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.
-
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:


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]
|
|

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:


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:


[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:
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:

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]
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:






-
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:

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:
-
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.
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
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]


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 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:

.gif)



-
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]
.gif)

.gif)



-
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]
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.
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.

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]:

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]
o



-
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]


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:






-
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]





-
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
-
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.

o
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?

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.

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 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:

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 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:

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":

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.
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, vague or conflicting.
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:
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:


:
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.
o


-
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]

o
-
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]

o
-
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]

o
-
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]


o
-
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:


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


[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:
o

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:


o
-
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:

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.


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]