Quran Garden

Before we begin, many of you who are listening still aren't subscribed.  If you're enjoying the content and finding value in the Quranic knowledge shared here, do us a favor and hit that subscribe button.  Your support helps us grow and continue delivering the best content we can.  Thank you!

Session 627

Chapter 4

Verse 46

a continuation

Among the Jews are those who pervert words from their places and say, "We hear and disobey," and "Hear without listening!" and "R?‘in?," twisting their tongues and reviling the faith.  Had they said, "We hear and obey," and "Listen" and "Unzurn?," it would have been better for them, and more upright.  But Allah has cursed them for their faithlessness, but for a few, scarcely do they believe. (Chapter 4:Verse 46)

In the previous session, we learned that many people pervert God's words out of context to serve their whims.  Allah gave us the example of the Jews who did so on multiple occasions.  Today, we examine how such people respond when they hear God's word, not out of context, but properly.  God answers: They say, "We hear and disobey." They say aloud, "We hear," then deep in their soul, "We disobey," as that is their real intention.  They want to do as they wish regardless of God's teachings.  Thus, they say aloud, "We hear," while concealing disobedience in their hearts.

Others say, "Hear without listening!" Muhammad, peace be upon him, was the one talking to them, and their response, "We hear," is clear proof that they, in fact, heard.  So what do you mean by saying "Hear without listening"?  Do you demand that he hear from you because you will respond to his words that you do not like?  Or do you intend to pervert his words out of context and twist them into something to your liking?  Or do you, by saying "Hear without listening," hide something darker, an insult, as if wishing deafness upon him?

The verse continues, and say "'R?‘in?,' twisting their tongues and reviling the faith." The Arabic word "r?‘in?" (راعنا) comes from a root that means "to care for," "to attend to," or "to look after." In normal use, it could politely mean "please pay attention to us" or "be considerate toward our needs." However, when pronounced slightly differently, it resembles another word with the negative or mocking meaning of recklessness and foolishness.  Because of this double meaning, the Jews of Medina used it sarcastically around our beloved Muhammad.  Allah tells the believers to avoid using such words altogether and to use clearer, respectful words instead in order to slam the door shut before those who wish Islam ill.

God continues, "twisting their tongues and reviling the faith." Think about weak threads; on their own, they can't pull much, but when twisted together, they become a much stronger rope.   Islam is straight, simple, and to the point, and its enemies know their arguments are weak.  So they twist their words to make them sound stronger, intending evil, while turning away from the truth.  In doing so, they go beyond misguidance and actively dishonor the faith.

Allah advises them, "Had they said, 'We hear and obey' and 'Listen' and 'Unzurn?,' it would have been better for them, and more upright." The moment you hear the word "Had they," know that the matter has come contrary to what God wanted for them.  They missed the opportunity and said nothing proper.  What was the result?  "Allah has cursed them for their faithlessness." To be cursed is to be expelled from God's mercy.  We ask: Did Allah wrong them in banishing them from His mercy?  Did He single them out or go after them for no reason?  Absolutely not.  God rejected them only because of their disbelief.  Never say: Why did Allah reject them?  Isn't that too much?  We say: No.  Glory be to Him, He rejected them only because they rejected His teachings first. 

The verse concludes with, "but for a few, scarcely do they believe." When negation is paired with an exception, it confirms a partial occurrence of the event.  You say, for example: "He does not eat except a little." The words "does not eat" negate eating altogether, and "except a little" affirms some eating.  When Allah says, "but for a few, scarcely do they believe," we can understand it in one of two ways.  First, it could mean that most of them have some faith in their hearts: they pray some, keep the Sabbath, and observe a few rituals.  But is that true belief?  No, faith means far more.  It is to be upright, honest, to stand for the truth and follow God's messengers in everyday actions—all that in addition to prayer, fasting, and Hajj. 

Our beloved Muhammad taught us that prayers and fasting are not the goal, but tools to help you live a righteous life.  He, peace be upon him, asked his companions: "Do you know who is truly bankrupt?"  They said: "The bankrupt among us is he who has neither money nor possessions."  He said: "The truly bankrupt one from my nation is he who comes on the Day of Resurrection with prayers, fasting, and charity, but he also comes having insulted this person, slandered that person, consumed the wealth of another, shed the blood of yet another, and struck another.  So, the first is given some of this man's good deeds, and that one is given more of his good deeds.  If his good deeds run out before he has settled his debts, some of their sins are taken and placed upon him, then he is thrown into the Fire."

God says,

Recite and convey to them what is revealed to you of the Book, and establish the prayer.  Surely, the prayer restrains from all that is indecent and shameful.  from (29:45)

The second possible meaning behind "but for a few, scarcely do they believe" is that only some of them are true believers who have studied their Book, accepted it whole from Allah, and have not twisted any of it out of context.  When they examined Muhammad's message, they found it exactly as described to them, so they embraced Islam.  Did all the Jews believe, or only a few of them?  Only a few, like Abdull?h ibn Sal?m and Ka'b al-A?b?r, may God be pleased with them all.

So, if you want to say that only a few of them truly believed, that's right.  It's also true that most of them had some faith, believed in certain parts of the Book, but ignored or neglected much more than what they actually followed.

Take note that within this phrase, "but for a few, scarcely do they believe," Allah subtly offers an invitation, a concept we call 'safeguarding the possibility.' It leaves the door open.  How so?  In reality, some among the Jews were contemplating openly embracing Islam and following the Prophet.  Had the verse made a blanket statement like "they do not believe," it would have made it more difficult for anyone to come forward.  However, by adding "except for a few," the verse creates an opening.  Someone already considering Islam would understand that God knows people's thoughts and supports those secretly on the right path.