Salaam all
11:56
innī tawakkaltu ʿalā l-lahi rabbī warabbikum mā min dābbatin illā huwa ākhidhun bināṣiyatihā inna rabbī ʿalā ṣirāṭin mus`taqīmin
The Aya says:
I delegated my outcome to Allah, my
nurturing Lord and your nurturing Lord.
There is nothing that walks the earth except that He holds her
forehead. Indeed, my nurturing Lord is
on a straight path.
My personal note:
Huud here continues his discussion with
the people and explains in a sense why he did not want them to give him
reprieve. Basically he does not need
them because he delegated this outcome to Allah. The statement “There is no entity walking the
earth except that He holds her forehead” Carries many meanings. It carries the meaning that He is aware of
all that is on earth including birds and fish and so on. It also includes that Nothing bad or good will
happen to us if Allah does not allow it to happen. And whatever He allows to happen happens for
some reason in Hsis wisdom.
Translation of the transliterated words:
innī: I
tawakkaltu: I delegated/ I entrusted the outcome
Note:
the root is W-K-L and it means entrusting a matter to another, or trusting the
guarantee or guardianship or responsibility of another. WAKEEL is the person
who is guardian or guarantor. TATAWAKKALTU is an action that is completed. It
means: the action of entrusting oneself or delegating personal matters happened
by the subject (first person singular).
The end of My lord is on a straight path assures them that Allah does
what is most righteous.
Translation
of the transliterated words:
ʿalā: upon
l-lahi: Allah
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.
warabbikum: and your nurturing lord
Note: WA here is for starting a contrasting
sentence. RABBUKA 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. RABBU is nurturing Lord of. KUM means plural you.
Mā: not/ there is not
Min: of /
from
Dābbatin: creature that walks on eart/ walking entity
Note:
the root is D-B-B and it means when the entity moves in or on the earth lightly
or according to it’s appropriate pace. DABBATIN is a creature that moves.
Illā: except/ if not
Huwa: He
Ākhidhun: taking/ holding
Note:
AKHITHUN is derived from the root Hamza-KH-TH and it means taking. AKHITHUN means
taking or holding.
bināṣiyatihā: by her forehead/ by her direction
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. NASIYATIHA is derived from the roo N-Sad-Y ot
N-Sad-W and it means the forehead or where the hair meet the face on the upper
face. NASIYATI means forehead of. HA means her.
This can signify direction or movement and so on.
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/ on
ṣirāṭin: a path
Note:
the root is Sad-R-TTa and means path or road. SIRATIN means path.
mus`taqīmin: made straight/ straightened/ Straight
Note: the root is Qaf-W-M and it means standing upright or standing. The
upright can be in all planes of position and for a horizontal dimension it
means straight. MUSTAQEEMIN is a derivative word that means was made upright or
was made straight.
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