Quran corpus - Word by Word Grammar, Syntax and Morphology of the Holy Quran

Grand Qur’ān is the discloser and elucidator of the Infallible Knowledge and Absolute Truth

Elided Verb: The elevated Messenger of Allah the Exalted pronounced:
"Ar'Reh'maan: the Personal Name of Allah the Exalted is the recourse.
Ar'Reh'maan is eternally the Fountain of Infinite Mercy". [1:01]

Preface

The basic inspiration to self-acquire the skill for real-time translation and interpretation was that I did not find a work about Grand Qur’ān that is exactly in accordance with the basic academic rules and principles of reading a book and translating and interpreting it.

Acquiring the skill for comprehending the message with personal effort is all the more important and necessary when we carefully listen to the information and cautions given therein about a type of scholars who are declared the enemies of the exalted Messenger Sal'lallaa'hoalaih'wa'salam. We should study the Built-in Information about certain religious scholars and their works on the Divine Book—mingling and jumbling of fabricated stories, whereby the need will be felt that every believer must make an effort to learn the skill at least for understanding the surface meanings of the original Arabic text.

We must believe in the emphatic proclamation and claim of Allah the Exalted that the Grand Qur’ān has been rendered facilitative for learning, comprehending and relating it to others. It is declared that the Grand Qur’ān will ensure and give us a truly living life in the Hereafter.

O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen;

You people, for maintaining sincerity for Allah the Exalted and for the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam], make yourselves sincerely responsive and follower when he (the Messenger) has urged you people towards that (Grand Qur’ān) which will give you life [eternally comfortable and enjoyable in the Hereafter]. [Refer 8:24]

I have compiled this work strictly following the academic rules of studying and interpreting a foreign language book into target language, to the best of my knowledge and ability. This work will not tag any monetary considerations, and will be a free source, with no rights attached, both in print and internet.

The following introductory topics will explain the work:

i) Title of the Book;

ii) Reliability of the Book;

iii) Reliability and license of the original "publisher" of the Book;

iv) Safety of the Book—Intellectual property in timeline;

v) Audience of the Book;

vi) Voice: Feel of presence of the Living behind words: the ultimate purpose of the Book;

vii) Unity—cohesion and coherence—thesis statement;

viii) Built-in Information about certain religious scholars and their works on the Divine Book—mingling and jumbling of fabricated stories.

ix) Why is it necessary to acquire skill for real-time translation and interpretation of Grand Qur’ān when more than hundred translations are readily available?

x) Translation theory;

xi) Is Grand Qur’ān translatable? Yes, because it is neither poetry nor fiction;

xii) Providing guidance to humanity is the self-assumed responsibility of Allah the Exalted;

xiii) Guidance for relevant time was conveyed to exclusive nations through certain Divine Book. Thereby, there was no issue about translating the information as it were not meant for crossing the linguistic and national boundaries;

xiv) Era of universalization of the Guidance: Perpetual Universal information code: Grand Qur’ān communicated through exalted Universal Messenger;

xv) Grand Qur’ān: the Universal Guide in Arabic needs to be translated and interpreted for dissemination across the linguistic boundaries;

xvi) Reason and necessity to acquire the skill for real-time translation of Qur’aan. It is because it is "White Light-" relayed to humanity by him who is: : Figure of Unique Prominence with characteristic feature of reflector of Visible Light: illuminator and sustainer of the Life;

xvii) Superb system of transcription and translation;

xviii) The Process for the near-accurate translation of Grand Qur’ān like DNA translation process;

xix) The peculiarities common between Grand Qur’ān and DNA;

xx) Methods - Approaches of teaching/learning second - foreign language—learning and understanding Qur’ān;

xxi) How should we proceed to understand Semantics of Grand Qur’ān - Arabic "Roots" and Lexicon of Qur’ān; Semantics of Qur’ān is like "semantics" of DNA—triplet schema; Segmentation of discourse and sentences.

xxii) Methods to cross-check the accuracy of attempted translation and interpretation.

Mazhar A. Nurani

i) Title of the Book:

Experts and educationists suggest that the first rule in critical reading is that you must know what kind of a book is in your hand; and they say that we should know this as early in the process as possible, preferably before we begin to read. Many readers ignore titles because perhaps they do not think it important to classify the book they are about to read. However, the author of a book facilitates its reader to know the kind of book he is being given by assigning it a title. Obviously, a descriptive and illustrative title will be considered the best for a reader in facilitating him to immediately classify the book in hand.

The title of the Book we are trying to read is: the Qur’ān:

The month of Ramadan is the month during which the Qur’ān was compositely sent. [Ref 2:185]

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-excerpted 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]

Name of the book: is derived from Root: "ق ر ء". The basic perception infolded in the Root relates to an activity; the process of gathering, or compilation. An activity yields a product, or creates a state, and/or triggers another activity. When we carry out this process of gathering with regard to letters-alphabet-syllables, words of a language on a piece of paper it produces and yields the product, a compilation: a book; a compilation of written reading material placed in a receptacle; it is the opposite of loose written papers, or shredded and scattered state. This in turn triggers another activity: the process of reading.

Analytical reading involves breaking a text into its component parts to understand its meanings and relate it to other text. This process again yields a state for the reader as is signified by the Root and word/verbal noun: . It is gathered in his memory. This is the ultimate objective of reading a book; the reader coming to terms with the Author, which is usually the last step in any successful business negotiation.

The title of the Book in our hand illustrates that all the realm, theoretical and practical, relevant to the reader is gathered and incorporated as a coherent unit in its folder: the contents; miscellany of verbal passages; the words and sentences. Allah the Exalted explicitly informs:

We have not neglected mentioning a relevant thing in the Book: Grand Qur’ān. [6:38]

Grand Qur’ān is alive in time and space. The salient characteristic of a Living Book is that it warps the space-time. Naming it: signifies an act and the state wherein everything is warped-collected at a dot: the origin of creation. Thereby, translations and interpretations can never exhaust it. No translation is its final and exhaustive translation. No discussion and interpretation ever runs it dry. We will never find its words emptied even if scholars add fresh, not plagiarized, exegesis everyday. Today, there is an information boom. Universe is getting unfolded to our eyes. Qur’ān precedes the physical world since information and its blueprint is always prior to physical thing taking existence.

ii) Reliability of the Book

Reliability and accuracy is the first and the foremost consideration and concern for a critical reader of books. Accuracy refers to whether the book provides verifiable and reliable factual information. We have heard and read much about the inimitability of Grand Qur’ān; but that were mostly with reference to the art of writing a book. We will discuss it with reference to the proclamation in Qur’ān and by its characteristic features highlighted in its discourse that render it all time exalted and sublime book. We will also refer in our study to the criteria of evaluation of books that render a book great to see the uniqueness and sublimity of Grand Qur’ān in every aspect. Inimitability means impossible to imitate because of being unique. Only that book is inimitable, in true sense of the term, which is infinitely reliable whereby all other available books would stand grouped into a single family as "other than Grand Qur’ān". Greater the level of reliability; easier is it to translate and comprehend a book.

The introduction, the first predication about Grand Qur’ān addresses the first concern and consideration of the critical reader by ensuring him: "This is the Book, you the reader 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]

The fundamental characteristics that render and earn for a book the title of great book include; validity and reliability of its contents. In timeline, we are always surrounded by information and to know which source to trust is not always an easy proposition. The ability to evaluate the credibility of information is the most important skill for success. Validity and reliability of a book is the primary and the foremost concern of a critical reader and searcher for the truth. Except Grand Qur’ān, presently no book in its body has addressed such concerns of a reader. The parameters, criteria for evaluating the validity and reliability of a book is that its contents must be absolutely void of psychologically disconcerting suspicious, conjectural, whimsical, conflicting, un-certain, illusory, unsubstantiated, biased and opinionated matter. These features grant a book the credentials of infinite validity and reliability. Conversely, we can say that only such book can be credited as valid and reliable which has in its miscellany nothing but infallible truths whose veracity can stand the accuracy test in timeline. In Arabic, this fact about the book is rendered in succinct and explicit manner by the epithet:

That revelation: the Qur’ān is the Infallible Doctrine-Discourse; [Refer 2:91]

The ascription of; and: the established truth needing no further evidence and argument, for describing the Grand Qur’ān manifests that it is the ever living Book; never ever to be outdated. The experts suggest that one of the criteria a book has to meet to earn title of a great book is that; "The book has to speak from an important original setting. But a great book is one that is not trapped in its original setting. It has to be written in a way that constitutes it a living experience for readers today." Grand Qur’ān has described inbuilt test for verifying the validity and reliability of its contents time and again in the timeline:

We will henceforth keep visually exposing Our tangible-physical realities prevalent in the Universe-horizons and in their own bodies to the eyes of those who do not accept the Qur’ān.

The purpose of this visual manifestation is that it might become self manifest for them that Qur’ān is Infallible Doctrine-Discourse of Reality-Profitability and substance of permanence.

[Reverting to their conduct] Do you think that your Sustainer Lord has not yet been considered to suffice as ultimate observer?

The fact is that He the Exalted is the One and only Who is the Observer-the Omnipresent upon every thing/whole time and space. [41:53] [Read with 27:93]

Grand Qur’ān informed that Allah the Exalted will keep bringing to human visual access the knowledge about universe and human body, whereby the fact that Grand Qur’ān is Infallible Discourse of Reality-Profitability and substance of permanence might become self manifest to the people who keep denying it. Why a first time observation of hitherto unseen thing-phenomenon manifests that the Qur’ān is a statement of proven fact? This is possible only if the same thing finds verbal mirroring of it in the Qur’aan. Verbal specification and visual observation are two aspects of identification of a tangible fact of real existence, as denoted by Arabic word: anything that mirrors and conveys information; an information mirroring transmitter; a verbal passage of Qur’ān communicating information.

The visual observation of an earlier unseen fact will manifest a book written earlier in time as the Book of Facts which contains its verbal presentation. This will establish that the Book contains verbal statements of physical/scientific facts and is not conjectural, hypothetical or presumptive in its contents. Whatever has come to our visual observation relating to horizons of the universe and about our own bodies after the revelation of Grand Qur’ān: we will study those matters under the title "Grand Qur’ān in 21st century: Man and the Universe: Why is the Universe the way it is". There, we will see that what we observed it was already verbally mirrored in Qur’ān exactly as we later observed with eyes. Another epithet for Grand Qur’ān is: : Visual imagery. We will be surprised to find that it were the non believers of Qur’ān who first observed those things and phenomena as was promised in Qur’ān.

Wisdom is that state of acquisition of knowledge when the invisible of the matter and its relationships {باطن} become perceivable through vision and intellect. However, the remote past and remote future is beyond our vision and perception. Notwithstanding what distance we could cover in the past and the future we can never say with confidence and certainty that we have reached and seen and perceived the things at the point of beginning or ending in future. We can never encompass the matter in its entirety not only because of its extremely voluminous and diversified nature but also because we know the skies are expanding all the time. Therefore, if we can manage to reach its today's last boundary and limit it would have gone farther the moment we reach the point we thought is the ending point. It is an endless pursuit; this is the limitation of our capability of vision and intellect. We will always end up in a closed street.

Knowledge is primarily divided into two branches; knowledge of things/matter and what happened-was talked about by the people; their dialogues, habits and acts in the past. The knowledge about the matter is verifiable in time and space. Anything said by anyone or a book regarding physical matters could be subjected to verification in time and space about its truth to an exact detail. If we find the words of a book relating to physical matters, written earlier in time, as true, factually and materially correct in all respects: then we will have to believe too, in those statements of the Book which narrate some events/dialogues between people of past/historical statements. The falsification test of any book/statement could be the physical one. The facts mentioned in the Qur’ān about the Universe and human body are in itself the falsification test of Grand Qur’ān in the entire timeline.

Grand Qur’ān has thus provided the mechanism of testability of its validity and reliability. After test, the validity and reliability attains the optimum status of absolute conviction and satisfaction:

Certainly this Qur’ān is undoubtedly the Infallible Doctrine-Discourse which is absolutely convincing and satisfying. [56:95]
Therefore, ignoring slanderous propaganda you the Messenger [Sal'lallaa'hoalaih'wa'salam] continue exerting for the fulfilment of assigned job by the Name of Sublime Sustainer Lord of you. [56:96]

And certainly this Qur’ān is undoubtedly the Infallible Doctrine-Discourse which is absolutely convincing. [69:51]
Therefore, ignoring slanderous propaganda you the Messenger [Sal'lallaa'hoalaih'wa'salam] continue exerting for the fulfilment of assigned job by the Name of Sublime Sustainer Lord of you. [69:52]

Philosophers and scientists have worked hard and devoted their lives in pondering and observing the universe all around them to find answers to the following fundamental questions: [Knowledge and Religious Experience-Dr. Allama Muhammad Iqbal]

Character and general structure of the universe in which we live;
Is there a permanent element in the constitution of this universe?
How are we related to it? What place do we occupy in it?
What is the kind of conduct that befits the place we occupy?

And fundamental questions of physics and our existence from the point of view of physicists: where did the universe come from? How and why did it begin? Will it come to an end, and if so, how?

None can answer these questions validly and reliably. One will find answers to these pursuits only in Grand Qur’ān which is described by the epithet: . Humanity will have to revisit Qur’ān and tie with it; otherwise, humanity will remain in loss:

Swearing by the Span of Time: [103:01]
The fact is: Man as a species is certainly heading towards loss-worse state at the concluding point in time than the state-position at the point in time of beginning: [in time span from obeisance of Angels and Paradise to Hell-Prison] [103:02]
Except those who willingly and affectionately accepted-believed and performed moderate righteous deeds;
And they consciously kept themselves embedded-tied with the Infallible Doctrine-Discourse: Grand Qur’ān;
And they convincingly kept themselves remain coolly perseverant and steadfast. [103:03]

For evaluation of validity and reliability of a book, other important factors that are considered in academics are its source, and the publisher-issuer along with identification of bias for reasons of emotional and financial connection. We will next discuss how Grand Qur’ān has addressed these issues relevant to a book.

iii) Reliability and license of the original "publisher" of the Book

In academic circles, the second important aspect for evaluation of validity and reliability of a book are questions about the publisher-issuer-relater-person relaying the Book verbally and in writing. Relevant questions are: firstly, whether he is well known; secondly, does he have political affiliations, leanings, or any specific agenda; thirdly, were he to gain financially from convincing the audience about the ideas and veracity of the Book. These are considered biases that undermine the reliability of presented work. Another related issue is about the license that the publisher has about the intellectual property. Intellectual property is overall term defining creations of the mind, like a book. A publisher may or may not be given the right of copyright and editing the original manuscript of the Book—Intellectual property. It is the form of expression of ideas, choice and arrangement of words. Its violation is called infringement.

The publisher of Grand Qur’ān; Muhammad Sal'lallaa'hoalaih'wa'salam, the exalted Messenger - spokesperson of Allah, the Supreme Sovereign of Universes, was and is the most well known person in the peninsula of Arabia and later on in the whole of worlds:

Is it for reason that they have not yet critically cross-examined the contents of the Verbal Communication: the Grand Discourse: Qur’ān?

Or that has come to them like of which had not come to their earliest forefathers: [Iebra'heim and Iesma'eile alaihis'slaam] [23:68]

Or have they not familiarly recognized their Messenger;

For which reason they are for him the non acknowledgers? [23:69]

And news about those: Who heartily accepted-believed and conducted righteously and moderately;

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]

Muhammad [Sal'lallaa'hoalaih'wa'salam] is the Messenger-Spokesperson of Allah the Exalted; [refer 48:29]

The name Muhammad [Sal'lallaa'hoalaih'wa'salam] was unique in the whole of Arabia and he was the only and the first to be given this name by his elevated and blessed staunch monotheist believer grandfather with whom Allah is pleased. Uniqueness of his name also rendered him well known in the society since his birth apart from being son of aristocrat family and clan who were the controllers and sovereign of all trade routes of different seasons (106:1-2).

Apart from the sons of soil of Arabian peninsula, he had become equally familiar and well known for the migrant Arab-ized People of the Book—Christians and the Jews when he published - made public the contents of Grand Qur’ān:

Those whom We had earlier given the Book recognize him: the Messenger as they conveniently recognize their sons. [refer 2:146; 6:20]

They are the people who persistently follow in action the Messenger, the Chosen and Elevated Allegiant from amongst those who were not given the Book earlier. The peculiarity of this Messenger is that they find him mentioned in writing with them in Tor'aat and In'jeel. [refer 7:157]

The second bias which can be associated with a publisher is his political affiliations, leanings, or any specific agenda. This does not happen all of a sudden. It needs background and persistent effort over a period of time. The exalted publisher of Grand Qur’ān had no personal political agenda. It is pointedly pronounced:

You the Messenger [Sal'lallaa'hoalaih'wa'salam] further tell them: "Had it been the will of Allah the Exalted, I would not have communicated to you the Qur’ān, and nor He the Exalted would have made it known to you people.
Realize it as you know I have lived a lifetime amongst you people before this Qur’ān.
Is it for reason that you do not ponder-use intellect to differentiate? [10:16]

Before this event, his past life was evidence of his non-affiliation and that he has no political motives and agenda:

And [they do so despite awareness] the fact is that you the Messenger [Sal'lallaa'hoalaih'wa'salam]; in times BEFORE this Book: Grand Qur’ān, were not in the habit of delivering talks-lecturing-reading to people text of any book. And nor earlier you kept inscribing in lines: writing down some book with your right hand.

Had you been delivering talks and were writing books in the past: those who consciously and purposely talk vain conjectures would have certainly self afforded a stand point-argument arousing irritating suspicion-confusion that it: Qur’ān too is authored by you. [29:48]

When deficient verb: [فعل ناقص] precedes an imperfect verb it converts its meaning into past continuous-a habit. The addressee is Muhammad [Sal'lallaa'hoalaih'wa'salam] and the information is also about his habit and conduct in the distant past before he started writing and reading out Qur’ān to people. If it was other way round, i.e. he was in the habit of reading out book to people and writing-publishing it; he would certainly had the previous reputation and recognition in society as a scholar, writer and author of books. Had it been so, thereat, some people might have a plausible and sustainable claim of being in confusion and irritating doubt about the veracity and authenticity that this Book-Grand Qur’ān is not a Divine revelation but this too is personally written and authored by him-Muhammad [Sal'lallaa'hoalaih'wa'salam].

The third bias if exists about a publisher that he was to gain financially, it relegates the reliability and reference value of the Book. It is explicitly clarified that the original publisher of Grand Qur’ān did not have financial considerations for making public the Divine Book:

You the Messenger [Sal'lallaa'hoalaih'wa'salam] remind them: "I do not demand from you people any remuneration for communicating to you this guidance: Qur’ān;

This Grand Qur’ān is but a Reminder-Admonition-Reference Book for guidance for the worlds/humanity [in time and space]". [R6:90]

And you the Messenger [Sal'lallaa'hoalaih'wa'salam] ask them not any remuneration for communicating to them this guidance: Grand Qur’ān;

This Grand Qur’ān is but a Reminder-Admonition-Reference Book for guidance for the worlds/humanity [in time and space]". [refer12:104]

You the Messenger [Sal'lallaa'hoalaih'wa'salam] tell them, "I ask you not for worldly remuneration upon this assignment;

But that whoever desired he might adopt the Path leading towards his Sustainer Lord." [25:57]

You the Messenger [Sal'lallaa'hoalaih'wa'salam] tell them, "What I demand - ask you as some sort of reward - response then/for reason it is only for you people; [see above 25:57]

My reward/remuneration is upon none except upon Allah the Exalted.

And He is Ever Witness/Observer/Guard over each and every thing". [34:47]

You the Messenger [Sal'lallaa'hoalaih'wa'salam] tell them, "I do not demand from you people any remuneration for communicating to you this guidance: Qur’ān;

And nor I am of those who force things upon others against their will; [38:86]

This Grand Qur’ān is but a Reminder/Admonition/Reference Book for guidance for the worlds/humanity [in time and space]". [38:87]

And you people will conclusively know its news after a time." [38:88]

You the Messenger [Sal'lallaa'hoalaih'wa'salam] tell them, "I do not demand—ask you any worldly remuneration for communicating you this guidance.

But I do require you people to maintain state of affection within the kinship". [refer 42:23]

Or do you the Messenger [Sal'lallaa'hoalaih'wa'salam] demand/ask any remuneration for communicating them this guidance: Qur’ān for which reason they are overburdened in debt? [52:40; replica 68:46]

The exalted "publisher" of Grand Qur’ān made it explicit that he is given no authority to edit, add or alter even a single syllable of the original manuscript and that this Book is not his intellectual property. People did demand and tried to persuade him to give them a book of his personal intellectual creation.

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 Qur’ān is evocative luminous enlightenments: Verbal passages enabling mental imaging communicated by 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]

Know the facts of the days of revelation of Qur’ān: When Our Aaya'at: Unitary Verbal Passages of miscellany of Qur’ān characteristically explicitly explicative were relayed to them word by word:
Those of them, who were not believing about their presentation before Our Majesty for accountability, demanded saying:
"You [Muhammad Sal'lallaa'hoalaih'wa'salam] come to us with some readable material-book which should be other than this Qur’ān; or you change-substitute contents of this Qur’ān".
You [Muhammad Sal'lallaa'hoalaih'wa'salam] answer them: "It is not permitted and befitting for me that I might change-amend this Qur’ān with my personal intellect-information-knowledge saved in the memory heard and gained in life till this point in time.
I only practically follow in letter and spirit Grand Qur’ān which is communicated to me.
I am afraid of the punishment of Great Day if I were to refuse to accept the word of My Sustainer Lord." [10:15]

A group of people have apparently given two options but the end objective is the same. "Bring some compilation-book other than this Qur’ān"; or "amend/change this Qur’ān". They have disclosed their intentions that the Grand Qur’ān is not acceptable to them. However, if the exalted Messenger brings them some other book authored by him they would readily accept it.

Allah the Exalted forbids; supposedly the elevated Messenger صلى الله عليه وسلم had agreed to change/amend the Qur’ān; what faculty could have helped him for doing it? The answer of the Last Messenger has clarified what nobility were demanding from him. A person can amend/change the substance described in a book by applying faculty denoted by two possessive phrases: . At a given point in time this is the sum total of information/sayings/stories/events/feelings/knowledge that is stored in one's memory which had created perceptions and awarded intellect. This is the sum total of memories inscribed in one's mind which had come to his perception by that point in time in life through the faculty of listening and seeing granting him knowledge/intellect/wisdom.

A man has visible identification, his apparent body. His person is invisible-hidden in the thoughts and perceptions/intellect/wisdom psyche/understanding/beliefs stored in the memory and comprehensively and precisely infolded in the Arabic words: : It are two successive possessive phrases. : It comprises of: and first person singular pronoun. It reflects the sum total of visible and hidden aspects of a personality. It also refers to knowledge/wisdom/brain/faculty of analysis. The true/real personality of a man is not the visible structure/skeleton/body but the brain and heart which are locus of knowledge/perceptions/intellect/wisdom.

Root of: is "ل ق ى". The basic concept infolded is the act of facing a thing, encountering and meeting it, or finding it; and perceiving it by listening and seeing. For doing anything including amending/changing the Qur’ān, the Last Messenger had to retrieve information/knowledge from his brain and "confront/meet" it in his chest before he could articulate the amended version or write it with his right hand. We are now aware that for saying words or doing an act we have to cut/retrieve information from the memory of the brain and confront/meet it. Deliberately and consciously nothing can be said or done unless data is earlier available in the memory of the brain and it could be retrieved.

The elevated Last Messenger categorically and emphatically turned down their desire for writing something from his own perception/ knowledge/understanding/intellect and instead emphasized that all his sayings and actions are restricted to the following of that which is revealed in the Qur’ān. He was asked to confront people with a simple known and undeniable fact:

You the Messenger [Sal'lallaa'hoalaih'wa'salam] further tell them: "Had it been the will of Allah the Exalted, I would not have recited to you the Qur’ān and nor He would have made it known to you people.
Realize it as you indeed know I have lived a lifetime amongst you people before this Qur’ān.
Is it for reason that you do not ponder-use intellect to differentiate?" [10:16]

The elevated Messenger of Allah the Exalted did not oblige the desires of his contemporary aristocrats to draft a statement other than Qur’ān. Allah the Exalted informed:

And their purpose-resolve-attempt was to try you the Messenger [Sal'lallaa'hoalaih'wa'salam] about that which We have sent to you. They intended that you might formulate something other than Qur’ān relating it upon Our Majesty.
And the moment had you obliged them with some statement other than Qur’ān they would have there and then certainly admitted you as an intimate friend. [17:73] [Read with 7:203;10:15-16]

It is thus plainly evident that a group of people did not have any genuine suspicion about the Divine Origin of the Book but wanted that something other than the Qur’ān be written by the Last Messenger. The people who suspect the apparent facts evident and manifest like the daybreak do not in fact have any suspicion in their minds but just pretend suspicious to find an excuse for denying it. The Last Messenger disappointed them. Being frustrated in not getting what they wanted they decided to target Qur’ān to restrict its efficacy as we discussed in Grand Qur’ān: the book most feared by ruling elite and coterie intelligentsia.

The elevated Messenger of Allah the Exalted had categorically denied adding to or altering a single word of Qur’ān. Therefore, whoever adds or alters any word and statement of Qur’ān while translating or writing exegeses in target language whereby general public might be misled as if it is mentioned in Qur’ān, he will be guilty of a serious crime.

Despite straight forward pronouncements with concrete arguments and evidence that he the Messenger Sal'lallaa'hoalaih'wa'salam is discharging the responsibility of relaying - transmission - publisher-communicating the Divine Book, some people still express volitional perplexity about its authorship:

And listen: Provided 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; [10:38;11:13,35; 32:03; 46:08]

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.

For the needful, you invite-get help of all your friends-helpers-lawyers available to you other than Allah the Exalted.

Try it, if you were truthful in expressing perplexity about source of Qur’ān. [2:23]

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 he is its author, then it should not be hard to find another work resembling it.

The humanity is the audience of Qur’ān; 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. The challenge will never be met.

iv) Safety of the Book—Intellectual property in timeline

No mortal individual publisher can undertake the responsibility for the entire timeline to ensure the safety of intellectual property-the form of expression of ideas, choice and arrangement of words—manuscript he has written with his own hands and got copied for circulation by the honored and trust worthy scribes. The intellectual property - the manuscript is: the Parlance—verbal Message of Allah the Exalted. The exalted Messenger Sal'lallaa'hoalaih'wa'salam was absolved of this responsibility and informed:

Indeed We have successively sent the Memoir/Reference Book: Grand Qur’ān.
And know it; Our Majesty is certainly the protector and guard for it in timeline. [15:09]

This information reveals that this is the claim by the Living Who is Living in absolute sense; living beyond time frames. The infallibility of this information is confirmed:

And you the Messenger [Sal'lallaa'hoalaih'wa'salam] trustingly rely [for its security and safety] upon the Living; the unique distinction of Him the Exalted is that He will never ever die. [Refer 25:58]

Another perplexity and curiosity about the perpetual feature of Grand Qur’ān might be about its transmission in time and space in pure form without adulteration and substitution of its verbal passages, sentences, and words. This aspect was answered and ensured:

And you the Messenger [Sal'lallaa'hoalaih'wa'salam] recite to them, word by word, relevant to the occasion out of the contents of the Book: Grand Qur’ān of your Sustainer Lord which have since been communicated to you.
There is none at all a Substituter, a Replacer never ever in timeline who could alter the miscellany of words, phrases and sentences of Him the Exalted. [Refer 18:27]

However, the exalted Messenger Sal'lallaa'hoalaih'wa'salam, the original publisher of Grand Qur’ān has informed that he will ever retain the status of admonisher, revivalist and awakener for everyone in timeline to whomever this Qur’ān reached:

And this Qur’ān has verbally been communicated to me so that I may by it admonish and awaken you: my contemporaries - people in my presence; and to admonish and awaken him to whom this Qur’ān has reached in time and space. [refer 6:19]

He pronounced that on the authority given by Allah the Exalted:

The Omnipresent, Perpetual, the Absolute is He the Exalted Who gradually communicated the Criterion to the Sincere Allegiant of Him the Exalted [Muhammad Sal'lallaa'hoalaih'wa'salam].

The purpose of communication of the Criterion: Qur’ān is that he may retain the status of a Revivalist-Warner-Awakener for peoples in time and space - the Worlds. [25:01]

Thus till the Last Day the Last Messenger Mohammad Sal'lallaa'hoalaih'wa'salam and the Grand Qur’ān is: for the humanity and species Jinn. Anyone who proclaimed or proclaims, under whatever guise and title, to act as messenger, awakener; or writes a book with his own hands and declares it as a revelation to him and guide for humanity, he is a liar and a cheat and an imposter making himself liable to curse and condemnation notwithstanding how large following he might deceptively acquire. The Grand Qur’ān is the Book the text of which is given permanence and perpetuated:

Take note about this book: Grand Qur’ān: Our Majesty has compactly descended it. The other peculiarity assigned to it is its permanence and perpetuation.
Therefore, you people are directed to follow the Grand Qur’ān in letter and spirit in such manner that nothing else influences in between.
Moreover, remain cautious/mindful/vigilant/guarded against what is prohibited avoiding unrestrained conduct in reverence and fear of Allah the Exalted;
So that you may persistently be the recipient of mercy-salvation. [6:155]

v) Audience of the Book;

One of the most difficult questions for a human author is figuring out "who are your target audience?" Grand Qur’ān is unique in this respect also. It explicitly defines and addresses specifically the target audience and those who are the primary readers for the Book. When approaching a text, a reader should try to determine who the author is trying to communicate with. It is necessary because the message is geared to be consonant with the audience's prior knowledge and assumptions. It is the audience in relation to whom will depend the main idea, validation and support, word choice, sentence structure, writing plan - form, writing relationship: what tone of voice comes to you as a reader.

At the outset it addresses a single reader who has picked it up by using: : It is a demonstrative pronoun and is the subject of nominal sentence. A speaker and author uses a demonstrative pronoun to divert and focus the attention of the addressee towards the pointed object, person or concept for assigning it a peculiarity/individuality. Visual axis focused upon an object yields its perfect perception. Therefore, any thing in the reach of the vision that has since been perceived is no more distant irrespective of its distance from the addressee. It stands introduced to the addressee. This demonstrative pronoun is a pointer-introducer of : definite noun signifying a specific known book to the second person-the reader who has either picked it up or to whom it is presented.

The two words do not convey full information for the person who picks it up at his own and to whom it is presented for reading. The book is in the hands of the addressee or is in the process of handing over to him, therefore, it is manifest that the intent of Speaker/Author is not limited to tell him, "This is the Book" or "That is the Book" because he already knows it or is watching it on presentation. The intent is to draw his concentrated attention towards the peculiarity and distinction of its contents-miscellany which he has not yet read and is still distant from his information and perception. This makes him attentive and enthusiastic to hear or read its ascription/predication.

: It is the solitary occurrence in the Grand Qur’ān. A book is introduced only once to the audience. 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. No other book in the world gives this much regard and respect to its individual reader as if he were the sole audience of the Book. Pronoun: "كَ" in demonstrative pronoun: is for second person, singular, masculine addressee who has picked up, or is presented this Book. The Book recognizes and acknowledges him as truly a truth seeker.

Immediately after it, those who frequent this Book quite often are identified: This Book is a Guide-Manual for those who endeavor to remain cautious and avoid conduct inspired and governed by emotion in reverence and fear of Allah the Exalted. [refer 2:02]

Then comes the whole humanity as its intended audience:

O you the Mankind, listen attentively;
You demonstrate subservience and allegiance to your Sustainer Lord. He the Exalted has created you people, and them who existed in times before you.
This demonstrative allegiance acknowledging your selves as subjects might let you adopt rational conduct avoiding unrestrained moves in reverence and fear of your Creator and Sustainer Lord. [2:21]

O You the posterity of Adam! Our Majesty has sent dress-clothing upon you people. Its characteristic feature is that it renders your bodies covered-concealed—body-contours/inflection points veiled; and its other feature is that it serves as integuments/feathers like protection [from heat discharge/outflow-16:81].
Take note about the Garment of Cautiousness and Restraint: It is the best best veil and integument.
This information about dress is a disclosure out of miscellany of pointers of Allah the Exalted with the purpose that hopefully they develop habit of remembering the Divine Providence. [7:26]

O you the Man, listen;
What has deceived and deluded you about the Exalted Sustainer Lord of you; [82:06]

The Posterity of Iesraa'eel are the specific audience:

O You the Posterity of Iesraa'eel! Recall the Specific Favour of Mine which I had bestowed upon you people,
And you people incline your selves to fulfill-discharge your promise-commitment with Me. If you people do so, I would fulfill My word given to you people [since it was conditional/subject to first your discharging of obligation].
Moreover, you people fear and be mindful of none but Me exclusively." [2:40]

Similarly those who pronounced to have become believers, are specifically addressed:

O those/you who proclaim to have accepted-become believers, listen;
"You people should not address [the Messenger صلى الله عليه وسلم] by saying "Raa'ina-". Instead of that word, you people are hereby directed to say this: "U'nzurna-You kindly pay us attention-look towards us".
Moreover, you people attentively listen him what he recites-transmits from the Book.
Be mindful, a grievous punishment is in wait/prepared for those who are the deliberate/persistent deniers. [2:104]

The People of the book, Christian and Jews are also its specific audience:

O you the people of the Book; why do you wrangle about Iebra'heim [alaihis'slaam, calling him a Jew or Christian]

Despite the circumstantial fact that To'raat and Inj'eel were compositely sent only after his time-natural death.

Is this wrangling because you do not use intellect to differentiate? [3:65]

You the Messenger [Sal'lallaa'hoalaih'wa'salam] ask them-elite and clergy of Bani Iesra'iel/Jews; "O you who proclaim to be Jews, if you people consider/claim that you are the companions for Allah exclusively to the exception of other people,
Thereby, you proclaim wish for the death to prove if you are truthful in what you claim before common people". [62:06]
And the fact is that they will never ever incline themselves to proclaim a wish for that/death for reason/being aware of that which their hands have sent forward.
Be mindful, Allah the Exalted has always been fully aware of the wrong-doers-distorters. [62:07]

O you the people whom Book was given earlier, listen:
Heartily accept that which We have gradually communicated: Qur’ān.
It certifies-sanctifies that which is with you people [from Tor'aat and Injeel]. [refer 4:47]

In the time frame of revelation of Grand Qur’ān people were specifically mentioned who were admonished:

And that he may admonish those who said, "Allah has adopted a son". [18:04]

And you the Messenger [Sal'lallaa'hoalaih'wa'salam] admonish/awake your near kinsmen. [26:214]

The Grand Qur’ān is the gradual revelation/disclosure by the All Pervasive; the Dominant/ Sovereign Who is the Fountain of Infinite Mercy; [36:05]
So that you may revive/admonish the Nation [Bani Iesma'eile- to whom no admonisher had come in times many generations before you Muhamad Sal'lallaa'hoalaih'wa'salam] whose fathers/earlier generations were not warned/admonished for which reason they/majority of them are negligent. [36:06] [Read with 28:46;62:02; also 6:92,42:07]

And likewise We have verbally communicated [Parlance-Book] to you the Messenger [Sal'lallaa'hoalaih'wa'salam] Qur’ān: a compilation in Arabic: perspicuous, eloquent, distinctive and precisely expressive language; the language of the sons of soil of Arabian peninsula.
The intended objective of it is that you the Messenger [Sal'lallaa'hoalaih'wa'salam, with it] might admonish and awaken the inhabitants of the Mother of cities [Mecca-the Sanctified City]; and all those who inhabit around it. [the whole world]
Moreover, you might cause cautiousness-awareness-alarmed of the Day of the Gathering. The Day about which there is absolutely no confusion/uncertainty.
On that Day, a group will be escorted into the Paradise, and a group will be dragged into the Scorching Hell-Prison. [42:07]

And finally the non-believers are also addressed:

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "O you the Non-Believers/who have refused to accept my call, listen! [109:01]

The audience of Grand Qur’ān include the Species Jinn:

O You the gregarious Species Jinn and Human being!
Should you people acquire the capability to get across the successive layers of the Skies and the Earth;
Thereby, you get across.
But you cannot get across the successive layers of the Skies and the Earth; Exception to this negation of exit is that you accompany "Sultan-holder of Authority". [55:33]

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "It has been communicated to me that a party belonging to the species Jinn certainly made themselves to attentive and apprehensible listening:
Thereby, after attentively listening they went back to their people and said: " Indeed We have listened Qur’ān; it is uniquely remarkable effective compilation; [72:01]
It guides to the absolute fact and the Right Way that keeps leading safely and straight to the destination of peace and tranquility; thereby we have heartily accepted-believed in it;
And in compliance to its injunctions we will never associate any one with our Sustainer Lord. [72:02]

The fact that the elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam and the Grand Qur’ān are persistently and perpetually the Revivalist/Awakener/Admonisher for the Humanity in time-line and the Global-Village has further been stressed and categorically prescribed in these simple terms:

Mohammad Sal'lallaa'hoalaih'wa'salam pronounced; "And this Qur’ān has verbally been communicated to me so that I may by it admonish and awaken you: my contemporaries - people in my presence and all those people whomever this Qur’ān is transmitted in time and space." [refer 6:19]

This is the address of Mohammad Sal'lallaa'hoalaih'wa'salam that he is the Warner/Awakener for every person whom this Qur’ān did reach. Qur’ān is to stay permanently and perpetually till the Last Day and thus he, Mohammad Sal'lallaa'hoalaih'wa'salam is permanently and perpetually The Warner/Awakener. The Grand Qur’ān is for deliverance to Humanity in time-line and space:

This Grand Qur’ān is a delivered-transmitted conclusive proclamation for the Mankind.
The purpose is that they might get warned-admonished-awakened by it. [Refer 14:52]

Know it; We did not teach poetry to him: the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam]. Nor it is befitting that he should desire learn it for himself.
This is not poetry; it is but the Reminder-Admonisher-Revivalist; and it is Qur’ān characteristically explicit: conveyor of information in succinct, individuated, distinct and crystallized manner. [36:69]
The objective is that he the Messenger may alarm him who resembled a truly alive person.
And so that the Word is established for conviction upon those who willfully and persistently refuse to accept. [36:70]

vi) Voice: Feel of presence of the Living behind words: the ultimate purpose of the Book.

A Living is behind the words. Written Words develop a relationship between the Living behind the words and the recipient of the words. Par excellent manuscripts create an engaging voice which feels authoritative not just because of the information but also because of communicative quality of that voice The best written words are those which enable the recipient reader not only to listen the sounds inherent in individual words and in their peculiar arrangement and assembly, but he may also feel the presence of the Living Who organized that text. A writer also uses other people's voices through quotation, paraphrase, or summary. Other voices enter a text indirectly as background. Thus we will even hear in Grand Qur’ān the voice of Pharaoh.

The most dominant voice that we will hear is the Voice of Authority, Allah the Exalted-Divine Author of the Manuscript of Qur’ān and of its publisher who relayed it to its audience. The voice in the book is considered as the pleasant feel of the reader that it is coming to him from life. The voice of the publisher is so prominently heard that the Divine Author has declared:

It is a fact: It (Qur’ān) is certainly the relay of the exalted Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam]. [69:40]

Mind it: the Qur’ān is not relayed by a poet.

Yet little is that you people accept- acknowledge. [69:41]

When we respond to our reading, we in fact talk back to the Author of the Book, Allah the Exalted and the uniquely elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. We are specifically directed to respond to him:

O those people/you who proclaim to have accepted-become believers, listen;
You people sincerely respond for Allah the Exalted and for the Messenger [Sal'lallaa'hoalaih'wa'salam] when he has urged you people towards that: Grand Qur’ān which will give you people life [eternally comfortable and enjoyable in the Hereafter]. [refer 8:24]

vii) Unity—cohesion and coherence—thesis statement

A worth reading book is that which has a unity and an organization of parts. That lacking it would be a mess, non-scholarly work relatively unreadable and annoying to the reader. The reader must be able to tell what the whole book is about, simply and briefly in a single sentence or at most few sentences. What a book is about means to discover its theme or main point.

Intelligibility of the book is the source for the accomplishment of communication. The objective of communication is achieved when the reader comprehends the underlying, over all meaning of the message conveyed through a dynamic process of text building.

What is stated above about a book—in academic parlance—it is portrayed by terms cohesion and coherence in a discourse. A discourse is unified when all of its contents relate directly to its thesis statement—unity of book; and the discourse is well developed when it has given sufficient information to the reader to make him feel the thesis has sufficiently been discussed. The discourse is coherent when all of its contents are written clearly, logically and in a manner that is easy to follow.

All those so called scholars, claimants of belief and non-believers alike, were blind-hearted or had tilted hearts who openly or subtly alleged that Grand Qur’ān lacks cohesion and coherence—unity and organization. They naively overlooked and ignored the fact that unity of a book revolves around its main theme. They never realized the Theme of Grand Qur’ān, just two sentences—. The major chunk of the text of Grand Qur’ān comprising of informative-declarative-scientific and narrative discourse are the evidence and arguments to prove the first part of the main theme, and the Grand Qur’ān itself is the evidence and infallible argument to prove the veracity of second part of the main theme. Grand Qur’ān is the biography of the exalted Messenger—Spokesperson of the Supreme Sovereign of the Physical realms. It is not that ordinary type of biography that covers the period of corporeal birth and natural death of a person, but it is par excellence biography that incorporates existence both in the Abstract Realm—the Realm known only to Allah the Exalted and then his descent and appearance in the Physical Realm from Praised Abode.

Since humanity is its audience what should be conspicuous in its contents is the presence of all that is relevant to human beings. It is clarified:

Our Majesty have not neglected mention a relevant thing in the Book: Grand Qur’ān. [6:38]

All that is relevant to human beings is bound to render the scope and field of the discourse encompassing Man's nature and nurture, every topic, subject, substance, theory, idea man is concerned with. Thereby, one can imagine that the semantic information embedded in it will be extraordinarily large and diversified. It was, therefore, of utmost importance that the variety of issues were interweaved rendering the Divine Discourse as unified whole. It was done:

Realize it, Our Majesty have certainly rendered the Verbal Discourse: Qur’ān interwoven - a unified whole for them: people at large.
Objective of interweaving the Discourse is that they might at their own perceive and retain it in memory, take lesson and relate. [28:51]

: It is a verbal sentence, Verb-Subject and its Object: the Discourse is mentioned after the beneficiaries of the act by the prepositional phrase: "for the benefit of them". Verb is Perfect; First person; Plural/Sovereign Singular; Masculine; [Form-II]; [نَا] Suffixed Subject Pronoun; nominative state; مصدر-تَوصِيلٌ Verbal noun. Form-II verbs are: Attributive-Estimative/Declarative: The derivative verb makes an attribution to object; to consider someone or something to be something. Its Root is: و ص ل. It leads to the perception of joining a thing with another that renders them together, in a sequence; joint, link, intertwinement, junction/union. The irreducible semantic feature of this Root is amalgamation that renders things into a unified whole, an interwoven state, a union, joined. Thereby, when it will be used in relation to a discourse that has many different issues, concepts, subjects it will refer weaving them all to create one unified whole like many strands are twisted to make rope.

viii) Built-in Information about certain religious scholars and their works on the Divine Book—mingling and jumbling of fabricated stories.

Grand Qur’ān, like all other Divine Revelations in earlier timeline towards individual civilizations, is the Book most feared by ruling elite whose reason and intellect is veiled by considerations of vested interests. They raise noises, slanders and palavers when they perceive their interests are in jeopardy and they are clueless to defend their long held ideas and beliefs with reason, logic and tangible evidence. The introduction of Qur’ān is forcefully impressive and a very loud authoritative but polite, affectionate, caring and considerate voice is heard by the reader ensuring the reader that he will find in its miscellany nothing but the truth. Truth demolishes the falsity: the foundation and building blocks of status quo; the empire of the ruling elite and their coterie intelligentsia, characters like Ha'man and Qa'roon of Pharaoh. They fear it, and treat this book as their enemy and threat to their dominance:

Know it: those- ruling elite who refused to accept the Book had advised aristocrats:

"You people should not attentively hear this Qur’ān.

Instead, you are instructed to devise and spread conjectures- palavers about it for roping away- limiting its efficacy- rendering it nugatory.

This strategy might enable you people retain the dominating authority." [41:26]

The experts suggest that one of the criteria a book has to meet to earn title of a great book is that "The book has to speak from an important original setting". The above verbatim quote of the Ruling Elders of Mecca of that time is reflective of the fact that they were amongst the first to know the contents of the Book and found them rationally unchallengeable. Qur’ān had threatened and overtaken their nerves making them panicky. Cognizant and fearful of lacking evidence and support-argument for their long self-devised ideologies and system to counter the force, veracity and convincing voice and arguments of the Book, they advised aristocrats and intelligentsia that they should not listen the Qur’ān, and directed them to author and relate with it repetitively all sorts of negative propositions to render and depict it as of a nugatory import.

We need not give detailed critiques on the works of scholars about Grand Qur’ān, be they the claimants of belief or the non-believers, since Allah the Exalted has already given us, succinctly in straight forward simple words, the information about the scholars and religious elite. There are scholars about whom it is told that atilt-deflection is dominant in their hearts—locus of passion and intellect:

Thereby, as for that group of scholars is concerned—Atilt- deflection is dominant in their hearts; locus of passion and intellect, their attitude is:

For reason of atilt, they purposely persuade that which was individually perceived in a segment of it: Grand Qur’ān as causing a baffled state. [refer 3:07]

It should be noted that conduct of a group of people towards Qur’ān is mentioned in the apodosis clause-predicate. Not that something mentioned in Qur’ān is baffling, confusing, puzzling, vague or ambiguous. The objective of their conduct further exposes this fact:

Their objective is to endeavor to achieve the disharmony, perplexity, perturbation; And to indulge in expounding self deduced interpretations of it: Qur’ān. [refer 3:07]

Allah the Exalted has informed that this practice of certain scholars is not something new. It has always been the practice of the devilish-natured in human and Jinn species who are declared as enemy for every Chosen and Elevated sincere Allegiant of Allah the Exalted:

Take note; this is the reason We have declared the devilish-natured in human and Jinn species as enemy for every Chosen and Elevated sincere Allegiant of Allah the Exalted.
The characteristic feature-method of animosity of these enemies is that some of them relate certain saying adorned with false embellishments, deceitfully-intentionally misleading others.
And had it been the resolve of your Sustainer Lord; they could not have innovatively done it.
Therefore, for reason of granted liberty of choice to them, you the Messenger [Sal'lallaa'hoalaih'wa'salam] leave them, and that which they imaginatively fabricate. [6:112]

Why satanic minded people fabricate and relate to others the fascinating stories? They want to develop a like-minded group:

And their intention is to incline the minds of those who consciously believe not about the Hereafter towards the fascinating deceptive saying.
And that they might be pleased with it, and they might indulge mingling false assertions with truth which they the fabricators of falsities mingle. [6:113]

Further information about the satanic practice of scholars of mingling and jumbling of fabricated stories with Divine Revelations is:

Take note: We never sent a man before you the Messenger [Sal'lallaa'hoalaih'wa'salam] appointed as Messenger; nor We sent to the world an Elevated and Chosen Distinct Person except at a specific point in time when this had already occurred:
Shai'taan: the devil-minded in Human and Jinn species had displayed and popularized fabricated fascinating stories mingling and jumbling them in the message of Him the Exalted.
Thereat, by sending the Messenger, Allah the Exalted kept replacing the falsifications which Shai'taan was popularizing.
Thereafter, Allah the Exalted confirms and establishes the verbal informative passages of the book of Him.
Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge—science of visible and invisible domains, realities, considerations; and is the Infinitely Just Supreme Administrator of the created realm. [22:52]

[These enemies of Messengers are let spreading conjectural fascinating myths-6:112] So that He the Exalted may render what Shai'taan has spread - popularized in society as crucible of trial and test for such people—Irrational beliefs - a disease - psychological disorder - envy, jealousy, and malice, bias, rancour is self implanted- nurtured within their hearts- locus of understanding - consciousness; and for those whose hearts act rigidly.
And indeed those who go against—differ—contradict—distort [the contents of the Book of Allah] are certainly in schism—opposition—maintaining a separate identity. [22:53]

Please recall the objective: (in ayah 3:7) of such scholars of Grand Qur’ān who have atilt and deflection in their hearts in persuading people to fall in disharmony, perplexity, perturbation. They mingle and jumble their personal false, fabricated thoughts and stories with the contents of Grand Qur’ān. Allah the Exalted has rendered their such fabrications mingled and jumbled with the Divine Discourse as: crucible of trial and test only for people who nurture malice, rancour, envy, jealousy in their hearts and for those whose hearts are rigid.

Such literature authored by this class of pseudo scholars rather helps the knowledgeable people to understand that the discourse of Grand Qur’ān is infallible truth:

And so that they who are given the knowledge might ascertain that it the Grand Qur’ān is the Infallible Doctrine - Discourse revealed by the Sustainer Lord of you the Messenger.
Whereby they might heartily believe by it and thereat their hearts become reverent for it.
Know it, Allah the Exalted is certainly the Guide for those who have accepted/believed leading them towards the High road that keeps leading safely and straight to the destination of peace and tranquility. [22:54]

Allah the Exalted has informed and cautioned that majority of people held as scholars and trailblazers are in fact usurpers of people's wealth - parasites who divert-hinder people away from the High Road of Allah the Exalted:

O those/you who proclaim to have accepted-become believers, listen;
It is a fact that majority of those recognized in society as religious scholars and secluded - spiritually contemplating people certainly consume the money and goods of people; by advocating delusional and fascinating scummy relays;
Whereby they hinder-divert people away from the High road of Allah the Exalted.
Take note; Those who treasure gold and silver and spend it not for other's welfare in reverence of Allah the Exalted:
Accordingly, they indeed deserve recompense; therefore, you the Messenger [Sal'lallaa'hoalaih'wa'salam] give them the "good news" of severe torment in wait for them. [9:34]

Taking note of the explicit information and cautioning about certain religious scholars and their works about the Grand Qur’ān, we must learn and acquire the skill for real-time translation of Grand Qur’ān strictly following the academic rules and principles.

ix) Why is it necessary to acquire skill for real-time translation of Grand Qur’ān when more than hundred translations are readily available?

Apart from highly negative information given in Qur’ān, mentioned earlier, about the religious scholars who acquire the status of trailblazers in society necessitating for us acquiring ability to evaluate their works which might otherwise be misleading and aiming at diverting people from the High Road of Allah the Exalted, there are further two reasons. Real-time translation is an intense activity of one's own brain. Reading a translation is near-passive activity, or involves less intellectual effort. Reading a translation may add to one's information-archive but may not necessarily enhance his level of understanding. Grand Qur’ān, a non-fiction book, aims at successively increasing the level of intellectual understanding of its reader to ascensions beyond the physical realms. A real-time system is one which "controls an environment by receiving data, processing them, and returning the results sufficiently quickly to affect the environment at that time." Ability of real-time translation will enable to perceive those beauties and niceties of the words and sounds of Arabic text which all translations will lack, however profound and scholarly they might be. If environmentally we have never experienced this result despite having read dozens of translations and exegeses, it is time that we should try acquiring skill for real-time translation to synchronize our selves with the Words of Allah the Exalted:

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]

Each of 114 sub-divisions of Qur’ān, chapter in English, is called: : a segment denoting: an Enclave of superiority and elevation-Ascending Leap. It is like a ladder having 114 rungs: a series of hierarchical levels on which somebody moves up. The 112th : Chapter is the peak of hierarchical levels which is captioned: : A Form-IV verbal noun signifying act and state rendering one as clear, pure, sheer, free from admixture, unmingled, unmixed, disentangled or genuine; and white; to reach to level of purity and sincerity. This is the state of synchronization with nature.

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

They remain incessantly upright and sincere for Allah the Exalted; they are the opposite of those who associate partners with Him the Exalted.
Take note; if someone ascribes and associates partners with Allah the exalted:
Thereupon, he is only like a person who has fallen from the heights of the Sky;
Whereby the [vulture type] birds swoop for avulsion upon him;
Or the wind blows carry him to a far-off place. [Refer 22:31]

Except academic translations of legal documents and discourses, a translation of non-fiction book is the perception and understanding of a translator about the source text. It is, thereby, but subjective since his effort is restricted to his acquired level of information and understanding by that point in time about various subjects discussed in the book. Since the level of information and knowledge keeps expanding, the understanding and thereby the translation of an individual of 7-20th century was certainly based upon the perceptions and understandings of people in those times. For us in the 21st century, such translations are merely opinions, scholarship of individual translator notwithstanding.

Secondly, the need for acquiring skill for real-time translation is for reason that Grand Qur’ān is alive in time and space. It is declared as "Infallible Discourse", a miscellany of facts for all times. Therefore, barring a truly academic translation, all translations of the past will become redundant-obsolete for successive generations in timeline. However, its characteristic feature; "Infallible Discourse" and declaration about its contents as absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, incongruous, biased and opinionated matter, renders it understandable for readers of any point of timeline.

Why all translations of the past have become obsolete even if they were not academic translations? Grand Qur’ān informed in advance:

We will henceforth keep visually exposing Our tangible-physical realities prevalent in the Universe-horizons and in their own bodies to the eyes of those who do not accept the Qur’ān;
The purpose of this visual manifestation is that the fact of Qur’ān being Infallible Doctrine-Statement of Established Fact might become self manifest for them.
[Reverting to their conduct] Do you think that your Sustainer Lord has not yet been considered to suffice as ultimate observer?
The fact is that He the Exalted is the One and only Who is the Observer-the Omnipresent upon each and every thing/whole time and space. [41:53]

Grand Qur’ān informed that Allah the Exalted will keep bringing to human visual access the knowledge about universe and human body, whereby the fact that Grand Qur’ān is the infallible discourse of absolute reality might become self manifest to the people who keep denying it. Why a first time observation of hitherto unseen thing manifests that the Qur’ān is a statement of proven fact? This is possible only if the same thing finds verbal mirroring of it in the Qur’aan. Verbal specification and visual observation are two aspects of identification of a tangible fact of real existence, as denoted by Arabic word: : ayah. The visual observation of an earlier unseen fact will manifest the book written earlier in time as the Book of Facts which contains its verbal presentation. This will establish that the Book really contains verbal statements of physical/scientific facts and is not conjectural, hypothetical and presumptive in its contents.

Knowledge is primarily divided into two branches; knowledge of things/matter and what happened-was talked about by the people; their dialogues, habits and acts in the past. The knowledge about the matter is verifiable in time and space. Anything said by anyone or a book regarding physical matters could be subjected to verification in time and space about its truth to an exact detail. If we find the words of a book relating to physical matters written earlier in time as true and factually and materially correct in all respects then we will have to believe too, in those statements of the Book which narrate some events/dialogues between people of past/historical narratives. The falsification test of any book/statement could be the physical one. The facts mentioned in the Qur’ān about the Universe and human body is in itself the falsification test of the Book.

When we apply this test upon the exegeses and translations of the past, none stands the test. Therefore, in the light of the above declarative statement in the Qur’ān; do we have any option but to treat all earlier exegeses and translations as obsolete and of no avail for the people of 21st century?

There is yet another reason why every reader should attempt acquiring the skill for real-time translation of Qur’ān. It is the Semantic density of information in Grand Qur’ān embedded in just 6236 Ayahs. It is so voluminous that we will never be able to empty its words; therefore, no translation is exhaustive. May be you retrieve such pearls of wisdom which did not come to notice of all the translators.

Quite many people have translated the text of Grand Qur’ān for various motivations, considerations and intentions, good as well as bad, in timeline. Detailed account can be seen in World Bibliography of The Translations of The Meanings of The Holy Qur'an (Istanbul, OIC Research Center, 1986), Most of these are available on line. It is worldwide known fact that the first translations to English were not undertaken by the believers in Qur’ān. During 231 year period from 1649 to 1904 only four English translations were produced, all four by scholars who had their identity as Christians.

1649: Alexander Ross: The Alcoran of Mahmet: Quote from Wikipedia: One of Ross's most significant accomplishments, published in the same year as the beheading of the king, was his complete translation of the Qur'an into English. Although he knew no Arabic and only poorly translated L'Alcoran de Mahomet, the 1647 French translation of Du Ryer, his translation was the first in English, and his influence faintly lingers in latter-day translations down to the present.

1734: George Sale: The Koran: The first "scholarly" translation of the Qur'an based primarily on the Latin translation of Louis Maracci (1698) George Sale's translation was to remain the most widely available English translation over the next 200 years, and is still in print today, with release of a 2009 edition

1861: John Medow Rodwell: The Koran

1880 Henry Edward Palmer: The Qur'an

The fact remains that no attempt was ever made for the academic translation of Grand Qur’ān. Moreover, it is an undeniable and unfortunate fact that just few scholars attempted translating the Grand Qur’ān in their respective target language directly from its Arabic text. Thanks to computer and internet technology, it is now easy to see the majority of translations on one page. This blessing of technology has highlighted a dismal image of saddening effect; when we see many translations on one page we find more plagiarism than original work. Majority merely "re-translated", or "reproduced" already available translations; particularly that of George Sale and John Rodwell, with slight difference of sentence structuring, and replacements by synonyms and synonymous words of the same language. A mere glance of the preambles of George Sale and John Rodwell works will reveal their dirty minds and hearts; nothing but bias, animosity, and rancour was the inspiration behind their works.

In the later works the conspicuous difference will be noticed only about additions of sectarian biases. The fact of reliance upon such translations becomes glaring in later translations when we find such opinions; which otherwise seem irrational, illogical and even ridiculous on face value, were plagiarized.

On the other extreme, one finds that scholars of remote past strangely kept fabulate whenever episode of life of the Elevated Messengers of Allah the Exalted finds mention in Qur’ān. Thereafter, the plagiarists in timeline have repeated it extensively that now it is as if engraved in memories of majority. However, the original episode in the original Arabic words of Qur’ān is ever safe for those who wish not to live in fictional realm.

It were only the Jews at the time of revelation of Qur’ān who are criminally charged for character assassination, for slandering, ill-reputing, and associating fabricated ridiculous stories with the Chosen and Elevated Allegiants sent as Messengers of Allah the Exalted, which are not becoming of their dignity, status, honour, and reverence. They did not hesitate doing so even for Sulie'maan alai'his'slaam who had made them sort of superpower.

In view of the foregoing it is necessary for us to acquire skill for real-time translation and interpretation of Grand Qur’ān shedding preconceived notions and extreme regards for people who earlier translated it and wrote exegeses. It does not entail disrespect for those scholars who were sincere with Grand Qur’ān.

x) Translation theory

Dictionaries and Encyclopedias suggest translation as the communication of the meaning of a source-language text by means of an equivalent target-language text. It is rendering, conversion or transference of something written in one language in the words of another language. It is transmission of texts over linguistic boundaries.

Translation is an old activity that man has practiced since ancient times. Its necessity was felt because of variation and diversity in the languages of the peoples which in itself is a pointer-thought provoking existential for the knowledgeable people [refer 30:22].

The creation of the Skies and the Earth;
And the mutual variation in the languages and skin colours of you people are the part of the miscellany of indicators-pointers of existence of Him the Exalted.
It is a fact that tangible realities certainly are pointers-thought provoking for the knowledgeable - equipped with information. [30:22]

Encyclopedias introduce us the thoughts and approaches considered suitable and adopted during various periods regarding translation. Primarily it revolves around: Ad Verbum vs. Ad Sensum: according to the verbal expression vs. according to the meaning. John Dryden in seventeenth century identified three types of translation:

Metaphrase: involving "word by word" and "line by line" translation
Paraphrase: involving "sense for sense" translation
Imitation: involving variance from words and sense by abandoning the text of the original as the translator sees fit. [Perhaps G.A. Pervez is the only translator of Qur’ān who seems to have adopted this type. But, unfortunately, he seems to have overlooked what Dryden had cautioned against the license of "imitation", i.e., of adapted translation: “When a painter copies from the life... he has no privilege to alter features and lineaments..."

Scottish jurist and historian Sir Alexander Fraser Tytler who published his "Essay on the principles of translation", describes a good translation to be: "that, in which the merit of the original work is so completely transferred in another language, as to be as distinctly apprehended, and as strongly felt, by a native of the country to which that language belongs, as it is by those who speak the language of the original work". According to Tytler the criterion for judging the efficiency and ideal translation should:

give a complete transcript of the ideas and sentiments in the original passage;
maintain the character of style;
Have the ease and flow of original text.

In recent times we find in translation theory terms Dynamic/functional equivalence and formal equivalence coined by Eugene A. Nida [November 11, 1914 – August 25, 2011]. According to him, a translator

analyzes the message of the text in question into its simplest and structurally clearest forms in the source language
transfers it at this simple level to the target language;
Restructures it at this simple level to the target language which is most appropriate for the particular type of audience in mind.

It encourages the translator to concentrate on what is important, and to restructure the form when it is necessary to convey the meanings. This approach is especially helpful in a situation where communication is difficult, because it is better to transmit at least the core content, rather than to produce a formal equivalent that does not work at all.

Considering the meanings and purpose of translation we can say that all reading is in fact translation. A native reading the text of his language is in fact transferring the meanings, perception and the message contained therein to his memory where it is written in a form different than the form of language he watched on paper. Mere memorization of the text is not translation but is transcription in the meanings of writing out or lodging an exact copy of something in memory. Storage of longer text in long term or procedural memory and its retrieval is perhaps best achieved through mechanism of rehearsal.

xi) Is Grand Qur’ān translatable? Yes, because it is neither poetry nor fiction.

The elevated Universal Messenger has orally and in writing passed on the Qur’ān to humanity exactly as Allah the Exalted compiled and communicated him in Arabic language. Being aware that it is a message transcribed in Arabic language for the entire humanity and its status is of a permanent : guarantor-conveyor of glad tidings and revivalist-Warner-awakener in time line, it may seem naive to ask this question.

However, certain texts are considered non-translatable or difficult to translate, or translation renders the original lost. Robert Lee Frost [American poet; March 26, 1874 – January 29, 1963] said: "poetry is what is lost in translation."

We need not enter in controversy as to what Robert Frost intended when he said the above quote usually attributed to him. We might take it literally; that what constitutes poetry is lost when translated in another language. May be, the moment "imagination - emotion" is translated, vacuities become manifest. Qur’ān describes the majority of poets in these words:

Know about the Poets, only the transgressors-deviants follow them in letter and spirit. [26:224]
Have you not noticed that they roam-wander about in imagination in each valley-vacuity. [26:225]
Moreover, they the poets narrate to people that which they themselves do not act upon. [26:226]

The Grand Qur’ān is not a book of poetry; but a book that crystallizes everything.

Know it that We did not teach poetry to him: the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam]. Nor it is befitting that he should desire learn it for himself.
This is not poetry; it is but the Reminder-Admonisher-Revivalist; and it is Qur’ān characteristically explicit: conveyor of information in succinct, individuated, distinct and crystallized manner. [36:69]

It is a fact: Qur’ān is certainly the relay of the exalted Messenger. [69:40]
Mind it: the Qur’ān is not relayed by a poet. Yet little is that you people accept-acknowledge. [69:41]

Comic texts are notoriously difficult to translate. Noted British novelist Virginia Woolf [25 January 1882 – 28 March 1941] once said that "humor is the first gift to perish in a foreign language". Grand Qur’ān is a unique book wherein it is stated that nothing relevant is neglected mention [ref 6:38]. Qur’ān is not a comic text that it might create difficulties for its translation:

Take note that it: Grand Qur’ān is certainly a conclusive verbal statement characteristically elaborate, organized, differentiating and delineating, contrasting and isolating each element rendering it crystal clear. [86:13]
And it does not comprise of the comic text. [86:14]

Experts in translation study opine that non-fiction, on the other hand, is often very straight forward to translate, as meaning is all that is important.

This: Qur’ān is an explicit elucidation for the people at large.
And it is guidance: regulatory information for aright conduct and counseling: results of affairs- disclosure of factual outcome of acts: good and bad eventuality, reward and punishment - penal code, for those who endeavor to remain cautious and avoid conduct inspired and governed by emotion in reverence and fear of Allah the Exalted. [3:138]

This Grand Qur’ān is a delivered-transmitted conclusive proclamation for the Mankind.
The purpose is that they might get warned-admonished-awakened by it. [Ref 14:52]

This Qur’ān is an evocative -verbal documentary - for the humanity.
Moreover this is a guide: regulatory information for aright conduct and mercy-blessing for the people who attain conviction-firm belief. [45:20]

xii) Providing guidance to humanity was the self-assumed and exclusive responsibility of Allah the Exalted.

The guidance, in Arabic: is the information-code in relation to matter and cells that are the governing and regulatory instructions for their functioning. For our convenience we may call them "laws of nature" that exist prior to and independent of their discovery and formulation by us. But like the originator of an information-code, man too is conscious, autonomous with real free will and liberty of choice. He is however a created entity and is not self-creator. Therefore, he is also in need of an information-code. What could be the best communication keeping in view the nature of his creation and that how is it conveyed by his Creator?

It is a fact that We have created the man, the living humanity, in his present state from a sub-set of a sperm. Its: sperm's characteristic feature is that it is a mixture-gathering-concentration of multiple clusters of pairs.
Purposely, We keep subjecting the man to exposure trials. Therefore, We have rendered him a listening - acoustic and observing - optical person. [76:02]

: These two features necessitate that: the information code for man should be verbal and communicated orally and/or as a written text which he could observe. Man was informed while descending to the Earth as self governing species of will enjoying liberty of choice:

We said: "You go down out of this place jointly-together.
Take note of sub-classifications; whenever shall come to you people guidance-guide from Me;
Thereat, whoever would have followed in letter and spirit My Guidance;
Thereby, fear shall not overshadow-haunt such class of people. Neither will they have a cause to grieve". [2:38]

He the Exalted said: "You both go down to Earth jointly departing from this place-Paradise.
Some of you people will be acting as enemy for some others.
Thereby, when Guidance-Guide comes to you people from Me,
thereat, whoever affectionately inclined himself to act upon My Guidance in letter and spirit-such manner that nothing else influences in between;
Thereby, having acted on My Guidance neither would he go stray-neglectful-unrewarded nor would he face trouble-difficulty-inconvenience". [20:123]

This promise of communicating guidance: information code for aright course was fulfilled:

The people used to be a singular harmonious unit-group.
For reason of emergence of differences-division-people enslaved by conjectural stories [10:19], Allah the Exalted appointed as Revivalists : the Chosen and Elevated Allegiants.
They were given the responsibility-assignment as those who assure-pronounce-guarantee glad tidings and cause cautioning and awakening.
And He the Exalted sent the certain book along with all of them incorporating infallible facts.
The purpose was that it: certain book might decide-adjudge amongst people of that society in matters in which they mutually differed. [Ref 2:213]

It is a fact that We had certainly sent Our Messengers with distinct unprecedented displays [miraculous existentials]
And We had sent certain book along with all of them: the Messengers.
And We sent the Criterion - the Weighing Scale for ad judgment, evaluation and discerning truth from conjecture and falsehood.
The objective of communicating certain book was that the people might establish and maintain a system of equity and justice. [Ref 57:25]

Like the transference of Genetic code in DNA through the courtesy of Messenger RNA to the populace of cells, the information and Regulatory Code was conveyed to peoples through the elevated Messengers of Allah the Exalted as a verbal message inscribed in written text - the Book.

Take note that Our Majesty did not send any a messenger with the Message-Book except in the language of his nation to whom he was sent. The objective was that he might explicitly express for them that which they must avoid. [Ref 14:04]

Aforetimes, the Messengers and : the Information and Regulatory Code was sent to various peoples - nations through a certain book written in the language of concerned nation. Thereby, there was no issue about translating the information as it were not meant for crossing the linguistic boundaries.

The last in the line of elevated Messengers of Allah the Exalted exclusively designated for and sent to individual nation was the distinguished, elevated and honoured Easa alai'his'slaam son of Maryam the truthful. He was sent as the Messenger of Allah the Exalted to the nation identified in timeline as the Sons-Posterity of Iesraa'eel [alai'his'slaam]. He was granted the book named -In'jeel:

And We succeeded them by Easa [alai'his'slaam] son of Maryam on their successive pattern after Mūsā [alai'his'slaam 2:87].
He acted as the Testifier-Affirmer-Certifier-Sanctifier-Authenticator of prevalent information before him which was truly the content of Tor'aat..
And We gave him the book named In'jeel. Regulation - information code for aright course of conduct was prescribed therein. And it had the illuminating light in its contents showing the straight path to destination.
And this book acted as affirmer and sanctifier of prevalent information before it which was truly the content of Tor'aat.
And this book served as a Guide and cautioning advice for those who endeavor to remain cautious and avoid conduct inspired and governed by emotion in reverence and fear of Allah the Exalted. [5:46]

xiv) Era of universalization of the Guidance: Perpetual Universal information code: Grand Qur’ān communicated through exalted Universal Messenger.

Easa alai'his'slaam had pronounced informing the Posterity of Iesraa'eel [alai'his'slaam]:

"Moreover, my assignment is as the Pronouncer of glad news of one Messenger. His specific peculiarity is that he will corporeally come in the times after me. Other peculiarity of this Messenger is that his name is : the admirer and praiser of Allah the Exalted." [Ref 61:06]

His information and recognition of the Messenger; who was to appear corporeally in physical realm after his death, at the point in time of this disclosure, was by the name : the admirer and praiser of Allah the Exalted. This disclosure was a pointer towards universalization thenceforth his natural death. He disclosed that for sending information for universal purposes and application, the Sustainer Lord of all that exists was about to send the Universal Messenger: the Messenger mentioned in the : The Covenant between Allah the Exalted and His Chosen, Dignified and exalted Sincere Allegiants.** The news broken by Easa alai'his'slaam was witnessed as reality in just about half a millennium of his natural death:

O you the Mankind, listen!
The Messenger has certainly come to you with infallible Information: Qur’ān from your Sustainer Lord.
Therefore you people accept and believe him and the conveyed information. This is the best course for you the humanity. [Ref 4:170]

You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] pronounce:
"Listen O you the Mankind; Indeed I am the Messenger of Allah the Exalted towards you people universally - all people collectively; [Ref 7:158]

Be it the living cell or the self governing humanity enjoying the personal will and liberty of choice, the information-code for sustaining life and it's aright functionality is transferred by the Creator through the courtesy of the Messenger:

O you the Mankind, listen!
Primary Source of information, irrefutably manifest in timeline has certainly just reached to you from your Sustainer Lord.
And Our Majesty has descended for you people manifestly illuminator Visible Light: Qur’ān the guarantor and sustainer of life. [4:174]

There was always a Truth-bearer—Primary Source of Information and Evidence in timeline for various peoples of different geography. None is perhaps available now in public domain. However, they all are affirmed and incorporated in the Universal Criterion -Truth bearer: Grand Qur’ān:

And Our Majesty has communicated to you the Messenger [Sal'lallaa'hoalaih'wa'salam] the Book: Grand Qur’ān; it is the composition of Infallible Doctrine-Discourse-Constitution.
It the Grand Qur’ān serves as the affirmer/certifier/sanctifier for that which was revealed from the Book aforetimes. Simultaneously, it the Grand Qur’ān is a protective umbrella upon that: the revelations in the past.
Therefore, you the Messenger adjudge between them according to that which Allah the Exalted has sent: Grand Qur’ān.
Take note; you the Messenger should not incline to pursue their conjectures and hearsay in deviation of that which has reached to you as Infallible Doctrine-Discourse of Established Facts.
We had declared this for every one of you people as a single source and path: pursuing in letter and spirit the Book of Allah the Exalted [as was told to the first couple before dispatching them to the Earth-2:38;20:123].
[to differ is the right and prerogative granted to man] And if Allah the Exalted had so willed; He would have indeed made you all one harmonious unit [by exercising infinite power and dominance and taking away the freedom of will/choice]
But the purpose for not making you one harmonious unit by force is that He might subject you people to test for exposure of your true worth in what He has given to you [the Book and other things]
Therefore, [leave them engaged in their diversions] you people diligently hasten doing the best things.
The return of you people will be directed towards Allah the Exalted; all of you on the Day of Judgment:
Thereat, He the Exalted will disclose to you the matter in which you purposely kept differing. [5:48]

A book was there for guidance: knowledge: Life Manual for each period of time. [R 13:38]
Allah the Exalted obscures that about which He so wills. And He the Exalted perpetuates that which He so wills.
Take note that the Mother of the Book has been sent from His Grace. [13:39]

And We did not annihilate any of a locality - nation - civilization except in the circumstances that a book well known had been sent for her. [15:04]

xv) Grand Qur’ān: the Universal Guide in Arabic needs to be translated and interpreted for dissemination across the linguistic boundaries.

The Universal Messenger is perpetually the sole Warner and survivalist for all those whom Grand Qur’ān reaches in time and space:

[Muhammad Sal'lallaa'hoalaih'wa'salam was advised to pronoun:] "And this Qur’ān has verbally been communicated to me so that I may by it admonish and awaken you: my contemporaries - people in my presence and all those people whomever this Qur’ān is transmitted in time and space". [Ref 6:19]

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "It is a fact; evocative luminous enlightenments: Verbal passages of Grand Qur’ān have since reached you people from the Sustainer Lord of you people.
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." [6:104]

You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce:
"O you the Mankind! Know the fact that the Infallible Doctrine-Statement in the form of Grand Qur’ān has since reached to you people from your Sustainer Lord.
Therefore, in response the Qur’ān having reached to him, whoever endeavoured getting aright guided, thereby, he is guiding-leading on the way only for his self.
Similarly, the person who remained neglectful-indifferent towards Grand Qur’ān having reached him, thereby the consequential fact is that his strays-neglect has effect upon his self.
Remain aware that I-Muhammad [Sal'lallaa'hoalaih'wa'salam] am not assigned the responsibility to act as disposer of affairs and caretaker upon you people." [10:108]

You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] pronounce:
"Listen O you the Mankind; Indeed I am but to act as Manifest Warner - Revivalist -Admonisher for you people." [22:49]

The Omnipresent, Perpetual, the Absolute is He the Exalted Who gradually communicated the Criterion to the Sincere Allegiant of Him the Exalted [Muhammad Sal'lallaa'hoalaih'wa'salam].
The purpose of communication of the Criterion: Qur’ān is that he may retain the status of a Revivalist-Warner-Awakener for peoples in time and space - the Worlds. [25:01]

People should realize that We have not sent you: Muhammad [Sal'lallaa'hoalaih'wa'salam] but to act as the Messenger universally for the Living Humanity.
Your role is that of the Guarantor-Conveyor of glad tidings and Revivalist-Warner-Awakener.
However, the fact remains that many of the people do not accept it-intend to recognize this fact. [34:28]

The elevated Universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam pronounced that he is the Admonisher by using the information text-ed in Qur’ān for every such person in timeline whom it reached. Grand Qur’ān shares two characteristic traits of the Elevated Universal Messenger, i.e.

It is a book of characteristic feature that it's Aa'ya'at: Unitary Verbal Passages are organized in distinct enclaves [Surat] - individuated distinguishing and exposing information in a crystallized manner.
A compilation named Qur’ān having characteristic feature of transcription in Arabic language for people who obtain knowledge- learn it. [41:03]
Qualitatively, it is guarantor-conveyor of glad tidings and revivalist-Warner-awakener.
Thereat, despite deliverance most of them after having seen the Qur’ān have deliberately opted to turn away- refrain from it.
Thereby, they people persistently do not listen. [41:04]

xvi) Reason and necessity to acquire the skill for real-time translation of Qur’aan.

Before we proceed to study the best methodology and approach to conveniently and accurately translate the Qur’ān while reading it, let us first address the urgency, need and reason for reading and understanding it.

Warping the time and space; we find ourselves enjoying the pleasures of extraterrestrial life. We violated restrictive information of not going nearby a female - fruit bearing tree. We violated it reflexively overpowered by fascination of attaining unfailing kingship and sustained life. We forgot the restriction for continually enjoying as guest the hospitality, and we temporarily lost the Paradise. We descended to the Earth; autonomous-enjoying the will, executive authority and liberty of choice.

But the fascination of attaining unfailing kingship and sustained life is still our longing. We have observed its source; it is the “visible light”; light sustains lush green gardens and the life. We have got it:

O you the Mankind, listen!
Primary Source of information, irrefutably manifest in timeline has certainly just reached to you from your Sustainer Lord.
And Our Majesty has descended towards you people manifestly illuminator Visible Light: Qur’ān the guarantor and sustainer of life. [4:174]

[O you the People of the Book] Visible Light: guarantor and sustainer of life and self illuminating book have certainly just reached you from Allah the Exalted. [Ref 5:15]

Therefore, to honour and discharge their pledge, those who accepted-believed in him and revered him and helped him;
And followed in letter and spirit that Visible Light: the lightener of the Path to Destination, Guarantor of the Continuity of Life: Grand Qur’ān. Its characteristic feature is that it was compactly descended -flash descent along with him: Muhammad [Sal'lallaa'hoalaih'wa'salam-his corporeal appearance-sending in the lowly world].
Aforementioned are the people who endeavor for perpetual success-fruitfulness. [Ref 7:157]

The self illuminating visible light; the self illuminating book is descended along with : Figure of Unique Prominence with characteristic feature of reflector of Visible Light: illuminator and sustainer of the Life.

And We have sent you as the Inviter who invites people towards Allah the Exalted with His prior permission.
And We have sent you [Muhammad Sal'lallaa'hoalaih'wa'salam] as a Figure of Unique Prominence with characteristic feature of reflector of Visible Light: illuminator and sustainer of the Life. [33:46]

The leader; guide of the humanity calls us towards that which will give us the truly living Life:

O those people/you who consciously proclaim to have accepted-become believers, listen;
You people sincerely respond for Allah the Exalted and for the Messenger [Sal'lallaa'hoalaih'wa'salam] when he has urged you people towards that: Grand Qur’ān which will give you people life [eternally comfortable and enjoyable in the Hereafter].
Moreover, you people be knowledgeable that Allah the Exalted is He Who transmits or creates a barrier-obstruction in between the Person and the Heart of him.
Take note, that you will certainly be gathered towards Him the Exalted [for accountability]. [8:24]

This is the prime reason that we must learn reading and translating the Qur’ān to absorb the Light that will guarantee us the continuance of not just : the life, but its much superior form: : the truly living life.

And know the certain fact that the Home of the Hereafter is truly the living Life.
Had they but understood-tried to analyze this disclosed fact! [Ref 29:64]

The sustained life is dependent upon obeying and acting upon this command: : Verb: Imperative; Second person; plural; masculine; [Form-X]; مصدر-اِسْتِجَابَةٌ- Verbal noun. Its Root is "ج و ب". The basic perception infolded is to cut a portion from the whole of something; to make hole or tore something; perforate, pierce, and carve, or to excavate. It also signifies to verbally answer, or respond. How do we answer? What is the mechanism involved? We cut and retrieve relevant information from the memory when we intend to answer. The perception infolded in Arabic Roots remains dominant in the derived words. Arabic Roots verbally mirror physical-scientific realities relating both to matter and life. How we store the information in the memory whereby we cut a portion of it to respond-answer?

It is a fact that only such people reasonably-rationally answer-respond who listen comprehensibly. [Ref 6:36]

Verbal information is saved in the memory only when we consciously and attentively listen and comprehend the message. It enables analysis-perception and safe storage. It happens only if the listener has such intention and desire. Therefore, listening is but translating and interpreting the articulated sounds-verbal narration whereby one can answer accordingly. Otherwise it is mere "hearing sound-noise" or a momentary storage in the memory of Ears only to get lost in few seconds.

Man is equipped with three faculties for acquiring "Knowledge" which he lacks at birth:

Realize it; Allah the Exalted brought you people out of the bellies of your respective mothers in a state that you were not aware of matter: something possessing dimensions, material realities.
Moreover, He the Exalted have rendered for you people the listening - acoustic faculty; and the observing - optical faculty; and of Processing-Integrating-Perceiving: Baking establishment: the Brains.
This realization might enable you people to express praises-thanks. [16:78, also see 32:09;67:23] [let us respond الحمد لله]

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 first faculty is mentioned by definite Verbal Noun: followed by a plural Noun:. The use of this pair of a verbal noun and plural noun signifying two distinct sensory faculties is quite reflective and meaningful. A verbal noun signifies state or an act without time reference. Man is in the state of hearing sounds, voices all the time, whether or not he is willfully interested in percipient listening of something. Therefore, sounds arriving in brain may remain just as "hearing" of pleasant or annoying noises; or may cause conceptual perception: knowledge when these are "listened". However, the brain does hear and analyze the incoming sound during sleep without person's conscious-voluntary effort.

The perception and meaning signified by Verbal Noun: as either "hearing sound-noise" or "listening as thought" depicts that the first is just automatic-machine operated function while other is an operation done by someone of free will.

Moreover, you people should not adopt the habit like of those who said: "We have listened". But the fact is that they heard and were not listening comprehensibly. [8:21]

It is thus evident that: [Verbal Noun] not only signifies a permanent state of hearing but also introduces a person who avails this facility for "listening" thereby attains description of: : a comprehensibly listening person.

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-signal 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.

: It is feminine broken plural of paucity. Plural of paucity can be called as individualized plural. It is derived from Root "ف ء د". The basic perception and signification described by lexicons is that of heat of ashes and is used to portray baking of dough: a soft elastic mixture of flour and water, often with other ingredients such as oil, butter, salt, and sugar, that becomes bread or pastry when baked. Raw material is like data and the yield of the process, the baked product, is like the information obtained by integration of data input.

Grand Qur’ān has nowhere suggested or even hinted that: and : the hearts are synonym, synonymous or interchangeable. : It is made from Root "ق ل ب". Renowned lexicons describe that this Root leads to the perception of purity, sincerity and worthiness of a thing; and secondly turning-revering-inverting-changing of a thing, its mode or manner of being. It denotes turning over and over, or upside down, or to revolve repeatedly a thing to investigate, scrutinize or examine to know or determine its inner self; and what might be the issues and affairs. The turning over and over is exemplified like the sweltering of a serpent on hot sand of desert.

Therefore, refers primarily to that faculty and establishments in human body that corresponds to the basic perception infolded in its Root. Each word of text is unique. Every word is essentially different from another notwithstanding its proximity in some aspects. The choice of words in the text of Qur’ān must not be altered or substituted by another Arabic word for convenience of translation in the target language. It must be avoided particularly when intention is to co-relate it with generally held perceptions and beliefs of majority of people at any given point in time. We do not have the absolute knowledge of Universe nor of our own bodies. We will remain in the process of learning till the blow of Last Sound in the trumpet, the real big bang. Moreover, no one adopts such sort of attitude and behaviour with any other book of the world, therefore, why this attitude is met to Qur’ān which too is the Book.

Man is moved out of the embodiment of mercy: the womb of mother: "his first world of calmness and warmth; synonymous to guest in Paradise" with a clean slate with regard to knowledge of "Matter-circumstance-environment-stimuli-events of outer world". However, he was moved fully equipped with machinery and gadgetry to acquire that he lacked: the Knowledge of new World.

; and: are three faculties inserted in human body for acquiring knowledge to rise from the initial: : the age of unaware feebleness towards 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 and self rule-decision. He is however advised:

And you should not individually pursue-track that course, idea or thought, knowledge about which has not been in your access.
It is a fact that the faculty-sense of processing sounds and verbal information; and the visualizations; and the faculty of Processing-Integrating-producing Knowledge: Brain/Mind, each will be subjected individually to questioning-scrutiny. [17:36]

The knowledge-collectors will be subjected to scrutiny in their individual capacity. It is thus evident that the function performed and data collected and processed by Listening and Observation is individually saved; and the information integrated by: is also saved enabling scrutiny and accountability of each of three faculties in future. Therefore, : are such Locus-"Baking Establishments" which are distinguished by its ability to think and create in addition to simply quickly processing the given data. Not only the "Raw Material-data" [Data-Latin "datum" means that which is given]"; like the inputs: flour, water, oil, butter, salt, and sugar for baking bread; is retained separately but the "Baked Product-Information-Knowledge" also remains secure and saved for all times. Baked product can also be checked reversibly. It is like such hash function of a computer which is reversible.

However, this baking like process needs transfer of heat by convection. As more and more input is given for baking loafs of bread the baking establishment will become hotter and hotter. It will cause agitated state in the surroundings. Similarly when we give more and more information to computer, the processor has to work harder and harder as more tasks are put upon it. Thereby, it becomes hotter and hotter and resultantly does not perform efficiently. We therefore cool the computer down by means of convection. If we do not care cooling it down, it will shut down.

The text of Qur’ān is heavily loaded with information and its nature is also infinitely wide. Therefore, its uninterrupted communication is bound to put the recipient's conscious brain in heated state that might cause destabilizing his tranquility and stability. The best technique to keep the human: : baking establishments: the brains in efficient and perfect balance and stable circumstances is disclosed in the Qur’ān:

Know it: Those-members of elite group who had refused to accept-believe posed a question to the people:
"Why is it the Qur’ān is not descended upon him: Muhammad [Sal'lallaa'hoalaih'wa'salam] in the state of compositely compiled book?"
The reason of gradual revelation is that by this mode We might cause your brain: faculty of Processing-Integrating-producing Knowledge, remain persistently in stable state of calmness and tranquility.
And We have caused it: Grand Qur’ān recited distinctly making every syllable, vowel, pause prominent in the manner of excellently arranged flow of thread structuring the most beautiful compact web. [25:32]

Influx of information generating thoughts on various issues causes the brain to get stressed and heated up. Gradual and intermittent revelation of verbal passages of Qur’ān heavily loaded with information ensured that the brain of the Elevated Messenger was not placed at jeopardy of instability and stress. However, this mode of gradual revelation could cause another concern and stress for the Elevated Messenger that he might feel embarrassment in case he has no news and information to offer in response to a query. He was ensured:

Moreover, the objective of gradual revelation is that no sooner they come to you with a proposition-example-query:
We would certainly have already brought to you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] the factual and the most dynamically balanced information as breaking news about it. [25:33]

: It is a Verbal Noun: Indefinite; singular; masculine; accusative; [Form-II] used for disambiguation of preceding verbal clause. Its Root is "ف س ر".

The basic perception infolded in the Root is to disclose and state information about something the listener is hitherto not aware. The renowned Classical Arabic Lexicon, لسان العرب describes it as كشف المُغَطّى, "disclosure of the wrapped, covered, not known thing". The Lane's Lexicon states: "He discovered, detected, revealed, developed, or disclosed a thing that was concealed or obscured". [Lane's Lexicon-Page 302, Vol-6]

The first time disclosure of information about something, hitherto in a concealed, obscured, hidden, covered or wrapped state for a listener-reader, is but the "breaking news" for him. The act of breaking the news occurs only once. Certainly, it is no coincidence that the word from this Root has occurred only once in the Grand Qur’ān.

Believers are advised to follow the same course for studying and comprehending the Qur’ān:

Therefore, you people read that much text of the Qur’ān which has circumstantially become self convenient-facilitating. [Ref 73:20]

Reading and comprehension is easy after listening attentively the recitation of a text in silence so that other noises do not intermix. And it is facilitative and easy so long one can retain concentration and focus which is the basic manner of reading a book. Concentrated attention for a longer period in comprehending a text, heavily loaded with varied information, will cause heating of the brain disturbing its efficiency. Therefore, every individual should read, comprehend and critically reflect on the verbal unitary passages of Qur’ān according to his level of concentration and slowly enhance its duration.

xvii) Superb system of transcription and translation

Interestingly, transcription and translation is a process that is taking place in every cell of ours and all organisms. The cell is the working site of genes: bits of biochemical instructions found inside the cells of every organism from bacteria to humans. Genetics has informed us that organisms could not grow or function properly if the genetic information encoded in DNA (deoxyribonucleic acid: a nucleic acid molecule) was not passed - transferred from cell to cell. DNA is packaged into structures called chromosomes within a cell. Every chromosome contains many genes, and each gene is located at a particular site, or locus. Within all organism cells divide to produce new cells, each of which requires the genetic information found in DNA.

The deoxyribonucleic acid (DNA) molecule is the genetic blueprint for each cell that determines every characteristic of a living organism. A molecule of DNA consists of two chains, strands [in Arabic: ] composed of a large number of chemical compounds, called nucleotides, linked together to form a chain. These chains are arranged like a ladder that is twisted into the shape of a winding staircase with many individual steps, called a double helix.

Genetic scientists use the same terms "transcription" for the transfer of genetic code; and then translation into the language of proteins. Transcription transfers the genetic code from a DNA molecule to an intermediary molecule called Ribonucleic acid [RNA] and involves production of a special kind of it called Messenger RNA. Allah the Exalted has maintained a similar course for conveying guidance to the living Cell and the Human being using medium of the Messenger and comprehensible language for the targeted audience.

Once transcription is complete and the genetic code is copied onto Messenger RNA, the genetic code must be converted into the language of proteins. That is, the information coded in the four bases found in mRNA must be translated into the instructions encoded by the 20 amino acids used in the formation of proteins. This process is called translation by genetic scientists. [Information taken with thanks from Liu, Dennis. "Genetics." Microsoft® Encarta® 2006 [DVD]. Redmond, WA: Microsoft Corporation, 2005]

The DNA of living things contains incredibly comprehensive information which is easy to read for the body system and to interpret it. Thereby, it follows the prescribed code - regulation and instructions for conduct, operation, management, upkeep, proceeding or the like. Who is the source and writer of this comprehensively elaborate "information code"? Ordinary prudence will immediately say: "the Creator", since there is no information without a conscious intelligent sender who has desire and will of his own.

Mūsā [alai'his'slaam]said: "He the Exalted is Our Sustainer Lord Who have given shape and dimensions to every thing of His creation. Afterwards the completion of intermediary processes He the Exalted prescribed regulation - information code for its course of conduct, proceeding and management. [20:50]

He is the One Who created all that exists. Thereat, He stretched-fashioned-equated-made it even. [87:02]
Moreover, He the Exalted is the One Who destined things in measure-limit-scale-proportional relativity.
Thereby, He the Exalted prescribed regulation - information code for its course of conduct, proceedings and management. [87:03]

The fact remains that prescribing the regulation - information code for the course of aright conduct, proceedings and management exclusively rests upon Our Majesty. [92:12]

The Verb: and noun: are made from Root " ھ د ى". The basic perception infolded in the Root is to direct or guide to the way or cause to take, or follow, a right way or course or direction. It denotes a way, course, method, mode, or manner of acting, or conduct, or proceeding or the like. It signifies regulation - information code for the right course of conduct and proceedings.

The translation of DNA yields proteins which are like "workhorses" of the cell, carrying out all the functions necessary for life. The translation and thus comprehension of Grand Qur’ān by a reader will yield to him the guidance for aright utilization and execution of his will and freedom in lifetime and a reward of truly living life; a life void of fear and grief and full of comforts, enjoyments, and pleasures.

xviii) The Process for the near-accurate translation of Grand Qur’ān like DNA translation process:

The source of guidance is but unitary, be it for a single cell or for human being who has about hundred trillion cells in his body. There is only one star in the Sky that comes to the rescue of a man in bewilderment of clueless location to show him the direction [refer 16:16]. The guidance: information code for aright course for sustaining life of a cell is encoded in the DNA. DNA contains the instructions for growth and development in humans and all living things. Our DNA is packaged into chromosomes that contain all of our genes. The guidance for humanity is encoded in the Grand Qur’ān: the constitution for aright conduct and the guarantor of sustained life. It is the "DNA" for growth and development necessary for the truly living life of the Hereafter.

Genetics is quite a delicate and complicated discipline. Being a person of ordinary prudence, I have but to restrict to non-technical and elementary approach. I, however, understand that the Source-Originator of information is since Unitary, therefore, the transmission and decoding of guidance in the DNA and the Book of Allah the Exalted: Grand Qur’ān must have similarities, resemblances and are governed by similar rules. Genetic scientists tell us that the genetic code is a set of rules that defines how the four-letter code of DNA is translated into 20-letter code of amino acids, which are the building blocks of proteins.

Likewise, the linguists and grammarians have the set of rules for translating a source-language text into target-language text. Deviations from the rules will produce a defective protein and a defective, erroneous, inaccurate, incomplete or vague translation.

xix) The peculiarities common between Grand Qur’ān and DNA

1. The DNA encodes the non-verbal guidance: information code for aright course for sustaining life of a cell and the human being. It contains the instructions for growth and development in humans. Grand Qur’ān encodes verbal-guidance for aright course for growth and development of human personality to an exaltation that will render him eligible to be piloted beyond the ascensions of earthly universe to his original abode to live the truly living life of the Hereafter.

Guidance for humanity is: the Parlance—verbal Message of Allah the Exalted. Like Messenger RNA, it was in timeline transferred—transcribed to the elevated human Messenger of Allah the Exalted for onward communication-delivery verbatim to public:

Take note; It has never been the practice of Allah the Exalted for any human being:
That Allah the Exalted might communicate with him in a humanly understandable language;
The exception to the negation of lingual communication with a human being is firstly in the manner of a written revelation: giving him a book;
Or He the Exalted might communicate speaking to him from behind a barrier;
Or He the exalted might send a messenger, angel or a man, to a person:
Whereby he the messenger might communicate-inform, with the permission of Him the Exalted, a person about that which He the Exalted intends to be communicated: His Verbal Message-Parlance-Book.
Indeed He is the Exalted Supreme; eternally the Knower of visible and invisible domains and the Infinitely Just Supreme Administrator of the created realms. [42:51]

They were a galaxy of men of personal choice of Allah the Exalted described by Adjective resembling participle: signifying the person who is the Chosen, elevated and given Distinction and exaltation over all others in timeline since their birth. However, they were assigned the responsibility of the Messenger only upon having attained strengthen maturity to convey the Message of Allah to the people of their time and nation in their respective language. The same is the case in human genome that the mature Messenger RNA does the same job.

Let it be known, Our Majesty sent not the Messengers before you the Messenger [Sal'lallaa'hoalaih'wa'salam] but only the Men whom We communicated verbal messages.
They were living amongst the residents of certain cities. [Refer 12:109]

The last in the galaxy of men of personal choice of Allah the Exalted, described by Adjective resembling participle: is the final universal Messenger who is unique by virtue of having been appointed for the humanity for the entire timeline. The Universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam is perpetually the sole Warner and survivalist for all those whom Grand Qur’ān reaches in time and space:

You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] pronounce: You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] pronounce:
"Listen O you the Mankind; Indeed I am the Messenger of Allah the Exalted towards you people universally - all people collectively; [Refer 7:158]

The Universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam has relayed and Grand Qur’ān has since reached us. It is like the Messenger RNA has reached to the cytoplasm, where the ribosome is located. It is the job of the individual and the ribosome in cell to translate the message:

And this Qur’ān has verbally been communicated to me so that I may by it admonish and awaken you: my contemporaries - people in my presence; and to admonish and awaken him to whom this Qur’ān has reached in time and space. [Ref 6:19]

2. There are 20,000-25,000 protein-coding genes in the human genome. A gene comprises of a sequence of Codons. A codon is a set of three consecutive nucleotides in mRNA molecule that codes for one amino acid. Thus each gene encodes the sequence of amino acids that will produce a specific protein. Proteins are polymers of amino acids. Each protein has a unique sequence of amino acids. The sequence of amino acids specifies protein shape and function.

In verbal language, a gene corresponds to a sentence of a text that conveys a complete thought/proposition. And codon corresponds to a word or phrase—grammatical unit in a sentence imparting only one meaning. And their sequence in a sentence signifies the type of sentence by structure and function—meanings.

3. An anticodon is a trinucleotide sequence complementary to that of a codon in a messenger RNA (mRNA) sequence. An anticodon is found at one end of a transfer RNA (tRNA) molecule. During protein synthesis, each time an amino acid is added to the growing protein, a tRNA forms base-pairs with its complementary sequence on the mRNA molecule, ensuring that the appropriate amino acid is inserted into the protein.

Like the triplet code of codon and corresponding anticodon for translation of a gene for producing a protein, for accurate translation of a sentence (gene) in the text of Grand Qur’ān, there is a "triplet anticodon": Root + Morphology + syntax for every word - element (codon) of the sentence. Without applying this "anticodon", any attempted translation will be but faulty, inaccurate, erroneous, incomplete or vague.

4. There are twenty two amino acids, and a start and a stop codon in protein-coded gene translation. In Arabic, there are twenty two declensions of a noun that signify its role in the sentence: two genitive, eight nominative, and twelve accusative.

5. A portion of mRNA Is Not Translated.

Interestingly, 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.

Sequencing of Grand Qur’ān for translation purposes is exactly like mRNA molecule. 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. [So called Mystery of Initial Letter/Consonants]. Thus the Divine Discourse has thirty translatable segments.

6. The ribosome is a complex molecular machine found within all living cells, which serves as the site of biological protein synthesis- translation. Ribosome link amino acids together in the order specified by messenger RNA (mRNA) molecules. Ribosomes consist of two major components: the small ribosomal subunit, which reads the RNA, and the large subunit, which joins amino acids to form a polypeptide chain.

Like mRNA the Grand Qur’ān resembles a long continuous strand depicting first word to its last word as a chain. The ribosome binds to the single strand of Messenger RNA. As the ribosome binds, we are also directed to consciously bind ourselves with the "strand of Allah the Exalted":

And you people diligently and sincerely bind yourselves as a collective fraternity by resorting - taking recourse to "the Rope of Allah the Exalted": Grand Qur’ān. [refer 3:103]

7. The Genome Project has highlighted that the structure of the genetic language is very simple and that the rules for reading the genetic code are simple. The "Author" of Genetic code and Grand Qur’ān is Allah the Exalted. He the Exalted has proclaimed:

Thereby, for reason of its universality and permanence, We have certainly rendered it: Grand Qur’ān easy, open and facilitative for reading and comprehension by transcribing it in the mother tongue: Arabic language of you Muhammad [Sal'lallaa'hoalaih'wa'salam].
The purpose of its facilitative rendering is that you the Messenger might give glad tidings-guarantee on the strength of this Grand Qur’ān to those who endeavor to remain cautious and avoid conduct inspired and governed by emotion in reverence and fear of Allah the Exalted;
And so that you the Messenger may admonish, with this Grand Qur’ān, the excessively argumentative people. [19:97]

Know the certain fact: We have simplified-rendered the Grand Qur’ān easy, open and facilitative for reading, comprehension and saving in memory to recall, take lesson and to relate.
Thereat, is there one who consciously and purposely saves it in memory, comprehends and recalls to mention-takes lesson and admonition? [54:17;22;32;40-Easy to read and comprehend]

We will soon concentrate on par excellence features of Grand Qur’ān under the heading Inbuilt guidance for translation: Criterion - Keys for translation of Grand Qur’ān, which serve as keys for accurate translation; and particularly for evaluation of the accuracy and veracity of the translation in the target language text. Many of these features are like Transfer RNA and its anticodon which help avoid erring while translating; and to understand, unambiguously, the message of the Messenger RNA.

xx) Methods - Approaches of teaching/learning second - foreign language—learning and understanding Qur’ān

The existence of a variety of languages spoken by human beings, refer Ayah 30:22, has always necessitated and encouraged peoples to attempt to learn foreign - second languages. Various methods and approaches were employed under influence of advancements in theories and psychology of learning, these included, "the grammar-translation method", "the direct method", "Audio-Lingual method", "Silent Way", and "Total Physical Response".

The strategy - method - approach will however depend upon the primary goal of learning a second language. The primary goal could be learning to understand the language either in reading or listening. Or the intended goal for learning a second language could be to produce it, i.e., speaking and writing.

The experts are of the considered opinion that learning to speak and write is much more difficult than simply learning to understand. Learning to understand is easier as it requires recognition rather than the harder recall.

Our purpose is only to acquire the skill for understanding the meanings, perception and message of Grand Qur’ān. Our goal is not the learning of Arabic for communication, i.e., speaking and interaction with Arabs. Therefore, the most suitable strategy - method - approach for our goal is Grammar-Translation method, also known as classical method. Its name captures the main emphasis of this method—the study of grammatical aspects of language and the use of translation as a means of acquiring comprehension. It will enable us appreciate the all time classic Grand Qur’ān in its original language.

Oft repeated disadvantage associated with this method is the much rote memorization of grammatical aspects such as verb conjugations and recitation of rules that described language functions. But no such practice is needed for employing grammar-translation method for learning Arabic of Grand Qur’ān. Its miraculous uniqueness is that its learning to understand is much easier as we can visually recognize nouns and verbs, grammatical units—prepositional, possessive and adjectival phrases, and other elements like subject and predicate, subject and object of verbs while just watching the text. This feature facilitates self comprehending the text by taking help from "teach yourself" books.

And its grammar would seem the easiest if we revisit grammar book of the target language, say English. Though we know reading and writing our mother-language, or English as second language, which will mostly be grammatically correct, but it is because of unconscious understanding of their grammar. We might not be able to consciously explain the rules of Urdu or English grammar to others. For learning to comprehend a book written in another language, Arabic of Grand Qur’ān, we must know consciouslythe grammar of at least one language.

For Urdu speaking people learning to understand Arabic of Qur’ān is very easy and simple. The most important determining factor how easily words are learned is "cognate factor". "Cognate" means the words that are the same or very similar in both languages. There are a large number of words that are cognate in Arabic and Urdu. Though there are "false cognates" - words which appear similar, but have different meanings—it needs not any special strategy since their number is just few.

xxi) How should we proceed to understand Semantics of Grand Qur’ān - Arabic "Roots" and Lexicon of Qur’ān; Semantics of Qur’ān is like "semantics" of DNA—triplet schema.

Linguistic Semantics is the study of meanings as inherent at the levels of words, phrases, sentences and larger units of discourse-text. It is used for understanding human expression through language. The discourse-text of Grand Qur’ān is in Arabic: a perspicuous, eloquent, distinctive and precisely expressive language; the language of the sons of soil of Arabian Peninsula.

Experts suggest that it is useful to view the vocabulary of a language/text as a set of words referring to a series of conceptual fields. In linguistics, these divisions are called Semantic fields. A semantic field or semantic domain is a set of words grouped by meaning referring to a specific subject; languages will have fields of distance, location, size, shape, time, emotion, beliefs, economics, academic subjects, natural phenomena, etc. Each field can have many sub-divisions or lexical sets: actual words and expressions. Semantic fields are arranged hierarchically, going from the more general to the more specific. Linguists generally refer the general word by umbrella term "superordinate" and the specific word as "hyponym". The propositional meaning carried by a general word or superordinate is part of the meaning of each of its hyponyms but not vice versa.

"Semantics" of DNA is decoding—to transform an encoded message into an understandable form—the 20,000-25,000 protein-coding genes in the human genome. And perhaps there are a similar number of sentences in the text of Grand Qur’ān. A gene comprises of a sequence of Codons. A codon is a set of three consecutive nucleotides in the Messenger RNA (mRNA) molecule that codes for one amino acid. Thus each gene encodes the sequence of amino acids that will produce a specific protein. Proteins are polymers of amino acids. Each protein has a unique sequence of amino acids. The sequence of amino acids specifies protein shape and function.

In verbal language, a gene corresponds to a sentence of a text that conveys a complete thought/proposition-concept. And a codon corresponds to a word or phrase—grammatical unit in a sentence imparting only one meaning. And their sequence in a sentence signifies the type of sentence by structure and function—meanings-message-communication.

For accurate decoding-translation of a codon-basic unit of genetic code there is an anticodon which is atrinucleotide sequence complementary to that of codon in a messenger RNA (mRNA) sequence. An anticodon is found at one end of a transfer RNA (tRNA) molecule. During protein synthesis, each time an amino acid is added to the growing protein, a tRNA forms base-pairs with its complementary sequence on the mRNA molecule, ensuring that the appropriate amino acid is inserted into the protein.

Roots

The language of Grand Qur’ān is Arabic: language of the exalted universal Messenger-Spokesperson of Allah the Supreme Sovereign, and of sons of soil of Arabian peninsula.

Arabic words, nouns and verbs, stem from Roots. Root is a cluster of three, in some cases four or rare five, consonants of Alphabet placed in a peculiar sequence. Out of 29 letters of Arabic alphabet, Aleph is not a consonant since it has no sound, hence it is never the part of a Root. All 28 consonants may function as root radicals. However, there are no roots with identical consonants in the first and second position while at the second and third position radicals of a root can be the same consonant. Such roots are termed geminate roots.

Though a combination of three unique consonants can constitute six Roots, for example consonants: ح , بand ر make these Roots: ب ح ر - ب ر ح - ح ب ر - ح ر ب - ر ب ح - ر ح ب ; the Roots are determined and fixed. No new Root can be structured.

Roots are comparable to proper names as both are with unique semantic reference. However, there is a profound difference between proper names and roots. The former designate identifiable entities with real existence, whereas root is pure abstraction. The root is the common element shared by its derivatives.

The Root has specific, defined, distinct, conspicuous and apparent concept, phenomenon, perception and signification folded in it. It is the source, the reservoir of knowledge. Roots can be termed as "repertory of frames" of Arabic language if we follow frames approach to semantic analysis. Without understanding the "molecules" of the language we can only have a very sketchy understanding of discourse itself.

The amazing fact about the Roots of Arabic is that the perception infolded in them is reflective of physical—scientific realities pertaining both to matter and life. They seem as if they are the baseline for scientific study and investigation.

For semantics, Root is like the first of trinucleotide sequence of anticodon. It is well know that vocabulary is of vital importance in language study because it is the essence of a language. Linguist D. A. Wilkins (1972) has the famous line : "Without grammar very little can be conveyed, without vocabulary nothing can be conveyed.".

That book is conveniently understandable which uses minimum vocabulary of the language. The entire vocabulary of Grand Qur’ān, nouns and verbs, stems from just 1646 Roots. Therefore, at preliminary stage, we should feel pleased that learning the skill for real-time translation of Qur’ān is rendered facilitative by the use of a small part of vocabulary of Arabic in its discourse. If we merely run through the basic perception infolded in these Roots, we will gain a fairly good understanding of meanings of the words of Grand Qur’ān, even before learning the meanings added by other features of the language; morphology and syntax.

Classical tradition employs the word "Root", but in reality, the concept resembles exactly to a "seed" which is either monocotyledon or dicotyledonous and contains the DNA to sprout and grow into a plant in a specific environment. "Seeds" of Arabic language have distinction of monocotyledon-nominal roots and dicotyledonous-verbal roots. Unique assemblage and sequencing of consonants is like a DNA that encodes complete tree of a unique concept-field of understanding which "germinates" in specific environment.

Morphology

Morphology deals with word structures. Arabic morphology is highly systematic. It involves the study of patterns and forms of words found in the language with regard to their origin, derivation, construction and meanings. Words originate from the Roots on various well defined patterns-moulds-structuring frames. But they retain the original perception infolded in the Root, dominantly and conspicuously. Additional meanings and connotation, shades and colours get added to the perception-concept-meanings infolded in the Root by the peculiar pattern - placing of vowels—syllabification and addition of consonants. Moreover, relational aspect of the semantic field will also influence and add connotations to the word with reference to its collocates. Hence;the meanings, perception and connotation of an Arabic word is the composite whole of the perception infolded in its Root, coupled with meanings associated with its pattern, and its relation to the semantic field where it is used—collocates.

It signifies that the basic meanings of a Root and word do not exhaust when they are used in a different semantic field, relational area, while necessarily retaining the base meanings. This phenomenon is particular to the words which are other than those coined to denote and identify a specific tangible object, or person, i.e. substantive nouns. Actions and gestures, bodily actions or body language has various levels of intensity, depth, sincerity or feigning, magnitude proportionally reflecting the feel and state of heart and mind.

For semantics, morphology is like the second of trinucleotide sequence of anticodon. All the words stemming from a particular root are enumerated in the root page and their morphological features are mentioned therein. Moreover, all words are segregated by their types.

Syntax- (Arabic: النحو العربي‎ or قواعد اللغة العربية)

Comparable to third trinucleotide sequence of anticodon is syntax.

It is the other branch of Arabic grammar that deals with the set of rules, principles, and process that govern the structure of sentences. It deals with how words or other elements of sentence structure are combined to form grammatical sentences-complete expressions. The subject of syntax [Nahw-] revolves around word itself and the speech. The benefit of grammar is protection against error in speech, and likewise in writing. Syntax is concerned with the expression-word as it exists within the context of a sentence. It is not particularly concerned with the expression-word itself which is the main subject of other branch of Arabic grammar, i.e. morphology-Tasreef.

Syntax is all about the concept called grammatical inflection-I‘rāb إﻋﺮﺍﺏ. It is considered the core of grammar and everything else revolves around it. Experts say understand this concept is understanding the Arabic language and failing to understand it is failing to understand the language.

Syntax of Grand Qur’ān is the simplest because we have only to observe the vowel on the last consonant of a noun. The last vowel reveals the role and function of a noun in the sentence. Nouns having vowel sign ـُُ, ,ـُـُ on their last consonant are termed "nominative- مَرْفُوْع"; those with vowel sign [ــًــ, ـَ] are termed "accusative-مَنْصُوْب", and third case-ending with vowel sign [ـِ .. -ٍ ] are termed "genitive-مَجْرُوْر".

There are 8 roles that nouns play in sentences when they have case ending ـُُ, ,ـُـُ —"nominative- مَرْفُوْع";

There are 12 roles that nouns play in sentences when they have case ending [ــًــ, ـَ]—"accusative-مَنْصُوْب"; and

There are 2 roles that nouns play in sentences when they have case ending [ـِ .. -ٍ ]—"genitive-مَجْرُوْر"

Thus there are only 22 positions for reflecting the role and function a noun performs in sentences and discourse. There are twenty two amino acids, and a start and a stop codon in protein-coded gene translation. In Arabic, there are twenty two declensions of a noun that signify its role in the sentence: two genitive, eight nominative, and twelve accusative. Similarly, the words that start a sentence or a topic are peculiar in the text of Grand Qur’ān which enables the reader to identify the point where it ends.

Segmentation of the text

Text segmentation is the process of dividing written text into meaningful units such as topics, sentences or words. In academic circles, the texts are considered broadly of five types:

1. 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 major chunk of the text of Grand Qur’ān comprises of narrative.

2. Descriptive texts are concerned with the location of persons and things in space. State or positional verbs plus adverbial expressions are employed in descriptions.

3. Injunctive - Directive texts are concerned with concrete immediate or future activity. Central to these texts are imperatives. This can include anything from prayer to request, to advice, exhortation, decrees and laws. Parameters are then examined with the goal of distinguishing legal texts from other types of directives. The behavioral discourse type is subdivided to include hortatory [urging course of action: strongly advising a course of action to somebody), characterized by imperative verb forms and other verb forms which communicate the desire for the speaker to do a certain action. Directive discourse is often accompanied by some kind of information as well as argumentation. Argumentation can consist of the communicative purposes of informing and expressing opinions which serve the purpose of convincing the recipient of the value of complying to the directive.

Injunctive - Directive segment relates to do or not to do, behaviour and conduct. They are in such passages:: Verbal passages that incorporate injunctions and instructions for aright conduct in time and space. Such verbal passages are self evident by the use of imperative-command verbs. The commands are issued by using such words which are conveniently understandable by the majority that comprises of people of ordinary prudence. Caution: It is matter of common sense that injunctions are not interpreted by substituting the words of original command. Those who do so, they simply adhere not to basic academic principles of translation and interpretation of texts in target language text, level of scholarship notwithstanding.

Narrative, descriptive and directive texts have grammatical forms associated with them which may be expanded to form sequence of textual nature. They all are centered around real-world events and things. In contrast expository and argumentative texts are cognitively oriented, as they are concerned with explanation and persuasion, which are both mental processes.

4. Expository texts. They identify and characterize phenomenon. They include text forms such as definitions, explications, summaries and many types of essays. They may be objective or subjective. They may be analytical (starting from a concept and then characterizing its parts; e.g. definitions) or synthetic [recounting characteristics and ending with a appropriate concept or conclusion; e.g. summaries). They are characterized by state verbs and epistemic modals or by verbs indicating typical activities or qualities.

5. Argumentative texts depart from the assumption that receiver's beliefs must be changed.

Determining the features of sentences

A sentence is a grammatical unit consisting of one or more words that are grammatically linked. A sentence can include words grouped meaningfully to express a statement, question, exclamation, request, command or a suggestion. Knowing the type of sentence by structure and meanings helps to comprehend the intended meanings more explicitly since the meanings are greater than the sum-total of meanings of individual words and phrases in a sentence.

In simple terms, a sentence is a set of words that contain:

a subject: what the sentence is about: the topic of the sentence. Therefore, the subject of a sentence can be almost anything.
a predicate: what is said about the subject.

It is thus evident that a sentence expresses a complete thought.

Note that the predicate always contains a verb. Sometimes, in fact, the predicate is only a verb: So we can say that a sentence must contain at least a subject and a verb.

Types of Sentences by Structure:

Simple Sentence: A simple sentence contains a single subject and predicate. It describes only one thing, idea or question, and has only one verb - it contains only an independent or alternatively called main clause. Any independent clause can stand alone as a sentence. It has a subject and a verb and expresses a complete thought. Even the addition of adjectives, adverbs, and prepositional phrases to a simple sentence does not change it into a complex sentence.
Compound Sentence: These are made up of two or more simple sentences combined using a conjunction such as and, or or but. They are made up of more than one independent clause joined together with a coordinating conjunction.
Complex Sentence: It is a sentence that contains at least two clauses; one independent and one or more dependent clauses.
Complex-Compound Sentence: It is a sentence that contains two or more independent clauses and at least one dependent clause.

Types of Sentences by Purpose

Declarative Sentence – Used to make a simple statement. Most sentences are declarative.

Interrogative Sentence – Used to ask a question. See also Rhetorical Question.

Exclamatory Sentence – Used for emphasis and emotion.

Imperative Sentence – Used for commands, with the pronoun you always implied.

Conditional Sentence – Used to express what one would do if a condition were met.

Arabic: Definition of sentence

The sentence is defined as a saying comprised of two words with ascription to one another. The sentence is either comprised of two nouns or a verb and a noun. What makes it a sentence is Isnad (الإسْنَادُ): ascription, meaning that the words have meaningful relationship between them. The sentence may be comprised of phrases and clauses in an arrangement that conveys a particular meaning.

In English sentences, the subject usually precedes the verb. In Arabic, there are two types of sentences in regard to subject and verb ordering:

Nominal Sentence: الْجُمْلَةُ الاِسْمِيَّةُ : It is a sentences in which the subject precedes the verb. In simple terms; it is a sentence that begins with a Noun.

The subject can be a noun, a pronoun, a demonstrative pronoun, or a relative clause.

Thus there are more than one possibility for nominal sentences in the presence of an object, an adverb, a prepositional phrase, etc.

Verbal Sentence: الْجُمْلَةُ الْفِعْلِيَّةُ : It is a sentence that starts with the verb and the subject follows. The subject can be a noun, a pronoun, a demonstrative, or a relative clause. The defining property of a verbal sentence is that the verb precedes the subject. There are more than one possibility for verbal sentences in the presence of an object, an adverb, a prepositional phrase, etc. If the first word is neither of these two, in other words it’s a particle, then we simply ignore it and consider the first non-particle word to determine type of sentence.

Usage of Each Type of Sentences

Unlike English, where the change in the intonation of the speaker is probably the only way to emphasize or stress different elements of the sentence; emphasis of different elements can be achieved in Arabic by alternating between the two types of sentences.

Nominal sentences are used when the SUBJECT is the most important element in the sentence and which the speaker seeks to emphasize. Verbal sentences are in fact the normal tone; they are used when the speaker is not stressing anything in particular, or also when the speaker seeks to stress the verb or the ACTION.

Elisions

It is made explicit at the very outset of the Divine Discourse that Arabic is a pro-drop language. Taking care of elisions in the source text and incorporating it in target language text are important to correctly convey the perception embedded therein. Ellipses at the sentence level is distinguished from other types of omissions by the condition of recoverability. The basic principle of ellipsis is that nothing can be omitted unless it can be recovered. Recoverability is the essential condition put forward by Arab grammarians for ellipsis. Ellipsis is not allowed if there are no indicators to help the addressee to identify the elided elements.

Since Grand Qur’ān is for the humanity, its first audience were the people of Mecca and surrounding localities. Further, while reading Grand Qur’ān, it must be kept in mind that it was gradually-intermittently revealed to the Messenger who then communicated it to the people of those days. Therefore, while conveying an Ayah—unitary verbal passage wherein some element is elided, it was so because it was already in their knowledge and they were quite familiar about it. Its mentioning would have cost redundancy.

Arabs dislike using larger quantity of words and like to convey voluminous information by employing minimum words. It also reflects that the Arabic language regards its listener and reader as a responsible, attentive and intelligent person who focuses his listening and perception faculties on that which is being stated. Thus the placing of words which could compromise the literary par excellence of the text along with offence to the first listeners, it is elided. The elisions are conspicuous by grammatical structures; and for the readers of later time-frame the semantics of the elided element are also mentioned at another place with repetition of key words in the elliptical sentences.

It will be unfair on the part of the translator; it could even indicate that the translator has directly started translating without firstly having critically read the entire discourse, not to render the ellipses in the target language text because the reader is not aware about the nature and style of ellipses in Arabic. The reader is, however, conversant with the kinds of ellipses in English language which are found in dependent clauses. In Arabic, the ellipses also occur in the independent clauses. Lapse of translator in this regard can affect the semantic value of the original source text; and it can even distort the text, or render it vague.

Therefore, we will render the semantic content of elisions in the target language and will give the reference of Sura and Ayah from where the semantic information is taken by brackets, like [3:164;62:2]. The key to understand ellipses is to always keep in mind that the message is geared to be consonant with the audience's prior knowledge and assumptions.

Anaphora resolution is a must

Arabic is an agglutinative language, the pronouns can occur as suffixes of nouns, verbs or prepositions. Therefore, Anaphora Resolution is vital to understanding the meaning of Grand Qur’ān. It means the problem of resolving what a pronoun refers to. In written or oral text anaphora can be thought of as “pointing back or referring to something or someone mentioned earlier”. The entity to which it refers is called its antecedent. The process of determining the antecedent of an anaphor—lexical entity is called anaphora resolution. It is contrasted with cataphora that refers forwards, not backwards.

Pleonastic pronouns are considered non-anaphoric since they are not interpreted as linked to any expression (antecedent). For example, in English the pronoun "it" could be pleonastic, e.g., "It is important".

Pronouns form a special class of anaphors because of their empty semantic structure; they do not have an independent meaning from their antecedent. Thus they will refer a singular entity.

Grand Qur’ān is characterized by very frequent use of anaphors. The majority of anaphoric devices in it appear around pronominal anaphors. Hence, the ability to resolve pronoun antecedent is vital to understanding the Qur’ān. Grand Qur’ān relies on the reader's world knowledge and intuition when using pronouns without explicitly including any antecedent information. For example a good number of second person pronouns in the Qur’ān refer to exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam with no prior mention of his name as we firstly notice in 2:4.

Similarly, the second person pronoun "you" is understood in command verbs in English. The pronoun "you" can refer a single person, either male or female, two persons or a group of persons. But in Arabic the second person pronouns make distinction between singular male and female, dual, and plural masculine and feminine. Therefore, this peculiar aspect must be reflected in translation.

Third person pronouns can refer both to persons, inanimate objects and fact. The inanimate/non-living objects have also gender distinction. Therefore, we will refer the feminine inanimate object by "she" and masculine by "it, that".

The referent of other pronouns will be mentioned in parenthesis for the convenience of the reader.

xxii) Methods to cross-check the accuracy of attempted translation and interpretation. Inbuilt guidance for translation: Criterion - Keys for translation of Grand Qur’ān

[a] : Explicit

[b] تَصْرِيفٌ : Perspectives; turning - alternating the direction; shifting one state/condition to another

[c] : Classification - categorization

[d] تَدَبُّرٌ: Critical thinking: Follow an enquiry based process: use prior and background information; bottom-up approach.

[a] : Explicit

The basic and fundamental difference between: : non-Arabic languages and: Arabic the language of people of Arab origin is depicted by its adjectival portrayal through active participle: [Form IV إِبَانَةٌ Verbal noun]. Active Participle signifies the person, creature or thing-object that performs the action associated with the verb from which it is derived. Participles describe or refer to entities involved in an activity, process, or state. For this reason, it is often referred as Verbal Agent. Used as an adjective, the Active Participle acts as descriptive term. Functioning as adjectives, Active Participles reflect the gender of noun that they modify.

: It is from Root "ب ى ن". Lane's lexicons translates its perception like this: A thing, or an affair, or a case was, or became distinct, as though separate from others; and thus, apparent, manifest, evident, clear, plain, or perspicuous whereby it becomes familiar - known.

Active participle: thus signifies one who separates, demarcates or distances one thing from the other making both evident, manifest and explicit for recognition and perception. As adjectival description of a language it signifies that language as explicit: conveyor of information in succinct, individuated, distinct and crystallized manner. Such text renders every subject and concept as a distinctly determined entity cognizably and perceivably contrasted.

The miscellany of Qur’ān are called: , singular: . Its Root is "ء ى ى". The basic perception infolded in the Root is of any physical mark, indication, landmark, corporeal and real thing having dimensions; or a discernible sign one can perceive and save in memory with reference to its surroundings and dimensions. Thereby, what is achieved is a bit or more unit of information. Thus anything that mirrors and conveys truthful information is: a mirroring transmitter of truthful information.

The characteristic feature of the: the Unitary Passages of the Qur’ān are described:

The fact remains: We have compactly sent to you the Messenger [Sal'lallaa'hoalaih'wa'salam] explicit Aa'ya'at: Unitary Verbal Passages mirroring information, facts and knowledge. [Ref 2:99]

The fact remains: We have compactly sent towards you people explicitly explicating Aa'ya'at: Unitary Verbal Passages mirroring information, facts and knowledge. [Ref 24:34]

: Active Participle: Indefinite; sound plural; feminine; accusative [Form II]. Used as adjectival, it portrays the characteristic feature of: the miscellany of unitary verbal passages of the Qur’ān. Therefore, none of the verbal passages of Qur’ān contains something vague, imperceptible, concealed, disguised, cloaked, veiled, obscured, masked, indiscernible, imaginary and impalpable-difficult to understand or grasp.

The purpose of writing is to convey information accurately. Depending upon the nature of subject and concept, the information is comprehensive when it encompasses all aspects of the subject of discourse. It should individuate the states inherent in a subject, demarcate the boundaries, explain the procedure and protocols, explain the why or how; and explore a concept and subject in depth. It will facilitate the audience-reader to save it in memory, to critically think, ponder, reflect and attain rational conviction-certainty and relate it to others.

We have certainly explicitly explained the Aa'ya'at: Unitary Verbal Passages of Qur’ān for the people who pursue to attain self conviction-certainty. [Conviction is the result of objective analysis/critical thinking, see 3:118;57:17. Conviction makes people sincere and thankful]. [2:118]

Like this organized with thoroughness and careful attention to detail information in response to your questions; Allah the Exalted elaborates for you people the Aa'ya'at: verbal unitary passages rendering each point distinct-distinguished-isolated and crystal clear.
The purpose is that you people might self indulge in critical thinking; to reflect-ponder rationally without overlapping passions and emotions. [2:219; and end of 2:266]

And He the Exalted explicitly explicates His Aa'ya'at: verbal passages [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam-75:19]
The objective is that they might conveniently comprehend, save it in memory, take admonition and relate. [Ref 2:221]

Be aware these are the limits-restrains-demarcations-options for dealing with the situations, ordained by Allah the Exalted.
He the Exalted explicitly demarcates them for the people who pursue acquiring knowledge. [Rf 2:230]

This is how Allah the Exalted explicitly explicates His Aa'ya'at: Unitary Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you people [for comprehension as was promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam]
The objective is that you people might conveniently save it in memory and objectively analyze for critical thinking. [2:242] [also in 24:61;57:17]

This is how Allah the Exalted explicitly explicates His Aa'ya'at: Unitary Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you.
The objective is that you people might guide yourselves aright. [Ref 3:103]

Allah the Exalted explicitly explicates for you people so that you people might not be distractively wandering. [Ref 4:176]

This is how Allah the Exalted explicitly explicates His Aa'ya'at: Unitary Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for you.
So that you might effectively recognize, acknowledge and express gratitude. [Ref 5:89]

The characteristic feature of Arabic language and of Qur’ān portrayed by active participle: is the key for its translation in the target language. It is also the criterion - determiner for evaluation of accuracy and equivalence of the translated text. On evaluation of target text; any ambiguity, vagueness, anomaly, contradiction and variation about any information and concept will expose the weakness and inaccuracy of the translator. It will be held contrary to the source language text and therefore straightaway discarded.

Qur’ān is not a book of poetry. In poetry, the poet looses his right to interpret what he has said; it is the reader to interpret what has been said; like the judges who do not have the right to interpret their judgment once given. Moreover, poetry is never: : explicit; each segment distinct, vividly cognizable and identically perceivable by all the recipients. Grand Qur’ān interprets and itself elaborates the multi-dimensional or layered issues it touches.

Therefore, Qur’ān by this declaration restricts the translators that its translation, explanation and rendition must purely and strictly be based on its own words and structures. Opinions, interpretations, presuppositions, thoughts and imaginative or inferential assertions of people, however scholarly they might be, must not override the reader and be a barrier between him and the text.

Grand Qur’ān is unique that it leaves nothing at the discretion of its reader, translator and interpreter. It does not permit them to say anything of their own by way, or under an excuse of explaining a certain part of the embedded or elided text. Every segment of the text is to be transmitted in the target language by referring to explanation, explicit elucidation and interpretation mentioned in the miscellany of its unitary verbal passages:

Afterwards compilation of the revealed part; the responsibility for its explicit elucidation-crystallization of contents through other verbal passages is incumbent upon Our Majesty. [75:19]

Grand Qur’ān is itself an explicitly elucidated text and is the criterion for evaluating, distinguishing and classifying affairs and issues.

This: Qur’ān is an explicit elucidation for the people at large. [Ref 3:138]

And We have intermittently revealed upon you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] the Book: Qur’ān. It will serve as criterion for evaluating, distinguishing and classifying each and all affairs and issues. [Ref 16:89]

[b] Key for comprehending and translation: تَصْرِيفٌ : Altering the state or condition of a subject to another direction and focus:

One method-writing device for facilitating the reader to conclusively comprehend a subject, topic and concept is to describe it with the help of dichotomous relations; by showing it from different angles, dimensions, and aspects. Dichotomous relations and terms incorporate both closeness and distance and help human cognitive tendency in categorizing experiences with their help. This device portrays the varieties, or vicissitudes of affairs or events; scope, diametric properties; and possibilities the reader might not have given a thought. It illustrates how and why is it important to observe the other side of same or similar subject or concept and be mindful of possibilities that have not occurred but are probable. This writing device, which otherwise is an observable phenomenon in winds, is portrayed by Arabic verbal Noun: تَصْرِيفٌ made from Root: "ص ر ف". Lane's lexicon describes its basic concept: "signifies The turning, or sending, or putting, a thing away, or back, from its way, or course; the causing it to turn away, or back; there from; the averting it, or repelling it there from: or the shifting a thing from one state, or condition, to another;".

Grand Qur’ān, while using it for the first time, explicitly exposes the meanings, perception and effect inherent in this Root by declaring that: : the atmospheric circulation-changing directions of the Winds in spaces within the Sky and within the Earth; and between; is one of the indicative existentents for such people who use faculties of reason and intellectual inquiry. The objective of using this device: تَصْرِيفٌ in writing is to enable the reader to conceptualize:

Recognize-appreciate the manner We illustrate by changing the direction of informational verbal passages of Grand Qur’ān so that people might conceptualize-conveniently comprehend. [Ref 6:65]

The objective of relating dichotomous relations and closeness vs. distances inherent in an object is to alienate worthy from the worthless aspect of same object:

Take note: in this luminous: enlightening manner We bring forth turning the Aa'ya'at: Verbal Passages mirroring information and knowledge in alternate directions, angles, perspectives.
Its purpose is that people might say: ": you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] have threshed: separated the seed from the straw and chaff: explained exhaustively: highlighted good and worthless, truth and scum".
Further, the objective is that We might make it: Grand Qur’ān explicitly explicative of all aspects for the people in time-line who pursue to comprehensively acquire knowledge. [6:105]

The dichotomous relation prevalent in an object prompts a mindful person to acknowledge and express gratitude for its worth aspect:

And the land unit with defined boundaries which is characteristically : rich in nutrients, fertile-pleasantly beneficial: its vegetations come out by the Will of its Sustainer Lord.
And the land unit with defined boundaries that has experienced qualitative degradation-lacking nutrients: it does not expel something worthwhile; it discharges but picayune.
This is the manner We illustrate by changing the direction of informational verbal passages of Grand Qur’ān highlighting dichotomies so that people might express gratitude-appreciation. [7:58]

The background frame is the same: the piece of land. It is either: or that which has experienced and attained a natural degraded quality: , either of permanent nature or temporary nature. The relation between words becomes available by virtue of their links to common background frame. The purpose is not to merely illustrate that two objects are the same or different but the point is to analyze how they compare or contrast and why their similarities or differences are important. The effect about both is described by the same verb: denoting emergence-getting out of the subject from a place. With regard to: the subject of the verb is: : the vegetation of that land. But the other type of land is itself the subject of this Verb. In this state too, it does pour out but of little or no value.

The application of the tool of: تَصْرِيفٌ renders the informative text explicitly visible for mental imaging and leaves nothing obtuse. Land is an essential basis for a healthy and prosperous future for human beings. This will be obscured by the existence of vast areas of land with limited potential. Therefore, the presence of: the persistently beneficial land might incline people to express gratitude if its opposite possibility of experiencing a qualitative worthlessness is visualized.

[c] Key for comprehending and translation: : Classification - categorization - demarcation and individuation

We are not interested in studying in detail the merits and superiority of Arabic language over languages of Non-Arab world. Much has been discussed on this subject particularly in the recent past. We are restrictively interested in knowing the relative weakness of target language that might hamper transference of information of text of Qur’ān. This will help us ascertaining the best approach for its reading, comprehension and translation.

[About last sentence also read 34:52]

However, had We rendered it: Qur’ān inter-textually in some non-Arab: indistinct language, [contrary to their present assertions of teaching by a Non-Arab-16:103] they would certainly have said to people exclaiming: "Why the Aa'ya'at: Unitary Verbal Passages of it are not individuated—categorized, distinguishing and exposing the embedded information in a crystallized manner?
Are Non Arabic: indistinct language and Arabic: distinct-eloquent language in equivalence?"
You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce for humanity: "It is a guide and healer for all those whether Arab or Non Arab who have heartily accepted it.
And the fact about those who do not heartily accept it is that as if a heavy load is deposited within their ears: acoustic impedance is persisting in their ears.
And it: Grand Qur’ān is in black - obscured state not reflecting light upon them.
They are the people as if they are being called to listen and see Grand Qur’ān from a far distant place. [41:44]

This hypothetical statement regards describing the text of Qur’ān literally word by word as such in Non-Arab language and the resultant certain objection by people provides us the key for translation of Qur’ān. Word by word rendition of its unitary Verbal Passages in any Non-Arab language will not be lucid and explicit. It will be in a state contrary to that signified by the Passive Verb: : categorized; demarcated; classified rendering each individuated and distanced from others. This technique exposes the input data and information in a crystallized manner. Therefore, the approach described in translation theory by term "Metaphrase"; literal "word by word"; and "formal equivalence" are not suited for the translation of Arabic text of Qur’ān into any non-Arab language.

The Root of Verb: is "ف ص ل". The basic perception infolded in it is that of a barrier or a demarcation in between two things or concepts that causes the indication of the end of limit of one thing and the beginning of the limits of another thing. It thus reflects the act of setting apart, separating, distancing and distinguishing two things in a manner that each is manifested as distinct and exclusive from the other. It thus leaves absolutely no chance of illusion in seeing and perceiving the point, information, fact, concept, and knowledge stated verbally. It alienates and isolates the individual unit from the whole-group-species to manifest its individuality and uniqueness enabling its storage and saving in and conveniently recalling from the memory.

The intended purpose and objective for having made the Verbal Passages of Qur’ān in : categorized; demarcated; classified state is described: that the people might: (1) keep attaining knowledge; becoming aware [6:97;7:32;9:11;10:05;41:03; (2) : they comprehend - perceive - understand [6:98]; (3)::they conveniently comprehend, save it in memory, take admonition and relate [6:126]; (4) : they objectively reflect-contemplate-deeply and honestly ponder [10:24]; (5): who perceive by critical thinking [30:28]. The expected rational response from the audience is:

This is the manner We illustrate verbal passages of Grand Qur’ān by demarcating, categorizing, delineating and individuating all aspects so that people might revert to original reality. [7.174]

He the Exalted illustrates verbal passages of Grand Qur’ān by demarcating, categorizing, delineating and individuating all aspects so that people might attain conviction-certainty about confronting accountability before their Sustainer Lord. [Ref 13:02]

The path followed by the criminals that will lead them to the Hell-Prison has since been made evident:

Like this simple and vivid communication We render the miscellany of Unitary verbal passages individuated distinguishing and exposing information in crystallized manner.
The objective is that the Path-conduct of criminals may become self demarcated-manifested-highlighted. [6:55]

: It is another key word that depicts the difference between source text in Arabic and Non-Arab languages. The act denoted by this Verb and its Root is already accomplished with regard to the original text of the Qur’ān.

You the Messenger [Sal'lallaa'hoalaih'wa'salam] ask: "Do you people think that I will carry out an hectic search for finding someone who could persistently act as a judge other than Allah the Exalted?
Be mindful that He the Exalted has already sent in compact state towards you people the Book: Qur’ān. Its contents are made to serve a judicial criterion: truth and falsehood; fact and fiction-scum-conjecture is adjudged; every relevant issue segregated and distinguished in its text." [Ref 6:114]

: It is the circumstantial clause of the sentence - Adverb of circumstance. It is Passive Participle: Indefinite; masculine; singular; accusative; [Form-II]; مصدر تَفْصِيلٌ Verbal Noun. It is used in the semantic field where the issue is about hectic search for some one who could intrinsically and perpetually act as : Adjective resembling participle [الصفة المشبهة]: Indefinite; Singular; Masculine; accusative. It is [تمييز] disambiguation clause of the sentence. It signifies a person who administers justice - issues order - acts as ruler; segregates and determines the truth from false hood.

As I said earlier, nothing is left for the translator and interpreter; not even to assign meanings of his personal choice to any word of Qur’ān. The circumstantial purpose of the Book is explicitly mentioned:

And likewise We have communicated it: Qur’ān in compiled form. Circumstantially it is to serve as a Judging Criterion: Decree: Writ having characteristic feature of written in Arabic: distinct-eloquent language. [Ref 13:37]

Translators and interpreters have nothing to input their intellect and wisdom to transfer the information embedded in the text of Qur’ān in the target language. Everything is already segregated, distinguished and delineated on the basis of absolute knowledge about everything mentioned therein. Translators and interpreters have just to do the skilled labour to transmit information in target language.

And We had certainly brought guidance to them: discarded people in the Hell-prison, through the Book. Its characteristic feature was that We had made its contents explicitly demarcated and delineated based upon absolute information: knowledge. [Ref 7:52]

Realize the fact that We have made all and each physical-material reality existing as vividly distinct: demarcated-isolated-alienated-crystal clear, in classification manner: each is an isolated enclave quite distinct from another. [17:12]

It is thus evident that like physical-material world: Laws of Nature, the concept of information is a fundamental entity. The sum total of all the quantity of information: collectively an absolute unit is called: the Knowledge. There is no denying that our personally acquired information, whatever be its volume with an individual, is indebted to existence of physical-material world, each unit of which is made distinct and alienated from others. The material world has the embedded information which we retrieve and formulate. Thus, information - knowledge precedes the physical world and the laws of nature. It is the First reality; physical: matter and energy are secondary. Information is stored in physical media. This fact too is indicative of the precedence of information. All systems originate through information. Information precedes even the "words" of a language since the words are like "receptacles" occupying and encompassing space which are filled with information - a non-physical entity. Grand Qur’ān is the explicit speech leaving nothing for the translator and interpreter to add:

Take note that it: Grand Qur’ān is certainly a conclusive verbal statement characteristically elaborate, organized, differentiating and delineating, contrasting and isolating each element rendering it crystal clear. [86:13]

[d] تَدَبُّرٌ: Critical thinking: Follow an enquiry based process: use prior and background information

The whole purpose of reading is comprehension. And the whole purpose of reading and comprehension is to know the ultimate truth; truth warped in time-space; the whole truth not effected by time-space. Man has discussed at length about truth and has propounded many theories; like substantive theories: correspondence theory; coherence theory. Logic is the tool for reasoning about the truth and falsity of statements. The correspondence theory of truth states that the truth or falsity of a statement is determined only by how it relates to the world and whether it accurately describes (i.e., corresponds with) that world. It states that true statements correspond to the actual state of affairs. For coherence theories in general, truth requires a proper fit of elements within a whole system. Very often, though, coherence is taken to imply something more than simple logical consistency; often there is a demand that the propositions in a coherent system lend mutual inferential support to each other. So, for example, the completeness and comprehensiveness of the underlying set of concepts is a critical factor in judging the validity and usefulness of a coherent system. A pervasive tenet of coherence theories is the idea that truth is primarily a property of whole systems of propositions, and can be ascribed to individual propositions only according to their coherence with the whole.

The Grand Qur’ān has laid down an enquiry system and criterion to determine the veracity of a lengthy text. It is denoted by Arabic verbal Noun تَدَبُّرٌ: Critical and logical thinking: an enquiry based process and pursuit: linking background information given before to determine cohesion and coherence. Lane's Lexicon describes its meaning: signified the thinking, or meditating, upon a thing, and endeavoring to understand; he looked into it, considered it, examined it, or studied it, repeatedly, in order to know it, or until he knew it.

[why do they behave as such] Is it for reason that they have purposely not made it their habit to cross-examine the Qur’ān critically pursuing coherently its miscellany: Unitary Verbal Passages that mirror established realities and facts?
Mind it that had this Qur’ān been a dictate by some one other than Allah the Exalted, indeed on cross-examination of its contents, pursuing from initial to last statement, they would have certainly found-detected quite a number of variations-conflicts-differences therein. [4:82]

This is the litmus test for evaluating and verifying the whole truth. No further element should be at variance and conflict with the whole body of text. Grand Qur’ān is suggesting that its reader should be active and a strategic reader. Answer this question and you will become an active reader. It sets a purpose for reading and establishes motivation. It moves the reader away from passively accepting the text which limits comprehension.

Is it for reason that they have not yet critically cross-examined the contents of the Verbal Communication: the Grand Statement?
Or that has come to them like of which had not come to their earliest forefathers: [Iebra'heim and Iesma'eile alaihis'slaam] [23:68]

The purpose of a book is not for passive reading and gleaning from the surface. Such passive reader is never sincere to himself and with the expressed ideas, thoughts, concepts, realities and facts.

This is the Book; its peculiarity is that We caused its compacted revelation towards you the Messenger Muhammad [Sal'lallaa'hoalaih'wa'salam]. The other peculiar characteristic assigned to this Book is its permanence-prescribed to ever stay.
The purpose of descent of the Book is that the people might coherently pursue-critically examine-link-study its Miscellany of Unitary Verbal Passages mirroring established realities and facts.
Moreover, the objective is that the Men of Wisdom; who look into matters and conduct objectively without overlapping with emotions-prejudices-biases-whims-caprices, may at their own accord save it in memory, frequent it for reference-lesson and relate. [38:29]

[why do they behave as such] Is it for reason that they have purposely not made it their habit to cross-examine the Qur’ān critically pursuing coherently its miscellany: Unitary Verbal Passages that mirror established realities and facts?
Or is it the reason that the locks of hearts are self locked upon their hearts? [47:24]

تَدَبُّرٌ: Critical and logical thinking: an enquiry based process and pursuit: linking background information given before to determine cohesion and coherence is not only the advised mode of reading and comprehending Grand Qur’ān, but is also an evaluation criterion to assess the accuracy of translations and exegeses. Presence of contradictions and conflicting statements in the target language text will render that work as faulty and inaccurate. One such example in almost all available online translations is the word used in Ayah 2:234 and 2:240. For translation purposes, it was substituted with and thus translated as "they who die". : It is a Passive third person plural imperfect verb, indicative mood of Form-V; Root " و ف ى" while Arabic verb is Active voice third person plural imperfect verb, indicative mood; Form-I; made from Root "م و ت". Both the verbs are neither synonyms nor are interchangeable. The poles apart difference between the two is made evident in Qur’ān:

Till such time the Death: Subject of verb might cause their segregation-alienation from other people; [Refer 4:15]

Translating: by substituting it with another verb ; meaning "they who die", is patently incorrect approach. Such erroneous practice is never adopted while translating any book in another language. Such erroneous approach might result in portraying as if contradictions exist in the original text. This erroneous practice and resultant translation has contradicted another information. Men also alienate from the company of people leaving behind their wives when they leave for battlefield and get killed in the cause of Allah the Exalted. But they do not die: stop living: to cease to be alive.

Take note that you people should not say in respect of those who get murdered-slain while engaged in the cause of Allah the Exalted; "they are dead bodies".
The fact of the matter is that they are not dead but are alive. However, you people are in a state that you cannot pursue and perceive that life by senses. [2:154]

And take note that you people must not henceforth even consider and presume in respect of those who are murdered-slain in the way of Allah the Exalted that they are dead bodies.
They are not dead bodies; the fact of the matter is that they are alive. [but you people can not perceive that life-2:154].
They like all other living people are continuously getting sustenance from their Sustainer Lord. [3:169]

Therefore, as an active reader we must follow the prescribed manner of reading the Qur’ān, i.e., تَدَبُّرٌ and discard the translated text as patently incorrect whenever it is in conflict with and incoherent to the whole text of Qur’ān. To err is human. It will not jeopardize the respect of the translator or exegete.

1. [In Urdu]