مگر اگر (ہمارے دعویٰ کے باوجود۔البقرۃ۔۲)تم لوگ کسی تذبذب،؍ذہنی الجھاؤ میں مبتلا ہو یا کر دئیے گئے ہو اِس کتاب کی تصنیف کے متعلق جسے ہم نے اپنے بندے(رسولِ کریم ﷺ) پر وقتاً فوقتاً نازل فرمایا ہے۔ Root: ر ى ب ; ن ز ل Introduction of Qur’ān - Infinitely reliable book |
تواس الجھاؤ سے نکلنے یا اس تخیل کو ثابت کرنے کے لئے کہ وہ(رسول کریم)اس کتاب کے مصنف ہیں، جاؤ اِس (قرء ان )کے مثل ایک سورۃ ہی لے آؤ۔ Root: س و ر |
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اورسوائے اللہ تعالیٰ کے اس کام کے لئے اپنے تمام مددگاروں کو بھی مدعو کر لو۔ |
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(ایسا کر کے دکھاؤ اگر تم اپنے کہے ہوئے قول میں سچے ہو۔( البقرہ۔۲۳ |
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لیکن کوششوں کے باوجود اگر تم ایسا کر نہیں سکے ہو۔ |
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(اور یقیناًتم کبھی نہیں کر سکو گے (کیونکہ کتابِ لا ریب رسول کی تصنیف نہیں، نازل کردہ ہے۔ |
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بسبب حقیقت آشکارہ ہو جانے پرتندہی سے اپنے آپ کومحفوظ کرو اُس آگ سے۔ |
اس (آگ،گرم جہنم)کا ایندھن سلگتے،جھلستے ا نسان اور پتھر بنیں گے ۔ Root: و ق د |
اُسے(جہنم۔جیل)بدیہی کافروں کی رہائش کیلئے تیار کیا گیا ہے(حوالہ سورۃ النساء۔151-152)۔ |
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اورآپ(ﷺ) اُن لوگوں کوبشارت(خوش کن خبر)؍ضمانت دے دیں جو برضا و رغبت ایمان لائے اورانہوں نے اعمالِ صالح کئے۔ |
کہ اُن کیلئے ایسے باغات منتظر ہیں جن کے پائیں نہریں بہتی ہیں۔ |
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جب جب اُن باغات کے پھلوں میں سے کھانے کوانہیں رزق دیا جائے گا |
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تو کہیں گے کہ یہ وہ رزق ہے جو ہمیں پہلے مل چکا ہے۔ |
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اور اُس (دنیا میں دیئے رزق)سے مشابہت رکھنے والا رزق دیا جائے گا۔ Root: ش ب ه |
اور ازواج مطھرۃ؍/ہر ناپسندیدہ پہلو سے منزہ ،پاکیزہ تصورات کے حامل ازدواجی ساتھی اُن(باغات) میں ان کیلئے جیون ساتھی بنانے کا وعدہ ہے۔ |
(اوریہ لوگ ان(باغات)میں ہمیشہ رہائش پذیررہیں گے۔ (البقرۃ۔۲۵ |
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Ayahs 2-23-24 comprising of 37 words is a single lengthy recommencing sentence
that has few clauses which are in itself sentences but they cannot stand
alone. It is a conditional sentence. It is a complex sentence
comprising of a condition clause (protasis) and response clause
(apodosis). Traditional grammarians classify conditional sentences in the
English language into three types: real, hypothetical and
unreal conditional. It has argumentative
clauses that depart from the assumption that receiver's beliefs must be
changed.
Concept—theme:
Ayahs relate to the argument and evidence of second segment of the thesis statement of Divine Discourse: مُّحَمَّدٌ رَّسُولُ اللَّهِ ۚ Muhammad [Sal'lallaa'hoalaih'wa'salam] is the Messenger - Spokesperson of Allah the Exalted.
The subject is about the Origin of the Book - Divine Revelation and the concept of inimitability of Grand Qur’ān being a Divine Discourse. All books other than the Divine Discourse are imitable.
Coherence:
It is conjunct to the Ayahs 2:21-22 by course coordinator conjunction and the audience continues to be the humanity by the use of second person masculine plural pronoun. The key word ties it and links it back to the first sentence of Ayah 2 of the Chapter:
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Recommencing particle It is a discourse coordinator, that signals the speaker's identification of an
upcoming unit which is coordinate in structure to prior unit.
Conditional Particle; If, Subject to, provided that;
: Verb:
Deficient Perfect; second person; plural; masculine + Suffixed subject Pronoun [اسم كَانَ]; nominative state
referent to addressee the humanity; meaning "you have been". The
plural pronoun is always also referent to each individual. This
conditional sentence conjuncts to the preceding command sentence for
such individuals who might be feeling reluctant to obey the command
because of the
possibility of obtaining this condition.
:
This prepositional phrase relates to the elided predicate of preceding
deficient perfect verb. One can plunge into duality of mind and
perplexity or it can be caused by misleading publicity.
: This clause relates to preceding verbal noun, that this perplexity is
"regarding that which Our Majesty has gradually revealed upon
Our Sincere Allegiant."
:
It is a Possessive Phrase; first noun is also definite because of
possessive pronoun, signifying "the Allegiant of Our Majesty". The first
person mentioned by choice of words expressing personal affiliation is
the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam.
The Grand Qur’ān concatenates facts in perfect sequence
and chronological order that covers physical and non-physical realms,
temporal and pre-temporal eras. The word:
"the Messenger of Our Majesty" is not the choice word here. In the
timeframe of revelation, people who were already believers did know him
and accepted the Grand Qur’ān as Divine Revelation:
And news about those: Who had heartily accepted-believed and conducted righteously and moderately [Nisara-Christians, and Monotheist believers belonging to people whom book was not given];
And acknowledged-accepted that which has gradually been communicated to Muhammad [Sal'lallaa'hoalaih'wa'salam]; Grand Qur’ān:
-- And Qur’ān is the Infallible Doctrine-Discourse, which is sent compactly towards them in easy to read and comprehend composition by their Sustainer Lord --
He the Exalted has exonerated them of their past lapses and shortcomings;
And has perfected their condition. [47:02]
The perplexity, that some one of the audience might be in, is not mentioned but is conspicuous from the apodosis clause that it is regarding the authorship of the Book:
:
Thereby, the best course to get out of disconcerting
duality of mind
on this point
is that
you
bring
one Surat: Segment authored in semblance of a Segment
of it: Qur’ān.
The humanity is the audience; Arabs and non-Arabs. Therefore,
suggestion is not for trying authoring a: a
segment denoting: "an Enclave
of superiority and elevation-Ascending Leap", resembling one of
Qur’ān. But the challenge is to
bring it from anywhere including the Mother City Mecca and at any point
in time.
A simple solution is suggested. If someone is perplexed that the Qur’ān is not a Divine Revelation but is authored by the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam: it should be easy to find a short text authored by another writer-linguist, not replica, but just resembling that of Qur’ān. Moreover, the tools of Arabic language are equally available to writers and linguists the world over. Therefore, if some one is caught in a genuine confusion, or alleges that the Qur’ān is authored personally by the Exalted Messenger Muhammad صلى الله عليه وسلم then he must be able to find some written material, having semblance in its contents with that of Qur’ān, drafted and authored by anyone in the whole of the world. This suggests a simple solution argument to the one who may have genuinely been caught in confusion and duality of mind. Equally, it places a challenge to him who deceptively attributes it as personally perceived, compiled and authored by the elevated Messenger Muhammad صلى الله عليه وسلم . then it should not be hard for him to find another work resembling it.
:
"For the needful, you invite-get help of all your
friends-helpers-lawyers available to you other than Allah the Exalted."
This magnanimous offer further negates the possibility of their
hypothesis being true.
:
It is also a conditional clauses with elided apodosis
clause since it is mentioned in the preceding sentences. "Try it, if you were truthful in
expressing
perplexity about
source of Qur’ān."
The
coherence in Grand Qur’ān is of par excellence. The flow of
information is in such sequence that the listener/reader nowhere find an
occasion and justification to break his silence and interrupt the
speaker/text for seeking clarification. The flow of information about
variety of thoughts and subjects is in such sequence and
linkages that the absorbed attention of listener/reader might not
distract. The flow, coherence and linkages are so strong that, applying
the principle of Arabic language; which permits that Subject [مبتدأ]
of a Nominal Sentence may have many Predicates, one may say that
whatever till end is there in the discourse after:
is its predicate. This reflects
sublime concatenation, consistence, contiguity and colligation in
the Grand Qur’ān.
This Ayah conjuncts to the introduction of the Book in different perspective of its Divine Origin - intellectual property of the Book published by the Messenger:
.....................
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, incongruous, biased and opinionated matter. [refer 2:2]
And/However if you are perturbed: cast in disconcerting duality of mind regarding authoring- compilation of it: Qur’ān, which We have gradually revealed upon Our Sincere Allegiant----;
Thereby, the best course to get out of disconcerting duality of mind on this point is that you bring one Surat: Segment authored in semblance of a Segment of it: Qur’ān. [refer 2:23]
The predicate of the first sentence by negation of the presence of all sorts of peeving substance in the contents of the Book, which renders the Discourse infinitely reliable, conspicuously suggests its origin as Divine. The par excellence coherence may be seen that by using repetition device the present conditional sentence conjuncts to the first sentence even after 294 words in between passed. The subject matter of this Ayah will again conjunct by repetition of key words and sentences with a far distant part of discourse:
Mind it, this Qur’ān were not a compilation that might be authored, compiled or edited by someone other than Allah the Exalted.
[The Messenger has not authored it] In fact this Qur’ān is the affirmation and authentication of that: Book, revelations which was communicated before it.
Moreover, the organization-differentiation-delineation-arrangement of the said Book: Qur’ān has been by the command of the Sustainer Lord of the Universes;.
Let it be known about the contents of the Book that it are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, incongruous, biased and opinionated matter.
It is communicated by the Sustainer Lord of the universes-all physical realms. [10:37]
Contradicting it, do they keep saying to people: "He: Muhammad [Sal'lallaa'hoalaih'wa'salam] has drafted, compiled it: Qur’ān with his own effort, perception, knowledge, and understanding?"
You the Messenger [Sal'lallaa'hoalaih'wa'salam] ask them: "If you think it is authored by me, thereby, you bring one Surat: Segment authored in semblance of a Segment of it: Qur’ān.
And for the needful, you invite- get help of all your friends-helpers-lawyers you have access to other than Allah the Exalted;
Try it, if you were truthful in your assertion about authorship of Qur’ān." [10:38]
Note the repetition of sentence:
of Ayah 2:23—the
commanding voice is of the Author of the Book; and the sentence is
repeated by adding a command verb:
addressing the exalted Messenger, the publisher of the
Book to give the same command. The sentence:
is repeated:
with change of one word to restrict to
individual's choice and access to linguists, writers, authors of books
in Arabic language. And the last sentence:
is also repeated.
Sequel to this effort, if you people have not been able to do it—
-- And let it be mentioned that certainly in future too never ever will you be able to do it -- [since Qur’ān is neither authored-compiled by the Messenger nor can be authored except by Allah the Exalted-10:37]
Thereby, you people be consciously cautious of the Heated Hell-Prison—
This Heated Hell-Prison is such that "Fuel"- charred- affected by it are the People and the Stones.
This Heated Hell-Prison has been prepared for those who are the deniers- non-believers. [2:24]
Ayah is conjunct to the previous
clause with cause and effect conjunction particle and is a conditional
sentence. In between conditional clause and its its apodosis clause, the
verbal sentence:
is a parenthetical clause emphasizing that inimitability is a permanent
feature of the Book. Parenthesis is a rhetorical device. In English the
parentheses can be circumscribed either by dashes -- they are more
dramatic and forceful -- or by parentheses. All rhetorical devices are
primarily meant to create effect. This device creates effect of
extemporaneity and immediacy. Parenthetical form also serves to give
some statements a context which they might not have if they were to be
written as complete sentences following another sentence. This sentence
creates much stronger effect to persuade the reader realizing the fact
and concentrate on the discourse instead of indulging in futile efforts.
Thereby humanity is directed to become mindful and cautious of the Heated Hell-Prison which is prepared as final abode for the Non-Believers of Grand Qur’ān:
Certain fact about those who have deliberately refused to accept is that:
Their Wealth and their Progeny might never avail to fetch them tangible laxity and relaxation from the grace of Allah the Exalted.
Be aware, they are the people who will be the charred-affected of the Heated Hell-Prison. [3:10]
And you the Messenger [Sal'lallaa'hoalaih'wa'salam] give glad tidings- assure/guarantee to those who have heartily accepted- believed, and performed deeds-acts righteously-moderately: [as directed in the Book]
That gardens are in wait- prepared- promised for them where streams flow on lower side by it.
-- Every time they were fed variety of fruits there from as sustenance, they said: "This fruit is alike which was given to us foretimes--
And they were given things in resemblance of their perceptions --.
And that spouses of purified- clean heart as companions-mates are assured for them therein.
And they will abide therein permanently. [2:25]
The Ayah is conjunct to the previous one by discourse coordinator
particle:
[wāw].
And the discourse is interrupted by addressing directly to the exalted
Messenger Sal'lallaa'hoalaih'wa'salam.
It is another rhetorical device termed Apostrophe—literally,
a turning away from one's strophe to address someone else.
It interrupts the discussion on a subject or discourse and addresses
directly another person or personified thing. The humanity is informed
that the upshot for the non-believers is the scorching Hell-Prison who
ascribe intellectual property of Grand Qur’ān to the elevated
Messenger. To give another clue to them about erroneousness of such
pretension of some, the address is turned towards the Messenger with a command verb. It
shows how could he be the author of it when he himself is being directed
to do a certain thing revealing his status and position as spokesperson.
What he is advised is to give glad tidings/stand guarantee to the believers is also a rhetorical device called "antithesis". This device establishes a clear, contrasting relationship between two ideas by joining or juxtaposing them in adjacent phrases, clauses or sentences. It is useful for making relatively fine distinctions or for clarifying differences which might be otherwise overlooked by a careless thinker or casual reader.
Since the physical world is in couplings-duals - male female - positive-negative, human beings are inveterate categorizers, so the mind has a natural love for antithesis which creates a definite and systematic relationship between ideas.
:
It is Imperative verbal sentence with second person subject hidden
pronoun is referent to the exalted Messenger Muhammad
Sal'lallaa'hoalaih'wa'salam.
The last consonant has added vowel sign
to break
اجتماع
الساكنين
cluster of two vowel-less consonants. Verb is of Form-II from
مصدر-تَبْشِيرٌ
Verbal noun. It stems from Root:ب ش ر.
Ibn Faris [died-1005] stated:
ظهور الشّيء مع حُسْنٍ وجمال. فالبَشَرة ظاهِرُ جِلْد الإنسان، ومنه باشَرَ الرّجُلُ المرأة
That it signifies the emergence, manifestation, occurrence, happening of a thing with its face beauty and proportional body structure. It denotes the visible skin of the man; and from it is derived/interred husband-wife sexual intercourse.
The effect on observing: حُسْنٍ وجمال in an object/person is gladdening and the result is feel of joy. Similarly the husband-wife sexual intercourse resulting in orgasm gives feel of joy, tranquillity, serenity [refer 30:21]; and more than usually vigorous and alive.
Thereby, in Form-II verbs it signifies giving gladdening news relating to the acquisition or expectation of something good that triggers the feel of joy.
The irreducible semantic features are rendered explicit
at the very first place of its occurrence. Firstly, that the news is
infallible fact, not a prophecy. It is very meaningful that the speech
which the elevated Messenger is advised to convey is interrupted in the
middle by an information giving sentence using passive perfect verbs
giving living conditions and expression of the residents of the gardens.
This emphasizes that the news the elevated Messenger is conveying is as
authentic as if it has already happened. In English also we have the
future perfect verbs to convey the certainty of happening in the future.
And then the news continues:
.
Secondly, the promised things are such that the recipient can perceive them in his imagination as delightful and exhilarating.
This verb signifies joyful news distinct from happiness which is a temporary affair with reference to time frame based on outward circumstances. It is specifically mentioned that this news is about a joy that has permanence with reference to time frame.
It is the first time that the concept of reward/award is
introduced in the Divine Discourse which is:
gardens. But as a critical reader we need to note the apostrophe and the
verb:
because if it was not there even then the remaining
sentence was in perfect cohesion with the previous discourse as we find
later in a similar situation this antitheses:
And regards those who heartily accepted-believed and conducted moderately in accordance with the Book: We will soon enter them into:
Gardens; canals of water flow by their side; the characteristic feature of those gardens. They will reside therein indefinitely.
Spouses of purified-clean hearted as companions-mates are assured for them therein.
And We will enter them into shade; permanently plenteous. [4:57]
Linguists say that every rhetorical device has an effect and for catering speech to the audience – what is known as being exigent. It takes care of psychographics of audience. Grand Qur’ān is inimitable because it is the only living Book meant for those people who are truly living ones. It is not for literally and metaphorically dead people. Therefore, it is organized in such manner with choice of words, phrases, structuring of sentences and segments of text, flow of discourse, and par excellent use of rhetorical devices that renders not only the Divine Discourse living but also its reader as alive in time-space.
If we just reflect upon this segment which is directly addressing us, every member of the humanity, we will feel alive not only in the present times but also alive in the company of the people who were living in Mecca prior to its first time deliverance to them. Only such person can be assigned to deliver news about the remote future who is already acknowledged by the society as truthful and trustworthy.
Anyone who wish to feel as if he is present in the very moment, right between the lines, he must critically read taking notice of the time frame of audience in every sentence and segment of the Discourse.
And you people realize that the Messenger [Sal'lallaa'hoalaih'wa'salam] of Allah the Exalted is present among you—can be imagined as if he is among you; [refer 49:07]
In this sentence the
prepositional phrase:
;
in which the object pronoun includes each living individual of humanity,
relates to the elided predicate of Verb-Like particle.
The audience of the time frame 7th century knew the presence of the
Messenger of Allah among them, and for us today the elided predicate
will mean the same thing.
Recurrences:
: Recurrence: (1)2:21(2)2:168(3)4:01(4)4:170(5)4:174(6)7:158(7)10:23(8)10:57(9)10:104(10)10:108(11)22:01(12)22:05(13)22:49
(14)22:73 (15)27:16 (16)31:33(17)35:03(18)35:05(19)35:15(20)49:13=20
:(1)2:23(2)2:31(3)2:94(4)2:111(5)3:93(6)3:168(7)3:183(8)6:40(9)6:143(10)7:194(11)10:38(11)10:48(12)11:13(13)21:38
(14)27:64(15)27:71(16)28:49(17)32:28(18)34:29(19) 36:48(20)38:157(21)44:36(22)45:25(23)46:04(24)49:17(25)56:87(26)62:06(27)67:25=27
:(1)2:23(2)2:107(3)3:64(4)4:119(5)4:173(6)9:31(7)9:116(8)10:38(9)11:13(10)11:20(11)11:113(12)29:22(13)29:25(14)33:17(15)34:22(16)42:31(17)42:46(18)71:25=18
: Recurrence:
(1)2:25(2)2:82(3)2:277(4)3:57(5)4:57(5)4:122(6)4:173(7)5:09(8)5:93(9)7:42(10)10:04(11)10:09(12)11:23(13)13:29(14)14:23(15)18:30 (16)18:107(17)19:96(18)22:14(19)22:23(20)26:227(21)29:07(22)29:09(23)29:58(24)30:15(25)30:45(26)31:08(27)32:19(28)34:04(29)35:07(30)38:24(31)38:28(32)40:58(33)41:08(34)42:22(35)42:23(36) 42:26(37)45:30(38)47:02(39)47:12(40)48:29(41)65:11(42)84:25(43)85:11(44)95:06(45)98:07(46)103:03=46
: [
فى محل نصب صفة ]
Adjectival description.
(1)2:25(2)2:266(3)3:15(4)3:136(5)3:195(6)3:198(7)4:13(8)4:57(9)4:122(10)5:12(11)5:85(12)5:119 (13)9:72(14)9:89(15)13:35(16)14:23
(17)16:31(18)20:76(19)22:14(20)22:23(21)25:10(22)29:58(23)39:20(24)47:12(25)48:05(26)48:17(27)57:12(29)58:22(29)61:12(30)64:09
(31)65:11(32)66:08(33)85:11 (34)98:08=34
:
(1)2:25(2)2:39(3)2:81(4)2:82(5)2:217(6)2:257(7)2:275(8)3:107(9)3:116(10)7:36(11)7:42(12)10:26(13)10:27(14)11:23(15)13:05(16)23:11(17)58:17=17
1 |
|
299 |
2 |
4 |
|
متعلقان بمحذوف خبر كان |
5 |
|
6 |
جار و مجرور = حرف جر + الاسم الموصول في محل جر |
متعلقان بريب المصدر |
8 |
متعلقان بالفعل نزلنا وعائده محذوف تقديره نزلناه |
10 |
حرف فَ + فعل أمر مبنى على حذف النون /و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر |
الجملة في محل جزم جواب الشرط |
12 |
متعلقان بمحذوف صفة لسورة |
14 |
|
15 |
فعل أمر مبنى على حذف النون /و-ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر |
17 |
متعلقان بالفعل ادعوا أو بمحذوف حال من شهداءكم |
18 |
19 |
|
20 |
22 |
|
320 خبر كان |
1 |
|
321 |
2 |
4 |
5 |
|
7 |
حرف فَ + فعل أمر مبنى على حذف النون /و- ضمير متصل في محل رفع فاعل-الألف-فارقة/جمع مذكرحاضر/باب اِفْتَعَلَ |
لفاء رابطة لجواب الشرط |
8 |
|
مفعول به |
9 |
|
في محل نصب صفة |
11 |
|
خبر |
12 |
|
13 |
|
معطوف على الناس |
1 |
|
336 |
3 |
|
مفعول به |
5 |
|
7 |
اسم فاعل-معرفہ باللام-منصوب-جمع سالم مؤنث |
مفعول به |
8 |
|
أن وما بعدها في تأويل مصدر في محل جر بحرف جر محذوف |
9 |
جار و مجرور = لَ حرف جر+ ضمير متصل في محل جر-جمع مذكر غائب |
متعلقان بخبر أن المحذوف |
10 |
|
اسم أَنَّ |
12 |
|
متعلقان بالفعل تجري |
14 |
اسم:معرفہ باللام-مرفوع-جمع مكسر مؤنث |
فاعل |
17 |
جار و مجرور= مِنْ حرف جر+ ضمير متصل في محل جر-واحد-مؤنث غائب |
متعلقان برزقوا |
18 |
|
بدل |
19 |
|
20 |
|
مفعول به ثان |
22 |
|
مبتدأ/الجملة الاسمية في محل نصب مقول القول |
23 |
|
خبر |
25 |
|
27 |
|
29 |
جار و مجرور = بِ حرف جر + ضمير متصل في محل جر-واحد مذكرغائب |
متعلقان بالفعل |
30 |
|
حال |
31 |
|
32 |
جار و مجرور = لَ حرف جر+ ضمير متصل في محل جر-جمع مذكر غائب |
متعلقان بمحذوف خبر مقدم |
33 |
|
متعلقان بمحذوف خبر مقدم |
34 |
|
مبتدأ مؤخر |
35 |
اسم مفعول-مرفوع واحد مؤنث/باب تَفْعِيل |
صفة لأزواج |
36 |
|
37 |
|
مبتدأ |
39 |
|
374 خبر |