fault from the record as in forgiving it or erasing something from one’s ownership as in giving it up to someone else. In this context, it points to not being accountable to what happened. oAAFU is an order addressed to a single person (Muhammad pbuh). It means forgive or erase sin or guild
AAanhum: from them/ away from them
Note: this word takes the meaning of from, but at times takes the meaning of away from and so on. HUM means them.

Waisfah: and move on/ and do not harm/ and do not aggressively confront.
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. ISFAH is derived from the root Sad-F-Ha and it means in concrete the wide side of an entity. It is used for the wide part of the face as well as the page of a book and the blunt edge of the sword. Conceptually, it can be used in many ways as in shaking the hands because the two wide sides of the hands are meeting. It can also be used to mean non aggression since the blunt side of the sword does not injure. And it can means move on, since the movement of the wide part of the face means that you are planning not to aggressively confront. ISFAH is an order addressed to the prophet. It means: move on, do not harm or aggressively confront.
Inna: indeed
Allaha: Allah
Yuhibbu: loves
Note: the root is Ha-B-B and it means in concrete seed. This word also means love. As if the seed is the product of love or the love will end up in a seed. YUHIBBU is an action that is derived from the root and that is being completed or will be completed. It means: the action of loving is happening or will be happening by the subject (third person singular pointing to Allah) of the object (man kana= whoever happened to be)
Almuhsineena: the ones causing goodness/ beauty
Note: the root is Ha-S-N and it means beauty and goodness in all the aspects of beauty and goodness. MUHSINEEN are the ones who cause or make goodness or beauty.

Salaam all and have a great day.

Hussein