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Contents: (1) Arabic alphabet and diacritic mark; (2) Sequencing of Divine Discourse like messenger RNA; (3) Unique introduction; (4) Meanings for the satisfaction of mystery passion; (5) Cursive style;
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عربی زبان کے حروف ھجاء [تہجی،ابجد]
الف،لام اور میم ۔لام اور میم کو یکجا کر کے اُن دونوں پر مدّا [طوالت]کا نشان |
Recurrence: First Ayah of Chapters 2;3,29,30,31 & 32
2. Sequencing of Divine Discourse
Sequencing of Divine Discourse for translation purposes is exactly like the mRNA molecule in human genome. Not all regions of a messenger RNA molecule correspond to particular amino acids. In particular, there is an area near the 5' end of the molecule that is known as the un-translated region (UTR) or leader sequence. This portion of mRNA is located between the first nucleotide that is transcribed and the start codon (AUG) of the coding region, and it does not affect the sequence of amino acids in a protein. So, what is the purpose of the UTR? It turns out that the leader sequence is important because it contains a ribosome-binding site.
After the
first Chapter:
Segment
called:
literally denoting;
"an Enclave of
superiority and
elevation-Ascending
Leap", there is a small
binding-site, one Ayah:
,
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. This
sequencing is
specifically mentioned:
Moreover, the fact remains that Our Majesty did give you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] Seven distinctly elaborative Aa'ya'at: Unitary Verbal Passages selected-excepted from the Binary-Symmetrical-analogous Miscellany.
Furthermore, it also remains a certain fact that We have given the Grand Qur’ān to you the Messenger [ Sal'lallaa'hoalaih'wa'salam]. [15:87]
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.
3. Unique introduction
The Grand Qur’ān is introduced in a unique literary manner reflecting as if a speaker is delivering a sermon a long lecture on behaviour. It begins not by a word of verbal content - speech but by mentioning the fundamental fact which is the basic and foremost tool for the emergence of a book. The basic and foremost tools of a book are the letters, consonants and diacritic marks-symbols of a language. All other constituents for the formation of a book are secondary in the thought of there having a book.
The First Ayah reflects that the Book in hand is in the language that has letters and other marks representing that its writing system is letter-diacritic combination based. It results in the combination of sounds that form a syllable rather than a single sound.
Arabic alphabet has 29 parts. It comprises of one Letter and 28 Consonants. [The word Qur’ān in the Qur’aan at all the places of its occurrence appears with distinct hamza and alif]. Fourteen Letters out of 29 [28 are consonants; and Aleph is letter without speech and is not part of Arabic roots] have been used in different combinations in 29 Sura [equal to the total number of letters of Arabic language] of Grand Qur’ān. In 19 Suras, there are 20 complete Aa'ya'at comprising only of letters and prolongation sign and in 10 Suras these are the initial part of the Aa'ya'at. One letter has two styles ه and ـهـ. [Refer 19:01 and 20:01] Letter ھ is used only in the beginning and middle of a word and ه is not used as such, it is only at the end.
The first Ayah reflects that the style of handwriting/written Arabic is cursive which means that most of the letters within a word connect to the adjacent letters. Arabic style has a substantially different shapes of letters. It depends on whether it will be connecting with a preceding and/or a succeeding letter. Thus, all primary letters have conditional forms for their glyphs, depending on whether they are at the beginning, middle or at the end of a word, and resultantly they may exhibit four distinct forms (initial, medial, final or isolated). However, six letters have only isolated or final form, these are أ,د,ذ,ر,ز,و and so force the following letter, if any, to take an initial or isolated form, as if there were a word break.
Letters and consonants coupled with diacritic combinations produce composite speech sound and that is a "word"; an expression conveying a specific perception and meanings. The First Ayah of Grand Qur’ān does not contain what is termed as "vowel". It shows that consonants and vowels are two different entities, the later being something which is secondary and subsequent in taking actual existence and appearance. The vibration of an apparatus given the name “Vocal Cord”, quite recently first produces the sound of consonants. However, way back Qur’ān gave more specific description: حَبْلِ الْوَرِيدِ, the Cord that makes reach the thought-idea to a point where the limit of another place start-auditory apparatus of listener. Thereafter, the tongues create the vowel sounds or we can say “vowelization” takes place afterwards.
The auditory distinguishing of the vowels depends on the precise shape and volume of the oral cavity; the region of the vocal tract between the larynx and the opening of the mouth. Main organ involved in adjusting the shape and volume of the oral cavity is the tongue.
The phenomenon of vibration of vocal cord [ حَبْلِ الْوَرِيدِ] producing sound is but natural upon which man does not exercise mechanical/voluntary control by will. It converts the idea-thought into sound that is retrieved from memory when one intends to convey it to others However, once the sound has arrived in the mouth cavity the tongue mechanically articulates it by will and design to "vowel-ize" the sound in the manner one may like to throw-eject it out of the mouth.
The shape of the vocal tract, and the way
the human tongue manipulates, grants it the capability to willfully take
three extreme positions that lead to vowel sounds. When the body of the
tongue is pushed forward and towards the roof of the mouth we get this
vowel ـِ
called كسرةٌ carrying sound like "i" in English words "leap-neat-seat'.
And this vowel on the last consonant of a word reflects its state in
genitive. In Arabic
vocabulary, there is a valid word:
.
Believers were directed to avoid using it while in the presence of the Messenger
صلى الله عليه وسلم. The cause was the abuse of the human capability
of "vowelizing" the sounds of consonants by some emigrant Arab-ized Jews
of those days. They
articulated it in such a manner that some
audience could perceive sound conveying meanings of little or derogatory
import.
And they utter the word "Raa'ina" by twisting-distorting its articulation with their tongues. [Refer 4:46]
We leave the mechanism of production of sound of consonants and vowels for the speech experts and Phonetic Laboratories. However, I wish to suggest a thought for study and experimentation. When we do not wish to say something or orally convey an idea for the auditory apparatus, the air from the lungs passes through the larynx unhindered. However, the moment we wish to say something the Vocal Cord starts hindering and forcing the air to cause vibration and produce "buzzy sound", or in other words convert the thought/data retrieved from the memory into sound. The peculiarity of sound depends on the nature/peculiarity of vibration. Therefore, the vibration of Vocal Cord would vary to produce different sounds corresponding to the words that portray the thought/image one intends to convey through speech. Since the whole system is operating in complete harmony and coordination with remarkable speed, therefore, I presume that sound code is built-in the words/consonants, which is decoded by all those cells operating in converting idea/thought into speech.
Grand Qur’ān is a book. A book has divisions. Grand
Qur’ān has also
divisions and its smallest unitary-passages are singularly called:
and collectively as:
"the
passages of him/it-masculine pronoun in the Possessive Phrase referring
to the Grand Qur’ān".
: It
is the "First":
of
the original text of Grand Qur’ān for a person/reader who is not
already the Believer. The basic perception and meanings infolded in
the Root: "ء ى ى" of
word:
is
that of any physical mark, indication, landmark, or a discernible sign
which one can cognize, perceive and save in memory with reference to its
surroundings and dimensions. Thereby what is achieved is a bit-unit of
information about a tangible thing in relation to something else. The
perception and saving/storage of an idea about anything in memory,
both for humans and computer, is
dependant upon relating/linking it to something else.
Moreover, everything has two aspects; one apparent and visible perceivable through vision and the other is invisible but integral part of that thing. Therefore, this Root signifies any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other to a certain extent which he cannot otherwise perceive.
This is the visual side of learning knowledge. However, the fact remains that we learnt about the tangible thing or some visible mark and sign not by merely having seen it. We perceived and saved it in the memory only through its verbal presentation. The true source of knowing and perceiving things is verbal. The tangible matter itself and its verbal presentation are in fact the complimentary mirrors of each other.
Our knowledge is dependent upon the existence of matter and awareness of its name-code which verbally mirrors it through words comprising of letters and consonants of a language that makes us cognizant of it. Cognizant is he who can verbally mirror the image of that thing for others. This being the ground reality, We cannot say with certainty regarding whether thought/idea/image/name/word sound mirroring the physical object is the first in existence, or the object mirrored by that thought/word was first in existence. Grand Qur’ān has clarified for us in simple words that the idea, thought, wish and will of the Living Being precedes the emergence of a physical reality. The idea, thought and perception, and verbal description of the thing precedes its taking physical existence.
Allah the Exalted originates everything that exists; matter in all its manifestations and dimensions and the life. What preceded it, and what is prior to physical existence of a thing?
He the Exalted is the Primal Originator and Accomplisher of the Skies and the Earth.
Be informed, Provided He the Exalted has finalized-decided-completed any matter-thing, individual event, thereat:
He the Exalted merely expresses verbally for that thing-matter-affair-person, saying; "You become in evident-tangibly existing state".
Resultantly, that [abstract but effected] thing-matter-affair-person gets physical execution-appearance-tangibly existing state which can be known-cognizable by others. [2:117]
Be informed that, subject to Our Majesty has finalized-decided-completed any matter-thing, individual event, thereat;
We may merely express verbally for that thing-matter-affair-person, saying; "You become in evident-tangibly existing state".
Resultantly that [abstract] thing-matter-affair-person gets physical execution-appearance-tangibly existing state which can be known-cognizable by others. [16:40]
Know it, the only act-affair-command of Him the Exalted is that; subject to His Majesty has finalized-decided-completed any matter-thing, individual event, thereat,
He may merely express verbally for that thing-matter-affair-person, saying; "You become in evident-tangibly existing state".
Resultantly that [abstract] thing-matter-affair-person gets physical execution-appearance-tangibly existing state which can be known-cognizable by others.. [36:82]
It is thus evident that Allah the Exalted is referring to the idea/thought of a thing that has yet to emerge in its physical shape/existence as an "object". It indicates that the "image" or "verbal specification" of the object/thing exists prior to its physical manifestation. This also holds true for such human creators who develop or invent something from the already existing matter, though it may be vague at idea stage.
:
It refers to a physical reality that
tangibly exists, and the Words of the Creator of that reality are verbal
mirroring of it. Hence,
the unitary passages of Qur’ān are:
meaning: its verbal passages mirroring
established realities and facts.
:
It is the "First"
of
the original text of Grand Qur’ān and is reflective of the basic and
foremost meanings of the this word, that is any
physical mark, indication, or a discernible sign which is
cognizable. It is visibly evident that the
first Ayah does not contain a "statement" which is described by Arabic
word: "
"
[refer 52:34].
Divine Discourse has a distinct and independent "Exclave Passage" comprising seven Unitary verbal passages for the believers. Its wording is different for pronouncement by the sincere allegiants of Allah the Exalted. The sincere allegiant pronounces in the beginning:
"Ar'Reh'maan: the Personal Name of Allah the Exalted is the recourse-resort to activation.
Ar'Reh'maan is eternally the Fountain of Infinite Mercy". [1:01]
For believers, the first
information and pronouncement is:
"Beginning is with the code/name". This is the First scientific/physical fact of
the physical worlds. The creation and for created ones, the
initiation of the process of learning/knowledge is but the "code/name".
Human memory is not capable of preserving anything, as also that of
computer, without knowing or assigning a code/name to a thing
/phenomenon. The sincere allegiants pray the end of the "Exclave
Passage",
Our Sustainer Lord Ar'Reh'maan! You the Exalted do guide us upon the High road that keeps leading safely and straight to the destination of peace and tranquility. [01:06]
The immediate response to believers and initiation of the Book for non-believers is with these words:
The universality of the Book require that at its
very outset it should not place a demand upon its reader who hitherto
has not read it or listened it, or believed in it. Had it been so it
could have been embarrassing for an atheist, or a non-believer; and would
have given him a chance of raising sustainable objection, who somehow picked it up in the pursuit of
knowledge and truth which is the basic stimuli for reading a book.
The
Grand Qur’ān:
begins; unlike:
the First Surat "Exclave Passage" meant exclusively for those who
have become believers, with the first numbered Ayah:
The teaching experts say that in order to read one must follow a sequence of characters arranged in a particular spatial order. Text of some languages flows from left to right like English, for example. And Chinese text flows from top to bottom. Therefore, the reader must know the pattern and use it consistently. The First Ayah is indicative of the fact that the Book in hand is written in language whose text flows from right to left.
The basic requirement to acquire the ability to read a book of any
language is to acquaint oneself with the sound and manner
of shaping/drawing of the letters [حروف
الهجاء] of that language. Each letter [حرف]
has a specific, distinctive and cognizable sound articulated with the
help of sound articulators and ejected/thrown out of one's mouth.
An alphabet attempts ideally to indicate each separate sound by a
separate symbol. The next step is to know the
conjoining/combining/sewing/compiling together of the letters which
creates words with a distinct sound having predetermined
perception/meanings. The words structure into phrases and sentences to
convey ideas, thoughts, knowledge, feelings, data, information, news,
concepts and perceptions for the listener or the reader. These sentences
eventually compile what is called:
and:
a book; written reading matter/substance.
People picking up books have different motives and inclinations, serious as well as non-serious to the extent of few for just killing the time. However, the truth seekers wish to get hold of only such books which would reveal to them the truth and fact. Nevertheless, the fear and apprehension is always there that whether or not one will find any truth and fact in the book after going through the entire volume and that it may turn out to be an exercise in futility and waste of time.
Gentlemen, if you have come to know about the Qur’ān for the first time please reflect on a unique and unprecedented thing which is never noticed in any book of the world. They do not care for your fears, apprehensions and time and you still read them in the hope to find some knowledge and truth. Look into the Book who respects your concerns/fears. It tells you in very first line:
This is the Book, you will find reading it that its contents are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, biased and opinionated matter. [this feature makes it the Unique Book, the only infinitely reliable Book].
This should satisfy your concern and fear that you will certainly get the truth you are seeking. However, if your claim is that you are a truth seeker then it has also created an obligation upon you; now you cannot refuse reading it otherwise you will expose yourself that in truth you are not a truth-seeker. Being claimant of truth-seeker you have to read it. Reading of a book creates a liability and obligation upon the reader. He has either to accept its words or discard its version by a counter argument and evidence of fact negating its statement.
The first Ayah:
reflects the concept and perception both of Root
"ک
ت ب" and
"ق ر ء
"
from which emanate the words:
and
in Arabic language; a book; written reading matter/substance.
The Grand Qur’ān is for the guidance of entire humanity until the Day of Judgment; and in time and space the safety and security of its original text is the responsibility and concern of the Sustainer Lord of the Worlds Who sent it.
Take note about this book: Grand Qur’ān: Our Majesty has compactly descended it. Its other peculiar characteristic is that it is rendered permanence and perpetuation for ever. [Refer 6:92]
[It should be remembered that except Grand
Qur’ān, none of the earlier revealed books have been declared as
,
-singular, masculine, passive
participle; Root "ب ر ك" which
enfolds the basic perception of anything became firm, steady, steadfast
or fixed; remained, continued or stayed in a place, constantly or
perseveringly-Lane's Lexicon.]
Indeed Our Majesty have successively communicated the Memoir-Reference Book: Grand Qur’ān.
And know it We are certainly the protector and guard for it. [15:09]
It might be difficult to deny that the first listeners of the Grand Qur’ān had the excellent command over the niceties and delicacies of the Arabic language and manners of communication through this medium. None of them expressed unfamiliarity with this style of introducing the Book with initials. Had they expressed any surprise or objected to it the same would have found mention and answer in the Grand Qur’ān since their such stupid assertions are also mentioned and answered in which they alleged that the Qur’ān is taught/read to him by a person while that person was identified as non-Arab [Refer 16:103]. It thus indicates that nothing is unusual in these letters and signs found in the beginning of Grand Qur’ān and in other chapters. (Top)
4. Meanings for the satisfaction of mysterious passion
We know that:
is
a complete:
which does not contain:
a statement. Despite it, if we wish to presume that there is some
mysteriousness or occult meanings in these simple letters and signs why
should we not presume like this;
(a) the initial Alif [Aleph ا] stands for Allah;
(b) Laam [ﻝ] means and refers to prerogative, something/someone particularly/exclusively assigned to someone; and
(c) Meem [ﻡ], being the First letter of the name of the Last Messenger, should be taken as abbreviation of Muhammad Sal'lallaa'hoalaih'wa'salam.
This will
render the meanings of:
as "For Allah
the Exalted is
Muhammad
Sal'lallaa'hoalaih'wa'salam".
Muhammad
Sal'lallaa'hoalaih'wa'salam states this
fact as is recorded for
ever in the Grand Qur’ān:
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 are administered exclusively and solely for Allah the Exalted, the Sustainer Lord of the Universes-all that exists. [6:162]
"My life and my death" includes all moments from taking birth/joining the community of beings and parting away from the association of beings. He has said that all these moments of him are solely and exclusively for Allah the Exalted. He is telling us "Muhammad Sal'lallaa'hoalaih'wa'salam is solely and exclusively at service for Allah the Exalted". This is the reflection of absolute sincerity. Reciprocally, Allah the Exalted acknowledges this fact by taking this oath;
O you the Messenger [Sal'lallaa'hoalaih'wa'salam]; swearing by your age of life;. [Refer 15:73]
[ع م ر is the period/duration of time when life breathes; first to the last breathe]
Let us pay our respects and salutations and show obeisance to him in a humble and respectful manner. This will help us to elevate our selves and it will place us amongst those who recognize and acknowledge the honour bestowed by Allah the Exalted on him; and prove us to be unlike and distinguish over selves from Iblees who refused to show obeisance to Adam whom Allah granted distinction and honour. (Top)
5. Cursive style
This unique style of introducing the Book with a letter and consonants indicates that the writing style of it/Arabic book is not "Scriptio continua" which was the prevalent style in most of other languages of the world during the period of revelation of Grand Qur’ān. The pronouncement of letter and then the consonants, and thereafter the words with vowels reflects a natural distancing and space between words, as well as between communication of "units of thought" for clarity of understanding by the listener and reader.
The first Ayah of
Grand Qur’ān reflects that the style of handwriting/written Arabic is
cursive. Arabic style has a substantially different
shape of letters. It depends on whether it will be connecting with a
preceding and/or a succeeding letter. Thus, all primary letters have
conditional forms for their glyphs, depending on whether they are at the
beginning, middle or end of a word, and resultantly they may exhibit
four distinct forms (initial, medial, final or isolated). The Aa'ya'at comprising of letters and
ancillary glyph have two of such letters
ا
and
ر -
.These forms are called:
Initial: at the beginning of a word; or in the middle of a word, after a non-connecting letter.
Medial: between two connecting letters (non-connecting letters lack a medial form).
Final: at the end of a word following a connecting letter.
Isolated: at the end of a word following a non-connecting letter; or used independently.
Some letters look almost the same in all four forms,
while others show considerable variation. Generally, the initial and
middle forms look similar except that in some letters the middle form
starts with a short horizontal line on the right to ensure that it will
connect with its preceding letter. The final and isolated forms, are
also similar in appearance but the final form will also have a
horizontal stroke on the right and, for some letters, a loop or longer
line on the left with which to finish the word with a subtle ornamental
flourish. In addition, some letter combinations are written as
ligatures [special shapes;when
two or more
graphemes are
joined as a single
glyph]
including
lām-alif.
This variation in the letters of Arabic is exactly according to the perception of Root: "ک ت ب". When we bring closer the mouth of some receptacle and sew it then the shape of it at certain points where stitch is applied is changed. We will have to accept that the Arabic is the most scientific language as its Roots enfold and mirror all the physical realities.
|
Contextual forms |
|||
|
Isolated |
End |
Middle |
Beginning |
|
ا |
ـﺎ |
ـﺎ |
ا |
|
ﺏ |
ـب |
ـبـ |
بـ |
|
ﺕ |
ـت |
ـتـ |
تـ |
|
ﺙ |
ـث |
ـثـ |
ثـ |
|
ﺝ |
ـج |
ـجـ |
جـ |
|
ﺡ |
ـح |
ـحـ |
حـ |
|
ﺥ |
ـخ |
ـخـ |
خـ |
|
ﺩ |
ـد |
ـد |
د |
|
ﺫ |
ـذ |
ـذ |
ذ |
|
ﺭ |
ـر |
ـر |
ر |
|
ﺯ |
ـز |
ـز |
ز |
|
ﺱ |
ـس |
ـسـ |
سـ |
|
ﺵ |
ـش |
ـشـ |
شـ |
|
ﺹ |
ـص |
ـصـ |
صـ |
|
ﺽ |
ـض |
ـضـ |
ضـ |
|
ﻁ |
ـط |
ـطـ |
طـ |
|
ﻅ |
ـظ |
ـظـ |
ظـ |
|
ﻉ |
ـع |
ـعـ |
عـ |
|
ﻍ |
ـغ |
ـغـ |
غـ |
|
ف |
ـف |
ـفـ |
فـ |
|
ﻕ |
ـق |
ـقـ |
قـ |
|
ﻙ |
ـك |
ـكـ |
كـ |
|
ﻝ |
ـل |
ـلـ |
لـ |
|
ﻡ |
ـم |
ـمـ |
مـ |
|
ن |
ـن |
ـنـ |
نـ |
|
ﻩ |
ـه |
ـهـ |
هـ |
|
ﻭ |
ـو |
ـو |
و |
|
ﻱ |
ـي |
ـيـ |
يـ |
1-6)
Alif Lām Mīm
First Ayah of Chapter 2;3,29,30,31 &
32.
[Total 6]
7)
Alif Lām Mīm Sād 7:01
8)
Alif Lām [initial part
of 10:01]
9)
Alif Lām
Ra
[initial part of 11:01]
10)
Alif Lām
Ra
[initial part of 12:01]
11)
Alif Lām Mīm Ra
[initial part of 13:01]
12)
Alif Lām
Ra
[initial part of 14:01]
13)
Alif Lām
Ra
[initial part of 15:01]
14)
19:01 Kāf Hā Yā Ain
Sād
15)
20:01 Tā Hā
16)
26:01 and 28:01=2 Tā Sīn
Mīm
17)
[initial part of 27:01] Tā Sīn
18)
28:01 Tā
Sīn
Mīm
19)
36:01 Yā Sīn
20)
[initial part of 38:01]
Sād
21)
40:01
22)
41:01
23)
42:01-02
24)
43:01
25)
44:01
26)
45:01
27)
46:01
28)
[initial part of 50:01] Qāf
29)
[initial part of 68:01]
The Transmitter/ Communication Cord
Leader-sequences
1-2
2-3 to 6
6-7 to 9
9-10
10-11
11-12
12-13
13-14
14-15 to 18
18-19
19-20 to 25
25-26
26-27
27-28
28-29
29-30
30-31
31-32 to 35
35-36 to 37
37-38 to 39
39-40
40-41
41-42
42-43
43-44
44-45
45-46 to 49
49-50 to 67
67-68 to 114
