True Reliance
Root: و ك ل
Words from this Root in the Grand Qur’ān:
a) Total occurrences: 70
b) No of constructions: 20
Noun: 7; Recurrence: 28; Verb: 13; Recurrence: 42 [Form-II: 2; Form-V: 40]
Learned Ibn Faris [died 1005] explained the Root in these words:
وكل
(مقاييس اللغة)
الواو والكاف واللام: أصلٌ صحيحٌ
يدلُّ على اعتمادِ غيرِكَ في أمرك. من ذلك
الوُكَلة،
والوَكَل:
الرّجُل الضّعيف. يقولون
وُكَلَةٌ تُكَلَةٌ.
والتوكُّل منه، وهو إظهار العَجْز في الأمر والاعتمادُ على غيرك.
ووَاكَلَ فلانٌ، إذا ضَيَّع أمرَهُ مُتَّكِلاً على غيره.
وسُمِّي الوكِيلُ لأنّه
يُوكَلُ إليه الأمر.
That the basic perception infolded in the Root is to entrust a matter to someone having trust in him, and placing reliance for its ultimate disposal and result. It thus depicts that initially the matter is managed by oneself, and then its ultimate disposal, outcome, management and result is left to someone else in whom one has trust, confidence and faith that the affair will be looked after quite competently and energetically yielding desirable consequence/conclusion.
Lane's Lexicon: , He relied upon him; (S, Msb;) and confided in him: (Msb:) he submitted himself to him. (K.) B2: تَوَكَّلَ بِالأَمْرِ He became responsible to him for the management of the affair. (TA.) B3: تَوَكَّلَ لَهُ بِهِ He became responsible to him for it.
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Root: ل ى ن |
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Root: غ ل ظ |
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Root: ع ز م |
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It is not a blind dependence, trust and reliance;
here it is preceded by prefixed conjunction
فَ
which shows cause and effect.
After having arrived at considered decision and acted cautiously and rationally, the matter can be left for
ultimate disposal upon someone about whom one has the conviction that he
is more powerful, knowledgeable and capable of yielding desirable and
wanted effect.
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The outcome and result of every thing, act and affair is dependent upon innumerable relations and equations with other things and factors. Allah the Exalted is the Only Who is aware of measures and equations of each and all things since these are set by Him. Therefore, every matter reaches to its logical result, destination and conclusion because of the relativity determined and established by Allah the Exalted. Hence, every matter is accomplished and taken to ultimate logical conclusion by Allah alone. Therefore, rational behaviour and attitude is to place trust and reliance upon Allah the Exalted for all matters after having acted rationally and reasonably according to the known knowledge and injunctions of the Book of Allah. And until such time the result-conclusion of an act becomes apparent-reaches to destination the performer of the act is hostage of that act since every act yields a result after a lapse of time:
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Root: ر ھ ن |
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(مگر تاخیر کرنے والے جان لیں) ہر شخص اپنے اعمال کی کمائی کے بدلے میں مقید ہو گا۔ |
The point highlighted is of commonsense and of everyday perception if
one is not heedless and neglectful. A cautious and heedful is one who
thinks deeply about the consequence before performing an act since once
it is done it is bound to produce an effect. Therefore,
is always a
hope and trust for pleasant and desirable effect-outcome-happening.
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In time and space, the same has been the instruction:
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Root: غ ل ب |
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The belief/believing in Allah
the Exalted is demonstrated, and made manifest to others by
conducting oneself on the "Deen", meaning Constitution-Code-Procedure-Methodology
prescribed by Allah, with special reference to satisfying and meeting the appetites and
desires of three areas of his body, chests/hearts, belly/stomach and genitalia,
in the manner and within the limits set in the Book sent by Him, now
Grand Qur’ān. He who exhibits his belief by executing and
acting according to the
Command of Allah is called a Muslim.
:
This
is thus reflected in varying situations by conduct:
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The one who takes care and protects the
affairs and interest of others for a pleasant end/ conclusion is:
, 
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He thus is the guard for and upon others.
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He is the Creator/Primal Originator of each and every thing. Therefore you people be subservient/allegiant to Him exclusively.
[Same pronouncement in same words in
39:62;similar
11:12]o
And He is for/upon each and every thing the Guardian/Protector/Disposer/Guard.
The One Who is protector, guard for each and every thing and is accomplisher of every affair, it reflects about Him that He is omnipresent and witnesses upon every thing, person and matter.
o
He said, "Allah is the witness upon what we are saying [and undertaking]" [12:66]
o
[He said] "And Allah is indeed the witness upon what we are saying [and undertaking]"[28:28]
Since the basic perception infolded in the Root
is to entrust a matter to someone else having trust in him and placing
reliance upon him for its ultimate disposal and result
is employed for a person who looks after and
advocates and pleads for the cause, interest and protection of someone:
o
But you the Messenger [Sal'lallaa'hoalaih'wa'salam] should not contend [with Me] for those who betray their own selves, [since as you know] indeed Allah does not appreciate and approve the one who is a perfidious sinner. [4:107]
[take note of Allah's advice to the Messenger] Ah! There you are that you people contend/contest on their behalf in this worldly life.
o
Then/for reason [Messenger having been advised not to do so] who will contest and advocate for them on the Day of Resurrection/Judgment and act for them as lawyer/disposer of affair? [4:109]
And let us listen very carefully what the Messenger Sal'lallaa'hoalaih'wa'salam is telling us:
o
And your nation/community [you the Messenger corporeally belong to] has publicly contradicted it and that [Grand Qur’ān] is a Statement of Established Facts.
You, the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "I am not for you people responsible/ advocate/disposer of affairs/caretaker" [6:66]
You, the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "Indeed the Statement of Established Facts/Grand Qur’ān has since been brought to you people from your Sustainer Lord.
Therefore/in response [the Qur’ān having reached to him] whoever is guided then undoubtedly he guides/leads on the way for his own self.
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You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce:
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"O you the Mankind! Know the fact that the Infallible Doctrine-Statement in the form of Grand Qur’ān has since reached to you people from your Sustainer Lord.
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Therefore, in response the Qur’ān having reached to him, whoever endeavoured getting guided, thereby he is guiding-leading on the way only for his own self.
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Similarly, the person who remained neglectful-indifferent towards Grand Qur’ān having reached him, thereby the consequential fact is that his strays-neglect has effect upon his own self.
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Remain aware that I-Muhammad [Sal'lallaa'hoalaih'wa'salam] am not assigned the responsibility to act as disposer of affairs and caretaker upon you people." [10:108]
The Last Messenger Sal'lallaa'hoalaih'wa'salam,
being the embodiment and personification of the
Mercy for the known and existing worlds [
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feels perturbed and grieved for the people over their negative response
and heedlessness and indifference towards Grand Qur’ān. Allah, his most
affectionate Sustainer Lord keeps consoling him:
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Know it; had Allah the Exalted so willed against their decision under granted free will, they could not have done ascribing partners-associates with Allah.
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And We have not declared and assigned you the Messenger [Sal'lallaa'hoalaih'wa'salam] the responsibility to be corporeally a guard-onlooker upon them in time and space.
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And you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] are neither assigned the responsibility to act as disposer of affairs and caretaker upon them. [6:107]
o
And We have not sent you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] upon them as responsible/advocate/disposer of affairs/caretaker. [17:54]
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Indeed We have since gradually sent to you, the Messenger [Sal'lallaa'hoalaih'wa'salam], The Book as/containing Statement of Fact for the living people,
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Therefore/in response [the Qur’ān having reached to him] whoever is guided then undoubtedly he guides/leads on the way for his own self.
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And the person who remained neglectful/indifferent [towards Grand Qur’ān] then indeed strays/ neglects upon own self;
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And you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] are not for them/humanity responsible/advocate/disposer of affairs/caretaker. [He pronounced it 6:66;10:108] [39:41]
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And Allah is ever watching those who have consciously made themselves adopt other than Allah as guardians/protectors/ godfathers.
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And/since you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] are not for them/humanity responsible/advocate/disposer of affairs/caretaker. [He pronounced it 6:66;10:108] [42:06]
Allah the Exalted has demarcated making every thing and
concept vividly distinct in the Grand Qur’ān so that the people may
not perceive things only from one angle and generalize its statements
and verdicts. It should be noted that the Last Messenger has distinctly
been informed that he is not the caretaker
and advocate for one group of people who have by design and will chosen
to remain neglectful, heedless and indifferent towards his calling and
the Grand Qur’ān and by conscious decision and will have adopted the
path leading to Hell-Prison. He has therefore pointedly been told:
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It is a fact that We have sent you [Muhammad Sal'lallaa'hoalaih'wa'salam] in the capacity of bearer of glad tidings-guarantor and in time line as Warner-Revivalist-Awakener in association with the Established and Infallible Fact: Grand Qur’ān.
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In keeping with the status and nature of assignment, you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] will not be questioned-held responsible regards the people becoming the Dwellers of the Hell-Prison. [2:119]
Thus it is manifestly evident that the Last Messenger
Muhammad
Sal'lallaa'hoalaih'wa'salam is not:
for only one
group of people.
And to afford complete solace to the grieving heart of :
a plain question has been posed to him:
o
Have you considered/given it a thought/seen that one who has adopted his own desire/ lusts/ hypothetical conjectures as his iela'aha? Can you then act as an advocate/pleader/protector/caretaker upon/for him? [25:43]
But the Last Messenger Sal'lallaa'hoalaih'wa'salam was advised to inform the whole humanity that the only source of guidance in time and space is the Grand Qur’ān he has since delivered and after such plain pronouncement obviously he is not responsible for anything else that people might attribute to him in time and space as his sayings. What he says to people in time and space is only that which he says through Grand Qur’ān under command of Allah:
You, the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "Indeed the Statement of Established Facts/Grand Qur’ān has since been brought to you people from your Sustainer Lord.
Therefore/in response [the Qur’ān having reached to him] whoever is guided then undoubtedly he guides/leads on the way for his own self.
And the person who remained neglectful/indifferent [towards Grand Qur’ān] then indeed strays/ neglects upon own self;
o
and I am not for you people responsible/advocate/disposer of affairs/caretaker". [10:108]
and I was commanded that I should recite/communicate the Qur’ān to people, word by word.
[I have since done it] Therefore/in response [the Qur’ān having reached to him] whoever is guided then undoubtedly he guides/leads on the way for his own self.
o
And the person who remained neglectful/indifferent towards Grand Qur’ān; then [not being responsible for him] you pronounce that "I am from the Awakeners/Admonishers" [27:92]
Noun
| 1 |
اسم فاعل:معرفہ باللام- مرفوع-جمع سالم مذكر/باب تفعّل |
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اسم فاعل:معرفہ باللام- مجرور-جمع سالم مذكر/باب تفعّل |
| 3 |
الصفة المشبهة:-معرفہ باللام مرفوع-واحد مذكر |
| 4 |
جار و مجرور = بِ حرف جر + الصفة المشبهة:مجرور-واحد مذكر
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(4)39:41=1| 5 |
الصفة المشبهة: مرفوع-واحد مذكر |
| 6 |
الصفة المشبهة: مرفوع-واحد مذكر |
| 7 |
الصفة المشبهة: منصوب-واحد مذكر
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(2)4:109(4)
4:171(5)17:02(6)17:54(7)17:65(11)33:03(12)33:48(13)73:09=8Verb Form-II
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فعل ماضٍ مبنى للمجهول مبني على الفتح/نائب الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/باب تَفْعِيل |
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فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم /باب تَفْعِيل |
Verb Form-V
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فعل أمرمبنى على السكون /الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكرمخاطب/باب تفعّلَ |
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فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع/التاء-ضمير متصل في محل رفع فاعل واحد متكلم/باب تفعّل |
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فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم/باب تفعّل |
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فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر/باب تفعّل |
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حرف فَ + فعل أمرمبنى على السكون /الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكرمخاطب/باب تفعّلَ |
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حرف فَ + فعل أمر مبنى على حذف النون لأنَّ مضارعه من الأفعال الخمسة/باب تفعّل و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر |
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حرف فَ + لام الأمر + فعل مضارع مجزوم /صيغة:واحد مذكرغائب -باب تَفَعَّلَ |
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فعل مضارع منصوب و علامة نصبه الفتح/الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ/جمع متكلم |
| 9 |
فعل مضارع مجزوم مبنى على السكون/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب-باب تفعّل |
| 10 |
فعل مضارع مرفوع/اصيغة-واحد مذكرغائب-باب تفعّل |
| 11 |
فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكر غائب/باب تفعّل |
