Quran corpus - Surraiya Encyclopaedia of Quran

6. Delivery of Divine Book is the prerequisite for appointing and announcing the Chosen Allegiant as the Messenger.

Creation is the desire and resolve of a living to manifest oneself and be acknowledged. Creation sets in sciences - knowledge. Resolve behind creation is communication. Communication needs "language". I understand: "The desire of communicating is the origin of language, which is but vibration to influence, positively or negatively; and to attract to wholeness or disintegrate to fragments". Language is the principal means used by human beings to communicate and share information. It is the main tool of transmitting information containing ideas and perceptions. Perception is a neurological process of observation and interpretation; acquiring and mentally interpreting information from the senses. Perception and word of a language are compulsorily complementary.

Language is considered unique to humans. Communication via speech is considered a dividing line between humans and animals. What in reality is the language and speech? It is a stream of sound at intervals which is a vibration that typically propagates as a wave of pressure travelling though medium of air, liquid or solid; and can be heard when they reach a person's or animal's ears - auditory instrument. Thereby, in the meanings of communication and sociality, it is something common between humans and animals. The animals do have their own "languages" which are translatable, as disclosed by elevated Messenger of Allah the Exalted:

The Author has translated verbatim in Arabic the announcement of Queen-Aunt for the aunts on the open surface of the Earth.

Today, we certainly know that Queen-Aunt communicates by chirping sounds which is their way of talking: مَنطِقَ communicating. The difference between communicating phenomenon through sounds by humans and other things is perhaps of anatomy. The specific word for human language is associated with organs tongue and lips:

The Arabic word: لِسَانٌ (Root: ل س ن) denotes both the tongue which is the main speech articulator, and the language. Ibn Faris stated it leads to the perception of something long and delicate, subtle, and fine, which is not broken whether relating to an organ, its part, or something different to it. And its well known signification is language and tongue.

We are aware materialistic philosophy and science has no sufficient explanation not only how speech came about, but also why there are so many different languages. Grand Qur’ān has given the humanity a clue to get to the origin of language and mystery of variety of languages by declaring: ٱخْتِلَٟفُ أَلْسِنَتِكُـمْ the mutual variation and differences of your languages and mutual translatability as sign. Sign is the Indicator which exists as an indication of another's existence or another phenomenon, the Indicated. The sign for locating the origin of language is first cause, desire of the Sentient to create and communicate with the created realm.

Having known what language is; what are the anatomy and apparatuses required, and its mechanism; all these signs lead us to conclude and accept that the source and originator of language is but divine; the Creator and Setter of Sciences.

Aristotle placed the crucial condition: "we have knowledge of a thing when we have grasped its cause". But language is for communication with the existent, and knowledge relates only to the existent, abstract or real. Thereby the language and creation are essentially complementary. Therefore, the initial cause is certain desire and intention of the Creator for the sake of which something is created. We proceed from effect - empirical - physical realm to find the cause of its existence, and when we can recognize the desire sought by its bringing into existence, it is only then we can say we have the knowledge of the thing.

Albert Einstein said; “Everything in Life is Vibration”. We live in the world of Words. We hear words, thereby we speak words. We see how words are written; thereby we write words with our hand. These are all apparent activity. Our non apparent world-Abstract Realm is also but words. We silently think by words, we ponder by words, and we reflect by words. We arrive at conclusions, decisions and thoughts which are but words. We see and perceive with closed eyes, all by words. Word is not only all around us but inwardly in every cell of us, for convenience of understanding let us equate it with vibration. Minus Word, We cease to exist. The moment we hear not Word, speak not word, read or write not word, or think not a word, "We" are no more cognizable to the majority.

We associate language and speech only to humans and animals and birds; but since it is sound and vibrations, may be every object that exists has a language and perceptive capability of its own that we understand not. What is harm or something extraordinary in presuming that vibrations and sound waves are a "language"?

The act "يُسَبِّحُ" performed by two entities is executing the assigned work "بِحَمْدِهِۦ" while praising and extolling the glory of Allah the Exalted. The first subject is "inanimate" noun (ٱلرَّعْدُ) meaning the noisy commotion and charged activity within the clouds that resembles threatening and frightening speech, and second is the animate creation, the Angels. It is specifically mentioned that every created entity repetitively expresses glorifying praise for Allah the Exalted:

The Earthly Universe comprises of seven Skies and the Earth which is likewise seven layered entity (65:12) in such manner that a layer encases the other; the edges of both facing each other in exact equivalence (طِبَاقٙا 67:3). It is disclosed that they and all sentient managers appointed therein with assigned duties repetitively hymn for Him the Exalted. And same is the information with emphatic grammatical structure about every object that they regularly hymn. But we the human do not comprehend the content of their hymns. The act of hymning is obviously resulting of some level of consciousness. Thereby, everything that exists, matter and life, is endowed with consciousness in the meaning of state of being aware of, and responsive and responsible to one's surroundings.

It is explicit that at the time and during the creation of the Earth and insertion of other "imported" materials in it, like water, iron, dark matter, white light and tectonic plates, One Sky was already present in gaseous state. These were two independent components at that point in time. Allah the Exalted gave an option to the Sky and the Earth (both feminine objects) to make an assembly - a relationship either of attraction-tug, or repulsion. This shows that the matter too has some phenomenon of "consciousness - perception - intelligence". They, the two feminine (negative charge!) objects replied they have come like those who develop relationship of mutual pull-affection-attraction desiring proximity.

If one was to describe the entire field of epistemology in one word, it is ONTOLOGY, the word coming from the Greek, meaning "being, "that which is", present participle of the verb "be". It is the origin of Philosophy - Metaphysics, the "Existence".

For any action, the presence of Being is understood. His act can yield another being. It will introduce second concept and a relationship; it is the second field of study in Metaphysics. It is the relationship between The First Being and the being caused by an act of the First Being. Thereby, the First Being can only be perceived and known as an Abstract, Absolute entity but cannot become the object of observation - a document (Library terminology), reason being He was not caused to be.

Many scientists naively make a patently unscientific statement that belief in Allah the Exalted (the God) is "blind faith". They forget that "blind faith" can never make anyone sincere to anything. It is self deception. Sincerity is always the end product of thoughtful processing, critically evaluating and arriving to conviction of it being infallible fact about an idea. They ask: Does God Exist? If God does exist, has He revealed Himself? It is interesting that the first question posed in Qur’ān is addressed to the Atheists who believe not in the existence of Allah the Exalted (the God) [see 2:28].

They perceive the existence of sciences but strangely perceive not the existence of the setter of sciences. They even perceive not that the primal source of "information" and "knowledge" is always unitary and its sharing is volitional. And that it is the attribute of a Living and sciences are the manifestation of a Living Being. Science itself is the evidence of the Existence of their Setter.

What is the causative factor of information? It is the Will of a Living Who desires to share information with others. Information, thus, arises only through an intentional, volitional act of the Living Being. Therefore, information is but a variable quantity depending on the desire and decision of the Holder of Information and Knowledge:

A bit of information through the medium of material world suffices for a rational man to immediately recognize the existence of its sender. Every bit of information introduces us the Lord of the Universes - Allah the Exalted. Therefore, we should not be neglectful of surroundings and become worse than mammals. Let us awake and acknowledge the most visible fact all around us. She whispers us to get out of trivial thoughts to feel awe of her Lord by seeing her magnificence splendour. الله أكبر; الله أكبر

John Archibald Wheeler said the universe had three parts: First, “Everything is Particles,” second, “Everything is Fields,” and third, “Everything is information.” In the 1980s, he began exploring possible connections between information theory and quantum mechanics. It was during this period he coined the phrase “It from bit.” The idea is that the universe emanates from the information inherent within it. Each it or particle is a bit. It from bit. But this postulation is lacking reality when seen in its totality:

John Wheeler's first part "Everything is Particles" is correct. Everything created is called in Arabic: شَـىْءٌ, it includes subatomic particle to gigantic tangibles. His second part, "Everything is Fields" is also near reality since second phase of creation is: فَسَوَّىٰ; that signifies since everything was to exist in a unified state, therefore, attribute of staying in Fields and enabling ability to perform the assigned function was given to each particle. Thus individual particles were in place. The third was determination of quantity of each particle so that all creation be coordinate. His Third postulate "Everything is information" is vague. Everything exists in a state denoted by: فَهَدَىٰ, "thereby He the Exalted equipped every particle with guidance, the information-code that are the governing and regulatory instructions for their functioning in right way - course". Thus Wheeler was right to certain extent in saying the idea is that the universe emanates from the information inherent within it. However, it is better to say that everything emanates as reality as exhibition of information previously held by an Agent. Every particle: شَـىْءٌ, is a Percept.

The science and scientific study revolve around a percept. But there is no percept which can be perceived in isolation, it is perceived with reference to existence of another percept. Arabic language has a far comprehensive rather scientific word to describe the unit of sciences and scientific study: ءَايَةٚ (plural: ءَايَٟتٚ) stemming from Root: ء ى ى. It relates to semantic frame Sign. Lane's Lexicon quoting classical Arabic lexicon of Er-Rághib says, "it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself".

The creation is but a subsist, thereby it is subject to deterioration and perishing and loosing its personal identity:

The expression of Being is creation. Creation is object - percept. Creation is by purpose. Purpose is by desire and intention. Everything has a creator. Creation is the expression of intention of the creator. The intention is only of the Being - the sentient of Freewill. The creation is the indicative icon of the creator. It is his manifestation, the sign of his existence. It is his recognition. It is awe inspiring for him. Knowledge is of the created object - percept. Object has a purpose. Knowing the purpose of creation is enlightenment. Knowing the desire, tacit in the creation is the zenith of knowledge. It is knowing the Creator and knowing the object beyond subsistence. We the believers do keep pronouncing that we have attained the highest point and culmination of knowledge and enlightenment:

In the Second Frame of First Chapter, we state that we are following the Purpose and Intent of the Creation of entire Physical Realm and how it is sustained, as mentioned in the Discourse, reflecting that we have understood the ultimate objective, purpose and desire of creating such a gigantic universe. This is the attribute of the Men of Wisdom. (Aristotle, in his Metaphysics, defined wisdom as the understanding of causes. It is understanding, why things are a certain way as they are.)

Others recognized as wise men keep revolving around existing knowledge and their leaps of imagination to go beyond existing knowledge also remain restricted to the visible percept:

Knowledge is Infinite, all that persists is finite, whereby, certain quantity of information and knowledge is always retrievable and acquirable.

The Universe is like the screen of the Computer displaying limited amount of knowledge stored in its RAM (Random Access Memory) which can instantly be acquired but much more information is already there in its Permanent Memory that will come to access once transferred to RAM and displayed. So the Source of Knowledge is Unitary. Whatever amount of knowledge the: ٱلْعَلِيـمُ ,the au fait source of knowledge - Allah the Exalted did wish to share, it is displayed in the observable form of universe that can be obtained equally by everybody who has passion for knowledge; but also has rendered it exploitable (سَخَّرَ) by humans.

The universality and permanence of the Messenger-ship necessitates that academic and scientific approach be made the base for learning the divine guidance by the Humanity and Species Jinn, while demonstrative signs indicating the Divine Providence are already all around as ءَايَٟتِهِۦ: His Signs for reflection and visualization:

The point about cessation of displaying miracles like the cessation of the office of Messenger after the arrival and presence of Universal Messenger for the entire future is superbly highlighted by rhetorical question. Rhetorical question is a device used to persuade and subtly influence the audience. It is a question not asked for the answer, but for the effect. It is used to emphasize a point or just to get the audience thinking. It is a very powerful persuasive and thought provoking tool. Here the question is obvious and reflective.

The academic rules and principles of learning by instruction are universal. The Divine Book titled Qur’ān is declared as the Text-Book for Guidance in space-time irrespective of national and linguistic boundaries. This is the only Divine Book that was delivered to people in smaller chunks, orally and in writing, over a period of 23 years when it was composed and organized in the formal format of bound book as promised by Allah the Exalted during the days of its intermittent revelation. (The number 23 is interesting; average human life is 23000 days that equals 63 years which was the corporeal life span of the Publisher of Qur'an which was delivered to him at age 40)

Allah the Exalted in fact turned the world into a global academy by appointment of the Universal Messenger. We need to have a teacher for learning by instruction. Allah the Exalted assigning him the role and status of the Teacher to teach exclusively the Text Book, Qur’ān which was firstly taught to him:

We learn by listening to a teacher who is present - a living teacher. And reading is learning from one who is absent or who has died. Alternatively we can say that while we are reading the book we are learning from a teacher as an absentee student who is not in the presence of the teacher. Learning means to gain more information and coming to understand what we did not understand before. The important difference between these two kinds of learning is that gaining information is merely to know that something is the case. Coming to understand more and getting more enlightened is to know all about the information; to know different aspects of why, what and how. In the first case it is being able to remember while enlightenment means to become able to explain it. We become enlightened when we know what the author meant by giving that information and why did he say it.

The concept of education as an assignment of the Messenger of Allah the Exalted was for the first time proposed by Iebra'heim (alai'his'slaam) and Iesma'eile (alai'his'slaam) in their prayer while raising the House of Allah the Exalted in the Town named Becca in Mecca:

The act of reciting the verbal passages of certain Book of Allah the Exalted, given to every Messenger, remained the assignment and practice of the Messengers in timeline.

Assigning to this particular Messenger the responsibility and role of the Teacher to teach specific Book containing both knowledge and pearls of wisdom was a unique proposal. This proposal and request was acceded:

The act of teaching - educating (يُعَلِّمُكُـمُ) the people is ever continuing. The Teacher is continuously imparting such knowledge about which the audience were not earlier aware. It is thus evident the Book has inexhaustible semantic density.

The other method of communication - conveyance of information and knowledge is verbal, orally and in writing. Whatever and to whatever extent the Unitary Source of Knowledge wished to share, He has already shared with His Spokesperson closing the chapter of any further verbal communication of information and knowledge:

Henceforth, there shall be no communication and sharing of information. Onwards, it will only be exposure of realities to visual faculty. The fact about existing realities is that not all are visible to human naked eye. The Primal Creator as well as the knowledgeable, observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to features of the metaphor.

Knowledge acquired by human beings, until seventh century, was through naked eye observation. Naked eye observation of an object and reality grants conviction about its existence. Thought of invisible realities was all along there in human mind that kept him busy in developing theories to gain a perception about various phenomena.

Turning point was when the Creator of all that exists, Allah the Exalted Who had initiated creation with self-imposed obligation of Mercy, personified Mercy for all in the person of Muhammad [Sal'lallaa'hoalaih'wa'salam], His Last Messenger. The Grand Qur’ān, life sustaining [8:24] and path illuminating Visible Light, came to humanity along with him [7:157]. It disclosed that a new era of observation of invisible realities is ushering in. It advised humanity to break away from the ideas of the Greeks, who were mired in the belief that they could theorize and deduce underlying principles; and to believe in empirical observation and measurement:

Grand Qur’ān informed Allah the Exalted will henceforth keep bringing to human visual access the knowledge about universe and human body, whereby the fact that Grand Qur’ān mirrors Proven Fact-absolute reality might become self manifest to the people who keep denying it. Why a first time observation of hitherto unseen thing manifests that the Qur’ān is a statement of proven fact? This is possible only if the same thing finds mention in the Qur’ān. Verbal specification and visual observation are two aspects of identification of a tangible fact of real existence as denoted by Arabic word: ءَايَةٚ. The visual observation of an earlier unseen fact by humans will manifest a book written earlier in time as Book of Facts which contains its verbal presentation. This will establish that the Book really contains verbal statements of physical-scientific facts and is not conjectural, hypothetical and presumptive in its contents.

The title Qur’ān of the Divine Book illustrates that all the realm, theoretical and practical, relevant to the reader is gathered and incorporated as a coherent unit in its folder: the contents; miscellany of verbal passages; the words and sentences. But the timeline is much wider - from zero hour of the creation of the Universe to end-hour and then transition into timeless domain. It is warping of space-time. Thereby, the greatest, the Grand book is only one, Qur’ān, "a verbal warp bubble" that can drive us into and show any region of spacetime. Allah the Exalted explicitly informs that which has the value of a tall claim:

The Last Divine Communication is: كَلَٟمُ ٱللَّهِ the Speech, the Parlance—verbal Message, the Discourse spoken by Allah the Exalted exclusively to His elevated universal Messenger. It is then declared as: كِتَٟبُ ٱللَّهِ the Book of Allah the Exalted which is the verbatim transcription of: كَلَٟمُ ٱللَّهِ in black and white on papers by the right hand of the elevated Messenger Muhammad (Sal'lallaa'hoalaih'wa'salam) as its First Publisher, and given the title Qur’ān which means a composition covering/warping space-time. One of its epithet: ٱلذِّكْرُ describes it as Grand Memoir:

The diction in the very beginning of the Chapter is amazing which encodes much more information than the literal meanings of words. What sort of rhetoric is there in pairing a consonant of alphabet with the Qur’ān, for oath of emphasis? Arabic Alphabet comprises of 29 units and this is exactly the middle, 15th consonant. It is said that it has the meaning of "Homogeneity, Consistent, Full - a Solid Block". The attribute of Qur’ān is: ذِى ٱلذِّكْرِ, the holder/possessor of Grand Memoir, the container of history covering both the past and the future while itself always remaining in the middle ever-present. Interesting statistical information is that this consonant is used exactly 29 times in the Chapter. Deep reflection may indicate the Universal Messenger and Qur’ān is ever-present; and if we analytically read it we may realize that universe is but a theatre where documentary is being replayed/released. Only the past can be recollected, revisited and visualized. The events and conversations in what is in our perception the future and the Hereafter are described in the past tenses. The Writer of the Book has thus already seen it and this documentary is His Memoir - historical account - biography written from personal knowledge. It is the exhibit of the infinite knowledge of Allah the Exalted:

Universe is bound in a Giant Loop and spiral. And the Loop for bringing the Humanity and Species Jinn as distinct and dignified social group (حِزْبُ ٱللَّهِ) was the Covenant between Allah the Exalted and Members of Galaxy of Elevated Men (ٱلنَّبِيُّونَ).

مِيثَـٟـقَ ٱلنَّبِىِّــۦنَ: It is the direct object of preceding verb. The First Noun of Possessive Phrase: مِيثَـٟـقَ is derived from Root "و ث ق". Basic perception encoded is described by Ibn Faris [died-1005] "(تدلُّ على عَقْدٍ وإحكام) that it leads to the perception of an agreement, covenant, firm knot, bond, solemn pledge; and binding decisions, obligations". Covenant is an agreement by freewill between two sentient parties. Its provisions contain promise by a party and a solemn pledge by the other group to fulfil an obligation. It is distinct from promise and bilateral agreement; it is irrevocable. Articles of this Covenant were:

This (ءَاتَيْتُكُـم) grant is the first part of the Covenant denoting that which Allah the Exalted were to do in time and space with all of them. On accomplishment of this part in timeline, and after a break their obligation was mentioned:

Subject to having been accomplished this condition/article of Covenant what would be their obligation? The apodosis clause prescribed:

It is explicit that all of them were to become looped in relationship of predecessor and successor individually and collectively. Thus the humanity was all along under an irrevocable obligation to believe in the entire chain of the Messengers until cessation. Universe is bound in a Giant Loop and spiral. And the Loop for bringing the Humanity and Species Jinn as distinct and dignified social group (حِزْبُ ٱللَّهِ) was the Covenant between Allah the Exalted and Members of Galaxy of Elevated Men (ٱلنَّبِيُّونَ). It is explicit that all of them were to become looped in relationship of predecessor and successor individually and collectively. Thus the humanity was all along under an irrevocable obligation to believe in the entire chain of the Messengers until cessation. Thereby, whoever believed in the Messenger of his time and the book of hour and his pledge, he was the Believer of the Last Messenger. This Loop: "مُحَمَّدٚ رَّسُولُ ٱللَّهِ" renders every individual in time-space entitled for being ascended to the Paradise. And when we accept and pronounce: "مُحَمَّدٚ رَّسُولُ ٱللَّهِ" we in fact pronounce our belief in all the Messengers of the past towards respective nations and the books assigned to them and the miracles displayed by them in their life time (2:136; 2:285; 3:84).

All of them were given individually complete Manuscript - Intellectual Property to release it as book under certain title, which was unique segment drawn from a single book which is later called: أُمُّ ٱلْـكِـتَٟبِ: the Mother Book:

The methodology and source of guidance of the people has all along been the Divine Book, orated and delivered by the Messengers:

Study of just 38 worded Covenant with little concentration in Ayah 3:81 would reveal that a system of administration and justice was created for the entire space-time which will subject the species human and Jinn to the principle of equity and justice. Time has a duration, whether it spans thousands of years or a blink of an eye. In timeline, the past period acquires legal and moral status only when it is confirmed. The possessive phrase: مِيثَـٟـقَ ٱلنَّبِىِّــۦنَ itself manifests that they are like fixed number of stars of a Galaxy in human, and that one of them was designated as Accomplisher of the Galaxy: خَاتَـمَ ٱلنَّبِيِّــۧنَ who was to be appointed as: رَسُولٚ مُّصَدِّقٚ. Allah the Exalted has not shared the information about their exact number and nor has mentioned episodes of all of them. Only 23 of them are mentioned by name, two of them by two names, who preceded the Universal Messenger. Therefore, we should not shoot arrows in the air and guess by imagination. Knowledge is only that which Allah the Exalted has already shared in the observable universe and the final and eternally applicable Divine Discourse.

The book and wisdom can be recognized as true and legally sanctified only if it is confirmed in any "present" of time; and that which is verifiable. We cannot accept anything that is not verified as fact and its value is nothing more than a mere hypothesis, even if we call it "true" instead of correct, meaning reasonably healthy, and reliable. When we call and declare something "correct" at any point in time, our speech is limited to that point in time since it does not and cannot cover all timeline. Truth is relative to specific time-space; infallible fact is not confined in some time-space. It is explicitly mentioned that all those books which are affirmed and sanctified by Qur’ān were the part of the Mother/Principal Book:

The circumstantial adverb: مُهَيْمِنٙا for the Book further confirms its permanence and perpetual source of guidance and enlightenment. One of the attributive names of superiority and exaltation of Allah the Exalted is: ٱلْمُهَيْمِنُ. The first object of verb (جَعَلْنَا) is elided since obviously it relates to the topic sentence. It is declared/rendered as: شِرْعَةٙ, code, a source to quench the thirst of knowledge and enlightenment like the water reservoir which is sustainer of life (ش ر ع). Its second rendition is described by: مِنْـهَاجٙا, which is noun of instrument/verbal noun (ن ھ ج). It signifies a line around which something moves, a collection of formulas or set forms, procedure, plan; open path. Classic Arabic Lexicon (لسان العرب) describes it (نهج: طريقٌ نَهْجٌ: بَيِّنٌ واضِحٌ) as a path which is distinctly defined and is straightforward. This fact is explicitly mentioned:

A group of Species Jinn who had very attentively listened Qur’ān said about it:

The Divine Book individually delivered to all the Messengers of the past was a transcript of the Mother/Principal Book rendered in the language of the nation they were assigned to:

However, the choice of language for the Book assigned to the Universal Messenger is Arabic:

The source of all the Divine Books from the first ever to the Last is the same. The last communication was rendered in Arabic:

All the words are same except the verbal sentence: جَعَلْنَٟهُۥ in place of: أَنزَلْنَٟهُ used earlier.

The second difference is the grammatical structure. In 43:3 the nominal sentence is the apodosis clause [جواب القسم] for oath. What sort of rhetoric is there in pairing a consonant of alphabet with the Qur’ān for oath of emphasis? All creation is either life or matter which seems tacitly encoded in consonants: حـمٓ. And (ٱلْـكِـتَٟبِ ٱلْمُبِيـنِ) the referred source Book is the Mother Book (أُمُّ ٱلْـكِـتَٟبِ) which is complete encoding of the created realm. In first Ayah the verbal Noun: قُرْءَٟنٙا is Circumstantial Adverb while in the second it is second object of doubly transitive verb. The verb signifies rendering - converting something as something. It is thus obvious that the "Language" of Mother Book is different. Another conspicuous difference is in the orthography of verbal noun: قُرْءَٟنٙا in these two Ayahs is use of dagger aleph after voweled hamza while at other eight mentions it is spelled: قُرْءَ انٙا with regular aleph.

The fact that both the Mother/Principal Book and Grand Qur’ān are two distinct books is rendered explicit by mentioning them in two Ayahs by changing the sequencing of their mention:

The predication about the last Divine Book is that it is not only the most exalted segment of the Mother/Principal Book but is also the holder of knowledge of the invisible realm and wisdom:

The intrinsically exalted stature of Qur’ān is described by another adjectival resembling participle

It is reiterated after rebuking the slanderous assertions of non-believing elite about the Divine Discourse:

There is no book that mentions in its text the language and dialect it is composed of, but Qur’ān does mention its language eleven times. Like the binary nature of the physical realm, basic classification of language is also binary; Prime language: عَـرَبِـىّٚ and secondary language: أَعْجَمِىّٚ. Both these nouns are termed Relative Noun, evident by the additional "ى" in the end, depicting and relating it to languages by geography. The basic geographical sub-division for language is one spoken by sons of soil of Arabian Peninsula, and other by Non-Arab world.

None of the languages except Arabic has the adjectival attribute of: مُّبِيـن which means it is rich, succinct, perspicuous, eloquent, distinct, self-exegetical that transports perception to a listener and reader in a manner which generates in the recipient mind exactly the same neurological process of observation and interpretation creating a true copy of that perception. Similarly none of the books; including earlier Revealed Books, except the Mother - Principal Book and Qur’ān is adjectively portrayed by the descriptive term: مُّبِيـن.

The Teacher is continuously imparting such knowledge about which the audience were not earlier aware.

2. Language
a. The Communicator and Recipient of communication through language have innate faculty.
b. The Compendium of Knowledge - Mother/Principal Book.
c. Language of Qur’ān.
d. Dialect of Qur’ān.

The "language" is the primary source of inter-communication between the existents. Language is but a stream of sound caused by vibrations. Vibrations are language only when there is rhythm in the sound produced and has encoded message which can be decoded by the recipient, otherwise, they are merely noises for those who cannot decode them. It is thus obvious that the two existent can inter-communicate only when they have built-in encoding and decoding systems to make communication an affective reality. Thus the faculty of communication and perceiving the communicated content is innate in the existent who communicate with each other. It is therefore essential element in the process of creation. The language is thus itself a created entity.

Albert Einstein said; “Everything in Life is Vibration”. We live in the world of Words. We hear words, thereby we speak words. We see how words are written; thereby we write words with our hand. These are all apparent activity. Our non apparent world-Abstract Realm is also but words. We silently think by words, ponder by words, and we reflect by words. We arrive at conclusions, decisions and thoughts which are but words. We see and perceive with closed eyes, all by words. Word is not only all around us but inwardly in every cell of us, for convenience of understanding let us equate it with vibration. Minus Word, We cease to exist. The moment we hear not Word, speak not word, read or write not word, or think not a word, "We" are no more cognizable to the majority.

Before the creation of human the vibrating universe, the plants and animals were all there. And certainly ecosystems were in place. Thereby, it is understandable that they had influence on the development of culture and language of the people who inhabited there. Strangely, Arabic language has no dehumanizing pronoun "it" in its vocabulary. It thus does not consider that humans are quite apart from the rest of the natural world. Like the binary nature of the physical realm, basic classification of language is also binary; Prime language: عَـرَبِـىّٚ and secondary language: أَعْجَمِىّٚ. Both these nouns are termed Relative Noun, evident by the additional "ى" in the end, depicting and relating it to languages by geography. The basic geographical sub-division for language is one spoken by sons of soil of Arabian Peninsula, and others by Non-Arab world.

a. The Communicator and Recipient of communication through language have innate faculty.

The language is but a created entity and being essential component of creation is evident from the fact that every entity that communicates with its counterpart have inbuilt faculty of releasing and receiving sounds. The language originates from a communicator and has a communication which is but a statement of meaningful import that is capable of deciphering and comprehension by recipient:

The Arabic word: لِسَانٌ (Root: ل س ن) denotes both the tongue which is the main speech articulator, and the language. Ibn Faris stated it leads to the perception of something long and delicate, subtle, and fine which is not broken whether relating to an organ, its part, or something different to it. And its well known signification is language, and tongue.

Speech is a volitional and dynamic act. Apparently, it seems language is speech produced by tongue and lips. But language is in fact sound, and both the tongue and lips are not capable of producing vibrations. Sound is produced when some physical object, like string (Arabic: حَبْل) vibrates which causes the medium around it to vibrate that travel as longitudinal waves. The speech mechanism is described:

The thought, idea, desires and hopes as long it is contained and withheld by a person the same are fully in know only to him and Allah the Exalted. The moment he intends and decides to relay/convey his thought/idea/perception/desire to others, a system in his body instantly becomes operative to transform it into sound to make it reach to some auditory apparatus.

Allah the Exalted knows fully the thought when it is still within one's self and when there is sub-vocal inspiration. The next stage is when one wilfully intends and decides to make it public and communicate it to others. Allah the Exalted has informed that now too He is nearer towards the thought than the Communicator Cord towards which it relays. The nearness is with reference to the performance of an act at a point in time: إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ "when two peculiar Efficient Receptors efficiently keep receiving".

This being too involved and beyond my capacity of absorbing technicalities, we leave it to the experts of phonetics to locate and identify these two Efficient Receptors, one on the right side and one on the left side of the Communicator Cord-Vocal Cord who efficiently and persistently receive the thought for onward communication to others.

However, this conveys the information that the process of communication through speech initiates on receipt of thought and continuous efficient reception by the "Two Receptors”, one located on the right and one on the left side of Communicator Rope-Vocal Cord. The sequence is also evident that the reception is first by the Receptor on the Right Side of Communicator Cord. On reception of the thought the Communicator Cord becomes active and vibrates; the thought converts into sound; and it arrives in the mouth cavity from where man emits/relays it using tongue and lips continuously but in fragments - syllables.

The sound emerges when an object vibrates which must be in contact with the air and the air must be in contact with the listener, and that the contact between the source and listener must be continuous, without a vacuum gap.

However, an object-Communicator Cord vibrates only on applying energy on it. This means that the "thought" intended for communication to others has built in energy that vibrates the Cord. The resultant sound by vibration depends on the nature of vibration. For sound of every consonant and syllable of a word, vibration will be different. It thus reflects that the words have built in sound or the information about the manner a cord vibrates to produce its particular sound.

Therefore, the puzzle is why and how the process of transfer of thought to the Efficient Receptors of Communicator Cord initiates since initiation of a process requires energy to excite some cell to initiate or perform an act. It is the "Will, intention" of the "Real but Invisible Person-Inner-Self" who is the holder of human body: نَفْسُهُۥ, "his inner self-the true person enjoying will and command and control over and driver of his body".

The universal property of language and speech system is described by the verb "يَلْفِظُ". Its Root is "ل ف ظ" and the basic perception embedded is to put-out - throw-out in sequence, one after the other something earlier collected in the mouth. Its use is also for reference to those birds who feed their offspring through their beak. It denotes a "word" which is but a sound collected in the mouth and then emitted in a sequence, syllable by syllable; aimed to reach to some receptor/auditory apparatus, the ear. The amazing fact about the Roots of Arabic is that the perception embedded in them is reflective of physical/scientific realities pertaining to both matter and life.

The word: ٱلْوَرِيدِ does not prescribe making something enter into somewhere; it denotes to reach a point where the limit of a place starts. Now see the perception and meaning of the word: يَلْفِظُ . When we utter a word from our mouth, we do nothing except ejecting a sound, throwing a word into the air to create vibration in the eardrum of listener. We only make the word reach that point where limit of listening begins. We cannot make the ejected word/sound reach inside the brain of the listener. It is his own choice to interpret it and store it in his memory in whatever manner/perception he decides to store it. It is for this reason that the duty and responsibility of the Messenger of Allah is restricted to "بلغ", meaning to deliver - make reach people the message/Book; and not make/force people to accept it. It is the freedom/choice of man to accept or refuse, or even refute it.

The word: يَلْفِظُ is the solitary word made from Root "ل ف ظ " that occurs in the Qur’ān. It seems indicative that once we utter a word from mouth it attains permanence in existence. It goes in air to stay permanently; the speaker cannot take it back. Hence, we should think twice before uttering a word. The spoken word instantly goes in record in writing:

Having known what language is, what is the anatomy and apparatuses required, and its mechanism, all these signs lead us to conclude and accept that the source and originator of language is but divine; the Creator and Setter of Sciences.

The perception and meaning signified by Verbal Noun: ٱلْسَّمْعَ as either "hearing sound-noise" or "listening as thought" depicts the first is just automatic-machine operated function while other is an operation done by someone of free will. At nine weeks, the embryo's ballooning brain allows it to bend its body, hiccup, and react to loud sounds. At week ten, it moves its arms, "breathes" amniotic fluid in and out, opens its jaw, and stretches. Before the first trimester is over, it yawns, sucks, and swallows, as well as feels and smells. By the end of the second trimester, it can hear; toward the end of pregnancy, it can see [Fetal Psychology]. In the same order words are mentioned in Qur’ān.

The semantic field Hearing - Listening is embedded in Root: س م ع. It signifies: ((هو إيناسُ الشيء بالأُذُن acquaintance about a thing with the help of ears; sensing and perceiving faculty of ears:

Not anything of the shape of an ear is an ear since it cannot facilitate the listening. Idols/statues apparently have ears but:

Verbal information is saved in the memory only when we consciously and attentively listen and comprehend the message. It enables analysis-perception and safe storage. It happens only if the listener has such intention and desire. Therefore, listening is but translating and interpreting the articulated sounds-verbal narration whereby one can answer accordingly. Otherwise it is mere "hearing sound-noise" or a momentary storage in the memory of Ears only to get lost in few seconds.

The sculpted statues, whom some people worship, do have an organ resembling ear. However, the genuine ear has three parts; the Outer Ear, the Middle Ear and the inner Ear. The auricle (pinna) is the visible portion of outer ear. It collects sound waves and channels them into the ear canal (external auditory meatus) where the sound is amplified. The sound waves then travel toward a flexible membrane, oval membrane at the end of the ear canal called the eardrum (tympanic membrane). Sound waves cause the eardrum to vibrate.

The vibrations from the eardrum set the ossicles into motion, which are three tiny and smallest bones in human body. They further amplify the sound. The sound waves enter the inner ear and then to cochlea, a snail shaped organ. It has fluid. Sound waves make the fluid travel like ocean waves. These waves cause the hair cells in the cochlea to bend. The hair cells change the movement into electrical pulses. The electrical impulses are transmitted to the hearing/auditory nerve and up to the brain, where they are interpreted as sound and compared with earlier stored sound data.

Speech is continuous stream of broken sounds - syllables. Qur’ān disclosed the Ears act as retainers - have echoic memory:

The existence of sensory memory was demonstrated in 1960 in an experiment by American psychologist George Sperling. Bringing in and retention of information by the senses is what is known as sensory memory. Ears have Echoic memory. The record of received sound is separately maintained and kept saved since all the three organs and faculties related to gaining knowledge are answerable to their Creator:

One of the most surprising things is the speed at which the 20,000 micro-hairs in the channels in the ear react. The middle channel vibrates at 256 times a second. The channel immediately above it vibrates at 512 times a second, and the channel above that, at 1024 times. The micro-hairs efficiency in analyzing such fast vibrations allows us to distinguish with great sensitivity the sounds reaching the ears. This constitutes one of the most sensitive and rapid reactions in the body.

Even during sleep the ear functions with incredible efficiency. Because the brain can interpret and select signals passed to it by the ear, a man can sleep soundly through noisy traffic and the blaring of a neighbour's television set and then awaken promptly at the gentle urging of a chime alarm clock.

The Grand Qur’ān mentions information about this phenomenon in the Episode of some young Believers/Muslims who had run away from their locality and taken refuge in the Cave.

The object of the transitive verb: فَضَرَبْنَا is omitted which was made to emerge. [The soundproofing object seems something invisible, perhaps a vacuum around them] However, the perception is quite vivid by the indication of the affected area upon which it emerged, i.e. "over the Ears of them". Our faculty to pick up and understand the sounds (Root: ص و ت) and words emitted from the mouth of a person is dependent upon detecting sound waves.

Sound is a series of vibrations moving as waves through air or other gases, liquids, or solids. Detection of these vibrations, or sound waves, is called hearing. After being collected by the auricles, sound waves pass through the outer auditory canal to the eardrum, causing it to vibrate. The vibrations of the eardrum are then transmitted through the ossicles, the chain of bones in the middle ear. As the vibrations pass from the relatively large area of the eardrum through the chain of bones, which have a smaller area, their force is concentrated. This concentration amplifies, or increases, the sound. It is thus evident that some sort of barrier (say vacuum) had been created around their ears which suspended their hearing faculty.

Sounds reaching the tympanic membrane are in part reflected and in part absorbed. Only absorbed sound sets the membrane in motion. The tendency of the ear to oppose the passage of sound is called acoustic impedance. The magnitude of the impedance depends on the mass and stiffness of the membrane and the ossicular chain and on the frictional resistance they offer. Hearing loss is due to a condition called otosclerosis or otospongiosis, in which an abnormal amount of spongy bone is deposited between the stapes and the oval window. As a result, the stapes becomes immobilized and can no longer transmit sensations to the inner ear.

We have seen the descriptions in the Grand Qur’ān 1400 years back about the Ears exactly corresponding to our knowledge in the 21st century. Should we not respond to this call:

Wise and alive of brainstem is only he who lives not only in the current moment but ponders to foresee the future and endeavours to make it secure. He can see the future only and only by analytically observing the past and critically evaluating by present. It is not the pleasure that helps secure future but the fear memory, located in amygdala.

Our sense of balance is also associated with our Ears. It is also essential to our sense of balance: the organ of balance (the vestibular system) is found inside the inner ear. It is made up of three semicircular canals and two otolith organs, known as the utricle and the saccule. The semicircular canals and the otolith organs are filled with fluid. Each of the three semicircular canals is responsible for a specific direction of head movement: One of the canals responds to the head.

Those who have lost sense of balance seldom react to forewarnings of the life of Hereafter:

This non-listening and nodding will become all time remorse and they would admit:

We should ponder and reflect to be sure it is not we who are saying lest we are in their company. Let us stop listening junk noises and listen ever-present exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam while carefully reading Qur’ān.

The language of Qur’ān is Arabic. It is mentioned time and again in the book itself, eleven times to be exact. It is a strange and amazing mention since no other author says his book is penned in such and such language. The text itself reveals the language, no need of mentioning it. Its mention is mysterious and thought provoking. The Author of Grand Qur’ān describes the language choice for its compilation, and reason/purpose thereof:

This is the first time mention of the language of Divine Discourse. The most surprising revelation herein is the fact the verbal passages we are reading are originally the signs inscribed in a particular book which is explicitly explicative. That particular book was compositely sent downwards by rendering and displaying it in Arabic transcript.

This nominal sentence also finds mention in Ayah 26:02 and 28:02. The topic (مبتدأ) of sentence is: تِلْكَ a Demonstrative Pronoun: that refers and points towards an earlier mentioned entity, its antecedent. Sentences beginning with demonstrative pronouns are in fact subordinate clauses. We find in the text of Grand Qur’ān that whenever a sentence begins with a demonstrative pronoun; without there being an independent clause as its antecedent, it is preceded by three or more letters of alphabet, each of which is a distinct symbol, sign; ayah in Arabic. It seems in such cases, it serves as demonstrative adjective.

The following nominative plural feminine word: ءَايَٟتُ; meaning signs, symbols, and/or unitary passages of a book, is the predicate of sentence. This is the first noun (مضاف) of possessive phrase coupled with adjectival phrase for which reason it is also definite. Its possessive noun (مضاف إليه) is definite noun: ٱلْـكِـتَٟبِ which otherwise finds mention 176 times with all inflections. It is the first time it is in adjectival phrase with definite active participle: ٱلْمُبِيـنِ, he who explicitly explicates; used as an adjective, it acts as descriptive term.

The first sentence of Ayah-2, structurally simple and semantically declarative, is the dependant clause since it has a pronoun that is referent to the Book mentioned in the preceding sentence. The indefinite verbal noun: قُرْءَٟنٙا is, syntactically, Circumstantial Accusative for the masculine pronoun referent to the Book mentioned earlier. Circumstantial expression often express nuances of purpose or finality. The objective, consideration and intent of action of rendition of the Book as Arabic text is given in subordinate clause:

It is thus evident that: ٱلْـكِـتَٟبِ ٱلْمُبِيـنِ is a reference for a unique explicitly explicative book which was sent for the people in the form of a compilation in Arabic language. Thereby, it is quite conspicuous the language of both are different from each other. The Grand Qur’ān is the rendition of the referred Unique Book in Arabic language. The objective of rendition of the Unique Book in Arabic further supports this proposition. It further reveals that convenient understanding and reflecting upon the contents would not have been possible if the contents of the Unique Book were not converted - displayed in Arabic. Today, in the era of computerization, it is not difficult for us to perceive the difference since we know the code-language of computer is not understandable for the majority of people unless it is displayed on screen in the spoken language of the reader.

A unique literary device is used in the Grand Qur’ān, called: تَصْرِيفٌ made from Root: "ص ر ف": it leads to the perception: Perspectives; turning - alternating the direction; shifting one state/condition to another; diametrically different in character, tendency, belief, etc. opposite views; the varieties, or vicissitudes, of affairs or events; scope, possibilities.

This device facilitates the reader to conclusively comprehend a subject, topic and concept by describing it with the help of dichotomous relations; by showing it from different angles, dimensions, and aspects. By this device the subjects are explained exhaustively. The most peculiar element of this device is repetition of most of the words mentioned earlier about a subject and substituting some words or grammatical structuring to render that subject exhaustively perceptible.

The information given in Ayahs 12:1-2 about: ٱلْـكِـتَٟبِ ٱلْمُبِيـنِ is again given in Ayahs 1-3 of Chapter 43 by substituting the Verb and then adding more information about the Unique Book and its relationship with Qur’ān:

All the words are same except the verbal sentence: جَعَلْنَٟهُۥ in place of: أَنزَلْنَٟهُ used earlier.

The fact that both the Mother/Principal Book and Grand Qur’ān are two distinct books is rendered explicit by mentioning them in two Ayahs by changing the sequencing of their mention:

Another predication about the last Divine Book communicated in Arabic composition makes it explicit that its source is the Mother/ Principal Book wherein it occupies the most exalted position and itself is the holder of knowledge of the invisible realm and wisdom:

In Arabic, the Possessive Phrase: أُمِّ ٱلْـكِـتَٟبِ signifies the Mother/Principal book; the book that is the Repository of knowledge; script of all that which exists and phenomena/sciences of the entire physical realm. Earlier it is mentioned that Mother/Principal Book is in the custody of Allah the Exalted:

Both the books, Mother/Principal Book and Qur’ān, share the qualitative attribute of explicitly explicative—conveyor of information in succinct, individuated, distinct and crystallized manner, functioning like an exegete. Except these two, no other book including those revealed earlier is declared as: ٱلْمُبِيـنُ. The Grand Qur’ān is in fact the most exalted part of the Principle Book rendered in the language and dialect of the Last Messenger. The Language of the Principle Book is thereby obviously not Arabic but resembles binary language of computer as is evident by its characteristics mentioned:

The pairing of the mountain range with a book inscribed on a line tacitly informs that as it is not possible for humans to walk across longitudinally the mountain range (see 17:37) the length of the said book is unreachable to its last point by humans. The Mother - Principal Book is adjectively portrayed by a Passive Participle: مَّسْطُورٛ that stems from Root: س ط ر which signifies lining up, aligning something. What else is written in this style about present era is earlier disclosed:

The location where that book is inscribed in aligned line is described by a prepositional coupled with adjectival phrase.

The object noun of preposition: رَقّٛ stemming from Root: ر ق ق signifies a thin scroll - parchment on which text is written; a foil, thin sheet of metal. The thinness adds attribute of shine. It is adjectively portrayed by passive participle: مَّنْشُورٛ denoting it was expanded. We in 21st century of computer technology quite well understand the concept of writing on the hard disc. The Mother - Principal Book seems to be written and kept safe in the same manner. Further information about characteristic of the Mother/Principal book in relation to Grand Qur’ān is disclosed:

The text of the Book titled Qur’ān is the exalted part of a book which is inscribed on aligned line on a spread thin shiny plate which is also encased (مَّكْنُونٛ). And Qur’ān itself is also not a book in scroll form but is bound encased in cover. It shows us that the Principal Book is inscribed on what is like the finest "hard disk" of a computer upon which unlimited data can be inscribed and stored. It is further made explicit for our visualization:

The original text of Qur’ān is stated as inscribed on (لَوْحٛ) a wide and thin, gleamed and glistened plate which is all time safe (مَّحْفُوظِۭ). Both the books, Mother/Principal Book and Qur’ān, share the qualitative attribute of explicitly explicative—conveyor of information in succinct, individuated, distinct and crystallized manner, functioning like an exegete. It reveals it has distinct chapters which in itself constitute a book of distinct concept. The biographies of different type of peoples are assigned distinct name and how are they penned is disclosed which further confirms that the Principal Book is in the language resembling the code language of the Computer:

The last elliptical sentence with subject elided described how those books are penned/inscribed. Passive participle as adjective is descriptive term for the said book from Root: ر ق م which embeds the perception of streak, calligraphy, penmanship and writing and that which resembles it; writing with dots or points.

Man's fate - augury is what will happen to him ultimately, which will depend upon his ledger of deeds. It is account of voluntary action and not involuntary actions. Forebrain is responsible for voluntary action, hindbrain is responsible for involuntary action. This ayah explains that man's ledger is scrolled in his neck. Voluntary actions are done by commands given by motor signals which pass through the descending tracts of the central nervous system starting from brain to spinal cord. Motor signals have to pass through the neck. Science is perhaps not yet aware that record of every motor signal and consequent action is also being permanently kept. On the Day of Resurrection, it will be taken out and presented as a written-printed book which will be seen by the individual in spread papers state. He will be asked to study his book-biography whereby he will suffice to adjudge his own fate. Thereby, he will be like either type of a bird, who could fly into the Paradise, or like the bird who cannot fly and remains on the Earth, eventually the Hell-Prison.

Whatever action a person does is imprinted on his memory, whether he can remember it or not. But when he reads his biography, he not only recalls but also easily visualizes it. How minutely detailed is the record of one's life, it is disclosed:

Each individual will be given his detailed biography; and even the manner of handing it over classify them as righteous and criminals. Their reaction is also mentioned:

All the criminals will be informed whatever they did in their worldly life and had forgotten them, and remained forgetful about the Day of Accountability (38:26):

Such people think their living and dying are only a matter of this world and that time destroys us, and those who think that after death man has no connection with the world are in fact deluded. They realize not acts have long living affect. Their death does not kill the legacy of their acts and its persisting affect. His book remains open and negative impact caused by his deeds is penned down:

They are the trailblazers who innovate negative philosophies and mislead people leaving being lasting affect. Their charge sheet keeps expanding so long their legacy lives:

These trailblazers are the only who along with their own burdens will also lift the share of burden of those whom they fascinated:

Man thinks once he is dead he disintegrates, becomes decayed bones and dust as if he is discarded and there is no one to take care and safeguard him. But were he not blind; and is a critical observer he would have seen every particle is taken care of in nature. We are told that something was harmful for which reason seven atmospheric layers were created for our safety before creating us (23:17). Then why think of being disregarded after death?

The Mother/Principal book is the repository of knowledge; script of all that which exists and phenomena/sciences of the entire physical realm. It is disclosed everything is scripted in the Mother/ Principal Book:

It is interesting that Qur’ān rectifies philosophical (particularly of Greek origin) and scientific misconceptions and beliefs held by majority of people at the time of its introduction to humanity. Atomic theory is one such subject. It dates back to Greek philosopher Democritus. It was believed that matter is composed of minute. indivisible and indestructible particles known as atoms.

Man had for centuries the perception that the basic unit of matter were the Atom- a word coined by Democritus, ancient Greek Philosopher and pupil of Leucippus, who formulated an atomic theory for the Universe, during period 460-370 BCE. "Atom" means "uncut-able", or "the smallest indivisible particle of matter". The word coined in the Philosophical realm is retained in scientific world as base unit of matter notwithstanding it was found to be divisible.

The breaking news on 4 July 2012 was that the Scientists at Europe's CERN research centre have found a new subatomic particle. The breaking news about the existence of a host of subatomic particles in fact dates back to 7th century AD through the book titled Qur’ān; while endorsing atom perception, informed that still smaller-in-mass particles do exist besides atoms. It introduced Particle physics.

In Arabic, minute particle of matter is described by: ذَرَّةٛ. It is derived from Root "ذ ر ر". Learned Ibn Faris [died-1005] stated:

Allah the Exalted informed the Leader of Humanity, Elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam who magnanimously passed on this information verbally and in writing for the benefit of humanity regarding existence of elementary-initiation particles of matter in the Universe. The information about the Elementary Particles of matter is in relation to the property of matter, its Mass. Alleviating the possibility that we might err in perceiving that it relates to comparison of only two entities of matter, it is elaborated and made crystal clear that there is a range - genus of elementary particles of lesser mass in the Universe than the sprinkled dot-speck-atom by narrating this information with choice of similar words in different grammatical style - structure.

Grand Qur’ān employs the rhetorical device of repetition quite uniquely. It repeats sentences not only to emphasize or amplify a particular concept - position or narrative but also to magnify the microscopic meanings and cognitive signals encoded in the context. Exception statement is marvellous use of Epiphora repetition in verses on the same subject. Negation-exception construct further adds emphasis to the stated fact.

In both Ayahs: يَعْزُبُ is an Imperfect intransitive Verb; third person; singular; Masculine; Mood: Indicative; مصدر-عُزُوبٌ Verbal Noun. This is negated by Negation Particle: مَا and لَا. The verb is made from Root: "ع ز ب" which signifies an act of becoming distant-obscure-absent and concealed, something eluding. Negation of eluding of the subject of verb is: عَن رَّبِّكَ "from your (the Messenger) Sustainer Lord"; and in second ayah it is mentioned by prepositional phrase: عَنْهُ "from him", the object pronoun referring to earlier mentioned "My Sustainer Lord".

Instead of explicitly mentioning the subject of verb a Prepositional Phrase + Possessive Phrase (مِن مِّثْقَالِ ذَرَّةٛ) is preferred to indicate that none of otherwise humanly countless objects of the mass of dot-speck can ever hide itself. After negation particle when Preposition: مِن prefixed to an indefinite noun means "none at all" and not "not one". In the first instance the location of element of mass of a speck is mentioned "the Earth and the Sky" and in other it is "the Skies and the Earth" that relate to elided circumstantial accusative. Thus atoms and sub-atomic particles are everywhere.

In the second ayah the subject of verb is directly mentioned: مِثْقَالُ ذَرَّةٛ mass of a speck. Word: مِّثْقَالِ is the First Noun of Possessive Phrase and is visibly genitive state by the influence of Preposition but in the second Ayah it is in nominative state as the Subject of Verb, meaning "mass - weight". Word: ذَرَّةٛ is the Second Noun of Possessive Phrase at both the places. The phrase means, "weight-mass of sprinkled dot-speck-particle". All Elementary Particles cannot escape the knowledge of Allah the Exalted.

A casual observation might result in perceiving that both the statements are identical, but that is not the case:

Except the case ending of same two words, all are identical. Both the sentences are grammatically different conveying different meanings and perception. The concept called grammatical inflection [اعراب] is the core of Arabic grammar. Understanding this concept understands the Arabic language of Qur’ān and failing to understand it is failing to correctly understand the meanings and thought conveyed by its text. The Recommencing/Conjunction particle is a discourse coordinator that signals the speaker's identification of an upcoming unit which is coordinate in structure to prior unit, here the information that nothing escapes the Knowledge-notice of Allah the Exalted. The beauty and sublimity of the choice of subjects in an Ayah of the Grand Qur’ān is that it also discloses the physical-scientific realties of physical realm-Universe that serve as effective coordinate to emphasize the original purpose of the Book which is to alert the humanity to become cautious of the ultimate truth and their answerability and accountability.

The main subject of Ayah is to make people cautious that they are all the time under strict watch. The coordinate information is scientific disclosure but indicates the same fact of infinite knowledge of the Creator about all that He the Exalted created and also catalogued it distinctly. Man is of considerable heavy weight. How can he escape the watch of Allah the Exalted when the Mass equivalent to the minutest particle cannot conceal itself from the watch and knowledge of Allah the Exalted?

The elative: أَصْغَـرَ and أَصْغَـرُ are two different words by reason of their endings which are respectively accusative and nominative. Similarly: أَكْبَـرَ and أَكْبَـرُ are two different words by same reason. Because of their endings, the role and meanings of the preceding Negation Particle: لَآ are different. At first place it is: عَامِل, actor influencing the Noun by changing its Nominative State to Accusative State, while in second sentence it is: غَيْر عَامِل, non-actor having no role except conveying meanings of simple negation.

The Negation Particle in: لَآ أَصْغَـرَ is النَّاْفِيَةُ لِلْجِنْس, denoting negation of Genus, and not one particle. The Subject Noun of Genus Negation Particle is: أَصْغَـرَ which is a Comparative Noun in relation to the earlier mentioned Noun "mass of a sprinkled dot-speck". The Negation Particle in لَآ أَصْغَـرُ is حرف نفي simple negation particle and: أَصْغَـرُ is the Subject of Nominal Sentence, denoting one particle of diminutive mass as compared to earlier mentioned Noun "mass of a sprinkled dot-speck". With conjunction particle similar is the grammatical position and meanings of لَآ أَكْبَـرَ and لَآ أَكْبَـرُ. The exception clause (إِلَّا فِـى كِتَٟبٛ مُّبِيـنٛ) relates to the elided predicate. These phrases relating to the predicate are indicative of the fact that all the Elementary Particles of negligible Mass, otherwise invisible, are distinctly recorded in a book in the sort of a Catalogue.

It is easy to guess from the above four verses the almost infinite volume of the recorded data in the Principal Book. The fact about existing realities is that not all are visible to human naked eye. Knowledge acquired by human beings, until seventh century, was through naked eye observation. Naked eye observation of an object and reality grants conviction about its existence. Thought of invisible realities was all along there in human mind that kept him busy in developing theories to gain a perception about various phenomena.

Turning point was when the Creator of all that exists, Allah the Exalted Who had initiated creation with self-imposed obligation of Mercy, personified the mercy for all in the person of Muhammad [Sal'lallaa'hoalaih'wa'salam], His Last Messenger. The Grand Qur’ān, life sustaining [8:24] and path illuminating Visible Light came to humanity along with him [7:157]. It disclosed that a new era of observation of invisible realities is ushering in. It advised humanity to break away from the ideas of the Greeks, who were mired in the belief that they could theorize and deduce underlying principles; and to believe in empirical observation and measurement:

Grand Qur’ān informed that Allah the Exalted will henceforth keep bringing to human visual access the knowledge about universe and human body, whereby the fact that Grand Qur’ān mirrors Proven Fact-absolute reality might become self manifest to the people who keep denying it. Why a first time observation of hitherto unseen thing manifests that the Qur’ān is a statement of proven fact? This is possible only if the same thing finds mention in the Qur’ān. Verbal specification and visual observation are two aspects of identification of a tangible fact of real existence as denoted by Arabic word: ءَايَةٚ. The visual observation of an earlier unseen fact by humans will manifest a book written earlier in time as Book of Facts which contains its verbal presentation. This will establish that the Book really contains verbal statements of physical-scientific facts and is not conjectural, hypothetical and presumptive in its contents.

The breaking news on 4 July 2012 that the Scientists at Europe's CERN research centre have found a new subatomic particle with a mass of about 125 GeV/c² (about 133 proton masses, on the order of 10^-25 kg) has shown that the Man is certainly progressing to read the entries in the Catalogue of the Universe while equally distancing away from the Creator of that Particle and Author of the Catalogue, evidently noticeable from Learned Peter Higgs quotes, "I never expected this to happen in my lifetime and shall be asking my family to put some champagne in the fridge". Let us see the comment in the Grand Qur’ān:

The phrases: فِـى كِتَٟبٛ مُّبِيـنٛ occur five times and here it is with explicit subject that helps understanding elisions at other places. More information about the contents of Principal Book are mentioned by reference: فِـى كِتَٟبِ ٱللَّهِ "within the Book of Allah the Exalted", and these phrases find mention four times about the recorded principle of social relation and timings:

The statement regarding the time of our Universe is in terms of months specifically by lunar system. This information may be useful for Planetary Scientists, searching Earth-Moon dynamics, who have estimated that 900 million years ago there were 184 days in a year of twelve months when the day was 18 hours long. The universe is religious minded with no sectarianism and conflicting schools of thought. Her constitution, code of life and conduct, attitude and behaviour is exactly to the protocol signified by the word Islam: ٱلْإِسْلَٟمُ, submission to the discipline establishing state of peace, security, tranquillity, harmony and dynamic balance for all; a system and manner of fundamental interactions. Likewise, the calendar of the Universe is primarily Islamic, the Lunar.

The setting of permanent calendar of twelve lunar months in a year is related to the mention in the Book (فِـى كِتَٟبِ ٱللَّهِ) which signifies that setting of sciences, the operative mechanism of created systems precedes as thought of the creator of systems. The book denotes the blueprint, drawn up plan or model which exists before it is physically executed and made to persist tangibly. The setting of calendar of twelve months ever since the day of creation of the Skies and Earth is declared: ٱلدِّينُ ٱلْقَيِّـمُ as the Constitution which is intrinsically permanent and perpetual.

The first part of adjectival phrase: ٱلدِّينُ is verbal noun of verbs: دَانَ يَدِينُ from Root: د ى ن that encodes semantic domain of Constitution - Code of Conduct - Requital; And Debt Obligation. This verbal noun occurs: 92 times in the Divine Discourse, individually or in prepositional, adjectival, and Possessive Phrases. Since it is Verbal Noun signifying action and state-condition it has no dual and plural, or gender. In encyclopaedic articles and Arabic-English dictionaries we will apparently find "diversity of meanings", like "Ruler", "obedience", or "servant-ness"; "judgment", or "retribution-requital". Though these words seem portraying different semantic fields, but when we reflect on these words with reference to our society and the state, they are all inalienably inter-related. If we encompass all these, we can combine their significance by the phrase "the code - system of life and the universe". It is understood that the right and authority for devising - promulgating a system rests with the Creator of life and matter. Even the polytheists accept and say the universe is created by Allah the Exalted Who is Mighty and absolutely Dominant.

The scholars and researchers agree that this word was used in Pre-Qur’ān literature in the meanings of custom, obedience and requital. In tribal society-nomadic people the "custom" is the prevalent law. And the law has built in obedience and requital. The Custom of tribal society has the force of law since its neglect or infraction is regularly met by the application of physical force by an individual or group possessing the socially recognized privilege of so acting. It is "traditional practice" which has acquired the status of "authority-law maker". Even otherwise, Power-authority and responsibility-obligation are inseparably associated, and an equal accountability of subject is attached.

I could find in English vocabulary only "Constitution" that nearly incorporates the concept of Arabic word. It covers authority, fundamental law, obedience, judgment, requital and is also used in relation to physical and psychological makeup and ability to remain healthy and withstand hardship. Two important elements of this word: ٱلدِّينُ are conspicuously ignored in discussions. That, it is a Verbal Noun, and is a relational word. In the Ayah the Law is: عِندَ ٱللَّهِ "from the Grace of Allah the Exalted". He the Exalted is the Supreme Sovereign-the Supreme Authority Who has framed the Universal Constitution. Its meanings as Law promulgated by a Ruler-King-Sovereign are conspicuously evident from the prepositional and possessive phrase فِـى دِينِ ٱلْمَلَِكِ "The Law of the King".

The second noun of the phrase: ٱلْقَيِّـمُ is adjectival resembling participle (الصفة المشبهة) which conveys sense of intrinsic and permanent attribute of the noun modified by it, thus rendering it the Constitution - Law that will remain permanently in force. The same sentence is repeated to define what it signifies in real life:

Human beings are given the liberty of freewill and autonomous status for which reason they need to be directed to adhere to the prescribed Constitution and protocol, and as for other creations who are not endowed the freewill they are inherently/innately "Muslim" for their creator. The laid down Constitution and Protocol for the entire created realm comprising of Matter and Life is the same ever since the thought and resolve of creating them, thereby it is accordingly directed and again confirmed:

The definite noun: فِطْرَتَ and verbal sentence: فَطَرَ stem from Root: ف ط ر, which according to Ibn Faris leads (يدلُّ على فَتْح شيء وإبرازهِ) to the perception of opening, uncovering, unwrapping of a thing with the result that it becomes highlighted, noticeable. It is essential feature of commencing any creative activity. Obviously, it appears in the physical realm and persists by the innate Rules, regulations, procedures, and protocols, which can be described by comprehensive word constitution. In other words, we can say creation is unwrapped by set sciences that are the intrinsic knowledge/faculty of the Creator. The Constitution - Science set by the Creator for His Created Realm, Matter and Life, is permanent, never to be altered or substituted as it is negated by absolute negation of genus particle: لَا whose subject is Form-II verbal noun: تَبْدِيلَ, which signifies placing - stationing a thing at the location of the thing removed. This is replacement and changing of it. In other words, it is substitution: to put somebody or something in place of another, or take the place of another. The predicate of genus negation is elided which is the prescribed constitution for the entire creation of Allah the Exalted.

The diction of Qur’ān has no parallel and it is self-exegetical, it brings another word that elaborates other important word and concept. The Constitution (ٱلدِّينُ) is adjectively turned into a descriptive term by: ٱلْقَيِّـمُ and the command given to stand by it is accompanied with Cognate Adverb: حَنِيفٙا which indicates the manner of adherence to it. The adjectival resembling participle signifies intrinsic and permanent attribute of ever remaining a staunch monotheist believer. The People of the Book were accordingly directed in their earlier history:

The permanent feature of the Constitution - Prescribed Code of conduct is emphasized by using it in the Possessive Phrase. Allah the Exalted has unified the Universe by prescribing a single discipline, code of conduct for all existents:

Since two species, Human and Jinn, are granted the liberty of freewill, they are warned that anyone who tries to find any code and protocol other than that permanently prescribed in the Constitution promulgated for entire created realm, they shall be causing loss to their selves and resultantly face the consequences:

The members of Species granted freewill and autonomy will regret and wish had they also become Muslims during their Earthly life:

The true believers avoid guessing time they remained in dead condition before resurrection and equate it to what was recorded in the Book of Allah the Exalted:

Some more information already recorded in the Principal Book is mentioned with economy of words: فِـى كِتَٟبٛ, "in a book":

Everything, greatest to smallest, is mentioned and accounted for in writing in a book:

The indulging in philosophical debate by people of ordinary prudence on causality, cause and effect, first cause, and Principle of Sufficient Reason is asking for having headache. It is explained in simplest terms that whatever effect is to take place in space-time, bad or pleasant, it is already written in the contents of a book; but its happening in concrete terms is subject to He the Exalted sets it free to become existing reality.

General psyche of people is described as negative both in situations of comfort and affluence and affliction and unpleasantness:

There is no book that mentions in its text the language and dialect it is composed of, but Qur’ān does mention its language eleven times. Like the binary nature of the physical realm, basic classification of language is also binary; Prime language: عَـرَبِـىّٚ and secondary language: أَعْجَمِىّٚ. Both these nouns are termed Relative Noun, evident by the additional "ى" in the end depicting and relating it to languages by geography. The basic geographical sub-division for language is one spoken by sons of soil of Arabian Peninsula, and other by Non-Arab world.

The composite Divine Composition titled Qur’ān is declared as universal Writ by circumstantial accusative: حُكْـمٙا, wherein is prescribed to act and abstain from acting, in a particular way. The other circumstantial accusative describes the language of the universal Writ rendering it mandatory that enforcement shall be strictly in accordance with the academic interpretation of its Arabic language.

The obedience to the Constitution - Writ prescribed by the Supreme Sovereign is the conscious decision of the subjects in the desire to safeguard themselves lest they have to face criminal justice and provisions of the penal code. The Memoir of eternity to eternity is sent to people displayed in the text penned in Arabic, which is the most expressive and picturesque language, that is more likely to persuade people to endeavour for salvation or at least become little conscious and heedful:

The repetition of the fact that the text of Universal Penal Code and Criminal Justice System and the Book of Guidance titled Qur’ān is rendered in Arabic is to emphasise its linguistic and semantic superiority and richness by mentioning and disclosing its attributive features:

The Root of: عِوَج is "ع و ج" which leads to the perception of something wrong, tilt, bend, slant, deviation, within a thing; and derived meanings relate to it like unaligned state. It signifies uneven, non-smooth surface. The absence of عِوَجَا renders the text of the Book as Infallible Discourse with absolute factual content. Its negation with regard to the text of a book connotes it is perfectly aligned and harmonized. It states the superb cohesion and coherence of the text, smoothly flowing unified whole. It is like a smooth continuous string that has no visible knot. This was necessary to achieve the fundamental objective of the Book, make people cautious for salvation.

The discourse which is self-explanatory, explainer, elaborator, interpreter and decipherer of visible and invisible realities has the unique text that is infallible in space-time. It is exclusive, superb; other than all discourses which do suffer having in their content: عِوَجَاٛ:

The verb: يَجْعَل signifies rendering an already existing thing to assign it a different characteristic or state; or inserting something into an object. This verb needs two objects to complete the sentence. The subject of discussion is the Book: Qur’ān. Obviously the elided object is its text. The prepositional phrase: لَّهُۥ relates to the negated verb action, and pronoun refers: عَبْدِهِ His Messenger. The objective is to keep the discourse simple and straight forward, smooth and consistent; and void of any sort of complications and contradictions.

Its negation with regard to the text of a book also connotes it is perfectly aligned and harmonized. It tacitly reveals that its orthography is also in exact alignment, pleasing for the eyes, that at places the same word with same sound is spelled and penned differently.

The language of Arabian Peninsula - al-Ḥijāz (ٱلْحِجَاز‎) is uniquely different from other languages of the Globe. Thereby, we need a separate theory which could provide set of rules, principles and processes for its transference to any other language of the entire Globe. Interestingly the very geographical name reveals its distinction. It stems from Root: ح ج ز, Learned Lexicographer Ibn Faris stated:

The source language Arabic is Semitic and its birth-place or association is with sons of soil of Arabian Peninsula while target Language English is Germanic and others belong to different families and lands, therefore, the Metaphrase involving a literal, "word by word" and "line by line" translation would in fact be no translation because intent of the text will not be clearly perceivable. Grand Qur’ān has prescribed the primary classification of languages with reference to geographical partitioning of the Globe into Arabian Peninsula and Non-Arab Lands:

Grand Qur’ān is the sanctifier and affirmer for all the Divine Books revealed before it in time and space, irrespective of their respective languages, while itself is texted in Arabic, the language of the sons of soil of Arabian Peninsula:

Another concept associated with languages is Dialect. In simplest terms, it means particular form of a language which is peculiar to a specific region or social group. Arabic too has variety and dialects. Could a grand Book, particularly the one which many times tells the reader about language of its text, ignore specifying the official/formal dialect of its language? The answer is in negative because otherwise it would have even put its tall claim in jeopardy:

The dialect of a language is which a person has grown up speaking from early childhood. The Qur’ān was given and verbally orated to the exalted Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam] and its first audience were the habitants of the Town around Kaa'ba - the House of Allah, and around Sacred Mosque in the Mother of Cities, Mecca. Thereby, it is otherwise matter of common sense that its Dialect was necessarily the dialect of Mecca and Tribe of Quraysh. However, Allah the Exalted has not left it to speculations of later generations as to what is the Original dialect of the language of Qur’ān.

How Qur’ān is rendered facilitator for reading and comprehension is described by: بِلِسَانِكَ Prepositional Phrase + Possessive Phrase: بـِ Inseparable Preposition + Noun: Definite; singular; masculine; genitive + Suffixed possessive pronoun كَ: Second person; singular; masculine, in genitive state referent to the exalted Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam], the recipient of Qur’ān. The tongue of a person naturally pronounces that dialect of a language he is speaking since childhood and is of those people who lived in the geographical boundaries where exalted Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam] was living since childhood.

The Demonstrative Pronoun and definite noun: ٱلْبَلَدِ is singular masculine that refers the Town, not the City Mecca. The residence of the elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam in the vicinity of Kaaba remains preserved and is converted into a library. The City of Mecca is mentioned in a different context, referred at another place by using feminine demonstrative pronoun and noun:

City of Mecca from where the exalted Messenger had migrated, following the plan devised by Allah the Supreme Sovereign to thwart murder conspiracy hatched by antagonist elite of tribes, is also mentioned:

The inbuilt information about the exact town and city where the exalted Messenger was born - corporeally sent and lived his life; obviously speaking its dialect and accent of the language, loudly and categorically negates all the palavers people have conjectured in time line about the dialect of Qur’ān. Before the revelation of Qur’ān, the exalted Messenger was living throughout his life in Mecca:

Experts and educationists suggest that the first rule in critical and analytical reading is that you must know what kind of a book is in your hand; and they say that we should know this as early in the process as possible, preferably before we begin to read. Many readers ignore titles and prefaces because perhaps they do not think it important to classify the book they are about to read. However, the author of a book facilitates its reader to know the kind of book he is being given by assigning it a title. Obviously, a descriptive and illustrative title will be considered the best for a reader to facilitate him immediately classify the book in hand. The title of the Book we are trying to read and comprehend is: ٱلْقُرْءَانُ the Qur’ān:

The title of the book is like a glimmer of light, by which a person can see the surroundings in the dark, for the reader who is eager to learn and embrace the vastness of knowledge in his heart. The choice of the title Qur’ān is uniquely strange and amazing for a critical reader. It is amazing since it is otherwise a verbal noun which signifies the occurrence of an action or the existence of a state without time reference. It is surprising and unique title as it has embedded claim of timelessness for the Book. The title of the Book suggests its ambit as encompassing the knowledge of space-time. A Book of Nonfiction is for reading for a purpose. One needs to skim it to quickly evaluate it for its potential usefulness, but this is the book whose very title is a stimuli for a knowledge seeker.

As much literature as was available to me regarding the book titled Qur’ān, it did not show me as good a review/evaluative remark as was made about it by some intellectuals of species Jinn which was appreciated so much that the Author has verbatim mentioned it:

What they had listened (ٱسْتَمَعَ) is elided object of verb: ٱلْقُرْءَانُ and they called it, using adjectival phrase, what means a unique, unheard, unparallel and amazing text - discourse. The difference between: ٱلْقُرْءَانُ and: قُرْءَ انٙا is that first is Proper Noun being name/title of the Book, while later is verbal noun. It stems from Root: "ق ر ء" which is used 88 times in Divine Discourse starting with this word. Lane's lexicon describes its perception and meanings: " قَرَأَ الشَّىْءَ , [aor. قَرَاَ ,] inf. n. قُرْآنٌ, He collected together the thing; put it, or drew it, together; part to part, or portion to portion. [This seems to be generally regarded as the primary signification.]". This signification is mentioned in classical lexicon لسان العرب in these words:

This noun is plural of abundance (singular قرء) which refers to multiple discharges of menstruation of a woman during her period. Is it not strange that "hyponyms" of a "superordinate" are used as the title of Divine Book and menstrual discharges? Experts suggest it is useful to view the vocabulary of a language/text as a set of words referring to a series of conceptual fields. In linguistics, these divisions are called Semantic fields. A semantic field or semantic domain is a set of words grouped by meaning referring to a specific subject; languages will have fields of distance, location, size, shape, time, emotion, beliefs, economics, academic subjects, natural phenomena, etc. Each field can have many sub-divisions or lexical sets: actual words and expressions. Semantic fields are arranged hierarchically, going from the more general to the more specific. Linguists generally refer the general word by umbrella term "superordinate" and the specific word as "hyponym". The propositional meaning carried by a general word or superordinate is part of the meaning of each of its hyponyms but not vice versa.

Arabic words, nouns and verbs, on the other hand stem from Roots. Root is a cluster of three, in some cases four or rare five, consonants of Alphabet placed in a peculiar sequence. Out of 29 letters of Arabic alphabet, 28 consonants may function as root radicals. Aleph is never the part of a Root. However, there are no roots with identical consonants in the first and second position while at the second and third position radicals of a root can be the same consonant. Such roots are termed geminate roots.

Roots are comparable to proper names as both are with unique semantic reference. However, there is a profound difference between proper names and roots. The former designate identifiable entities with real existence, whereas root is pure abstraction. The root is the common element shared by its derivatives.

The Root has specific, defined, distinct, conspicuous and apparent concept, phenomenon, perception and signification folded in it. It is the source, the reservoir of knowledge. Roots can be termed as "repertory of frames" of Arabic language if we follow frames approach to semantic analysis. The amazing fact about the Roots of Arabic is that the perception infolded in them is reflective of physical—scientific realities pertaining both to matter and life. They seem as if they are the baseline for scientific study and investigation.

The moment we understand what exactly is menstrual discharge phenomenon, we will understand the logic of Arabs calling a particular Book as well as text as: قُرْءَانٚ and will have but to acknowledge and appreciate Arabic words cover a huge range of descriptive and visual meanings while strictly retaining the basic concept and perception of source Root.

What is menstruation and what physical relationship does it have with the basic perception of Root: "ق ر ء"? The place of procreation is mother's womb:

It stated that man is created as anew creation after earlier creation within a place in abdomens of mothers which is three layered womb.

Menstruation is breaking of the spread lining endometrium of the womb [uterus in medical parlance] which gets gathered as a whole and is intermittently discharged. The womb of mother is like guesthouse as was the First couple guest in the Paradise. It is like a balloon that expands and contracts:

The Universe is also like a balloon which is expanding. At end time, it will contract into a big crunch which would cause matter and spacetime to collapse in on themselves, creating a singularity - an infinitely dense point similar to that from which the universe was made to come into being in the first place. Thereafter, a new universe will be created (It is not hypothetical science; it is fact: 51:47 expansion; 13:41; 21:44; 21:104; 39:67; contraction and new creation; 14:19; 14:48; 17:99 modern creation). The menstruation is likewise the result of Womb's contract into big crunch/recompressed, where after, a new endometrium is created.

Arabic Roots in their perception enfold all the physical realities relating both to matter and life. They verbally mirror the image of visible and invisible realities and are thus illustrative. The Root is employed for the act of reading the written material -text [قُرِىَٔ]:

Reading is in fact joining and collecting the letters and signs of the language and simultaneously [though there is always a time lag trillionth or billionth of a second] pronouncing it with sound or without sound. Moreover, even when we recite to someone without there being the written matter in front, we in fact are reading the written matter earlier stored/written in the memory. However, though that writing is not ours but written by someone else, exactly in the manner that the words written by us on the monitor screen with the help of key board are written in the hard disk by someone else. However when we say to/command someone: ٱقْرَأْ (transitive verb) we actually ask him to read from the written paper/book placed/before him:

The basic perception infolded in the Root relates to an activity; the process of gathering, or compilation. An activity yields a product; or creates a state; and/or triggers another activity. When we carry out this process of gathering with regard to alphabet-syllables, words of a language on a piece of paper it produces and yields the product, a compilation: قُرْءَانٚ of written material, text placed in a receptacle; it is the opposite of loose written papers; or shredded and scattered state. This in turn triggers another activity: the process of reading.

Analytical reading involves breaking a text into its component parts to understand its meanings and relate it to other text. This process again yields a state for the reader as is signified by the Root and verbal noun: قُرْءَانٚ . It is gathered in his memory. This is the ultimate objective of reading a book; receiving communication; the reader has come to terms with the Author as coming to terms is usually the last step in any successful business negotiation. The title: ٱلْقُرْءَانُ informs and emphasizes upon the reader that it is kind of book which requires analytical reading of utmost active undertaking.

But the most tacit suggestion by this title is that this Discourse warps space-time in its text as a unit - into a big crunch. One of its epithet reconfirms it: ٱلذِّكْرُ which describes it as Grand Memoir of eternity to eternity:

The attribute of Qur’ān is: ذِى ٱلذِّكْرِ, the holder/possessor of Grand Memoir, the container of history covering both the past and the future while itself always remaining in the middle ever-present.

The difference between: ٱلْقُرْءَانُ and: قُرْءَ انٙا is that first is Proper Noun being name/title of the Book, while later is verbal noun that signifies the text - intellectual property, and the later has different role and function in the sentence. An example:

Here both are mentioned; the pronoun of first preposition is referent for: ٱلْقُرْءَانُ earlier mentioned in 10:37. Thereby, in the succeeding prepositional phrase the indefinite object: قُرْءَانٛ is not the proper noun but verbal noun signifying the composed text. It also renders it explicit that recitation: تَتْلُوا۟, from verbal noun: تِلَاوَةٌ means only such reading aloud which is verbatim reading - repeating of the source text.

Its structure is of that type what is called in English grammar a compound sentence. A compound sentence is made up of two or more simple sentences/independent clauses combined using a conjunction such as and, or but. They are made up of more than one independent clause joined together with a coordinating conjunction. Arabic has a further classification system by reference to the first word of the sentence. This sentence is a Verbal Sentence: الْجُمْلَةُ الْفِعْلِيَّةُ : It is a sentence that starts with the verb and the subject follows. Unlike English, where the change in the intonation of the speaker is probably the only way to emphasize or stress different elements of the sentence; emphasis of different elements can be achieved in Arabic by alternating between the two types of sentences. Verbal sentences are in fact the normal tone; they are used when the speaker is not stressing anything in particular, or also when the speaker seeks to stress the verb or the action.

It is obvious by the fundamental grammar rules that here: قُرْءَانَ cannot be considered as Proper Noun being first segment of possessive phrase; and its meanings should not be taken by substituting it with another verbal noun: قِرَاءَةٌ that signifies the activity of verbatim reading of the text of a book. It is direct address which has always more communicative content than what is said in the visible words. After conjunction particle, it in accusative case can only connect to some elided imperative verb as its object. This verbal noun includes two activities; putting together the components of the object in a spread and scattered state and arranging them to form a coherent unit.

Grand Qur’ān is unique and amazing; rare of rarest in the family of books. It is unique in all respects. It introduced publishing and library and information science in Arabian Peninsula. It introduced the concept of Serial publishing. The term serial, in publishing and library and information science, is applied to materials "in any medium under the same title in a succession of discrete parts usually numbered (or dated) and appearing at regular or irregular intervals with no predetermined conclusion." In literature, serial is a part of larger work which is released for public information in sequential instalments. Qur’ān tells how it was being compiled and serially released to public by the First Publisher, the exalted Messenger and Spokesperson of Allah the Supreme Lord:

The second element of possessive phrase is time adverb: ٱلْفَجْرِ which signifies the tale hours of the passing night. Immediately after the given instruction, a breaking news was instantly given:

This sentence is conjunct to earlier commands, so it started with letter "فَ" that relates sequence of events. It conjuncts the cause and its effect in time line. The Verb is Imperative; second person; masculine; singular; Intransitive; Subject pronoun hidden which refer the Elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. The imperative verb (تَـهَجَّدْ) denotes to awake and remain awake during some time of night. The Verb is Form-V. It has reflexive causative meanings. It generally depicts such actions where the subject honestly and sincerely tries to transform himself, and performs that action diligently. It has transformative meanings, Noun-ized; make oneself to be Noun. The meanings of Form-V are simply the meanings of Form-II plus the word "himself." Prepositional Phrase: مِنَ ٱلَّيْلِ in context with the preceding clause; and the subsequent verb prefixed with Particle "فَ" conspicuously conveys that the addressee is advised to rise in the segment of the night earlier than true dawn.

Since it was the only Divine Book which was released in parts, it consistently needed compilation and organization in book format. The writing of the Divine Book was obviously additional performance than the ordinary duty of Messenger, exclusively assigned to him which is mentioned by circumstantial accusative: نَافِلَةٙ لَّكَ. The other proposition is to take it as Verbal Noun as Cognate Adverb [المفعول المطلق]. However, in consideration of intransitive verb, it is better to take it as circumstance [حال]. However, the meanings remain quite evident and apparent.

This breaking news indicated at the point in time of its revelation that the Mission of Muhammad Sal'lallaa'hoalaih'wa'salam, the Elevated Messenger of Allah the Exalted, was nearing accomplishment. يَبْعَثَكَ: The Root of Verb is: "ب ع ث". Lane's Lexicon based upon Classical Arabic Lexicons, states that it, "Signifies the removing of that thing which restrains one from free action". The restraining of free action makes things dormant, static, heedless, negligent, unmindful, captivated; deep unconsciousness and in its extreme meanings death, which converts the living into matter that is fond of inertia, unwillingness to move or act, property of matter to hate and resist to change from outside disturbing its rest or continuous moving in one manner. Removing of the restraint implies and results in the revival of earlier/original state, which is the basic concept folded in this Root. Therefore, all the words taking birth from this Root will be infolded with this basic concept in whatever manner they are shaped and employed in a sentence. Moreover, its words must have a relation with the restraint that restrained the free action.

The accomplishment would result in revival of the original state, i.e. مَقَامٙا مَّحْمُودٙا. This is adjectival Phrase. مَقَامٙا is the Noun of Location. It will hardly effect the meanings of the sentence whether we take this accusative Noun as Cognate Adverb [المفعول المطلق] or Circumstance [حال]. The disclosed/breaking news was about the revival-return-resurrection towards a location-Original Abode. This location is adjectively qualified by the Passive Participle: مَّحْمُودٙا, rendering that Abode as Abode of Glory and Praise. The Verb: يَبْعَثَكَ only denotes resurrection, reinstatement, reversion to original state when the impediment, cause, or restraint that caused the presently existing state is removed. Further update about this breaking news is given hereunder which reconfirmed that the revival and reversion is not to some new place but to the Original Abode of the Elevated Messenger of Allah the Exalted:

The basic perception infolded in the Root "ف ر ض" of verbal sentence (فَرَضَ) is that of cutting something solid and hard which entails assessment and marking as to how, from where and how much be the incision and cutting. Since markings assign a distinct apportioning from the whole, it gives the signification of allocating, earmarking, prescribing or specifying the share. Therefore, it also signifies something made obligatory-ordained-prescribed at a given point in time. Reference to point in time is built in the perception of Root.

The Object of perfect Verb which was allocated-earmarked-prescribed or specified at some point in time is: ٱلْقُرْءَانَ which is the title of the earmarked book, the substantive noun signifies what is ordinarily called substance; and is distinct from verbal noun referring an activity like قُرْءَانَ ٱلْفَجْرِ. The responsibility for the Conveyance and Delivery of Grand Qur’ān was earmarked, allocated, assigned upon the Last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. This information is the Subject of Verb Like Particle that emphasizes the certainty of the following predicate about its subject. Its Predicate: لَرَآدُّكَ has also [لام التوكيد-المزحلقة] Prefixed emphatic particle signifying double emphasis on the certainty of breaking news. The Active Participle is from the Root "ر د د". It signifies returning, reverting to the position of beginning.

4. Qur’ān is introduced as unique Book: ذَٟلِكَ ٱلْـكِـتَٟبُ

The exalted Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam], while introducing and delivering the superb Discourse, titled Qur’ān, did not claim to be its author, its composer or editor, or co-contributor of some of its content. He declared that it was sent and presented to him, and then verbally orated - communicated to him for onward communication and delivery to its audience, and that it is solely the Intellectual Property of Allah the Exalted. The Divine Origin of Qur’ān is the reason for its inimitability. The inimitability of Grand Qur’ān is used as the irrefutable evidence to argue and establish its Thesis Statement that the great of creations Muhammad [Sal'lallaa'hoalaih'wa'salam] is the Messenger - Spokesperson of Allah the Exalted for its audience in time-space until the Last Day of the Universe.

We have heard and read much about the inimitability of Grand Qur’ān, but that were mostly with reference to the art of writing a book. We will discuss it with reference to the proclamations in Qur’ān and by its unique characteristics highlighted in its discourse that render it all time exalted and sublime book. We will also refer in our study to the criteria of evaluation of books that render a book great to see the uniqueness and sublimity of Grand Qur’ān in every aspect. Inimitability means impossible to imitate because of being unique. Only that book can be called inimitable, in true sense of the term, which is infinitely reliable, whereby all other available books would stand grouped into a single family as "other than Grand Qur’ān". Greater the level of reliability; easier is it to translate and comprehend a book.

Experts and educationists while teaching about how to read a book suggest that in critical reading x-raying a book is necessary to grasp its structure. They lay the rule that the reader should be able to state the unity of whole book in a single sentence or at most in a short paragraph. This means discovering the main theme or main point of the book. The majority of critical readers can arrive to this grasp only after reading the whole book. Grand Qur’ān is unique; it is rendered facilitative for the reader in all aspects relating to critical reading. The whole structure and the main theme are described in the introductory sentence.

It is disclosed at the outset to facilitate the critical reader; by the choice of a nominal informative and descriptive-declarative sentence which is compactly filled with voluminous semantic information, about the unity of whole book; and explicitly defines and addresses specifically the target audience and those who are the primary readers for the Book:

(i) Untranslatable region before "open reading frame" like initiation Codon - ATG in Messenger RNA: الٓـمٓ

The Grand Qur’ān is introduced in a unique literary manner reflecting as if the Speaker is delivering a sermon, a long lecture. It begins not by a word of verbal content - speech but by mentioning the fundamental fact which is the basic and foremost tool for the emergence of a book. The basic and foremost tools of a book are the letters, consonants and diacritic marks-symbols of a language. All other constituents for the formation of a book are secondary in the thought of there having a book.

Sequencing of Divine Discourse for translation purposes is exactly like the Messenger RNA molecule in human genome. Not all regions of a messenger RNA molecule correspond to particular amino acids. In particular, there is an area near the 5' end of the molecule that is known as the un-translated region (UTR) or leader sequence. This portion of mRNA is located between the first nucleotide that is transcribed and the start Codon (AUG) of the coding region, and it does not affect the sequence of amino acids in a protein. So, what is the purpose of the UTR? It turns out that the leader sequence is important because it contains a ribosome-binding site.

"Open reading frame" is the frame of reference, and what is being read from the Messenger RNA by the ribosome - the site of biological protein synthesis- translation. Genes that code for proteins comprise open reading frames (ORFs) consisting of a series of codons that specify the amino acid sequence of the protein that the gene codes for, which begins with an initiation codon - usually ATG.

After the first Chapter: Segment called: سُورَةٚ literally denoting; "an Enclave of superiority and elevation-Ascending Leap", there is a small binding-site, one Ayah: الٓـمٓ, which is not translatable because it comprises of only letters of alphabet and diacritical mark, but has no vowel. Arabic like all is a language of syllables, comprising of at least a consonant and a vowel producing a meaningful sound and verbal proposition which is translatable, but its short vowels are not letters of alphabet.

The teaching experts say that in order to read one must follow a sequence of characters arranged in a particular spatial order. Text of some languages flows from left to right like English, for example. And Chinese text flows from top to bottom. Therefore, the reader must know the pattern and use it consistently. In human genome also, the Codons of the mRNA reading frame are translated in the 5′→3′ direction into amino acids by a ribosome to produce a polypeptide chain. The First Ayah is indicative of the fact that the Book in hand is written in language whose text flows from right to left.

The basic requirement to acquire the ability to read a book of any language is to acquaint oneself with the sound and manner of shaping-drawing of the letters [حروف الهجاء] of its Alphabet. Each letter [حرف] is a specific image-symbol-sign-physical entity. It relays distinct and cognizable sound articulated with the help of sound articulators and ejected-thrown out of one's mouth, successively in piecemeal.

An alphabet attempts ideally to indicate separate sound by a separate symbol. The next step is to know the conjoining/combining/ sewing/compiling together of the letters/consonants which creates words with a distinct sound having predetermined perception/ meanings. The words are then structured into phrases and sentences to convey ideas, thoughts, feelings, data, information, knowledge, news, concepts and perceptions for the listener or the reader. These sentences eventually compile what is called: كِتَٟبٚ and: قُرْءَانٚ a book; written reading matter-substance-text, emanating from Root: "ك ث ب" and: "ق ر ء " respectively.

This unique style of introducing the Book with a letter and consonants indicates that its writing style is not "Scriptio continua" which was the prevalent style in most of other languages of the world during the period of revelation of Grand Qur’ān. The pronouncement of letter and then the consonants with diacritic mark; and thereafter the introductory words with vowels reflects a natural distancing and space between words as well as between communication of "units of thought" for clarity of understanding by the listener and reader.

The First Ayah reflects that the Book in hand is in the language that has letters and other marks representing that its writing system is letter-diacritic combination based. It results in the combination of sounds that form a syllable rather than a single sound.

Arabic alphabet has 29 parts. It comprises of one Letter-Aleph, which also acts as pronoun for dual referents, and 28 Consonants. [The word Qur’ān at all places of its occurrence appears with distinct hamza and alif]. Fourteen Letters out of 29 have been used in different combinations in 29 Sura [equal to number of letters of Arabic alphabet] of Grand Qur’ān. In 19 Suras, there are 20 complete Aa'ya'at comprising only of letters and prolongation sign and in 10 Suras these are the initial part of the Aa'ya'at. One letter has two styles ه and ـهـ. [Refer 19:01 and 20:01] Letter ھ is used only in the beginning and middle of a word and ه is not used as such, it is only at the end; isolated or conjoined/attached.

"Speech initiation letters", reflecting unique idiolect, are 30, but two are consecutive in chapter 42. It gives us 29 "open reading frames" after the First Chapter, sort of prologue.

The first Ayah of Grand Qur’ān reflects that the style of handwriting/written Arabic is cursive which means that most of the letters within a word connect to the adjacent letters. Arabic style has a substantially different shape of letters. It depends on whether it will be connecting with a preceding and/or a succeeding letter. Thus, all primary letters have conditional forms for their glyphs, depending on whether they are at the beginning, middle or end of a word, and resultantly they may exhibit four distinct forms (initial, medial, final or isolated). However, six letters have only isolated or final form, these are أ,د,ذ,ر,ز,و and so force the following letter, if any, to take an initial or isolated form, as if there were a word break.

Letter, and consonants coupled with diacritic combinations-vowels produce composite speech sound and that is a "word", an expression conveying a specific perception and meanings. The First Ayah of Grand Qur’ān does not contain what is termed as "vowel". It shows that consonants and vowels are two different entities, the latter being something which is secondary and subsequent in taking actual existence and appearance. The vibration of an apparatus, given the name “Vocal Cord” quite recently, first produces the sound of consonants. However, way back Qur’ān gave more specific description: حَبْلِ الْوَرِيدِ the Cord that makes reach the thought-idea to a point where the limit of another place start-auditory apparatus of listener. Thereafter, the tongues create the vowel sounds or we can say “vowelization” takes place afterwards.

The auditory distinguishing of the vowels depends on the precise shape and volume of the oral cavity, the region of the vocal tract between the larynx and the opening of the mouth. Main organ involved in adjusting the shape and volume of the oral cavity is the tongue.

The phenomenon of vibration of vocal cord [ حَبْلِ الْوَرِيدِ] producing sound is but natural upon which man does not exercise mechanical/voluntary control by will. It converts the idea-thought into sound that is retrieved from memory when one intends to convey it to others However, once the sound has arrived in the mouth cavity, tongue mechanically articulates it by will and design to "vowel-ize" the sound in the manner one may like to eject it out of the mouth.

One may be astonished to observe that the metaphors; like: حَبْلِ الْوَرِيدِ the Cord that makes reach the thought-idea, used in the Qur’ān to describe otherwise hidden realities are so superb that the scientists after having seen those realities in recent times had no other metaphor but almost the same to describe the phenomenon to a layman as “vocal cord”: Cord that produces speech; cord that communicates the idea to the auditory apparatus of others.

The shape of the vocal tract, and the way the human tongue manipulates, grants it the capability to wilfully take three extreme positions that lead to vowel sounds. When the body of the tongue is pushed forward and towards the roof of the mouth we get this vowel: ـِ called: كسرةٌ carrying sound like "i" in English words "leap-neat-seat'. And this vowel on the last consonant of a word reflects its state in genitive. In Arabic vocabulary, there is a valid word: رَٟعِنَا "Raa'ina". Believers were directed to avoid using it while in the presence of the Messenger. The cause was the abuse of the human capability of vowelizing the sounds of consonants by some emigrant Arab-ized Jews of those days. They articulated it in such manner that some audience could perceive sound conveying meanings of little or derogatory import.

We leave the mechanism of production of sound of consonants and vowels for the speech experts and Phonetic Laboratories. However, I wish to suggest a thought for study and experimentation. When we do not wish to say something to orally convey an idea for the auditory apparatus, the air from the lungs passes through the larynx unhindered. However, the moment we wish to say something the Vocal Cord starts hindering and forcing the air to cause vibration and produce "buzzy sound", or in other words converts the thought/ information retrieved from the memory into sound. The peculiarity of sound depends on the nature/peculiarity of vibration. Therefore, the vibration of Vocal Cord would vary to produce different sounds corresponding to the words that portray the thought/image one intends to convey through speech. Since the whole system is operating in complete harmony and coordination with remarkable speed, therefore, I presume that sound code is built-in the words/consonants, which is decoded by all those cells operating in converting idea/thought into speech.

It is good to learn that NASA has a research program aimed at developing the ability to capture, analyze, and recreate sub-vocal speech.

Grand Qur’ān is perhaps the only book that cares and respects the concern and time value of serious reader. It addresses the natural apprehension and uncertainty the reader might feel having picked up the Book in the hope and pursuit of truth:

The demonstrative pronoun is the subject of nominal sentence. A speaker/author uses demonstrative pronoun to divert and focus the attention of the addressee towards the pointed object, person or concept for assigning it a peculiarity/individuality. Visual axis focused upon an object yields its perfect perception. Therefore, any thing in the reach of the vision that has since been perceived is no more distant irrespective of its distance from the addressee. It stands introduced to the addressee. This demonstrative pronoun is a pointer-introducer of ٱلْـكِـتَٟبُ: definite noun signifying a specific known book to the second person-the reader who has either picked it up or to whom it is presented. (This definite nouns occurs eight times, but used only once for introducing Qur’ān)

Grand Qur’ān is introduced as a peculiar Book. A book contains written material; data, information, physical facts, events and conduct of the earlier generations; knowledge. It contains injunctions, instructions; procedural code, prescription of lawful and unlawful matter or conduct; segregates or demarcates one thing from another, describes the relationship of things, and elaborates the cause and effect of events/rise and fall. Moreover, a book may serve as a Guide giving permanent values and the road map for those seeking the destination.

It is the solitary occurrence in the Grand Qur’ān. A book is introduced only once to the audience. The accepted and preferable mode of communication is that the subject of speech be the one which is already in the know of the listener/reader followed by ascription that is not in his knowledge. The Book is not presented with these words هَـٟذَا ٱلْقُرْءَانُ: "This is the Qur’ān" where: ٱلْقُرْءَانُ stands as ascription to the demonstrative pronoun. Ascription is defined as the connection of one word with another wherein the listener benefits from the ascription making it proper for him to remain silent. We find mention هَـٟذَا ٱلْقُرْءَانُ: later in 6:19;10:37; and 43:31.

A written piece of information is created by an author for a specific reason. The reason for writing is known as author's purpose. Understanding the purpose is closely related to the ability to identify the tone of a passage. Tone is the mood of author's written voice. Purpose and tone are established with word choice. Word choice: ذَٟلِكَ ٱلْـكِـتَٟبُ impresses the auditory faculty of the reader helping him recognize that he is addressed by the Majestic authority. "The Voice is the heart and soul of a book"; we will keep quite clearly hearing the "voice" of the Exalted Author and the elevated Relater, the honoured Messenger of Allah the Exalted throughout the text of Grand Qur’ān provided we attentively and critically listen and read it.

People picking up books have different motives and inclinations, serious as well as non-serious to the extent of few for just killing the time. No other book in the world gives this much regards and respect to its individual reader as if he were the sole audience of the Book. "كَ" in demonstrative pronoun: ذَٟلِكَ is for second person, singular, masculine addressee who has picked up, or is presented this Book. The Book recognizes and acknowledges him as truly a truth seeker. A truth-seeker wishes to get hold of such books only which would reveal to him the information, knowledge, truth and fact and raise their level of understanding. Nevertheless, apprehension and uncertainty is always there that whether or not he will find truth and fact in the book after going through entire volume, and that it might turn out an exercise in futility and waste of time.

The Book, a piece of literature is considered a creation with properties and features embedded in semantic frame creation of Root: خ ل ق and have attribution of intellectual property. Ibn Faris [died-1005] in his famous lexicon: مقاييس اللغة stated about this Root: "الخاء واللام والقاف أصلان: أحدهما تقدير الشيء، والآخر مَلاسَة الشيء" That it signifies the act of determining the measures and proportionality of a thing to other things, and then smoothness of the object". Its general perception and meanings as create - creation are well known. The basic perception is that of the idea and intention of giving existence to the intended object. Thus the thing is created and exists firstly in Abstract Realm - thought of the sentient before it takes existence in the Physical Realm, the observable domain, in Arabic ٱلْعَٟلَمِيـنَ (regular plural active participle), the existent domains that impart knowledge to observer interested in seeking knowledge shared by the Creator. The words that stem from this Root are result oriented. The irreducible semantic features of this Root are:

(5) Idea - blue print - determination of measures and proportionality of the thing to other things that creates interrelationships before the object takes existence;

(6) The appearance, shape and picture the object would look like for cognition and perception building;

(8) Assigning a name to the object for its introduction, cognition and reference.

Written content like matter has dimensions, mass and weight. Like matter, "weight" of words and sentences changes by location in the context. All real creation is subjected to a set discipline that serves as science - knowledge for others sentient for which it is brought into existence. Since Discourse - book considered as creation it is also subjected to a set discipline for its intended audience who has its previous knowledge, otherwise it will be a mess not transportation of science - knowledge.

Firstly, we should refer to the universal perception and generally agreed characteristics and definition of a book and its purpose; and find the perception and meanings of its equivalent word in Arabic: كِتَابٚ.

"Although the form, content, and provisions for making books have varied widely during their long history, some constant characteristics may be identified. The most obvious is that a book is designed to serve as an instrument of communication —the purpose of such diverse forms as the Babylonian clay tablet, the Egyptian papyrus roll, the medieval vellum or parchment codex, the printed paper codex (most familiar in modern times), microfilm, and various other media and combinations.

The second characteristic of the book is its use of writing or some other system of visual symbols (such as pictures or musical notation) to convey meaning. A third distinguishing feature is publication for tangible circulation. A temple column with a message carved on it is not a book nor is a sign or placard, which, though it may be easy enough to transport, is made to attract the eye of the passer-by from a fixed location. Nor are private documents considered books.

A book may be defined, therefore, as a written (or printed) message of considerable length, meant for public circulation and recorded on materials that are light yet durable enough to afford comparatively easy portability. Its primary purpose is to announce, expound, preserve, and transmit knowledge and information between people, depending on the twin faculties of portability and permanence. Books have attended the preservation and dissemination of knowledge in every literate society." [Unquote]

Arabic equivalent is: كِتَابٚ derived from semantic seed/Root " ک ت ب". Classical lexicon of Ibn Faris (مقاييس اللغة) state:

It is thus evident that whatever is the context and whatever is the morphology of a word, which originates from this Root, the basic meaning and signification shall be: يدلُّ على جمع شيءٍ إلى شيءٍ it leads to the perception of gathering, grouping, assembly, adjoining a thing with other thing. An act has a built in purpose/objective aimed at. It were/is employed to convey the perception and meanings of conjoining the os [plural ora/mouth opening] of she-camel’s vulva by means of a ring or thong in order to close the opening. The objective is that an unknown male, without the will of her owner, might not cover her in owner's absence. Its perception and meaning is to bring the mouth of some container together to conjoin it and sew it.

It thereby signifies the act of writing or inscribing and denotes a book. It may be seen in the act of writing [particularly Arabic text] and making a book, the basic perception of the Root is conspicuously dominant. Writing is nothing except to bring closer the letters-consonants of the alphabet of a language and stitching-sewing them together. It yields a word of meaningful import and grouping or assembly of words produces sentences. The gathering of sentences yields number of papers-parchments-scroll depending on the quantum of written material.

Like the purpose of stitching the mouth of some receptacle-container; the purpose of writing is to keep the speech-communication preserved and to transmit information and knowledge between people.

The basic purpose of conjoining the mouth of she-camel's vulva is to ensure protection from the unwanted/undesirable entry into it, without the will of the owner when he is absent from her. The same objective is there when a person authors-put down his statement-thoughts in writing, whereby none can pollute - intermix any thing in that written matter/thought in time and space since it is physically available for reference and visual check.

The difference, between: قول with meanings of an oral statement and: كتاب a book is that the former is the sound a person: "يَلْفِظُ" throws out of collection in his mouth. It scatters in air and eventually diminishes, though it may not vanish in reality. On the contrary, if the same thing which one has orally stated is put in writing [placed in a receptacle, conjoined and sewn together] it will become safe and lasting. The psyche of oral utterances [افواه] is also that it quickly spreads and scatters in the society. This is diametrically opposite to the concept and perception of Arabic Root and word: كتاب. Therefore, oral - verbal communication is not of a permanent value in time and space since only those could hear it in whose ears it had created vibrations. The people far away and the posterity are to hear the voice of the Author and the Relater that is embedded in the assembly of words and sentences of the Book.

The basic objective of conjoining os of she-camel’s vulva is to avoid entrance of undesirable matter in the absence and without the will of the owner. People are bound to add matter of their own perceptions while transmitting oral utterances forward in time and space. On the contrary, if that person had also put it in writing, his utterance would go into confinement in a conjoined and static state; and would thus reach people exactly in the words he had articulated.

The writing of the spoken matter results in inscription fixedly attached or engraved on paper or tablet and covers a space. Anything, letter, treatise, book on having been put into writing attains the attribute of existence and permanence retaining its originality and purity, being the same for everyone in time and space for understanding, perceiving the words/statement/utterances/hadith of the author. Hence, it conveys the meanings: "to prescribe, ordain, make mandatory/obligatory".

The basic perception of Root: ك ت ب is to conjoin and sew together; and ultimate objective of: ٱلْـكِـتَٟبُ the book is to conjoin and sew people together making them a unit, homogeneous fraternity.

A nation-fraternity comes into being only when there is a book; a social contract or a constitution. Let us admit affectionately that no language of the world can match the Arabic, the language of the guide lord of humanity, the Last universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam, the elevated and praised uninterruptedly.

We will not find a better definition and comprehensive account as to what a book is than the factual information infolded in just three consonants of Arabic language sequenced as "ک ت ب". The best language is obviously the one that conveys volumes of information in few words. A quote from Language, its nature, development and origin by Otto Jespersen: "That language ranks highest which goes farthest in the art of accomplishing much with the little means, OR, in other words, which is able to express the greatest amount of meaning with the simplest mechanism".

Spoken words: كَلَٟمُ ٱللَّهِ produce sound (pressure waves) which is vibrations (everything vibrates, nothing is in fact stationary) that travel through the air or another medium and can be heard when they reach a person's ears (أُذُنٚ وَٟعِيَةٚ Ears that act as retainers: Ear's Echoic memory). Thereby, it is generally believed the spoken words decay the moment they are heard. But that is not reality, they get recorded as written words [Refer 50:18].

Writing, on the other hand, produces visible marks that persist through time on the page. Thus visible words exist in space. Written words are in fact the earliest form of sound recorders simultaneously serving as sound players that rendered the speech saved for a longer period of time and its reach to greater number of people. (I am not talking about words termed onomatopoeia in linguistic study). It is better to define the "word" according to Qur’ān as physical containers-receptacles wherein information - semantics is stored. Greater the semantics stored weighty is the container.

The inalienable feature of spoken and written word is that it has heat since it is the product of vibrations and its sound waves will end up as heat when they are absorbed. Concentration on and deep analysis of word can result Gamma brainwaves. Writing, recording in Arabic is also called: تَحْرِيرُ (cognate in Urdu); a word from Root: ح ر ر which signifies heat and emancipation, liberating, and setting free. The fundamental property and attribute of heat - thermal energy is it is always on move in one direction, unless people interfere. Similarly, the word has only one meaning in the context, notwithstanding people do manipulate it in other directions. Heat/warmth is the ingredient of life taking existence and its loss is death.

In Arabic, تَحْرِيرُ also connotes declaration of grant of freedom, liberation, setting some bondwoman free:

And the book also signifies proclamation of liberty and freedom to those who are under the subjection of someone:

People have in their mind the broad lines of classification of books. Literature is classified according to whether it is fiction or non-fiction. Fiction is the classification for any work that is derived from imagination, in other words, a work not based strictly on history or fact. Non-fiction is works conveying knowledge, or expository works. Another distinction that applies to non-fiction - expository works is Theoretical vs. Practical Books. Theoretical concerns something to be seen and understood. And Practical concerns the application of knowledge. Grand Qur’ān combines in itself both. Thereby, epistemology in real sense is observation, understanding and comprehension of knowledge shared empirically by the Creator - the Source of Intelligence.

John Archibald Wheeler (American theoretical physicist July 9, 1911 – April 13, 2008) said the universe had three parts: First, “Everything is Particles,” second, “Everything is Fields,” and third, “Everything is information.” In the 1980s, he began exploring possible connections between information theory and quantum mechanics. It was during this period he coined the phrase “It from bit.” The idea is that the universe emanates from the information inherent within it. Each it or particle is a bit. It from bit. But this postulation is lacking reality in its totality:

John Wheeler's first part "Everything is Particles" is correct. Everything created is called in Arabic: شَـىْءٌ, it includes subatomic particle to gigantic tangibles. His second part, "Everything is Fields" is also near reality since second phase of creation is: فَسَوَّىٰ; that signifies since everything was to exist in a unified state, therefore, attribute of staying in Fields and enabling ability to perform the assigned function was given to each particle. Thus individual particles were in place. The third was determination of quantity of each particle so that all creation be coordinate. His Third postulate "Everything is information" is vague. Everything exists in a state denoted by: فَهَدَىٰ, thereby He the Exalted equipped every particle with guidance, the information-code that are the governing and regulatory instructions for their functioning in right way - course; today we call it the DNA in living organisms. Thus Wheeler was right to certain extent in saying the idea is that the universe emanates from the information inherent within it.

However, it is better to say everything emanates as reality as exhibition of information previously held by an Agent. Every particle: شَـىْءٌ, is a Percept. But there is no percept which can be perceived in isolation, it is perceived with reference to existence of another percept. Arabic language has a far comprehensive rather scientific word to describe the unit of sciences and scientific study: ءَايَةٚ (plural: ءَايَٟتٚ); It relates to semantic frame Sign. Lane's Lexicon quoting classical Arabic lexicon of Er-Rághib says, "it properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself."

This discussion and analysis has revealed to us that "information" is not just "abstract entity" but is a physical - concrete reality. In fact it is "information - knowledge" that exists while what we think exists actually subsists. Knowledge is Infinite, all that persists is finite, whereby, certain quantity of information and knowledge is always retrievable and acquirable.

The Universe is like the screen of the Computer displaying limited amount of knowledge stored in its RAM (Random Access Memory) which can instantly be acquired but much more information is already there in its Permanent Memory that will come to access once transferred to RAM and displayed. So the Source of Knowledge is Unitary. Whatever amount of knowledge the: ٱلْعَلِيـمُ ,the au fait source of knowledge - Allah the Exalted did wish to share it is displayed in the observable form of universe that can be obtained equally by everybody who has passion for knowledge; but also has rendered it exploitable (سَخَّرَ) by humans.

4.(ii) Meanings and scope of Arabic word: ٱلْـكِـتَٟبُ
(b) Paper/Papyrus, Ink and Pen are essential elements of book.

A book is defined as a written (or printed) message of considerable length, meant for public circulation and recorded on materials that are light yet durable enough to afford comparatively easy portability. Its primary purpose is to announce, expound, preserve, and transmit knowledge and information between people, depending on the twin faculties of portability and permanence.

The requisite of book being light and portable certainly indicates that the material on which it is written needs to be light. It was indicated that the best material is paper:

The book can be of two forms, scroll book which is the predecessor of codex made of pages, and usually bound on the left.

This tells us the history of the days of origin of Qur’ān. It reveals that it was in circulation in writing. Three words are important: ذَكَرَهُۥ: verbal sentence as predicate of subject Relative pronoun. Verb is perfect with hidden subject pronoun referent to Relative pronoun and its Relative clause, "whosoever had desired". And the object pronoun of verb is referent to Qur’ān. The verb signifies saving in memory, also can be taken in the meaning of memorizing, comprehending and relating to others.

The second important word is: صُحُفٛ which is the object of preposition that signifies place of location and is used adverbially. It is broken plural feminine noun. It stems from Root: ص ح ف . It leads to perception of extroversion and spaciousness/expansion in an object. Arabs use it to refer to dishes-flat expanded plates which could accommodate food sufficient to satiate five to ten persons.

The interesting and amazing part, reflective of intellect and factual knowledge of Arabs of the past, is the fact that they employed this Root to refer to Paper/Papyri-scrolls. Neither were they who conceived, manufactured and introduced paper/papyrus in the world; while the method of its production was a closely guarded secret by the Egyptians since it was a state monopoly. Why did Arabs use this Root to denote and signify paper/papyrus? Because all the significations of the Root are there in the process of manufacturing and end product and the objective that it satisfies.

By the end of the 2nd century CE, the Chinese apparently had discovered printing; certainly they then had at their disposal the three elements necessary for printing:(1) paper, the techniques for the manufacture of which they had known for several decades; (2) ink, whose basic formula they had known for 25 centuries; and (3) surfaces bearing texts carved in relief."

Grand Qur’ān, without specifically indicating the point in time when human beings made use of Papyri/Scrolls for writing/inscribing information-revealed messages of Allah the Exalted, indicates to us that it had been in use in time-line before the transcription of Unitary Verbal Messages of Qur’ān and people of Mecca were accustomed to it.

The history of the days of revelation is depicted in such picturesque manner that we can feel as if we are watching it. The exalted Messenger was reading out verbatim from papers:

The predicate of deficient verb: مِدَادٙا signifies a coloured fluid for writing with a pen. Later pens is specifically used:

The third-time mention of verb: عَلَّمَ (he taught) reveals that the essential feature of education (تَعْلِيْمٌ) is to make someone learn by "writing" the script with his own hands by using the pen:

The first concern of a serious/critical reader is the accuracy, reliability and objectivity of the Book in hand. These concerns are satisfied only if the book is void of suspicious, conjectural, whimsical, conflicting, un-certain, illusory, perplexing, biased and opinionated matter. Grand Qur’ān is perhaps the only book that cares and respects the concern and time value of serious reader. It addresses the natural apprehension and uncertainty the reader might feel having picked up the Book in the hope and pursuit of truth:

It is unfortunate that almost all the translators transferred this sentence of par excellence choice of words for rhetorical situation of introducing the Book, into target languages by substituting the word: رَيْبَ with another Arabic word: شَكّٚ, while both are neither synonym nor synonymous.

This (لَا رَيْبَ فِيهِ) is a complete nominal sentence as the first Predicate for the preceding subject: the Book-Grand Qur’ān; defining and describing the structure of the whole book. It is the substance and matter in the book that renders it great. The pursuit of perfection is, as Mathew Arnold said - "getting to know the best which has been thought and said in the world". The best is pure and certain "knowledge" in true sense of the word, not bits of information and opinions. "The Knowledge" is to know infinitely that which will never be affected or altered in time and space. "The Knowledge" is only that which is absolutely void of suspicious, conjectural, whimsical, conflicting, un-certain, illusory, biased and opinionated matter. This unique and unprecedented introductory information ensures the reader that the Book in hand is infinitely reliable; thereby inimitable.

This emphatic and absolute negation of presence of any statement within the Book that might cause disturbance, disquiet, annoyance or agitation of mind and heart helps satisfy your concern, apprehension and uncertainty regarding achieving objective of reading a book. This negation might place your mind in tranquil state since it subtly suggests that you will certainly find in the Book nothing but the established and proven truth, a source of tranquillity for the heart and mind.

However, if you claim to be a truth seeker, it has also created an obligation upon you; now you cannot refuse reading it otherwise you will expose yourself that in fact you are not a truth-seeker but a prisoner of own thoughts and passions. A truth seeker is never biased, prejudiced and whimsical. He is left with no option but to read the Book and accept its contents or venture to prove them wrong. Being claimant of truth-seeker, you have to read it. Reading of a book creates a liability and obligation upon the reader. He has either to accept its words, the Thesis Statement, or discard its version by a counter argument and evidence of fact negating its statement.

The Negation particle: لَا with specific characteristic (النَّاْفِيَةُ لِلْجِنْس) signifies the negation of genus; negation in absolute sense from all possible angles. Its identification is that it governs the following word and puts it in the accusative state while in default state all nouns are in nominative case/state. Here it governs the verbal noun رَيْبَ.

It is the subject noun of the genus negation particle. A Verbal/Infinitive noun, in Arabic terminology مصدر , signifies action and state only. It is the source from where the verbs are derived. Its past and present tense verbs are رَابَ-يَرِيبُ. Infinitive Noun signifies the action indicated in the verb derived from it. The action that a verb denotes signifies change and alteration of states in time and space, physical or abstract, which was the intent or objective of doing that act. An action causes an affect to take existence; causes a new state to emerge different to that which existed before the execution of action.

The Root of: رَيْبَ is: "ر ى ب". [Lane Lexicon-ريب] states, " رَابَ-يَرِيبُ, Infinitive Noun رَيْبٌ "It [a thing] occasioned in me disquiet, disturbance, or agitation of mind. This is the primary signification." At page 364 [third entry in the right column] it states; " رَيْبٌ The primary signification is Disquiet, disturbance, or agitation of mind, and accidents or evil accidents of time that disturb or disquiet the heart and mind."

The prepositional phrase (فِيهِ) relates to elided predicate of the sentence. The preposition فِي signifies rest in a place or during a time, and motion into a place, and is used adverbially. This signification is then transferred to the relation subsisting between two things, one of which is regarded as the place in which the other is, or happens, or into which it goes or is put. The suffixed pronoun is for third person, singular, masculine referring to: ٱلْـكِـتَٟبُ "The Book".

The major difference between Verb and Infinitive Noun in meaning is that verb signifies occurrence of an action within a particular time-period, like the past, present or future. The Infinitive Noun alone can only signify the occurrence of an action within the time-period in which it finds mention. Other words are required to signify the action of the verbal noun within the context of past or future. This aspect of peculiar choice of words in a statement of Source language Arabic when ignored causes major "translation loss" in the target language for perceiving the compact thought conveyed therein. These words in the translation, "you will find all the time you read it" attempt to convey this aspect of use of an Infinitive Noun in the statement.

All the critical readers of the books may collectively catalogue all such elements in Nonfiction books that might be considered as unpleasant and disquieting even by one reader; and thereafter peruse the Arabic text of Grand Qur’ān only to find that none is present therein. This renders it infinitely reliable and a pleasant read.

The Grand Qur’ān itself is the best "Lexicon" that explains perception, meanings, depths and niceties of important words and terms used therein by their use in relation to persons and situations and cause and effect equation. The psychological makeup of Muna'fi'qeen: Impostor believers is duality of thought and conduct which creates a permanent state of restless waver, and toss.

Strangely, translators have taken as "doubt" even the Form-VIII verb: ٱرْتَابَتْ. The affect of heart's activity is described: يَتَـرَدَّدُونَ Verb: Intransitive; Imperfect; Third Person; Plural; Masculine; Mood: Indicative;[Form-V]; تَرَدُّدٌ Verbal noun. Its Root is " ر د د". Basic perception and signification is to revert back to the original position, location or state. Measure/Form-V verb relate to the intensive meaning of Form-II with the addition of reflexive meaning, i.e. the meanings of Form-II are reflected back onto the subject of verb. The indicative mood of the verb signifies continuance, or frequentative signification. The intensive and frequentative signification renders its meanings as to cause someone to waver, vacillate in an affair, or between two affairs. This reflects a confounded and perplexed state of heart. [Also see p 228-Vol-3, entry 2; Lane's Lexicon] The feel, emotion, and passion, disconcert, and irk etc are, in general perception too, related to the heart. The state denoted by: رَيْبَ is that of feeling, emotion, dilemma, perplexity, and anxiety related to the world of heart, while doubt is related to intellect and mind. As long as the hearts do not consciously separate themselves from this feeling and passion they have created, then this state will remain. Hearts need to disassociate from the emotion and passion to attain a tranquil state:

Arabic word: رَيْبَ is not synonym or synonymous with but is distinct from word: شَكّٚ, which when used as a substantive signifies doubt, or absence of conviction/certainty about a matter/concept/idea, scepticism/scepticalness. شَكّٚ: "Doubt" takes existence in mind only when someone receives some information about some object or subject that he considers not enough to grant him the feel of sureness and certainty. This state of mind, generally referred as "doubt", reflects one's lack of decision about the veracity of information reaching him. He may neither accept it nor discard it. He can come out of uncertainty by asking questions and seeking more information or explanation. "Some definitions of doubt emphasize the state in which the mind remains suspended between two contradictory propositions and is unable to assent to either of them^".Moreover, the emergence of doubt regarding some bit of information may or may not be the cause of giving rise to emotional disturbance, irritation, irk and uneasiness of heart.

However, some information might place the mind of the recipient in such doubt; especially such information that is contrary to one's long held perception, culture, practice, matters relating to Non declarative memory that have become habit; that might generate, for some, feeling of irk, disquiet, and disconcert. The Grand Qur’ān highlights the point by quoting the statement of ruling elite in response to an information/invitation:

Grand Qur’ān has clarified that: رَيْبَ and: شَكّٚ are not interchangeable and signify different concepts or states of heart and mind. رَيْبَ: It might be the consequence and affect of a particular: شَكّٚ; but conversely: شَكّٚ is not the consequence and affect of: رَيْبَ . Cause and affect are not considered as synonyms or synonymous. There is a quote of Arabs of the days of revelation of Qur’ān which further confirms the perception infolded in رَيْبَ:

The quotes of the response of people of the past; on presentation of information and invitation to adopt a different code and mode of life, depict that their doubt leading to disturbance, irritation and disconcert was not factual but volitional. The volitional doubt will cause disquiet and concern when there is conflict and clash between heart and mind; conflict between desire-emotion-passion-considerations of stakes and rationality. The passion overshadowed their rational intellect.

Only that book earns the title of "Sublime Book" which is a source of granting tranquillity to mind and heart by providing tangible answers to all uncertainties and misconceptions. The uncertainties are satisfied only when the Book narrates nothing but the established and proven truths not merely in relation to time and space but such that are sustained and are facts not affected by time-space. We might call it the "Absolute Truth" or "established and proven fact in the whole realm of time and space". The structure, theme and main point of the unity of whole book is described by absolute negation sentence: (لَا رَيْبَ فِيهِ). This fact also serves as an instrument to evaluate the accuracy and veracity of translations. This par excellence feature is conversely ascribed by an epithet which we will study next:

Grand Qur’ān is the Infallible Doctrine-Discourse of Reality-Profitability and permanence.

The fundamental characteristics that render and earn for a book the title of great book include validity and reliability of its contents. In timeline, we are always surrounded by information; and to know which source to trust is not always an easy proposition. The ability to evaluate the credibility of information is the most important skill for success. Validity and reliability of a book is the primary and the foremost concern of a critical reader and searcher for the truth. Except Grand Qur’ān, presently no book in its body seems to have addressed such concerns of a reader. The parameters - criteria for evaluating the validity and reliability of a book is that its contents must be absolutely void of psychologically disconcerting, suspicious, conjectural, whimsical, conflicting, un-certain, illusory, unsubstantiated, hearsay, biased and opinionated matter. These features grant a book the credentials of infinite validity and reliability. Conversely, we can say that only such book can be credited as valid and reliable which has in its miscellany nothing but infallible truths whose veracity can stand the accuracy test in timeline. In Arabic, this fact about the book is rendered in succinct and explicit manner by the epithet:

This sentence is repeated five times, as circumstantial adverb and parenthetic, with third person personal pronoun referent to Qur’ān. It is also used four times with reference to Allah the Exalted. The ascription by the same word associates the sublime rhetorical value to the epithetical description of Qur’ān

The ascription by the same word used for Allah the Exalted associates sublime rhetorical value to the epithetical description of Qur’ān rendering it awesome. The other ascription for Allah is: ٱلْعَلِـىُّ which is Adjective Resembling Participle (الصفة المشبهة) that signifies intrinsic and permanent attribute. The predication about the last Divine Book is that it is not only the most exalted (عَلِـىّ) segment of the Mother/ Principal Book but is also the holder of knowledge of the invisible realm and wisdom:

Its Root is: "ح ق ق". The basic concept infolded is of becoming of something established or confirmed as infallible fact and truth; manifest-obvious, undoubted, authentic, genuine, sound, valid, substantial, real, certain, established and confirmed fact or event. Learned Ibn Faris [died 1005] stated its basic perception in these words:

Lane's Lexicon quoting Er-Rághib states:

Primary meaning of حَقٌّ, and as an act. part. n., and a simple epithet, contr. of بَاطِلٌ., on the authority of Er-Rághib, It was, or became, suitable to the requirements of wisdom, justice, right or rightness, truth, or reality or fact; or to the exigencies of the case]: it was, or became, just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessitated, necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due: syn. وَجَبَ; and ثَبَتَ: it was, or became, a manifest and an indubitable fact or event.

Grand Qur’ān is a unique discourse that has inbuilt lexicon for its important words and terms, like the books on law-constitution and scientific facts. It defines its terms and exposes the perception and meanings of important words in picturesque manner by using it in different semantic fields whereby one can perceive all its dimensions relating to substance as well accident including metaphorical aspect. It exposes the perception and meanings of its words picturesquely by relationships and contrasts:

This contrast of the epithet: ٱلْحَقُّ with antonym: ٱلْبَٟطِلُ by quoting oft observable physical phenomenon has conspicuously revealed its meanings. Firstly the ascription of: لَا رَيْبَ فِيهِ finds mention for Qur’ān; categorically negating presence of conjectural, wishful-fake, non-substantiated, hearsay, and non-established, invalid, unsound, vague and opinionated substance in its constituent matter. Thereafter: ٱلْحَقُّ is the description and ascription of the Book. Absolute negation of negative aspect and then narrating the positive attribute by assigning it as a descriptive name doubly confirms and stresses highest emphasis on the true nature of the Grand Qur’ān.

The concept inherent in: ٱلْبَٟطِلُ is equated with the foam that is formed by rapid movement of water caused by heavy rains and severe floods. It forms on the surface of water, it is very light and soon evaporates like vapour and disappears quickly. The Ayah also mentions the law of density that heavy things drop downwards and light things rise upwards. Vanity emerges in the public eye, and many people are affected by it, but it is unsustainable. The moment intellect is applied, it is and will soon be extinct.

It (ٱلْبَٟطِلُ) is also equated with dross or refuse from molten metal which becomes more conspicuous attracting notice or attention. Soon it vanishes as froth.

The worthless and insubstantial talk, ideas and activities are also like froth; they are just bubbles caused by emotional agitation. They are of no value and their upshot for ultimate utility is to become void of weight and consideration, notwithstanding how charming and alluring be they in worldly life. Law of density will also apply on the Day of Resurrection. Those who have no burden of crime will be light and will be piloted beyond the Earthly Universe to the Paradise while those over burdened with sinful and criminal baggage will remain on the Earth that will become the Hell-Prison for ever.

The rule and principle of destiny is highlighted for the timeline from beginning to the end of worldly life. It is reiterated point blank; henceforth Universal Messenger and the Divine Discourse shall remain the Guide for the Humanity; and the Globe shall be considered just one geographical unit, and their fate will be dependent upon accepting the Universal Messenger and the Infallible Discourse, Qur’ān. The cause and justification for the diametrically opposite fate of the people is explicitly mentioned:

Grand Qur’ān speak from important original setting in such picturesque manner that we can feel as eye witness of the days of its revelation and communication to people.

The ruling elite throughout history is mostly adamant, for retaining their hegemony, to ideology that aims at directing the humanity to the Path prescribed and ordained by Allah the Exalted. When they apprehend loosing their dominance, they adopt political and manipulative approach to try to confuse people going beyond all limits of lies, deception and brazenness.

It is the verbatim quote of the elite of Mecca of those days in their talks with people under their influence. They had crossed over in their socio-political vested interests to personal enmity and hatching conspiracy of restraining, or murdering or forcing the Messenger for exile (8:30). The shrewd and cunning elite and intelligentsia are usually experts in using all the disciplines of linguistics, particularly pragmatics, to influence their audience about the veracity of their statement and belief even though it is absolute falsity. The message by this prayer they intended was to persuade and convince the audience that their thought and belief about Qur’ān and its authorship (8:31) is well thought and accurate. The audience is misled and deceived that had our elders/leaders any doubt about it being sent by Allah, they would not have dared seeking humiliating and severe punishment. The elite were also subtly convincing general public of the justification of their act if they succeeded in their conspiracy.

Knowledge of the speaker's identities, and the place and time of utterance is necessary for meanings in the context and the influence it can have on the audience. They have referred to Qur’ān by demonstrative pronoun (هَـٟذَا), by showing the script in their hands, as noun of deficient verb (كَانَ) but added third person pronoun (هُوَ) before (ٱلْحَقَّ) seemingly the predicate of deficient verb in accusative case. It is what is called "implicature" in linguistics when the speaker suggests or implies something with an utterance without literally expressing it. It is not that they are calling Qur’ān as statement of fact but are suggesting it is what as he thinks, sees and proclaims about it. It is contrasted, using similar phonetic and grammatical form, with those people, endowed with the knowledge, who see it as infallible discourse:

This Ayah comprises of compound sentence that describes how knowledgeable people regard Qur’ān. The knowledgeable persons who know how to read a book see/find that which was sent to the Messenger as an easy to comprehend composite discourse, and see/find it as Infallible Discourse, and see/find it as always guiding towards the High Road prescribed by and destined to Allah the Exalted.

Allah the Exalted explained the reason for not responding to their deceptive prayer of inflicting punishment, by directly addressing the Messenger:

The rhetoric of the adamant elite, explicitly and impliedly, was aiming at persuading their people to somehow believe the Qur’ān was authored by him and impliedly suggesting them not to accept him as the Messenger of Allah the Exalted. The polytheists do believe in Allah the Exalted but believe not in the Messenger of Allah the Exalted on the plea that he is a human being. While in his presence in private they say "you are a: بَشَـرٚ مِّثْلُنَا human being like us", but in public say to people (بَشَـرٚ مِّثْلُـكُـمْ) "he is just a human being like you people". Thereby, they consider him not worthy as of paying him obeisance. Their mindset is no different than Ieblees who refused to pay obeisance to Adam:

The vehement false propaganda, explicit and implicit, was repeatedly rebutted to emphasize the Divine origin of Qur’ān:

The source of all the Divine Books delivered to the Messengers, as is mentioned in the Covenant, is the Principal Book. The Last Divine Book, which was also orally read out to the Messenger, itself being part of the Source Book, affirms and sanctifies all those Books which were before it in time-space:

The principles of validity and reliability are at the core of what is accepted as scientific proof, by scientists and philosophers alike. Requirement of testability is an essential prerequisite to a hypothesis for establishing itself as an accepted scientific truth. Since human judgments are always going to come under question, the testability of a claim helps maintain the validity and reliability in timeline.

The ascription of: لَا رَيْبَ فِيهِ "it is absolutely void of any peeving content" and: ٱلْحَقُّ the established truth needing no further evidence and argument; for describing the Grand Qur’ān manifests that it is the ever living Book; never ever to be outdated. The experts suggest that one of the criteria a book has to meet to earn title of a great book is that; "The book has to speak from an important original setting. But a great book is one that is not trapped in its original setting. It has to be written in a way that constitutes it a living experience for readers today." Grand Qur’ān has described inbuilt test for verifying the validity and reliability of its contents time and again in the timeline:

4.iv.(a) Epithet: ٱلْحَقُّ signifying spatiotemporal fact implies "alive Discourse" of the Ever-Living

The concept encoded in the Root of the Epithet leads to the perception of validity and authenticity of permanent nature. Truth is relative to specific time-space; while infallible fact is not confined in some time-space. It is the description of the Title of the Book, which itself literally denotes a text that covers and warps in its contents the time-space. Thereby, both the Title and Epithet imply it is not the knowledge, creativity and authorship of some mortal but is that of the Divine Being, Ever-Living, the Creator of Realms and space-time. It subtly conveys and authenticates its Publisher is the Universal Messenger and Spokesperson of its Author, Allah the Exalted.

Grand Qur’ān employs the rhetorical device of repetition quite uniquely. It repeats words, phrases and sentences not only to emphasize and amplify a particular concept - position or narrative but also to magnify the microscopic meanings and cognitive signals encoded in the context. Modern research in cognitive psychology also suggests that seeing or hearing information repeatedly can often make it easier to remember versus seeing or hearing something once.

In Rhetoric, persistent repetition of the plea in much the same words, a direct method for underscoring the appeal, is termed Epimone (also known as perseverantia - meaning continued existence, persistence, affliction). Repetitive rhetorical slogans is one of the tools mostly applied to influence people. It is so because there is also an assumption that the more that someone hears something, the more likely that it must be true. Of course the frequency at which one encounters information has no bearing on whether or not it's true. Thus Epimone also have aspect as a Fallacy.

We see in the history of the days of revelation and communication of Qur’ān to people in serials that epimone as fallacy was frequently resorted to by unscrupulous elite and their coterie intelligentsia. This fallacy is when some idea or point is assumed without proof to the detriment and prejudice of the man and party whom they consider potential threat to their socio-political survival. They had no just foundation for support, yet commented on so frequently in the assumption and hope that the ignorant assume that the charge must be true, and that else it would not receive so much consideration.

Another devastating falsity device is rhetorical question of the type termed Epiplexis (etymology from the Greek, "strike at, rebuke") which is asked not to elicit answer but to rebuke or reproach:

Attitude of the believers and that of adamant non-believing elite regards the contents of Qur’ān is contrasted. Believers understand (فَيَعْلَمُونَ) the surface meanings are simply apparent that striking example of seemingly an insignificant female is not something one should feel shy but it is the relevance that matters. A reader of ordinary prudence understands that the point highlighted is that it is not the grandeur and loftiness of the example/simile as was previously given to portray the narcissists, but striking example of a feminine and tiny object and more tiny has no element of embarrassment being relevant to situation.

The basic purpose of a book is to preserve knowledge for the posterity of humanity. And if the knowledge/information preserved in a book is for the entire humanity then it becomes all the more important that this book should be easy for comprehension since the level of intellect of human beings varies. One method to make things easier for perception is to explain a thing with an example, analogy. An example [مَثَلُ] is something that is representative by virtue of having typical features of the thing it represents. It is an illustration that supports or provides more information on an opinion, theory, or principle. An example is one that is visible/perceivable by senses. Metaphor is vividly different and distinct from the word example [مَثَلُ]. Metaphorical explanation is not easy to comprehend for men of lowly intellect but example [مَثَلُ] is conveniently understood by men of even ordinary prudence.

The Grand Qur’ān is rendered easy by giving examples since comparative study makes the long time storage in the memory safe and easy for retrieval/recalling and narrating by human beings. In giving example it is not the grandeur and loftiness and gender of the thing equated with the exemplified but the relevance to the occasion is important to convey and make the perception vivid.

Qur’ān has claim that nothing relevant to audience has been neglected therein. Therefore, how could female mosquito (بَعُوضَةٙ) be neglected mention. And the context has provided place for its mention when already gigantic similitude has been mentioned and it is in contrast by miniature, but far deadliest than the Supercell thunderstorm. The most conspicuous feminine mark is suffix Taa' Marbuta (ـة/ة). Therefore, the gender of noun must be taken care of while rendering it in target language text, otherwise the original message might be distorted particularly in similes and metaphors. Further the verb choice (يَسْتَحْىِۦٓ) loudly declares that the noun is feminine because the question of shyness arises generally when a feminine is exemplified in public. Moreover, the pronoun referring it is also feminine third person singular.

Qur’ān's diction and grammatical structure is superb to render every statement understandable and commensurate to varying intellectual levels of its audience and to let it an all time fact (ٱلْحَقُّ). Along with female mosquito another creature is referred (فَمَا فَوْقَهَا) which is above her, while it also conveys the meaning of smaller creature than her. However, the location noun: فَوْقَ, gives the time or place of occurrence for an action. This adverb, however, cannot be used to give the place of action if such a place has well-defined, physical limits. For a critical reader of present times who delves deeper than the surface meanings, the structuring of the sentence and use of Relative pronoun twice with its elided relative clauses provides clues to study more about the female mosquito and organism which is still tinier than it and locates itself above her. Today we are aware that organisms do establish phoretic relationships. It is a relationship in which a host organism transports another small size organism.

The purpose of striking simile is to catch audience's attention to notice and perceive and to make particular impression or effect on him. With regard to response about such disclosures, attitudes of audience are mentioned. It also helps expose those who have refused to believe in the Messenger; and since they have no substantive reason against his person to justify their denial, thereby, they target Qur’ān to perplex their clans and divert their attention from what is stated therein. The mere fact they do take interest in Qur’ān suggests it is on their nerves. The nature of the rhetorical question is it is not asked for eliciting an answer but places blame or lecture on a specific topic. It is termed Epiplexes and aims at trying to sway their audience. It is interrogative figure of speech in order to rebuke or reproach rather than to elicit answers. Similar response information is given with regard to disclosure of the number of Angels serving as warders of the Hell-Prison. It is also used where a lament or insult is asked as a question; or it may also reflect the puzzled grief:

In statistics, binary data is a statistical data consisting of categorical data that can take exactly two possible values, such as "A" and "B". Often, binary data is used to represent one of two conceptually opposed values, like the success or failure. In textual form, it is like rhetoric device "juxtaposition", a literary term showing contrast by concepts placed side by side. This device is firstly used in First Chapter Ayah 1:7; and is consistent feature in Qur’ān; the contrast like: أَصْحَـٟـبُ ٱلنَّارِ and أَصْحَـٟـبُ ٱلْجَنَّةِ. Their statistics of mention will also be different which is representative of personality traits of both. These two possessive phrases occur 19 and 14 times respectively (in all three states). Interestingly the number of harsh tempered Angels performing duty of (أَصْحَٟبَ ٱلنَّارِ) Warders in Hell-Prison is also 19 (Ayah 74:31). Statistics are itself facts obtained from analysing information expressed in numbers, for example information about the number of times that something happens. It can be extended to number of times some concept is mentioned in the text.

The strategy of the elite of Polytheists is rather blatant but that adopted by the Jews as an attempt to blur the Divine Discourse is subtle. They are politely asked to refrain from this deceptive practice:

Intellectual deceit, fraud and corruption require two things for its accomplishment:

(b) Withholding; conceal some of the known truth by not disclosing it to others.

There is no denying that shrewd, crafty and cunning persons have been misleading and misguiding common people since their majority do not apply common sense what to say of reflecting with reason and logic. Such "intellectuals" are usually aware of the weakness and desires of other people, and quite conveniently deceive them. People of the Book are persuaded by a rhetoric question to abstain from intellectual and academic dishonesty which is ultimately an exposure and disposition of psychological manipulator:

At both the places the circumstantial clause (وَأَنتُـمْ تَعْلَمُونَ) reflects they desperately do it while themselves are certain about the infallible veracity of the Divine Revelations. The true believers, earlier belonging to Polytheist group of Gentiles and the People of the Book, are warned about the intent of elite and intelligentsia about deceptive tactics:

The adamant elite and clergy of Jews did recognize the universal Messenger, but despite clearly understanding the Divine Revelation they kept concealing the fact from public.

It has all along been the history of the elite, who refused to accept the Word of Allah the Exalted conveyed by the Messengers, merely to retain their authoritative control over people, that they refuted it not by some logical argument but by empty statements and accusations; and tried to confuse people by obscuring the message contending by false conjectures. It is disclosed:

The attitude and behaviour of the present day elite and intelligentsia is not novelty, it has been the practice of adamant elite ever since the first civilization narrated in Qur’ān:

It is confirmed to the elevated Messenger in direct address that they people have no mental and intellectual confusion about the veracity and Divine Origin of the Book, thereby, there is no need to remain worrywart for them:

People with knowledge are rational and independent from whims, caprices, prejudices and short sightedness. They can differentiate between conjecture and fact. Instance of the staunch believers and followers of elevated Messenger Easa alahissalam is disclosed:

Unity is the Absolute Truth and every relative-truth—physical realm is pointer to Unity—

A worth reading book is that which has a unity and organization of parts. That lacking it would be a mess, non-scholarly work relatively unreadable and annoying to the reader. The reader must be able to tell what the whole book is about, simply and briefly in a single sentence or at most few sentences. What is the book about as a whole is the question that leads the reader to discover the leading theme - thesis statement of the book. A thesis statement makes an assertion, it is not just a statement or observation. It is a specific, definite and limited assertion that needs to be explained and supported by further discussion, concrete evidence and plausible arguments. It is main idea, not title of the book. Thesis statement takes a stance - a position rather than announcing the topic or subject.

Works of literature usually do not contain a specific sentence that sums up the core concept of the writing. In what is called implicit thesis statement the primary point of reading is conveyed indirectly at various locations throughout the work.

Intelligibility of the book is the source for the accomplishment of communication. The objective of communication is achieved when the reader comprehends the underlying, over all meaning of the message conveyed through a dynamic process of text building.

What is stated above about a book—in academic parlance—it is portrayed by terms cohesion and coherence in a discourse. A discourse is unified when all of its contents relate directly to its Thesis Statement—unity of book; and the discourse is well developed when it has given sufficient information to the reader to make him feel the thesis has sufficiently been discussed. The discourse is coherent when all of its contents are written clearly, logically and in a manner that is easy to follow.

Thesis statement is distinct from a statement of fact. Thesis Statement is arguable and the author proves it by concrete evidence and cogent reasoning and argumentation; and challenges the opponents by pointing out weaknesses and fallacies of their understanding and belief contrary to the Thesis Statement. Thereby, it is easy for a critical reader to get to the Thesis statement which enables him to study the Discourse coherently as a Unity, notwithstanding the variety and plenty of topics and concepts it may have in its ambit.

It is the prime responsibility of a critical reader and professional translator/interpreter, after determining the type of book, to determine the Thesis Statement of the Discourse because without it he will have no grasp of it; whereby his work will be lacking coherence and mostly be vague and misleading.

It is unfortunate that the scholars - translators - exegetes; claimant of belief and non-believers alike, who openly or subtly alleged that Grand Qur’ān lacks cohesion and coherence—unity and organization, seem to have naively overlooked and ignored the fact that unity of a book revolves around its main theme. They never realized the Theme of Grand Qur’ān, just two sentences—

The major chunk of the text of Grand Qur’ān comprising of informative-declarative-scientific and narrative discourse are the evidence and arguments to prove the first part of the Thesis Statement.

Every individual, in the judgment of Allah the Exalted, is in fact a scientist because he is endowed cognitive - perceptive faculties and intellect to differentiate between things and phenomena and to draw conclusions and perceive what is not otherwise within the ambit of vision.

And the Grand Qur’ān itself is the evidence and infallible argument to prove the veracity of second part of the main theme. Grand Qur’ān is the biography of the exalted Messenger—Spokesperson of the Supreme Sovereign of the Physical realms. It is not ordinary type of biography that covers the period of corporeal birth and natural death of a person, but it is par excellence biography that incorporates existence both in the Abstract Realm—the Realm known only to Allah the Exalted and then his descent and corporeal appearance (birth) in the Physical Realm from Praised Abode, along with Qur’ān (7:157)

The exalted Messenger while introducing and delivering the superb Discourse did not claim to be its author but declared it as the Intellectual Property of Allah the Exalted. The inimitability of Grand Qur’ān and proving its Divine Origin is the irrefutable evidence that the great of creations Muhammad [Sal'lallaa'hoalaih'wa'salam] is the universal Messenger - Spokesperson of Allah the Exalted.

Since humanity is its audience what should be conspicuous in its contents is the presence of all that is relevant to human beings. It is clarified:

All that is relevant to human beings is bound to render the scope and field of the discourse encompassing Man's nature and nurture, every topic, subject, substance, theory, and idea the Mankind is concerned with. Thereby, one can imagine that the semantic information embedded in it will be extraordinarily large and diversified. It was, therefore, of utmost importance that the variety of issues were interweaved rendering the Divine Discourse as unified whole. It was done:

It (وَصَّلْنَا) is a verbal sentence, Verb-Subject and its Object: ٱلْقَوْلَ the Discourse is mentioned after the beneficiaries of the act by the prepositional phrase: لَـهُـمُ "for the benefit of them". Verb is Perfect; First person; Plural/Sovereign Singular; Masculine; [Form-II]; [نَا] Suffixed Subject Pronoun; nominative state; مصدر-تَوصِيلٌ Verbal noun. Form-II verbs are: Attributive-Estimative/Declarative: The derivative verb makes an attribution to object; to consider someone or something to be something. It stems from Root: و ص ل. It leads to the perception of joining a thing with another that renders them together, in a sequence; joint, link, intertwinement, and junction/union. The irreducible semantic feature of this Root is amalgamation that renders things into a unified whole, an interwoven state, a union, joined. Thereby, when it will be used in relation to a discourse that has many different issues, concepts, subjects it will refer weaving them all to create one unified whole like many strands are twisted to make rope.

Qur’ān written in Arabic even otherwise seems a single continuous string, depicting first word to its last word as a chain, since it has no concept of "capital" letter in the beginning nor it has end marker like English language. It is also described by Epithet "String -حَبْلٌۭ":

Verbal sentence: ٱعْتَصِمُوا comprises of: Verb: Imperative; second person; plural; masculine; [Form-VIII]; [و] Subject Pronoun, in nominative state; مصدر-إِعْتِصَامٌ Verbal noun. It stems from Root: ع ص م which, according to Ibn Faris the renowned lexicographer, leads to the perception of grasping, hold; and fortify, protect, prevent; and association, companionship. Form-VIII verb add meanings of subject doing the act of verb diligently, and/or sincerely. The Prepositional Phrase coupled with Possessive Phrase: بِحَبْلِ ٱللَّهِ relates to the verb. The preposition: بـِ designates contiguity in its broadest sense. It has a wide range of uses including spatiotemporal, instrumental and manner adverbial. It is used inter alia for the purposes: 1) [للإلصاقِ] for connectivity; 2) [للإِسْتَعَانَةِ] for assistance; instrument; 3) [لِلتَّعدِيَةِ] for making a verb transitive. Considering the command, it signifies by taking recourse to its object the command should be complied with. The state that will emerge by complying the command would be what is signified by the verbal noun: إِعْتِصَامٌ.

A nation-fraternity comes into being only when there is a book; a social contract or a constitution that serves as a rope to conjoin people irrespective of their colour, creed and language.

The following prohibitive sentence conjunct to the command sentence further explains and renders its intent explicitly distinct. Once a fraternity by recourse to Qur’ān; they should not self alienate and become different identities; and this could obviously happen when they estrange the bonding rope. (The scholars, exegetes of believers have blatantly and criminally violated this injunction.)

Another aspect of a book related to its Thesis statement, its unity, cohesion and coherence is its Principal Objective. What an author intends its audience should become is the objective of the book. It is the responsibility of the would-be professional translator and interpreter to determine the Principal Objective because all that is mentioned therein firstly revolves around the Thesis statement but without compromising to let the Objective of the book out of focus of the audience.

After critically reading the Divine Discourse and grasping the overall structure one will find the Prologue, i.e., Opening Chapter is its superb summary - synopsis which is spoken by the Reader. This Prologue is uniquely different from to which it leads Chapter 2 onwards.

The most conspicuous and striking difference between the word choice in the opening Chapter and other 113 Chapters is that in the first Chapter the sentences of declarative and prayer structures do not begin with command verb: قُلْ "you say, pronounce", while it is always included whenever a declarative statement is made in the later chapters by anyone. Whenever a person makes a statement, it is referred as his expression (قَوْلٚ) but when it is preceded by command verb: قُلْ it clarifies that the content in the statement, in Arabic: حَدِيثُ, is not of his origin but is quoting-saying-writing the words in compliance to the command of Allah the Exalted. All the five sentences of First chapter seem our utterances. It is understood that: حَدِيثُ a unique statement, proposition, emergence of an affair-matter-incident-information for the first time always precedes the: قَوْلٚ a relay for the auditory and visual faculty of a recipient.

We, the Believers, are the Speakers and the addressee - Listener is Allah the Exalted. It is Subject - Lord communication, and indirectly we are teaching the entire physical realm the manner and protocol of address by a subject to his Lord.

The First Chapter has 3 Frames; Ayah 1-4; Ayah 5, and third frame is Ayah 6-7. In the First Frame we make statements of eternal and universal Truth. By these statements we in fact confirm the Thesis Statement of the Divine Discourse as Infallible Truth.

In the First Frame we state just two nominal sentences indicating our thought, perception, realization and recognition of facts and realities that encompass the Non-Temporal and Temporal Realms. None in the created Universes of our Sustainer Lord Ar'Reh'maan the Exalted would be more intelligent, rational and wise than us who could state that sea of information embedded in just 13 words. Praise is for Allah the Exalted Who compiled those words for our narration in the language of our guide lord Muhammad Sal'lallaa'hoalaih'wa'salam, the great amongst all that is created; and communicated it through him.

The clear/lucid/unambiguous thought, perception and understanding leads one to action and movement with absolute sincerity and conviction. We pronounced that Ar'Reh'maan is the Sustainer Lord of Worlds-all that exists including ourselves. We did not say that as its corollary what we are to Him the Exalted. Actions speak louder than one's inner understanding and sincerity.

That is why we standing, bowing and prostrating before Him respectfully submitted: إِيَّاكَ نَعْبُدُ we demonstrate our sincere and exclusive allegiance and servitude with the promise that we will keep demonstrating it in times to come. We demonstrated and proved to our Sustainer Lord that we have wholeheartedly and with full conviction accepted and followed in action the word spoken to us by the tongue and lips, and written by the right hand of our guide lord Muhammad Sal'lallaa'hoalaih'wa'salam.

In the Second Frame, we state that we are following the Purpose and Intent of the Creation of entire Physical Realm and how it is sustained, as mentioned in the Discourse, reflecting that we have understood the ultimate objective, purpose and desire of creating such a gigantic universe. This is the attribute of the Men of Wisdom. (Aristotle, in his Metaphysics, defined wisdom as the understanding of causes. It is understanding, why things are a certain way as they are.):

Subservience and allegiance to anyone other than one's Creator will cost compromising one's self respect. But everything that is created is always subservient to the will and desire of its creator since the creator puts in it the built-in guidance for its each and every cell/ component to function for the achievement of the purpose for which it was created. Human beings are given the freedom of choice, will and decision for the purpose that they behave rationally and submit by will, affectionately and willingly, to their Creator since they know that they were created, like everything around them, by the Creator. Therefore, like every thing around them, they should also owe their allegiance and subservience to their Creator which will not cost them sacrifice of self respect and ego. When they submit to anyone else other than their Creator they in fact belittle and degrade themselves.

By submitting sincerely and exclusively in absolute allegiance and servitude to the Creator, the Sustainer Lord Ar'Reh'maan, we have also exposed to the universe that we do not compromise our self-respect and ego by sharing and submitting even an iota of servitude to any one else. We submit and are proud as beings of freedom to be servants and allegiants of the Independent, the Absolute. This reflects our elevated stature and honour to the universe around us that we are exercising our freedom affectionately and with reverence to fulfill the purpose of their and our own creation. For this purpose we need persistent help, therefore, we submit to our Sustainer Lord:

In majority of English translations the words stemming from Root "ع و ن" and Root: ن ص ر are translated by word "help, aid". Since Root: ن ص ر is not used we should avoid translating it by "help". While word "help" is most generic term and can refer to any sort of support, "to assist" is an help for something that someone could do themselves but because of the assistance is able to do that thing more efficiently, profitably, effectively, etc. Seeking support is to back up us in every step of the way. We can grow by receiving support and this growth should be part of the goal. We live in environment where there are enemies, Satan and satanic people, who can create hindrances in our personality growth. Therefore, we request the Almighty to persistently render the environment that supports and assists us in the process of elevating ourselves to achieve the goal.

In the Last Frame we earnestly pray to remain following the Objective of the communication of the Divine Discourse.

[The objective of authorship of a book is determined only by those who have "chewed" and "digested" the book.]

Hereinafter, we find a linear - instant response to the individual who prayed to Allah the exalted for providing continued guidance upon the High road that keeps leading safely and stably to the destination of peace and tranquillity (Ayah 1:6-7). He is advised to frequent the Grand Qur’ān for taking guidance from it in every moment of his life, matters, events, instances for aright course of action and conduct. And out of the three categories of people he had mentioned, first are described who pursue the course for perpetual success. For a fresh seeker of truth, it is assured that this book is void of peeving matter and he will find it but infallible discourse of infinite reliability.

As the reader keeps studying, frame by frame, he will be amazed to find its organization and superb concatenation, consistence , and contiguity as if it is authored in response to the Prayer in its Prologue.

It is an elliptical sentence. Elision is a common and universal feature of languages, particularly Arabic which is pro-drop language. Taking care of elisions in the source text and incorporating it in target language text are important to correctly convey the perception embedded therein. Ellipses at the sentence level are distinguished from other types of omissions by the condition of recoverability. The basic principle of ellipsis is that nothing can be omitted unless it can be recovered. Recoverability is the essential condition put forward by Arab grammarians for ellipsis. Ellipsis is not allowed if there are no indicators to help the addressee to identify the elided elements.

Arabs dislike using larger quantity of words and like to convey voluminous information by employing minimum words. It also reflects that the Arabic language regards its listener and reader as a responsible, attentive and intelligent person who focuses his listening and perception faculties on that which is being stated. Thus the placing of words which could compromise the literary par excellence of the text along with offence to the first Arab listeners, it is elided. The elisions are conspicuous by grammatical structures; and for the readers of later time-frame the semantics of the elided element are also mentioned at another place with repetition of key words in the elliptical sentences.

A person who is just familiar with Arabic language can instantly realize on first sight that it is an elliptical sentence when he does not see a noun in nominative case before exception particle. But strangely and unfortunately, almost all available translations have not cared to take notice of elliptical property of the sentence and have translated as if they were just four words put together. The pioneer English translators had said:

I cannot believe it was for reason of poor scholarship that they translated the negation particle as "no"; second noun as "god/God"; exception particle as "but" and Allah as "God"; and naively overlooked even erroneousness of their English rendition; and unfortunately majority just copied them making it popular rendition.

Therefore, it is necessary to syntactically analyze it to understand semantics because they related two nouns with each other without realizing both have different case endings whereby they are not interrelated.

The Negation Particle: لا, termed as: النَّاْفِيَةُ لِلْجِنْسِ: genus negation is used to indicate categorical negation. Its particularity is that it negates the predication - attribution - ascription of something with reference to the entire genus of its subject noun. Its visual recognition is that it renders the following noun, which is its topic/subject, in accusative case but always indefinite and without tanwin - nunation; and the comment/predicate is nominative; just as is done by the verb-like particle: انّ and its sisters. What was previously known as the: مبتدأ subject/topic of nominal sentence, it will now be called: “اسم" of "لا”, the subject noun of genus negation particle; and what was previously called: خبر the predicate, it will now be the “خير "of "لا” predicate of genus negation particle. Its predicate is mostly elided. It restricts focus on a constituent, subject in general, which immediately follows it.

Its subject in the sentence is: إِلَـٰهَ, a singular accusative noun stemming from Root: ء ل ه. Ibn Faris [died 1005] stated that it signifies an icon: somebody or something widely and uncritically admired, adored and worshipped. This Root is like monocotyledon seed since it is only nominal and has no verb.

The irreducible features of this root indicate it a two-way relational domain. For its actual realization and perception, the other verbal Root is: ع ب د: relating to semantic frame Allegiance and Servitude

The basic concept implied by the root word, 'abd, is that of acknowledging someone other than oneself as holding supremacy or enjoying over lordship and of abdicating one's freedom and independence in his favour; of relinquishing any resistance to or disobedience of him, and of surrendering oneself totally to his authority. Since slavery or bondage too are tantamount to similar status, the first sense the word conveys to the mind of any Arab is of this very factor, namely, slavery or bondage.

Also, since the primary role of a Subject is to obey his Master and carry out his wishes, the word also carries the sense of submission and obedience. Next, a Subject not only submits himself to the will of his Master physically, but mentally too he accepts his supremacy, and if he at the same time has feelings of gratitude for his kindnesses and favour, he is inclined spontaneously to go out of his way in extolling the Master and in showing respect and regard for him. He expresses and demonstrates his obligation in many ways to show his deep attachment, in a manner amounting almost to worship although, obviously, this comes into play only when, in addition to physical bondage, there is mental attachment too.

What the subjects do is: عَبَدَ يَعْبُدُ and the object of act is he/it whom they consider and acknowledge as their: إِلَـٰهَ a deity, godhead. People can consider and acknowledge or believe in one: إِلَـٰهَ deity, God, sustainer Lord; or two: إِلَـٟهَيْـنِ deities, God heads; or they can have belief in: ءَالِـهَةٚ many deities, Godheads, Sustainer lords.

The subjects, servants, allegiants are called: عَبْدٌ singular; عَبْدَيْنِ dual; and plural: عِبَادٚ.

When a person is in the mindset of subservience, and demonstrates by physical gestures, protocols, he is called: عَابِدٚ devotee of a certain: إِلَـٟهٚ or simultaneously to two (إِلَـٟهَيْـنِ) or many: ءَالِـهَةٚ.

Thereby, the classification of Human beings, with reference to this Concept, is in six categories:

1. Atheists; those who consider and believe not in the existence of: إِلَـٟهٚ the God;

2. Monotheists; those who believe in the existence of solitary: إِلَـٟهٚ i.e. إِلَـٟهٚ وَٟحِدٚ; The Solitary God, the One Who maintains Singularity;

3. A group of Christians who said "Allah is indeed he who is Al-Maseiha, the son of Maryam." (Refer 5:72)

4. Dualists (Dualism-Zoroaster); those who believe in the existence of: إِلَـٟهَيْـنِ two Gods;

5. Trinity; those who believe in the concept of Trinity - three Gods; (Refer 5:73)

6. Polytheists; those who believe in the existence of: ءَالِـهَةٚ many Gods.

The third word of the sentence is: إِلَّا. This is [أداة حصر]: Restriction/Confining Particle, also termed الاِسْتِثْنَاءُ: Exception. Its use and meanings are quite near to core meanings of English word "Except": a grammatical word indicating the only person or thing that does not apply to a statement just made, or a fact that modifies the truth of that statement; further denotes excluding: other than; and as a transitive verb means omit: to leave out or exclude somebody or something.

What is excepted or excluded is called: الْمُسْتَثْنَى: and that from which it is excepted is called: الْمُسْتَثْنَى مِنْهُ. However, in Arabic this particle can be used in two situation where: الْمُسْتَثْنَى مِنْهُ is earlier mentioned or is not mentioned. If the sentence is negative, prohibitive or interrogative, the excepted will match case ending of thing from which exception is made,

The last word of the sentence which is excepted is: ٱللَّهُ Allah the Exalted, a proper noun in Nominative case. Thus it is not excepted from the noun: إِلَـٰهَ which is in Accusative case, but is one of them who are considered gods worthy of uncritically admired, adorned and worshipped.

The Predicate of genus negation Particle: لَآ, which is always in Nominative case, is elided in the sentence from which Allah the Exalted is excepted as uniquely distinct from all others who are considered by people as: ءَالِـهَةٚ.

Any word, in the category of: ٱلۡأَسْـمَآءُ ٱلْحُسْنَىٰ the names - nouns attributing the sublime pre-eminence, proportion, equilibrium, admiration, grandeur, just, majesty, absoluteness, and beauty; infinitely awesome, can be a candidate to be estimated-recovered as elided Predicate of the sentence. However, we need not imagine the elided predicate, but following the advised method of study: تَدَبُّرٌ to refer to background information on a subject, we can find it when a similar statement with same words is made for the first time with slightly different grammatical structure:

Here in this sentence, what is excepted noun in the Thesis statement: ٱللَّهُ is the Subject and its first Predicate is an elliptical sentence:

لَآ إِلَـٟهَ إِلَّا هُوَ in which the third person singular masculine pronoun is referent to subject Noun Allah the Exalted.

The second and third predicate of Subject Noun: ٱللَّهُ are ٱلْحَىُّ and ٱلْقَيُّومُ: The Ever Living; and the sole Sustainer and Administrator. (For those who are not familiar with Arabic language, let me mention that there can be many predicates for a single subject in the form of a single word, or complete sentences which will be syntactically analysed according to the same rules)

Thereby the elided predicate of sentences: لَآ إِلَـٰهَ إِلَّا ٱللَّهُ and: لَآ إِلَـٟهَ إِلَّا هُوَ is: ٱلْحَىُّ, the ever Living. Thereby, all those, except Allah the Exalted, that are called upon by many people considering them as: ءَالِـهَةٚ Gods are without life, inanimate objects, non-living matter, dead void of life. About all other entities respectively regarded as God, it is earlier explicitly mentioned about all of them:

This distinctive fact in relation to people's imaginative non-real gods is emphasized:

Epistemology studies the nature of knowledge, justification, and the rationality of belief. After cognition, the process of knowing, is recognition: the act of recognizing or the condition of being recognized. The recognition is a relational phenomenon; a person and object can be recognized only by knowing its relationships with others; this can be described as empirical or posteriori knowledge. How should Allah, Ar'Reh'maan the Exalted be recognized? This is the next point disclosed in the Divine Discourse:

The EXCLUSIVE recognition of Allah - Ar'Reh'maan the Exalted is described by Possessive Phrase: رَبِّ ٱلْعَٟلَمِيـنَ. The Grand Qur’ān concatenates facts in perfect sequence and chronological order. On creation by the Creator the first ever relationship that comes into existence is that of: رَبُّ ٱلْعَٟلَمِيـنَ the Sustainer Lord of all that exists which is known and is knowable; it is a relationship between the Independent and the dependant.

What is stated by a True Believer in the Opening Chapter is advised to all the audience:

The first part of the Thesis Statement which is Absolute Fact and Reality is again mentioned:

Allah the Exalted has individually discussed and refuted the misconceptions and irrational, illogical and hypothetical beliefs of the Atheists, the Dualists (Dualism-Zoroaster), Sect of Christians who regard the elevated Messenger Easa as Allah, the unfounded concept of Trinity and of Polytheists; and has substantiated the Absolute Fact, by referring to scientific evidence and by irrefutable arguments, the First part of the Thesis Statement:

(ii) Thesis statement secondary part: مُحَمَّدٚ رَّسُولُ ٱللَّهِ

The Divine Discourse, Grand Qur’ān, itself is the main evidence and argument, the Sign that proves this segment of the Thesis Statement which is discussed and argued with same force and assertion as is done about its First Segment. This will naturally cover the subjects of inimitability and par excellence coherence and unity of Grand Qur’ān. The Publisher who narrated and transcribed Grand Qur’ān in writing (like the Messenger RNA in human genome) for delivery to humanity is declared:

It is a simple declarative nominal sentence, Subject and Predicate. The subject is the Proper name; that noun which, by its original coinage, signifies single specific person. Etymologically, it is Passive Participle derived from Passive verb of Form-II stemming from Root: ح م د; thereby, as passive participle it refers to the person who is praised intensively and extensively. Its Predicate is a Possessive Phrase the first noun is also definite, meaning:

The Messenger, because its second noun is Proper Name, Allah the Exalted.

The Noun:

stems from Root: ر س ل. It signifies the sentient intermediary who communicates - transmits the act of Speaker, as Message whether spoken or written, to some addressee using language. Thus this word signifies a tripartite relationship; the Speaker - the sender of the message - statement; the sentient communicator who is assigned the responsibility to act as Messenger; and the addressee to whom the message is intended to be conveyed - passed on. Its inalienable component is the Message (spoken and/or written) in the language understandable and perceivable by the addresses/s.

Generally speaking, a messenger is any entity employed to communicate a message; deliver an epistle - letter, or a book of someone towards someone. But when it refers to the human Messenger of Allah the Exalted, it exclusively signifies a specifically chosen Male who is assigned the responsibility and position of Messenger on attaining strengthen maturity for certain people identified by Allah the Exalted. Till strengthen maturity that Person, who is personally chosen and given exalted stature by Allah the Exalted, remains as Messenger-designate like the Messenger RNA in human genome who on maturity moves into the cytoplasm (resembling capital-main city) of Cell to transmit the encoded message.

It is elaborated in the Discourse that the Messenger was sent; in timeline at a specific moment when specific situation and circumstances were obtaining, for specific function - purpose to meet the exigency (refer 22:52-53). Muhammad [Sal'lallaa'hoalaih'wa'salam] the Messenger of Allah the Exalted was told:

The Prepositional Phrase:

relates to elided circumstantial clause for the second person object pronoun of preceding verb and for the following circumstantial accusatives. It is reflective of the par excellence succinctness of the Divine Discourse. The Preposition: بـِ is used: [لِلمُصَاحَبَةِ] for accompaniment and [لِلظَّرفِيَّةِ] for an adverbial meaning. Its object noun:

is one of the Epithets (descriptive term) for Qur’ān; and with preposition it also means something done appropriate for the exigency of situation. The following two circumstantial accusatives:

are inalienable characteristics of the Human Messenger of Allah the Exalted; meaning that he is the person who gives glad tidings guaranteeing success and reward to those who accept and act accordingly upon the message, and cautions and warns about the unpleasant upshot of disavowing.

A circumstantial clause describes the manner, circumstances, or conditions under which the main clause occurs. The circumstantial adverb (حال) is that component of a verbal sentence that describes the state under which the verb is enacted. Circumstantial expression often express nuances of purpose or finality.

The circumstantial accusatives:

occur four times referring the Universal Messenger and the Qur’ān:

This peculiar role and function of:

is the inalienable characteristic of all members of the galaxy of especially chosen and exalted sincere allegiant subjects of Allah the Supreme Sovereign described by Adjective resembling participle [الصفة المشبهة]:

. It is a distinct category of noun, derived from an intransitive verb - verbal noun: نَبْوَةٌ, that signifies persons who enact or upon whom is enacted the base meaning intrinsically. It indicates on the root meaning being an attribute and this attribute is intrinsic and perpetual. It stems from Root: ن ب و which leads to the perception of eminence, elevation, ascension, exaltation of something and someone in relation to others, or distinguished from others.

Thus another particularity of the Chosen and exalted allegiant subjects, who on their strengthen maturity as fully grown man were assigned the responsibility of the Messengers of Allah the Supreme Sovereign, is that they all, without exception, were given certain Book.

The change in the word order in the sentences of above mentioned Ayahs indicates that firstly the relationship is between Allah the Exalted and His chosen and elevated subjects and later it becomes known to people upon giving them the book and assignment of Messenger. Selection always precedes assigning a great responsibility:

The Preposition:

when precedes a definite noun, especially in the plural, it often indicates an indefinite quantity or number.

Another particularity of some of the elevated Messengers was that they were also given some Signs that were unprecedented physical displays, unheard - non experienced phenomenon which people considered as miracle. It were displays which were extraordinary event and demonstration that was not explicable by hitherto known natural or scientific law and were therefore attributed to Divine Agency.

Another particularity of some of the elevated Messengers was that they were given some Signs that were unprecedented physical displays, unheard - non experienced phenomenon which people considered as miracle. It were displays which were extraordinary event and demonstration that was not explicable by hitherto known natural or scientific law and were therefore attributed to Divine Agency.

The elite of polytheists and the people of the Book (Jews and Christians) had asked for unprecedented displays - miracles to believe and accept Muhammad [Sal'lallaa'hoalaih'wa'salam] as the Messenger. After mentioning the role and function of the elevated allegiant subjects as Messengers, the Ayah begins with:

a rectifying particle without conjunction particle Waw revealing that it is not conjunct to the previous sentence. The object of transitive verb:

is elided but is recoverable and quite explicit by the following prepositional phrase and linkage clause of Relative Pronoun. Allah the Exalted testifies the Ministry and function of the elevated universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam by the Grand Qur’ān that will survive in time and space. If an unprecedented sign - miracle was displayed, it would have served as evidence - certification - prove to a limited number of elite and people who were demanding it at that point in time. It would have lacked universal importance in time-space. Thereby, the Qur’ān is ever living Sign (Miracle) leading and proving that Muhammad Sal'lallaa'hoalaih'wa'salam is the Last Nabi - member of the galaxy of Chosen and elevated sincere allegiant subjects sent as the Messenger of Allah the Exalted with role and function of guarantor of glad tidings and awakener for all the audience of Qur’ān in time and space till the Last moment of the existence of Universe.

Thus the Grand Qur’ān itself is the evidence and infallible argument to prove the veracity of second part of the main theme. Grand Qur’ān is the biography of the exalted Messenger—Spokesperson of the Supreme Sovereign of the Physical realms. It is not ordinary type of biography that covers the period of corporeal birth and natural death of a person, but it is par excellence biography that incorporates existence both in the Abstract Realm—the Realm known only to Allah the Exalted and then his descent and corporeal appearance (birth) in the Physical Realm from Praised Abode, along with Qur’ān (7:157)

The exalted Messenger while introducing and delivering the superb Discourse did not claim to be its author but declared it as the Intellectual Property of Allah the Exalted. The inimitability of Grand Qur’ān and proving its Divine Origin is the irrefutable evidence that the great of creations Muhammad [Sal'lallaa'hoalaih'wa'salam] is the Messenger - Spokesperson of Allah the Exalted for its audience in time and space until the Last Day of the Universe:

It is reiterated that Muhammad Sal'lallaa'hoalaih'wa'salam is the Messenger who will solely act as guarantor of glad tidings and admonisher - awakener for the Mankind:

A book is intellectual property of its Author. In academic circles, Reliability and Accuracy is the first and the foremost consideration and concern for a critical reader of certain book. Accuracy refers to whether the book provides verifiable and reliable factual information. For veracity, authenticity, and reliability it is not the Person of the Author that is important but it is the content that firstly matters.

The second important aspect for evaluation of validity and reliability of a book are questions about the publisher - person relaying the Book verbally and in writing. Authors of great books never choose publisher randomly. The importance of the person chosen to introduce the Book is vital because it is he who will firstly give "life" to Author's book and then is the Intellectual Property - the content which will keep the Book alive in timeline. Relevant questions that need to be addressed about the Person of would be Publisher are: firstly, whether he is well known; secondly, does he have political affiliations, leanings, or any specific agenda; thirdly, were he to gain financially from convincing the audience about the ideas and veracity of the Book. These are considered biases that undermine the value and reliability of presented work.

Another related issue is about the license that the publisher has about the intellectual property. Intellectual property is overall term defining creations of the mind, like a book. A publisher may or may not be given the right of copyright and editing the original manuscript of the Book - Intellectual property. It is the form of expression of ideas, choice and arrangement of words. Its violation is called infringement.

The publisher of Grand Qur’ān; Muhammad Sal'lallaa'hoalaih'wa'salam, the exalted Messenger - spokesperson of Allah, the Supreme Sovereign of Universes, was and is the most well known person in the peninsula of Arabia and later on in the whole of worlds:

The rule and principle of destiny is highlighted for the timeline from beginning to the end of worldly life. It is reiterated point blank; henceforth Universal Messenger and the Divine Discourse shall remain the Guide for the Humanity; and the Globe shall be considered just one geographical unit, and their fate will be dependent upon, and decided in the light of Constitution prescribed through them:

The statement relates to the event of decisive victory; and the take over of the House of Allah the Exalted by the elevated Messenger. Persuasion is accomplished whenever the speech is held in such a way which render the speaker worthy of credence. Trustworthiness is at peak when stated by the witness to let the indecisive people realize the truth who were wavering by conjectural propaganda. This victory is unique, absolutely different in essence and connotation of civilizations taking over capital of another nation; it was permanent retrieval, and reinforcement of the Constitution promulgated by the Founding Father, the elevated Messenger Iebra'heim alai'his'slaam. Thenceforth, even the entry and visit of polytheists was banned for ever. It was the appropriate moment that Allah the Exalted declared; His witness suffices that Muhammad (Sal'lallaa'hoalaih'wa'salam) is the Messenger of Allah the Exalted. This event also earned the universal prominence and recognition to the exalted Messenger Muhammad (Sal'lallaa'hoalaih'wa'salam) [Refer 94:1]. This turned the World bipolar in the real sense of the word. It turned the classification of humanity binary; one أُمَّةٙ وَسَطٙا: a justly balanced, moderate, and exalted Central community, and the other is collectively: ٱلْـكَـٟفِرُونَ: peoples who believe not in the exalted Messenger Muhammad (Sal'lallaa'hoalaih'wa'salam):

Ever since the revelation of Grand Qur’ān; communicated to humanity by the elevated last and the Universal Messenger of Allah the Exalted, Muhammad Sal'lallaa'hoalaih'wa'salam, the basic divide and classification of human species is Believers and Non Believers in him. Highlighting the distinction and contrast in simplest words, it is pronounced that everyone is at liberty to hold their identity and system of belief and conduct. Live and let us live by our Code for the common good of all. The pronouncement comprising just thirty words suffice to guarantee that we the believers have no concept of clash of civilizations.

The name Muhammad [Sal'lallaa'hoalaih'wa'salam] was unique in the whole of Arabia; and he was the only and the first to be given this name by his elevated and blessed staunch monotheist grandfather with whom Allah the Exalted is pleased. Uniqueness of his name also rendered him well known in the society since his birth, apart from being son of aristocrat family and clan who were the controllers and sovereign of all trade routes of different seasons (106:1-2).

Apart from the sons of soil of Arabian peninsula, he had become equally familiar and well known for the migrant Arab-ized People of the Book—Christians and the Jews when he published - made public the contents of Grand Qur’ān:

The Clergy of the People of Book did not have an iota of doubt for cognition of the Last and Universal Messenger. It is highlighted by employing the rhetorical strategy of exemplification. Cognitive process is controlled by brain areas such as frontal lobes, cerebellum and basal ganglia that collectively interact to exert governance and control over executive function. Cognitive process is very efficient in respect of one's sons with no hesitation and confusion. His mention was explicit for instant recognition in the Revealed Books:

The second bias which can be associated with a publisher is his political affiliations, leanings, or any specific agenda. This does not happen all of a sudden. It needs background and persistent effort over a period of time. The exalted publisher of Grand Qur’ān had no personal political agenda. It is pointedly pronounced:

The best speech and argument is that which meets the exigencies of "rhetoric situation". The “rhetorical situation” is a term used to describe the components of any situation in which one may want to communicate, whether in written or oral form. A rhetorical situation is the context or set of circumstances out of which an argument and text arises (rhetorical act). Of course, the best is the one that considers the needs of future audience as well. It is so superbly worded that we feel as if we are privy to it.

They were persuaded by rhetorical question to apply intellect to differentiate between idiolect of his past life and that of Qur’ān which he is now orating before them. Idiolect is language and speech of one individual at a particular period in life. Like fingerprint, idiolect of each individual is unique. Idiolect is the specific way a single person speaks; an individual's unique variety and use of language from phonemes to the level of discourse. It was vivid to everyone that idiolect of Qur'an is unique.

Before this meeting, his past life was evidence of his non-affiliation and that he has no political motives and agenda:

The understanding of the Messenger about irrational response of the Ruling Elite was that it is for selfish reasons and for fear of loosing authority and socio-politico control. It was confirmed by making past history as logical argument that if that were not the case then they could have some excuse of calling Qur’ān the product of his authorship. Its relevance in that timeframe was to strengthen the Messenger to remain firm in not entertaining their desires and requests during negotiations with them. In the later timeframe, it exposes his lifestyle before the assignment of Messenger exactly as was known to the contemporary elite. It emphasized and disclosed that negotiation were in the realm of Truth over Interest.

When (فعل ناقص) deficient verb: كُنتَ precedes an imperfect verb it converts its meaning into past continuous - a habit. The addressee is elevated Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam] and the information is also about his habit and conduct in the distant past before he started writing and reading out Qur’ān to people. If it was other way round, i.e. he was in the habit of reading out book to people and writing-publishing it; he would certainly had the previous reputation and recognition in society as a scholar, writer and author of books. Had it been so, thereat, some people might have a plausible and sustainable claim of being in confusion and irritating doubt about the veracity and authenticity that this Book-Grand Qur’ān is not a Divine revelation but this too is personally written and authored by him-Muhammad [Sal'lallaa'hoalaih'wa'salam].

The third bias if exists about a publisher that he was to gain economically or socially, it relegates the reliability and reference value of the Book. It is explicitly clarified that the original publisher of Qur’ān did not have financial considerations for making public the Divine Book. It is recorded in the manner of "minutes of meetings" that were held between the Publisher and Ruling elite:

The addressee are aware of the fact. Then why to say this to them? What is its rhetoric and communicative value? One of the criteria for evaluating a book as great is: Does it speak to you? Audience analysis involves identifying the audience and adapting a speech to their interests, level of understanding, beliefs, perspectives and attitudes. In plural you are speaking to a group, collectively and individually. What you are saying will be true, whether it applies to all of the people of the group, or even just the majority of them. It is to engage them. It subtly tells the audience that the speaker knows what they say on his back in privacies and to common people about the publication being shared by him. This statement is persuasive and relevant to their perspective suggesting them to give it a second thought to evaluate it logically. The next informative sentence with emphasis highlights its much greater cause and goal which is its universal propagation.
Their rhetoric was that he has self written the tales of ancients (25:5-أَسَٟطِيـرُ ٱلۡأَوَّلِيـن). The biased and irrational propaganda would have obviously caused disappointment to the elevated Messenger. That necessitated a word of solace; Allah the Exalted consoled him:

There is no parallel of Divine Discourse in heavily loading communicative value by rhetoric. The choice of repetition of emphatic sentence by using combination of negation and exceptive particles; and a similar predicate: ذِكْرَىٰ; ذِكْرٚ is the most sharp rebuke to their rhetoric. It is not tales, it is authentic history, go and roam in the Earth to see the marks.
A basic aspect of human psychology is that we tend to remember some things best just by hearing them over and over again. One of the best ways to create emphasis when speaking is to make sure that the information you want to put extra weight on is stated more than once. Listeners are then more likely to hear it, and they will also recognize that something said repeatedly must be important. However, precaution is; not to say the same thing over and over again exactly the same way. It is then pretty boring rhetoric. The addressees are adamant elite of the society because they apprehend their vested interests and authority is in jeopardy. Thereby, this subject needs maximum level of emphasis. They are again told in the meeting:

The same sentence is repeated to the adamant elite of the society by only changing the negation particle (La by Ma) and omitting the second object of verb by adding a preposition (مِنْ) that widens the ambit of the word: أَجْرٙا, to the level of appreciation and thanks giving. The statement in dependent clause by exceptive particle (مُنْقَطِعٌ) turned off the subject of considerations to indicate the goal to which the effort is dedicated to. It has added rhetoric value of message in one to one conversation with shrewd elite and intelligentsia that instead of diverting people under their influence from the Road to Allah the Exalted, they should assist . It is the objective:

The ruling elite, notwithstanding their conflicting and opposing standpoints and political philosophy in public, do hold backdoor meetings out of the public view. In yet another closed door meeting with ruling elite, it was emphasised upon them:

No one will find better use of repetition rhetoric than employed on the subject of absence of personal motives in propagating political ideology; and to emphasize upon the slave-to-vested-interest politicians that goal of politics and influence upon people should be to put their selves and people on the Road-to-Allah the Exalted. Here reference to previous meeting is by Relative Pronoun (مَا) and perfect verb; and clarifies upon them that it will also be better course for them. That it will ensure the best achievement and award from the Absolute Sovereign.
But no change in attitude and behaviour was noticed in their conduct in public. They were regurgitating rhetoric of "tales of ancients", and making claims that if they wished they could say the like of Qur’ān (ref 8:31). It is psychological manipulation compromising moral principles and effort to achieve their goal by hook or by crook. They were subtly told next time when they called upon the Messenger:

The principle of advocating an ideology was laid down, and the difference between truth and falsity was highlighted. Falsity needs deceptive and crook rhetoric since it has selfish motives on its back for which reason they personally force things to move the way they want. The choice of Form-V Active Participle: ٱلْمُتَكَلِّفِيـنَ is par excellence. We define rhetoric as “the most appropriate means of persuasion for a given situation.” Diction is important in speech. The meetings of ruling elite belonging to different ideologies usually have rhetorical conversation in their meetings. The person of the Messenger is unique when seen as a politician. Avoiding faux pas, he used it: ٱلْمُتَكَلِّفِيـنَ for negating about his own person. And again negated their rhetoric of "tales of ancients" by emphatically calling it evocative historical account. Besides, cautioned them that after some time they will get the knowledge of the news of the future given by it, Qur’ān.
Politics is in organized society. Politics must not cross the red line that might threaten disintegrating the bond of affection and kinship in the society, resulting in chaos and disharmony. In the last meeting, the same sentence spoken in the first meeting on the subject of publication of Qur’ān was repeated. This time a wish was also added subtly reminding them what damage they were doing to society:

We have read the Minutes of some of the meetings held between the Publisher of Qur’ān and the ruling elite of those days. But majority of them remained adamant and busy in conspiracies. Allah the Exalted touching the subject consoled and advised the elevated Messenger to keep exercising restraint and patience overlooking their deceptive tactics:

It can thus be seen that like the Author and the Intellectual Property of the Book, its Publisher is also unique. The veracity and infallibility of the Book get doubly confirmed when no bias is attributable to its Publisher.

5. Delivery of Intellectual Property - complete Manuscript of Qur’ān to the Last Messenger.

Qur’ān warps space-time. Its text loops the present connecting to the past and beginning. The first time mention of the descent of the verbal discourse, and about belief with regard to that which was delivered to the present Universal Messenger, and connecting the belief with all that which was delivered in the past, warps time-space. Thereby, it is the end of Divine Communication:

The choice of passive verb for delivery to the Last Messenger has great rhetorical value that covers not only the time-frame when it was firstly brought to him as composite book, but also the time-frame when the serial releases were being compiled, and thenceforth for every- present.

In Grand Qur’ān, four verb-forms, Form-I, II, IV and Form-V are used stemming from this Root. As is well known, the higher Verb-Forms add meanings; adverbials are included in them, to the basic semantics of the Root. Its second time occurrence is also in relation to causing the descent of an object by using the same Form-IV active voice verb:

The way Qur’ān is concatenated is also amazing and unique; it reveal correspondence of subtleties and niceties in abstract and concrete elements of chain - series of text. Qur’ān is descended which will give (ٱلْحَيَوَانُ) eternal comfortable and truly living life (8:24: يُحْيِيكُـمْ ) in the Hereafter, and water is essential element and sustainer of life that was "imported" in the Earthly universe. It was descended in measured quantity essential for Earthly life and system. And greater is the semantic density of verbal quantity of Qur’ān that encodes all that is relevant to its audience (6:38). What possibility is stated about descended water, it is also mentioned about Qur’ān:

Grand Qur’ān was firstly presented in bound form when "ٱلنَّبِىَّ ٱلۡءاُمِّىَّ" the Chosen and declared Exalted over creations staunch monotheist Allegiant, belonging to the race who were not assigned Awakener in many past generations, was designated as the first and sole Universal Messenger for space-time.

The Topic sentence, second person request verb: ٱقْرَأْ, shows us presence of two persons on the scene, the speaker Archangel Gib'reil, the Messenger of Allah, the visitor; and addressee the designated Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam], the visited. The verb is doubly transitive. Since they are face to face the second object was not mentioned as it was being handed over.

The complete Divine Book is sent downwards from the Abstract Realm to Physical Realm on two occasions; firstly on the event of birth of the: ٱلنَّبِىُّ one of those Persons who are chosen, dignified and exalted over all creations as sincere allegiant of Allah the Exalted. And then the Manuscript of the assigned Book is presented when he is appointed Messenger upon reaching strengthen maturity. The passive subjunctive verb: يُلْقَىٰٓ, signifies placing something face to face, and when its subject noun is the Book, it means its presentation.

The presentation of the complete Divine Manuscript was the article of the Covenant. One can be requested: ٱقْرَأْ to read, only when the book is in front of him:

The orthography of Qur’ān differs from the writing style of the common Arabic writers/scribers in many places. And at some places the scriber will hear the same pronunciation whereby he will pen it at both places identically, while the word in original text is spelled differently. Thereby, if the Manuscript was only recited upon the exalted Messenger and the Messenger dictated to others, it could not be penned by him and others exactly as was spelled in the original Manuscript of Allah the Exalted. It was possible only by presenting the written Manuscript to him for exactly copying it on papers by his hand.

The second person masculine singular Form-II passive verb in indicative mood reveals an ongoing activity of presenting the Qur’ān to view of the eyes of the exalted Messenger.

The prefixed particle "سَ" to the First Person Sovereign plural Form-IV verb in indicative mood (verbal noun اِلْفَاءٌ) refers to the future and recurring action. It was necessary to present the text of Qur’ān because its calligraphy is unique, innovative and rare compared to general calligraphy of the Messenger and Arabs. Thus Qur’ān is: كَلَٟمُ ٱللَّهِ the Speech, the Parlance—verbal Message, the Discourse spoken by Allah the Exalted exclusively to His elevated universal Messenger, and is: كِتَٟبُ ٱللَّهِ the Book of Allah the Exalted.

6. Qur’ān introduced publishing and library and information science in Arabian Peninsula; and is First Serial Publication.
(i) It was released for public in serials (تَنْزِيلٙا).

Grand Qur’ān is unique and amazing; rare of rarest in the family of books. It is unique in all respects. It introduced publishing and library and information science in Arabian Peninsula. It introduced the concept of Serial publishing. In publishing and library and information science, the term serial is applied to materials: "in any medium issued under the same title in a succession of discrete parts, usually numbered (or dated) and appearing at regular or irregular intervals with no predetermined conclusion." In literature, a serial is a printing format by which a single larger work, often a work of narrative fiction, is published in smaller, sequential installments.

The experts suggest that one of the criteria a book has to meet to earn title of a great book is that: "The book has to speak from an important original setting. But a great book is one not trapped in its original setting. It has to be written in a way that constitutes it a living experience for readers today". Thus evidently great books are trapped in two time-frames; the time-frame of its original setting and every-present time-frame. It is warping of time-space. Grand Qur’ān is the only Book that warps space-time, it is ever-living. It enables time-travel, let us be in 7th century and see what is happening.

Qur’ān was being released to public orally and in writing in small chunks in the manner of serial publication by design and according to exigencies (بِٱلْحَقِّ).

The intent of intermittent communication was to keep "فُؤَادَ" of the Messenger in stable condition. The concept in Root of "فُؤَادَ" is of heat of ashes and baking of dough: a soft elastic mixture of flour and water, often with other ingredients such as oil, butter, salt, and sugar, that becomes bread or pastry when baked. Raw material is like data and the yield of the process, the baked product, is like the information and knowledge obtained by integration of data input. Thereby this word signifies "logical brain" which resembles baking establishment. It is distinguished by its ability to think and create in addition to simply quickly processing the given data. Not only the "data" [Data-Latin "datum" means that which is given]"; like the Raw Material- inputs: flour, water, oil, butter, salt, and sugar for baking bread, is retained separately in the brain but the "Baked Product i.e. Information-Knowledge" also remains secure and saved for all times. Baked product can also be checked reversibly. It is like such hash function of a computer which is reversible.

However, baking like process needs transfer of heat by convection. As more and more input is given for baking loafs of bread the baking establishment will become hotter and hotter. It will cause agitated state in the surroundings. Similarly when we give more and more information to computer, the processor has to work harder and harder as more tasks are put upon it. Thereby, it becomes hotter and hotter and resultantly does not perform efficiently. We therefore cool the computer down by means of convection. If we do not care cooling it down, it will shut down.

The text of Qur’ān is heavily loaded with information (قَوْلٙا ثَقِيلٙا); and its ambit is almost infinitely wide. Therefore, its uninterrupted communication and influx of information generating thoughts on various issues is bound to put the recipient's conscious brain in heated state that might cause destabilizing his tranquillity and stability. Gradual and intermittent revelation of verbal passages of Qur’ān ensured that the brain (فُؤَادَ) of the Elevated Messenger was not placed at jeopardy of instability and stress.

However, this mode of gradual revelation could cause another concern and stress for the Elevated Messenger that he might feel embarrassment in case he has no news and information to offer in response to a query. He was ensured:

تَفْسِيـرٙا: It is a Verbal Noun [Form-II] used for disambiguation. The basic perception of its Root "ف س ر" is to disclose information about something the listener is hitherto not aware. The renowned Classical Arabic Lexicon, لسان العرب describes it as كشف المُغَطّى, "disclosure of the wrapped, covered, not known thing". The Lane's Lexicon states: "He discovered, detected, revealed, developed, or disclosed a thing that was concealed or obscured". [Lane's Lexicon-Page 302, Vol-6]

The first time disclosure of information about something, hitherto in a concealed, obscured, hidden, covered or wrapped state for a listener-reader, is but the "breaking news" for him. The act of breaking the news occurs only once. Certainly, it is no coincidence that the word from this Root has occurred only once in the Grand Qur’ān.

The psychic problem with ruling elite is absurd slavery of their immediate vested interests which renders them naive and blatant. They knew editing/modifying of Qur’ān during the period of its revelation and periodical releases to public was a routine phenomenon. Qur’ān introduced publishing and library and information science in Arabian Peninsula. It introduced the concept of Serial publishing. The term serial, in publishing and library and information science, is applied to materials "in any medium under the same title in a succession of discrete parts usually numbered (or dated) and appearing at regular or irregular intervals with no predetermined conclusion." In literature, serial is a part of larger work which is released for public information in sequential instalments. Qur’ān tells how it was being compiled and serially released to public by the First Publisher, the exalted Messenger and Spokesperson of Allah the Supreme Lord.

Qur’ān is unique of unique book — the first in literary history that was introduced and delivered to people not in a bound volume but in fascicles; in instalments, the first ever serial literature. It were episodic and often disconnected narratives and communications on various subjects and concepts according to ground exigencies and attractions of people who were for and against. It had soon become so popular and attractive that it was the subject of discussion in private and public conversations in whole of Arabian Peninsula. People were always in wait to get new instalment:

Verbal sentence: فَرَقْنَٟهُ: verb, subject, and object signifies Allah the Exalted did the classification - categorization - demarcation and individuation of the referred text, not the Publisher. The methodology of fragmenting a resource of information and knowledge in an encyclopaedic format and communicating/disclosing upon people intermittently (تَنْزِيلٙا) encourages to develop a lifelong love of reading and learning. The prepositional phrase عَلَـىٰ مُكْثٛ relating to elided circumstantial adverb reveals people had developed a passion to hear more and more of Qur’ān anxiously expecting and awaiting a new release.

However, the elite of the people of the Book (Jews and Christians) and the Polytheists who had refused to believe in the exalted universal Messenger, for their own reasons and considerations (see 2:90 and 28:57), were desiring the end of such communication:

Generally the word "خَيْـرٚ", which is elative noun (اسم التفضيل), signifies something desirable and useful. It is also used for honour and superiority, virtue and grace. Its Root "خ ى ر" encodes semantic frame "Surpassing" where a profiled item is higher than its standard item on a scale with respect to some attribute. Audience of Qur’ān since the days of its serial communication and composition in a bound volume are living humanity. The addresses are the believers. In time-frame of those days it specifically meant the revelation of verses. It is explicitly made evident:

On the other hand Impostor believers were afraid lest a chapter is communicated disclosing what they were hiding in their hearts:

Thereafter a Chapter was serially released specifically titled "ٱلْمُنَٟفِقُونَ" which was put at number 63 on completion of the bound book. It bifurcated the humanity into three groups of people; (1) المؤمنون (chapter 23); (2) ٱلْمُنَٟفِقُونَ (Chapter 63); and (3) ٱلْـكَـٟفِرُون (Chapter 109).

The criteria for evaluation of great book is that it speaks from important original setting giving background knowledge of the original time and space; and does the book get to the bottom of subject. The subject of serial publication was not only the first in history of literature but also the first and only in the history of Divine Revelation. The great book is the one that speaks to you. It was also aimed at engaging the people and guiding them on points about which they feel any perplexity, or have a question they wish to know about that.

The importance of the subject of serial releases of the chunks of the Intellectual Property of the Book titled Qur’ān can be gauged by the fact that 14 times it is described by Form-II verbal noun: تَنزِيلٚ as its predicate, and Cognate Adverb which explains the manner in which the action takes place, the communication and delivery of serials to general public. It emphasized that each and every chunk delivered to the people was authored, composed, compiled and sent by Allah the Exalted:

The Adjectival Name: ٱلعَزِيزُ which is intensive adjective/active participle (اسم المبالغة) leads to the perception of power and force or what looks like that in dominance, predominance, superiority and conquering, overpowering. Notwithstanding the strategy of adamant elite and coterie intelligentsia to fabricate conjectural assertions associating to it, the characteristic of the Book is attributed by the same intensive active participle:

And last time it is reiterated, using both the verb and verbal noun, with full force of rhetoric by thrice using the First person plural majestic pronoun:

Strangely we find only one book in the libraries of the world which states in its text that both natives and non-natives of its language will play foul, be hostile, display obnoxious behaviour, and adopt deceitful tactics to distort and spread conjectures, palavers and fallacious matter intralingual and interlingual. Grand Qur’ān, like all other Divine Revelations in earlier timeline towards individual civilizations, is the Book most feared by ruling elite whose reason and intellect is veiled by considerations of vested interests. They raise noises, slanders and palavers when they perceive their interests are in jeopardy and they are clueless to defend their long held ideas and beliefs with reason, logic and tangible evidence.

The introduction of Qur’ān is forcefully impressive and a very loud authoritative but polite, affectionate, caring and considerate voice is heard by the reader ensuring the reader that he will find in its miscellany nothing but the all time truth that grants it the attribute of: عَزِيزٚ. overwhelmingly dominant and overpowering. Truth demolishes the falsity: the foundation and building blocks of status quo; the empire of the ruling elite and their coterie intelligentsia, characters like Ha'man and Qa'roon of Pharaoh. They fear it, and treat this book as their enemy and threat to their dominance:

The experts suggest; one of the criteria a book has to meet to earn title of a great book is that "The book has to speak from an important original setting". The verbatim quote of the Ruling Elders of Mecca of that time is reflective of the fact they were the first to know the contents of the Book and found them rationally unchallengeable. Qur’ān had threatened and overtaken their nerves making them panicky. Cognizant and fearful of lacking evidence and support-argument for their long self-devised ideologies and system to counter the force, veracity and convincing voice and arguments of the Book, they advised aristocrats and intelligentsia that they should not listen the Qur’ān, and directed them to author and relate with it repetitively all sorts of negative propositions to render and depict it as of a nugatory import.

Can anyone perceive some logic, reason or rationale for the above response strategy of Ruling Elite except the fear of truthfulness and efficaciousness of Grand Qur’ān which they perceived as detrimental to their illogical beliefs, norms, practices and vested interests?

This response of the ruling elite for a book is unprecedented in human history. Qur’ān is the only book against which the ruling elite could blatantly say not to attentively listen it. Can we cite such an irrational and blatant attitude of spreading all sorts of frivolous chatters and palavers against a book which one has neither listened nor read?

They exposed their fears. Qur’ān is a threat to their false rule and dominance over general public. They decided it must not be listened and be rendered nugatory by false imaginary propaganda to keep people away from it to retain their authority and dominance.

The adamant elite of Jews, Christians, and Polytheists were desiring stoppage of further Divine communication and were simultaneously propagating negative fabricated conjectures in the hope they will succeed detracting people away from it:

The Form-IV Imperfect indicative, third person plural masculine verb (مصدر-إلْحَادٌ) stems from Root ل ح د that denotes one who deviates, or swerves, from the truth, and introduces into it that which does not belong to it. The object to which they introduce and associate fabricated false conjectural assertions is described by prepositional and possessive phrase: فِـىٓ ءَايَٟتِنَا, in which the preposition signifies connectivity (للإلصاقِ) and its object is the verbal passages of the Book of Allah the Exalted, Qur’ān. It is clarified that whatever such pseudo-scholars and intelligentsia with tilted hearts would fabricate, it will never associate or have any correspondence with the Intellectual Property of Allah the Exalted, Grand Qur’ān:

The most dismal and saddening fact for me is that none of the exegeses, whether termed as mothers of exegeses, traditional, or modernist, to which I had access during twenty five years of studying Qur’ān as autodidactic student, I have found pure of such insertions of concocted, conjectural, capricious, whimsical and blatantly false content that has no remote relevance and association with the text of Grand Qur’ān. It was and is continuing practice ever since the serial release of Qur’ān, and that it is a well thought strategy:

The only way of blurring the infallible truth is by propagating false and baseless assertions (بِأَفْوَٟهِهِـمْ). In the literary and academic world, very thought of unscrupulously manipulating a literary work is abhorring. It is abhorring since the aim behind such attempts is deceiving the unknowing-source-language audience who generally doubt not the scholarship and credence of the author since bias and prejudice is seldom attributed to intellectuals and scholars.

It is however a dismaying reality with regard to Qur’ān. A worthwhile non-fiction book presents an ideology which is its Thesis Statement. Such book can come under attack if it repudiates and challenges ideologies and long held and cherished norms of certain social groups and identities; and attack will be severe and foul if rebuttal is difficult. In such case propaganda technique is employed. Audience (particularly Jews and Christians) of such psychological manipulators know not the strange and amazing fact explicitly mentioned in the Discourse that certain people will embark upon this mission. Further surprising element is mention of techniques and strategies such manipulators would employ to deceive and confuse their audience about the merit and validity of its Thesis Statement.

The strategy devised to counter Qur’ān by the "all time wise manipulators" of the days of its serial publication is religiously adhered and followed in all the anti-Qur’ān literature till date with no further creativity including the exegetes who have recognition of being believers.

The adamant elite had negative emotion (مَّا يَوَدُّ) for a thing which they themselves, in the heart of their heart, considered "خَيْـرٚ" as surpassing and awesome. Allah the Exalted pronounced that the activity is about to be accomplished by rendering His enlightening discourse as organized bound book. It was done:

Structuring a Non-fiction book is challenging. It is most challenging when the Non-fiction book is a Grand Memoir: ٱلذِّكْرُ encompassing in its ambit the time and space, the past, present and the future of all that exists. It needs to be structured keeping in view the limitations of cognitive capabilities of audience. Format and organization is an important aspect to facilitate the reader and is also a factor for evaluation of books. It needs to be seen that does the arrangement make sense and can be referenced distinctly.

The first step is to determine the flow of information and accordingly organize the book into parts - chapters and chapters into sub-parts with distinct topics that concatenate facts in perfect sequence and chronological order. The concatenation, consistence. and contiguity reflect the superb organization of a book. It aids the reader's cognitive capability in gradually raising his level of enlightenment as it keeps building the background knowledge.

After serial publication and delivery to people the revelations were composed and organized as fluent and interwoven superbly coherent text by making it a bound book. Allah the Exalted fulfilled the promise made to the elevated universal messenger, the spokesperson and publisher of the Divine Discourse:

Notwithstanding what was the chronology of serial publications and exigencies, the text for the Book is arranged and composed in such superb sequence, rhythm and flow rendering it self explanatory and exegetical for every time frame that we can know and see/visualise the rhetorical situations vividly. Thus the Book is alive and ever relevant.

The difference between encyclopaedia and a dictionary is about the focus. Encyclopaedia focuses on factual information concerning any subject while dictionary focuses on linguistic information about its entries. Human cognitive capability is capacity limited. Our conscious brain can process information from the environment and the book to a certain limit; sudden and continuous influx of information will heat up the "processor" of our brain. It was the rationale of intermittent dispatch and publication of Qur’ān.

It is known that we can attend to one complex task at a time. Thereby, studying a discourse by frames facilitates cognition process. Encyclopaedic knowledge is conveniently stored in the mind as frames that act as background knowledge for interpreting and comprehending the discourse. Frames as cognitive repository help and serve understanding concepts more explicitly by men of ordinary prudence who are the majority. We are instructed:

Readers have variable duration of attention. Attention is state of perceiver's readiness to process and consider the information and impressions of an entity within the text. Concentrated attention for a longer period in comprehending a text; particularly when it is heavily loaded with varied information, it will cause heating of the brain disturbing its efficiency. Therefore, every individual should read, comprehend and critically reflect on the verbal passages of Qur’ān according to his level of concentration and try slowly enhancing duration of attention.

The best discourse is that which is organized and presented in the manner most suited for the human cognitive and learning process. A discourse will become grand if it serves simultaneously as encyclopaedia, and as dictionary of its important words. The Divine Discourse; authored by the Creator of Cognitive machinery, the Grand Qur’ān introduces a conceptual frame and then explains it in revolving manner, like multiple cameras recording a focussed object from different angles, to render it explicit from all angles. Thereby it is: بَصَآئِرُ, evocative, like photographic (to write with light) presentation which one perceives as video telecast.

(b) Not authorized to insert - add any content of his personal insight and intellect or substitute the original.

Notwithstanding the worldwide propaganda of illiteracy and yet calling Qur’ān his authorship, the contemporary elite and intelligentsia knew about his intelligence and skills and potentialities which is evident from their demand from him in a meeting:

ٱجْتَبَيْتَـهَا: It is second person perfect Form-VIII verb from Root "ج ب و" which embeds perception of collection of the thing; and gathering, assemblage, compilation, accumulation, rendering it cluster, group. In Form-VIII it signifies collecting in the way of choice or selection in preference. They tried to show political acumen to foster productive relationship. The rhetorical question aims at suggesting him to think the way they wanted to be given some space for going along with him. They are subtly admitting the fact of revelation and desiring some soft statements of his own choice (see 68:9). Compound of conditional and negation particles: لَوْلَا, also has the meaning of petition and incite one to perform an act.

The faculty and source for authoring a meaningful verbal passage is the data/information of experiences and heard orations - talks - narratives - sayings (أَحَادِيثَ) already preserved in memory. One way a publisher can infringe the Intellectual Property is by inserting some content of his own thoughts in the script given by the Author. The answer revealed that he is not supposed and allowed to add any verbal passage other than communicated to him:

The response stately told them that what is implied in their disappointment is understood but it is absolutely impossible to oblige them. The mention of the attributes is persuasive to take them out of the shackles of narrow political considerations and vested interests; by declaring the Revealed Message as luminous enlightenment and eye opener.

Another way a publisher can infringe the Intellectual Property is by editing and substituting some content by of his personal choice. Qur’ān had threatened and overtaken the nerves of Ruling elite of Arabian Peninsula. Cognizant and fearful of lacking evidence and support-argument for their long self devised ideologies and system to counter the force, veracity and convincing voice and arguments of the Book, they in person demanded:

In every period of time, ruling elite has sought escape from the Revealed Book. People keep creating myths and "hadith"/sayings and their desire avoiding Divine Communication is so strong that they shy not asking the Messenger to bring them some other text or modify it. The ruling elite have apparently given two options but the objective is the same. "Bring some composition-book other than this Qur’ān"; or "amend/alter/edit this Qur’ān". They disclosed their intentions the Grand Qur’ān with present content is not acceptable to them. However, if the exalted Messenger brings them some book authored by him or edits it they would readily accept it. Did he oblige them? Allah the Exalted advised the Messenger to disclose the limitations of his licence as Publisher set by the Author:

Allah the Exalted forbids; supposedly the elevated Messenger had agreed to edit/amend the Qur’ān — what faculty could have helped him doing it? Answer of the Messenger has clarified what the contemporary Nobility was demanding from him. A person can amend the substance in a book by applying faculty denoted by phrases: مِن تِلْقَآئِ نَفْسِىٓ. It relates to preceding verb. The Preposition: مِن signifies originating from as a sub-set of the Set denoted by its object noun. The following nouns constitute two successive Possessive Phrases. The first noun: تِلْقَآئِ is definite by construct from Root "ل ق ى". Its concept is the act of facing a thing, encountering and meeting it, or finding it; and perceiving it by listening and seeing. For doing anything including amending the Qur’ān, the Messenger had to retrieve information/knowledge from his brain and "confront/meet" it in his chest before he could articulate the amended version or pen it. We are now aware saying words or doing an act we have to cut/retrieve information from memory and confront/meet it. Deliberately and consciously nothing can be said or done unless data is earlier available in memory of the brain and it could be retrieved.

نَفْسِىٓ: It is comprising of: نَفْسِ and first person singular pronoun. It reflects the sum total of visible and hidden aspects of a personality. It also refers to knowledge/wisdom/brain/faculty of analysis. The true/real personality of a man is not the visible structure/skeleton/body but the brain and heart which are locus of knowledge/perceptions/intellect/understanding/wisdom.

At a given point in time, this is the sum total of information/sayings/stories/events/feelings/knowledge that is stored in one's memory which had created perceptions and awarded intellect. This is the sum total of memories inscribed in one's mind which had come to his perception by that point in time in life through the faculty of listening and seeing, granting him knowledge/intellect/wisdom.

A man has visible identification, his apparent body. His person is invisible-hidden in the thoughts and perceptions/intellect/wisdom psyche/understanding/beliefs stored in the memory and comprehensively and precisely infolded in the Arabic phrases: تِلْقَآىءِ نَفْسِىٓ.

The elevated Last Messenger categorically and emphatically turned down their desire for writing something from his own perception/ knowledge/understanding and insight and instead emphasized all his sayings and actions including transcribing of Qur’ān are restricted to that which is revealed to him. Their hopes were dashed and they became disillusioned. The elevated Messenger further explained to them to use common sense and understanding:

Prior to his intermittent communication of Qur’ān to people he had lived all his lifetime among them. During that period neither he had the habit of reading out a segment of any book to people nor was in habit of authoring and releasing write-ups.

(At the cost of repetition) When deficient verb: كُنتَ precedes an imperfect verb it converts its meaning into past continuous - a habit. The addressee is elevated Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam] and the information is also about his habit and conduct in the distant past before he started writing and reading out Qur’ān to people. If it was other way round, i.e. he was in the habit of reading out book to people and writing-publishing it; he would certainly had the previous reputation and recognition in society as a scholar, scribe and author of books. Had it been so, thereat, some people might have a plausible and sustainable claim of being in confusion and irritating doubt about the veracity and authenticity that this Book-Grand Qur’ān is not a Divine revelation but this too is personally authored by him-Muhammad [Sal'lallaa'hoalaih'wa'salam].

Allah the Exalted has informed that His elevated Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam] is a Right Handed person. Qur’ān is also the best biography of its Publisher and Spokesperson.

What amendment and modifications were they actually desiring without saying in explicit words?

It is thus plainly evident they did not have genuine suspicion about the origin/authorship of the Book but wanted something be said by the Last Messenger other than Qur’ān, to give them some space for their political survival. The people who suspect the apparent facts evident and manifest like the daybreak do not in fact have any suspicion but just pretend suspicious to find an excuse for denying it.

Being frustrated in not getting what they wanted, they decided to target Qur’ān to restrict its efficacy by repeatedly orchestrating it being his personal authorship. The elevated Messenger of Allah the Exalted had categorically denied adding to, or altering a single word of Qur’ān. Therefore, whoever adds or alters any word and statement of Qur’ān, while translating or writing exegeses in target language whereby general public might be misled as if it is mentioned in Qur’ān, he will be morally and intellectually held guilty; and in the Hereafter of a cognizable serious crime. The Elevated Messenger of Allah the Exalted was given this license as Publisher:

The verb: stems from Root: ت ل و; which signifies, according to Ibn Faris, "الاتِّباع"; practically following by will, design and affection in such manner that one moves-walks behind, remaining adjacent to the one being followed-pursued. It thus reflects that there is no third in between the follower and the one being followed. In keeping with the basic perception its meaning, with regard to recitation of Unitary Verbal Passages communicated by Allah the Exalted are to recite them verbatim, syllable by syllable, and word by word. The Messenger categorically pronounced in straight forward words that he has to recite only the Qur’ān verbatim:

The license was restricted to diligently and sincerely follow in letter and spirit whatever had been verbally communicated. It is explicitly commanded:

The publisher of Qur’ān was asked four times to honestly and diligently follow it in letter and spirit in such manner that no other statement, testimonies, personal experiences, knowledge, beliefs, notions, and passions interfere. It made him the embodiment of Qur’ān. He then pronounced four times to this effect in the following four Ayahs:

5. (iii) Not authorized to compile and compose the serial releases as unified text by his choice and understanding.

The serial revelation and transmission to people on need-to-know basis necessarily involve editing and sequencing of the content for fluent read of the composed/collected discourse up till a given point in time. It was clarified that the Publisher was not given the right to re-arrange the Text, serially published and released to public up to a certain point in time, but it was retained by the Author:

The verbal sentence "نَنسَخْ" has Jussive Verb without antecedent Jussive particle. When it so happens; it signifies intent, desire, and wishing. It stems from Root: ن س خ. Great Lexicographer Ibn Faris (died 1005) stated; "That a group compares/deduces/syllogism its perception as raising/preferring something and putting down/inserting it at place other than its own location. Others say change - divert a thing towards another." It denotes copy, version, transcription of the book.

It is thus conspicuous that stretching the meaning and perception of this Root even too far will not yield "abrogation/cancellation". The concept infolded is to change the place of stationing of a thing; bring a thing on the place of another thing. A deed is performed, and the copy of the act is ready if the same is recorded in a book, and the written act can be seen by the performer of the act when he reads it. Recalling the memory is nothing but again seeing the past event; and thus the basic perception of the root is also there. After reading one's record everyone will "see" smallest act done by him during his life time (99:7).
Qur’ān was revealed/read/taught and Original Script shown to the Messenger over a period of time in small chunks and he kept passing it to people verbally and in writing. On every fresh revelation, the order of the sum total of the Book revealed up-to that point in time was bound to get changed. Every time, placement of Ayat (verses) perforce needed to be changed to make the flow and continuity of reading. Receiving an updated book and comparing it with earlier released manuscript, the hostile elite thought it is opportunity to allege and slander:

Recall the desire of hostile aristocracy; they asked: بَدِّلْهُ; imperative/request verb "you edit/alter it"; and what was being done: بَدَّلْنَآ. It signifies placing - stationing a thing at the location of the thing removed to another place. Already communicated verses were being adjusted to suitable locations (مَّكَانَ ءَايَةٛ) for which they blatantly alleged him as: مُفْتَـر, (active participle-Form-8). Its Root is: ف ر ى. It signifies cutting or slitting a thing and thereafter subdividing into parts that are mutually nearer - similar. And it can be for improvement, reformation or for deformation. Contradicting their slander; most of them are declared naive, not aware how a serially released non-fiction book is structured, published and composed for eventually compiling as stitched/bound book.

Was the hostile aristocracy lunatic and naive? When the text was edited next time by changing placement of some sentences in the earlier released discourse, they nicknamed him: مُفْتَـر a clever editor, while were also desirous he should make amendments and edit the text. The Messenger was advised to clarify that editing and organization of serial publication in formal book format is being done by Allah the Exalted:

The act of sending downwards in one go and stationing (أَنزَلَ) the compiled book relates to location adverb (مَعَ) in the possessive phrase; and the pronoun is referent for: ٱلنَّبِيِّــۧنَ; meaning the certain book was sent simultaneously, along with all of them. They were assigned the responsibility of Messenger on attaining strengthen maturity and simultaneously the assigned Book was sent down and handed over to them:

The repetition of the verb: بَعَثَ is very meaningful. Its Root "ب ع ث" denotes, as Ibn Faris stated, الإثارة: bringing into the world; and stated it signifies (إِزالةُ ما كان يَحْبِسُه عن التَّصَرُّف والانْبِعاثِ) the removing of that thing which restrains one from disposition and free action. The restraining of free action makes things dormant, static, heedless, negligent, unmindful, captivated; deep unconsciousness and in its extreme meanings death, which converts the living into matter that is fond of inertia [unwillingness to move or act, property of matter to hate and resist to change from outside disturbing its rest or continuous moving in one manner]. Removing of the restraint implies and results in the revival, which is the basic concept folded in this Root. Therefore, all the words of Root will share this basic concept in whatever manner they are shaped and employed in a sentence. And its words must have a relation with the restraint that restrained the free action.

The first rhetoric device is Diction, the word choice that encodes much more information than the literal meaning of a word in the context, enhancing communicative value. The verb also shows the reason and time of bringing: ٱلنَّبِيِّــۧنَ into the world, which is otherwise also explicitly mentioned in 22:52.

The role and purpose for giving them corporeal existence in the world is described by Circumstantial adverbs: مُبَشِّـرِينَ وَمُنذِرِينَ, which are Form-II and Form-IV active participles. The circumstantial adverb (حال) is that component of a verbal sentence that describes the state under which the verb is enacted. Circumstantial expression often express nuances of purpose or finality. Active participles have time related attribution while (الصفة المشبهة) the Adjective Resembling Participle (ٱلنَّبِيِّــۧنَ) is that noun derived from a gerund which indicates on the root meaning being an attribute. And this attribute is usually perpetual or intrinsic. It is thus evident that their status - relative social position is intrinsically and perpetually exalted over the entire created Realm. They are all time the great.

On being appointed and assigned the responsibility of the Messenger of Allah the Exalted they were to act as: مُبَشِّـرِينَ وَمُنذِرِينَ:

The Active participle: مُنذِرِينَ, stems from Root: ن ذ ر. The basic perception encoded is: to be, and make people in a state of cautiousness-awareness-alarmed of imminent-potential threat and its consequence if proper guards are not taken. It is to bring people out of a state of heedlessness and mindlessness, and inform, awaken and alert them about the facts hidden in the future. It is thus advance warning and admonishment to get out of the state of neglectfulness- unawareness and take safeguards to meet the eventuality and avert the danger and negative consequence.

In the administration of human system of justice a famous principle is "ignorance of the law does not excuse", or "ignorance of the law excuses no one". But the built in assumption in this principle is that the ruling/controlling authority had duly and reasonably informed and warned the people through wide publicity.

But the Supreme Sovereign of the Universes has a flawless system of justice based on absolute mercy. In that system none deserves and is liable to punishment until and unless he is informed and warned and made to know in simple and distinct/vivid words regarding what should he abstain from doing. Allah the Supreme Judge considers the ignorance and unawareness as strong defense plea for exoneration and takes upon Himself the responsibility to awaken people from their slumber, ignorance, neglectfulness and warn the humanity, and make them explicitly know what they are required to abstain from so that the accused people could not take the plea in their self defense that they were not aware or were not made to understand the prohibitions.

The justice par excellence demands that the Supreme Sovereign/The Authority establishes against an accused, beyond a shadow of doubt, that he committed the crime intentionally and willfully despite knowing and being fully aware of the prohibitions and prescribed punishment/consequence.

After having been warned in simple and explicit manner; the one who remains heedless and keeps acting defiantly, contrary to the warning, he exposes and proves against himself that he did the same, deliberately and willfully, ignoring the consequences. He thus proves and makes himself liable to criminal cognizance and arrest for dispensation of justice.

The Source of Guidance throughout history of humans after arrival on the Earth has been the Book. Firstly it was compositely descended into the Sky of Earthly Universe simultaneously with the corporeal appearance/birth of the member of the galaxy of beforehand Chosen and declared Exalted over creations staunch monotheist Allegiant who were Messenger-Designate. And second time the certain Book was descended to the Earth for handing it over when on reaching strengthen maturity he was appointed Messenger towards certain people.

The repetition of the verb: أَنزَلَ with مَعَهُـمُ is very meaningful; also by inner-referencing that they are used only twice in the whole text, though the verb is otherwise used 56 times. The Form IV perfect verb: أَنزَلَ, stemming from Root: ن ز ل and verbal noun اِنْزَالٌ is a dynamic/action verb. It has both manner and result association. Ibn Faris stated: تدلُّ على هُبوط شيء ووقُوعه, that it signifies: to alight, descend and get boarded, sojourned or lodged at a place. Any point, place, location where the thing or person gets alighted, or descended becomes the destination, place of sojourn and boarding, or storage. He added: التَّنْزِيلُ: تَرْتِيبُ الشَّيْءِ وَوَضْعُهُ مَنْزِلَه, the Form-II verbal noun signifies arranging, systematizing, arraying the thing and its placing - display at destination in a particular.

Thus the semantic frame is "Descend-descent". This Frame has in it motion of a body in the downward direction to arrive at a goal. The entity may move by its own accord, descending by itself or an object may be dropped or caused to fall. Depending upon the nature of the object, the manner of dropping, causing it fall or dispatching it to arrive at the goal may considerably vary. Anything which is uncountable, compact/solid/compounded/bound unit can be dropped in one-go, taking time naturally required to arrive at goal; or as a mass-transfer in one span of running time. This verb/verbal noun is not used to refer to descent of something in piecemeal, in different and various intervals of time. It refers only to causing flash-descent of something from high-up downwards. The direction and the goal point is indicated by prepositions denoting direction and destination through their object pronoun or noun.

Descent of the Book is essential complement. It was incumbent upon Allah the Exalted as undertaken in the Covenant:

They all were given part of the Book to act as Messengers in time and space. It is a simple proposition that a person is firstly chosen, and thus stands dignified by this selection whereby he is assigned the responsibility to act as Messenger for conveying the Message to targeted people.

One of them were to appear on the worldly scene at the end, as accomplisher of this chosen group of Men.

When the Qur’ān was being released in serial manner - smaller chunks, there was a possibility that at some point in time, some people might have needed more information on a subject to understand it comprehensively, or they had a question seeking enlightenment on certain topic. It was clarified that the responsibility for further elucidation vests with His Majesty - the Author of the Book.

Qur’ān is unique and strangely amazing. It seems the Author engaged its Publisher and Audience as to address their inquisitiveness and to render it facilitator for all times after the corporeal departure of its Teacher, the exalted Messenger, that made it within the reach of the average and autodidactic student.

      (i) Intellectual Property is self-explanatory, exegetical: كِتَٟبٚ مُّبِيـنٚ.
      (ii) Its unitary passages are of two types, self-explanatory: بَيِّنَٟتٚ, and: مُّبَيِّنَٟتٛ interpretative - decipherer of phenomenon.

      (iii) Other classification of unitary passages is: ءَايَٟتٚ مُّحْكَـمَٟتٌ and ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ
      (iv) The elevated Messenger is assigned the responsibility to explicitly explain the Divine Discourse and lead the humanity;
        (a) Thereby, Publisher is Authorized to explain - elaborate a point - query but only by resorting to the entire text of Qur’an.

Another distinction that applies to non-fiction - expository works is Theoretical vs. Practical Books. Theoretical concerns something to be seen and understood. And Practical concerns the application of knowledge. Grand Qur’ān combines in itself both.

Qur’ān is declared by circumstantial accusative as guidance for the Mankind. Any guide book is a practical book. Thereby, it is not only source of knowledge but also how to regulate and direct human conduct. The book that is to serve as guidance for personality development and uplift need be self-explanatory:

Qur’ān is declared as guidance (by predication and circumstantial accusative) for the Mankind and also as counselling for the people who endeavour to safeguard their selves by remaining within the prescribed bounds of attitude and behaviour. Any guide book is a practical book. Thereby, it is not only source of knowledge but also how to regulate and direct human conduct.

Qur’ān is described - predicated by: بَيَانٚ a verbal noun. It is one of the Epithets for Divine Discourse. Verbal noun does not have time reference. Thereby, it renders the book timelessly explicit for every reader and seeker of knowledge. Great books do away with superfluous language. Its writing is precise and efficient in conveying meaning in a concise, yet vivid way. A great literary tool to achieve this is epithet. It enriches language and literature. An epithet is a phrase or word used in accompaniment or in place of a person, place, or thing to describe or characterize it. More than a simple adjective, an epithet is used to attribute very specific qualities or characteristics to what is being described. The literary term derives from the Greek “epitheton” meaning “added” or “attributed.” Presently, people often think of them as “nicknames” since they often replace the name of a person, place, or thing while also giving them specific attributes.

Since the predicate is absolute indefinite, it is specified by prepositional phrase related to elided adjective where the particle is for: تَبلِيغ easy to understanding benefit and advantage of common people. It stems from Root: ب ى ن which signifies the repute, discernment, perspicacity of the thing, and its disclosure. Thereby, it denotes disunion, a cleavage, and middle, in between two objects. Thereby, with reference to Speech and Text it denotes eloquence, perspicacious, explicatory, and exegetical verbal communication. The Discourse is self-exegetical - explicitly explicative; whereby it is secure from eisegete commentators having tilted hearts since "importing" or "drawing in" their own subjective and biased interpretations into the text would easily be discerned.

It is thus evident that Qur’ān, after its collection and composition in the form of completely sequenced book, is self elucidative. Thereby, the best recourse for a translator and interpreter is to explain every sentence, topic, concept, word, phrase, anaphora resolution, and elisions by referring to other content and explanations given later in Qur’ān. A self explanatory book makes the job of its translator and interpreter easy.

The predication, designating property of: بَيَانٚ and circumstantial accusative: تِبْيَٟنٙا (both are verbal nouns) for the Book makes the job of a translator and exegete not only easier but also restricts him to explain every word, subject, topic and concept by taking recourse to its contents.

The book that is to serve as Manual of Guidance - User's Guide for personality development in time-space, like the DNA that encodes instructions for growth and development and sustaining life of a cell, necessarily need to encode information about all aspects of life, nature and nurture of audience. It must be able to express unequivocally whenever one needs to know about any concept relevant to the exigency he is in. He who can make things explicit whenever required is described by: مُبِيـنٚ, a Form-IV Active Participle. Used as an adjective, the Active Participle acts as descriptive term. Active participle signifies one who separates, demarcates or distances one thing from the other, thus making each evident, manifest and explicit for recognition and perception. As adjectival description of a language, it signifies that language as explicit: conveyor of information in succinct, individuated, distinct and crystallized manner. Such text render every subject and concept as a distinctly determined entity cognizably and perceivably contrasted.

The global address has introduced two epithets for Qur’ān, firstly: بُرْهَٟنٚ from Root ب ر ھ ن. It signifies a decisive and manifest evidence or proof which irrefutably establishes the truthfulness of stated information. Such evidence is only from a Primary Source. Information the speaker has no personal knowledge is not primary. The Original Source or evidence is an artefact, a document, a recording, or other source of information that was created at the time of its original manifestation. Similar definitions are used in library science, and other areas of scholarship. Information conveyed to other persons is NOT necessarily truth unless it is backed by: بُرْهَٟن Primary Source-Primary Evidence which can either be Original Document or verifiable tangible evidence. It is the basic criterion by which standard a speaker can prove himself truthful, otherwise what he stated is either false and conjecture, or merely an unsubstantiated wishful opinion.

Allah the Exalted through the Elevated Universal Messenger has laid down the criterion of truth; how to define and identify truth; the roles that revealed and acquired knowledge play; in respect of both relative and absolute truths. Relative truth is a reality with reference/relation to time and space, and the absolute reality is not bound within specific, or affected by time and space; it is universal. The criterion of determining truth is the Book of Allah the Exalted, documental evidence about a relative truth created at the time under study; and the tangible traces that can be subjected to test and verification as part of knowledge.

The other epithet for the revelation which is compositely communicated to people in the form of a book is: نُورٙا meaning White Light - Illuminator which is qualified by: مُّبِينٙا, the one that makes the images explicitly visible; an illumination that makes accurate predictions.

The superbly elaborative, explicatory, explicit, categorical and precise nature of the text is depicted by attribute: مُّبِيـنٚ forنُورٚ, and for كِتَٟبٚ book that has since reached to them. One of the most important rhetorical device is diction with which imagery and vivid descriptions are closely tied. The choice of adjectival phrases: نُورٙا مُّبِينٙا; and نُورٚمُّبِيـن ; and كِتَٟبٚ مُّبِيـنٚ portray the Divine Course as global illumination. Its goal is to make images of scenes which no more physically exist; or which may not physically exist yet, meaning the scenes that will be seen in the future. Images of real world are formed by visible light being scattered by surfaces and volumes. These phrases depict that verbal tokens of the book help reader compute realistic images like videoed clips of the narrative.

"Reading" signifies the process of identifying the characters and words, and their relationships to understand the meanings in written text. The object of reading is to reduce the spread text to a "focal-gathered spot" yielding "thought-perception" encoded therein. Arabic is the Mother of Languages and its words are mostly picturesque depicting that which needs to be defined in other languages. The word for reading a written text in Arabic are made from Root: ق ر ء which signifies gathering a thing at one point, thus changing the spread position of a thing into a collective unit, an illuminated image.

The objective of a book is accomplished when its text creates an impression in the reader's mind. A powerful tool to achieve this objective is imagery, a figure of speech, which employs such words that create mental images in the mind of the reader. It makes the reader feel as if he is present in the very moment, right between the lines. Words that do not stimulate imagination are just symbols sprinkled on a blank piece of paper. Images and emotions are recreated by using vivid descriptions and comparisons with the help of sound words.

Grand Qur’ān illustrates by the choice of such words that produce images; and describes events as though it were happening in front of the reader. Its vivid descriptions portray image in such manner as if it were being displayed in a live telecast. The reader feels watching the past and future events visually though in real time he is not present. It renders the text more effective, persuasive, and impressive.

The book portrayed as نُورٙا مُّبِينٙا; and كِتَٟبٚ مُّبِيـنٚ describes history and events in such vivid manner; like simulating the path of light in an environment through the image plane in order to compute realistic images, that the reader feels as if he is eye witness of the occasion.

The book meant as permanent manual of guidance in space-time has to be self-explanatory for every timeline. It is important to convince the reader about this aspect of the Discourse and to save and enable him not to become the prey of eisegete commentators having tilted hearts who "import" or "draw in" their own subjective and biased interpretations into the text. For creating emphasis, repeating words or phrases while adding more details - amplification and repeating an idea - concept - information using different words (Commratio) is one of different rhetorical ways.

Like the binary nature of the physical realm, basic classification of language is also binary; Prime language: عَـرَبِـىّٚ and secondary language: أَعْجَمِىّٚ. Both these nouns are termed Relative Noun, evident by the additional "ى" in the end depicting and relating it to languages by geography. The basic geographical sub-division for language is one spoken by sons of soil of Arabian Peninsula, and other by Non-Arab world.

Similarly none of the books, including earlier Revealed Books, except the Mother - Principal Book and Qur’ān is adjectively portrayed by the descriptive term: مُّبِيـن.

Deliberate repetition of ideas back to back is to create emphasis and make writing more engaging.

There is no denying that certain texts are considered non-translatable or difficult to translate, or translation renders the original lost. Robert Lee Frost [American poet; March 26, 1874 – January 29, 1963] is stated to have said: "poetry is what is lost in translation." We need not enter into controversy as to what Robert Frost intended when he said it. We might take it literally; that what constitutes poetry is lost when translated in another language. May be, the moment "imagination - emotion" is translated, vacuities become manifest.

The Arabs obviously knew that it is not poetry. Its negation has value from another angle. A poet after making his poetry public has no right to explain or assign meanings as to what he intended to say through his poems. It is the discretion of the readers to attribute to his poetry whatever they perceive; exactly as a judge has no right to start giving interpretations to his judgment once announced. The right of explaining and interpreting any segment of the text was retained by the Author of Qur’ān. It was announced therein:

Another type of texts difficult to interpret, at the time of narration and writing, are statements of soothsayers - prognosticators. Qur’ān is easy to translate and interpret in the target language text because it is not a discourse narrated by a soothsayer - prognosticator:

Yet another type of texts is notoriously difficult to translate. They are comic texts. Noted British novelist Virginia Woolf [25 January 1882 – 28 March 1941] is stated to have once said: "Humour is the first gift to perish in a foreign language". Grand Qur’ān is a unique book wherein it is stated that nothing relevant is neglected mentioning [ref 6:38]. So Qur’ān is not a comic text that it might create difficulties for its translation:

Experts in translation study opine that non-fiction text, on the other hand, is often very straight forward to translate, as meaning is all that is important.

6. (ii) Its unitary passages are of two types, self-explanatory: بَيِّنَٟتٚ, and: مُّبَيِّنَٟتٛ interpretative - decipherer of phenomenon.

The composition and structure of: كَلَٟمُ ٱللَّهِ in which it was delivered and later verbally spoken to the Messenger is described as Binary:

The verse has one compound sentence giving information about presentation/handing over of two distinct objects. The Form-IV verb does not necessarily mean that the Speaker had handed over the objects in person to the addressee. The Intermediary is implied through whom the act was accomplished. Prepositional Phrase مِّنَ ٱلْمَثَانِـى relates to elided adjective for the elided possessive noun of count noun: سَبْعٙا. The preposition: مِّنَ cannot have meanings other than: "lil tabeez-التبعيض" a sub-set excerpted from the main set because it is preceded by a count noun. The number of unitary verbal passages in the Discourse of Allah the Exalted is thus: 7 (prime)+ 6229 (prime)=6236; and chapters are 1 + 113=114. Had the number been odd, either of Chapters or Unitary Passages, the perception inherent and inalienable semantic feature of: ٱلْمَثَانِـى would have been compromised because an odd number does not reflect the folding - binary nature. Thus the characteristic of these Unitary Verbal Passages is they are selected-excerpted from the Binary-Symmetrical-analogous Miscellany:

ٱلْمَثَانِـى: It is plural feminine and the Grand Qur’ān is Miscellany of: ءَايَٟت verses, a plural feminine Noun. It is the origin/source from where seven verses: ءَايَٟت of Chapter One are excerpted and rephrased. When all these are collectively taken and referred as the Book, the gender for: ٱلْقُرْءَانَ is masculine. Thus: كَلَٟمُ ٱللَّهِ is primarily divided into two distinct parts: سَبْعٙا مِّنَ ٱلْمَثَانِـى; and ٱلْقُرْءَانَ ٱلْعَظِيـمَ the Grand Qur’ān: Grand Discourse which is sub-divided into 113 (prime number) Chapters.

The most conspicuous and striking difference between the word choice in the opening Chapter and other 113 Chapters is that in the first Chapter the sentences of declarative and prayer structures do not begin with command verb: قُلْ "you say, pronounce", while it is invariably included whenever a declarative statement is made in the later chapters by anyone. Whenever a person makes a statement, it is referred as his expression (قَوْلٚ) but when it is preceded by command verb: قُلْ this clarifies that the content-حَدِيثُ in the statement is not of his origin-thought but he is quoting-saying-writing the words in compliance to the command of Allah the Exalted. All the five sentences of First chapter are our utterances. It is understood that: حَدِيثُ a unique statement, proposition, emergence of an affair-matter-incident-information for the first time always precedes: قَوْلٚ a relay for the auditory and visual faculty of a recipient. Praise is for Allah the Exalted Who compiled those words for our narration in the language of our guide lord Muhammad Sal'lallaa'hoalaih'wa'salam, the great among all that is created; and is communicated also through him.

The principle Orator of Qur’ān is Allah the Exalted Who while addressing suddenly diverts towards the Messenger and asks him that now he should address and say such and such thing to the audience. This helps us visualize as if there are two orators/speakers on the stage before which we the humanity are sitting in assembly as listeners.

A Living is behind the words. Written Words develop a relationship between the Living behind the words and the recipient of the words. The best written words are those which enable the recipient reader not only to listen the sounds inherent in individual words and in their peculiar arrangement and assembly; but he may also feel a strong sense of interaction with the author, and senses the presence of the Living behind the words.

Honesty is important to create voice in the writing. The writing must say the infallible truth — not that someone might want to hear. Voice is heard when the Writer speaks directly to the reader, as if he or she were standing there talking to him, in a way that is individualistic, expressive, and engaging. Responding instantly to our prayer for guidance, Allah the Exalted addresses:

Feel of presence and Voice of the Living behind words is the ultimate purpose of the Book. While reading and studying Qur’ān if we feel not the presence and awe of its Author and Publisher, we are certainly below average reader and student. Thereat, we must start learning how to read a book.

The First Chapter is the protocol of addressing the Supreme Sovereign by those subjects who are the believers and the first thing they should pray for. Allah the Exalted had earlier also taught us the words and the manner for seeking forgiveness for our first omission:

Each sub-division is called: سُورَةٌ: a segment denoting: an Enclave of superiority and elevation-Ascending Leap. It is like a spiral having 113 rungs: a series of hierarchical levels on which somebody moves up. Thus: كَلَٟمُ ٱللَّهِ is divided into 114 Chapters. Each: سُورَةٌ chapter is divided into parts - unitary verbal passages, each of which is called: ءَايَةٚ (plural: ءَايَٟتٚ) with varying numbers from minimum 3 to maximum 286 in chapter 2.

The miscellany of Qur’ān are called: ءَايَٟتٚ, singular ءَايَةٚ. Its Root is "ء ى ى" which embeds Semantic frame: Sign. Sign is defined as an object, corporeal and real thing having dimensions; or a discernible sign which one can perceive and save in memory with reference to its surroundings and dimensions; and event or phenomenon whose presence or occurrence indicates the existence, presence or occurrence of something else, the relationship being asymmetric. Phenomenon is a fact or situation that is observed to exist or happen, especially one whose cause or explanation is in question. Nothing can be perceived and stored in memory without relating it to something else. Moreover, everything has two aspects, one apparent and visible perceivable through sensory organs; and the other is invisible but integral part of that thing. Therefore, this Root signifies as Er-Rághib stated, any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other to a certain extent which he cannot otherwise perceive.

A Sign, in Arabic: ءَايَةٚ is in fact a mirroring transmitter of truthful information which exists as an indication about some invisible existence, reality, fact, and phenomenon, the Indicated. It has in it an element of news. Thereby, what is achieved is a bit or more of information. It is neither synonym nor synonymous to: عَلَامَةٌ which is derived from Root: ع ل م that denotes such mark, representation, symbol, or figure about which it is already known as to what it features - portrays. The relationship between Indicator and Indicated in: عَلَامَةٌ is that of symbolization or iconicity.

This is the visual side of learning knowledge. The other source of knowing and perceiving things is verbal. In Grand Qur’ān the word: ءَايَةٚ is firstly used to refer to the Divine communication through linguistic tokens, the verbal Passages of the Divine Speech - Book that indicate information and guidance. These passages are Indicators indicating the Existence of Invisible Author - Speaker. Text is a Sign indicating the Existence of its Creator exercising Volition. When the creator of a thing; who knows absolutely the visible and invisible aspect of that thing, verbally narrates about that thing, such verbal statement is: "ءَايَةٚ" in the true sense of the word since it mirrors established realities and facts.

The characteristic of the ءَايَٟتُ ٱلْقُرْءَانِ: the miscellany of Unitary Passages of the Qur’ān are described by adjective:

The verbal sentences: ءَاتَيْنَٟكَ and أَنزَلْنَآ إِلَيْكَ convey two stages in the process of handing over an object to the recipient. The first is causing the object to descend and make it reach the destined location/ person. Both the verbs complement each other to disclose the presence of third person (Intermediary-Archangel Gib'rei'l) who brought down the object and handed it over to the exalted Messenger.

Qur’ān was sent, read out and Original Script shown to the Messenger over a period of time in small chunks and he kept penning and passing it to people verbally and in writing. It were unitary verbal passages (ءَايَٟتُ ٱلْقُرْءَانِ) that were being relayed to people time to time:

The adjectival description of verbal passages by a quasi active participle/noun (بَيِّنَٟتٛ) signify they are self-explanatory about the information, command and/or prohibition notified therein. Same adjectival phrase, the object of verb in above mentioned Ayah, is repeated as circumstantial accusative which indicates the manner of execution of the action and state of the object:

The how aspect of sending the Qur’ān, referred by object pronoun, is built-in the verb; it was sent and made to reach as composed text through intermediary. Its state is described by accusative adjectival phrase: ءَايَٟتِۭ بَيِّنَٟتٛ, a miscellany/collection of various individual passages that have the characteristic of self-explanatory of the information encoded therein. Notwithstanding information to be encoded may be quite complex, it can be readily projected on a string of words in explicit manner; but it is appreciated and acknowledged only by those who know how to read and comprehend a book, if they are clean consciences and gentle natured:

They have absolutely nothing to contend and negate the content of the verbal passages but do consider them as detrimental to their socio-politico interests. In public they also avoid discussing and giving opinion about the contents and points raised in the verbal passages and distract their audience by subtly implying their socio-political influence as strength of their standpoint.

It is deceptive strategy. Rhetorical question are a robust way for a speaker to try to get their audience to go along with what they are saying or to convince them of their unexpressed opinion of reproach. They are trying to off-balance the believers hinting at their social and numerical strength as subtle logic of superiority of their ideology. Another manipulative strategy is to raise voice and display negative emotion and facial expressions - a form of aggressive manipulation.

The purpose of writing is to convey information accurately. Depending upon the nature of subject and concept, the information is comprehensive when it encompasses all aspects of the subject of discourse. It should individuate the states inherent in a subject, demarcate the boundaries, explain the procedure and protocols, explain the why or how; and explore a concept and subject in depth. It will facilitate the audience-reader to save it in memory, to critically think, ponder, reflect and attain rational conviction-certainty and relate it to others.

وَقَالَ ٱلَّذِينَ لَا يَعْلَمُونَ

Take note: they (elite and men of position of Muesh'ri'keen - idol worshippers) who do not know about revealed Book satirically said:

لَوْلَا يُكَلِّمُنَا ٱللَّهُ

"Why is it that Allah does not converse with us? —

أَوْ تَأْتِينَآ ءَايَةٚۗ

Or why a verbal passage does not come to us (they are coming only to him)?"

كَذَٟلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِـم مِّثْلَ قَوْلِـهِـمْۘ

This resembles what the people before them had stated words of import comparable to their statement.

تَشَٟـبَـهَتْ قُلُوبُـهُـمْْۗ

Their hearts [psyche, attitude] have become self-baffled - metaphorically synonymous to the hearts of earlier such people.

قَدْ بَيَّنَّا ٱلْءَايَـٟتِ لِقَوْمٛ يُوقِنُونَ .١١٨

Indeed, Our Majesty have explicitly explained the Aaya'at: Verbal Passages of Qur’ān for the people who pursue to attain self conviction-certainty. [Conviction is the result of objective analysis/critical thinking, see 3:118;57:17]. [2:118]

The ultimate objective of persuasion is to convince the audience about the points and subjects highlighted in the verbal discourse. It is possible only when the discourse is rendered explicit and crystal clear, and void of an iota of ambiguity and peeving substance. The verbal passages are for making the reader understand conveniently. A good writer tries to minimise the intellectual gap between the author/speaker and the reader/listener. Author is always on higher level of intelligence than his audience. But the author has to communicate at the level of cognitive intelligence of reader because without it there can be no communication. A very subtle point is precisely indicated that the act of rendering the verbal passages explicitly explicative is particularly done for the people who aspire to attain knowledge not merely for information but for firm belief - be convinced. It is enlightenment. Enlightenment is achieved when in addition to knowing what an author/speaker says, the audience understands what he means and why he says it.

Explicit text facilitates the reader to overcome his intellectual inequality in approaching the thought and intent of the author/speaker. The first addressee were the people who were not familiar or were not in habit of reading non-fiction book. In addition to other reasons explained in the text, it also appears to be the wisdom of serial communication of verbal passages. It is confirmed that the promise made has since been accomplished - that (ثُـمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ) afterwards explicit elucidation— crystallization of contents of Qur’ān through other verbal passages is incumbent upon Our Majesty (75:19). Whatever was made to reach people that was part of explicit passages and the Guide-Manual: Qur’ān has since been explained and made crystal clear for the peoples of space-time in black and white within the Book.

إِنَّ ٱلَّذِينَ يَكْتُـمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَـٟتِ وَٱلْـهُـدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّٟهُ لِلنَّاسِ فِـى ٱلْـكِـتَٟبِۙ

Know the upshot of those who conceal and withhold that which Our Majesty have since compositely sent out of the explicit verbal passages and the guidance despite after that which Our Majesty have manifested for the people in the Book (Qur’ān) [as per Our promise to the Messenger 75:19] —

أُو۟لَـٟٓئِكَ يَلْعَنُـهُـمُ ٱللَّهُ وَيَلْعَنُـهُـمُ ٱللَّٟعِنُونَ .١٥٩

They are the people whom Allah the Exalted condemns and discards; and condemn/discard them all those who discard the withholders of truth, liars, deceivers, vain talkers, conjecturers — [2:159]

It is very strong worded warning for ruling elite, intelligentsia and religious scholars in the entire timeline. Once all that which was intermittently revealed to public has since been elaborated and explicitly explained in written form, whoever conceals it shall be of those who are condemned and discarded. They are condemned for: يَكْتُـمُونَ hiding certain facts explicitly mentioned in the Book. They cause some entity - fact - disclosure to be not perceptually accessible to potential perceivers. Obviously it is done by intellectuals and scholars.

إِنَّ ٱلَّذِينَ يَكْتُـمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْـكِـتَٟبِ

Note the factual news about those: scholars - religious elite who conceal - withhold telling people that which Allah the Exalted has compositely sent as part of the Book: Grand Qur’ān —

وَيَشْتَـرُونَ بِهِۦ ثَمَنٙا قَلِيلٙاۙ

And they gain a commercial benefit of trifling import with this recourse —

أُو۟لَـٟٓئِكَ مَا يَأْكُلُونَ فِـى بُطُونِـهِـمْ إِلَّا ٱلنَّارَ

They are who eat taking into their bellies noting but the fire. [This is because they will have nothing beneficial in their account ledger-3:77].

وَلَا يُكَلِّمُهُـمُ ٱللَّهُ يَوْمَ ٱلْقِيَٟمَةِ وَلَا يُزَكِّيـهِـمْ

Moreover, Allah the Exalted will not address them on the Day of Rising; And He the Exalted will neither cause their uplift.

وَلَـهُـمْ عَذَابٌ أَلِيـمٌ .١٧٤

Be mindful, a severe-grave punishment is prepared - in wait for them. [2:174]

The clergy and coterie intelligentsia of ruling elite of the People of Book have been doing it in respect of the Book given to them for vested interests in total disregard of their Covenant:

وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٟـقَ ٱلَّذِينَ أُوتُوا۟ ٱلْـكِـتَٟبَ

Know the historical report: Allah the Exalted had obtained, at a certain point in time, the covenant-pledge of those whom the Book was given:

لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُـمُونَهُۥ

"It is must for you: the clergy, learned, scholarly men of the society that you will distinctly and vividly explain the Book for the common people and you will not conceal-withhold it from people."

فَنَبَذُوهُ وَرَآءَ ظُهُورِهِـمْ

Thenceforth, for reason of vested interests they discarded-threw away it (the Book) on their backs —

وَٱشْتَـرَوْا۟ بِهِۦ ثَمَنٙا قَلِيلٙاۖ

And they purposely indulged in commercialism gaining a trifling price substituting it —

فَبِئْسَ مَا يَشْتَـرُونَ .١٨٧

Consequently; what a disgusting and wretched is the commercialism that they indulge in. [3:187]

It is not possible to deny that only those people who have the identity and recognition of religious scholars, people of knowledge and opinion in the society can do business with the verses revealed in the Book of Allah the Exalted. The target and victims are the common people.

وَمِنْـهُـمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْـكِـتَٟبَ إِلَّآ أَمَانِـىَّ

Be informed, masses which constitute major part of them (Bani Iesraa'eel) have the characteristic of not acquiring knowledge of the Divine Book. They are, however, aware with regard to the Revealed Book only such wishful fascinating hearsay-conjectural myths made popular and widespread in society.

وَإِنْ هُـمْ إِلَّا يَظُنُّونَ.٧٨

As such, they (the common people), keep doing-knowing nothing except conjecturing-supposing-assuming the widespread-popular material as being from the Revealed Book. [2:78]

The Book imposes limitations and restrictions and demands that people should try to remain under the control and guidance of frontal brain. It does not give them the way and blanket permission to satisfy their different desires, emotions and lusts. They become the "beneficiaries" of the "business" of religious scholars who hide the contents of the Divine Book from their perceptual access. The strategy of such pseudo-scholars is disclosed:

فَوَيْلٚ لِّلَّذِينَ يَكْتُبُونَ ٱلْـكِـتَٟبَ بِأَيْدِيـهِـمْ

Thereby, [that commons are misled by conjectural matter] Woe-regret would be the upshot for those people who keep writing the book with distinct titles and caption with their own hands-thoughts—

ثُـمَّ يَقُولُونَ هَـٟذَا مِنْ عِندِ ٱللَّهِ

Thereafter having written it they [publish the book] tell the people saying-claiming: "This book contains matter which is according to that communicated by Allah the Exalted"—

لِيَشْتَـرُوا۟ بِهِۦ ثَمَنٙا قَلِيلٙاۖ

--They say so to gain a commercial benefit of trifling import with it (book written and published by them).--

فَوَيْلٚ لَّـهُـم مِّمَّا كَتَبَتْ أَيْدِيـهِـمْ

Therefore, Woe-regret is in wait for them for that which their hands have written [fascinating, misleading, hypothetical, conjectural hearsay and myths].

وَوَيْلٚ لَّـهُـم مِّمَّا يَكْسِبُونَ.٧٩

Moreover, Woe-regret is in wait-is the eventuality for that what they earn-popularity, commercial-financial benefit by it. [2:79]

How such manipulative scholars and eisegete mislead and allure people is disclosed:

وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامٙا مَّعْدُودَةٙۚ

Take note that they (Clergy) told people, "The Fire will certainly never touch us except for a period of numbered days".

قُلْ أَتَّخَذْتُـمْ عِندَ ٱللَّهِ عَهْدٙا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُ ۥٓۖ

You question them, "Have you people succeeded in obtaining a contract from Allah the Exalted in this regard? If that is the case, Allah the Exalted will never breach His contracted obligation!

أَمْ تَقُولُونَ عَلَـى ٱللَّهِ مَا لَا تَعْلَمُونَ.٨٠

Or, that not being the case, are you people attributing to Allah the Exalted that about which you have no knowledge?" [2:80]

وَقُرْءَ انٙا فَرَقْنَٟهُ لِتَقْرَأَهُۥ عَلَـى ٱلنَّاسِ عَلَـىٰ مُكْثٛ

And it is a transcript (circumstantial adverb for Qur’ān) having characteristic of text displayed in Arabic. Our Majesty have since segmented it (Text/discourse) in split parts; its purpose is that you the Messenger might compile-organize it to read upon the people, while they are awaiting and expecting (a new release).

وَنَزَّلْنَٟهُ تَنْزِيلٙا .١٠٦

The fact remains Our Majesty have serially sent it (Qur’ān), gradually to you the Messenger. [17:106]

The prepositional phrase "عَلَـىٰ مُكْثٛ" relating to elided circumstantial adverb reveals people had developed a passion to hear more and more of Qur’ān, anxiously expecting and awaiting a new release.

مَّا يَوَدُّ ٱلَّذِينَ كَفَـرُوا۟ مِنْ أَهْلِ ٱلْـكِـتَٟبِ وَلَا ٱلْمُشْـرِكِيـنَ

Neither those elite of the People of the Book who have refused to believe in the Messenger due to heart burning, rancorous and resentment against the choice of Allegiant person-(see 2:90), and nor elite Pagans-Idolaters who have refused to accept the Messenger, like:

أَن يُنَزَّلَ عَلَيْكُـم مِّنْ خَيْـرٛ مِّن رَّبِّكُـمْ

That: whatever is surpassing and awesome (Aaya'at) for you people not be sent upon you (the believers) periodically by your Sustainer Lord [read with 16:30].

وَٱللَّهُ يَخْتَصُّ بِرَحْـمَتِهِۦ مَن يَشَآءُۚ

Their rancorous and resentment is uncalled for (2:90), since Allah the Exalted by His own Will and Special Grace makes him uniquely dignified selection whom He the Exalted likes.

وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيـمِ .١٠٥

Know it, Allah the Exalted is the possessor of Infinite Bounty. [2:105]

وَإِذَا قِيلَ لَـهُـم مَّاذَآ أَنزَلَ رَبُّكُـمْۙ

And when it was said for these obsessed with greatness elite, "What is that which your Sustainer Lord has sent?"

قَالُوا۟ أَسَٟطِيـرُ ٱلۡأَوَّلِيـنَ .٢٤

They said, "Tales of ancients." [16:24]

And the response of the believers on the same question was:

وَقِيلَ لِلَّذِينَ ٱتَّقَوْا۟ مَاذَا أَنزَلَ رَبُّكُـمْۚ

And when those who sincerely endeavoured to attain salvation were asked, "What is that which your Sustainer Lord has compositely sent?"

قَالُوا۟ خَيْـرٙاۗ

They replied, "It is the best, blessing, tranquillity that has reached us from our Sustainer Lord."

لِّلَّذِينَ أَحْسَنُوا۟ فِـى هٟذِهِ ٱلْدُّنْيَا حَسَنَةٚۚ

Appropriate and adequate reward is in this world for those who conducted [and advised others also] moderately, gracefully and generously —

وَلَـدَارُ ٱلۡءَاخِـرَةِ خَيْـرٚۚ

And the abode of the Hereafter is certainly the far better —

وَلَنِعْمَ دَارُ ٱلْمُتَّقِيـنَ .٣٠

And the abode of those who sincerely endeavour to attain salvation is certainly the excellent: [16:30]

On the other hand Impostor believers were afraid lest a chapter is communicated disclosing what they were hiding in their hearts:

يَحْذَرُ ٱلْمُنَٟفِقُونَ أَن تُنَزَّلَ عَلَيْـهِـمْ سُورَةٚ تُنَبِّئُهُـم بِمَا فِـى قُلُوبِـهِـمْۚ

Impostor believers (ٱلْمُنَٟفِقُونَ) are apprehensive of sending a Surah: a chapter upon the believers informing them about that which is nurtured in their hearts.

قُلِ ٱسْتَـهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْـرِجٚ مَّا تَحْذَرُونَ .٦٤

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "You people keep non serious jesting attitude. Indeed Allah the Exalted will just bring forth what you people are guarding." [9:64]

The adamant elite of Jews, Christians, and Polytheists were desiring stoppage of further Divine communication and were simultaneously propagating negative conjectures in the hope they will succeed detracting people away from it:

يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٟهِهِـمْ

They desire and make efforts that they might blur the Light of Allah: Aa'ya'at of Grand Qur’ān with their whimsical conjectural talks.

وَيَأْبَـىٰ ٱللَّهُ إِلَّآ أَن يُتِـمَّ نُورَهُۥ

And Allah the Exalted considers it but logical to accomplish transmitting His Visible Light: (Grand Qur’ān)—

وَلَوْ كَرِهَ ٱلْـكَـٟفِـرُونَ .٣٢

Notwithstanding how aversive it was felt by those who have refused to accept it, from amongst people of Book and idol worshippers, [they wish that no further Aa'ya'at be revealed-2:105] [9:32]

It is reiterated:

يُرِيدُونَ لِيُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٟهِهِـمْ

They desire and make efforts that they might blur the Light of Allah: Aa'ya'at of Grand Qur’ān with their whimsical conjectural talks.

وَٱللَّهُ مُتِـمُّ نُورِهِۦ

And Allah the Exalted is going to complete the Visible Light [Grand Qur’ān] of Him the Exalted

وَلَوْ كَرِهَ ٱلْـكَـٟفِـرُونَ .٨

Notwithstanding how aversive it is felt by those who have refused to accept it, from amongst people of Book and idol worshippers, [they wish that no further Aa'ya'at be revealed-2:105] [61:08]

The adamant elite had negative emotion (مَّا يَوَدُّ) for a thing which they themselves in the heart of their heart considered "خَيْـرٚ", surpassing and awesome. Allah the Exalted pronounced that the activity is about to be accomplished by rendering His enlightening discourse as organized bound book. It was done:

Know the upshot of those who conceal and withhold that which Our Majesty have since compositely sent out of the explicit verbal passages and the guidance despite after that which Our Majesty have manifested for the people in the Book (Qur’ān) [as per Our promise to the Messenger 75:19] — [Refer 2:159]

إِنَّ عَلَيْنَا جَـمْعَهُۥ وَقُرْءَانَهُۥ .١٧

Indeed the collection and composition of it (serials of Qur’ān) as finished book is incumbent upon Our Majesty — [75:17]

يَـٰٓأَيُّـهَا ٱلَّذِينَ ءَامَنُوا۟

O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen;

لَا تَتَّخِذُوا۟ بِطَانَةٙ مِّن دُونِكُـمْ لَا يَأْلُونَكُـمْ خَبَالٙا وَدُّوا۟ مَا عَنِتُّـمْ

You should not hold entourage who are other than of your community as associates. They are the people who cease and desist not exploiting your impairment/creating turmoil. They yearned for what rendered you distressed.

قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٟهِهِـمْ وَمَا تُخْفِـى صُدُورُهُـمْ أَكْبَـرُۚ

The grudge, hatred and resentment has become evident by their utterances. And what their chests are concealing it is much greater than their evident resentment.

قَدْ بَيَّنَّا لَـكُـمُ ٱلْءَايَٟتِۖ

Indeed, Our Majesty have explicitly explained the Aaya'at: Verbal Passages of Qur’ān for you people —

إِنْ كُنتُـمْ تَعْقِلُونَ .١١٨

If you were in habit of objectively analyzing-thinking critically, do reflect. [3:118]

It is reiterated that the miscellany of Divine Discourse is rendered as (بَيَّنَّا) self explanatory - exegetical for all times by the Author:

ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يُحْـىِ ٱلۡأَرْضَ بَعْدَ مَوْتِـهَاۚ

You people know that Allah the Exalted rejuvenates/revives the Earth after its death -barrenness.

قَدْ بَيَّنَّا لَـكُـمُ ٱلْءَايَـٟتِ لَعَلَّـكُـمْ تَعْقِلُونَ .١٧

Indeed, Our Majesty have explicitly explained Aaya'at: Verbal Passages of Qur’ān for you people so that you might objectively analyze for critical thinking. [57:17]

The particle "قَدْ" is called by the grammarians — the particle of expectation, and is said to be used to indicate perfect certainty, or to approximate the past to the present. [Wright-Vol II]. Sticking it in front of a past tense verb makes it present perfect. The emphasis by repetition of sentence: قَدْ بَيَّنَّا three times for the purpose and expecting people يُوقِنُونَ; and تَعْقِلُونَ highlights that it is the great book, always smarter than the best teacher, but is within the reach of average student.

During serial revelation all the breaking news were being elaborated and updates given; and every subject relating to all aspects of social life, jurisprudence, criminal justice, economy, personal and group conduct and behaviour was clarified and explained:

أُحِلَّ لَـكُـمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَـىٰ نِسَآئِكُـمْۚ

Sexually inciting preliminary activities directed towards your wives were permissible during the night of the Fasting for you people.

هُنَّ لِبَاسٚ لَّـكُـمْ وَأَنتُـمْ لِبَاسٚ لَّـهُنَّۗ

They (respective) wives are apparel for you people and you are apparel for them.

عَلِمَ ٱللَّهُ أَنَّكُـمْ كُنتُـمْ تَخْتانُونَ أَنفُسَكُـمْ فَتَابَ عَلَيْكُـمْ وَعَفَا عَنكُـمْۖ

Allah the Exalted has known-observed that by self imposed restriction you people diligently kept lessening-suppressing the rights of your own selves. Thereby, He the Exalted has paid attention upon you to move you out of self imposed restrictions, and has since removed erroneous perception away from you.

فَٱلْـَٔـٟنَ بَٟشِـرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَـكُـمْۚ

Therefore, after this clarification (since they are also aroused by preliminaries) henceforth undertake mutual-consented intercourse with them in the nights of fasting and you people seek its result [not son or daughter but] that which Allah the Exalted has written for you people.

وَكُلُوا۟ وَٱشْرَبُوا۟ حَـتَّىٰ يَتَبَيَّـنَ لَـكُـمُ ٱلْخَيْطُ ٱلۡأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلۡأَسْوَدِ مِنَ ٱلْفَجْرِۖ

And you people eat and drink during the night till the horizontal white line renders itself for you people distinguishable emerging from unfolding of the day - daybreak—delineated from the horizontal line-layer of black-obscure colour —

ثُـمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَـى ٱلَّيْلِۚ

Thereafter, you are directed to complete the fast spatiotemporally towards the setting in of night -Sun set: beginning of a new lunar day.

وَلَا تُبَٟشِـرُوهُنَّ وَأَنتُـمْ عَٟكِفُونَ فِـى ٱلْمَسَٟجِدِۗ

Take note; you people should not establish intimate mutually consented matrimonial contact-intercourse on visiting them (respective wives) during the currency of the period you are devotee in reclusion inside the Mosques.

تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَقْرَبُوهَاۗ

These—afore stated are the limits-restraints-demarcations prescribed by Allah the Exalted; Therefore, you people should not approach their boundaries [overstep/transgress-2:229].

كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ ءَايَٟتِهِۦ لِلنَّاسِ

This is how Allah the Exalted explicitly explicates His Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for the people—

لَعَلَّـهُـمْ يَتَّقُونَ .١٨٧

So that they might endeavour to protect and safeguard their selves. [2:187]

Allah the Exalted has vividly defined and demarcated the limit and boundaries of exercise of free-will and volition. The purpose is that people avoid crossing Red lines to safeguard their selves. It is the basic principle of criminal justice that people must be made aware of what they must guard against to avoid culpability and criminal cognizance.

وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمَاۢ بَعْدَ إِذْ هَدَىٰـهُـمْ حَـتَّىٰ يُبَيِّـنَ لَـهُـم مَّا يَتَّقُونَۚ

Understand it, this has never been the practice that Allah the Exalted might leave-discard a people remain astray - deviant after when He has given them guidance till such time He rendered explicit for them of what they be diligently guarding against.

إِنَّ ٱللَّهَ بِكُلِّ شَـىْءٛ عَلِيـمٌ .١١٥

The fact remains; Allah the Exalted is eternally the knower of absolute: visible and infolded knowledge of physical realm, all that exists. [9:115]

People were taking interest in seeking clarifications and guidelines on various activities practiced by some people:

يَسْــَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِـرِۖ

They people seek information from you the Messenger [Sal'lallaa'hoalaih'wa'salam] about the Alcoholic Beverages and act of gambling.

قُلْ فِيـهِمَآ إِثْـمٚ كَبِيـرٚ وَمَنَـٟفِــعُ لِلنَّاسِ

You tell them; "A severe dilapidation-act of great sin is inherent within both of them. However, sources of profitability-immediate-momentary benefits are apparently found within both of them for certain people.

وَإِثْمُهُـمَآ أَكْبَـرُ مِن نَّفْعِهِمَاۗۗ

Take note that the dilapidating-sinful inherent characteristic of both is much greater than the immediate gain from both".

وَيَـسْئَلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَۗۗ

And they ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] as to what possession should they keep spending. You tell them; "You people spend that whichever you can efface-spare".

كَذَٟلِكَ يُبيِّـنُ ٱللَّهُ لَـكُـمُ ٱلۡءَايَـٟتِ

Like this organized with thoroughness and careful attention to detail information in response to your questions; Allah the Exalted elaborates for you people the Aa'ya'at: verbal passages rendering each point distinct-distinguished-isolated and crystal clear —

لَعَلَّـكُـمْ تَتَفَكَّـرُونَ .٢١٩

The purpose is that you people might self indulge in critical thinking; to reflect-ponder rationally without overlapping passions and emotions. [2:219]

Matters that involve emotions and passions need be evaluated rationally and critically by keeping aside the wishful thoughts to realize the ultimate affect.

أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُۥ جَنَّـةٚ مِّن نَّخِيلٛ وَأَعْنَابٛ

Would anyone of you people like that such a garden of palm trees and grapes-vines be his property —

تَجْرِى مِن تَحْتِـهَا ٱلۡأَنْـهَٟرُ

The water canals are flowing side by her (garden) —

لَهُۥ فِيـهَا مِن كُلِّ ٱلثَّمَـرَٟتِ

All sorts of fruit produce is the yield therein to his advantage —

وَأَصَابَهُ ٱلْـكِـبَـرُ

And old age has overtaken him —

وَلَهُۥ ذُرِّيَّةٚ ضُعَفَـآءُ

And youngster and weak progeny is a concern for him.

فَأَصَابَـهَآ إِعْصَارٚ فِيهِ نَارٚ فَٱحْتَـرَقَتْۗ

Thereat, "a fluffy twisting ball-orb" arrived at her (garden). Fire is present in it (masculine orb). Thereby she (fire) caused herself to blast-scatter-burnt out.

كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمُ ٱلۡءَايَٟتِ

This is how Allah the Exalted explicitly explicates Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam]

لَعَلَّـكُـمْ تَتَفَكَّـرُونَ .٢٦٦

The purpose is that you people might self indulge in critical thinking; to reflect-ponder rationally without overlapping passions and emotions. [2:266]

One way of rendering issues explicit; for facilitating the reader to conclusively comprehend an information and retain it about an object, topic and concept, is to describe with the help of dichotomous relations; and by showing it from different dimensions, and aspects. Dichotomous relations and terms incorporate both closeness and distance and help human cognitive tendency in categorizing experiences with their help.

وَلَا تَنكِـحُوا۟ ٱلْمُشْـرِكَـٟتِ حَـتَّىٰ يُؤْمِنَّۚۚ

Take note; You people should not marry the idol-worshipping-polytheist women until and unless they heartily accept the belief.

وَلَأَمَةٚ مُّؤْمِنَةٌ خَيْـرٚ مِّن مُّشْـرِكَةٛ وَلَوْ أَعْجَبَتْكُـمْۗ

Know it; Indeed a believing housemaid is better for marriage than an idol-worshipping woman notwithstanding how much she astounded you people.

وَلَا تُنكِـحُوا۟ ٱلْمُشْـرِكِيـنَ حَـتَّىٰ يُؤْمِنُوا۟ۚ

And nor you people should cause the wedding/associate in matrimonial bondage the believing women with idol-worshipping men until unless they heartily accept the belief.

وَلَعَبْدٚ مُّؤْمِنٌ خَيْـرٚ مِّن مُّشْـرِكٛ وَلَوْ أَعْجَبَكُـمْۗ

And indeed a believing house-servant is better than an idol-worshipping man notwithstanding how much he astounded you people.

أُو۟لَـٟٓئِكَ يَدْعُونَ إِلَـى ٱلنَّارِۖ

They (the idol-worshippers) are the people who invite others towards Hell-Fire.

وَٱللَّهُ يَدْعُوٓا۟ إِلَـى ٱلْجَنَّةِ وَٱلْمَغْفِـرَةِ بِإِذْنِهِۦۖ

And Allah the Exalted [through Qur’ān] calls towards Paradise and to seek the forgiveness with His permission.

وَيُبَيِّـنُ ءَايَٟتِهِۦ لِلنَّاسِ

And He the Exalted explicitly explicates His Aa'ya'at: verbal passages of Qur’ān [for comprehension as promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam]

لَعَلَّـهُـمْ يَتَذَكَّرُونَ .٢٢١

The objective is that they might conveniently comprehend, save it in memory, take admonition, and relate. [2:221]

The objective and what possibility is intended to be created by rendering it self-explanatory and exegetical is mentioned: لَعَلَّـهُـمْ يَتَذَكَّرُونَ. Form-V has reflexive causative meanings; the subject receives back the impact of action. It signifies to preserve something in the memory. Our memory has two parts, Implicit memory and Explicit memory. Thereby, that it will help both types of long-term human memory. Implicit memory or procedural memory refers to unconscious memories such as skills. Explicit or Declarative Memory is conscious, intentional recollection of factual information, experiences, episodes and concepts.

Experts further divide the Explicit Memory into Episodic and Semantic memory. Episodic memory is the memory of biographical events. It relates to various aspects of times, places, associated emotions, and other contextual who, what, when, where, why knowledge. Semantic memory refers to general knowledge, facts, ideas, meanings, and concepts.

In case of divorce the desire and insistence to break the matrimonial bond be of either spouse. The law ordained for both situations is made explicit for the people needing information on the subject:

فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعْدُ

[Reverting from parenthetic] Thereat, if the husband divorced her (the Wife who demanded and paid for the termination of Marriage), then She will persistently not be permissible in timeline for him (divorcing husband) after the earned divorce —

حَـتَّىٰ تَنكِحَ زَوْجٙا غَيْـرَهُۥۗۗ

Until such time that she might marry with a spouse of her choice other than him who divorced her. [Now as a married woman she like all other men is also "har'aam"/prohibited for her earlier husband].

فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْـهِـمَآ أَن يَتَـرَاجَعَآ إِن ظَنَّـآ أَن يُقِيمَا حُدُودَ ٱللَّهِۗۗ

Subsequently, in case her husband had divorced her [either before intercourse as allowed hereafter in 2:236,237, or after matrimonial relations], thereat, there is not at all harm-blemish upon the two that they might mutually approach each other to remarry. This is however subject to the condition that they both felt that now might mutually maintain the limits set by Allah the Exalted.

وَتِلْكَ حُدُودُ ٱللَّهِ

Be aware; These are the limits-restraints-demarcations-options for dealing with the situations ordained by Allah the Exalted.

يُبَيِّـنُـهَا لِقَوْمٛ يَعْلَمُونَ .٢٣٠

He the Exalted explicitly demarcates them for the people who pursue acquiring knowledge. [2:230]

Our vision becomes dynamic when we are able to recognize objects and concepts from multiple perspectives and from different viewing angles. It then assists explicit cognition. Visual perception faces difficulties with varying lighting conditions illuminating the environment and our inability to absorb/digest visual scene in a single glimpse.

وَكَذَٟلِكَ نُصَرِّفُ ٱلْءَايَـٟتِ

Take note: like the aforementioned luminous - enlightening manner Our Majesty present the Passages of Qur'an in interchanging pattern - alternatives — so that they comprehend [refer 6:65) —

وَلِيَقُولُوا۟ دَرَسْتَ

And so that they might say: "دَرَسْتَ: "You (the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam) have threshed (separated the grains from the stalks: explained exhaustively: highlighted good and worthless, truth and scum)".

وَلِنُـبَيِّنَهُۥ لِقَوْمٛ يَعْلَمُونَ .١٠٥

And by it Our further objective is rendering it (Qur’ān) explicitly explicative for the people who pursue to acquire knowledge. [6:105]

The verb of sentence: نُصَرِّفُ ٱلْءَايَـٟتِ is made from verbal Noun: تَصْرِيفٌ stemming from Rood: ص ر ف. which leads to the perception of turning - alternating the direction; shifting one state/condition to another; or its substitute or alternate; and it is used to describe milk when its foam has settled like separated from foam, yeast. Thus it leads to Perspectives; turning - alternating the direction; shifting one state/condition to another; diametrically different in character, tendency, belief, etc. opposite views; The varieties, or vicissitudes, of affairs or events; scope, possibilities. Presenting information in interchanging pattern, highlighting by alternatives is like alienating milk from foam and like threshing, a process by which grains are separated from stalks. It renders the grain and chaff distinct: دَرَسْتَ. When the object of this action is a book its obvious meanings are to explain something exhaustively separating truth from conjecture and scum, highlighting good and worthless; exposing dichotomous relations. Thereby, the discourse is rendered explicitly explicative enabling people attain knowledge.

كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمْ ءَايَٟتِهِۦ

This is how Allah the Exalted explicitly explicates His Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam]

لَعَلَّـكُـمْ تَعْقِلُونَ .٢٤٢

The objective is that you people might conveniently save it in memory and objectively analyze for critical thinking. [2:242]

The basic perception infolded in the Root is the act of withholding or restraining; to "captivate", "imprison", "confine", "save and to make safe". The act of captivating and placing a thing in the protected environment is withholding, binding or becoming in a bound state. Lane's lexicon says that this is the primary signification which might be from عَقَلَ الْبَعِيرَ -He bound the camel with what is called: عِقَال. This word عِقَال; from same Root, refers to a rope with which a camel's fore-shank is bound to his/her arm, both being folded together and bound in the middle of the arm. Rope binds things and makes them safe and protected from scattering. This binding creates a link-a reference. Therefore: المعقل means "the place to which one has recourse for protection; a place to which one betakes himself for refuge, preservation, covet, or lodging". In addition, once a thing is safe and protected it results in the feel of strength, security and tranquility. Nothing saves in the memory [serving as المعقل] unless we bound it with a “rope” - link it with another thing to satisfy the perception of Root ع ق ل.

In common parlance and in general public understanding, this Root has also metonymical use for embracing and pressing wife in fold with chest. This results in compressing and squeezing of wife. Nothing saves in the memory, also in computer, and becomes part of intellect without being in a compressed/squeezed state. Have we any option except to accept that the Roots of Arabic language have all the physical/scientific realities embedded in them both relating to matter and life. Passive participle مُعَقَّلَةٌ : signifies a she-camel bound with (عِقَال) the rope on the occasion of she being covered. Thereby, metonymically it is used equivalent to: الجماع as meaning the act of taking a woman/one's wife in the fold of hands and compressing her with the chest. [Lane's Lexicon] Like the human brain, in the computer-memory/hard disk, data saves only by linking and compressing it and this is how we grant "عقل" to our created machine.

It may seem strange that from primary signification of عَقَلَ الْبَعِيرَ, its superfine perception and meanings is what we call intellect, intelligence, mind, reason or knowledge which is the domain of brain. Without going into the niceties and delicacies of the discussions of philosophers and the brain scientists, for us it suffices that intelligence/intellect is the faculty/capability to reason, solve problems, think abstractly, learn and understand new material and profit from the past experiences. All this is possible and dependant upon knowledge of things. When a subject is explained in the manner of delineating boundaries it helps active reading and thinking.

لَّيْسَ عَلَـى ٱلۡأَعْمَىٰ حَرَجٚ وَلَا عَلَـى ٱلۡأَعْـرَجِ حَرَجٚ وَلَا عَلَـى ٱلْمَرِيضِ حَرَجٚ

There is no blame and harassment for the blind, and nor for the lame person, and nor for the patient —

وَلَا عَلَـىٰٓ أَنفُسِكُـمْ أَن تَأْكُلُوا۟ مِنۢ بُيُوتِكُـمْ أَوْ بُيُوتِ ءَابَآئِكُـمْ

And nor for your selves, that you people eat in your houses or in the houses of your fathers —

أَوْ بُيُوتِ أُمَّهَٟتِكُـمْ

Or in the houses of your mothers —

أَوْ بُيُوتِ إِخْوَٟنِكُـمْ أَوْ بُيُوتِ أَخَوَٟتِكُـمْ

Or in the houses of your brothers; or in the houses of your sisters —

أَوْ بُيُوتِ أَعْمَٟمِكُـمْ أَوْ بُيُوتِ عَمَّٟتِكُـمْ

Or in the houses of your paternal uncles; or in the houses of your paternal aunts —

أَوْ بُيُوتِ أَخْوَٟلِـكُـمْ أَوْ بُيُوتِ خَٟلَٟتِكُـمْ

Or in the houses of your maternal uncles; or in the houses of your maternal aunts —

أَوْ مَا مَلَـكْتُـم مَّفَاتِحَهُۥٓ

Or in those houses the keys of which are in your possession —

أَوْ صَدِيقِكُـمْۚ

Or in the houses of your close friends —

لَيْسَ عَلَيْكُـمْ جُنَاحٌ أَن تَأْكُلُوا۟ جَـمِيعٙا أَوْ أَشْتَاتٙاۚ

There is no harm and embarrassment for you people that you eat together or separately.

فَإِذَا دَخَلْتُـم بُيُوتٙا فَسَلِّمُوا۟ عَلَـىٰٓ أَنفُسِكُـمْ

Thereat, when you have entered houses then exchange salutations - pleasantries —

تَحِيَّةٙ مِّنْ عِندِ ٱللَّهِ مُبَٟرَكَةٙ طَيِّبَةٙۚ

It is manner of greeting, saluting and cheering on meeting, mutually wishing blessed perpetual life of good import, it is ordained by the grace of Allah the Exalted.

كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمُ ٱلۡءَايَٟتِ

This is how Allah the Exalted explicitly explicates Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam]

لَعَلَّـكُـمْ تَعْقِلُونَ .٦١

The objective is that you people might conveniently save it in memory and objectively analyze for critical thinking. [Refer 24:61]

The best Author and the best Book is that who is affectionately concerned about the convenience of its audience in comprehending and understanding the communication with little effort. And the best reader is he who acknowledges, appreciates and feels grateful upon understanding, comprehending and feeling enlightened conveniently by the self-explanatory discourse:

لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِـىٓ أَيْمَٟنِكُـمْ

Allah the Exalted will not hold you people accountable for your superfluous promissory chatters in sworn circumstances [since they are mere utterances of mouth of no import-consideration].

وَلَـٟكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّـمُ ٱلۡأَيْمَٟنَۖ

But be mindful that Allah the Exalted will hold you responsible and accountable for those vows, pledges-promises which you have solemnly contracted/sworn. [well thought, determined, intentional]

فَكَـفَّٟرَتُهُۥٓ إِطْعَامُ عَشَـرَةِ مَسَٟكِيـنَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُـمْ

For reason of not discharging the pledge, the expiation-absolving one's self is feeding ten indigent persons the food of average standard that you regularly serve your family —

أَوْ كِسْوَتُـهُـمْ أَوْ تَحْرِيرُ رَقَبَةٛۖ

Or provide clothing to them; or free a bondwoman.

فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٟثَـةِ أَيَّامٛۚ

Sequel to it; he who has not yet resources to meet the expenditure; thereat, fasting for three days is prescribed. [so that in future you become mindful and heedful]

ذَٟلِكَ كَفَّٟرَةُ أَيْمَٟنِكُـمْ إِذَا حَلَفْتُـمْۚ

This is the expiation of your promises when you have sworn.

وَٱحْفَظُوٓا۟ أَيْمَٟنَكُـمْۚ

And you people protect/honour your promises/pledges/contracts.

كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمْ ءَايَٟتِهِۦ

This is how Allah the Exalted explicitly explicates His Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Sal'lallaa'hoalaih'wa'salam] —

لَعَلَّـكُـمْ تَشْكُـرُونَ .٨٩

So that you might effectively recognize, acknowledge and express gratitude. [5:89]

We can instantly realize the reason and necessity of rendering Qur’ān self explanatory and exegetical the moment we think about learning process. We learn by listening to a teacher who is present - a living teacher. And reading is learning from one who is absent or who has died. Alternatively we can say that while we are reading the book we are learning from a teacher as an absentee student who is not in the presence of the teacher. A person cannot make himself present teacher to all the interested-to-learn population even during his life. And after his death the teaching process would end. In these circumstances the best way is to organize the book in such way that it facilitates the learner to self comprehend in the corporeal absence of the teacher. The self-explanatory book helps the reader keep guiding himself aright in all matters and situations experienced in life.

وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَـمِيعٙا

And you people (Believers) are directed to sincerely grasp and fortify yourselves by taking recourse to "the Rope of Allah the Exalted" (Qu r’ān) collectively —

وَلَا تَفَرَّقُوا۟ۚ

And you people should not become self-disintegrated —

وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُـمْ

And take lesson in this regard by recalling and celebrating "the Grace-obliging beneficence of Allah the Exalted" bestowed upon you people —

إِذْ كُنتُـمْ أَعْدَآءٙ فَأَ لَّفَ بَيْـنَ قُلُوبِكُـمْ

When you were mutually hostile adversaries; thereby by this beneficence (appointing the Messenger along with the Book-Qur’ān) He the Exalted developed affectionate coalescence in your hearts.

فَأَصْبَحْتُـم بِنِعْمَتِهِۦٓ إِخْوَٟنٙا

Thereby, you emerged as concentrated fraternity - brothers by taking recourse to the Grace-obliging beneficence of Him the Exalted (Qur’ān).

وَكُنتُـمْ عَلَـىٰ شَفَا حُفْرَةٛ مِّنَ ٱلنَّارِ

And you people were earlier as if almost reached upon the brink of a pit crater having characteristic of filled with lava of burning fire---or erupted from fire —

فَأَنقَذَكُم مِّنْـهَاۗ

Thereby He the Exalted retrieved you away from her.

كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمْ ءَايَٟتِهِۦ

This is how Allah the Exalted explicitly explicates His Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam]

لَعَلَّـكُـمْ تَـهْتَدُونَ .١٠٣

The objective is that you people might heartily guide yourselves aright. [3:103]

The advantage to the students who learn by listening the present teacher is that they can ask question to obtain information about a fact. Similarly such student can ask for explanation if he wants to save himself the trouble of thinking. But if a learner learning through the book has a question he has to find the answer himself in the book and book will answer only to that extent he has done the work of thinking and analysis. People who were in the presence of the Teacher did ask questions and got answers from him. Interestingly the questions that were asked are recorded and what answer was given to them by the Teacher are also recorded verbatim in the book. Thus he is a unique teacher who is present in time and space. However, if today I have some new question, I will have to find the answer in the book myself.

The Author and Publisher of a book containing their statements and voice never dies literarily so long the book survives in unadulterated form. Corporeal presence is not of relevance. The role and function of the Universal Messenger, who is the Publisher of Qur’ān, is described three times as: بَشِيـرٙا وَنَذِيـرٙا a person who is the bearer - guarantor of glad tidings, and the one who cautions, briefs and makes aware to put the fear of harmful and horrible effects of something before hand. Its purpose is to make people in a state of cautiousness-awareness-alarmed of imminent-potential threat and its consequence if proper guards are not taken.

وَمَا عَلَّمْنَٟهُ ٱلشِّعْـرَ وَمَا يَنۢبَغِى لَهُۥٓۚ

Know it; Our Majesty did not teach poetry to him (the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam]) Nor it is befitting that he should desire learning it for himself.

إِنْ هُوَ إِلَّا ذِكْرٚ وَقُرْءَانٚ مُّبِيـنٚ .٦٩

This is not poetry; it is but the Memoir-Revivalist, and Qur’ān characteristically explicit: conveyor of information in succinct, individuated, distinct and crystallized manner. [36:69]

لِّيُنذِرَ مَن كَانَ حَيّٙا

The objective is that he (Muhammad Sal'lallaa'hoalaih'wa'salam) may alarm him who resembled a truly alive person.

وَيَحِقَّ ٱلْقَوْلُ عَلَـى ٱلْـكَـٟفِرِينَ .٧٠

And so that the Word is established for conviction upon those who deny to believe in Qur’ān. [36:70]

Fear is a fundamental aspect of survival. All living has to protect themselves from dangerous situations in order to survive. Fear is an ability to recognize or perceive danger resulting in urge to confront it or flee from it or a freeze or paralysis response is possible. The Survival Brain-Stem reacts to danger and threats of imminent danger. Brain death occurs when a person no longer has any activity in their brain-stem and no potential for consciousness, even though their heart kept beating and oxygen circulating through their blood. Therefore, a truly living person is he who responds to warning and alarm of imminent danger.

ٱلْحَمْدُ لِلَّهِ

The Infinite Glory and Praise stands specified eternally and exclusively for Allah the Exalted —

ٱلَّذِى أَنزَلَ عَلَـىٰ عَبْدِهِ ٱلْـكِـتَٟبَ

He the Exalted is the One Who has since compositely sent the Book (Qur’ān) to His sincere allegiant [Muhammad Sal'lallaa'hoalaih'wa'salam] —

وَلَمْ يَجْعَل لَّهُۥ عِوَجَاۜ .١

And He the Exalted has not inserted any content as ambiguous, illusory, conflicting, contradictory, confusing, and unaligned for him (the Messenger). [18:01]

The verb: يَجْعَل signifies rendering an already existing thing to assign it a different characteristic or state; or inserting something into an object. This verb needs two objects to complete the sentence. The subject of discussion is the Book: Qur’ān. Obviously the elided object is its text. The absence of عِوَجَا renders the text of the Book as Infallible Discourse with absolute factual content. The prepositional phrase: لَّهُۥ relates to the negated verb action and pronoun refers: عَبْدِهِ His Messenger. The objective is to keep the discourse simple and straight forward, smooth and consistent; and void of any sort of complications and contradictions. This was necessary to achieve the fundamental objective of the Book:

قُرْءَ انٙا عَـرَبِيّٙا غَيْـرَ ذِى عِوَجٛ

This Qur’ān is in the state of a compilation having characteristic of text transcription in Arabic: a perspicuous, eloquent, distinctive and precisely expressive language; the language of the sons of soil of Arabian peninsula. The characteristic of the text is that it is unlike those texts which contain illusory, delusory, conflicting, contradictory, confusing, unaligned content—

لَّعَلَّـهُـمْ يَتَّقُونَ .٢٨

So that they might endeavour to protect their selves. [39:28]

The Root of: عِوَجَا is "ع و ج" which leads to the perception of something wrong, tilt, bend, slant, deviation, within a thing; and derived meanings relate to it like unaligned state. It signifies uneven, non-smooth surface.

وَيَـسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ

And people enquire from you the Messenger [Sal'lallaa'hoalaih'wa'salam] about the mountains.

فَقُلْ يَنسِفُهَا رَبِّـى نَسْفٙا .١٠٥

In response you the Messenger pronounce, "My Sustainer Lord will blast them, as dust particles. [20:105]

فَيَذَرُهَا قَاعٙا صَفْصَفٙا .١٠٦

Then He the Exalted will leave them (mountains) as plains, smooth and leveled — [20:106]

لَّا تَرَىٰ فِيـهَا عِوَجٙا وَلَآ أَمْتٙا .١٠٧

You will neither see therein tilt - curve - variation in alignment and nor curve - uneven surface". [20:107]

Its negation with regard to the text of a book connotes it is perfectly aligned and harmonized. It connotes the superb cohesion and coherence of the text, smoothly flowing unified whole. It is like a smooth continuous string that has no visible knot.

The book, that has to serve as source of information and guidance to regulate life for personality development and salvation, is expected to succinctly contain the explanation about the questions whose answers are considered basic in information-gathering, like what, when, where, who and why and also how aspect of any act, event or happening. It covers all matters of personal interest and social life.

يُرِيدُ ٱللَّهُ لِيُبَيِّـنَ لَـكُـمْ

Allah the Exalted intends that He may render everything distinctly evident and explicit for you people.

وَيَـهْدِيَكُـمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِـكُـمْ

And that He the Exalted may guide you about the precedents-protocols of those who practiced them in times before you people.

وَيَتُوبَ عَلَيْكُـمْۗ

And that He the Exalted intends to make evident upon you the domain of passion and intellect for reverting of the mind from the realm of emotions towards the realm of reality and enlightenment.

وَٱللَّهُ عَلِيـمٌ حَكِيـمٚ .٢٦

Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities. considerations; and the Infinitely Just Supreme Administrator of the created realm. [4:26]

The basic unit of society is a family, a couple, husband and wife. After giving detailed information and injunctions it is mentioned that Allah the Exalted is: عَلِيـمٌ, the source-fountain of knowledge. It is the first predicate of sentence which is intensive adjective resembling participle (اسم المبالغة). The second predicate: حَكِيـمٚ is adjective resembling participle (الصفة المشبهة) which is ordinarily translated as wise, wisdom.

In human history, "wisdom" has been listed as one of the four cardinal virtues. It is defined in Wikipedia as the ability to think and act using knowledge, experience, understanding, common sense, and insight. As a virtue it is a habit or disposition to perform the action with the highest degree of adequacy under any given circumstance. This implies a possession of knowledge or the seeking thereof in order to apply it to the given circumstance. This involves an understanding of people, things, events, situations, and the willingness as well as the ability to apply perception, judgment, and action in keeping with the understanding of what is the optimal course of action. It often requires control of one's emotional reactions (the "passions") so that the universal principle of reason prevails to determine one's action. In short, wisdom is a disposition to find the truth coupled with an optimum judgment as to what actions should be taken in order to deliver the correct outcome.

The above definition of wisdom evidently suggests that it is in relation to the knowledge that has since become apparent or known to a person. Therefore, the word "wisdom" falls short, inadequate and lacks equivalence with Arabic adjective resembling participle: حَكِيـمٚ used as descriptive epithet for Allah the Exalted. Its use as concluding sentence in the segment on social sciences (anthropology, economics, political science, psychology and sociology) persuades the reader to reflect and try understand the logic, rationale, subtleties and wisdom inherent therein.

يَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُـمْ فِـى ٱلْـكَلَٟلَةِۚ

They seek that you the Messenger [Sal'lallaa'hoalaih'wa'salam] give them the confirmation- verdict at your own. You tell them; "[Not me] Allah the Exalted gives you the verdict in the situation regards a person being all by himself - bachelor-without bereaved spouse, and survived by a singular Parent, either Mother or Father.

إِنِ ٱمْـرُؤٌا۟ هَلَكَ لَيْسَ لَـهُۥ وَلَـدٚ

In case he was such a person who died in condition that a son was not heir for him;

وَلَهُۥٓ أُخْتٚ فَلَـهَا نِصْفُ مَا تَرَكَۚ

But a sister survives for him, thereat, half of that which he has left shall be allocated for her.

وَهُوَ يَرِثُـهَآ إِن لَّمْ يَكُنْ لَّـهَآ وَلَـدٚۚ

And he becomes her Heir [his sister فِـى ٱلْـكَلَٟلَةِ] if a son was not heir for her.

فَإِن كَانَتَا ٱثْنَتَيْـنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَۚ

However, if there were two surviving Sisters, thereat, two-thirds of that which he (the deceased man who was all by himself) has left shall be allocated to them.

وَإِن كَانُوٓا۟ إِخْوَةٙ رِّجَالٙا وَنِسَآءٙ فَلِلذَّكَرِ مِثْلُ حَظِّ ٱلۡأُنثَيَيْـنِۗ

And if they were siblings, comprising men and women, thereat, the two-thirds allocation shall be subdivided on the principle that equivalent of the amount accruing to the surviving two females shall be the sum allocated for the male.

يُبَيِّـنُ ٱللَّهُ لَـكُـمْ أَن تَضِلُّوا۟ۖ

Allah the Exalted explicitly explicates injunctions for you people lest you deviate.

وَٱللَّهُ بِكُلِّ شَـىْءٛ عَلِيـمُۢ .١٧٦

Be mindful; Allah the Exalted is eternally the Knower of each and all that exists. [4:176]

Economics, the wealth: moveable and immovable assets have always been fascinatingly attractive for sensual excitements and gratifications for the majority of people. Instructions on the subject are elaborated lest people deviate.

وَيُبَيِّـنُ ٱللَّهُ لَـكُـمُ ٱلْءَايَـٟتِۚ

Realize it, Allah the Exalted explicitly explicates Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam].

وَٱللَّهُ عَلِيـمٌ حَكِيـمٌ .ٌ١٨

Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities, considerations; and the Infinitely Just Supreme Administrator of the created realm. [24:18]

Interaction with the spouse

The purpose and consideration for the creation of matter and life is to subject the man; who is bestowed autonomy of self governance and freedom of choice, freewill, to trial for exposing who of them remains relatively better, moderate, proportioned, meets the standards of beauty with regard to determined and volitional acts. And it is matter of common knowledge that all our wilful-volitional acts are caused by the desire to satisfy the appetite, attractions, pleasures or lust of three areas of our body; chest/heart; stomach, and the genitalia. There is no other point where we have an appetite. It is said that sexual desire itself is a drive lodged deep in the gut, working without our knowledge and beyond our control. Desire and sexuality are still mysterious subjects despite successes of scientists by examining the reactions and activities within the human brain to understand the phenomenon. But this is the subject which is explained exhaustively wherein every aspect is rendered succinctly distinct, so much so that timings are explicitly prescribed.

يَـٰٓأَيُّـهَا ٱلَّذِينَ ءَامَنُوا۟

O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen;

لِيَسْتَـْٔذِنكُـمُ ٱلَّذِينَ مَلَـكَـتْ أَيْمَـٰنُكُـمْ

The Men and Women who are under control and in submission to you people-House Servants should make it a habit to seek prior permission and appointment of you people —

وَٱلَّذِينَ لَمْ يَبْلُغُوا۟ ٱلْحُلُمَ مِنكُـمْ

Likewise, those amongst you-in household who have not yet crossed over to puberty: age of experiencing wet dream —

ثَلَٟثَ مَـرَّٟتٛۚ

This restriction are for three points in time—

مِّن قَبْلِ صَـلَوٰةِ ٱلْفَجْرِ

These three periods in time are: before performing the Protocol of Servitude and allegiance of True Dawn to Sun Rise —

وَحِيـنَ تَضَعُونَ ثِيَابَكُـم مِّنَ ٱلظَّهِيـرَةِ

The second time is at Mid-day-Noon of Noon selected by you people for laying of clothes [from your back-lower area] —

وَمِنۢ بَعْدِ صَلَوٰةِ ٱلْعِشَآءِۚ

And third is after the Ass-sa'laat: Protocol of Servitude and allegiance of darkened Night.

ثَلَٟثُ عَوْرَٟتٛ لَّـكُـمْ

These three timings of "Privacy-Sex" are exclusive occasions for you people-married couples.

لَيْسَ عَلَيْكُـمْ وَلَا عَلَيْـهِـمْ جُنَاحُۢبَعْدَهُنَّۚ طَوَٟفُونَ عَلَيْكُـم بَعْضُكُـمْ عَلَـىٰ بَعْضٛۚ

There is no harm and constraint for you people and for them [restrained to disturb privacy] after these three timings, that they are frequent visitors for you, some of you visiting others in the house.

كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمُ ٱلۡءَاَيَـٰتِۗ

This is how Allah the Exalted explicitly explicates Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam] —

وَٱللَّهُ عَلِيـمٌ حَكِيـمٚ .٥٨

Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities, considerations; and the Infinitely Just Supreme Administrator of the created realm. [24:58]

Three timings of privacy (ثَلَٟثُ عَوْرَٟتٛ) are prescribed for the believers for enjoying the company of spouses. During these timings all members of the household including children and servants are not to disturb the privacy. The inclusion of children by qualification of having not reached the stage of: ٱلْحُلُمَ: is captivating particularly because it is repeated as Negative-Positive Restatement in the proximity:

وَإِذَا بَلَغَ ٱلۡأَطْفَٟلُ مِنكُـمُ ٱلْحُلُمَ

Moreover, at the point in time when the Children present amongst you have crossed to puberty-experienced wet dream —

فَلْيَسْتَـْٔذِنُوا۟ كَمَا ٱسْتَـْٔذَنَ ٱلَّذِينَ مِن قَبْلِـهِـمْۚ

Thereat, since they experience in this age the phenomenon in wet dream, therefore, they should seek your prior permission like those who asked permission before them.

كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمْ ءَايَٟتِهِۦۗ

This is how Allah the Exalted explicitly explicates His Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam] —

وَٱللَّهُ عَلِيـمٌ حَكِيـمٚ .٥٩

Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities, considerations; and the Infinitely Just Supreme Administrator of the created realm. [24:59]

The second last sentences in both is repeat with only difference that first has: ٱلۡءَاَيَـٰتِ while in other it is possessive phrase: ءَايَٟتِهِۦ. Though it is also definite by construct but the first choice specifically adds connotative meaning of leading to some thing indicated. The last sentences are Epiphora repetition that predicate information relevant to what is mentioned earlier, knowledge and wisdom (ٱلْحِكْمَةَ) of doing where, when and how. Retiring to bedroom is taking time off from tasks that takes into theta brainwave state; relaxed and free of censorship or guilt. On entering the age of: ٱلْحُلُمَ: adolescence one watches in dream and experiences ejaculation for which reason they are termed "wet-dreams". Animals do not experience such thing; may be because they otherwise had seen their parents doing it while humans observe strict privacy and secrecy. Such dreams are experiences during Rapid Eye Movement sleep (نُعَاسٌ) that overpowers a man making him calm and tranquil. It occurs about 90 minutes after falling asleep.

Why specific timings were prescribed? What is the wisdom? Though almost all husbands would have experienced the benefit of morning time in matrimonial relationship but may not have appreciated the prescription in Qur’ān; and the fact that our body has a clock, like the time clock of plants. Today we know that the hormonal levels are higher both in men and women in the morning. This includes sex hormones such as testosterone, predominantly male hormone and the reason human want sex. A normal male’s body produces 20 times more of this hormone than a female’s. This difference in real life experience may result in male feeling the same way after one day without sex as a female after twenty days; a male that has not had sex in twenty days feels the same as a female after more than a year without sex. The afternoon relationship helps release of happy hormones, like oxytocin and dopamine, that uplift mood instantly making more relaxed and focused throughout the remaining day.

The purpose and expected affect of having rendered the miscellany of Divine Discourse self-explanatory and interpretative - decipherer of phenomenon is specifically mentioned:

1. لَعَلَّـهُـمْ يَتَّقُونَ: Refer (2:187): This is the primary objective. People at their own safeguard their selves for salvation.

2. لَعَلَّـكُـمْ تَتَفَكَّـرُونَ : Refer (2:219; 2:266); لَعَلَّـهُـمْ يَتَفَكَّرُونَ: Refer (16:44): they at their own objectively reflect-contemplate-deeply and honestly ponder keeping aside emotions and preconceived notions to arrive at the objective and intent of what is stated.

3. لَعَلَّـهُـمْ يَتَذَكَّرُونَ: Refer (2:221); لَّعَلَّـكُـمْ تَذَكَّرُونَ: in (24:1): they at their own perceive, save it in memory, take admonition and relate;

4. يَعْلَمُونَ: Refer (2:230;6:105): keep attaining information; becoming aware.

5. لَعَلَّـكُـمْ تَعْقِلُونَ: Refer (2:242; 12:2; 24:61;43:3;57:17): they perceive by critical thinking - reasoning.

6. لَعَلَّـكُـمْ تَـهْتَدُونَ: Refer (3:103): they sincerely endeavour to guide themselves rationally aright.

7. لَعَلَّـكُـمْ تَشْكُـرُونَ: Refer (5:89): they acknowledge the favour and remain thankful.

6. (ii) Other classification of unitary passages is: ءَايَٟتٚ مُّحْكَـمَٟتٌ and ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ.

It is our common knowledge that the entire Existence has two realms: one Realm that is within the reach of direct observation while the other Realm is not. Who can be the best Author of a book that encompasses time-space for which reason it can be personified as ever-living? Obvious answer is that the best Author is He Who is:

The visible domain is the domain of substance, accident and Instances; objects and events. The invisible domain is abstract, phenomenon, processes, or in one word we may say sciences. All that is in the visible domain is obviously in a "Passive" state which renders everything in it signified by Arabic word: مُّحْكَـمَٟتٌ: firmly established, letting others make decisions.

The invisible domain can be made perceptible to cognitive capability of a person by using Metaphors. Metaphors function as active participles who perform the act of displaying some hidden reality by comparing it to some of the: مُّحْكَـمَٟتٌ firmly existing perceivable reality. The Setter of sciences, and the scientists as well, explain to people by metaphors which is described by Arabic Active Participle of Form-VI: مُّتَشَٟبِـهَٟت ; those entities that mirror - pictures the hidden reality, phenomenon.

We are aware of Manual or User's Guide. Creator or manufacturer of a quality product provides a manual that contains instructions for its operation and information about its structure; mutual relationships of its constituents, and relationships with outer world. Manual also contains instructions for its upkeep, maintenance and troubleshooting when problem arises. Man is perhaps the finest and top of the line "Product" ever created. Man has the best of existing machines. Man once created is however a self developing and operating sentient.

Not only the title of the Book that suggests its ambit as encompassing the knowledge of space-time, but also its stature as the Manual - User's Guide for audience reveals that it has a binary structure containing information and guidance for the person as well as of his environ.

(1) ءَايَٟتٚ مُّحْكَـمَٟتٌ: Verbal Passages who have adjectival description denoted by: مُّحْكَـمَٟتٌ

(2) ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ : Verbal Passages who have adjectival description denoted by: مُّتَشَٟبِـهَٟت.

It is an inverted nominal sentence. The prepositional phrase: مِنْهُ relates to elided fronted predicate. Preposition: مِنْ denotes sub-set of the Set. Suffixed pronoun is third person, singular, masculine, which refers to the masculine object, the Book.

One sub-set of the passages: ءَايَٟتٚ of the book is adjectively specified by: مُّحْكَـمَٟتٌ a Passive participle, indefinite; plural, feminine; nominative; Form-IV which is Causative - Causing someone or something to perform the action of Measure I; verbal noun: مصدر-اِحْكَامٌ . It is derived from Passive Voice Verb: "تُحْكَمُ" from Root "ح ك م". Classical Lexicons state that its primary signification is ("المَنْع من الظُّلْم") of barring, restraining. It is thus a command, order, decree, ordinance, statute, edict restraining to commit injustice, evil and illegality. One who exercises authority of issuing and administering commands, injunction, and writ is حَاكِمٌ. It is used to reign, inhibit an animal by rein. He then quotes a poet who used it to rein the tongues of the fools, idiots. And wisdom is its analogy, syllogism because it bars emotionalism, darkness, ignorance, blindness.

The effect of a command, injunction, or writ is to stop and restrict persons on a certain point, a mode of conduct and behaviour; ensured by backing of coercive authority or fear of requital. Thereby, that command and writ becomes inviolate, unassailable, indissoluble and clenching. This is the meaning and effect incorporated in the Passive Participle: مُّحْكَـمَٟتٌ.

Participles, when used as an adjective, act as a descriptive term for the principal. Functioning as adjectives, Active Participles reflect the gender of noun that they modify. A Participle can also signify a person or thing-object to whom/which existence of a particular state or effect is attributed. However, the attribution of a state is not understood to be permanent in a Participle. Commands, directives relate to actions with reference to time, situation, circumstance, response and exigencies.

Thus the Adjectival Phrase: ءَايَٟتٚ مُّحْكَـمَٟتٌ signifies: "Subset of Unitary verbal passages caused to contain commands and injunctions of firm, established and universal application". They at their own have no further role to perform.

This Nominal Sentence is descriptive-adjectival clause [الجملة صفة] for: ءَايَٟتٚ مُّحْكَـمَٟتٌ.

Verbal Passages of Qur’ān having specification of made permanently established containing inviolate, unassailable, indissoluble and clenching commands, directions, injunctions, decisions, and writ are the first subset of the Book. These are called the Mother of the Book. It signifies the primary purpose of the Book. It is like that Part of the Manual, User's Guide that intends to give assistance to people using a particular system. It is operative part for the guidance of its audience. It gives him instructions how to conduct in time and space.

Why this segment of Qur’ān is called the "the Mother, the Essence, and the Foundation"? It is because it relates to the cause of creation of physical realm and subjecting it to a set discipline - sciences:

What is an act and how it is performed? The Arabic word: عَمَلٙا denotes only those acts which are performed by design and will. It can be performed only when data about it is already saved in the memory. Retrieving that data and translating it into action is called: "عمل" act. And the data in memory is called: "علم" knowledge. Both words have same radicals ع , ل , م. The عمل act could be termed as transposition of علم knowledge. These two words having same consonants are the determiners of the result and the transition of existence into real life in the Hereafter.

The difference between Root: ف ع ل and Root: ع م ل is that the first signifies any act done, volitionally or involuntarily, for the first time. Its repetition will always be volitional and will be termed: عَمَلٚ the volitional act.

An act is the result of a stimulus, a detectable change in the internal or external environment. His conduct, all a Man does in time and space, relates to three areas of appetite and desires within his machine-body; the chest, the belly and the lower area. These Passages prescribe how these three parts of the body are to be oriented and managed.

It is thus evident that this segment of the text of Qur’ān is Injunctive - Directive which is concerned with concrete immediate or future activity. Central to these Passages are imperatives. This can include anything from prayer to request, to advice, exhortation, orders, commands, directives, decrees and laws. The behavioural discourse type is subdivided to include hortatory [urging course of action: strongly advising a course of action to somebody), characterized by imperative verb forms and other verb forms which communicate the desire for the speaker to do a certain action. Directive discourse is often accompanied by some kind of information as well as argumentation. Argumentation can consist of the communicative purposes of informing and expressing opinions which serve the purpose of convincing the recipient of the value of complying to the directive.

This segment relates to what to do or what not to do, how and when aspect, behaviour and conduct. They incorporate injunctions and instructions for aright conduct in time and space, and the prohibitions. Such verbal passages are self evident by the use of imperative-command verbs and verbs in Jussive Mood by Prohibitory Particle.

The commands are issued by using such words which are in the vocabulary and are conveniently understandable by people of ordinary prudence; and are used in their primary meanings. Caution: It is matter of common sense that injunctions are not interpreted by substituting the words of original command. Those who do so, they simply adhere not to basic academic principles of translation and interpretation of texts in target language text, level of scholarship notwithstanding.

The other Sub-Set of Miscellany of Qur’ān (ءَايَٟت) is described by: مُّتَشَٟبِـهَٟت. It is Active Participle, feminine, plural. These are those Verbal Unitary Passages who are the performers of act signified by the Verb it is made from. They relate two things by comparison, one known and the other unknown. They assist people perceive realities-scientific facts of hidden and abstract nature through metaphors. It is like that part of the Manual, User's Guide which gives information about the surroundings and area of operation of a system. It is about the nurture; environment of its audience-human beings and Species Jinn.

Moreover, everything signified by Arabic word: ءَايَةٚ: meaning existent has two aspects; one apparent - perceivable through vision-senses; and other is invisible but inseparably the integral part of that thing. Therefore, this word signifies any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other to a certain extent which he cannot otherwise perceive. It is derived from Root "ء ى ى". Basic perception infolded in it is of any physical mark; indication, landmark, corporeal and real thing having dimensions, or a discernible sign. It reflects its existence and firm establishment at a given point-location that enables people to perceive and save in memory with reference to its surroundings and dimensions. Resultantly, what one achieves is a bit-unit of information. Nothing is perceivable and capable of saving in the memory without relating it to something else.

Another evident fact about a tangible thing firmly established or existing at a point is that it does indicate-point-lead and guides towards something else, which may or may not be of any relevance and importance for someone.

Tangible things; signs, visibly emerged above surface which lead and guide people to ascertain, locate and find a certain direction, or desired object, or destination have the characteristic of firmly established signs - that apart from their own recognition as existing fact, they act as Guide. They are permanent fixtures.

This is the visual side of learning knowledge. However, fact remains that we learn about a tangible thing or some visible mark and sign not by merely having seen it; we perceive and save it in memory only through its verbal presentation. The true source of knowing and perceiving things is verbal. The tangible matter itself and its verbal presentation are in fact the complimentary mirrors of each other. Therefore, ءَايَةٚ is a Unitary Verbal Passage of Grand Qur’ān which verbally mirrors the realities picturesquely that the listener and reader could perceive as replica image of the reality.

The Book that is introduced as Guide for its audience needs necessarily contain all relevant information as to how he has to operate and conduct along with information about character and general structure of the Universe and the society he lives in. The Miscellany of Qur’ān referred as: ءَايَٟت are accordingly of two types.

The fact about existing realities is that not all are visible to human naked eye. The Primal Creator as well as the knowledgeable, observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to features of the metaphor.

The experts suggest that one of the criteria a book has to meet to earn title of a great book is that "The book has to speak from an important original setting. But a great book is one that is not trapped in its original setting. It has to be written in a way that constitutes it a living experience for readers today."

ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ: Verbal Passages mirroring physical realities existing in the Universe and human body through metaphors render the Book the personification of Living entity in time and space. Knowledge about matter is verifiable in time and space. Anything said by the Book regarding physical matters could be subjected to verification in time and space about its truth to an exact detail. Falsification test of any book-statement could be the physical one. The facts mentioned in the Qur’ān about the Universe and human body are in itself the falsification test of the Book.

Since: مُّتَشَٟبِـهَٟت mirror unseen reality with the help of: مُّحْكَـمَٟتٌ firmly established tangibles, the hidden reality also then becomes: مُّحْكَـمَٟتٌ established and perceived facts.

It should be noted that Possessive Phrase: ءَايَٟتُهُۥ signifies all: ءَايَٟتُ verses which are the Miscellany of Qur’ān that they are أُحْكِمَتْ: meaning they are rendered: مُّحْكَـمَٟتٌ perpetuated, permanently established; and are inviolate and indissoluble whether they contain commands, directions, and writ or disclose the hidden realities-scientific facts through metaphors.

The second type of: ءَايَٟت in the Miscellany of Qur’ān which are collectively declared as أُحْكِمَتْ are described by: مُّتَشَٟبِـهَٟت : an Active Participle in nominative case and absolute state. It is derived from Form-VI Verb تَتَشَابَهُ from مصدر-تَشَابُهٌ Verbal noun. Active Participle signifies the person, or entity that performs the action associated with the verb from which it is derived. Used as adjective, the Active Participle acts as descriptive term. Functioning as adjectives, Active Participles reflect the gender of noun that they modify.

Unlike مُّحْكَـمَٟتٌ which is of Form-IV passive participle: مُّتَشَٟبِـهَٟت is Form-VI Active Participle. Measure VI is related to Measure III meaning. It has a reflexive meaning of Measure III. Generally, the meaning of Measure VI is two or more subjects doing whatever the action of Measure III is. Its Root is "ش ب ه". Learned Ibn Faris [died-1005] stated in his famous Lexicon [مقاييس اللغة]:

These quotes give an impression as if it describes one thing with another thing having an attribute connecting them or common to them, either real or ideal. It thus shows a near similarity between: تَشْبِيهٌ and: مَثَلٚ meaning apparent resemblance in appearance and sight. However, Grand Qur’ān has made distinction between both; that one is ordinarily used for real resemblance while the other gives a picturesque idea of the abstract thought and perception infolded or secreted within a thing.

A verbal statement is compared with a verbal statement of earlier people. This is مَثَلٚ-simile - analogy.

تَشَٟـبَـهَتْ: It is Form-VI perfect Verb, third person, singular, feminine. Its equivalent Imperfect Verb is تَتَشَابَهُ from which Active Participle: مُّتَشَٟبِـهَٟت is derived. The Subject of Verb is: قُلُوبُـهُـمْ their hearts. It is obvious that the verb does not denote real-physical similarity of hearts of these people with those of earlier people, but the resemblance is ideal, abstract; what is concealed therein, psyche and thoughts.

مُّتَشَٟبِـهَٟت: These are the performers of a job signified by the verb from which it is derived; they relate two things by comparison, one known and the other unknown. This is what we call in English "Metaphor". Metaphors are used to help us understand the unknown because we use what we know in comparison with something we don't know to get a better understanding of the unknown.

The purpose of quoting similes is to explain and elaborate information facilitating the reader to conveniently perceive and understand it comprehensively. Metaphors are employed to let reader have a general idea and perception about an unknown abstract reality and phenomenon. Using similes and metaphors does not mean that the concept, abstract reality and phenomenon highlighted through them were earlier vague and undefined in absolute sense. Level of information, intellect and understanding of men varies. Explanation and elaboration through Similes and metaphors help make perceptions explicit.

Metaphor comes from the Greek word meaning "I carry with"; and is a rhetorical figure used to "carry" the meaning of a word into another. Allegory comes from the Greek (to speak something different), as it expresses a concept using a different word. Contrary to metaphor, however, the shift of the meaning is often deep and hidden.

Grand Qur’ān is guidance and the Guide. The Book that serves as Guide, like genetic code in DNA, does not adopt allegorical approach. Active participle مُّتَشَٟبِـهَٟت does not connote allegory.

However, any informative statement whether conveyed in plain manner or highlighted through metaphors could be baffling for someone. It might prove too difficult or complicated for somebody to understand, solve, or deal with, causing a feeling of confusion or helplessness. People do feign confusion and puzzlement:

People can feign baffled with regard to even such simplistic commands and information. Their hearts are tilted and deflected and they wish to deflect people. People of such psyche and attitude [claimants as Believers and Non-Believing scholars] adopt a similar course with the Grand Qur’ān.

فَأَمَّا: Prefixed conjunction فَ cause and effect-sequence particle + أَمَّا Conditional and differentiating particle. The Subject of Sentence الَّذِينَ is Relative Pronoun, Plural, masculine. The inverted elliptical nominal sentence: فِـى قُلُوبِـهِـمْ زَيْغٚ: is the linkage clause for the Relative Pronoun. زَيْغ: A Vernal Noun in nominative case and absolute state is the delayed Subject. It signifies a state of atilt or slant, or decline from a central point towards and away on a side; declined, deviated, swerved, or turned aside; at the given point in time. Prepositional Phrase coupled with Possessive Phrase (فِـى قُلُوبِـهِـم) relates to the fronted elided Predicate.

It should be noted that the conduct of a group of people towards Qur’ān is mentioned in this Predicate. Not that something mentioned in Qur’ān is baffling, confusing, puzzling, vague or ambiguous. The objective of their conduct further exposes this fact:

The major difference between Verb and Verbal Noun, in meaning, is that verb signifies occurrence of an action within a particular time-period, like the past, present or future. Verbal Noun alone can only signify the occurrence of an action within the time-period in which it finds mention. This denotes that whenever they find opportunity they do so.

The Possessive Noun of Phrase (ٱلْفِتْنَةِ) is from Root "ف ت ن". Basic perception encoded therein is that of liquefying gold or silver by heating it in a crucible. The purpose of melting it is to test, distinguish and remove the impurities or admixtures therein. The process involves disquieting disharmony of constituent particles, de-concentration and liquefaction. In whatever semantic field words of this Root might be, basic perception of this act, intermediary and final state will be overwhelmingly dominant.

Their other habit in relation to Qur’ān is: ٱبْتِغَآءَ تَأْوِيلِهِۦ. These two successive Possessive Phrases are indivisible grammatical unit of discourse. ٱبْتِغَآءَ: is Form-VIII Verbal Noun which has reflexive causative meanings and indicates a stronger role of the Subject as a performer of the action involving painstaking, meticulous effort. It is restrictive, denoting that the action contained in the verb is done exclusively and solely by the subject. The definite Verbal Noun: تَأْوِيلِ of Possessive Phrase: تَأْوِيلِهِۦ, Form-II, denotes expounding as a conclusive fact by deducing and reducing certain bits of information given in Qur’ān. Its perception and meanings will become apparent by seeing its use about the interpretation of dreams. Possessive Pronoun, masculine, singular refers back to: مَا Relative Pronoun, that which such people thought as baffling within the Book-Qur’ān.

The most striking feature that his father observed in narration of the dream was use of word: رَأَيْتُ twice. First he narrated the objects he watched. Thereafter, he mentioned how he observed their state and perceived it as if they were coming near to him as reverent. This is what the basis of a dream interpretation is. The basis of dream interpretation is to identify important dream symbols and look for the concept.

In the concluding part of this famous Episode we find that eleven brothers, his mother and father come to him in Egypt as his reverent and admirers. Interestingly, eleven planets seen and mentioned first representing his eleven brothers came to him first and afterwards his ten brothers came back to Egypt bringing their own families and their father and mother along. The dream got physical manifestation exactly in the manner it was seen. At that point in time he had said:

This makes evident the meanings of: تَأْوِيلُ a factual state, a reality, a concept, happening, which is otherwise invisible either not being in the focus of vision, or for reason of embedded in future that is perceived through the symbols, metaphors.

Religious scholars with tilted hearts indulge in expounding self deduced interpretations about those statements in Qur’ān which they thought are baffling and confoundedly confusing for general public. Allah the Exalted denounces their illogical deductions about those statements of Qur’ān.

This is the circumstantial clause of their act. Such "scholars" with tilted hearts do so without having knowledge of symbols and concepts leading to the embedded fact. The true knowledge of the hidden reality portrayed by such verbal presentations in the Miscellany of Qur’ān is known to Allah the Exalted and to those true believers who have gained in-depth knowledge and have become authority in the respective subject of a verbal passage of Qur’ān.

ٱلرَّٟسِخُونَ: It is plural, masculine, nominative Active Participle from مصدر-رُسُوخٌ Verbal noun. Its Root is "ر س خ". Basic perception infolded in it is, in the words of Ibn Faris in classical Lexicon (مقاييس اللغة):

Active Participle signifies the persons that perform the action associated with the verb from which it is derived. Their endeavours, constancy and tenacity is: فِـى ٱلْعِلْمِ in achieving capability of absorbing and retaining a large store of information; getting firmly rooted and established in knowledge or science. They know and understand information given in the Qur’ān.

Men of Wisdom, who establish-attain authoritative tenacity in knowledge, are capable of recalling details accurately. It is specifically mentioned: يَذَّكَّرُ .It is a Verbal sentence; Verb is Imperfect; third person; singular; masculine; Mood: Indicative; مصدر-تَذَكُّرٌ Verbal noun. Its Root is "ذ ك ر". Basic perception encoded in it is to save and preserve in memory, i.e. to retain an idea and perception about a thing in the memory. Things are stored in memory only by comparison. Information saved and stored-recorded in the memory becomes a source of reference, a link that can be retrieved or recalled. Any thing which is retrieved or recalled from the safe storage-memory is for reviewing-visualizing and to communicate to others.

يَذَّكَّرُ : Verb is of Form-V which denotes reflexive causative meanings. The meanings of form V are simply the meanings of form II plus the word "themselves." Subject of Verb is: أُو۟لُوا۟ ٱلۡأَلْبَٟبِ those who are the holders of understanding, scientific knowledge and wisdom. Obviously only such experts are capable of recalling details accurately.

We have seen in this study that the Ayah 3:07- Verbal Passage gives information about two issues:

(b) Two types of scholars with reference to their psyche and attitude towards Grand Qur’ān.

Two Sub-Classification of the Miscellany of Qur’ān are adjectively described:

(1) ءَايَٟتٚ مُّحْكَـمَٟتٌ: Verbal Passages who have adjectival description denoted by مُّحْكَـمَٟتٌ

(2) ءَايَٟتٚ مُّتَشَٟبِـهَٟت: Verbal Passages who have adjectival description denoted by مُّتَشَٟبِـهَٟت.

Like the two sub-sets of the Miscellany of Qur’ān, this Verbal Passage identifies two types of Religious Scholars-learned men with reference to their psyche and attitude towards Qur’ān, primarily relating to the society of believers. They are:

(1) الَّذِينَ فِـى قُلُوبِـهِـمْ زَيْغٚ: That group of scholars, Atilt-deflection is dominant in whose hearts-locus of passion and intellect. These scholars, for reason of atilt, purposely persuasively follow that of Grand Qur’ān which was individually perceived by them as of causing baffled state. They do this not for genuine reasons or because of some real ambiguity. They feign. They have a mission. They do so with the objective of painstakingly endeavouring to create disharmony in society. And they indulge in expounding self deduced interpretations of that verbal passage of Qur’ān. They do so in a state that they have no background information - knowledge about the subject mentioned therein. [Disharmony and compartmentalization-sectarianism in Muslim Society is the living evidence that some religious scholars referred herein succeeded in their mission, by liquefying the Ummah/Community, to a great extent.]

(2) ٱلرَّٟسِخُونَ فِـى ٱلْعِلْمِ: Those who achieve capability of absorbing and retaining a large store of information; getting firmly rooted and established in knowledge or science. They know and understand the upshot of information given in the Qur’ān. Further information is given that unlike first category of pseudo-intellectuals with tilted hearts, Men of Understanding, are capable of recalling details accurately.

6. (iii) The elevated Messenger is assigned the responsibility to explicitly explain the Divine Discourse and lead the humanity;

The Divine Discourse was communicated to the elevated universal Messenger. He was releasing its contents orally and in writing in the manner of serially publishing a book, exactly as it was verbally communicated to him. Thereby, he was also assigned the responsibility of explaining and elaborating to people about issues and questions by reference to the whole of the communication that he had received and was saved in his heart and memory. It is interesting that the assignment of explaining - clarifying is firstly mentioned for people of the Book (Jews and Christians):

The topic sentence is exactly repeated twice wherein the particle of perfect certainty has enhanced rhetoric and communicative content value which would have otherwise needed many more words. The people of Book were given, since centuries, the news of arrival of the Last Messenger through the Divine Book handed over to the elevated Messenger Mūsā [alai'his'slaam] and then by the proclamation by the elevated Messenger Easa (alai'his'slaam), unique human being free of ancestral chain, giving good news of arrival of the last and universal Messenger in times after his natural death (61:6):

The Supreme Sovereign of the Universes has a flawless system of justice based on absolute mercy. In that system none deserves and is liable to punishment until and unless he is informed and warned and made to know in simple and distinct/vivid words regarding what should he abstain from doing. Allah, the Supreme Judge considers the ignorance and unawareness as a strong defense plea for exoneration and takes upon Himself the responsibility to awaken people from their slumber, ignorance, neglectfulness and warn the humanity, and make them explicitly know what they are required to abstain from so that the accused people could not take the plea in their self defense that they were not aware or were not made to understand the prohibitions.

The elite and religious scholars of Jews and Christians were in habit of hiding the contents of the Book assigned to them and veiling the truths with conjectures. This unscrupulous attitude and conduct caused the messages delivered by their Messengers fainted/faded and gradually made out of view of general public. This is what the Universal Messenger is rendering explicit (يُبَيِّـنُ its object elided) for the view of their scholars and general public.

The communication of Divine Discourse to public was in serial manner. It is the Memoir - a comprehensive narrative of created realm. Since composite manuscript of serial releases was delivered to the elevated Messenger, he was assigned the responsibility to explicitly explain for the people which was earlier delivered towards them from time to time in piecemeal:

The elevated last Universal Messenger and the Divine Discourse titled Qur’an are permanently assigned the responsibility of taking people out of the layers of darkness (مِنَ ٱلظُّلُمَٟتِ) towards White light (إِلَـى ٱلنُّورِ) and to keep guiding them on the High Road that leads safely and stably to the destination of salvation, peace and tranquility:

The choice of words for delivering people from layers of darkness (plural: ٱلظُّلُمَٟتِ) is superb diction and in sense relevant to the rhetoric situation. The ruling elite, clergy and intelligentsia hide facts, clothe the truth with falsehood and spread conjectures and myths. These manipulative tactics resemble the layers of darkness aiming at dimming the intellectual and perceptive faculty of masses.

The primary objective of the everlasting Book is that the universal Messenger keeps delivering people out of intellectual and perceptive stagnation into enlightenment by removing shackles of conjectural, mythical and irrational precepts.

It is reiterated by reference to other type of verbal passages of the Divine Discourse:

Since the communication of Divine guidance has been accomplished; the elevated Universal Messenger has to play the role of leader of humanity (صَاحِبُكُـمْ 53:2;81:22) whose mission is to invite people towards the High Road leading to salvation and perpetual success and really living eternity. Thereby, it is mentioned figuratively as if he is eternally present inviting, persuading and motivating people towards his vision and mission:

It is incumbent upon the person who invites towards a vision and course to be at the head for guidance - direction and keep leading and showing the way to the followers. Allah the Exalted personally confirmed to him about this fact:

6. iii.(a) Publisher is assigned responsibility to elucidate - elaborate a point - query but only by resorting to entire text of Qur’an.

The elevated Last Messenger categorically and emphatically turned down their desire for writing something from his own perception/ knowledge/understanding and insight, instead emphasized that all his sayings and actions including transcribing of Qur’ān are restricted to that which is revealed to him. How the elevated Messenger - the Spokesperson of Allah the Exalted explains to people is also mentioned.

إِنَّمَا حَرَّمَ عَلَيْكُـمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ

He the Exalted has forbidden upon you people specifically the dead corpse-mammal who has died a natural death, and the [flowing liquid] blood, and the meat of swine - pig flesh— [Refer 2:173]

حُرِّمَتْ عَلَيْكُـمُ ٱلْمَيْتَةُ وَٱلدَّمُ وَلَحْمُ ٱلْخِنزِيرِ

The naturally dead mammal, and the (flowing) liquid blood; and the meat of swine-pig flesh have been forbidden upon you the claimants of belief —[Refer 5:3]

إِنَّمَا حَرَّمَ عَلَيْكُـمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخَنْزِيرِ

He the Exalted has forbidden upon you people specifically the dead corpse-mammal who has died a natural death, and the [flowing liquid] blood, and the meat of swine - pig flesh— [Refer 16:115]

The dietary protocol is prescribed in these three ayahs. In all of them one of the prohibited items is: ٱلدَّمَ "the blood". At all places it is definite by prefixed definite article. It is twice the object of active voice verb and once the subject noun of passive voice verb. It seems that linguistic and grammar delicacies are also clarified about the article "ٱلْ;ٱل" in the dialect of the elevated Messenger when he is asked to tell people with reference to the entire communication since made to him:

قُل لَّآ أَجِدُ فِـى مَآ أُوحِـىَ إِلَـىَّ مُحَرَّمٙا عَلَـىٰ طَاعِمٛ يَطْعَمُهُۥٓ

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "I do not find in that which has verbally been communicated to me (Qur’ān) any food prohibited and forbidden upon a feeder which he usually takes as feed —

إِلَّآ أَن يَكُونَ مَيْتَةٙ

Except the prohibition that it (feed) were a naturally dead mammal —

أَوْ دَمٙا مَّسْفُوحٙا

Or the food comprised flowing liquid blood — [Ref 6:145]

The definite article in "ٱلدَّمَ" is rendered explicit by the Adjectival Phrase: دَمٙا مَّسْفُوحٙا : where qualifying noun is Passive Participle from Root: س ف ح. It leads to the perception of spilling, flow, outpour liquid, and effusion of a thing. It refers to a man who outpours "water-semen" without having entered in the Matrimonial Bond: Nikah with a woman, whereby his act assumes the character of wasteful shedding (4:24 مُسَٟفِحِيـنَ). Thus the definite article is like Relative pronoun referring to that blood which has been outpoured, flowing liquid blood. The blood of mammal outpours on slaughter as flowing liquid but some blood remains inside the flesh/muscle which is not in flowing state. The meat (لَحْمُ) we consume is mostly made up of animal muscles that have gone through a conversion process that begins when slaughtered. Thus Muscle is not meat.

This gives a clue to the professional translators and exegetes how to explain the important words and concepts by reference to the entire body of the text of Qur’ān. But the fact remains that tilted heart eisegete deliberately and purposely avoid adhering to the academic rules and principles of transmitting and interpreting the source text into target language text despite the indication of its methodology within the source text itself. This is the only text wherein keys for evaluating and assessing the accuracy and veracity of translated and interpreted text are clearly given.

In consideration of the fact regards the subject of explaining by the exalted Messenger many palavers have been spread and many statements are arbitrarily attributed to him by the cover of term "hadith-حَدِيثُ", it will be appropriate to quote few instances which will confirm how matters were explained and questions were answered as told to him by Allah the Exalted.

يَسْـَٔلُونَكَ عَنِ ٱلۡأَهِلَّةِۖ

They ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] regarding significance of the recurring Crescent Moons.

قُلْ هِىَ مَوَٟقِيتُ لِلنَّاسِ وَٱلْحَجِّۗ

You tell them; "This phenomenon is for people to reckon timings, calendar and time schedule for Hajj". [Refer 2:189]

Alcoholics and gambling have along been areas of interest and practice for many people in societies.

يَسْــَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِـرِۖ

They people seek information from you the Messenger [Sal'lallaa'hoalaih'wa'salam] about the Alcoholic Beverages and act of gambling.

قُلْ فِيـهِمَآ إِثْـمٚ كَبِيـرٚ وَمَنَـٟفِــعُ لِلنَّاسِ

You tell them; "A severe dilapidation-act of great sin is inherent within both of them. However, sources of profitability-immediate-momentary benefits are apparently found within both of them for certain people.

وَإِثْمُهُـمَآ أَكْبَـرُ مِن نَّفْعِهِمَاۗۗ

Take note that the dilapidating-sinful inherent characteristic of both is much greater than the immediate gain from both". [Refer 2:219]

People also wanted to know about the parameters of voluntary spending for the welfare of others. Quite elaborate instructions and advices are explicitly explained for reflection and understanding its objective beyond emotional boundaries:

يَسْـَٔلُونَكَ مَاذَا يُنفِقُونَۖ

They people ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] regarding that which should they spend for others.

قُلْ مَآ أَنفَقْتُـم مِّنْ خَيْـرٛ فَلِلْوَٟلِدَيْنِ وَٱلۡأَقْرَبِيـنَ وَٱلْيَتَـٟمَىٰ وَٱلْمَسَٟكِيـنِ وَٱبْنِ ٱلسَّبِيلِۗ

You tell them; "What ever you wished to spend-keep open out of things of value, thereat it is for the parents, and the near ones, and the father-orphans, and for the destitute, and for the wayfarer.

وَمَا تَفْعَلُوا۟ مِنْ خَيْـرٛ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيـمٚ .٢١٥

And should you people initiatively perform any deed of better import, thereby, for reason of omnipresence Allah the Exalted is certainly fully aware of it." [2:215]

Firstly the question was answered with reference to the people who are most deserving and towards whom the obligation lies for financial help and caretaking. Topic sentence is reiterated to lay the rule as to the quantum of spending for the welfare of others solely for desiring the appreciation of Allah the Exalted and the elevated Universal Messenger (9:103). A man will be void of love and sincerity in his relationship with society until such time the thought of helping others reigns him. He cannot attain virtue unless he has the passion for spending some of his resources to help others. Depending upon exigencies, all that can be spared must be spent to relieve the needy:

وَيَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَۗ

And they ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] as to what possession should they keep spending. You tell them; "You people spend that whichever you can efface-spare".

كَذَٟلِكَ يُبيِّـنُ ٱللَّهُ لَـكُـمُ ٱلۡءَايَـٟتِ

Like this organized with thoroughness and careful attention to detail information in response to your questions; Allah the Exalted elaborates for you people the Aa'ya'at: verbal passages rendering each point distinct-distinguished-isolated and crystal clear —

لَعَلَّـكُـمْ تَتَفَكَّـرُونَ .٢١٩

The purpose is that you people might self indulge in critical thinking; to reflect-ponder rationally without overlapping passions and emotions. [Refer 2:219]

فِـى ٱلدُّنْيَا وَٱلۡءَاخِـرَةِۗ

[so that you may reflect] Regards advantages within worldly life and the Hereafter. [Refer 2:220]

The answer and the manner the delicacies are rendered crystal clear is followed by persuasive statement for reflecting upon the objective of certain command both from the point of view of worldly life and the Hereafter. Grand Qur’ān also portrays the philosophy, ideological foundation of the entire economic system of the Believers of Grand Qur’ān who have conviction in the phenomenon of continuation of life in the Hereafter. Their economic considerations are not restricted to the present day life but they worry more about the economics for the ever living life.

Allah the Exalted has outlined and explained that there are only two systems of economics that are pursued by Man ever since the first known civilization: the nation described by association with the name of elevated Messenger of Allah the Exalted, Noah alahissalam. Their foundation is with reference to two philosophies about life.

One System was devised by a group of deviants who refused to believe in the Hereafter. They have materialist worldview; "we live only once". They believe not about facing a reckoning for their actions. They revolve around a presumptive belief that resources are scarce to fulfill their unlimited wants. They believe that Man is self-interested being. They consider pain and pleasure are two sovereign masters that govern the life of a man. They have the ideology that makes money-capital the central purpose of life for all individuals. They worship it believing it gives them the power; they can tame and enslave people and become in charge of existence. They make people believe in themselves, they turn human "self" as "inner god", naively rendering them slaves of desires. Divine guidance is a myth in their opinion. Their philosophy is human minds were the only source of knowledge. They are trapped in a vicious circle that the determining forces behind the reality of universe are causation, nature, and chance.

The other Economic System is devised and proposed by Allah the Exalted for those who truly believe in the continuity of life in the Hereafter and are convinced of accountability for actions in Earthly life. They are given a method of earning to ensure an economy of affluence and wellbeing for the truly living life of Hereafter. The difference between two systems is primarily of philosophy and ideology about life; and not merely of economic terms, financial instruments and institutions. We, for ease of reference, may term them as Divine Economy and Capitalist Economy.

لَن تَنَالُوا۟ ٱلْبِـرَّ حَـتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَۚ

You people would not attain the Virtue until and unless you heartily spend [seeking appreciation and approval of Allah, the Al-bur'ro] a part of that wealth which you love most to retain.

وَمَا تُنفِقُوا۟ مِن شَـىْءٛ

And should you spend, in whatever manner [openly or secretively], anything of benefit —(this sentence is also in 2:273)

فَإِنَّ ٱللَّهَ بِهِۦ عَلِيـمٚ .٩٢

Thereby, for reason of omnipresence, Allah the Exalted is certainly aware of it. [3:92] (this sentence is also in 2:215 and 2:273)

The exalted Messenger was mostly asked about social conduct and ethics of the society. One question was about adjusting the father orphans (male and female) in the society:

وَيَـسْئَلُونَكَ عَنِ ٱلْيَتَـٟمَىٰۖ

And they people ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] about obligations for the father-orphans.

قُلْ إِصْلَاحٚ لَّـهُـمْ خَيْـرٚۖ وَإِن تُخَالِطُوهُـمْ فَإِخْوَٟنُكُـمْۚ

You tell them; "Establishing securely in society is the best option in favour of them. And should you people mutually absorb-mingle them it is equally better for you-society since/after all they are your brothers".

وَٱللَّهُ يَعْلَمُ ٱلْمُفْسِدَ مِنَ ٱلْمُصْلِحِۚ

And be aware that Allah the Exalted fully knows as to who is the peccant-creator of imbalance, distortions-spreader of wicked unsound ideas in the society in contrast to he the perfectionist.

وَلَوْ شَآءَ ٱللَّهُ لَأَعْنَتَكُـمْۚ

And be mindful that if Allah the Exalted had so willed He would have certainly put you in difficulties [instead of those orphans].

إِنَّ ٱللَّهَ عَزِيزٌ حَكِيـمٚ .٢٢٠

Indeed Allah the Exalted is the Pervasively dominant and the Infinitely Just Supreme Administrator of the created realm, visible and invisible. [Refer 2:220]

Even question relating to sexual matters was asked, but that too was replied only in the words that were communicated to him by Allah the Exalted:

ويَسْـَٔلُونَكَ عَنِ ٱلْمَحِيضِۖ

And people ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] regarding instructions about abstinence during the state and happening of Menstrual discharge of respective wives.

قُلْ هُوَ أَذٙى

You the Messenger [Sal'lallaa'hoalaih'wa'salam] tell them; "the menstrual discharge happening is a state of little vexation.

فَٱعْتَزِلُوا۟ ٱلنِّسَآءَ فِـى ٱلْمَحِيضِۖ

Therefore, you (husbands) are directed to consciously abstain coitus with respective wives who are in the currency of Menstrual discharge.

وَلَا تَقْرَبُوهُنَّ حَـتَّىٰ يَطْهُرْنَۖ

And you should not approach them for matrimonial nearness as long as they might exhaust-drain out menstrual discharge.

فَإِذَا تَطَهَّرْنَ

Then when they would have exhausted - drained out making themselves cleansed —

فَأْتُوهُنَّ مِنْ حَيْثُ أَمَـرَكُمُ ٱللَّهُۚ

Thereat, you (husbands) associate-connect matrimonially with them at location [فُرُوجَهُنَّ-Vagina] and points in time that Allah the Exalted has decreed-appointed for you people.

إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٟبِيـنَ

Indeed Allah the Exalted appreciates and recognizes those who return-revert to proper conduct-point leading to right direction —

وَيُحِبُّ ٱلْمُتَطَهِّرِينَ .٢٢٢

And He the Exalted appreciates and recognizes those who maintain cleanliness and purity. [2:222]

People asked him even for his personal ruling - verdict - legal opinion (فتوى) about a point regarding inheritance. The instructions and Mandatory Allocation of parts of inheritance amongst various beneficiaries by Allah the Exalted covered all the situations that might be the ground realities at the time of death of a Man or a Woman. However, one situation is left whereby one will have to resort to other deductive method to infer the apportioned share. The people of the days of revelation fully acknowledged and understood the injunctions about inheritance. They did not have an iota of confusion. This fact is evident because people requested the Elevated Messenger of Allah the Exalted to give them the legal opinion - verdict at his own only about that situation which was not covered in the injunctions in Ayah 4:11 and 4:12. That situation is regards a person who is bachelor or single without spouse, has a singular alive parent, either Mother or Father, and without a son.

يَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُـمْ فِـى ٱلْـكَلَٟلَةِۚ

They seek that you the Messenger [Sal'lallaa'hoalaih'wa'salam] give them the confirmation- verdict at your own. You tell them; "[Not me] Allah the Exalted gives you the verdict in the situation regards a person being all by himself - bachelor-without bereaved spouse, and survived by a singular Parent, either Mother or Father.

إِنِ ٱمْـرُؤٌا۟ هَلَكَ لَيْسَ لَـهُۥ وَلَـدٚ

In case he was such a person who died in condition that a son was not heir for him;

وَلَهُۥٓ أُخْتٚ فَلَـهَا نِصْفُ مَا تَرَكَۚ

But a sister survives for him, thereat, half of that which he has left shall be allocated for her.

وَهُوَ يَرِثُـهَآ إِن لَّمْ يَكُنْ لَّـهَآ وَلَـدٚۚ

And he becomes her Heir [his sister فِـى ٱلْـكَلَٟلَةِ] if a son was not heir for her.

فَإِن كَانَتَا ٱثْنَتَيْـنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَۚ

However, if there were two surviving Sisters, thereat, two-thirds of that which he (the deceased man who was all by himself) has left shall be allocated to them.

وَإِن كَانُوٓا۟ إِخْوَةٙ رِّجَالٙا وَنِسَآءٙ فَلِلذَّكَرِ مِثْلُ حَظِّ ٱلۡأُنثَيَيْـنِۗ

And if they were siblings, comprising men and women, thereat, the two-thirds allocation shall be subdivided on the principle that equivalent of the amount accruing to the surviving two females shall be the sum allocated for the male. [Refer 4:176]

Believers were more interested in knowing and be sure about the protocols relevant to the conduct and behaviour that would lead them to salvation and success in the Hereafter. Dietary protocol was prescribed in some Ayahs but they did not mention about the produce of the Earth which necessitated for some to know entire domain of permissible eatables.

يَسْـَٔلُونَكَ مَاذَآ أُحِلَّ لَـهُـمْۖ

They ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] about that which is declared permissible for them?

قُلْ أُحِلَّ لَـكُـمُ ٱلطَّيِّبَٟتُۙ

You tell them: "The "tayyi'baate": nutrient and nourishing liquefiable produce are declared permissible for you people —

وَمَا عَلَّمْتُـم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِيـنَ تُعَلِّمُونَـهُنَّ مِمَّا عَلَّمَكُـمُ ٱللَّهُۖ

And that hunt-catch for which you have trained some of game carnivores, acting as trainers by attraction, drawing, and engaging. You teach and train those domesticated carnivores with the knowledge bestowed by Allah the Exalted upon you.

فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُـمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِۖ

Therefore, you people eat the catch they (the trained carnivores) have held for you and pronounce the name of Allah the Exalted upon the hunted mammal for slaughter.

وَٱتَّقُوا۟ ٱللَّهَۚ

And sincerely endeavour to attain the protection from Allah the Exalted.

إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ .٤

Be mindful; Allah the Exalted is certainly swift in accounting-measuring-judging-evaluating-reckoning". [5:04]

The entire permissible domain is covered by: ٱلطَّيِّبَٟتُ plural adjectival resembling participle (الصفة المشبهة) from Root: ط ى ب, which signifies what is delightful for senses and that which delights the inner-self - soul - intellect. This frame judges an Evaluatee for its pleasant quality of fertility: capable of breeding or reproducing; producing good crops, rich in nutrients, delightful to senses and intellect. Thereby, for translating it in the target language text the choice of words should be in reference to the Evaluee. The participle renders the attribute intrinsic and permanent. It is repeated to make it universal permission since in the past some restrictions were imposed upon the Jews:

ٱلْيَوْمَ أُحِلَّ لَـكُـمُ ٱلطَّيّبَـٟتُۖ

This day onwards the nutrient, nourishing and respectively delightful eatables are declared permissible for you- all peoples (including Jews upon some of it were prohibited in the past-3:50; 4:160)—

وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْـكِـتَٟبَ حِلّٚ لَّـكُـمْ وَطَعَامُكُـمْ حِلّٚ لَّـهُـمْۖ

And the prepared food/meal of those whom Book was given are permissible for you people, the believers, and your prepared food/meal is permissible for them —

وَٱلْمُحْصَنَـٟتُ مِنَ ٱلْمُؤْمِنَـٟتِ

And the unmarried Believer Women enjoying family protection are declared permissible for you —

وَٱلْمُحْصَنَـٟتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْـكِـتَٟبَ مِن قَبْلـِكُـمْ

Similarly the Women enjoying family protection who are not married belonging to those people who were given the Book prior to you are declared permissible for you.

إِذَآ ءاتَيْتُـمُوهُنَّ أُجُورَهُنَّ مُحْصِنِيـنَ غَيْـرَ مُسَٟفِحِيـنَ وَلَا مُتَّخِذِىٓ أَخْدَانٛۗ

This declared permissibility is subject to the condition: When you have paid them their Wed-gifts and committed obligations in the well known manner of those who seek women for taking them in protective fold of Matrimonial Bond-Nikah rendering them a pearl of household. The permission is not in the manner of debauch men for sexual lust: merely for flowing out the "water-orgasm". Nor permission is in the manner of those men who hold women as concubine or who self act as "concubine-mistress-debauch women".

وَمَن يَكْـفُـرْ بِٱلْإِيمَٟنِ فَقَدْ حَبِطَ عَمَلُهُۥ

And whoever refuses to accept these restraints-injunction-apostatizes then indeed his act of accepting belief has become voided, weightless froth, destructive —

وَهُوَ فِـى ٱلۡءَاخِـرَةِ مِنَ ٱلْخَٟسِـرِينَ .٥

And he will be in the Hereafter one of those who cause loss to their selves. [5:05]

The dietary protocol prescribed in Qur’ān restricts the ingestible to: حَلَـٰلٙا طَيِّبٙا beneficial, nutritious, and delightful for the individual rather than which is: خبیث or نکدًا junk, picayune. Believers are more concerned about the attitude, conduct and behaviour in the worldly life that will earn them the pleasure and appreciation of the elevated Messenger and Allah the Exalted.

يَسْـَٔلُونَكَ عَنِ ٱلۡأَنْفَالِۖ

They, the true believers ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] about the disposal of unsolicited gains.

قُلِ ٱلۡأَنفَالُ لِلَّهِ وَٱلرَّسُولِۖ

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "The unsolicited material gains are for and exclusively at the disposal of Allah the Exalted and the Messenger. [it is state's property; read along with 59:7]

فَٱتَّقُوا۟ ٱللَّهَ

Therefore, you people sincerely endeavour to attain the protection from Allah the Exalted —

وَأَصْلِحُوا۟ ذَاتَ بِيْنِكُـمْۖ

And straighten matters between you people.

وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُ ۥٓ

And affectionately and wholeheartedly accept the word of Allah the Exalted and His Messenger —

إِن كُنتُـم مُّؤْمِنِيـنَ .١

Heartily do so if you people have truly been the believers. [8:01]

The nature of questions asked during the days of intermittent revelation is also reflective of the concerns and psyche of different types of people. While believers are sure about the Hereafter and accountability and are more concerned about ethics of conduct, the rhetoric of Polytheist elite were to give them the exact date of the Last Moment of the Worldly life and Resurrection:

يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰـهَاۖ

They (non-believing polytheists) keep asking You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] about the Final Moment: "What is its exact appointed time of its anchorage?"

قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّـىۖۖ

You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] pronounce: "The fact is that its knowledge is a guarded secret solely with my Sustainer Lord.

لَا يُجَلِّيـهَا لِوَقْتِـهَآ إِلَّا هُوَۚ

None can disclose-lighten her (final moment) with reference to its time frame except He the Exalted.

ثَقُلَتْ فِـى ٱلسَّمَٟوَٟتِ وَٱلۡأَرْضِۚ

[However I can tell you this much] This moment will be heavy in the Skies and the Earth.

لَا تَأْتِيكُـمْ إِلَّا بَغْتَةٙۗ

This moment will come to you people all of a sudden with no advance sign."

يَسْـَٔلُونَكَ كَأَنَّكَ حَفِـىٌّ عَنْـهَاۖ

How strange! They people ask You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] as if you are, leaving everything aside, desperately researching about her determined time.

قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِ

You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] tell them: "The certain fact is that its knowledge is a guarded secret solely with Allah the Exalted.

وَلَـٟكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ .١٨٧

Despite unambiguous pronouncements the fact is that most of the people intend not to understand it." [7:187]

The topic sentence is repeated to apprise the Messenger the futility of their rhetoric:

يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰـهَا .٤٢

They the adamant polytheist chieftains ask you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] about the Final Moment as to what is its exact appointed time [Date and Time]. [79:42]

فِيـمَ أَنتَ مِن ذِكْرَىٰـهَآ .٤٣

O you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam]; reflect what persuasive and convincing element will be in it commencing for them by her (appointed moment) mention? [79:43]

إِلَـىٰ رَبِّكَ مُنتَـهَىٰـهَآ .٤٤

Her finality shall be decreed at the exact day by the Sustainer Lord of you the Messenger [Sal'lallaa'hoalaih'wa'salam] (read with 6:73)—[79:44]

إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَىٰـهَا .٤٥

You are indeed only the Admonisher/Awakener for the one who feels dread of her. [79:45]

The rhetorical question has extensively exposed the futility of their demand for disclosing the date. It was just their evasive rhetoric:

يَسْـَٔلُكَ ٱلنَّاسُ عَنِ ٱلسَّاعَةِۖ

People (polytheist elite) ask you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] about the Final Moment as to what is its exact Period and Date.

قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِۚ

You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] pronounce: "The certain fact is that its knowledge is a guarded secret only with my Sustainer Lord."

وَمَا يُدْرِيكَ لَعَلَّ ٱلسَّاعَةَ تَكُونُ قَرِيبٙا .٦٣

And what is that which could lead you the Messenger [Sal'lallaa'hoalaih'wa'salam] to the perception that perhaps/may be the Determined Moment is in near future? [He was questioned twice and asked twice to pronounce it 21:109;72:25] [33:63]

The questions asked by the People of Book also reveal that as if they have no concern about how aspect of achieving success in the Hereafter:

وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِۖ

Moreover, they the intelligentsia of people of Book, enquire from you the Messenger [Sal'lallaa'hoalaih'wa'salam] some information/explanation about the "Soul".

قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّـى

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "The Soul" is blowing of Vitality-Essence by the Verbal Command about decision-finalized affair of my Sustainer Lord. (phrases relate to elided predicate-15:29; 38:72)

وَمَآ أُوتِيتُـم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلٙا .٨٥

Realize it, information and understanding that was given to you, O you the people of Book, was but a small part of the reservoir of knowledge, to envision abstract realm." [17:85]

They asked a question about the mountains. Availing the rhetoric situation, the reply was related to the Last Day about which they are neglectful and heedless:

وَيَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ

And people enquire from you the Messenger [Sal'lallaa'hoalaih'wa'salam] about the mountains.

فَقُلْ يَنسِفُهَا رَبِّـى نَسْفٙا .١٠٥

In response you the Messenger pronounce, "My Sustainer Lord will blast them, as dust particles. [20:105]

فَيَذَرُهَا قَاعٙا صَفْصَفٙا .١٠٦

Then He the Exalted will leave them plains, smooth and leveled — [20:106]

لَّا تَرَىٰ فِيـهَا عِوَجٙا وَلَآ أَمْتٙا .١٠٧

You will neither see therein tilt - curve - variation in alignment and nor curve - uneven surface". [20:107]

It is thus evident that the elevated Messenger [Sal'lallaa'hoalaih'wa'salam] explained and clarified concepts and answered questions by reference only to the contents of Qur’ān. This fact is again confirmed while answering a specific historical question:

وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْـنِۖ

Moreover, they people ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] about Zil-Qarnain.

قُلْ سَأَتْلُوا۟ عَلَيْكُـم مِّنْهُ ذِكْرٙا .٨٣

You the Messenger [Sal'lallaa'hoalaih'wa'salam] say: "I will soon verbatim recite upon you people narrative reading out from that (Qur’ān)." [18:83]

سَأَتْلُوا۟: Prefixed future particle that refers the action expected to be taken soon, henceforth; Verb: Imperfect; First person; singular; masculine; Mood: Indicative; Subject pronoun hidden signifying the Elevated Messenger [Sal'lallaa'hoalaih'wa'salam]. Its Verbal Noun is: تِلَاوَةٌ from Root: "ت ل و". Its basic perception, as mentioned by learned Ibne Faris [died-1005], is: "الاتِّباع" which signifies practically following by will, design and affection in such manner that one moves/walks behind remaining adjacent to the one being followed/pursued. It thus reflects that there is no third in between the follower and the one being followed. In keeping with the basic perception, its meaning, with regard to the act of recitation-oral narration of message revealed by Allah the Exalted, are to recite it verbatim, word by word. The Prepositional Phrase: مِّنْهُ "from that-out of that" where third person singular masculine pronoun refers Qur’ān. And verbal noun: ذِكْرٙا is the direct object of verb signifying narration of an event, history. It is further evident from the fact that then the narrative begins with use of First Person Majestic Pronoun referent to the Speaker, Allah the Exalted in Ayah 18:84.

The verbal sentence: يَـسْـَٔلُونَكَ has occurred 15 times regarding questions addressed to Elevated Messenger [Sal'lallaa'hoalaih'wa'salam] by the people. At other 14 occurrences, after the command: قُلْ the answer is directly conveyed. The striking feature of this Ayah is that after: قُلْ this is asked to be stated: "سَأَتْلُوا۟ عَلَيْكُـم مِّنْهُ ذِكْرٙا".

وَأَنْ أَتْلُوَا۟ ٱلْقُرْءَانَۖ

And that I was commanded to recite/communicate the Qur’ān to people, word by word pronouncing every syllable distinctly."[Refer 27:92]

This is the only question that was asked relating to past blurred history. The answer: سَأَتْلُوا۟ reveals that the Messenger did not oblige people with answers and statement of his own accord but only by reciting verbatim from Qur’ān:

كَذَٟلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ مَا قَدْ سَبَقَۚ

Likewise, Our Majesty is narrating to you the Messenger [Sal'lallaa'hoalaih'wa'salam] the episodes; in event by event manner, some out of the miscellany of instances/news that have passed.

وَقَدْ ءَاتَيْنَٟكَ مِن لَّدُنَّا ذِكْرٙا .٩٩

The fact remains, Our Majesty have given to you the Messenger [Sal'lallaa'hoalaih'wa'salam] a Memoir - biographical narrative (Qur’ān); a grace from Our Majesty. [20:99]

The aright course of understanding, attitude, behaviour and conduct in every moment of life, situations, circumstances and events has been rendered exegetically explicit:

لَآ إِكْرَاهَ فِـى ٱلدِّينِۖ

There is not at all coercion, pressure, harassment, yoking, blind folding, forceful subjection, compulsion and threat permissible in the matter of the Prescribed Constitution (Islam).

قَد تَّبَيَّـنَ ٱلرُّشْدُ مِنَ ٱلْغَـىِّۚ

The Dextral-Righteousness-Veracity has since made itself an evident behavioural pattern of equilibrium distinct from aberrance-deviousness-rambling [after revelation of Grand Qur’ān] —

فَمَن يَكْـفُـرْ بِٱلطَّٟغُوتِ وَيْؤْمِنۢ بِٱللَّهِ

Therefore, should someone voluntarily reject the defiant-refractory aberrance in all its manifestations and heartily believe in Allah the Exalted—

فَقَدِ ٱسْتَمْسَكَ بِٱلْعُـرْوَةِ ٱلْوُثْقَىٰ

Thereby, he has certainly restrained himself sincerely in the loop of superb pledge-bond —

لَا ٱنفِصَامَ لَـهَاۗ

There is not at all a possibility of its dissociation - schism.

وَٱللَّهُ سَـمِيعٌ عَلِيـمٌ .٢٥٦

Be mindful, Allah the Exalted is eternally the Listener, the Fountain of Knowledge - Setter of sciences. [2:256]

Thereby we are commanded and warned:

فَإِن زَلَلْتُـم مِّنۢ بَعْدِ مَا جَآءَتْكُـمُ ٱلْبَيِّنَـٟتُ

Thereby, if you people slipped - stumbled after that which has since been brought to you by the succinct explicative Verbal Passages-Aay'aat (showing the way of Muslims and opposite path of the criminals/Muejremeen) —the guilt will not be on Shai'taan but criminal charge will be on you.

فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيـمٌ .٢٠٩

Therefore. remain cognizant, Allah the Exalted is the All Pervasive-Dominant and the Infinitely Just Supreme Administrator of the created realms - fully knows all the hidden and secreted realities. [2:209]

What is that which Shai'taan and his brothers in human beings inspire?

إِنَّمَا يَأْمُـرُكُم بِٱلسُّوٓءِ وَٱلْفَحْشَآءِ

He (Shai'taan) certainly inspires-allures you people only to indulge in imbalanced-irrational conduct and sexual perversion [alfaa'sha'ai includes all illicit sexual activity that might lead to intercourse of genitalia [furr'ej] of opposite sexes with mutual consent, called uz'zina];

وَأَن تَقُولُوا۟ عَلَـى ٱللَّهِ مَا لَا تَعْلَمُونَ .١٦٩

And that you indulge in attributing to Allah the Exalted by saying that which you personally know not (verified whether it is written in Qur’ān or is established by tangible evidence). [2:169)

Why should we do like that which Shai'taan wants us to do while our guide lord, the exalted Messenger-the Spokesperson of our Sustainer Lord is educating us in every moment of our life and imparting us that knowledge which hitherto we did not know?

وَيُعَلِّمُكُـم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ .

Realize it; he (Messenger Mohammad Sal'lallaa'hoalaih'wa'salam) imparts you the information-knowledge which hitherto you did not have. [Refer 2:151]

Grand Qur’ān is inexhaustible reservoir of knowledge. Every time we read it critically and academically, we get a pearl. It enhances and improves intellectual and enlightenment level all the time. The imperfect verb is in indicative mood signifying it is ever on going activity.

Another palaver about Qur’ān is the widespread opinion, almost to the level of belief, that translating and comprehending Qur’ān is a difficult task. This conjectural and opinionated propaganda is so strong that perhaps almost more than ninety percent of believers never thought of learning the skill for self translating and comprehending the Qur’ān. A fear has been generated that any attempt of self-interpreting Qur’ān might astray the person. A belief has been created that for learning Qur’ān the prerequisite is acquiring the knowledge of more than a dozen of disciplines.

The moment we critically analyze these opinions, we realize that it is not demeaning the intelligence quotient, the cognitive intelligence of people at large but in fact it amounts to casting a subtle doubt against the scholarship of the Author of Qur’ān.

Qur’ān is a book and every book is for certain audience. An author writes and compiles a book keeping in mind the intellectual level of his intended audience. If that not be the case, authoring a book is a waste activity. Author is always on higher level of intelligence than his audience. But the author has to communicate at the level of cognitive intelligence of reader because without it there can be no communication. In its absence the only thing the author and reader will share would be words sprinkled on a piece of paper.

Therefore, the best Author and the best Book is that who is affectionately concerned about the convenience of its audience in comprehending and understanding the communication with little effort. The Author of Qur’ān proclaims which is a unique and unprecedented declaration in the history of books:

The subject of both the verbal sentences: يَسَّـرْنَٟهُ; and يَسَّـرْنَا ٱلْقُرْءَانَ is Allah the Exalted speaking in majestic tone and the object of verb is the Qur’ān. Verb is Perfect; Form-II; مصدر-تَيسِيرٌ Verbal noun, which represent causative shift in the meanings from Form-I and special meanings that are added is making an attribution to direct object; to consider someone or something to be something. Basic perception encoded in its Root: "ى س ر" is to render something facilitative, easy and smooth; open and light. It also signifies to divide a thing into parts or portions. Qur’ān is divided in distinctly split parts [17:106].

Facilitator means somebody who enables a process to happen, especially somebody who encourages people to find their own solutions and tasks. Qur’ān is the book that gives information first and then asks the reader to use intellect, reflect and enlighten himself. But the par excellence feature is that it does not even tax much the intellect of reader.

The ultimate purpose of authoring a book is to let the reader have a feel of the presence and to listen the Voice of the Living behind the words. Written Words develop a relationship between the Living behind the words and the recipient of the words. The best written words are those which enable the recipient reader not only to listen the sounds inherent in individual words and in their peculiar arrangement and assembly; but he may also feel the presence of the Living Who organized that text.

Hearing of the voice by a reader is dependent upon the author's honesty, sincerity of purpose and affectionate care for the intended audience. Only this author will render his work facilitative to read and comprehend; and will enable its reader to hear the voice to grasp the purpose of communication, and get convinced about practicability of what is advised therein. Only such author then shifts upon the reader the responsibility and burden to act.

Our topic is book. A book is for reading. And reading is for learning. Learning means to gain more information and coming to understand what we did not understand before. The important difference between these two kinds of learning is that gaining information is merely to know that something is the case. Coming to understand more and getting more enlightened is to know all about the information; to know different aspects of why, what and how. In the first case it is being able to remember while enlightenment means to become able to explain it. We become enlightened when we know what the author meant by giving that information and why did he say it.

We have heard a unique and tall claim which most of us have not heard from any other author of books. We have understood what was said and why aspect of doing it. But a critical reader may raise the question as to what was the necessity of doing it. And still more important question is that should a critical reader accept the claim without knowing how this book has been rendered facilitative?

We can instantly realize the reason and necessity of rendering Qur’ān facilitative the moment we think about learning process. We all know what is learning and the difference between learning by discovery and learning by instruction.

We are talking about translating and comprehending Qur’ān which is learning by instruction. We need to have a teacher for learning by instruction. We learn by listening to a teacher who is present - a living teacher. And reading is learning from one who is absent or who has died. Alternatively we can say that while we are reading the book, we are learning from a teacher as an absentee - autodidactic student who is not in the presence of the teacher.

A person cannot make himself present-teacher to entire interested-to-learn population even during his life. And after his death the teaching process would end. In these circumstances the best way is to organize the book in such way that it facilitates the learner to comprehend in the absence of the teacher. The advantage to the students who learn by listening the teacher is that they can ask question to obtain information about a fact. Similarly such student can ask for explanation if he wants to save himself the trouble of thinking.

But if a learner learning through the book has a question, he has to find the answer himself in the book and book will answer only to that extent he has done the work of thinking and analysis.

People who were in the presence of the Teacher did ask questions and got answers from him. However, they were advised to avoid asking certain questions and were told that whatever will be asked during the revelation period, it will be responded:

The Elevated Messenger was ensured that there will never be a moment of embarrassment for him regards any question that might be placed before him:

Interestingly the questions that were asked are duly recorded and what answers were given to them by the Teacher are also recorded verbatim in the book. Thus he is a unique teacher who is present in time and space. However, learning from the discourse, it is the student/audience who must do the learning. Learning to take place, knowledge must grow in the mind of student. Therefore, if today I have some new question, I will have to find the answer in the book myself to enhance level of my understanding. An example; choice of a rather explicit circumstantial accusative for winds (semen of stallion-15:22 لَوَٟقِحَ) used therein rather puzzled me and raised the question as to what was the necessity of its preference since some other non-explicit metaphor could have been used like the "cloud seeds" which modern scientists have coined for condensation nuclei. Had someone asked about it during on going revelation, certainly its logic would have been explained (5:101). But studying in detail the cloud physics pictured in Qur’ān and latest scientific knowledge, one will have to conclude that no other metaphor could exactly portray the phenomenon of cloud formation and rain. The choice of this word as metaphor to describe the parcel the Winds are sent with; obviously from a point of departure to a point of destination, is exactly what aerosols-condensation nuclei are.

The Teacher has told us in simple and straight forward words that since the book has reached us; it is our own responsibility to get enlightened. This was the reason of rendering the Qur’ān as facilitator because its Publisher and the Teacher did not have the responsibility of individually guarding people and to be corporeally there as disposer of their affairs.

It is thus evident that in the absence of the Teacher, Qur’ān has to play the role of the teacher. The teacher facilitates the learning process and Qur’ān is rendered facilitator for its students to self accomplish learning process and to become enlightened and aright guided.

The exalted Universal Messenger categorically stated that he is under an obligation only to recite and communicate the Qur’ān verbatim and that it is the sole source of enlightenment and guidance for the entire humanity. The great book is the one which is also a smart teacher. It is thus evident that in the corporeal absence of the Teacher, Qur’ān has to play the role of the teacher. Teacher facilitates the learning process and Qur’ān is rendered facilitator for its students to self accomplish learning process and to become enlightened and aright guided. It is always the "student, audience" who has himself to do the learning. For learning to take place, knowledge must grow in his mind and heart:

The concept and debate about Present and Overlooking (Hazir-o-Nazir) with reference to the elevated Universal Messenger and the First Publisher of Qur’ān is already resolved in the statements in aforementioned two ayahs wherein he was advised to pronounce in simplest words understandable exoterically. The Author and Publisher of a book containing their statements never dies so long the book survives in unadulterated form. Corporeal presence is not of relevance. The role and function of the Universal Messenger, who is the Publisher of Qur’ān, is described three times as: بَشِيـرٙا وَنَذِيـرٙا a person who is the bearer - guarantor of glad tidings, and the one who cautions, briefs and makes aware to put the fear of harmful and horrible effects of something before hand. Its purpose is to make people in a state of cautiousness-awareness-alarmed of imminent-potential threat and its consequence if proper guards are not taken.

The second sentence is only once in the Discourse. It can be interpreted in the meanings that while the credit for guiding the people to become residents of Paradise is deserved, but no ward can come on him for those who will became the inmates of Hell-Prison since they remained adamant despite all efforts of persuading them. The topic sentence is repeated and emphatically confirmed that a warner did pass in every generation - community:

The Warner, awakener, admonisher is perpetually present, the appropriate question for reflection is whether we are truly alive, and are taking heed by perceiving the danger and threat we are being cautioned by him? If we are truly alive, we can feel the presence of the elevated universal Messenger and Publisher of Qur’ān amongst us:

However, if today I have some new question, I will have to find the answer in the book myself. And it will certainly answer since it is rendered as such to teach us and itself act as Awakener and Admonisher. The great book is the one which is also a smart teacher. It is thus evident that in the corporeal absence of the Teacher, Qur’ān has to play the role of the teacher. The teacher facilitates the learning process and Qur’ān is rendered facilitator for its students to self accomplish learning process and to become enlightened and aright guided. It is the reason that Allah the Exalted has explicitly clarified the point:

7. (i) How Qur’ān was rendered facilitative for reading; writing by "سافِر" revealing diacritic marks.

A critical reader must have the habit of evaluating a statement to judge its value, quality, importance and extent. All those who spread baseless thought presenting Qur’ān as a most difficult and disorganized book for translation and comprehension seem to have never listened or read it academically and critically. Such type of behaviour is mentioned:

The statement that Qur’ān is rendered facilitative has the value of a claim - to say, without proof or evidence, that something is true. Since the statement is about a book which is meant for reading and comprehending, the statement will be true if the book facilitates the reader both in its reading and comprehension. This is the extent of the statement. If the critical reader finds the statement true to its extent it will obviously highlight the value, quality and importance of the book whereby he will become sincere and reverent for it.

The objective and what possibility is intended to be created by rendering it facilitative is mentioned: لَعَلَّـهُـمْ يَتَذَكَّرُونَ. It signifies to preserve something in the memory. Our memory has two parts, Implicit memory and Explicit memory. Thereby, in the extent of claim it is included that it will help both types of long-term human memory. Implicit memory or procedural memory refers to unconscious memories such as skills. Explicit or Declarative Memory is conscious, intentional recollection of factual information, experiences, episodes and concepts. Experts further divide the Explicit Memory into Episodic and Semantic memory. Episodic memory is the memory of biographical events. It relates to various aspects of times, places, associated emotions, and other contextual - who, what, when, where, why knowledge. Semantic memory refers to general knowledge, facts, ideas, meanings, and concepts.

Language and speech system is naturally and necessarily a composite of letters/consonants and vowels. There is understanding that with the absence of vowels the brain works differently to recognize words during reading. This is because guessing and determining dots and symbols that make distinction between one letter and another needs more time and some say a different part of our brain. It is natural since reading is firstly taking out the sound (text-to-speech) syllable by syllable lying recorded in the written words.

Which text is the best for reading pleasure? Reading involves visual fixation on successive locations across the page or screen. The par excellence text is therefore that which might control saccades: rapid jerk-like movements of the eyes that direct the gaze to a new location and redeploy the region of high visual acuity centered on the fovea.

Reading text is a complex cognitive process of decoding symbols in order to construct or derive meaning in written text. Reading comprehension is defined as the level of understanding of a text. This understanding comes from the interaction between the words that are written. Proficient reading depends on the ability to recognize words quickly and effortlessly.

Visual fixation is the maintaining of the visual gaze on a single location for visual processing of words. Eyes do not move continuously along a line of text, but make rapid jerk like movements called saccades covering the distance to next location. In ordinary texts the distance the eye moves is between 1 and 20 characters with the average being 7-9 characters. Thereby, the time of fixation of gaze varies on each location though it is in milliseconds. Visual fixation is never perfectly steady because eye movement occurs involuntarily. Humans also do not appear to fixate on every word in a text, but instead fixate to some words while apparently filling in the missing information using context.

During reading eyes quickly move to assimilate text. Very little is actually seen accurately. Around the fixation point of gaze only four to five letters are seen with 100 percent acuity (sharpness).

It is thus evident that humans have four shortcomings or limitations with regard to reading. Firstly, eyes do not move continuously along line of text; secondly visual fixation is never perfectly steady neither in distance covered in jump nor time spent on fixation; thirdly they do not fixate on every word; nor lastly all text is seen in full sharpness.

Our shortcomings do not end here. Another problem in reading process is regression. Eyes move backwards to the text already read. Even skilled readers make regressions backward to material already read about 15 percent of the time. These facts about eye movement in reading came to limelight in late 19th century. But the Author of Qur’ān knew it ever since having created Human being.

The text of Qur’ān is the only text that facilitates the reader to overcome his otherwise natural shortcomings. It facilitates his eyes to continuously move along the line of text; makes the visual fixation perfectly steady; it keeps the distance equal in which eye moves in each saccade and time spent on each fixation is constant; it makes the reader fixate on every word; it keeps every fixation point of gaze sharp and bright; and finally it does not let the eyes regress.

Today if all the linguists of the world jointly succeed in transferring text of Qur’ān almost in equivalence in any non-Arab language the text produced will not enable its reader overcoming aforementioned shortcomings.

This fact proves the sublimity of the language and text of Qur’ān over all languages of the world. This also shows that the choice of Arabic for final communication to humanity was not random or only because of the love and regard for its Publisher, the universal Messenger.

Arabic like others is a language of syllables perforce because of inbuilt speech mechanism, the vocalization faculty of humans. Any meaningful sound comprises of a consonant and a vowel (C + V), called light and open, which conveys a proposition; and consonant coupled with long vowel (C + VV), and the heaviest and closed syllable is consonant coupled with vowel and consonant (C + V + C). The longest syllable at few places could be C + VV + C.

The text of Qur’ān has consonants followed by "moves" termed in Arabic:حَرَكَاْتٌ ; the three short vowels. This feature enables the eyes to move in smooth pursuit which means closely following a moving object. The words of the text are like moving objects on the page. These vowels move the eyes steadily with equal pace and time duration in one direction along the line of text. These forward moves control the regressions by not allowing backward movement of eyes.

The text of Qur’ān is superbly arranged with choice of such words that the fixation point of gaze has only four to five letters. Where there is a cluster of more than five letters, the gaze retains acuity because of syllable system of Arabic and by addition of vowel between boundaries of words with consecutive vowel-less consonants. It thus helps the eyes to take a single jump directing the visual axis to the immediately following new location. Thereby the brain of the reader observes each unit of text of Qur’ān in full brightness. Arabic writing system is cursive. The arrangement of the words in symmetry and alignment render the text pleasing to eyes:

The verbal sentences: رَتَّلْنَٟهُ and: رَتِّلِ are from Verbal Noun: تَرْتِيلٙا of Root: ر ت ل. It encodes the perception of proportion, symmetry, uniformity in the thing, and its regularity is of stable nature; a man having teeth looking even and distinct; to submit words from mouth with ease and distinctly. The Form-II verbal noun creates affect signified by the Root in the object, Qur’ān. The orthography, penning of the text of Qur’ān also exactly corresponds to the state inherent in: تَرْتِيلٙا, on horizontal line. The par excellence composition, the body of important features established in the Intellectual Property by the Divine Author, and the aforementioned manner of writing, reading and recitation yields hundred percent-correct speech identification value.

Arabic language is written like a continuous string since it does not have the concept of capital letters and stop sign. But, a letter takes different forms depending on its place inside the word – at the beginning, in the middle, at the end, or isolated. Arabic letters are always joined together in words, even when typed, leaving the impression that all scripts are handwritten. Further, its short vowels are not letters but diacritic marks. Thereby, its orthography and writers are also of two types, one is called "كَاتِبٚ" and the other "سافِر". The first is writer who ordinarily scribes in the manner of deep - opaque orthography which is particularly difficult for non-natives to pronounce based on how they are written. The other writer (سافِر) fully transcribes with diacritic marks of vowels (حَرَكَاْتٌ) and case ending (I‘rāb إﻋﺮﺍﺏ).

But I am sure an extensively repeated palaver might divert attention of many of us from reflecting and appreciating these facts. It is widely circulated that originally vowels were not present in the text of Qur’ān and that a: كَاتِبٚ scribe used to write upon taking dictation from the exalted Messenger. They have, however, no concrete evidence to substantiate their assertions except hearsay. The fact is diametrically opposite to it as explicitly disclosed in Qur’ān.

This palaver seems strange the moment we recall as to what is reading; what is the peculiarity of Arabic language; what is the difference between consonant and a vowel, and what processes are involved in reading and comprehending a written text. Reading begins by replaying the sound recorded in the written word exactly as it was pronounced (articulated - vocalized) by the original speaker.

The written text is only symbols, signs, visible marks and letters and consonants of the alphabet of a language representing its basic speech sounds. Speech sounds of individual consonants have no proposition in them. Each consonant of an alphabet has distinct sound and distinct place of articulation in the mouth. Sound wave of a consonant is produced by the vibration of vocal cords which arrives in the mouth as buzzy sound.

Man articulates sounds already produced by vibration of vocal cord by adjustments in the vocal tract to emit it as a syllable. The auditory distinguishing of the vowels depends on the precise shape and volume of the oral cavity; the region of the vocal tract between the larynx and the opening of the mouth. Main organ involved in adjusting the shape and volume of the oral cavity is the tongue.

The shape of the vocal tract, and the way the human tongue manipulates, grants it the capability to wilfully take three extreme positions that lead to vowel sounds. When the body of the tongue is pushed forward and towards the roof of the mouth we get this vowel ـِ called كسرةٌ carrying sound like "i" in English words "bit; nit and leap-neat-seat if followed by long vowel'. And this vowel on the last consonant of a word reflects its state in genitive. Arabic vocabulary has a valid word: رَٟعِنَا.. Believers were prohibited using it while in the presence of the Messenger ( صلى الله عليه وسلم).

The cause was the abuse of the human capability of "vowelizing" the sounds of consonants by some emigrant Arab-ized Jews of those days. They articulated it in such a manner that some audience could perceive sound conveying meanings of little or derogatory import.

The first step in reading is to "translate" the written words into speech - sound. Written forms provide no or little guide to actual pronunciation. Many words of English language have totally different pronunciation than the sounds of alphabet of the written word. In Arabic, many words can be pronounced producing two different sounds carrying different meanings and connotations.

Therefore, the first step in converting the Arabic text to speech - sounds is to vowelize the words. If the Arabic text is already containing the vowels it will facilitate the reader not only to correctly pronounce each word effortlessly but also recognize word of same consonants that produce sound of meanings different to each other.

Only that book can be evaluated as great that speaks from an important original setting but is contemporary in time and space. It should contain stream of influence and effect. Grand Qur’ān displays its original setting in such picturesque style that the reader might feel contemporary of its original history. Let us become contemporaries of the exalted Messenger and listen what people talked in public:

The members of the elite-class who had refused to accept Grand Qur’ān firstly slandered before people that it is a false lie which he has meticulously fabricated on his own accord and by seeking assistance from other unknown people. Thereafter, they opined to people about the contents of that compilation as "the fairy tales of the ancients". Thereby, they informed them further: ٱكْتَتَبَـهَا.

The speakers and the audience both were Arabs of the same society and city. Had the Last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam been enjoying reputation of unlettered person—not capable of writing; the instant response of the listeners would have been, "What nonsense you people are talking, he does not know writing". ٱكْتَتَبَـهَا: It is a Form-VIII Verb. It has reflexive causative meanings and indicates a stronger role of the Subject as performer of the action involving painstaking, meticulous effort. The Form of Verb used by them is very restrictive denoting that the action contained in the verb is done EXCLUSIVELY and SOLELY by himself. Form-VIII verbs have, no doubt, the connotative signification of reciprocity. But Arabic Grammar books state that connotative signification of reciprocity in Form-VIII verbs needs to be reflected, otherwise its basic meanings of reflexive nature remain intact with emphasis of great effort on the part of the subject of verb. The act signified by the verb is "writing-inscribing on paper" and what he wrote is signified by the suffixed object of verb which is Qur’ān, declared by the slanderers as compilation of "the tales of the ancients".

This is verbatim quote of statement of elite of the society heard by many of their audience in Mecca. These people were the contemporary of the Exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam whom they knew very well. They called him "the Writer of Grand Qur’ān", and they slandered about its contents as "the tales of the ancients". Can there be more authentic account than the history saved in the Grand Qur’ān?

Moreover, let us listen what they further said to people on this issue of writing Qur’ān alleged by them as comprising of tales:

The verbal sentence: تُـمْلَـىٰ عَلَيْهِ has Form-IV Passive verb denoting some tales are dictated upon him, the Messenger. They are telling us that: كَاتِبٚ scribe of Qur’ān is the exalted Messenger; and they are slandering that its contents are fairy tales of ancients. It reveals to me that the papers in their hands containing Ayat: verbal passages of Qur’ān were written by some Arab copying from the original but did not place vowels on the words. [Pl see 2:282 Take note that a scribe should not refuse to write down since Allah the Exalted has imparted him the knowledge to write. Therefore, he should write down and the party under liability should dictate remaining mindful and fearful of Allah, the Exalted, his Sustainer Lord]. They have not disclosed in this utterance as to who were they who dictated to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam for his writing down. Arabs do not appreciate unnecessary use and repetition of words already known to their listener. They have already said this:

Formal manuscript of Qur’ān was not written by: كَاتِبٚ scribe: a copier or transcriber. Who were the transcribers in fact?

This sentence describes the history of the days of publishing of Qur’ān. It reveals it was in circulation in writing. Three words are important: ذَكَرَهُۥ: verbal sentence as predicate of subject Relative pronoun. Verb is perfect with hidden subject pronoun referent to Relative pronoun and its Relative clause, "whosoever had desired". And the object pronoun of verb is referent to Qur’ān. The verb signifies saving in memory, also can be taken in the meaning of memorizing, comprehending and relating to others.

The second important word is: صُحُفٛ which is the object of preposition that signifies place of location. It is broken plural feminine noun. It stems from Root: ص ح ف which leads to perception of extroversion and spaciousness/expansion in an object. Arabs use it to refer to dishes-flat expanded plates which could accommodate food sufficient to satiate five to ten persons.

Text is written on the papers. Who wrote on those papers: بِأَيْدِى سَفَرَةٛ: it is a Prepositional Phrase coupled with Possessive Phrase, meaning those papers were written by the hands of: سَفَرَة [singular: سَافِرٌ]. Please note active participle plural masculine: كَٟتِبِيـنَ meaning the scribes is not used. However in English translations same word "scribe" is erroneously used for both the Arabic words. The choice word stems from Root: س ف ر. Ibn Faris [died 1005] stated:

It can be matched with English semantic domain: Reveal. The irreducible semantic feature of the Root is making something visible that was earlier hidden or covered.

What is hidden from eyes in the ordinary text like agreements of financial transaction written in Arabic by a: كَاتِبٚ scribe? What are not exposed to eyes in such texts are the vowel markers. Therefore, the writing by the hands of: سَفَرَة would be that writing which has vowel markers revealing the word exactly as it was pronounced by the speaker.

Let us consider an example from the Qur’ān which was being communicated to people in piecemeal. It was also giving, off and on, breaking news (تَفْسِيـرٙا). Suppose someone heard breaking news from the exalted Messenger and wrote it on papers as following and delivered it to many people:

We can visualize how people could have reacted to him who delivered this news to them because many could not get what was the real news that whether Romans were defeated or they had defeated the other party. This can disclose the factually correct news only if it is written exposing the spoken sounds using vowel markers.

We need no further evidence to refute the conjecture that Qur’ān was originally written without vowel markers. The vowel markers render the Qur’ān facilitator to read and understand exactly as it was spoken by the lips and tongue of our guide lord the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam.

Another revelation by the mention that it was written: بِأَيْدِى سَفَرَةٛ by the hands of: سَفَرَة is the visual beauty of the text and the beauty is but symmetry. We find in Lexicons that its Root is also used to express the uncovering of her face by removing the veil by a woman. This act exposes their facial beauty: حُسْنُـهُنَّ. The unveiling of face makes the facial features prominently visible. What are the beauty markers on the face of a woman like the vowel markers on the face of words? These are eyes; nose and cheeks; they are the determiners and reflectors of facial beauty.

Symmetry of face is reflection of beauty. And symmetry in writing is pleasing for the eyes of reader as it looks beautiful. Symmetry may be the reason that few same words are written differently with dagger alif instead of normal alif. The left and right sides look like each other in a symmetrical face. They’re not perfect mirror images. But our eyes read faces with similar proportions on both sides as symmetrical.

It is necessary to understand visual perception and eye movement in order to understand the reading process. [Visual perception is the ability to interpret the surrounding environment by processing information that is contained in visible light. Eye movement in reading involves visual processing of words. Eyes do not move continuously along a line of text, but make short rapid movements (saccades) intermingled with short stops (fixations).] Visual fixation is never perfectly steady: Fixation eye movement occurs involuntarily. Humans also do not appear to fixate on every word in a text, but instead fixate to some words while apparently filling in the missing information using context. The notable exception is being in smooth pursuit.

Deafness relates to listening in which ear's audibility plays the major role; and blindness relates to eyes that act as seeing instrument. We should emulate utilizing both faculties simultaneously to quickly grasp and understand Arabic and comprehend what has been said in its Aa'ya'at. We will find that carefully seeing Arabic text plays a major role in making the learning process easy and rapid for non-natives.

Smooth pursuit eye movements allow the eyes to closely follow a moving object. Grand Qur’ān is made facilitative to read and comprehend. The choice of words and their arrangement controls the rapid jerk-like movements of eye balls and smoothly pushes forward gaze to the next point of fixation. The text of Qur’ān is the only text that facilitates humans in smooth pursuit of its moving text. The words of its text are also like moving objects on the page. The consonants are followed by "moves"-حَرَكَاْتٌ [three Short vowels] facilitating the reader for smooth pursuit. And so serve the case endings on the boundaries of words.

The claim that Qur’ān is rendered as facilitator will be deemed established if the reader learns and comprehends Qur’ān conveniently. However, the built-in condition is that he follows the pedagogical strategy of the Teacher and academic rules of study and learning. Nobody can learn and understand by instruction unless he follows the Teacher and knows and strictly follows the rules about how to read a book.

Reading text is cognitive process of decoding symbols in order to derive meaning in written text. Reading comprehension is defined as the level of understanding of a text. This understanding comes from the interaction between the words that are written. Proficient reading depends on the ability to recognize words quickly and effortlessly. The first step is to recognize words quickly and effortlessly. We know the text of languages is typically divided into three categories: Word, Phrase, and Sentence. Thus the par excellence teaching strategy is to firstly teach the student learning the art of visually recognizing words and phrases in the text. The sentence comes later which is just the arrangement of words and phrases which creates meanings in language.

The difference between English and Arabic is that the later does not have capitals and start and end markers for sentences. Arabic text is a continuous string of words like the single string of protein encoding genes of Messenger RNA in human genome. Thereby, the apparent conclusion is that understanding the Arabic text by non-native is much more difficult and complicated task than understanding English text.

But the moment the author reveals the vowels on the words of the text he facilitates the reader (both native and non-native) to visually process not only the type of word but also its function in the text reflected by the vowel on the last consonant of the word. This vowel is then not termed as one of the: حَرَكَاْتٌ moves but are called: إعراب which refers to Arabized settlers in Arab, and in grammar it means syntax, inflection, declensions, parsing. It is called the core of grammar and everything else revolves around it. Some go to the extent of saying that understanding this concept is to understand Arabic and failing to understand it is failing to understand the language. The fact that the grammar of Arabic revolves around inflection is the evidence that learning Arabic of Qur’ān is easy because: إعراب are revealed on its words. Inflection in Arabic is just four signs at the end of words. They further help determining the function of nouns in the sentences. This is what is termed as "Parsing - Syntactical analysis" of the text which is basic to comprehending the communication.

A non-Arab reader, who like me has not studied Arabic as language in academic life, has but to take help from "teach yourself" books (like lexicons, glossaries, grammar books, Encyclopaedias, Google). It seemed strange and amazed me upon knowing that the first word of the Book is a prepositional phrase. Felt strange because of use of a Preposition as the very first word of the book and amazed because I had read somewhere in English grammar books that prepositions are difficult to define but are easy to understand. This fact also revealed to me the basic omission in the teaching strategy of the books on Arabic grammar, few of which I read; they put the prepositions - particles in the end of category of words. This sequencing was all the more surprising because grammar of Arabic is stated to have been formulated and penned for non-natives on the basis of Qur’ān. The omission of not giving much importance to prepositions is also conspicuous in almost all the translations of Qur’ān available on line. Most of defective, vague and under-translation, and translation losses are with regard to prepositional phrases particularly at places where the entity to which they belong is elided in the text.

The first word suffixed to the preposition: بِسْمِ means name or code. And the phrase, in isolation, means "name is recourse", or "by name/with a name". So the first thing to learn is the names. The names are Nouns. Name/code introduces for us the concept known as Epistemology—learning Knowledge: عِلْمٚ in Arabic.

The choice of this Phrase at the very beginning, initiating the Discourse, is astonishing. It signifies the First scientific fact of the physical world. The initiation of the process of learning is but the "code/name". The human memory and that of computer can save nothing without knowing or assigning a code/name to an object and phenomenon. The first thing a child learns is names. The first man, although created as matured Man, was taught in the manner a child is taught:

Qur’ān concatenate facts in perfect sequence and chronological order. The concatenation, consistence and contiguity reflect the superb organization of a book. It aids the reader's cognitive capability in gradually raising his level of enlightenment as it keeps building the background knowledge. First time mention of "Teaching and learning (تَعْلِيْمٌ) - education" reveals its academic pedagogy. This is the beginning of acquisition of knowledge; to know - learn the names of the existent by instruction. This shows the pre-existence of information, and the Creator of existent Who assigned them particular names. This also tacitly shows the act/process of learning by observation, research, investigation or by reflection, meaning learning by discovery, in the absence of which there could be no beginning in the acquisition of knowledge, because in that case every teacher is to be taught what he in turn teaches others.

It tacitly reveals that the best teacher about some thing is its Creator since self acquisition of knowledge by discovery - observation would never be exhaustive and worthy of absolute certainty. And the Best Teacher for learning by instruction is but the Author of the Book. The second-time mention of third person singular masculine perfect verb: عَلَّمَ reveals the Personal Name of Author Who taught the Qur’ān:

The rhetoric embedded in prioritising the subject before verb and making it a complete Ayah necessitating pause and the resultant sound effect is impossible to be reflected in any non-Arab language. The Teacher is mentioned by Personal Name and the elided first object of the verb is obviously the elevated Messenger to whom the Qur’ān was presented and taught. The third-time mention of this verb: عَلَّمَ reveals that the essential feature of education is to make someone learn by "writing" the script with his own hands by using the pen:

Both the objects of verb are elided for precision since otherwise are explicit. Learner is the Messenger and what is taught is the Qur’ān. The process of education, teaching and learning and understanding comprehensively the Book is accomplished when the learner exactly copies the manuscript by writing with his own hand by using pen. Writing makes thinking and learning visible and permanent, and it improves concentration and eliminates chances of forgetting the contents of the discourse. Writing creates impressions on the paper and since they are visuals they also get impressed in the memory of brain and heart. It was per se necessary since the Orthography of the Divine Manuscript was not exactly like that of normal writings by Arabs, and also because it contained vocalization of Non-Arab proper nouns which necessarily needed vowel markers to reproduce the same sound as it were pronounced in original language. Proper Nouns are not translated but are written in the consonants and vowels of target language to mimic the original sound.

The informative statement of writing of the original Manuscript with pen can not be construed to presume that the Messenger earlier did not know writing. The information is specifically and solely restricted to the text of Qur’ān. Even today, if we dictate the Qur’ān to a very literary Arab, his written text will not match its orthography at many places. The license of the Messenger as Publisher of Divine Discourse was strictly restricted to penning it as true copy of the Manuscript presented to him. The license of Publisher and the conditions attached to it is also mentioned with choice of such words and structure that relay the confirmation and authentication of the Author to the effect nothing personal content/statement by the Publisher - the elevated Messenger Muhammad (Sal'lallaa'hoalaih'wa'salam) was said and written adding in the Intellectual Property. It is explicitly confirmed:

The hypothetical situation is regarding the compilation of certain sayings from the multitude/heap of sayings-proverbial expressions attributing it to Allah the Exalted. The object of verb (أَخَذْنَا) is elided. The prepositional phrase: مِنْهُ relates to the verb. The verb signifies to seize, to take hold of something. The obvious and natural reaction to avert the situation was to take hold/seize that plagiarized compilation of sayings, and the mention of "along with his right hand" makes evident the object of seizure as paper/papyrus/parchment. This timely action would have avoided those sayings becoming public. Had this hypothetical activity happened, further action would have been like this:

The conjunction particle is an adverb that indicates a sequential action, coming later in time than the action in the preceding sentence or clause. It emphasizes the sequence between two structurally independent statements as conjunction between two things different from each other in nature and reflects a break and time gap between both, not continuity. Basic academic rule is that the meanings and sense of a word are determined with regard to surrounding words and circumstances - rhetorical situation where it is used. Thereby, it is strange that almost all translations - exegesis in Arabic and other languages, to my knowledge, have considered the definite object (ٱلْوَتِيـنَ) of verb (قَطَعْنَا) as if refers to "vein of his heart", نياط قلبه or, "vein of his neck", jugular vein, or life line; and some said: وهو حبل الوريد without realizing that a vein (which is a tube) can never be equated to a string (حبل). The verb signifies to detach, disassociate something from some one. The preposition in the phrase: مِنْهُ denotes the local point of departure, hence it is connected with verbs which convey the idea of separation, disassociation, departure, liberation, seizing and the like; and its object pronoun refers the Messenger.

The definite; Masculine; singular; accusative noun: ٱلْوَتِيـنَ stems from Root: "و ت ن". The basic perception encoded, in the words of Ibne Faris [died 1005] is: كلمةٌ تدل على ثَباتٍ ومُلازَمةthat it is an expression which leads to the perception and thought of something that maintains stability, constancy, tenacity and is inherent/concomitant. Moreover, he stated that it refers to perpetually flowing water.

The Lexicon compiled by Elsaid M Badawi/Muhammad Abdul Haleem signifies one of its meanings as to have great literary ability [especially women]. It is perhaps borrowed from: لسان العرب the Classical Lexicon: امرأَة مَوْتُونة إذا كانت أَدِيبةً, which gives it strength and reliability.

The fact that the elevated Messenger was regarded as literate is also evident from what the adamant contemporary elite kept telling the people: ٱفْتَـرَىٰهُ "He has purposely authored - drafted it - diligently fabricated it". But since they were alleging, the intended negative meaning in using Form-VIII verb, the inherent meanings "diligence, concerted effort" would be "cleverly" for their audience. Since the object of verb in their slander is the written text titled Qur’ān, the subject of verb to their knowledge is obviously a literate person. This verbal sentence finds mention seven times about authoring Qur’ān.

The diction and structuring of sentence, which is dependent clause evidently by conjunction particle, is photographic depiction of two events/scenes. The adamant polytheist elite group held a private meeting with the Messenger for quite sometime. Dismayed by his strict stance, they left him in displeased manner as reflected by the choice of Form-V verb. They devised manipulative technique of lying by commission to confuse and mislead people of their tribes. Absorbed in self-interest elite are shrewd psychological manipulators. Adding a lie to widely known or self evident truth psychologically prepares the listener to believe the lie more easily than if the lie were presented just in isolation. They first told the people about the truth widely known about him (first predicate; Form-II passive participle مُعَلَّمٚ) that no doubt he is a well educated person. They added their considered opinion about his present state upon having started preaching Qur’ān that he has become: مَّجْنُونٌ, deluded, hallucinated, demented, intellect overshadowed. Both the passive participles have no interconnection rather are poles apart. One is dynamic act while the other is a state of mental derangement (جُنُون).

Like the basic perception encoded in the Root coupled with indication of literary ability; the hypothetical situation also relates to literary work of compiling certain sayings, proverbial expressions, writings etc. Selections on one's own accord from: ٱلۡأَقَاوِيلِ (plural of plural) sayings, proverbial expressions, writings etc can be conveyed to other people either orally or by writing it. One can be forcefully stopped from orally communicating the fabricated thoughts by sealing his heart which would disable him to convey that thought to others; it is already pointed out:

However, if he had written it, then firstly the written paper would be taken away from his hand. Thereafter, he could be incapacitated to write in future by disabling his literary power of writing again. The organ or the instrument used for writing and plagiarizing is hand. Allah the Supreme Exalted has informed us that His elevated Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam] is a Right Handed person. Moreover, it is told that before writing the Qur’ān he was not, in his earlier past, in the habit of writing-authoring books.

Since Grand Qur’ān is for all the humanity in timeline and is the Guide in time and space, therefore, it has placed great emphasis on the clarification of the point that neither in its contents there is anything that could be suspected as untrue, conjectural, imaginative nor that anything was the contribution of the knowledge and perception of the person who was assigned the responsibility and duty of delivering it to the humanity, elevated Last Messenger Sal'lallaa'hoalaih'wa'salam . Moreover, Allah the Exalted, by narrating a hypothetical proposition, has confirmed in simplest words that nothing was written by the Messenger from his own knowledge and perception or by plagiarizing. Thereat, despite that if people have any suspicion, then they must be able to bring a: حَدِيثٍ saying, expressive statement resembling that which they suspect was written by the Messenger Sal'lallaa'hoalaih'wa'salam because being a human being if he could write it, then some other persons in the whole of world should also be capable of having written such an حَدِيثٍ discourse.

The verb: تَقَوَّلَ is used only twice; Form-V; the meaning this form imparts is the reflexive or passive of form II. Learned W. Right in his famous book A Grammar of the Arabic Language wrote: Quote: 48. Out of the original reflexive signification arises a second, which is more common, namely the effective. It differs from the passive in this—that the passive indicates that a person is the object of, or experiences the effect of, the action of another; whereas the effective implies that an act is done to a person, or a state produced in him, whether it be caused by another or by himself. [unquote]

Muslim states should take guidance from the emphatic disclosures that the exalted Universal Messenger and Publisher of Qur’ān did not say, write and edit the Intellectual Property; and seize all such fallacious material spread all over the world under the guise of Epistemology of Testimony, which is comprehensively covered by inalienable semantic features of Root: ح د ث and word: حَدِيثُ. The tragedy is thousands of statements and expressions are attributed and associated with the name of the exalted Messenger (Sal'lallaa'hoalaih'wa'salam) despite the above strong worded information. I feel horrified how such people will be dealt in the Hereafter, even if they escape accountability in this world.

The scholars, orators and we all should never forget that the Elevated Messenger of Allah the Exalted has told us what his Sustainer Lord has strictly prohibited [declared Haram] which includes:

The last time mention of verb: عَلَّمَ reveals what exactly is the education, teaching and learning by book; it is imparting and acquiring knowledge not known earlier:

Here both the objects of verb are explicitly mentioned. However, the instrument, medium by which knowledge is imparted is not mentioned but is conveniently understood since it is explicitly mentioned earlier:

Learning is acquired by listening or by reading the book. Both could be treated as learning from the teacher. However, Arabic verbal noun: تَعْلِيْمٌ and verb: عَلَّمَ in educational context has inalienable feature/reference of book: كِتَٟبٚ; written text/compilation/discourse: قُرْءَانٚ; and: بِٱلْقَلَمِ and تَحْرِيرُ act or art of composing, preparing a draft for a document. The moment I analyse the concept and subtleties encoded and inherent in the source Roots of these few inter-related words of Arabic language that predates Qur’ān, I wish I were ever the student of Arab scholars.

Language is inherently cultural, it reflects its norms and factors in both explicit and subtle ways. But, most importantly, language is the reflector of mental level and intellectualism of the natives, particularly their forefathers. Just to have a glimpse of scientific nature of Arabic language, writing is also called: تَحْرِيرُ (cognate in Urdu); a word from Root: ح ر ر which signifies heat and emancipation, liberating, and setting free. The inalienable feature of spoken and written word is that it has heat since it is the product of vibrations and its sound waves will end up as heat when they are absorbed. Concentration on and deep analysis of word can result Gamma brainwaves. The fundamental property and attribute of heat - thermal energy is it is always on move in one direction, unless people interfere. Similarly, the word has only one meaning in the context, notwithstanding people do manipulate it in other directions. Heat/warmth is the ingredient of life taking existence and its loss is death.

It is: كِتَٟبٚ the Book, it is the text-discourse: قُرْءَانٚ; and it is: تَعْلِيْمٌ education that has: تَحْرِيرُ which in turn grants: تَحْرِيرُ liberty and emancipation to Man and provides him life-sustaining-and-life ensuring heat. It removes the shackles (أَغْلَٟلٙا) put around their necks and makes them: ٱلْحُرُّ the free man.

The existence of a variety of languages spoken by human beings (refer Ayah 30:22) has always necessitated and encouraged people to attempt to learn foreign - second languages. Various methods and approaches were employed under influence of advancements in theories and psychology of learning, these included, "the grammar-translation method", "the direct method", "Audio-Lingual method", "Silent Way", and "Total Physical Response".

The strategy - method - approach will however depend upon the primary goal of learning a second language. The primary goal could be learning to understand the language either in reading or listening. Or the intended goal for learning a second language could be to produce it, i.e., speaking and writing. The experts are of the considered opinion that learning to speak and write is much more difficult than simply learning to understand. Learning to understand is easier as it requires recognition rather than the harder recall.

Our purpose is only to acquire the skill for understanding the meanings, perception and message of Grand Qur’ān. Our goal is not the learning of Arabic for communication, i.e., speaking and interaction with Arabs. Therefore, the most suitable strategy - method - approach for our goal is Grammar-Translation method, also known as classical method. Its name captures the main emphasis of this method—the study of grammatical aspects of language and the use of translation as a means of acquiring comprehension. It will enable us appreciate the all time classic Grand Qur’ān in its original language.

It is well known that vocabulary is of vital importance in language study because it is the essence of a language. Linguist D. A. Wilkins (1972) has the famous line : "Without grammar very little can be conveyed, without vocabulary nothing can be conveyed."

The possible vocabulary of Arabic language has perhaps the largest stock. English language is however stated to have largest vocabulary with stock of little more than one million words. But it is stated about Al Khalil bin Ahmed, who created the first Arabic Lexicon, that he had counted the used and unused words as more than twelve millions (1,23,05,412 words)

It is thus understood that lesser the vocabulary used in authoring a book, easier is it both for the natives and non-natives to understand and translate it. The Divine Discourse has 86974 words. Out of it one conjunctive and discourse coordinator particle:

is used 10,126 times.

The entire vocabulary of Grand Qur’ān, nouns and verbs, stems from just 1646 Roots. Out of these only one word is used of 464 Roots; and two words of 233 Roots. The Root has specific, defined, distinct, conspicuous and apparent concept, phenomenon, perception and signification folded in it. It is the source, the reservoir of knowledge. Roots can be termed as "repertory of frames" of Arabic language if we follow frames approach to semantic analysis. Without understanding the "molecules" of the language we can only have a very sketchy understanding of discourse itself.

The amazing fact about the Roots of Arabic is that the perception infolded in them is reflective of physical—scientific realities pertaining both to matter and life. They seem as if they are the baseline for scientific study and investigation.

Therefore, at preliminary stage, skill for real-time translation of Qur’ān is rendered facilitative by the use of a small part of otherwise large vocabulary of Arabic in its discourse. If we merely run through the basic perception infolded in these Roots, we will gain a fairly good understanding of meanings of the words of Grand Qur’ān, even before learning the meanings added by other features of the language; morphology, syntax and by contextual influence.

The vocabulary will not pose a problem particularly for Urdu knowing people. For Urdu speaking people learning to understand Arabic of Qur’ān is very easy and simple. The most important determining factor how easily words are learned is "cognate factor". "Cognate" means the words that are the same or very similar in both languages. There are a large number of words that are cognate in Arabic and Urdu. Though there are "false cognates" - words which appear similar, but have different meanings—it needs not any special strategy since their number is just few.

Moreover, thanks to computer technology, each word is now in access by a click on it. It needs emphasis, however, that each word of the vocabulary of Qur’ān is unique and non-substitutable pearl embedded at its place of occurrence in the text. Thereby, we should never resort to decoding the message by substituting the choice word by another word of the source language, for example by substituting the choice word: رَيْبَ in 2:2 with another verbal noun of the same language: شَكّٚ; and: شَانِئَكَ in 108:4 with عدوّك which will distort the content and intent of the Author.

Similarly lesser the number of grammatical units in a discourse easier is it to comprehend and interpret.

7. (iv) Semantic density - Greater the density, easier to perceive and translate.

Density is a measure of mass per volume. The average density of an object equals its total mass divided by its total volume. An object made from a comparatively dense material (such as iron) will have less volume than an object of equal mass made from some less dense substance (such as water).

What is the causative factor of information? It is the Will of a Living Who desires to share that information with others. Information, thus, arises only through an intentional, volitional act of the Living Being. Therefore, information is but a variable quantity depending on the desire and decision of the Sender:

A verbal passage of a book is part of speech as written discourse that has a complete and independent meaning transmitting a certain amount of information for the audience. Accurately perceivable information intended for audience needs to be organized and embedded in succinct manner. Little semantic information spread over volumes of text will tax the reader.

Each Unitary Verbal Passage, comprising of a certain arrangement of words in any language, has in it certain semantic density of information. This is the plenitude of ideas, pointers, concepts, and thoughts intended to be communicated or shared with the recipient by certain arrangement of words in a verbal passage. The semantic density of information in relation to statistical information-quantity of letters, phonemes, morphemes, words, and vowels etc which embed that semantic content is what we call succinctness.

The density of semantic information in short volume of text of Grand Qur’ān might be gauged from this disclosure:

According to Classical Lexicons, the basic perception encoded in the Root of: ٱلْبَحْرُ is to slit, trench, or cleave lengthwise. Since the beds of river, sea, ocean are naturally trenched on a large area of land in length and width which become the flowing route of reservoirs of waters, therefore, the word: ٱلْبَحْرُ refers and signifies either the Sea, Lake or the River in the context. The Rivers end up, or we may say the trench continues to join another trench of bigger size, in Lakes and Seas. From this, we can see the concept and perception of a global interconnected trench enabling flow and serving as reservoir of water. It comprises of seven smaller oceans (أَبْحُر diminutive noun):

The Ocean and use of diminutive noun seven smaller oceans quite conspicuously indicates its meanings as World ocean or global ocean which is the interconnected system of Earth's oceanic waters. It is basically a solitary continuous ocean that covers and encircles most of the Earth. It covers almost 71% of the Earth's surface, with a total volume of 1.332 billion cubic kilometres, and 97% of Earth's water.

The subject of feminine verbs: تَنفَدَ, and: نَفِدَتْ is: كَلِمَٟتُ : which is definite by construct. It is feminine broken plural of paucity showing a limited quantity. It signifies expression of meaningful thought through words organized in a particular manner according to grammar rules of concerned language. In grammar language it denotes sentences. The phrase thus means: "the limited number of verbal expressions of Allah the Exalted". Like the trench of ocean as reservoir of water; the words, sentences are the "reservoir-receptacles" of information.

Verbal expressions - sentences contain embedded information. When كَلِمَٟتُ is the Subject-doer of the perfect Verb نَفِدَتْ : its signification is obvious that limited quantity of verbal expressions of Allah the Exalted did not empty their information while transferring it on papers by using water of the ocean as ink but the ocean added with water of smaller seven oceans lost its water.

It is thus evident that the density of information embedded in a limited number of expressions - sentences of Grand Qur’ān is virtually inexhaustible. Therefore, no reading of it is the final reading; no translation of it is the final and exhaustive translation; and no discussion ever runs it dry. Like its Author, we will always find it as a living book. This is one of the features that render a book great in timeline.

Grand Qur’ān is also described by an epithet: descriptive word added to name: a descriptive word or phrase added to or substituted for the name of somebody or something, highlighting a feature or quality ٱلْقَوْلُ: a verbal noun which signifies a saying that is a complete proposition, or a word signifying at least one complete proposition.

Like: كَلِمَٟتُ limited quantity of verbal expressions, a verbal communication signified by: ٱلْقَوْلُ could either be light weighted or heavy weighted depending upon density of information embedded therein. As we are told that the semantic density of information in the sentences of Qur’ān is inexhaustible, it is also mentioned by reference to its epithet ٱلْقَوْلُ:

The greater the semantic density of information in a limited number of words and sentences, easier is it to translate, understand, comprehend, and reflect on that small number of words. It caters for the need of a man of ordinary or everyday prudence and the sensibilities of men of higher intellect, critical reasoning and pondering. It is rightly said that the truth does not need many words. The truth - infallible fact in itself is quite heavy, as told by Qur’ān. On the contrary, voluminous texts void of substance are weightless like the froth and scum.

A relevant question might be raised. Why, what was the need to densely embed infinite information in just 6,236 Aa'ya'at: Unitary Verbal Passages of Qur’ān? But one can also ask why the Universe around us is sort of infinitely vast?

First we take the Qur’ān in hand and observe it. We observed that statistically it is certainly finite. All is in focus of our eyes and is countable. Now we go in the open and observe the universe over and around us. We observed it certainly finite; so small that entire universe is in the focus of our eyes. We observed the Earth all around spread like a carpet and saw the Sky as overarching canopy upon us touching boundary of the Earth. We saw the water descending from the Sky and it is causing sprouting of all sorts of plant kingdom which we are using for our subsistence and survival. We observed wholeness and orderliness in the sensible world and also noticed motion. This fact immediately gave us the realization that its existence, motion and functioning owes its origin; and is indivisibly the domain of a singular Sustainer Lord. We have observed it as small and as explicit as is the text of Qur’ān.

Later ask someone whom you consider a man of wisdom or organizations like NASA to describe the Universe. The answer might dazzle that it is infinitely vast, large and voluminous; and is always expanding. Therefore, we do not know about its ending boundaries. We will always be exploring it only to fail in comprehensively encompassing it. We will at every point in time be at the dead end - in closed tunnel.

This Universe perceived as infinite by us is embedded-blueprinted in 6,236 Unitary Verbal Passages of Qur’ān along with all relevant information about the Man for whom the physical world is created by the grace of the Fountain of Knowledge, the Sole Creator; the Disseminator of Information for aright conduct and functioning of all that exists, the Sovereign Lord of the Universes, Allah the Exalted Ar'Reh'maan.

But the par excellence of its simplest text is the quantity of semantic information embedded in its limited vocabulary, unprecedented organization and sentence structuring strictly adhering to the grammar of Arabic for reader's convenience to comprehend. The embedded information is such that whatever we will observe with our eyes in the material-physical world we will be amazed to find it already written therein exactly in the manner we have seen that reality for the first time in human history. Thus, the Qur’ān will always be ahead of time. Evidence!

Wisdom is that acquisition of knowledge when the invisible of the matter and its relationships become perceivable through vision and intellect. However, the remote past-beginning and remote future is beyond our vision and perception. Notwithstanding what distance we could cover in the past-fossils and the future we can never say with confidence and certainty that we have reached, seen and perceived the things at the point of beginning or ending in future. We can never encompass/comprehend the matter in its entirety not only because of its extremely voluminous and diversified nature but also because we know the skies are expanding all the time. Therefore, if we manage to reach what we have determined today as its extremity, it would have gone farther the moment we reach the point we thought is the ending point. It is an endless pursuit; this is the limitation of our capability of vision and intellect. We will always end up in a closed street.

We need an external source of information originating from beyond the horizons of our universe to get us out of this perpetually existing closed street. Let us be happy and rejoice; we have amongst us the great man who is given: ٱلْـكَـوْثَرَ the unique - ultimate profundity. No relevant question will now remain unanswered; its vital aspects will be disclosed. We are now out of the closed tunnel. Time-Space is warped.

The knowledge about matter-physical world is verifiable in time and space. Whatever is said in a book regarding physical matters, it can be subjected to verification in time and space to an exact detail. The facts mentioned in the Qur’ān about the Universe and human body are in itself the falsification test of the Book.

A question of rather common sense that can take a man of ordinary prudence to the level of respected Plato, Aristotle and Thomas Aquinas is: Who is first in existence: the blueprint-the book or matter-physical existence? Right you are; every particle, found divisible and analyzed to its solitary unit; which however cannot exist independently-self sustaining except in binary structure, leads us to believe in the existence of its blueprint - the book before this particle had taken physical appearance-existence.

إِيَّاكَ نَعْبُدُ

وَإِيَّاكَ نَسْتَعِيـنُ .5٥

وَإِيَّاكَ نَسْتَعِيـنُ .5٥

ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٟلَمِيـنَ .٢

بِسۡمِ ٱللَّهِ ٱلرَّحْـمَـٰنِ ٱلرَّحِيـمِ .١