This 5:41
Ya ayyuha alrrasoolu la yahzunka allatheena yusariAAoona fee alkufri mina allatheena qaloo amanna biafwahihim walam tumin quloobuhum wamina allatheena hadoo sammaAAoona lilkathibi sammaAAoona liqawmin akhareena lam yatooka yuharrifoona alkalima min baAAdi mawadiAAihi yaqooloona in ooteetum hatha fakhuthoohu wain lam tutawhu faihtharoo waman yuridi Allahu fitnatahu falan tamlika lahu mina Allahi shayan olaika allatheena lam yuridi Allahu an yutahhira quloobahum lahum fee alddunya khizyun walahum fee alakhirati AAathabun AAatheemun
The Aya says:
O you messenger/ envoy, do not let those who hurry in rejection sadden you amongst those who said by their mouths: we made our selves safe, while their hearts did not and amongst those who are Jewish. They listen approvingly to the untruth, listening intently to other people who did not come to you. They edge the statements after their placement. They say: If you are given this then take it and if you are not given it then be cautious. And whoever, Allah wants to severely test (and potentially fail), then you (singular) will never have an authority of a thing of Allah for him (the tested person). Those are the ones whose hearts Allah did not seek to cleanse. To them belongs, in this life, humiliation and to them belongs great suffering in the next life.
My personal note:
I translated the term Yuharrifoona alkalima as edging the statements. This “edging” carries two potential meanings:
1- Changing the statements
2- Changing the meaning of the statements.
Both can happen and have happened while the second is the predominant one in the case of this kind of activity amongst Muslims.
The Aya brings about a very important distinction related to Iman=Safety and trust in Allah and his messenger. It reveals that saying by mouth that I am Mumin is not automatically the same as the safety and trust in the heart which encompasses the mind and the emotion. There are things to consider:
1- The Iman of the heart does not fall under an all or none rule, but is in degrees.
2- So the Aya points out that the presence or absence of the iman of the heart manifests in our actions.
3- So, when the Aya negates Iman from their hearts, this negation can be complete absence of Iman, or it can be an Iman that is weak and therefore did not reach critical mass to make people trust all the statements of Allah and His messenger.
The Aya does also bring about the statement of “Those whose hearts Allah did not seek to cleanse”. This statement is to be taken within the context that the actions or lack of actions of those people made them deserving of such a punishment. Therefore the message to all of us, wherever we fall within the Iman of the heart spectrum, is to always act with Taqwa (consciousness of God) and to always self reflect on our hearts to ask God to cleanse it from any vestige of disturbing doubt. I used disturbing doubt rather than just doubt, because that is the word that was condemned in the Qur’an “RAYB”. Also because it is very difficult or nearly impossible to remove all doubt. The disturbing doubt is easier to remove and should be removed. May Allah always help us with cleansing our hearts and may we always have stronger safety and trust in Him.
Translation of the transliterated words:
Ya ayyuha: O you
Alrrasoolu: the messenger/ the envoy
Note: ALRRASOOLU is derived from the root R-S-L and it means to envoy someone or a group of people or animals. The concrete word is RASL and it means a group of people or animals that were sent by their owners or senders. ALRRASOOLU means the envoy or the messenger.
La: not
Yahzunka: sadden you (singular)/ worry you
Note: the root is Ha-Z-N and it means sadness/ being worried or being regretful. All the meanings are related in the sense of sadness or anxiety at the same time. LA YAHZUNKA is an order addressed to a singular. It means: Do not make the object (Allatheena YasariAAoona fee alkufr=Those who hurry in the rejection) sadden/ worry you, all at the same time.
Allatheena: those who
yusariAAoona: hurryNote: the root is S-R-Ain and it means quick and fast. The concrete words related to this root include the neck and the back of the horse where one taps to make them go faster. YUSARiAAooNA is an action that is being completed or will be completed. It means: the action of acting quickly or in a hurry is happening by the subject (third person plural)
Fee: in
Alkufri: the rejection/ discarding
Note: the root is K-F-R and it means burying the seed in the ground for planting This is then used conceptually for many purposes as in discarding and rejecting as well as burying. ALKUFRAN means the rejection or discarding.
Mina: from/ amongst
Allatheena; those who
Qaloo: said/ communicated
Note: QALOO is derived from the root Qaf-W-L and it means saying in any way possible. QALOO is an action that is completed that is derived from the root. It means the action of saying happened by the subject (third person plural). This, in turn means: they said or they happened to say or communicate.
Amanna: We made ourselves safe (in Allah)/ trust in Allah
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. AMANNA is an action that is completed. It means: the action of making oneself safe happened by the subject (first person plural).
Biafwahihim: by their mouts/ with their mouths
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. AFWAHIHIM is derived from the root F-m or F-W and it means mouth. AFWAHIHIM means their mouths.
Walam: and not/ while not
Tumin: make themselves safe/ trust
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. TUMIN 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).
Quloobuhum: 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. QULOOBU are hearts and minds of or thoughts and emotions of. HUM means them.
Wamina: and from/ amongst
Allatheena: those who
Hadoo: were jewish
Note: the root is H-W-D and it means repentance and return to God. It is used mainly to point to Judaism, often specifically. HADOO is an action that is completed. It means: the action of becoming Jewish happened by the subject (third person plural).
sammaAAoona: intent listeners/ approvers
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. Conceptually, it carries the meaning of approval as well at times. SAMMaAAooNA means: ones who listen with emphasis and this can mean listening very intently or listening and approving or both.
Lilkathibi: to the untruth/ the lies
Note: LI means to. LKATHIBI is derived from the root 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. LKATHIBI means the untruth or the lies.
sammaAAoona: intent listeners/ approvers
Note: The root is S-M-Ain and and it means hearing or hearing and understanding or knowing and retaining at the same time. Conceptually, it carries the meaning of approval as well at times. SAMMaAAooNA means: ones who listen with emphasis and this can mean listening very intently or listening and approving or both.
Liqawmin: to people
Note: LI means to. QAWMIN is derived from the root Qaf-Y-M and it means standing or standing upright. QAWMIN 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.
Akhareena: other/ remaining/ other than muslim
Note: the root is Hamza-KH-R and it means remaining. AKHAREEN means the remaining or the later. This, in turn means a remaining group and that is another group.
Lam: not
Yatooka: they come to you (singular)
Note: the root is Hamza-T-Y and it means in concrete the water that comes from the rain of another land. Conceptually, it means the coming of something or someone with many of it’s implications. YATOOKA is an action that is being completed or will be completed. It means: the action of coming to the object (second person singular pointing to the prophet) is happening or will be happening by the subject (third person plural). However, the presence of LAM YATOOKA takes the meaning of they did not come to you.
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.
min: from
baAAdi: 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. BaAADI here means: after.
mawadiAAihi: it’sr 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.
Yaqooloona: they (plural) say/ communicate
Note: the root is Qaf-W-L and it means saying or communicating in any way possible whether in words or otherwise. YAQOOLOONA is an action that is being completed or will be completed that is derived from the root. It means the action of saying happened by the subject (third person plural). This, in turn means: they say or they happen to say or communicate.
In: if
Ooteetum: you (plural) were given/ you were brought
Note: the root is Hamza-T-Y and it means coming with determination. The concrete word is for the water that flows in a place where it did not rain, therefore suggesting that the water came from somewhere else. OOTEETUM is a completed action that is derived from the root. It means: the action of coming happened to the object (second person plural) by an undisclosed subject. It then means literally: you were brought/something was made to come to them.
Hatha: this
Fakhuthoohu: then take it
Note: Fa means then or therefore or so. KHUTHOOHU is derived from the root Hamza-KH-TH and it means to take. KHUTHOOHU is an order or a request addressed to a group. It means: take him and in this context, it suggests take what was given by the prophet (pbuh).
Wain: and if/ while if
Lam Tutawhu: you (plural) were not given it/him
Note: the root is Hamza-T-Y and it means coming with determination. The concrete word is for the water that flows in a place where it did not rain, therefore suggesting that the water came from somewhere else. LAM TUTAWHU is a completed action that is derived from the root. It means: the action of coming did not happen to the object (second person plural) by an undisclosed subject. It then means literally: you were not brought/something was not made to come to them.
Faihtharoo: then take caution/ be conscious of potential danger
Note: FA means then or therefore or so. IHTHAROO is derived from the root Ha-TH-R and it means consciousness of danger or potential danger and action accordingly. Conceptually, it covers caution and precaution and so on as well as fear of danger. IHTHAROO is an order or a request to a group. It means: take caution or be conscious of potential danger.
Waman: and whomever
yuridi: He wants/ seeks
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. YURIDI is an action that is being completed or will be completed. It means: the action of seeking or wanting is happening or will be happening by the subject (third person singular).
Allahu: Allah
Fitnatahu: testing him severely (and potentially fail him)
Note: the root is 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. FITNATA is the action of severe testing of persecution or hardship that can be imposed on people. HU means him and it is pointing to the person who is being severely tested. The context here points to someone who will be tested and will fail the test.
Falan: then never
Tamlika: you (singular) have authority/ ownership
Note: the root is M-L-K and it means ownership or authority over something. One concrete meaning is the fruit when it becomes strong and held together. So, in a sense MULK has the meaning of holding things together in a strong bond and that is the authority. TAMLIKA is an action that is being completed or will be completed. It means: the action of having authority or ownership is happening or will be happening by the subject (second person singular)
Lahu: to him (the person being tested)/ for him
Mina: from / of
Allahi: Allah
Shayan: entity/ a thing
Note: the root is SH-Y-Hamza and it means entity. SHAYAN means entity. It is taken here to mean a thing or entity.
Olaika: those who
Allatheena: who
lam yuridi: He did not want/ seek
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. LAM YURIDI is an action that is completed. It means: the action of not seeking or not wanting happened by the subject (third person singular).
Allahu: Allah
An: that/ to
Yutahhira: spiritually cleanse
Note: YUTAHHIRA is derived from the root TTa-H-R and it means clean or cleansed in a concrete, spiritual and other senses. In the Qur’an it is often used for ritual cleansing often if not all the time. YUTAHHIRA is an action that is being completed or will be completed. It means: the action of making the object (Quloobahum=their hearts) cleansed or ritually/spiritually cleansed is happening or will be happening by the subject (third person singular pointing to God). In this context, it points to spiritually cleansing.
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.
Lahum: to them
Fee: in
Alddunya: the near/ the nearer/ this life
Note: the root is D-N-W and it means nearness or nearing. ALDUNYA means the near. In this case, it points to this life that we are living in as the near. ALDDUNYA is also this life that we are living.
Khizyun: humiliation/ embarrassment
Note: the root is KH-Z-Y and it means being overpowered, emabarrassed or humiliated. KHIZYUN means humiliation.
Walahum: and to them belongs/ and to them
Fee: in
Alakhirati: the next life
Note: ALAKHIRATI is derived from the root Hamza-KH-R and it means remaining. ALAKHIRATI means the remaining or the later. This, in turn means the later life or the life after death.
AAathabun: suffering
Note: the root is Ain-TH-B and it means an easy to swallow food or drink. AAaTHAB is what makes one not take an easy to swallow food or drink. That is suffering.
AAatheemun: great
Note: the root is Ain-TH-M and it means great/hard/strong. The concrete word is AAaTHM and that is the bones or the hard/strong/firm core of things. AAaTHEEM means great.
Salaam all and have a great day.
Hussein
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