اللہ تعالیٰ کیلئے عظمت وبرتری وشرف و کبریائی کو بیان کرتی حمد کو ہمیشہ کیلئے مختص فرما دیا ہے [احمد ﷺ نے]۔
وہ موجود و معلوم تخلیق کردہ دنیاؤں ؍ہر ایک وجود پذیرکے رب ہیں ۔(۲
ہروجودپذیر کے رب الرّحمن عز و جل ہیں جومنبع رحمت ہیں۔(۳
وہ جزا و سزا دئیے جانے کے دن کے مقتدر و منصف ہیں۔(الفاتحۃ۔۴

Statistical Information:

1) Preposition: 1 لِ  Inseparable preposition

2) All words are Nouns: 4 (i) Two Proper Nouns (ii) 4 common noun; (iii) One Hyperbolic participle; (iv) One Active Participle; (v) One verbal noun.

3) Prepositional Phrase: 1

4) Possessive Phrase: 2

5) Adjectival Phrase:  1

6) Grammatical Units [like Codon of messenger RNA]:  5

 Recurrence: (1)1:02(2)6:45(3)10:10(4)37:182(5)39:75(6)40:65=6

The Infinite Glory and Praise stands specified eternally and exclusively for Allah the Exalted. (1)01:02(2)6:01(3)6:45(4)7:43(5)10:10(6)14:39(7)16:75 (8)17:111(9)18:01(10)23:28 (11)27:15(12)27:59(13)27:93 (14)29:63(15)30:25(16)34:01 (17)35:01(18)35:34(19)37:182 (20)39:29(21)39:74(22)39:75(23)40:65=23

: The Sustainer Lord of the Known-Multiple universes-All that exists. [(1)1:02(2)6:45(3)6:162(4)7:61(5)7:67(6)7:104(7)10:10(8)10:37(9)26:16(10)26:109(11)26:127(12)26:145(13)26:164 (14)26:180 (15)26:192(16)27:08(17)27:44(18)32:02(19)37:182(20)39:75(21)40:65(22)43:46(23)45:36(24)56:80(25)69:43=25

  : Ar'Reh'maan the Exalted is eternally the Fountain of Infinite Mercy (1)01:01(2)01:03(3)27:30(4)41:02=4

the Sovereign - the adjudicating Authority on  "The Day of Judgment and Requital: Recurrence only once

 :The Day of Judgment and Requital  (1)01:04(2)15:35(3)38:78=3


: Ayah 2 to 4 comprising of 9 words constitute one simple nominal sentence- الْجُمْلَةُ الاِسْمِيَّةُ; the addition of adjectives,   prepositional, possessive and adjectival phrases to a simple sentence does not change it into a complex sentence. Semantically, it is declarative expressing a fact that is not bound in time and space. It is as such even before the physical realm was made to take existence.

 : It is the nominal Sentence:  الْجُمْلَةُ الاِسْمِيَّةُ  and the remaining phrases are additions.

Nominal sentence has two parts: the Subject; and the Predicate:

      1.  مُبْتَدَأ: Subject of a nominal sentence - topic;

      2. خَبَر : Predicate of a nominal sentence - comment.

 Peculiar features of  مُبْتَدَأ: Subject:

                 (a) Prepositional phrase;

                 (b) Adverbial phrase

When any of above two entities appear in the beginning - location of subject of a sentence, they in fact relate to the predicate/comment and the order of the sentence has been inverted. Such are inverted nominal sentences.

خَبَر : Predicate of a nominal sentence - comment. The comment of a sentence may be a single word, a phrase, or an entire sentence. When it is an entire sentence, that sentence will have its own structure and all the rules will apply to it as well. The embedded sentence must be treated as a brand new sentence with its own internal rules, grammatical positions, and so forth.


: Granular analysis:

[مبتدأ مرفوع بالضمة] It is the Subject/Topic. The peculiar identification of Nominal Subject is the ending vowel, it is always nominative. In Arabic, common nouns are indefinite by default. There is no indefinite article like the English "a" and "an". Instead there is a declension that indicates "indefiniteness"; this is called "Nunation" الْتَّنْوِيْنُ ــًــٍــٌ  tanwīn symbols. One way of rendering a common noun definite is by prefixing a particle: أَدَاْةُ الْتَّعْرِيْفِ the definite article: . And such word is called: معرف باللام a word made definite by definite article. The definite article - is apparently composed of two letters, the first one is a consonant: .هَمْزَةُ However, this is of the type that is called: هَمْزَةُ الوَصْلِ "the hamza of connection". This is written by placing a "small neck" of consonant "ص" on letter "ا".

The letter "ل" of definite article  in the word is calledاللاَّمُ القَمَرِيَّةُ : "lunar laam". This is so called since it is prefixed and followed by one of 14 letters of Arabic alphabet which are termed as "Moon letters"; they are ء ، ب ، ج ، ح ، خ ، ع ، غ ، ف ، ق ، ك ، م ، هـ ، و ، ي.

1. الْعَهْدِيَّةُ: Definite article is referential. It means reference, previous knowledge, acquaintance; it refers to a thing already known to the speaker - author and the listener -reader. The source of knowledge could be either:

(a) الْعَهْدُ الْحُضُورِىُّ : The thing is right in front of you, presence. Thereby, the speaker and listener know it.

(b) الْعَهْدُ الذِّكْرِيُّ: The object or the person has been mentioned before either by the speaker or the listener. It is knowledge gained  by its having been mentioned earlier.

(c) الْعَهْدُ الذِّهْنِيُّ : In this the common knowledge is based on context.

2. الْجِنْسِيَّةُ : This type refers to the genus. It has two sub-divisions:

(a) الْجِنْسِيَّةُ لأِسْتِغْرَاقِ الْجِنْسِيَّةِ: It is used to comprehend all the members of the genus; universality.

(b) الْجِنْسِيَّةُ لبَيَانَ الحَقِيقَةِ:  It is to point only a fact, it does not include all members of the genus; generally speaking: 4:34.

(3) الزَّائِدَةُ : Certain Arabic words have it as inseparable prefix, like relative pronouns and some names of countries, cities.

: The prefixed definite article is of the type: الْجِنْسِيَّةُ لأِسْتِغْرَاقِ الْجِنْسِيَّةِ denoting/ascribing to the suffixed noun universality - not bound to time-frame or event.

The suffixed noun originates from Root "ح م د". The basic perception infolded in the Root is to willingly and sincerely acknowledge and appreciate the grandeur and greatness, positive and proportionate qualities, traits and acts of a person and thereby revere and express admiration. ح م د: It is used only for a person of will and intellect and not for matter and other living creatures while the English word "praise" refers to expression of admiration for somebody or something. حمد) ح م د ) It is the prerogative and exclusive right of a person intrinsically possessor of grandeur, greatness, power, dominion, sovereignty, actions etc., and on the other hand it is an obligation upon others to recognize, acknowledge and express their admiration reflecting willful and affectionate acceptance of their relative inferiority and humility.

The only passive verb used in Grand Qur'aan reflects that functionally its use is for reason - in relation to actsperformancesaccomplishments:

Classical lexicons stated that it is antonym of censure, vilification, vituperation.

The notion of Root ح م د in English is portrayed by the semantic field "praise":

[Roget’s 21st Century Thesaurus / [ed. by B. A. Kipfer]. – N.-Y. : Laurel, 1993. – 860 p.]

The notion ‘praise’ forms the corresponding semantic concept or semantic field which embraces the following verbs:

Commend, praise, laud, compliment, applaud, clap, cheer, acclaim, encore, eulogize, boost, root for, cry up, puff, extol, magnify, glorify, exalt, sing the praises of;

Commendatory, complimentary, laudatory, panegyric, eulogistic, lavish of praise, uncritical;

Approved, praised, popular, in good odor, in high esteem, in favour, in high favour; To give thanks, say grace, bless, praise, laud, glorify, magnify, sing praises [16, p. 412].

Another lexicographical source – Oxford Compact Thesaurus / [ed. by A. S. Hornby]. – Oxford : 92 Oxford University Press, 2005. – 929 p.  – provides such constituents of the semantic field of ‘praise’:

Praise – commend, express admiration for, applaud, pay tribute to, speak highly of, eulogize, compliment, congratulate, sing the praises of, rave about, go into raptures about, heap praises on, wax lyrical about, make much of, pat on the back, take one’s hat off to, lionize, admire, admire, hail.

Glorify, honour, exalt, adore, pay tribute to, give thanks to, venerate, reverence, Approval, acclaim, admiration, approbation, acclamation, plaudits, congratulations, commendation; Tribute, accolade, compliment, a pat on the back, eulogy, panegyric, give praise to God, honor, thanks, glory, worship, devotion, adoration, reverence [15, p. 598].


: Granular analysis:

: This is a Prepositional Phrase, relating to the elided Predicate of the Nominal Sentence. The predicate/خبر of a nominal sentence can be indicated through a prepositional phrase, resembling like a sentence [شبه الجملة ] but is not a sentence. The learned grammarians lay the principle that a prepositional phrase is neither the Subject nor the predicate of a sentence. Therefore, a verb - verbal noun is estimated before this phrase.

Prefixed Preposition  لِ is for: الاختصاص i.e. specifying something exclusively for and indicating exclusive prerogative of its object Noun which is the Proper Noun Allah the Exalted in this phrase.

It is evident that: is not something like matter having dimensions. It is abstract and can be appreciated intellectually giving rise to the affectionate feeling of expressing it. Moreover, it is conspicuously a two-person relational word. It should be remembered that human beings do not appreciate self sung praises.

: It is not something that could exist in isolation. It emerges only when there is the Object-Person and another person of will and intellect to act as subject of performing it. There has to be the Praised One-the Revered, and simultaneously the one who praises/Admirer-the Reverent when: the Praise, Admiration will become a reality.

The predicate of the sentence is hidden/embedded word "Specified" which undoubtedly has a subject/the doer. It is obvious that whoever will be the First in Creation, whether in temporal or pre temporal realm, he will certainly be the first to determine and specify that: the Praise, the Admiration is eternally and exclusively for Allah the Exalted.

On coming into being the first and foremost obligation of the created one is to Praise and Admire the Glory of his Creator. In Arabic, the one who expresses praises and admiration is referred and known by the name: the one who praises the Glory of Allah. Elevated Easa alai'his'slaam  son of  Syeda Maryam, and the last but one Messenger of Allah the Exalted had disclosed:

[Unquote] It should be remembered that beginning is with the name/code. Presence of a true name reflects the existence of the named one, notwithstanding whether or not he is within the reach of one's eyes/vision; it is limitation of one's vision, not the proof of non-existence of the named one.

The acknowledgement and expression of: by: is an oral statement, verbal expression. Its physical evidence and manifestation in temporal era which exhibits its sublime  meanings, true spirit and sublime sincerity is this:

: These phrases are common in both the statements and at both places are about the predicate. The Subject of the sentence of this Ayah is the physical manifestation and demonstration of feel, acknowledgement and affectionate expression: . This is the sublimity a man can attain. Let us bow our heads in acknowledging and expressing our sincere reverence and affection for his greatness. Thereby, let us lay our foreheads on ground before Allah the Merciful for expressing our extreme servitude and thanks for having sent him as our guide lord.

Notwithstanding that Easa alai'his'slaam, son of Syeda Maryam and the Elevated Messenger of Allah the Exalted; deputed towards Posterity of Iesraa'eel, had made known the name of the only Messenger who was to corporeally come after him as: [active participle; one who glorifies-praises], he was named: Sal'lallaa'hoalaih'wa'salam when he was corporeally sent to the lowly world. His descent, physical manifestation to the Universes was a brightening moment since along with him was the Flash-Descent of "the Visible Light-the lightener of the Path to Destination, Guarantor of the Continuity of truly Living Life-Grand Qur'aan".

:Verb: Perfect; third person; singular; masculine; Passive; [Form-IV]. [هُوَ] Proxy Subject/Ergative hidden refer back to singular masculine Relative Pronoun which links to: that denotes The Visible Light-Grand Qur'aan. This Verb is from Root "ن ز ل" and مصدر-اِنْزَالٌ Verbal Noun.  The basic perception infolded in the Root is 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, storage. A composite unit [for example a bound book; a person] will alight or descend all at once, and anything which is not a composite whole single unit will alight, descend, land successively as mass transfer, though the time gap between such descending may be a  fraction of a second unnoticeable by human perception, or is a running duration of time. Regarding a thing that descends/or is brought down successively we refer to that part of it that has since descended, at any given point in time, as a composite whole/one unit : that which has since descended, arrived, became established and evident. 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 cause flash-descent of something from high-up downwards.

: [Sal'lallaa'hoalaih'wa'salam] This Proper Noun is otherwise a Passive Participle of Form-II from Root "ح م د": it means the person who is honored, respected, revered, appreciated, focused in attention and praised uninterruptedly. His corporeal arrival in the lowly world along with the Grand Qur'aan was for the purpose of its delivery to humanity:

Muhammad [Sal'lallaa'hoalaih'wa'salam] is the Messenger of Allah the Exalted. [Refer 48:29]

 

It is a complete verbal sentence. Verb: Imperfect; Third Person; Singular; Masculine; active; Mood: Subjunctive; [ كَ] Suffixed fronted Object pronoun: Second Person; singular; masculine, in accusative state.

Possessive Phrase: Noun: Definite; Singular; Masculine; nominative; the Subject of Verb + Suffixed possessive pronoun كَ: Second person; singular; masculine, in genitive state. 

The Root of Verb is "ب ع ث". Lane's Lexicon which is 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.

This 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. The accomplishment would result in revival of the original state, i.e. . This is adjectival Phrase. : It 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: , rendering that Abode as Abode of Glory and Praise. The Verb: 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:

: Verb: Perfect; Third Person; Singular; Masculine; Subject pronoun hidden, linked back to Relative Pronoun, denoting Allah the Exalted. The basic perception infolded in its Root "ف ر ض" 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 Past Verb which was allocated-earmarked-prescribed or specified at some point in time is: . The responsibility for the Conveyance and Delivery of Grand Qur'aan 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: 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. This return to the position of beginning is further elaborated by the prepositional phrase "towards ". It is a location Noun from Root "ع و د". This Root too signifies the act/motion of returning which obviously reflects going-reverting back to original position, state, or location, or original abode.

Allah the Exalted has elaborated in simple and straightforward words about the Abode from where was the descent and subsequently its revival by ascension to that Original Abode: after the completion of specified assignment by the great of Creations, the Elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. There is no mystery involved. We also descended from an elevated location to lowly world. However, our reversion and ascension back to our original abode/Paradise is neither promised nor ensured except subject to the condition that we follow, in letter and spirit without intervention and influence of any third party in-between, the Elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam:

 

The great Creation, the Elevated Messenger of Allah the Exalted specified that  the Sublime Praise is eternally, most appropriately and exclusively meant for Allah the Almighty, the Absolute, the Fountain of Mercy. However, Allah the Exalted magnanimously informed the humanity that the: -abode of his descent and return after completion of mission earmarked and assigned upon the Elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam is made revered and praised one. Hence, it must be remembered that the Root  "ح م د" must not be employed for anyone except Allah the Exalted and His Elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam whose name also emanates from this Root and also his abode is qualified by the word of this Root. Otherwise, there is no dearth of people who wish to be admired and adorned and those who self-proclaim admirable status by prefixing and suffixing exalted titles to their names:


It is a Possessive Phrase. This Phrase is the EXCLUSIVE recognition of Allah - Ar'Reh'maan the Exalted. It can be taken as adjectival or Apposition: بدل for:  .   The Noun: is  Sound Plural; masculine; genitive state. It is:  مضاف إليه Possessive Noun which has rendered the First Noun definite. Sound plural masculine nouns with: ينَ are either accusative or genitive to be determined by the preceding word; if it is a preposition or second noun of possessive phrase it will be considered genitive; otherwise accusative. It does not take vowel sign [ـِ] on the last consonant of the word. The Nominative structure/indicator of Sound Plural is: ونَ. [Imp info: Sound plural masculine nouns are principally used to pluralize "Participles" which refer to more than two human males or to groups of male and female human beings. The Noun here is an exceptional case. Its Root is ع ل م and knowledge is only of that which exists in reality]

The Grand Qur'aan concatenates facts in perfect sequence and chronological order. On creation by the Creator the first ever relationship that comes into existence is that of :  the Sustainer Lord of all that exists and is known; a relationship between the Independent and the dependant. All that exists owes its existence to Allah the Exalted. Hence the first obligation upon the created ones is to collectively-universally acknowledge and explicitly pronounce the eternal declaration: ever since the process of creation of universes was initiated. This declaration does not apparently specify the subject, the one who is declaring this. Hence this declaration has the added connotation of eternity and universality being beyond time and space; "The Infinite Glory and Praise stands specified eternally, entirely and exclusively, universally - not bound to time-frame or event, for Allah the Exalted Who is the Sustainer Lord of Universes - all that exists".

: Since it is the first noun of possessive phrase with second noun definite, it is also definite. It stems from Root: ر ب ب. Semantically, it is a relational word. The other word that relates with it is: - from Root: ع ب د:

We are not related to finite Universe enclave in a sky and earth. We are not for the universe. Universe is meant for us. It owes its existence because of us. It is visible to naked eye and to logical understanding of "the wise men" that the Universe is coherently structured to relate and serve us. This reflects what place we occupy in it. We are not infinite but are not that sort of finite as the universe is.

The kind of conduct that befits the place we occupy in the Universe is mentioned first in the address to humanity. No philosophical puzzles. Just one verbal sentence: "demonstrate subservience and allegiance to your Sustainer Lord". : It is an Imperative Verb; Second Person; Plural, originating from Root "ع ب د" denoting a relational signification that can be translated as "slavery-servitude-subject" in reference to his Master: Sustainer Lord which is the object of verb. This noun also is a relational word. Both signify nature and responsibilities of relational units. However, this relationship is unique since it is not merely Master/Lord-Slave/Subject equation but a relationship of the Creator and the Created.

The characteristic feature and responsibility of Sustainer Lord is to meet the physical and honour needs of subject. He the Exalted has done it by fashioning the universe we are in to serve our physical and honour needs. Now it is our turn to willfully and affectionately demonstrate as allegiants of the Cherishing Sustainer Lord. Depending upon sincerity of thought its effect is: , adopting a rational conduct avoiding unrestrained moves, in reverence and fear of the Creator and the Sustainer Lord. This is the sublime manifestation and effect of: , exercise of one's will and freedom of self governance aligned maximum to the desire and will of the Sustainer Lord. This will enable us perceive our invisible "Self" and align it with outer world. This alignment will eventually qualify us for ascension beyond the horizons of finite universe.

This willful surrender and obedience to the Cherishing Sustainer Lord will not compromise our honour and self respect. Where we can compromise our dignity and place we occupy in the Universe, we are cautioned "you people should not ascribe equals for Allah the Exalted while you people are in a state of logical understanding (2:22)". It is observed reality that Man and multiple unities of universe are a singular coherent unit.

Subservience and allegiance to anyone other than one's Creator and guide costs compromising one's self respect. But everything which 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 every cell/component part to coherently 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 other than their Creator and the appointed guide they in fact humiliate and degrade themselves.

The recognition of Allah, Ar'Reh'maan the Exalted: the Sustainer Lord of the universes - all that exists.


 : The genitive case of the first Proper Noun of adjectival phrase shows it as Apposition [بدل] for: Allah the Exalted.

This information-Adjectival Phrase, comprising of Personal Name and the Personal Trait, we have stated earlier also in Ayah-1. Repetition is a rhetorical device, it could be a word, a phrase, or a full sentence repeated to emphasize its significance in the entire text. Repetition of this phrase after four words resembles what is termed elaborative "diacope" that further emphasizes a certain aspect of the subject. First use indicates the beginning aspect of creation and here it relates to becoming the Sustainer Lord of all the physical realm that is created and its end.

The concepts and perceptions about a matter/thing/event/situation/phenomenon/figure become evidently vivid, with reference to all its dimensions, when we explain and show it with slow rotation. The rotational act/centrifugation isolates each part of a composite whole, which enables one to have a clear/lucid/unambiguous thought, perception and understanding of not only the constituent units, but also of the composite whole. Once an idea-concept is perceived and appreciated, comprehensively by all angles and dimensions, it stimulates affectionate and sincere acceptance that leads to action and movement with the conviction of achieving the fruit-result of intended act. None can become wholeheartedly sincere to an idea and thought who acquires mere surface acquaintance without having himself given it a thought process.           

This centrifugation style of verbal explanation is a unique literary feature of Grand Qur'aan, and its purpose and effect is exactly that of:    the circling/rotation-returning and whirl of the winds. Moreover, its objective  in essence is the same that the people return to the Realm of Fact and reality, segregating themselves from the majority who live with conjectures never subjecting those to rational critical reasoning and test. [Ref 46:27].

Letter "ل" of definite article in the word: is called اللاَّمُ الشَّمْسِيَّةُ  "solar laam" This is so called since it is followed by one of the 14 letters of Arabic alphabet which are termed as "Sun letters"; they are ت ، ث ، د ، ذ ، ر ، ز ، س ، ش ، ص ، ض ، ط ، ظ ، ن , ل. In all such words the "ل" of definite article does not carry any sign/mark in writing and in speech is omitted and the last letter of preceding word will be conjoined to its next consonant which will be doubled [germinate] and invariably carry doubling sign [shadda] and will be pronounced twice. The prefixed definite article is of the type: الْجِنْسِيَّةُ لأِسْتِغْرَاقِ الْجِنْسِيَّةِ denoting/ascribing to the suffixed noun universality - not bound to time-frame or event. Therefore, all actions including those which are seemingly unpleasant to the feel of some are but under the umbrella of mercy because dispensation of justice is integral part of it.

It is Hyperbolic Participle/Intensive Adjective resembling participle. This is a noun that indicates excess in the meaning of the verbal noun; it denotes the one that enacts the base meaning exaggeratedly/excessively/intensively.  Hyperbolic participle is that noun derived from a Verbal Noun which is used to indicate upon the one who has/is/will enact the meaning expressed by the root letters to a very high degree, or to a very large extent. When derived from the Three Letter Primary Verbs all the patterns are established according to usage [سَمَاعِيُّ].


: These are two successive possessive phrases which are added to the sentence as another adjectival for: . All nouns are definite since the last verbal noun is definite; "Ar'Reh'maan is the Sovereign - the adjudicating Authority on  "The Day of Judgment and Requital".

We are from the start of our speech/reading pronouncing universal thought and perception, not bound in time and space, in one breath reflecting the conviction. After stating that beginning/resort/activation/recourse is the Personal Name:  of Allah the Exalted Who is  , we are using nominal sentences which grammatically signify "Permanence/Eternality" [دوام] or in philosophical language "Being". Therein, we state the fact that the Praise, in the true and absolute sense of the word, stands specified for Allah the Exalted Who is the Sustainer Lord of the Worlds, and return to His Personal Name and the Trait, which has significance and relationship with Non-Temporal to Temporal realms. We, by reverting, are adding an information that like the beginning of Temporal Realm, on the Day of  Resurrection-Judgment, the Sovereign-the Authority is the Same One: Ar'Reh'maan Who is the Fountain of Infinite Mercy. It reflects the clarity of our thought and perception, and the comprehension of entire Temporal Realm. It reflects our intelligent and wise perception that the creation with a determined purpose/objective is always time-bound and its End-Moment of determined duration is predetermined.

:  Active Participle; definite; singular; Masculine; Genitive; means  the Sovereign - the adjudicating Authority.  Root: م ل ك ; Recurrence once, the event is also unitary.

 : The Day of the Judgment and Requital. This phrase with different case ending occurs:     occurs three times in (1)26:82(2)56:56(3)82:15=3; and in nominative state for four times in (1)37:20(2)51:12(3)82:17(4)82:18=4. Also prefixed with preposition this phrase occurs three times in (1)70:26(2)74:46(3)83:11=3

: It is a definite verbal Noun prefixed with definite article. Since it is we who are making a statement, prefixed definite article is of type: الْعَهْدُ الذِّهْنِيُّ that shows our knowledge about the unitary day and its characteristic feature and importance. This verbal noun occurs 95 times in the Divine Discourse, individually or in prepositional and Possessive Phrases. Since it is Verbal Noun signifying action and state-condition it has no dual and plural, or gender; its verbs are: دَانَ يَدِينُ . Its Root is:  د ى ن. In encyclopedic 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. This perception is evident from the following proclamation:

: This is specified as: . It is also a verbal noun of Form-IV, its verbs are intransitive and is derived from Root: "س ل م". Classical Arabic lexicons state that the dominant and pervasive perception and meanings infolded in the Root are that of  healthy state of exactitude, validity, truth, and absolved causing wellness and tranquility. And therein is no deviation, irregularity, oddity, and abnormality disturbing wellness and tranquility. It portrays a state of peace, safety, tranquility and dynamic balance when the Man is secure from all sorts of things causing damage and disablement of that state. Obviously, it is the unique state and only source-a ladder that could enable the Man to elevate to stability, prosperity, development and all sorts of ascensions.

A verbal noun portrays without time reference an action and state, a mechanism, a process, a course, or a system. The intransitive verbal noun: also signifies one's surrendering to another's prescribed procedure, course, system and render itself subject to it whether by willful affection or under compulsion of events, situations, or coerciveness of relationships to the environment. These two manners of surrender are also evident by the non-transitive nature of the verbal noun:

Please recall Pharaoh throughout his reign followed his self-devised system but had declared to have become a Muslim when he was about to drown. His request was not entertained.

The scholars and researchers agree that this word: was used in Pre-Qur'aan 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.

: We have submitted before our Sustainer Lord and publicly pronounced that we admit that there will be the day when every one will be subjected to accountability and final judgment and divisions will be executed. Our Sustainer Lord: - the Exalted will exclusively be the Adjudicating Authority to finalize the judicial process that day. Mentioning an infallible fact is manifesting intellect and wisdom and spreading fragrance in environment. Subject to accountability and criminal cognizable is only he who has the real will and freedom of actions:

 : It refers to a specific and unique Day (also a time adverb) when the accountability of species endowed with will and freedom and choice of action/behaviour/conduct will be held and reward and punishment will be awarded. 

 = = The Day of Judgment and Requital = the day they will be revived to life - resurrected = the day of the appointed- determined Time and Date.

 = : The Day of Judgment and Requital = the day of separating the people into three groups, to be escorted to Paradise and dragged to Hell-Prison.

Immediately on resurrection, people by their own perception have named the day as day of judgment. A man can make a statement only when he is already aware of it and it is saved in his memory. It means they were aware of the day in their worldly life but kept contradicting it. Such people have this jesting irrational attitude in their worldly life:

 

Allah the Exalted twice asked about the sign - indicator that could give an idea about the moment of end of the universe and resurrection. The exalted Messenger was also twice advised to make it clear to the audience of the Divine Discourse that he has no idea about its date and period/era of actualization:

The Spokesperson of Allah the Exalted has pointedly clarified that there are no pointers - indicators - signs that could provide a clue to assess or predict the date and era of the day of resurrection. It is again emphasized:

We have noticed in the scenes of the Day of Resurrection that people were aware of the Day of Judgment. Let us further listen to them confessional statement about it:

Today people are warned:

The true believers on the other hand do not indulge in pursuits of finding and ascertaining signs - indicators about the occurrence of the even:

  • Only those people seek [mock] to hasten the Determined Moment who do not accept/believe in it.

  • And those who have believed feel terror of it since they know it is indeed a fact [proven/unavoidable]

  • The fact is that those who indulge in controversy [are in search/create confusion and illusions regarding point of occurrence] about the Appointed Moment, indeed they are in prolonged heedlessness. [42:18]


1

Noun/Verbal Noun: Definite; masculine; singular; masculine; nominative.

                                                                                                                                      اسم معرفہ باللام-مرفوع- واحد-مذکر

5 مبتدأ The acknowledgement and verbal expression of praise and adoration.

2

Prepositional Phrase: Prefixed Preposition لِ [for, indicating exclusive prerogative] +  Proper Noun, masculine; genitive.                                 جار و مجرور = لِ حرف جر + لفظ الجلالة مجرور للتعظيم

متعلقان بخبر محذوف Specified exclusively for Allah the Exalted.

3

Noun: Masculine; singular; genitive.                                                                    اسم مجرور-واحد-مذكر

 The Sustainer Lord

بدل مجرور بالكسرة

4

Noun: Definite; Plural; masculine; genitive                   اسم معرفہ باللام-مجرور-جمع سالم-مذکر

 8 مضاف إليه the Universes-all that exists

1

Proper Name; singular; masculine; Genitive. (1)01:01(2)01:03(3)19:45(4)19:58(5)19:69(6)19:78(7)19:85(8)19:87(9)19:93(10)21:36(11)21:42(12)25:63(13)26:05(14)27:30(15)41:02 (16)43:19(17)43:36(18)43:45(19)67:03(20)67:20(21)78:37=21                                                                                                           اللہ تعالی کا اسم ذات

9 بدل

2

Hyperbolic Participle/Intensive Adjective on  فَعِيْلٌ  measure [رَحْمةٌ]: Definite; Masculine; Singular; genitive. (1)01:01(2)01:03(3)26:217(4)27:30(5)36:05(6)41:02=6       اسم المبالغة-معرفہ باللام-مجرور-واحد مذكر

10 صفة"The Fountain of Infinite Mercy"

1

  Active Participle; definite; singular; Masculine; Genitive.  Root: م ل ك; Recurrence: 1:03=1                                                                                                                                               اسم فاعل-مجرور-واحد-مذکر

11 صفة "The Sovereign/ The Ruler"

2

Noun: definite; Masculine; Singular; Genitive.                                              اسم مجرور-واحد-مذكر

12 مضاف إليه

3

Verbal Noun: Definite; Genitive.                                                                مصدر:معرفہ باللام:مجرور[دَانَ-يَدِينُ

13 مضاف إليه ثان

  Home  Introduction of Chapter: 1 Grammar of Arabic of Grand Qur'aan

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