Grand Qur’ān is declared: : Visual imagery

The objective of a book is accomplished when its text creates an impression in the reader's mind. A powerful tool to achieve this objective is imagery, a figure of speech, which employs words to create mental images in the mind of the reader. It makes the reader feel as if he is present in the very moment, right between the lines. Words that do not stimulate imagination are just symbols sprinkled on a blank piece of paper. Images and emotions are recreated by using vivid descriptions and comparisons with the help of sound words.

Grand Qur’ān illustrates in a unique way by the choice of such words whereby it produces images and describes events as though were happening in front of the reader. Its vivid descriptions portray image in such manner as if it were being displayed in a live recording. The reader feels watching the past and future events visually. Let us listen the elevated Messenger of Allah the Exalted:

  • (You the Messenger Sal'lallaa'hoalaih'wa'salam pronounce:) "It is a fact; evocative luminous enlightenments: Verbal descriptive passages of Grand Qur’ān picturing-imaging the past and the future have since reached you; a communication from your Sustainer Lord. [Refer 6:104]

: It is an epithet for Grand Qur’ān; grammatically singular, but morphologically broken plural of singular: which signifies: "Mental perception; the perceptive faculty of the mind" [Lane Lexicon]. Its Root is "ب ص ر"; basic perception infolded in it is that of such seeing as yields knowledge-mental perception. Man is equipped with three faculties for acquiring "Knowledge" which he lacks at birth:

The ascending order of placement of words representing faculties-senses [not organs] might be of interest for scholars and researchers who are interested in examining questions like the encoding, store, retrieval information, development of discrimination abilities, perceptual and conceptual category formation, problem solving, recognition and recall memory, language comprehension, and reasoning about the physical and social worlds, etc.

The second faculty assigned for acquiring knowledge is plural of . This sensory faculty; unlike : hearing or listening; signifies the percipient desire of a person because it does not refer to mere seeing-glancing. Seeing is more of a passive process. Attention to a particular detail or details within the visual scene for the extraction of salient information and its further evaluation is : the observation. It signifies focused attention to discriminate one thing from all others, whereby it gets recorded in the memory with its distinct features, dimensions,  traits, description; or is assigned a tag-code-folder-file name in relation and contrast to surroundings-related things. Moreover, it needs visible light that makes the object : observing, spectator, one that makes itself perceptible-observable to : the faculty of observation.

  • And eyes have been designed for them; but they do not observe by using them. [Refer 7:179]

  • And if you wishfully call them towards : the Qur’ān-the Guidance; they do not listen.

  • Moreover, You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] find them that they are seeing towards you while in fact they are not observing. [7:198]

 

Listening and vision constitute a "pair", and when integrated they yield information-knowledge. The percipient listening and observation activates the conscious brain to work. Attention is the signaling of person's intention and is in fact a command to the brain to accord priority for processing of given data into information; and to carefully secure it for quick and easy retrieval. The Logical brain is henceforth in full command of other two brains-Emotional and Survival, rendering all three at the service of the owner person-the "I" in the human body. The  distraction is only in response to serious threat stimuli from the surroundings.

Listening and observation provide data. Percipient listening is in fact the verbal image of observed object. Processing and development of data into information is a coordinated relationship between verbal imagery and actual objects, each discerned and distinguished-discriminated from others along with their mutual relations. This information needs to be stored in folders and files for easy access and retrieval. All these functions are the domain of:  : the processors and integrators of data inputs: baking establishments: bakers; brains.

; and are three faculties inserted in human body for acquiring knowledge to rise from the initial : the age of unaware feebleness to Strengthen-Knowledgeable Personality of  Passion, Reason, will and distinct exponent. Thereat, he gets the status and appointment:: self-governor enjoying freedom, discretion and executive authority of will of self rule-decision.

  • (You the Messenger Sal'lallaa'hoalaih'wa'salam pronounce:) "It is a fact; evocative luminous enlightenments: Verbal descriptive passages of Grand Qur’ān picturing-imaging the past and the future have since reached you; a communication from your Sustainer Lord.

: It is the delayed subject of preceding verb: with suffixed fronted object pronoun second person, masculine, plural referring individually and collectively the living humanity.

: [متعلقان بمحذوف صفة بصائر أو بالفعل] This Prepositional Phrase coupled with Possessive Phrase relates to  the elided adjectival description of the preceding Subject or could be considered as relating to the verb; without making much difference in the meanings. This sentence is the description of the contents of Grand Qur’ān mentioned at the start of this discourse:

  • Take note about this book: Grand Qur’ān; Our Majesty has compactly descended it. The other peculiar characteristic assigned to it is its permanence and perpetuation-to stay for ever. [refer 6:92] 

 

The sublimity of text of Grand Qur’ān is evident in every sentence of it. The word "book" and Qur’ān is masculine. It comprises of miscellany of: which is a plural feminine noun: the verbal passages of Grand Qur’ān. Likewise, is also broken feminine plural but grammatical singular. This can be taken as an epithet; a figure of speech, which is best defined as a descriptive title that commonly involves a word or a phrase that is used in lieu of the other noun: . The perfect Verb is masculine singular; grammatically its subject can be feminine when distanced away from the verb; here it is distanced away by the fronted object suffixed second person pronoun.

The : descriptive verbal passages of Grand Qur’ān are : luminous enlightenments; they stimulate imagination; they open the eye of heart/mind-understanding. They are the live imagery of physical realm; they warp time-space making it easy for the reader to conveniently see and perceive. Therefore, the elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam has point-blank cautioned us:

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "It is a fact; evocative luminous enlightenments: Verbal descriptive passages of Grand Qur’ān picturing-imaging the past and the future have since reached you people; a communication from your Sustainer Lord.

  • Thereby, whoever envisioned it he in fact visually perceived it for his personal good.

  • However, whoever displayed blindness to it, thereby its effect will be on his own self.

  • Remain cognizant that I [Muhammad Sal'lallaa'hoalaih'wa'salam] am certainly not corporeally the guard-onlooker upon you people in time and space." [6:104]

 

The fact that the verbal descriptive passages of Grand Qur’ān are evocative luminous enlightenments is again mentioned twice that highlights its significance; and emphasizes upon the reader for concentrated reading to perceive it as visuals which gives a lasting memory and ability for spontaneous retrieval.

  • And when You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] did not come to them with a new Ayah: Unitary Verbal Passage of Qur’ān, they said: "Why have you not yourself gathered-compiled it"

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] tell them: "Indeed I practically follow in letter and spirit the Qur’ān which is communicated to me by my Sustainer Lord".

  • This is Qur’ān; evocative luminous enlightenments: Verbal descriptive passages enabling mental imaging are folded therein; it is a communication from your Sustainer Lord.

  • And it is guidance: regulatory information for aright conduct and an act of Mercy-Blessing for the people who accept and believe. [7:203]

 

 

  • This is Qur’ān; evocative luminous enlightenments are folded therein for envisioning of the people.

  • And this is a guide: regulatory information for aright conduct; and mercy-blessing for the people who seek rationally convincing knowledge-conceptualize. [45:20]

 

Like the purpose of authoring a book, the objective of critical reading is accomplished when semantic information is filmed in the explicit memory; he has formed a mental picture particularly of that information that may occur or be possible in the future. This enables him to remain on guard since retrieval of pictured information from memory is most easy and spontaneous. It is elaborated:

  • It is a fact about those who diligently avoided unrestrained conduct inspired and governed by emotion in reverence and fear of Allah the Exalted: whenever devilish people belonging to coterie of Shai'taan visited them:

  • As their habit they spontaneously recalled the injunctions of the Book. Thereat, they react as men of vision. [7:201]

 

 

It is our everyday experience that some visuals instantly effect us; pleasingly or disturbingly. Many people start weeping feeling melancholic on watching a scene-tragedy in a movie. Horror movies terrify. A critical and careful reading of marvelously worded passages of grand Qur’ān creates similar imagery and effect on the reader:

  • Allah the Exalted has sent in piecemeal the infallibly authentic breaking news and information: the best verbal discourse.

  • This discourse is conveyed to people in the form of a written book. It is a Miscellany-cluster of Binary-Symmetrical-analogous verbal passages—It is the explainer with metaphors—mirroring the hidden realities;:

  • The skins of them, who experience awe of their Sustainer Lord, become bristled by some segment of it (Grand Qur'aan).

  • Afterwards, their skins and their hearts become soft and revered towards the Reminder-Reiteration-Verbal Message of Allah the Exalted: (Grand Qur'aan).

  • That (Grand Qur'aan) is the Guidance of Allah the Exalted.

  • He the Exalted guides through it a person about whom He decides to be guided.

  • Know it: Should Allah the Exalted let someone absorbed in indifference; engrossed in his self: thereat; there is not at all a guide for him. [39:23]

 

 

The verbal passages of Grand Qur’ān cause the knowledgeable and attentive listener take a reflexive surrender posture on having imaged the imminent danger in wait and awful end of many: 

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "You people heartily accept this Qur’ān. Alternatively, should you people wish not to accept it [choice is yours, no coercion]:

  • The fact remains that those who are bestowed the knowledge before it; when it is read to them word by word they voluntarily drop in front in the state of those who prostrate laying forehead on the Earth. [17:107]

  • And they say: "Infinite Glory is for our Sustainer Lord, the desire of His approval is the focus of all effort;

  • Indeed the promise of our Sustainer Lord is ever fulfilled and executed." [17:108]

  • And they voluntarily drop on front in the manner of those who prostrate; their eyes overflowing with tears

  • And it: Grand Qur’ān adorns them in exercising humility and humbleness [reflective of true knowledge]. [17:109] [Please prostrate and get nearer to Allah the Exalted]

 

: The sincere allegiants of Ar'Reh'maan, the Supremely Exalted Lord of all realms, listen the explicitly explicative verbal passages of Grand Qur’ān very attentively; and read them envisioning:

  • And the sincere allegiants of Ar'Reh'maan are they who when reminded by mentioning the Aa'ya'at: Verbal Unitary Passages of their Sustainer Lord conveying information and knowledge:

  • Used not to behave-react upon them in a state of deafness and blindness. [25:73]

 

The day we start reading the Grand Qur’ān following the norms about how to read a book using our own brains for imagination and grasping the imagery; the time-space will be squeezed in the eye of our heart. The exalted universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam has unfolded for us the invisible realities by the explicit will of his Sustainer Lord, Allah the Exalted Who confirms:

  • And these magnificent and metaphorically resembling swearing are to reiterate and confirm that the guiding Lord of you people [Muhammad Sal'lallaa'hoalaih'wa'salam] is never afflicted from any delusions and hallucination. [81:22]

  • And it is a certain fact that he had seen him: Gib'raa'eil [alai'his'slaam] at the Demarcating Horizon [when he himself was at the Upper most horizon during his journey beyond limits of Universe-53:07]. [81:23]

  • And he: Muhammad [Sal'lallaa'hoalaih'wa'salam] is never withholder and miser in making public the unseen realities he has seen and known. [81:24]

 

 

Grand Qur’ān is alive in time and space. Its sublime characteristic is that it warps the space-time. Its par excellence imagery can make us feel living in the remote past as well as in the remote future despite being beyond the catch of our visual faculty. We should read it extremely carefully to locate ourselves as to where are we placed ultimately: Hell-prison or the Paradise.