Qur’anic root Ḥ R K

1. Forms and derivatives

The root consists of ḥāʾ, rāʾ, and kāf. It is a sound triliteral Arabic root.

Its principal forms include:

• حَرُكَ ـ يَحْرُكُ: Moved or left a state of rest.
• حَرَكَة: Movement, motion, or a change of position as opposed to stillness.
• حَرَك / حَرْك: Recorded vocalizations of the verbal noun of moving; حَرْك also occurs in early transitive uses for causing movement or striking a specific bodily part.
• حَرَّكَ ـ يُحَرِّكُ: Moved something or caused it to stir.
• تَحْرِيك: Moving or setting something in motion.
• تَحَرَّكَ ـ يَتَحَرَّكُ: Began to move or left a state of rest.
• تَحَرُّك: Moving or stirring.
• حَرَاك: Movement, particularly in expressions concerning its presence or the capacity for it.
• حَرِك: Agile, light in movement, or quick-witted.
• مُحَرِّك: A mover: someone or something causing another thing to move.
• مُتَحَرِّك: Someone or something in motion.
• مُحَرَّك: Something set in motion by another; the passive participle of حَرَّكَ.
• مِحْرَاك: A stick or implement used to stir a fire.
• حَارِك: The raised upper shoulder and back region of a horse or other animal, near the neck.
• حَارِكَان: In early anatomy, the two parts or sides associated with the junction of the shoulders.
• مَحْرَك: In some uses, the upper neck near the head or a region near the shoulder.
• حُرْكُوك: An animal’s upper back or withers.
• حَرْكَكَة: In some sources, a projecting part of the pelvic or hip bone.
• حَرَاكِيك: Plural of حَرْكَكَة.
• حَرِيك: In an early use, someone whose waist or hip region is weak when walking.
• حَرِيكَة: In one use, disposition or temperament; elsewhere, the feminine of حَرِيك describing bodily condition.
• حَرَكَةُ الْحَرْف: In Arabic language study, a short vowel or vowel sign contrasted with a consonant’s sukūn.

Not all these forms occur in the Qur’an.

The root’s only Qur’anic form is تُحَرِّكْ.

This is a Form II verb, corresponding to the verbal noun تَحْرِيك.

Neither the noun حَرَكَة, the verbal noun حَرَاك, the verb تَحَرَّكَ, nor anatomical terms such as حَارِك occur in the Qur’an.

In its single occurrence, the object being moved is the tongue, rather than the sun, earth, stars, or other natural phenomena.

Quranic Arabic Corpus: one occurrence in Al-Qiyāmah 75:16

2. The semantic core in early Arabic

Movement as opposed to stillness

Ibn Fāris writes in Maqāyīs al-Lughah:

الْحَرَكَةُ ضِدُّ السُّكُونِ

al-ḥarakatu ḍiddu al-sukūni

“Movement is the opposite of stillness.”

He identifies one semantic principle for this family.

Lisān al-ʿArab likewise contrasts حَرَكَة with سُكُون.

This opposition provides the clearest starting point.

Something at rest is not moving in the respect under consideration. When it stirs or leaves that state, movement occurs.

Stillness and movement must nevertheless be considered in relation to their subject and circumstances.

Someone sitting at home may be stationary in terms of travel while moving their tongue or hand.

Moving a bodily organ therefore differs from moving the whole body from one place to another.

This matters in Al-Qiyāmah 75:16, which speaks of moving the tongue.

Maqāyīs al-Lughah and Lisān al-ʿArab: movement as opposed to stillness

حَرُكَ and حَرَّكَ: moving and causing movement

These two forms differ in both morphology and meaning.

حَرُكَ الشَّيْءُ refers to the thing itself moving.

حَرَّكَ الشَّيْءَ means that someone or something caused it to move.

If water is said to move, the water itself is the subject of the movement.

If someone is said to move the water, that person is presented as its agent.

This can be explained as a distinction between an intransitive and a transitive verb.

With حَرُكَ, movement is attributed to the subject.

With حَرَّكَ, the subject sets something else in motion.

The Qur’anic تُحَرِّكْ belongs to the latter construction.

The tongue is consequently presented as something the addressee moves.

تَحَرَّكَ: beginning to move

حَرَّكْتُهُ فَتَحَرَّكَ is an established Arabic expression.

It means: “I moved it, and it began to move.”

The construction distinguishes two aspects of one event.

First, an agent sets something in motion.

Then that thing moves.

This does not mean that every movement necessarily begins through direct human intervention.

Wind, water, an animal, or another phenomenon may move.

Arabic expresses such situations through forms appropriate to the subject and context.

حَرَاك: movement or the capacity to move

Lisān al-ʿArab records:

مَا بِهِ حَرَاكٌ

mā bihi ḥarākun

“There is no movement in him.”

The expression can describe someone who lacks the strength to move because of weakness or exhaustion.

حَرَاك itself does not name a particular illness or mean death.

Someone may remain temporarily motionless through exhaustion without being dead.

A person may also be still without having lost the ability to move.

We should distinguish being motionless at a particular moment from being unable to move.

The expression can indicate severe exhaustion or incapacity, but the word alone does not establish the cause.

مِحْرَاك: a tool for stirring a fire

Lexicons describe مِحْرَاك as a stick or implement used to stir a fire.

The person uses the implement to move wood or other fuel.

The purpose might be to improve burning or maintain airflow between the materials.

مِحْرَاك does not itself mean fire.

Nor do حرك and حرق constitute one root.

ح ر ك concerns movement; ح ر ق concerns burning and setting alight.

Moving burning materials can affect a fire, but that practical connection does not merge the roots.

حَارِك: an animal’s withers

حَارِك is an important member of this family.

Lexicons record it for the raised upper shoulder and back region of a horse, near the neck.

In Maqāyīs al-Lughah, Ibn Fāris describes الْحَارِكَانِ in relation to the junction of the shoulders.

He connects the name with that region’s continuing movement.

The explanation is understandable in relation to the animal’s anatomy and function.

Areas near a horse’s shoulders and neck participate in walking and running.

This does not, by itself, prove that the word was originally coined for precisely this reason.

What the sources establish is its anatomical use and the lexicographer’s explanation linking it to movement.

Maqāyīs al-Lughah and Al-Ṣiḥāḥ: withers, the shoulders, and the explanation of naming

A witness from Labīd ibn Rabīʿah

Describing a horse, Labīd says:

سَاهِمُ الْوَجْهِ شَدِيدٌ أَسْرُهُ
مُغْبَطُ الْحَارِكِ مَحْبُوكُ الْكَفَلْ

sāhimu al-wajhi shadīdun asruhu / mughbaṭu al-ḥāriki maḥbūku al-kafal

“It is narrow-faced and strongly built, with raised withers and a compact, well-shaped croup.”

الْحَارِكِ names the horse’s upper shoulder and back region.

The poet describes the animal’s bodily structure and proportions.

The witness shows حَارِك functioning as the name of a specific part of a horse in early Arabic poetry.

Labīd was a mukhaḍram: he lived before Islam and also experienced the Islamic period.

The precise date of this verse is uncertain; it should not be called definitely pre-Islamic without evidence.

Transmissions in poetic collections and lexical works vary between مُغْبَطُ الْحَارِكِ and مُشْرِفُ الْحَارِكِ.

This does not change the meaning of حَارِك, but should be noted when citing the verse.

Al-Qurṭubī: the mushrifu al-ḥārik transmission, also differing at the line’s end

The verse does not directly attest the verb حَرَّكَ. It attests an anatomical noun belonging to the family.

Dīwān of Labīd, page 93: text and explanation of the horse description

حَرِك: agility and quickness of understanding

Al-Ṣiḥāḥ and Lisān al-ʿArab record غُلَامٌ حَرِكٌ.

This describes a youth as agile, light in movement, and quick-witted.

The use goes beyond mere bodily displacement.

Agility can involve quick reactions and readiness to act.

The lexical explanation accordingly includes ذَكِيّ.

This does not establish that every physically active person is intelligent or that a quiet, less active person is slow-witted.

It is an established descriptive use, rather than a scientific law linking movement to intelligence.

Restricted uses that require separate treatment

Lisān al-ʿArab reports from Abū Zayd that حَرَكَهُ بِالسَّيْفِ can mean striking someone’s neck.

In this use, مَحْرَك concerns the upper neck near its junction with the head.

Al-Farrāʾ also transmits a use involving cutting this region.

Ibn al-Aʿrābī reports حَرَكَ for withholding a right that one owes.

These uses differ considerably from ordinary movement.

Some depend on the name of the bodily part struck; others survive as restricted lexical usages.

Their presence in a dictionary does not make striking with a sword or withholding rights the root’s general meaning.

The Qur’anic occurrence offers no contextual evidence for these senses.

Lisān al-ʿArab and Al-Qāmūs al-Muḥīṭ: restricted and anatomical uses

3. The Qur’anic occurrence

Al-Qiyāmah 75:16: moving the tongue in order to hasten

Verse text:

لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ

lā tuḥarrik bihi lisānaka li-taʿjala bihi

Proposed Persian translation, rendered here in English:

“Do not move your tongue with it in order to hasten with it.”

تُحَرِّكْ is the root’s only Qur’anic occurrence.

The verse begins with prohibitive لَا.

تُحَرِّكْ is a Form II verb in the jussive mood because it follows prohibitive لَا.

لِسَانَكَ is the verb’s direct object.

The addressee is thus told not to move his tongue in the specified situation.

The sentence does not end there.

It continues:

لِتَعْجَلَ بِهِ

li-taʿjala bihi

The phrase connects haste with moving the tongue.

Both parts must be read together to understand the prohibition.

Does the verse prohibit every movement of the tongue?

No.

The verse itself links the tongue’s movement to haste.

Had it said only لَا تُحَرِّكْ لِسَانَكَ, the clause at that level could prohibit moving the tongue.

The complete wording is:

لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ

lā tuḥarrik bihi lisānaka li-taʿjala bihi

The movement concerns something with which the addressee wishes to hasten.

The following verses discuss gathering, reciting, and explaining it.

The prohibition therefore concerns receiving and reciting the message, rather than permanently forbidding tongue movement.

What does بِهِ refer to?

Verse 16 itself does not explicitly introduce the referent of هُ through a separate noun.

Al-Qiyāmah 75:17 and Al-Qiyāmah 75:18 introduce جَمْعَهُ, قُرْآنَهُ, and its recitation.

In the main established reading, this continuity connects the pronoun with the Qur’an or message being received.

Most early commentators consequently understood it as addressing Muḥammad about receiving revelation.

The verb’s meaning and the pronoun’s referent remain separate questions.

حَرَّكَ means to move something.

The pronoun and context establish what accompanies the tongue’s movement or which message it concerns.

The relationship between تُحَرِّكْ and تَعْجَلَ

تَعْجَلَ comes from ع ج ل.

That root concerns haste or bringing an action forward.

تُحَرِّكْ comes from ح ر ك.

It means to move something.

The two words therefore do not mean the same thing.

Someone can move their tongue without rushing their recitation.

Someone can also rush a decision or judgement without tongue movement being the main issue.

Al-Qiyāmah 75:16 connects the two: moving the tongue in order to hasten with what is being received.

تُحَرِّكْ should not independently be translated as “hurry” or “recite quickly.”

Movement is the tongue’s action; haste is the purpose or orientation of that action in this sentence.

4. The connected verses and the prohibition’s purpose

The following verses matter for understanding تُحَرِّكْ.

Al-Qiyāmah 75:17

Verse text:

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ

inna ʿalaynā jamʿahu wa-qurʾānahu

Proposed Persian translation, rendered here in English:

“Indeed, its gathering and recitation rest with Us.”

جَمْعَهُ comes from ج م ع, while قُرْآنَهُ belongs to ق ر أ.

Two distinct concepts are present: gathering and reciting.

In connection with the preceding prohibition, the addressee should not rush to receive the message as though gathering and reciting it depended solely on his immediate effort.

ح ر ك itself does not mean memorizing or gathering.

Those concepts come from the next verse and its independent roots.

Al-Qiyāmah 75:18

Verse text:

فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ

fa-idhā qaraʾnāhu fa-ittabiʿ qurʾānahu

Proposed Persian translation, rendered here in English:

“Then, when We have recited it, follow its recitation.”

This verse introduces reciting and following that recitation.

Early commentaries relate such following to listening and then reciting what has been received.

The context establishes an order and relationship between receiving the recitation and following it.

حَرَّكَ itself contains no such sequence.

That meaning emerges from the connected verses.

فَاتَّبِعْ comes from ت ب ع and should not be made part of the meaning of moving the tongue.

Al-Qiyāmah 75:19

Verse text:

ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ

thumma inna ʿalaynā bayānahu

Proposed Persian translation, rendered here in English:

“Then, indeed, explaining it rests with Us.”

بَيَانَهُ comes from ب ي ن and concerns making something clear.

Al-Qiyāmah 75:16, Al-Qiyāmah 75:17, Al-Qiyāmah 75:18, and Al-Qiyāmah 75:19 are connected: the prohibition of hurried tongue movement, gathering, reciting, following the recitation, and explanation.

The issue is more than the tongue’s physical movement alone.

That movement forms part of the addressee’s relationship to receiving, reciting, and understanding the message.

This does not turn ح ر ك itself into a word for understanding or explaining.

Its meaning remains moving the tongue.

The connection with Ṭā Hā 20:114

Verse text:

فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَىٰ إِلَيْكَ وَحْيُهُ وَقُلْ رَبِّ زِدْنِي عِلْمًا

fa-taʿālā Allāhu al-maliku al-ḥaqqu wa-lā taʿjal bi-al-qurʾāni min qabli an yuqḍā ilayka waḥyuhu wa-qul rabbi zidnī ʿilman

Proposed Persian translation, rendered here in English:

“Exalted is The God, the true Sovereign. Do not hasten with the Qur’an before its revelation to you is completed; and say: My Lord, increase me in knowledge.”

There is a clear thematic connection with Al-Qiyāmah 75:16, Al-Qiyāmah 75:17, Al-Qiyāmah 75:18, and Al-Qiyāmah 75:19.

Ṭā Hā 20:114 prohibits haste with the Qur’an before its revelation is completed.

Al-Qiyāmah 75:16 likewise concerns moving the tongue in order to hasten.

The similarity matters in both wording and context.

Both passages connect receiving the Qur’an with avoiding haste.

In Ṭā Hā 20:114, تَعْجَلْ comes from ع ج ل.

In Al-Qiyāmah 75:16, تُحَرِّكْ comes from ح ر ك, while تَعْجَلَ is also present.

The two semantic families work together without becoming complete synonyms.

5. Interpretations of the addressee

The interpretation concerning the reception of revelation

Al-Ṭabarī and many early commentaries understand Al-Qiyāmah 75:16 as addressing Muḥammad about receiving the Qur’an.

On this reading, the addressee hurried to recite or memorize the message while receiving it, and the verse forbids that haste.

Al-Ṭabarī transmits reports with differing explanations.

One concerns haste to memorize the message as it was being received.

Another concerns frequent rehearsal to avoid forgetting what had been received.

Al-Ṭabarī regards the first as better suited to the construction of Al-Qiyāmah 75:17, Al-Qiyāmah 75:18, and Al-Qiyāmah 75:19.

Qur’anic research should distinguish transmitted historical reports from what the text itself establishes.

The verses directly prohibit moving the tongue in order to hasten and then emphasize gathering, recitation, and explanation.

The precise movement of the lips, the exact moment of reception, and the addressee’s psychological motivation cannot be inferred from تُحَرِّكْ alone.

Al-Ṭabarī: distinguishing haste during reception from subsequent rehearsal

Another interpretation concerning the person on the Day of Resurrection

Fakhr al-Dīn al-Rāzī transmits a different view from Al-Qaffāl in Mafātīḥ al-Ghayb.

On this possibility, Al-Qiyāmah 75:16 continues the discussion of a person confronting his deeds on the Day of Resurrection.

Al-Qiyāmah 75:13, Al-Qiyāmah 75:14, and Al-Qiyāmah 75:15 concern a person being informed of his deeds and bearing witness concerning himself.

On Al-Qaffāl’s reading, he is told not to move his tongue hurriedly when reading his record: gathering, reciting, and explaining his deeds rest with God.

This possibility can be considered in relation to the preceding subject of the surah.

It nevertheless has less direct support than the interpretation concerning reception of the Qur’an.

Al-Qiyāmah 75:17, Al-Qiyāmah 75:18, and Al-Qiyāmah 75:19 speak of قُرْآنَهُ and recitation, while Ṭā Hā 20:114 explicitly prohibits haste in receiving the Qur’an.

The revelation interpretation therefore has clearer support from Qur’anic wording. This is the assessment adopted here, rather than a conclusion supplied by the root alone; قُرْآنَهُ is a verbal noun of reciting in the alternative interpretation as well.

The alternative also shows that identifying the addressee and pronoun referent is a contextual question, rather than part of the root’s meaning.

On either reading, تُحَرِّكْ still concerns moving the tongue.

The disagreement concerns the situation, addressee, and object of that movement.

Mafātīḥ al-Ghayb: Al-Qaffāl’s alternative concerning the record of deeds

The theme of haste in the surah

After the verses about recitation and explanation, Al-Qiyāmah 75:20 speaks of attachment to the immediate life.

Some commentators accordingly connect the prohibition of haste in Al-Qiyāmah 75:16 with criticism of haste elsewhere in the surah.

The relationship merits consideration in studying its structure and continuity.

It does not mean that all speed or movement is condemned in the Qur’an.

The prohibition in Al-Qiyāmah 75:16 concerns a particular situation.

Speed and movement are not inherently the same as misplaced haste.

Someone may act both quickly and accurately in a good undertaking.

The issue here is hurrying before reception and recitation of the message have been completed.

6. Comparison with related roots

Ḥ R K and S K N: movement and stillness

سَكَنَ concerns becoming still, settling, or finding repose.

حَرُكَ, in its main sense, contrasts with stillness.

Physical stillness should be distinguished from inner calm.

A motionless person may nevertheless feel anxious.

A moving person may act calmly and confidently.

Movement is not always agitation, nor does stillness establish inner peace.

Study of S K N

Ḥ R K and S Y R: movement and travelling a path

سَارَ concerns travelling along a course.

حَرُكَ has a broader sense of movement.

A tongue, hand, or eye can move without the person travelling anywhere.

Al-Qiyāmah 75:16 concerns tongue movement, rather than travel or following a route.

تُحَرِّكْ should not be translated here as “walk” or “move towards a destination.”

Ḥ R K and M SH Y: movement and walking

مَشَىٰ concerns walking or moving on foot.

حَرُكَ can express the kind of movement appropriate to the sentence’s subject.

Walking is one form of movement, but movement is not limited to walking.

The tongue’s movement in Al-Qiyāmah 75:16 therefore has no direct connection with walking.

Study of M SH Y

Ḥ R K and ʿ J L: movement and haste

عَجِلَ concerns haste or bringing an action forward.

حَرَّكَ means to move something.

Both families occur together in Al-Qiyāmah 75:16.

They may concern the same behaviour while remaining distinct concepts.

Translation should retain both the tongue’s movement and the purpose of hastening.

Study of ʿ J L

Ḥ R K and Ḥ TH TH: movement and urging haste

حَثَّ concerns prompting and urging someone to act quickly.

حَرَّكَ can also cause something to leave a state of rest.

حَثَّ nevertheless emphasizes haste or encouragement to act in its established use.

حَرَّكَ does not necessarily imply high speed.

Someone can move something very slowly.

Moving something and speeding it up are different.

Study of Ḥ TH TH

Ḥ R K and N Q L: movement and transfer

نَقَلَ concerns transferring something from one place to another.

حَرَّكَ can concern movement even without transporting something away from its original location.

A tongue can move in the mouth without being removed and transferred elsewhere.

Transfer can involve movement, but not every movement is a transfer between places.

Ḥ R K and Q L B: movement and changing a state

قَلَبَ concerns turning over or changing something.

Extended uses of حَرَّكَ can involve changing a situation.

Moving something does not necessarily reverse its whole condition or alter its nature.

تُحَرِّكْ concerns the tongue without implying a change in what the tongue is.

Study of Q L B

Ḥ R K and N Ṭ Q: tongue movement and speech

نَطَقَ concerns speaking.

Tongue movement can participate in producing speech.

Not every tongue movement is meaningful speech.

Speech also depends on coordinated organs and processes, rather than one isolated movement alone.

In Al-Qiyāmah 75:16, tongue movement occurs in the context of receiving and reciting the message.

Its connection with speech is clear, but حرك itself does not mean meaningful utterance.

Ḥ R K and Q R ʾ: moving the tongue and reciting

قَرَأَ concerns reading or reciting in the Qur’an.

حَرَّكَ concerns causing movement.

Both semantic fields occur in Al-Qiyāmah 75:16, Al-Qiyāmah 75:17, and Al-Qiyāmah 75:18.

Tongue movement may form part of reciting, but movement and recitation are different.

The Qur’an accordingly uses separate words for them.

Study of Q R ʾ

Ḥ R K and R T L: movement and measured recitation

رَتَّلَ concerns measured, ordered recitation.

حَرَّكَ concerns movement.

Al-Qiyāmah 75:16 concerns haste in moving the tongue.

Al-Muzzammil 73:4 introduces tartīl in the context of reciting the Qur’an.

The verses can be compared as passages about recitation, but the roots are not synonymous.

Tongue movement is a physical component of reciting; its ordering and quality come from other expressions.

Ḥ R K and Ḥ R Q: movement and burning

ح ر ك, ending in kāf, concerns movement.

ح ر ق, ending in qāf, concerns burning and setting alight.

Early Arabic مِحْرَاك is a tool for stirring a fire, but does not merge the two roots.

Heat arising through movement or friction in some circumstances does not make movement essentially identical to burning.

Study of Ḥ R Q

7. Technical developments of “movement”

Movement in grammar and recitation

In Arabic language study, حَرَكَة denotes a short vowel or its sign, in contrast to sukūn.

Fatḥah, ḍammah, and kasrah are the principal vowels in this terminology.

The root’s general meaning concerns movement as opposed to stillness; it was not originally restricted to written vowel signs.

The terminology distinguishes a vowelled consonant from one marked with sukūn.

This is a distinction in the word’s sound structure.

تُحَرِّكْ in Al-Qiyāmah 75:16 should therefore not be understood as “put a fatḥah or ḍammah on your tongue.”

The verse concerns moving the tongue itself.

Movement in philosophy and natural science

Philosophy has examined movement through different definitions in different periods.

Some philosophical traditions include gradual changes of quantity, quality, or other properties, rather than spatial displacement alone.

In modern physics, motion is commonly described as a change of position over time relative to a reference frame.

Such technical definitions serve their respective subjects.

They should not be imposed on the direct Qur’anic meaning of تُحَرِّكْ without evidence.

Al-Qiyāmah 75:16 uses a familiar Arabic verb for tongue movement, rather than defining a philosophical theory or physical law of all motion.

Social and political movements

Modern Persian and Arabic use “movement” for social movements, political activity, collective action, or extensive changes in a situation.

Examples include a reform movement or social movement.

Here the term goes beyond bodily displacement to change and action.

The root itself does not determine such movements’ ethical or political value.

A movement may pursue justice or oppression.

These modern uses should not be imposed on the direct meaning of the verse.

Its subject is tongue movement in reciting the message, rather than a social or political movement.

8. Interpretive questions

Does لَا تُحَرِّكْ prohibit reciting the Qur’an?

No.

The following verses speak of recitation and following it.

Al-Qiyāmah 75:16 therefore does not prohibit recitation itself.

The prohibition concerns moving the tongue in order to hasten in the specified situation.

Translation and reflection should preserve this distinction.

Is every tongue movement recitation?

No.

The tongue can move while eating, swallowing, speaking, or performing other actions.

تُحَرِّكْ occurs in a specific context with بِهِ and لِتَعْجَلَ بِهِ.

Movement comes from the root; recitation comes from the context.

These levels should remain distinct.

Does the tongue movement establish that the Prophet had forgotten the message?

The verse itself does not report that.

Commentarial reports connect hurried recitation with concern about forgetting.

تُحَرِّكْ alone does not establish that the Prophet had actually forgotten part of the Qur’an.

The verse gives an instruction about receiving the message and is followed by statements about God gathering and reciting it.

The two issues remain separate.

Does the verse define the exact process of revelation?

Al-Qiyāmah 75:16, Al-Qiyāmah 75:17, Al-Qiyāmah 75:18, and Al-Qiyāmah 75:19 discuss tongue movement, gathering, recitation, following, and explanation.

These matter for understanding the addressee’s relationship to revelation.

ح ر ك alone cannot establish every detail of receiving revelation, the historical order of revelation, or transmission and recording of the Qur’anic text.

These require independent study of the relevant verses together.

Is haste always wrong?

No.

Haste and speed can have different implications according to context.

Haste may lead to mistakes or incomplete work.

Elsewhere, speed in doing something good may be praiseworthy.

Al-Qiyāmah 75:16 forbids haste in a specific setting: tongue movement in receiving and reciting the message.

It should not become a general condemnation of every rapid movement.

9. Translation proposals for Forqan

For تُحَرِّكْ in Al-Qiyāmah 75:16, “move” or “set in motion” is a suitable basic equivalent.

The complete sentence can be rendered:

“Do not move your tongue with it in order to hasten with it.”

This preserves the verb’s meaning and its relationship to haste.

“Do not move your tongue to hasten its recitation” makes the context clear, but “recitation” is inferred from the following verses rather than explicitly present in Al-Qiyāmah 75:16.

A translation closely following the wording can leave that explanation for reflection on the verse.

In general Arabic, حَرَكَة can be rendered “movement” or “motion.”

حَرَاك may be “movement” or “the capacity to move,” according to context.

حَرَّكَ means “moved something” or “set it in motion.”

تَحَرَّكَ means “moved” or “began to move.”

مُحَرِّك may be “mover” or “cause of movement.”

For the early anatomical حَارِك, “the raised upper shoulder and back region of an animal” is more precise than “shoulder” alone.

Forqan’s word box should retain two separate parts.

Brief root meaning: “Movement as opposed to stillness; setting something in motion.”

Meaning in Al-Qiyāmah 75:16: “Moving the tongue in connection with haste in receiving or reciting the message.”

Moving the tongue, recitation itself, and haste are related but distinct concepts.

Contextual and interpretive explanations should not all be absorbed into the general root summary.

10. Conclusion

The Arabic root ح ر ك concerns movement as opposed to stillness.

حَرُكَ means to move, حَرَّكَ to cause movement, and تَحَرَّكَ to begin moving.

Early Arabic uses the family for bodily and object movement, agility, incapacity for movement, and tools for stirring other things.

حَارِك names part of an animal’s shoulder and back, attested in Labīd ibn Rabīʿah’s poetry.

Later, “movement” became important in grammar, recitation, philosophy, natural science, and social language.

Those specialized uses should not replace the root’s Qur’anic meaning.

The root occurs only once in the Qur’an: تُحَرِّكْ in Al-Qiyāmah 75:16.

Here moving the tongue is connected with haste in receiving or reciting the message.

The following verses attribute gathering, reciting, and explaining the message to God; following its recitation is an instruction addressed to the recipient.

Ṭā Hā 20:114 also prohibits haste with the Qur’an before its revelation is completed.

The revelation interpretation thus has clear support from Qur’anic context.

Lexical study must nevertheless distinguish the verb’s meaning from the identity of its addressee, the pronoun referent, and details of the event.

تُحَرِّكْ concerns moving the tongue. What Al-Qiyāmah 75:16 prohibits is tongue movement in connection with haste, rather than movement or recitation in themselves.

For Forqan, “Do not move your tongue with it in order to hasten with it” offers a rendering close to the wording.

It preserves the root’s meaning and leaves discussion of receiving revelation, gathering the Qur’an, and the order of recitation and explanation to reflection on Al-Qiyāmah 75:16, Al-Qiyāmah 75:17, Al-Qiyāmah 75:18, and Al-Qiyāmah 75:19.