(6) Answer of Angels; (7)
Imparting Knowledge to
Man; (8) Ayah 32(9)
Ayah 33
Contents: (1) Translation; (2) Text type;(3)
Concept-topic;(4)
Coherence
(5) Meanings
of
(6) Answer of Angels; (7)
Imparting Knowledge to
Man; (8) Ayah 32(9)
Ayah 33
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:آپ قدیم تاریخ سے مطلع ہوں جب آپ(ﷺ)کے رب نے فرشتوں کے لئے یہ اعلان کیا تھا |
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میں آدم کو زمین میں خود مختار حکمران ،صاحب حریت قرار دے کر بھیجنے لگا ہوں۔ |
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انہوں نے(تبصرہ کرتے ہوئے) کہا’’ کیا آپ جناب زمین میں اُس کو صاحب حریت و اختیار بنانے والے ہیں جو وہاں بگاڑ پید ا کریگا اور خون بہائے گا/بے سروپا داستان گوئی کرے گا۔ |
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ان حالات میں جبکہ آپ جناب کو تمام جدوجہد کا محور اور منزل گردانتے ہمہ وقت ستائش کرتے ہوئے ہم برسرپیکار رہتے ہیں یہ جانتے ہوئے کہ عظمت و برتری اور شرف و کبریائی اور مطلق اظہار ممنونیت (الحمد)آپ کے لئے مختص ہے؛ اور آپ جناب کی ہم تقدیس کرتے ہیں/ہرکجی ،آلائش سے منزہ قرار دیتے ہوئے آپ کومطلق ہستی سمجھتے ہیں"۔ Root: ق د س |
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[انہوں (آپ(ﷺ)کے رب)نے فرمایا’’ میں وہ جانتا ہوں جو تم لوگ ابھی نہیں جانتے‘[البقرۃ۔۳۰ |
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اور انہوں( آپ (ﷺ)کے رب )نے آدم(علیہ السلام) کوموجودات کے مخصوص نام بتا دئیے ،وہ تمام کے تمام۔ |
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بعد ازاں؍وقت کے وقفے بعد ان جناب( آپ (ﷺ)کے رب ) نے اُن موجودات کو فرشتوں کی نگاہوں کے روبرو کیا۔ Root: ء ل ك |
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جس کے بعدبسبب(خود مختار بنانے کے متعلق تبصرہ؍اظہار خیال) اُن جناب نے کہا ’’تم لوگ مجھے اِن موجودات کے نام بتاؤ ۔ |
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[اگر تم اپنی بات ؍رائے کو سچائی کے اصولوں پر بیان کررہے تھے۔‘‘[البقرۃ۔۳۱ |
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انہوں (ملائکہ )نے کہا ’’ آپ جناب عظیم ہیں!ہم بیان کرتے ہیں کہ تمام عظمت وکبریائی اور جدوجہد کا محورآپ جناب ہیں۔ |
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تمام علم ہمارے لئے جاننا ممکن ہی نہیں؍/ہماری دسترس میں نہیں سوائے اُس علم کے جو آپ جناب نے ہمیں بتلایا ہے۔ |
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[حقیقت یہ ہے کہ یہ آپ جناب ہی ہیں جومنبع علم ہیں،اور تمام نظام کے فرمانروا ہیں۔‘‘ [البقرۃ۔۳۲ |
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"انہوں (آپ(ﷺ)کے رب)نے فرمایا’ ’اے آدم! انہیں (ملائکہ کو)اِن موجودات کے نام بتائیں۔ |
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تعمیل حکم میں جب انہوں (آدم علیہ السلام)نے انہیں (ملائکہ کو) اُن موجودات کے نام بتا دیئے۔ |
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انہوں (آپ(ﷺ)کے رب)نے ارشاد فرمایا ’’کیا میں نے تم سے یہ نہیں کہا تھا کہ میں آسمانوں اور زمین کی تمام حقیقتوں کو بخوبی جانتا ہوں جو دوسروں سے پنہاں ہیں ۔ |
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-اورمیں بخوبی جانتا ہوں جو تم لوگ ظاہر کرتے ہو،کھلے انداز میں بیان کرتے ہو |
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اور میں اس کو بھی بخوبی جانتا ہوں جوتم لوگ اس وقت چھپارہے تھے؍کھلے لفظوں میں بیان نہیں کر رہے تھے ‘‘۔ Root: ك ت م |
2.
→
:
Ayah 2:30-33 comprising of 85 words is a paragraph with
eleven sentences. The text is
Narrative.
3. Concept—topic:
The topic is about
declaring and appointing the Man as self-governor, autonomous, enjoying
freedom-discretion-free will of self rule-decision-governance in the Earth
before his descent from extra terrestrial abode to the Earth.
The Man is being informed that he is not the resident of
Earth ever since the creation of his species. Though this was descent
- falling action but in an honourable manner and with full liberty to
enjoy real freewill:
.
It was not a "catastrophe", not a punishment of sin. It was a new "exposition" - beginning.
4. Coherence:
The address to the humanity is interrupted using rhetorical device apostrophe turning the address to the exalted Messenger. It is he to firstly get the breaking news about any informative fact either in the remote past or in the distant future. Simultaneously, every member of the humanity reading the book in timeline is taken to their earliest days of existence making them abreast how wonderful and honoured was their extraterrestrial living. Persuasive aspect continues with regard to the command in 2:21.
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The Divine Discourse concatenates facts in perfect sequence and chronological order. This is the First Narrative - Episode - real life event when a decision was taken about the future of Man in the very early period of his existence in the extraterrestrial land.
The major chunk of the text of Grand Qur’ān comprises of narrative.
Narrative-Factual Recount: Narrative texts have to do with real-world events and time. The purposes of narrative may be to inform—correct misconceptions and distortions of history, to persuade and to change attitudes/social opinions. Narrative writing uses time as its deep structure. The main structural components of a narrative are the orientation, the complication and the resolution. Language features of narrative text:
Adverb of time.
Past tense, except in conversations.
Time conjunction (when, then, thereat, suddenly, etc)
Specific character. The character of the episode is specific, not general.
Action-dynamic verbs. A verb that shows an action.
The vocabulary is usually everyday language, depending on the subject matter.
Direct speech. It is to make the episode lively.
The main structural components of a narrative are the orientation, the complication and the resolution, and may include a concluding statement or comment in order to sum up the message.
In fiction, structure of drama or narrative is usually divided into five parts, or acts which is referred by some as dramatic arc: exposition, rising action, climax, falling action, and dénouement; resolution, revelation or catastrophe.
Man is inveterate story teller and story listener. Man is
interested in knowing his origin. The gossip mongers taking advantage of
human desire fabricate imaginative stories and hypothesis without
factual premises to fascinate people for their advantage. Grand Qur’ān
is Enlightenment. It is therefore obvious that it could not miss
prioritizing for the elevated Messenger to enlighten the humanity about
their origin. Firstly, they are informed in what state they were
descended to the Earth in an honourable manner and with full liberty to
enjoy real freewill:
.
It was not a "catastrophe", not a punishment of sin. It was a new "exposition" - beginning.
However, pseudo-intellectuals continue gossiping to the extent of some
fools who even guess "birthday" of First man fascinating and
befooling people.
[wāw],
the Recommencing/Conjunction particle. It is
a discourse coordinator, that signals the speaker's identification
of an upcoming unit which is coordinate in structure to prior unit.
:
[اسم مبنى على السكون]
Adverb of time-Point in time-when, and structurally functioning as: the first part of a construct
[الإضافة]
of
which the second part is either a nominal clause or a verbal one. As an
adverb, it complements a verbal element. However, it serves as
a device for drawing maximum attention to what follows and
quite frequently initiates sentences, with no such element explicitly
preceding it. The device is particularly used in the Grand Qur’ān as a means
of connecting parts of a subject/episode spread over a long discourse,
thereby sustaining the attention and keeping the long discourse
together.
:
It is a verbal sentence, and in syntax it is considered in genitive
state as construct to time-adverb because it is a happening immediately
after a specific moment - point in time. Verb is perfect and the
following possessive phrase is the subject. The possessive pronoun is
second person, masculine, singular referent to the exalted Messenger.
The prepositional phrase:
literally means "for the Angels". The difference between English and
Arabic with regard to verb:
is that in English we say "He said to the Messengers" while in Arabic it
is "He said for the Angels". In English it seems as if the Speaker and
the listeners are all face to face. But in Arabic it will include all
those who are in presence and for every member of the species for whom
it is said. For humans, it is all the more relevant was of expression
since it is the individual who has to take the stated fact into his
memory volitionally by attentively listening. What was stated is
grammatically the direct object of verb:
and the sentence is syntactically in accusative state:
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It is a nominal sentence beginning with:
a verb-like particle with suffixed first person pronoun as subject noun
of particle in accusative state.
:
It is Active Participle.
Active Participles are formed from
the Present Tense Active Voice Verb
according to specific rules.
One of the unique feature of an Active participle is that
it has a verbal quality.
It signifies that
it has the same meaning as the Active Voice Verb and can even govern
words in the same manner as a verb governs in a sentence. Like a verb,
the pronoun of the subject will either be visible or concealed. In the
Active Participle, however, the pronoun will be considered visible
whenever the Active Participle containing the pronoun precedes a Subject
in a sentence. When the Active Participle
containing a pronoun follows the subject, the pronouns will be considered
concealed.
It governs like
a verb when it is interpreted in the meaning of present or future-tense.
Active Participle must be used instead of the present continuous tense if the intention is to describe a current action, as was the case at the point in time of above address.
:
Prepositional Phrase relating to the object of Active participle. Man is
interested in knowing his origin and the gossip mongers taking advantage
of the common psyche keep creating stories. Grand Qur’ān is the
Enlightenment. It has been telling them the factual events of their
history from the point in time when they were still but matter of no
recognition and mention.
: Adjective
resembling participle on فَعِيْلٌ
measure: Indefinite; Singular; Masculine; accusative, with suffixed
augmentative Ta. It is the second object of the Active participle like
its verb is doubly transitive; and it states the state, position, status
to be enjoyed by man. The suffixed Ta is not feminine sign but it is for
augmentation emphasizing that he will be in real terms autonomous
enjoying real free will.
The sentence is the verbatim quote of what was stated by Allah the Exalted for the information of the Angels. The person who was being declared/appointed as self-governing is not named in the quote. The idea and thought/decision of the speaker is considered as conveyed and fully perceived by the listener when the listener does not feel necessity of an enquiry about any element in the stated statement. Both the Speaker and the listeners knew as to who is the referred Person/Being. Therefore, no question raised about the object; Adam alaihissalam and instead an opinion about his future course of conduct in the Earth was submissively expressed by the Angels.
A direct object may be dropped if the grammar and the meaning allow it. If this is the case, it is often considered more eloquent to drop since concise speech is eloquent speech.
I can understand why George Sale and John Rodwell were rather funny and playful in translating this sentence but what is annoying is that the majority of believing translators followed them almost blindly. George Sale rendered it as "I am going to place a substitute on earth". His sentence is odd and incomplete. The word "substitute" is only used when the other is also mentioned in place of which something or somebody is placed. Joh Rodwell rendered it as "Verily, I am about to place one in my stead on earth,". It seems he was more concerned to rectify the mistake and ridiculousness of Sale's sentence by mentioning who was being substituted—"my stead". Word "stead" means: place of another: the position or role of somebody or something else.
Grand Qur’ān is the best lexicon for its vocabulary.
Word:
find mention another time where its meanings are made self evident:
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The collocates of a word help render its meanings
explicit even for a man of ordinary prudence and possessing little knowledge of
the language. On being appointed/rendered:
-a
ruler is required to adjudge amongst people on the basis of justice and
equity.
The plural of:
is
and
.
After the annihilation of nations/civilizations new nations were raised
to prominence who then ruled. After the annihilation of the Nation known
by the name of elevated Messenger Noah alai'his'slaam,
the civilization Aad were later in time rendered the Rulers:
They were asked: "Is your rejection only because you people felt it strange that the Memoir/Referential/Reference Book, an explicit verbal discourse, has come to you from your Sustainer Lord by revelation upon the Man of staunch monotheist belief amongst you? Its objective is that he might alarm and admonish you;
And recall when He the Exalted appointed you the rulers after the fall/annihilation of the nation of Noah [alai'his'slaam]; and demographically increased you quite extensively.
Therefore, remember and acknowledge the blessings of Allah the Exalted;
Adopt this attitude so that you might attain-reap the fruits of perpetual success." [7:69]
And recall when He the Exalted appointed you the rulers after the annihilation of the civilization Aad;
And established you people in the Land the plains of which you adopt for palaces;
And you people carve out the mountains for houses.
Therefore, remember and acknowledge the blessings of Allah the Exalted;
And you should not like mischief-doers create intellectual distortions-conjectural myths-disquiet in the society". [7:74]
Many translators have rendered this word as "viceroy, vicegerent" which means a governor who represents a sovereign in a colony or country, and a ruler's administrative deputy. How erroneous were their opinion can be adjudged from the fact that it is also used as first noun in a possessive phrase:
Or [to say it in another perspective] Who is He who answers - attends the distressed person when he called Him and He removes the trouble?—
And renders you people the rulers of the Earth?
Is there any iela'aha: godhead along with Allah the Exalted?
Very little you people retain in memory - recall and pronounce to others. [27:62]
And He the Exalted is Who rendered you people the rulers of the Earth.
And He the Exalted has raised some of you people over others in worldly position - rankings so that He might subject you to trial for exposure of your inner worth in what He has given you people.
The fact remains; your Sustainer Lord is swift in examining matters minutely till conclusion.
And indeed He is certainly oft-Forgiving and Merciful. [6:165]
These are two possessive phrases using
both structures of plural:
-
.
If the first noun meant "viceroy" or "vicegerent" the possessive phrase
would mean "the viceroys of the Earth", and "the vicegerents of the
Earth" where the Earth becomes the sovereign and they its representative
governors, deputies. I do not understand the reason
for casual rather funny attitude of the translators when the meanings
are so explicit in Ayahs quoted above particularly 38:26 where the word:
has second recurrence.
The elevated son of Da'wood [alai'his'slaam] was also granted a kingdom but he is not called the viceroy, vicegerent, inheritor or successor ruler of his father:
And Sulie'maan [alai'his'slaam] inherited the wealth and legacy of Da'wued [alai'his'slaam],
And he said, "O people, we have been taught the spoken language of the birds;
And we have been given partly all sorts of material thing.
Undoubtedly this is certainly that which is the manifest distinction and blessing." [27:16]
Kingdom and kingship is not something to be inherited. It is the exclusive domain of Allah the Exalted:
You the Messenger [Sal'lallaa'hoalaih'wa'salam] tell people to pronounce admitting: "O Allah the Exalted, You the absolute Sovereign of the entire Kingdom:
You the Exalted bestow a certain kingdom to someone; he/she whom You decide to favour. And You the Exalted withdraw a certain kingdom from someone; he/she against whom You so decide. [refer 3:26]
Elevated Messenger Sulie'maan alai'his'slaam had not inherited the kingdom or sovereign status of his father, the elevated Messenger Da'wued alai'his'slaam. He had prayed for a unique kingship:
Know the fact that We had indeed subjected Sulie'maan [alai'his'slaam] to an irking experience. We had caused placing a dummy upon his Seat. [38:34]
Afterwards having reflected he had turned to us, praying;
"O my Sustainer Lord, I request you the Exalted to overlook for my slackening in time management.
And unlike dummy-monotonous kingdoms, you the Exalted do grant me unique kingship which might not be possible for a single one after me to acquire it.
Undeniably, You the Exalted are certainly the Benefactor-the One Who bestows". [38:35]
He prayer was granted and was made a unique king having authority that none will acquire for himself.
Granting his request, We subjected the Breeze for him.
It-breeze used to quickly flow under his command.
It moved softly from its originating locations he wanted its inflow descending in Land and continued flowing. [38:36]
It is interesting that even illiterate, simple farmers of Punjab of Pakistan; who know nothing about photosynthesis etc., conveniently, pleasurably and excitingly feel and recognize this particular wind. They call this wind as "پورے دی ہوا". In Urdu, it is "نسیم سحر-باد صبح".
The meanings of:
were very clear for the Angels and for us are also very vivid even in
their response opinion:
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It is a matter of commonsense that only he can create
disturbances and blood shed who has liberty, authority, power and free-will. Angel's verbal sentence:
the object of verb is plural signifying bloods. The meanings of the verb
are to cause to run or flow and it is also used to refer making a
profuse speech with haste, or quickly. Against this sentence attributing
to Man, they said about their selves:
"We celebrate the Glory for you the Exalted". Therefore, their
opinion could mean: "He will talk floating vanity—will
make voluble speeches".
On what basis the Angels might have
arrived to their opinion about Man? Man did not have any history except
history of his living in the Paradise as guest where he had violated an
instruction. But that was not something which could be described by:
-he
will create disturbance, disquiet. It could be because of a part of raw
material of creation of man which has both features of spoiling
things and crinkling.
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The point to note is that the Angels used the rhetoric device of antithesis attributing two negative features and in contrast mentioned two features of their conduct of positive import. So they had something implicit in between the lines.
Allah the Exalted contradicted their opinion and closed the conversation by telling them:
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:
It is a verbal sentence. The verb is perfect, third person, singular,
masculine, doubly transitive and the hidden subject pronoun is referent
to Allah the Exalted. The person who was taught is:
,
a proper noun. What was he taught is:
the names, and to emphasize
and to indicate the extent of plurality the possessive phrase:
is added which clarifies that each of all the names of objects were
taught to him. The word:
is feminine
for which reason the possessive pronoun is feminine. This word is the
plural of noun used in the First word of the Divine Discourse:
a phrase which in isolation literally means: "beginning-activation-concomitance
is with a name -code".
Name/code introduces for us the concept-field known as
Epistemology—learning Knowledge:
in Arabic.
Foundation of epistemology is the names of things.
The coherence and internal unity of the text of Divine Discourse is matchless. Notwithstanding the presence of too many topics relevant to humanity, every topic and subject is discussed in perfect sequence to progressively educate the reader. If we take all the information progressively disclosed in the Discourse on any subject and place it at one place we will still find it a completely coherent dissertation.
Afterwards, He the Exalted caused those things put at view before the Angels.
:
It is a verbal sentence; verb perfect, masculine, third person, the
hidden subject pronoun is referent to Allah the Exalted. Suffixed object
pronoun is third person, masculine, plural. Names are of objects/things
and the objects are either masculine or feminine. When objects of two
genders are placed at view combined of which even if only one object is
masculine, the pronoun will always be masculine to refer to them. The
conjunction particle shows a time gap between the earlier and this
event.
: The prepositional phrase
relates to the verb; "before the Angels".
:
This is a verbal sentence beginning with conjunction particle of
sequence upon completion of the earlier action. When the things had been
displayed at view then He the Exalted said:
:
"You tell Me the names of these things put at your view." It was added:
:
It is a conditional clause, its response clause is elided since it is
mentioned earlier; If you were truthful, then relate the names of things
at your view.
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:
It is a verbal sentence; verb perfect, third person, masculine with
suffixed pronoun referent to the Angels; last alif with a circular mark
is added to indicate that
[و] is the
inherent part of verb. Following possessive phrase:
is Cognate adverb for the elided clause which is the object of preceding
verb, the statement they made.
:
It is a nominal sentence. The negation particle is for absolute negation
which is evident from the accusative case of following noun:
a verbal noun which is the subject noun of negation particle.
The prepositional phrase:
relates to elided predicate of the absolute negation particle. And then
is the exception:
except that which You the Exalted have taught us.
The physical presence of a thing before the eyes does not yield knowledge, if you do not know their names, since it does not give you the ability to describe them individually because of lack of fundamental, prerequisite/first stage of knowledge i.e. cognition of the code/name. Nothing can preserve/save in the memory [of humans, Angels as well the computer] without knowing or assigning a code/name to it. The second occurrence of this Root with its original perception has further unfolded the importance of name/code of things and persons in quite lucid manner.
The Angels had given their opinion/observation with regard to human's future conduct on the information that Adam-Humanity will enjoy freedom of will and decision on Earth. It was merely an opinion/presumption not based on complete knowledge. After making Adam know the names of all things the same were presented before the Angels and were asked to name them to prove that whatever they had opined was based on comprehensive knowledge. One earns the title of truthful only when he makes a statement based on complete knowledge. A statement based on incomplete information/data does not rise to the level of truth; it is merely an opinion not worthy of consideration/treatment as truth at the given point in time. However, at the same time it is not a lie since it is an expression on the strength of some data/information and is not merely an imaginative assertion. The opinion would prove either correct or wrong only at a point in time later than point in time of its expression when further data/information/conduct becomes visible. That is why scientists do not lie, they opine whereas philosophers and scholars with a tilt in their hearts do lie when they base study on a presumption/ imagination/myth/hearsay. Scientists never waste the time of humanity; philosophers and pseudo intellectuals do.
Despite the dimensions of the things were manifestly evident to their eyes they expressed their lack of knowledge about the same. The only reason is that they did not have the cognition of the code of those things and therefore were unable to distinguish and describe them individually. This reflects that mere presence/visibility of things does not constitute "knowledge". If one does not know the code/name of the thing its visibility is meaningless for him. "Knowledge" is that when one knows the code of the thing, which is within the reach of his visibility/focus/vision. Anything coming into vision is capable of saving in memory only if it is assigned a name/code. The name/code is for the faculty of listening and the appearance/shape/dimensions of the things is for vision. Listening and vision constitute a "pair" for knowledge. A code of a thing enables a man to perceive the thing in his vision [in metaphorical meanings of بصر]. In Qur’ān, the faculty of listening is first in mention than the faculty of visualization-observation, which is also the ground reality that on birth man hears/listens first and observes afterwards. Without the code/name, the existence of anything and concept cannot be accepted, it is non existing. Moreover, without existence of a thing/matter or person in actual reality any name/code assigned for such imaginative thing/existence is of no significance and is merely meaningless utterances of the mouth, described by Arabic phrase: أَفْوَاهِهِمْ.
They said in the end
which tells the manners of starting and closing the address while
submitting before Allah the Exalted:
:
It is a nominal sentence. The word:
which is a definite Adjective resembling participle is exclusive for
Allah the Exalted. 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, translating it as "Knower", "Knowing", "perfect in knowledge" will not convey fully the semantic information embedded in it. I have translated it as "intrinsically the Fountain and Setter of knowledge - science of visible and invisible domains." What is the causative factor of information? It is the Will of a Living Who desires to share that information with others. Information, thus, arises only through an intentional, volitional act of the Living Being. Therefore, information is but a variable quantity depending on the desire and decision of the Sender:
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It is thus evident that only and solely He the Exalted is the source - the fountain of knowledge.
:
It is also a definite Adjective resembling participle, an epithet
exclusively for Allah the Exalted. Starting with George Sale all the
translators have rendered it by words "the wise" and "perfect wisdom".
These are all erroneous translations.
In human history "wisdom" has been listed as one of the four cardinal virtues. It is defined in Wikipedia as the ability to think and act using knowledge, experience, understanding, common sense, and insight. As a virtue it is a habit or disposition to perform the action with the highest degree of adequacy under any given circumstance. This implies a possession of knowledge or the seeking thereof in order to apply it to the given circumstance. This involves an understanding of people, things, events, situations, and the willingness as well as the ability to apply perception, judgment, and action in keeping with the understanding of what is the optimal course of action. It often requires control of one's emotional reactions (the "passions") so that the universal principle of reason prevails to determine one's action. In short, wisdom is a disposition to find the truth coupled with an optimum judgment as to what actions should be taken in order to deliver the correct outcome.
The above definition of wisdom evidently
suggests that it is in relation to the
knowledge that has since become apparent or known to a person. Therefore, the word
"wisdom" falls short, inadequate and lacks equivalence with Arabic
adjective resembling participle:
used as descriptive epithet for Allah the Exalted.
Adjective resembling participle [الصفة المشبهة], termed as Verbal Adjective is a derived noun referring to the permanent quality of an entity. The adjective resembling participle is always intransitive even though it may be constructed from a transitive verb.
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:
It stems from Root: ح ك م.
Learned Ibn Faris stated that the primary signification is of barring,
restraining. It is thus a command, order, decree, ordinance, statute,
edict restraining to commit injustice, evil and illegality. Therefore,
it conveys: the Infinitely Just Supreme Administrator of the created
realms.
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Reverting to perhaps the most knowledge giving dramatic scene of Adam and the Angels: Is the visibility and knowing the code of a thing constitute that what we name “knowledge”? The second constituent element and indication of knowledge about anything is the capability to narrate it verbally. Things should not be let remain in a state where one could speculate negatively or get into some confusion. The clarification of the point was through this demonstration:
:
It is a verbal sentence, the second sentence is its
clause with prefixed conjunction/ apodosis particle. The word:
It
is a subordinating particle that introduces a
subordinate temporal clause which signifies the relationship between
background and foreground information. It is adverb of time and
quasi-conditional particle.
This indicates that identification of the things constitutes knowledge. The identification is in fact the ability of [تميز] segregating and making a distinction from others and narrating it by its specific code/name.
He: Ar'Reh'maan the Exalted has created the man. [55:03]
He: Ar'Reh'maan has taught him: the man the art of verbally elucidating explicitly. [55:04]
As soon as Adam alahissalam had told them the names, Allah the Exalted addressed them.
:
This sentence is the apodosis clause that as soon the earlier mentioned
action was completed, it was said to the Angels.
:
It is a compound sentence with repetition of verb:
in the previous sentence with which it is conjunct but is different in
nature. The second sentence is about the past and about what they were
concealing, holding back from saying explicitly. While expressing
opinion about Man they had made a comparison of two negatives with two
positives of their own behaviour pattern. Thus there was something
implied in between the lines. If the Angels were devoid of any liberty
or desire, why would have they concealed something? The manner they
spoke is reflective of their humbleness, reverence, and wisdom. What
they had stated about their selves is a fact:
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While the Angels repetitively mention the Glory with praises of their Sustainer Lord;
And they sincerely seek forgiveness for whoever is a believer on Earth. [refer 42:05]
Our respects and thanks to all the Angels.
Recurrences
:(2)2:30(2)2:54(3)2:67(4)2:126(5)2:260(6)5:20(7)5:116(8)6:74(9)14:06(10)14:35(11)15:28(12)18:60(13)31:13(14)43:26(15)61:05(16)61:06=16
:
(2)2:30(2)15:28=2
:
(2)2:30(2)2:80(3)2:169(4)7:28(5)7:33(6)7:62(7)10:68(8)12:86(9)12:96(10)16:08(11)56:61=11
:(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)23:38
(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)2:32(2)12:83(3)12:100(4)66:02=4
(1)2:33(2)49:18=2
Grammatical Notes:
:
[اسم مبنى على السكون]
Adverb of time-Point in time-when, and structurally functioning as: the first part of a construct [الإضافة]
of
which the second part is either a nominal clause or a verbal one. As an
adverb, it complements a verbal element. However, it serves as
a device for drawing maximum attention to what follows and
quite frequently initiates sentences, with no such element explicitly
preceding it. The device is particularly used in the Grand Qur’ān as a means
of connecting parts of a subject/episode spread over a long discourse,
thereby sustaining the attention and keeping the long discourse
together.
Here it is in accusative state being object of omitted verb which is evidently, "listen attentively, know that, remember, recall" in view of the following which narrates an episode that happened before the departure for, and arrival of humans on the Earth.
Please note the difference between verb:
and
Derived noun: [Diptote]
Elative, nominative Recurrence:40
المفعول المطلق Cognate adverb is a verbal noun with meaning very similar to a mentioned action or elided verb. This is for the purposes of explaining the manner in which the action takes place; to reflect the multitude in which the action takes place, and to place emphasis on the action. The emphasis expressed through cognate adverb is usually one of the most intense forms. The cognate adverb must lexically follow its governing element. Their governing words are often dropped provided the purpose of adverb is not emphasis.
إعرا ب القرآن Syntactic Analysis
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فعل ماضٍ مبني على الفتح/صيغة-واحد مذكرغائب |
الجملة في محل جر بالإضافة. |
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الإِضَافَةُ-اسم:مرفوع-واحد مذكر/مضاف + ضمير متصل-واحد مذكرحاضر في محل جر-مضاف إليه |
فاعل |
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متعلقان بالفعل قال |
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حرف المشبهة بالفعل ينصب الاسم ويرفع الخبر+ ضمير متصل مبنى على السكون فى محل نصب اسم إِنَّ واحد متكلم |
الجملة الاسمية في محل نصب مقول القول |
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خبر |
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متعلقان مفعول به |
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مفعول به لاسم الفاعل جاعل |
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[فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر غائب] |
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الهمزة-للاستفهام + فعل مضارع مرفوع بالضمة/الفاعل ضمير مستتر فيه-أَنتَ-واحد مذكر حاضر |
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متعلقان بالفعل |
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في محل نصب مفعول به ثان |
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فعل مضارع مرفوع بالضمة-الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/باب افعال |
الجملة صلة الموصول |
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متعلقان بيفسد |
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فعل مضارع مرفوع بالضمة-الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب |
معطوف على يفسد |
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اسم :معرفہ باللام-منصوب-جمع مكسر مؤنث |
مفعول به |
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مبتدأ |
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خبر |
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جار و مجرور + الإِضَافَةُ = بِ حرف جر + اسم مجرور-واحد مذكر/مضاف + ضمير متصل-واحد مذكرمخاطب في محل جر-مضاف إليه |
متعلقان بحال محذوفة |
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فعل مضارع مرفوع بالضمة/الفاعل ضمير مستتر فيه-:نَحْنُ-جمع متكلم/باب تَفْعِيل |
معطوف على نسبح |
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جار و مجرور = لَ حرف جر/الاختصاص + ضمير متصل في محل جر-واحد مذكر حاضر |
متعلقان بنقدس |
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فعل ماضٍ مبني على الفتح/صيغة-واحد مذكرغائب |
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حرف المشبهة بالفعل ينصب الاسم ويرفع الخبر+ ضمير متصل مبنى على السكون فى محل نصب اسم إِنَّ واحد متكلم |
مفعول به مقول القول |
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الجملة خبر إن |
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مفعول به |
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504 صلة الموصول |
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505 |
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فعل ماضٍ مبني على الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/باب تَفْعِيل |
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مفعول به أول |
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مفعول به ثان |
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الإِضَافَةُ-اسم: منصوب-واحد مذكر/مضاف + ضمير متصل-واحد مؤنث غائب في محل جر-مضاف إليه |
توكيد للأسماء |
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ضمير متصل مبنى على الضم في محل نصب مفعول به/جمع مذكرغائب |
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متعلقان بعرض |
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فعل أمر مبنى على حذف النون-الواو ضمير متصل فى محل رفع فاعل + نون الوقاية + الياء ضمير متصل فى محل نصب مفعول به |
الجملة مقول القول |
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متعلقان بالفعل قبلهما |
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فعل ماضٍ ناقص مبنى على السكون لاتصاله بضمير الرفع المتحرك/ ضمير متصل في محل رفع اسم كان/جمع مذكرحاضر |
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520 جواب إن الشرطية محذوف دل عليه ما قبله |
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فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر غائب |
521 |
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مفعول مطلق لفعل محذوف |
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متعلقان بخبر لا المحذوف |
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فعل ماضٍ مبنى على السكون لاتصاله بضمير المخاطب/التاء- ضمير متصل مبنى على الفتح في محل رفع فاعل/باب تَفْعِيل نَا-ضمير متصل مبنى على السكون فى محل نصب مفعول به |
الجملة صلة الموصول/العائد محذوف تقديره ما علمتنا إياه |
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حرف المشبهة بالفعل ينصب الاسم ويرفع الخبر+ ضمير متصل مبني على الفتح فى محل نصب اسم إِنَّ واحد مذكر حاضر |
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خبر إن |
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532 خبر ثان |
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فعل ماضٍ مبني على الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب |
533 |
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يا أداة نداء. آدم منادى مفرد علم مبني على الضم في محل نصب |
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متعلقان بالفعل/في موضع المفعول الثاني |
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فعل ماضٍ مبني على الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب/باب افعال ضمير متصل مبنى على الضم في محل نصب مفعول به/جمع مذكر غائب |
الجملة في محل جر بالإضافة |
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متعلقان بأنبأهم |
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فعل ماضٍ مبني على الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب |
الجملة لا محل لها جواب شرط |
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الجملة في محل نصب مقول القول |
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جار و مجرور= لَ حرف جر+ ضمير متصل في محل جر-جمع مذكرحاضر |
متعلقان بأقل |
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حرف المشبهة بالفعل ينصب الاسم ويرفع الخبر+ ضمير متصل مبنى على السكون فى محل نصب اسم إِنَّ واحد متكلم |
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فعل مضارع مرفوع بالضمة/الفاعل ضمير مستتر فيه-أَنَا-واحد متكلم |
الجملة خبر إن |
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مفعول به |
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مضاف إليه |
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اسم مجرور-معرفہ باللام-واحد-مؤنث |
معطوف على السموات |
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فعل مضارع مرفوع بالضمة/الفاعل ضمير مستتر فيه-أَنَا-واحد متكلم |
معطوفة |
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مفعول به |
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فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكرحاضر/باب افعال |
الجملة صلة الموصول |
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معطوف على ما السابقة |
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فعل ماضٍ ناقص مبنى على السكون لاتصاله بضمير الرفع المتحرك/ ضمير متصل في محل رفع اسم كان/جمع مذكرحاضر |
صلة الموصول |
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557 الجملة خبر كنتم |
Verb-Like Particle
+ Suffixed pronoun ى:
First person singular as Subject of
+
Prolongation sign, for reason of following word beginning
with
"ء Hamza". [Recurrence 22 First occurrence in 2:17]
حرف فَ + اسم شرط
غير جازم مبنى على السكون فى محل نصب على الظرفية والزمانية 
