Format and Organization

Miscellany of Grand Qur’ān: and

Structuring a Nonfiction book is challenging. It is most challenging when the Nonfiction book is a Grand Memoir: 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.

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:

  • He the Exalted is the Knower of the Invisible and the Visible domains, continuously and simultaneously;

  • Know it, He the Exalted is the Infinitely Just Supreme Administrator of the created realm; absolutely aware of all evident and secreted. [Refer 6:73]

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: : 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: 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: ; those entities that mirror the hidden reality.

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.

  • He the Exalted is the One Who has since sent to you the Messenger [Sal'lallaa'hoalaih'wa'salam] the Book, compositely

  • Verbal Passages having adjectival specification "permanently established statute" containing inviolate, unassailable, indissoluble and clenching commands, directions, injunctions, decisions, and writ are a subset of it (Qur’ān)

  • These are the MotherEssenceMain Purpose of the Book

  • And other subset of verbal Passages of it (Qur’ān) are those which perform act of mirroring invisible realities and facts through metaphorical presentation. [Refer 3:7]

Sub-Classification of the Miscellany of Qur’ān is adjectively described:

(1) :  Verbal Passages who have adjectival description denoted by:

(2) : Verbal Passages who have adjectival description denoted by: .

  • Verbal Passages having adjectival specification "permanently established statute" containing inviolate, unassailable, indissoluble and clenching commands, directions, injunctions, decisions, and writ are a subset of it (Qur’ān)

It is an inverted nominal sentence. The prepositional phrase: relates to elided fronted predicate. Preposition: 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: of the book is adjectively specified by: It is a Passive participle, indefinite; plural, feminine; nominative, Form-IV which is Causative - Causing someone or something to perform the action of Measure I. Its verbal noun ia: مصدر-اِحْكَامٌ . It is derived from Passive Voice Verb "تُحْكَمُ". It stems 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.

  • And likewise Our Majesty has sent it (Qur’ān) in compiled form. Its purpose is to serve as a Judging Criterion: Decree: Writ having characteristic of written in Arabic: distinct-eloquent language of the sons of soil of Arabian peninsula. [Refer 13:37]

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: .

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: 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.


  • These are the MotherEssenceMain Purpose of the Book

This Nominal Sentence is descriptive-adjectival clause [الجملة صفة] for: .

This detached pronoun, third person; feminine; plural, in nominative state is Subject of nominal sentence, giving additional information about the antecedent. It refers to the plural feminine subject of the preceding nominal sentence,

: This possessive phrase renders the Predicate: as definite, meaning "the Mother, the Essence, and the Foundation". Second noun is definite; singular; masculine, genitive, meaning "the Book-Qur’ān".

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:

  • The purpose and consideration of this creative activity was that He the Exalted might expose, by subjecting to a test, as to who amongst you people is more appropriate-balanced-beautiful-moderate with regard to conduct, behaviour and actions. [Refer 11:07]


  • It is a fact that Our Majesty has rendered and declared that which exists on the Earth as appealing - attraction for her

  • The purpose and consideration for rendering it attractive is that Our Majesty might expose them by subjecting to a test as to who amongst them is more appropriate-balanced-beautiful-moderate with regard to conduct, behaviour and actions. [18:07]


  • The Omnipresent, the Perpetual, the Absolute is the One Who created the matter and the life

  • The purpose and consideration of this creative activity was that He the Exalted might expose by subjecting to a test as to who amongst you people is more appropriate-balanced-beautiful-moderate with regard to conduct, behaviour and actions. [Refer 67:02]

What is an act and how it is performed? The Arabic word: denotes only those acts which are performed by design and will. It can be performed only when data about it is 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: .

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: relate 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.

  • And other subset of verbal Passages of it (Qur’ān) are those which perform act of mirroring invisible realities and facts through metaphorical presentation.

The other Sub-Set of Miscellany of Qur’ān: is described by: . 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: : 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, 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, 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: 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.

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:

  • Moreover, you the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "The Infinite Glory and Praise eternally stands specified entirely and exclusively for Allah the Exalted. He the Exalted will henceforth keep visually showing you people His Aa'ya'at: Tangible realities [in the Universe and your own bodies] Thereat, you people will keep recognizing them as were verbally mirrored". [Refer 27:93]


  • Our Majesty will henceforth keep visually exposing Our tangible realities prevalent in the Universe-horizons and in their own bodies to the eyes of them (who accept not the Qur’ān).

  • The purpose of this visual manifestation is that it might become self manifest for them that it (Qur’ān) is Infallible Doctrine-Discourse of Reality-Profitability and substance of permanence. [Refer 41:53]

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: . 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 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."

: 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: mirror unseen reality with the help of : firmly established tangibles, the hidden reality also then becomes: established and perceived facts.

  • This is a book. Its characteristic is that its Aa'ya'at: miscellany of Verbal Passages have been perpetuated, permanently established containing inviolate, unassailable, indissoluble and clenching commands, directions, injunctions, decisions, and writ.

  • Afterwards their intermittent communication over a span of time, these (Aa'ya'at) have been compacted-placed in enclave [Surat], separated-distinguished-isolated-made distinct and crystal clear by the Infinitely Just Supreme Administrator of the created realms Who is eternally aware. [Refer 11:01]

: This Verbal Sentence is [الجملة صفة لكتاب] Adjectival clause for the Book. It is a Verb: Perfect; Third person; singular; feminine; Passive; [Form-IV]; ت feminine marker; مصدر-اِحْكَامٌ Verbal Noun. This Verb is the source from where the Passive Participle is derived.

: It is a Possessive Phrase. : feminine plural noun is the Proxy Subject [نائب فاعل] of Passive voice feminine Verb.  Suffixed Possessive Pronoun, third person, singular, masculine refers to masculine noun: denoting Qur’ān.

It should be noted that Possessive Phrase: signifies all: which are the Miscellany of Qur’ān that they are : meaning they are rendered: 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: in the Miscellany of Qur’ān which are collectively declared as are described by: : 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 which is of Form-IV passive participle: 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]:

يدلُّ على تشابُه الشّيء وتشاكُلِهِ لوناً وَوَصْفا

That it leads to the perception of analogy, resemblance, look alike; isomorphism, resemblance in colour and portrait, or description

Quotes from Lane's Lexicon which is based on Classical Arabic Lexicons:

"inf. n. تَشْبِيهٌ, He made it to be like it, or to resemble it; he assimilated it to it; . مَثَّلَهُ [meaning thus: and also meaning he likened it to it, or compared it with it; agreeably with the explanation here next following]: شَبَّهَتُ الشَّىْءَ بِالشَّىْءِ I put the thing in the place, or predicament, of the [other] thing, by reason of an attribute connecting them [or common to them]; which attribute may be real and ideal; real as when one says, “ this dirhem is like this dirhem, ” and “ this blackness is like this blackness; ” and ideal as when one says, “ Zeyd is like the lion ” or “ like the ass ” i. e. in his strength or his stupidity,....

6 تَشَابُهٌ  signifies The being equal, or uniform; syn. اِسْتِوَآءٌ:

تَشَابَهَا They resembled each other so that they became confounded, or confused, or dubious.

And مُتَشَابِهَاتٌ Things like, or resembling, one another."

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: 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.

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

  • "Why is it that Allah does not talk to us?

  •  Or why a sign - unprecedented display (miracle) not comes to us?"

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

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

  • 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]

A verbal statement is compared with a verbal statement of earlier people. This is -simile - analogy.

: It is Form-VI perfect Verb, third person, singular, feminine. Its equivalent Imperfect Verb is تَتَشَابَهُ from which Active Participle:  is derived. The Subject of Verb is: 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.

: 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 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:

  • They said to Mūsā [alai'his'slaam]; "You call upon your Sustainer Lord for us that He should  explicitly explain for us as to what that intended to be sacrificed cow is?"

  • Truly this particular Cow has made us self baffled-perplexingly confused. 

  • And on receiving clarification certainly we will be self guiding, if Allah consented". [2:70]

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.  

  • Thereby, as for that group of scholars is concernedAtilt- deflection is dominant in their heartslocus of passion and intellect, their attitude is:

: Prefixed conjunction فَ  cause and effect-sequence particle + Conditional and differentiating particle. The Subject of Sentence  is Relative Pronoun, Plural, masculine. The inverted elliptical nominal sentence: : is the linkage clause for the Relative Pronoun. : 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. A Prepositional Phrase coupled with Possessive Phrase relates to the fronted elided Predicate.

  • For that reason of personality disorder, they purposely pursue that from it (Qur’ān) which could be pretended as confusing

This Verbal Sentence is the Predicate of Subject:  . It is prefixed with Conjunction particleفَ  Cause and effect indicative + Verb: Imperfect; third person; plural; masculine; Mood: Indicative; [Form-VIII];  [و] subject pronoun, in nominative state, referring back to those who have tilted hearts;  مصدر  اِتَّبَاعٌ Verbal Noun. It means "they persuasively follow";   Relative pronoun is the Object of Verb. Verbal sentence: is the Linkage Clause for preceding Relative Pronoun; Verb: Perfect; third person; singular; masculine; [Form-VI]; Subject Pronoun hidden; مصدر-تَشَابُهٌ Verbal Noun. : It is Prepositional Phrase relating to elided circumstance of preceding Relative Pronoun . Suffixed third person, masculine, singular pronoun refers back to: the Book-Qur’ān, and not to feminine noun: or feminine active participle: .

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:

  • Their (scholars with tilted hearts) objective is to endeavour achieving disharmony, perplexity, perturbation in society. And another objective is expounding self deduced interpretations of it (Qur’ān).

This is a Possessive Phrase. Verbal Noun: definite; accusative; [Form-VIII]. This is Causative Adverb [لمفعول له]It gives the reason, purpose and objective for undertaken act. It signifies vehemently desiring and endeavouring to achieve that which is denoted by the second noun of phrase.

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.

This Possessive Noun of Phrase is from Root "ف ت ن  " . Basic perception infolded 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: . These two successive Possessive Phrases are indivisible grammatical unit of discourse. : 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. : This Possessive Phrase first definite Verbal Noun is of Form-II. It 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: Relative Pronoun, that which such people thought as baffling within the Book-Qur’ān.

  • One day when Yu'suf [alai'his'slaam] said to his biological-father: "O my father!

  • It is a fact that I watched eleven planets, and the Sun and the Moon.

  • Father! I observed them as reverent coming nearer and paying obeisance for me." [12:04]

  • He (Father) father advised him, "O my dear son! mind it you should not narrate your dream to your brothers (eleven), for the reason that in sequel they might conspire a plot against you [by whispers of jealousy]

  • It is a fact that Shai'taan is a contentious, antagonistic enemy for human beings. [12:05]

  • And like this reverence, your Sustainer Lord will grant you distinction

  • And He the Exalted will make you learn deducting the final outcome-logical conclusive interpretation of the happenings, events-dreams [Ref 12:6]

The most striking feature that his father observed in narration of the dream was use of word: 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:

  • And he (Yu'suf alahissalam) raised his mother and father upon the throne.

  • And they three [plural: father, mother, Yu'suf] voluntarily went in prostration for Allah the Exalted.

  • And after prostration he (Yu'suf alahissalam) said, "O father,

  • This is the outcome - true meaning - manifestation of my dream of foretime.

  • Indeed my Sustainer Lord has rendered her (the dream) a proven reality.

This makes evident the meanings of: 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.

  • But except Allah the Exalted and the true believers who attain the in-depth knowledge, they (the tilted heart scholars) know not the upshot - logical conclusive interpretation of it (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.

: 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):

الراء والسين والخاء أصلٌ واحدٌ يدلُّ على الثَّبات.

That it leads to the perception of constancy and tenacity.

Lane's Lexicon quotes its basic signification: [inf. n. رُسُوخٌ, It (a thing) was, or became, firm, steady, steadfast, stable, fixed, fast, settled, or established,  in its place. (L.) [Hence,] رَسَخَ الحِبْرُ فِى الصَّحِيفَةِ (tropical:) [The ink became fixed upon the piece of paper or the like].

Active Participle signifies the persons that perform the action associated with the verb from which it is derived. Their endeavours, constancy and tenacity is: 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.

  • They (who attain the in-depth knowledge) in this state of knowledge tell people, "We have wholeheartedly believed in it (Qur’ān). Each and all verbal passages of it (Qur’ān) are communicated by our Sustainer Lord."

  • -- And the circumstantial fact is thatexcept the Men of Understanding; those who objectively reflect without overlapping emotions, prejudices and biasespeople do not self grasp and take lesson --. [3:07]

Men of Wisdom, who establish-attain authoritative tenacity in knowledge, are capable  of recalling details accurately. It is specifically mentioned: 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 infolded 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.

: 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: 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:

       (a) Two Sub-Classifications of the Miscellany of Grand Qur’ān; and

       (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) : Verbal Passages who have adjectival description denoted by

(2) : Verbal Passages who have adjectival description denoted by .

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)   : 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) 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.

 We will next study the Key that unfolds the manner of studying; translating and interpreting Qur’ān which also serves to evaluate and cross check the accuracy of converted text in target language.