Salaam all
11:57
fa-in tawallaw faqad ablaghtukum mā ur`sil`tu bihi ilaykum wayastakhlifu rabbī qawman ghayrakum walā taḍurrūnahu shayan inna rabbī ʿalā kulli shayin ḥafīẓun
The Aya says:
So if you (plural) ignore then I have
delivered clearly to you what I was sent to you for, and my nurturing lord will
replace you by other people and you will not cause him any harm. Indeed, my nurturing lord is upon everything
thing aware.
My personal note:
Here, Huud is letting them know of him
doing his job and the rest on them. He
reminds them that Allah will replace them with others. That Allah is not only aware of all that
happens.
Translation of the transliterated words:
fa-in: So if
tawallaw: you
(plural) turn away/ ignore/ reject
Note:
the root is W-L-Y and it means direction or following direction with some
guarantee. It comes close to guardian and protégé relationship where the
protégé follows the guardians leadership and the leader protects them. TAWALLAW is an action that is being completed
or will be completed. It means: the
action of following own direction is happening or will be happening by the
subject (second person plural). In this
context it points to following a direction other than the path of Allah.
Faqad: So
Ablaghtukum: I have delivered to you (plural)/ I informed you/ I
communicated clearly to you).
Note:
the root is B-L-GHain and it means in concrete a child that became adult and
therefore reached maturity. conceptually, it is used for language that is
mature and clear as well as for anything that reached it’s intended
design. ABLAGHTU is an action that is completed. It means: the action of delivering or
communicating to the object (KUM= plural you) happened by the subject (first
person singular)
Mā: what
ur`sil`tu: I was sent/ I was envoyed
Note:
the root is 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. URSILTU is an action that is
completed. It means: the action of
sending the object (first person singular) Happened by an undeclared subject.
Bihi: of it/ in him/ with
Note: BI signifies an attachment or close linkage between
what is before and what is after it. In
a Verbal sentence it can mean attachment to the action or to the subject as it
does the action. This attachment can
then signify many things according to the verb and to the sentence and so
on. HI means Him or it and it points to
the message of monotheism.
Ilaykum: to you (plural)/ towards you
Wayastakhlifu: and He moves to replace/ he moves to bring after
Note: WA here is for continuing the
discussion. YASTAKHLIFU is derived from
the root KH-L-F
and it means behind in time or place or any other plane of thought. For time,
it takes the meaning of what happens after or the future. YASTAKHLIU is an
action that is happening or will be happening.
It means that action of replacing or putting after an object (not
mentioned but pointing to his people) by another object (Qawman= a people) is
happening or will be happening by the subject (Rabbi=my nurturing Lord).
Rabbī: my nurturing Lord
Note: Rabbī is derived from the root R-B-B and it means
nurturing and Lordship as two components of the meaning that can be present
together or one at a time according to the context of the sentence. Rabbī is nurturing Lord of
mine/ my nurturing Lord.
Qawman: a people/ a group
Note:
QAWMAN is derived
from the root Qaf-Y-M and it means standing or standing upright. QAWMAN 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.
Ghayrakum: other than you
Note:
the root is GH-Y-R or GHAIN-Y-R and it means different or other. GHAYRA means
different or other than. KUM means
plural you.
Walā: and not/ while not
taḍurrūnahu: you cause him harm/ you harm him
Note: TADURRUNA is derived from the root Dhad-R-R and
it means to harm or opposite of benefit. Concrete word is DAREER and it means
blind person or a person that is afflicted with weakness and illness.
Conceptually, it covers any kind of significant harm or affliction. TADURRUNA
is an action that is happening or will be happening. It means: the action of harming the object
(HU= HIM point to Allah) is happening or will be happening by the subject
(second person plural)
Shayan: a thing/ in any way
Note:
the root is SH-Y-Hamza and it means entity for noun and to entity for the
action. This means making a non entity become an entity, which also means
making what was impossible possible, or what was non existent, existent or what
was un-allowed allowed, and so forth. SHAYAN
means a thing or an entity.
Inna: indeed
Rabbī: my nurturing Lord
Note: Rabbī is derived from the root R-B-B and it means
nurturing and Lordship as two components of the meaning that can be present
together or one at a time according to the context of the sentence. Rabbī is nurturing Lord of
mine/ my nurturing Lord.
ʿalā: upon
Kulli: every
Note: KULLI is derived
from the root K-L-L and it means the parts put together. This is the concrete
and it means all or every or each. It can also be extended conceptually to mean
the parts surrounding an entity. KULLI means every, or each.
Shayin: thing
Note:
the root is SH-Y-Hamza and it means entity for noun and to entity for the
action. This means making a non entity become an entity, which also means
making what was impossible possible, or what was non existent, existent or what
was un-allowed allowed, and so forth.
SHAYIN means a thing or an entity.
ḥafīẓun: aware/protecting/ maintaining
Note:
the root is Ha-F-THa and it means preservation and protection, and within that
concept, also maintenance and upkeep. HAFITHUN in this context carries a wide
range of meanings including protection, awareness of what is going on and
upkeep.
Hussein
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