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
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:
-
مُبْتَدَأ:
Subject may be a
single noun, proper noun;
demonstrative pronoun; a pronoun; a relative clause; or it may be a
phrase other than prepositional phrase. But it cannot be a complete
sentence.
However, if the topic of a sentence is a phrase: it may itself
contain embedded sentence.
مُبْتَدَأ:
Subject is like a start codon
in genes and it must be firstly identified for accurate translation.
-
T
he
topic of a sentence cannot be any of the following two elements;
(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 acts—performances—accomplishments:

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:




-
Know the history when Easa
علیہ
السلام]
Son of Maryam]
had said;
"O you the posterity of
Iesraa'eel!
Indeed I am the Messenger of Allah the Exalted towards you people.
-
And
I am affirmer-certifier-sanctifier of that which was sent before me in
Tor'aat.
-
Moreover, my assignment is as the Pronouncer of glad news of one Messenger.
-
His
specific peculiarity is that he will corporeally come in the times after me.
His name is:
"
[Ref 61:06]
[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:



-
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce - make it public for humanity:
-
"It is a fact that my Sa'laat:
time bound Protocol of servitude and allegiance, and all my physical
conduct-protocols,
-
And my entire life and my death—
-
Were and are administered exclusively and solely for Allah the
Exalted, the Sustainer Lord of the Universes-all that exists.
[6:162]


:
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".

-
Moreover they practically followed in letter and spirit without
there being third party intervention "the Visible Light-the
lightener of the Path to Destination, Guarantor of the Continuity of
Life-Grand Qur'aan".
-
The Visible Light-the
Grand Qur'aan is the
One which was descended in one go/Flash Descent
along with him-Muhammad
[Sal'lallaa'hoalaih'wa'salam-his
corporeal appearance/birth/sending in the lowly world].
[7:157]
: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]








-
You
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
organize-maintain the assembly for
Ass-sa'laat:
Protocol of Servitude and allegiance
for the point in time of smooth declining and disappearing of
the Sun up to the boundary of night getting cool and darker.
-
And accomplish compiling the Book at the time of true dawn;
-
It is a fact that
the compilation of the book at true dawn to
rising of the Sun has been a witnessed affair. [17:78]
-
And you awake in wee-hours of the night, thereby, you the Messenger [Sal'lallaa'hoalaih'wa'salam]
make it your
habit to
remain awake
with/reading-compiling it: the Qur'aan in wee moments of night.
This is an additional time-bound assignment-activity—supererogation
for you alone.
-
It may well is anticipated, that your Sustainer Lord might soon
honorably resurrect/revive/ return you to the state of original
Place-Abode of Glory and Praise.
[17:79]
-
And you
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pray/request: "My Sustainer Lord,
You the Exalted enter me in
[مَقَاماً مَّحْمُوداً
] entry adorned with
goodwill-appreciation, and You take me out,
an exit adorned with truth and
goodwill.
-
And You the Exalted by Your Grace do declare me an authority
invested with helping powers." [17:80]

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:



-
It is a fact that the One, Who had
earmarked-assigned-allocated the responsibility of delivery of Qur'aan
upon you/has prescribed time-bound assignment of the Qur'aan upon you,
He will surely return/revive you the Messenger Mohammad
[Sal'lallaa'hoalaih'wa'salam]
honorably to the Original Abode [مَقَاماً
مَّحْمُوداً
17:79]
-
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce, "My Sustainer Lord best knows
the one who has come along
with Al-Huda-the Guide-Grand Qur'aan,
-
And knows fully the one who is
wanderer in manifest forgetfulness". [28:85]
:
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:





-
Thereat, through devious manipulation
Shai'taan caused both slip from the given advice.
-
Thereby, he caused the exile of both
from state of felicity-comfort in which they had been;
-
And We had directed: "You go down to
the Earth all.
-
Some of you people will be acting as
enemy for some others.
-
Know it, comfortable dwelling and
livelihood is arranged in the Earth for you people for a duration to
an appointed moment of termination".
[2:36]



-
You the Messenger
[Muhammad
Sal'lallaa'hoalaih'wa'salam,
for believers]
pronounce, "If you people love Allah the Exalted,
then to
demonstrate and prove it
you consciously incline yourselves to follow me in letter and spirit
without in between there being third party intervention/influence.
-
Allah the Exalted will in response/reciprocally love/appreciate and
acknowledge act of you people.
-
Moreover, He the Exalted will overlook and grant forgiveness for you
people for your earlier wrong-doings.
-
Remember, Allah the Exalted is The Forgiving-Overlooking and the
Merciful". [3:31]
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:




-
O you the Mankind,
listen attentively;
-
You demonstrate subservience and allegiance to
your Sustainer Lord. He the Exalted has
created you people, and them who existed in times before you.
-
This demonstrative allegiance
acknowledging your selves as subjects might
let you adopt rational conduct
avoiding unrestrained moves
in reverence and fear of your Creator
and Sustainer Lord. [2:21]
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:

-
Know the certain fact; Ad-Deen: Universal Constitution: System
of Law: Operational-Conduct Code determined by Allah the
Exalted, the Supreme Sovereign and Lawmaker for all that exists,
is Islam: submission to the discipline establishing orderly
state of peace, security, tranquility, harmony and dynamic
balance for all. [refer 3:19]
:
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:




-
[Why they
turned away?]
Are they searching for a system which
is other than of Deen: the Code of Conduct-Universal Constitution
Prescribed by Allah the Exalted?
-
Despite the fact that whoever exists
in the Skies and the Earth reverently acknowledged and submitted
humbly in surrender; and did so for Allah the Exalted coerced by
life threatening circumstances.
-
And
they all
will be presented before Him the Exalted
for accountability
[3:83]


-
And in case someone desirously seeks other than Islam: submission to
the discipline establishing state of peace, security, tranquility,
harmony and dynamic balance for all,
as a Code of conduct of life, it will never be
accepted from him.
-
Take note that he will be in the Hereafter one of those who
causes loss to their selves.
[3:85]
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:



-
And remember the day when He the
Exalted will order, "You
[the end] manifest yourself."
Thereby, in compliance it will happen.
-
The word of Him the Exalted is the
manifest reality.
-
The sovereignty and dominion is
exclusive for Him the Exalted on the Day when
[second]
blow will be blown in the trumpet.
[R6:73]







-
That is the Day when they will instantly obey the Summoner; not at
all defiance - crookedness will be possible for them against
him.
-
And that day the voices would have humbled for
[Grandeur and fear of]
Ar'Reh'maan;
-
Therefore, you will not listen voices except faintly.
[20:108]
-
The Day the intercession [recommendation/pleading]
shall not
benefit—
-
Barring the intercession of him whom
Ar'Reh'maan has granted the permission and He the Exalted had
approved it for him verbally. [20:109]
:
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.




-
He said, "Then you get out of it
whereby indeed you are permanently discarded one;
[15:34; replica 38:77]
-
And indeed curse and condemnation will hover upon you to the Day
of Judgment." [15:35]








-
Allah the Exalted said, "your
request is indeed acceded, you are reprieved; [15:37;
replica 38:80]
-
Unto the Day of the appointed- determined Time and Date."
[15:38; replica 38:81]
=

=


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





-
Thereat that would only be one Big/Mighty Bang;
-
Whereupon they would be revived to life, they watching and waiting;
[37:19]
-
And they said, "O! Woe is for us, this is the Day of Judgment."
[37:20]



-
[it will be
affirmed, yes]
"This is the Day of Separation/Compartmentalization;
-
The Day which you people kept contradicting publicly." [37:21]
=

:
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:







-
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.
-
None can disclose-lighten it with
reference to its time frame except He the Exalted.
-
[However I can tell you this much]
This moment will be heavy in the Skies
and the Earth.
-
This moment will come to you people all
of a sudden with no advance sign."




-
They people ask
You the Messenger
[Muhammad
Sal'lallaa'hoalaih'wa'salam] as if
you are leaving everything aside, desperately researching about its
determined time.
-
You the Messenger
[Muhammad Sal'lallaa'hoalaih'wa'salam]
tell them:
"The certain fact is that its
knowledge is a guarded secret only with Allah the Exalted.
-
Despite unambiguous pronouncements
the fact is that most of the people intend not to understand it."
[7:187]




-
People ask
You the
Messenger
[Muhammad
Sal'lallaa'hoalaih'wa'salam]
about
the Final Moment
as to what is its exact Period and Date.
-
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."
-
And what is that
which could
lead you
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
to the perception
that perhaps the Determined Moment is in near future?
[He was questioned twice and asked twice to pronounce it
21:109;72:25] [33:63]




-
Allah the Exalted is the One Who has since communicated the Book as
the Infallible Discourse;
-
And as Criterion/Weighing Scale
for ad
judgment/evaluation/appreciation/weighing/Equity
[In time and space the Book of Allah is the sole Criterion-the
Weighing Scale for upholding principle of Equity and Justice in
evaluation of people-57:25]
-
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] [42:17]
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:



-
In response if they about-faced thereupon you
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce, "I have announced to you people equally
and unambiguously;
-
And I do
not have the perception whether that which is promised to you people
is in the near era or farther era. [21:109]



-
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce, "I do
not have any information to predict whether that is in the just near
future which is promised to you people,
-
Or that my Sustainer Lord is rendering for it a distant interval
of time. [72:25]
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:






-
And what is the indicator that could have led you to the perception
when is the Day of Judgment? [82:17]
-
Afterwards, even later in time what is that which could give you the
perception when is the Day of Judgment? [82:18]
-
Just be
mindful of this Day when no person will have possession-authority of
any sort for another person.
-
Mind it that the Command and Judgment-Dispensation of Justice is the
exclusive domain for Allah the Exalted the Day when people are
resurrected. [82:19]
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:








When Our Aa'yaat:
verbal presentation of information,
facts and knowledge
in the Book were recited to him, he said, "Tales of the ancients."
[83:13]


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]