002

 

[Note] It should be remembered that it is not in the written text of سُورة الْبَقَرَة [Chapter 2]; hence it is never numbered. For convenience of those readers who are already believers, this is traditionally printed since it is commanded in the Qur’ān to read/recite with the Name of Sustainer Lord, the Creator. For Non believers, Qur’ān begins hereafter.

Recitation

Ayahs: 286  No of words: 6947   Progressive total of words: 31 + 6947*1 =6978*1 .

Contents: (1) Title; (2) Unity—cohesion and coherence; (3) Main theme; (4) Segmentation (internal frames)

Title

Its title meaning certain - specific cow is taken from the episode detailed in Ayahs 67-71. After narrating its characteristic features, she was termed: Passive Participle: Indefinite; feminine; singular; nominative; [Form-II]; مصدر-تَسْلِيْمٌ Verbal noun.

This passive participle: is derived from passive verb: سُلِّمَتْ تُسَلَّمُ. It stems from Root: س ل م which is the source of world-over famous word: . Perhaps, the Arabic word Islam stands in the list of top-words which are in the vocabulary of maximum number of people speaking different languages, particularly after 9/11. And perhaps this is one word which is the craving of Psychological Manipulators to influence change the perception of people, and to project it as perplexingly confusing, and of dangerous import.

It is interesting, and perhaps the most meaningful rebuke in the timeline for such Psychological Manipulators that it is chosen to appear first time in Qur’ān in the Episode: "Sacrifice of an ordinary cow"; wherein is the picturesque depiction of psyche of those days Psychological Manipulators, in fact Dark Triad personalities, and how they influence others.

. Root "س ل م" and Verbal Noun/Infinitive "تَسْلِيمٌ" signifies making someone safe, secure, free from evils of any kind and affair. The natural effect is that he or she is in the state of tranquility and dynamic balance. Kindly read ayahs 67-71critically and retain in memory the characteristics features of the life of this Cow that made her: and resultant effect described by this sentence:   . The negation particle is for absolute negation-negation of genus [نافية للجنس] evident from accusative case of its Subject Noun: . It is a Verbal/Infinitive noun, in Arabic terminology مصدر . It is a noun signifying action and state only. Major difference between Verb and Infinitive Noun [مصدر], in meaning, is that verb signifies a particular time-period, like past, present, or future. The Infinitive Noun [مصدر] signifies occurrence of a state only within the time-period in which it finds mention.

If we remember this Cow with all her qualities and state, we will understand and perceive: Islam comprehensively in all semantic fields as vividly as we observe a cow with eyes. It is as simple and easy to understand as was easy to understand a simple command: "you people sacrifice an ordinary cow". However, if our perception has been influenced; causing perplexing confusion about it by the literature/certain encyclopedic articles by Psychological Manipulators, thereby relate the perception infolded in Root "س ل م" with the disclosed characteristic features of that Cow, we will start seeing: not as concept or something abstract, but as a Living Reality. And it is the main topic of this Chapter.

(2) Unity—cohesion and coherence

A worth reading book is that which has a unity and an organization of parts.  The unity of a book revolves around its main theme.  the Theme of Divine Discourse is described by just two sentences— and its primary audience is the humanity. The objective of the Discourse is to persuade the humanity to cautiously and heartily accept and believe in its Theses Statement. Since humanity is its audience what should be conspicuous in its contents is the presence of all that is relevant to human beings. It is clarified:

All that is relevant to human beings is bound to render the scope and field of the discourse encompassing Man's nature and nurture, every topic, subject, substance, theory, idea man is concerned with. Thereby, one can imagine that the semantic information embedded in it will be extraordinarily large and diversified.

An important aspect of Unity—cohesion and coherence is format and organization which is also the criteria for evaluation of any book that does the arrangement make sense and can be referenced distinctly. For a book whose audience is the entire humanity, this feature is of pivotal importance since level of intellect, comprehension and referencing varies a lot between human beings. Therefore, such a book must have the simplest format and organization to enable a man of ordinary prudence to derive sense in the arrangement and for easy and quick referencing.

The format and organization of Divine Discourse is division into Chapters of varying lengths, one hundred and fourteen, each called: a segment denoting an Enclave of superiority and elevation—Ascending Leap. It is like a ladder having 114 rungs: a series of hierarchical levels on which somebody moves up. The 112th: : Chapter is the peak of hierarchical levels which is captioned: : A Form-IV verbal noun signifying act and state rendering one as clear, pure, sheer, free from admixture, unmingled, unmixed, disentangled or genuine; and white; to reach to level of purity and sincerity. This is the state of synchronization with the unity of the universes and sincerely believing in the Theses Statement of Divine Discourse that renders one eligible to recite its First Chapter.

But having reached an ascension one can move or fall on the rungs downwards. Therefore, the last two "rungs": Chapter 113 and 114 are for seeking refuge with the Sustainer Lord to escape chances of downfall. The refuge sought is from all sorts of disquiet, disequilibrium and disconcerts; and from people who are the embodiment of Satan. Arabic word for Satan has also the signification of cobra. Interestingly, we have in our sub-continent a board game, now called Snake and Ladder. Ladder takes to ascensions and bite of snake takes the player downwards or backwards. In life, after having experienced the exhilaration of a ladder, it is quite possible that one could bump into a snake. Hence, the necessity of seeking refuge with the Almighty. Purity and sincerity takes one into the heights of the sky; but whoever de-synchronizes and associates anything with Unity he will instantly fall from the Sky (22:31)

Second unique feature of format and organization is the division of each: Chapter into: the Ayahs, singular: an ayah.

The word: stems from the Seed-commonly known as  Root:  ء ى ى. Basic perception infolded in it is that of any physical mark, indication, landmark, corporeal, real thing having dimensions; or a discernible sign, mark, pointer which one can see, perceive and save in memory with reference to its surroundings and dimensions. Thereby, what is achieved is a bit-unit of information. Thus anything that mirrors and conveys information is : an information mirroring transmitter. It is the foundation and building block of knowledge since nothing can be perceived and stored in memory without relating it to another: something else, leading to an unending process of gaining knowledge. A little pondering over the perception and meanings of this word would flash the Unity in the universes.

Moreover, everything has two aspects, one apparent and perceivable through sensory organs; and the other is invisible but integral part of that thing. Therefore this Root signifies, as famous lexicographer Er-Rághib stated, any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other to a certain extent which he cannot otherwise perceive.

This is the visual side of learning knowledge. The other source of knowing and perceiving things is verbal. When the creator of a thing; who knows absolutely the visible and invisible aspect of that thing, verbally narrates about that thing, such verbal statement is: "" in the true sense of the word since it mirrors established realities and facts.

Like the perception and meanings of its Seed/Root, there are twenty one: in the Grand Qur’ān which solely comprise of symbols-letter and consonants of Arabic alphabet and diacritical mark without containing verbal proposition therein since they are without vowels, hence in them there is no syllable—combination of a consonant and a vowel which is the basic unit to convey an expression - meaningful utterance. The remaining 6215 Ayahs of Divine Course have verbal propositions therein, though nine ayahs start with such alphabetical letter and consonants with diacritical mark.

Each ayah in a chapter is progressively numbered. Ayah number does not mean or represent a sentence or a complete proposition because an ayah comprises of only a single word which does not convey a complete thought while others are like what is referred in English a very long paragraph. Thus division of discourse in numbered ayahs is its unique format and organization which enables referencing simple and quick for all purposes, including linkages for relationships of concepts, circular coherence etc.

With reference to format and organization the most striking feature of Grand Qur’ān is that its Ayahs constituting its miscellany are only of two types that renders it facilitative for comprehension and quick referencing:

(1) : Subset of Unitary passages that contain commands and injunctions of firm, established and universal application. They at their own have no further role to perform. They have unique choice of words and structuring of sentences common in majority of languages for commanding and counseling. It is a Passive Participle; plural; feminine; nominative case and absolute state. It is derived from Passive Voice Verb "تُحْكَمُ". Its Verbal Noun is مصدر-إِحْكَامٌ.. Its Root is "ح ك م" .The meanings of a Passive Participle are directly related to their descriptive nature and the verb from which they are derived. Basic perception infolded in the Root and Passive Form-IV Verb and Verbal Noun إِحْكَامٌ is to restrain and withhold someone from acting or doing something evil, or corrupt, or that which he desired.

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: .

These Ayahs are declared as the essence, purpose, object of the communication of the Book.

(2) : The second type of: in the Miscellany of Qur’ān which are described by:  : an indefinite plural feminine 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 an adjective, the Active Participle acts as descriptive term.

Unlike a 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" about which renowned lexicographer Ibn Faris stated that it leads to the perception of analogy, resemblance, look alike; isomorphism, resemblance in colour and portrait, or description.

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.

This: titled: is particularly termed: :

Confronting imposed war was declared mandatory upon the believers in Ayah 2:216:

Two points are rendered explicit, firstly the time frame of its revelation—it was revealed subsequent to when Muna'fi'qeen - Imposter Believers were questioning about non-revelation of a composite Chapter. Hence it were in the times in Madina when a group of people had surfaced in the newly established state of Believers who are given a specific name: Muna'fi'qeen in the Grand Qur’ān. Second point to note is that:   is the Subject Noun of the perfect passive verb: which is third person feminine of Form-IV from  مصدر-اِنْزَالٌ Verbal noun. The perception and meanings infolded in this Verbal Noun is the act of causing the descent of something all at once, if it is a compact/solid/compounded/bound unit, or as a mass-transfer in one span of running time. This verb/verbal noun is not used to refer to descent of something in piecemeal,  in different and various intervals of time. It refers only to causing flash-descent of something from high-up downwards.

This Sura is linear - instant response to the individual who prayed to Allah the exalted for providing continued guidance upon the High road that keeps leading safely and stably to the destination of peace and tranquility-Ayah 1:7. He is advised to frequent the Grand Qur’ān for taking guidance from it in every matter for aright course of action and conduct.

For a fresh seeker of truth, it is assured that this book is void of peeving matter and he will find it but infallible discourse of infinite reliability.

Main theme:

The Sura comprises of 286 ayahs, the first of which is untranslatable since it has no syllable, hence no verbal expression in it. Thus the central ayah is 2:143 and that contains the overarching central theme of the chapter:

All topics revolve around it; invitation to become its members; particular traits its members are required to attain and maintain in their life.

(4) Segmentation (internal frames)

This Sura is the 2nd segment of Divine Discourse. It is the largest chapter by volume of text and comprises of highest number of individual Ayahs - 286.

Internally it has the following segments [enclaves]:

(1) Ayah 1 is:  which is not translatable because it comprises of only letters of alphabet and diacritical mark, but has no syllable, vowel. Arabic is a language of syllables, comprising of at least a consonant and a vowel producing a meaningful sound and verbal proposition which is translatable. After the First Segment: Chapter, there are 29 untranslatable binding-sites in the Qur’ān where only letters of alphabet and diacritical mark appear. Interestingly, the alphabet of Arabic also comprises of 29 segments, one letter and 28 consonants. Thus the Divine Discourse has thirty translatable segments.

(2) Ayahs 2-39, it has following sub-sections each of which contains an idea and its content is locked within a frame. On its boundary starts a new frame:

The most important word in this sub-section is: which also serves as a tie to compact ayahs 2-39 in one frame. Mutta'qeena are the people who are following the first advice given to Man while he was asked to descend to the Earth for a sojourn; and the other two categories of people are those about whom it was told they will scorch in Hell-Prison:

(3) Ayahs 2-40-141-152; it has following sub-sections each of which contains an idea and its content is locked within a frame. On its boundary starts a new frame:

Statistics:

(2) بِ:R 918 + 1 title=919 Progressive +4=923

(3)

   1,