In the Name of God, the Most Gracious, the Most Merciful.
Peace brothers and sisters!
What I will be discussing today is not the only problem with 9:128, but it is an issue many have overlooked. The part I will be discussing is:
Quote"جَآءَكُمْ رَسُولٌۭ مِّنْ أَنفُسِكُمْ"
"Jā'akum rasūlun min anfusikum"
"A messenger has come to you from yourselves."
Sunnis and other Hadith-people translate this and add "among" so that it doesn't imply that the messenger has come from the very soul of those it was addressing. Yes, the word "anfusikum" is used when referring to a group of people and their own souls, their very essence. The Quranically accurate way to say this phrase above would be:
Quote"jā'akum rasūlun minkum"
"A messenger has come to you from among you"
One does not say:
Quote"A messenger has come from yourselves (min anfusikum)"
As if he emerged from them all magically somehow. It either implies that God is saying that they were sent Jinn messengers beforehand, and that it is now a human messenger from their own kind, or that he emerged from all of them somehow in a magical way. It is simply an error! This verse was not said by God, this is proof of it. Sunnis have always romanticized this verse throughout history and have never dared to address this inconsistency, but it is blatantly there!
God uses "Anfusikum" when he is referring to personal selves, such as "your own souls" etc. Take this verse for example:
Quote4:135: "O you who have believed, be persistently standing firm in justice, witnesses for God , even if it be against your own selves (anfusikum)..."
This following verse is a perfect example that distinguishes "Anfusikum" and "minkum":
Quoteثُمَّ أَنتُمْ هَـٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًۭا مِّنكُم مِّن دِيَـٰرِهِمْ
Quote2:85: "Yet you are those who kill yourselves "Anfusakum" and evict a party among you "minkum" from their homes..."
Anfusakum: the personal self, the soul, but in plural, and not "
amongst..."
Minkum: simply indicating "from amongst" a people or generally in their midst. Does not have to be personally connected to those it is addressing.
Here's another example:
Quoteأَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ
Quote2:87: "But is it [not] that every time a messenger came to you, with what your souls did not desire, you were arrogant?"
You can ask any Arabic teacher, pose the question in the following manner:
Quote"What is the difference between:
لَقَدْ جَآءَكُمْ رَسُولٌۭ مِّنكُمْ
and:
جَآءَكُمْ رَسُولٌۭ مِّنْ أَنفُسِكُمْ"
I have simply corrected the phrase from 9:128 to say "from amongst you" and not "from yourselves" i.e. their very own soul or essence, and the second phrase is from the actual original verse (9:128). You will see how they will start philosophizing and telling you that it was a "beautiful way God was describing the prophet as being a human and amongst their own soul" and nonsense like that
The correct way to say it is "Rasûlun minkum" (a prophet among you), God literally says this in other verses:
Quote7:35: "يَـٰبَنِىٓ ءَادَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌۭ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ ءَايَـٰتِىۖ فَمَنِ ٱتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ"
Translation: "O children of Adam, if there come to you
messengers from among you (Rasulun minkum) reciting to you My verses, then whoever fears God and reforms – there will be no fear concerning them, nor will they grieve."
Why would God decide to exclusively say "Rasûlun min anfusikum" in 9:128?! It makes zero sense! It's a clear cut linguistic deviation and error! Those who fabricated these two verses made a big mistake.
Rashad Khalifa was so right for removing these two verses. This is one of the main reasons why I decided to accept him as a messenger of God a week ago or so. I was always on the edge with him, not fully accepting him because of the Judgement Day issue, but I found an answer to that as well, God said (in 72:25-28) that there will come a messenger who God would disclose the "Ghayb" (Unseen) in regards to "What they are promised" (i.e. the Hour). This led me to research these two verses in Chapter 9.
9:128 is saying that the prophet possesses God's Attributes with the believers inherently. Moreover, that the verse concludes by saying "bil-mu'minina, Ra'ufun Rahimunun" (with the believers, Most King, Most Merciful) just adds another layer of inconsistency regarding these two verses. That exact same phrase (Ra'ufun Rahimun) was used in regards to GOD just 11 verses earlier:
Quoteلَّقَد تَّابَ ٱللَّهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍۢ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُۥ بِهِمْ رَءُوفٌۭ رَّحِيمٌۭ
QuoteLaqad tāba Allāhu ʿalā an-nabīyi wal-muhājirīna wal-anṣāri alladhīna ittabaʿūhu fī sāʿati al-ʿusrati min baʿdi mā kāda yazīghu qulūbu farīqin minhum thumma tāba ʿalayhim innahu bihim raūfun raḥīmun.
QuoteTranslation: "God turned with favour to the Prophet, the Muhajirs, and the Ansar,- who followed him in a time of distress, after that the hearts of a part of them had nearly deviated; but He turned them [i.e. into guidance]: for He to them is Most Kind, Most Merciful."
Can both God and the prophet be "Ra'ufun Rahimun" towards the believers?? This is clear cut Shirk and the one who doesn't agree to this has knowingly associated God with prophet Muhammed and has stubbornly refused monotheism and faith!
Only God can be "Ra'ufun Rahimun." There is not a single other instance in the Quran where two Attributes (even One of which is a Name of God, i.e. "al-Rahman") are used for someone other than God Himself. This verse was not saying:
Quote"He is kind and merciful to the believers"
But rather, it was literally giving two Attributes/Name of God to the prophet and it was (again) doing it in an inherent way as if the prophet inherently is Most Kind and Most Merciful with the believers:
Quote"bilmu'minina Ra'ufun Rahimun"
This is not the way this is said. God said used these two Holy Attributes 11 verses earlier in a totally different way:
Quote"innahu bihim raūfun raḥīmun"
The phrase "bilmu'minina, Ra'ufun Rahimun" is implying that the prophet has the Attributes of God. The phrase "بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ" (bil-mu'minīna ra'ūfun raḥīmun) refers to the Prophet's attributes that he possesses in relation to the believers. The sentence structure positions the Prophet as the subject possessing these qualities with believers, in other words, the verse is actually saying:
Quote"With the believers, Most Kind, Most Merciful"
There's other instances where "Bil-Mu'minina" was used and Sunnis mistranslate it:
Quoteوَيَقُولُونَ ءَامَنَّا بِٱللَّهِ وَبِٱلرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌۭ مِّنْهُم مِّنۢ بَعْدِ ذَٰلِكَ ۚ وَمَآ أُو۟لَـٰٓئِكَ بِٱلْمُؤْمِنِينَ
QuoteTraditional translation: "They say, "We have believed in Allah and in the messenger, and have adopted obedience", then a group from them goes back after all this. Those are no believers."
The actual accurate translation:وَيَقُولُونَ: "And they say"
ءَامَنَّا: "We have believed"
بِٱللَّهِ: "in God"
وَبِٱلرَّسُولِ: "and in the Messenger"
وَأَطَعْنَا: "and we have obeyed"
ثُمَّ: "then"
يَتَوَلَّىٰ: "turns away"
فَرِيقٌۭ: "a group"
مِّنْهُم: "of them"
مِّنۢ بَعْدِ ذَٰلِكَ: "after that"
وَمَآ أُو۟لَـٰٓئِكَ: "and those are not"
بِٱلْمُؤْمِنِينَ: "WITH THE BELIEVERS"
So in reality, 9:128 is saying that the prophet was in fact Most Kind and Most Merciful with the believers and not "towards the believers" as Sunnis have mistranslated it. This fake verse was in reality giving prophet Muhammad Attributes that only belong to God and this is undeniable.
Rashad Khalifa confirmed messenger of God, in my world. Praise be to God!
Thank you for reading
