Grand Qur

17. Person of the Scribe and Publisher of Divine Discourse.
      (i) Negation of biases: Personal reputation - known figure;
    (ii) Political affiliations, leanings, or any specific agenda;
    (iii) Personal interests and motives.

28. Thesis statement secondary part: مُحَمَّدٚ رَّسُولُ ٱللَّهِ Muhammad Sal'lallaa'hoalaih'wa'salam is the permanent Universal Messenger of Allah the Exalted.

1.1. Grand Qur’ān like every book is for certain audience. People and scholars of earlier centuries were its audience. Today in the 21st century we are its audience. An author writes and compiles a book keeping in mind the intellectual level of intended audience. If that not be the case, authoring a book is a waste activity. Author is always on higher level of intelligence than his audience. But the author has to communicate at the level of cognitive intelligence of reader because without it there can be no communication. In its absence, the only thing the author and reader will share would be words sprinkled on a piece of paper. 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.

1.2. Except academic translations of legal documents and discourses, a translation of non-fiction book is in fact 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, scholarship of individual translator notwithstanding.

1.3 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 the first translations to English were not undertaken by the believers in Qur’ān. During the 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’ān 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

1.4. I am dismayed that I could not find a translation of Grand Qur’ān done strictly in accordance with academic rules, norms and principles. 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 tilted minds and hearts, nothing but bias, animosity, and rancour was the inspiration behind their scholarship and works.

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

1.6. On the other extreme, one finds the scholars of remote past strangely kept fabulating 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 Arabic words of Qur’ān is ever safe for those who wish not live in fictional realm.

1.7. 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 the elevated Messenger Sulie'maan alai'his'slaam who had made them sort of superpower, since he was given control and authority over breeze which pollinates the cash crops.

1.8. Distancing from the Grand Qur’ān has turned majority of us, the believers, as human lemmings belonging to this school of thought and that school of thought. We all have a packaged opinion inserted into our minds somewhat like a cassette inserted into a cassette player and we keep playing it back. Perhaps we also resemble to that she-spider mentioned in Qur’ān; she picks up a piece of paper and attaches it to the spinnerets, say chest, to soothe her when she fails to find her adopted house wherein she had placed her egg-sack. We are no more grouped and tightened by the "Rope"; we are now a people without a "DNA". It is now the time that we revert to the Book of Allah the Exalted, the Grand Qur’ān; and try regaining the dignified stature we once held in the world.

1.9. We the Believers know where we stand in the world of 21st century. If we were to search for a prime cause of our downfall in the comity of nations; it is our estrangement from Grand Qur’ān. And the fall of Arabs is only because they have forgotten to realize the superiority of their language which is reflective of the highest rational and intellectual mind of their forefathers. We wrongfully propagate the Qur’ān is the most widely read book. We naively equate recitation-transcription-memorization with reading. Reading is for comprehension. And comprehension is dependent upon acquiring the skill for real-time translation of the text of a foreign language. Thus, a negligible minority reads the Grand Qur’ān in the sense of the perception and meanings of the term “reading”.

1.10. One of the erroneous palavers (almost worldwide perception) about Qur’ān is that it is religious text of a people named and identified as Muslims. The fact is diametrically opposite. It is the only and unique book whose audience is entire living Mankind. It is a book that addresses each and every individual whose Brain stem is alive. A reader who heartily submits to its Thesis Statement, after critical evaluation is called a Believer (not Muslim); one who rationally submits to the truth infallibly established by concrete evidence and irrefutable arguments. A person, who after submitting to the Thesis Statement, moulds his life according to the Code of Conduct - Universal Constitution prescribed therein, both for physical realm and life, is called a Muslim, literally a person who aspires to maintain peace, tranquillity, and dynamic balance of mind and heart and environment.

1.11. Another erroneous palaver about Qur’ān is that it literally means "the recitation". English word "recitation" means the action of repeating something aloud from memory. Thereby, what the palaver is attributing is that it is a book for memorization. A book is meant for reading and comprehending the author's communication therein. Memorization is not the primary objective of a book; however, it is evidence of par excellence sonic coherence in the Divine Discourse which enables its memorization. The title of the Book aims at informing the reader as to the type of the book and about its content and ambit.

1.12. Yet another palaver about Qur’ān is the widespread opinion, almost to the level of belief, that translating and comprehending Qur’ān is a difficult task. This conjectural and opinionated propaganda is so strong that vast majority, including those who have studied Arabic as a language to the higher level, seldom thought of learning the skill for self-translating and comprehending the Qur’ān. A fear has been generated that any attempt of self-interpreting Qur’ān might astray the person. A belief has been created that for learning Qur’ān the prerequisite is acquiring the knowledge of more than a dozen of disciplines.

1.13. Therefore, 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 in fact 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 - exoteric meanings of the original Arabic text.

1.14. In view of highly negative information given in Qur’ān about a class of religious scholars who may have acquired the status of trailblazers, it is necessary for us to acquire the 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 realm.

1.15. Ability of real-time translation will enable us 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 the effect as mentioned in Ayah 39:23, 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. It says that skins of those who experience awe of their Sustainer Lord become bristled by listening or reading some segment of Grand Qur’ān. Did we ever experience this?

1.16. 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 merely a reference 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.

1.17. Why all translations of the past need to be archived, for reference purposes only, even if they were not academic translations? Grand Qur’ān informed in advance:

سَنُرِيـهِـمْ ءَايَٟتِنَا فِـى ٱلْءَافَاقِ وَ فِـىٓ أَنفُسِهِـمْ حَتَّىٰ يَتَبَيَّـنَ لَـهُـمْ أَنَّهُ ٱلْحَقُّۗ

1.18. Besides creation, the other method of Divine communication - conveyance of information, knowledge and guidance is verbal; orally and in writing. Whatever and to whatever extent the Unitary Source of Knowledge wished to share, He has already shared with His Spokesperson closing the chapter of any further communication of information and knowledge:

1.19. Henceforth, there shall be no communication and sharing of information. Onwards, it will only be exposure of realities to visual faculty. The fact about existing realities is that not all are visible to human naked eye. The Primal Creator as well as the knowledgeable, observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to features of the metaphor.

1.20. Knowledge acquired by human beings until seventh century was through naked eye observation. Naked eye observation of an object and reality grants conviction about its existence. Thought of invisible realities was all along there in human mind that kept him busy in developing theories to gain a perception about various phenomena.

1.21. Turning point was when the Creator of all that exists, Allah the Exalted Who had initiated creation with self-imposed obligation of Mercy, personified Mercy for all in the person of Muhammad [Sal'lallaa'hoalaih'wa'salam], His Last Messenger. Grand Qur’ān, life sustaining [8:24] and path illuminating Visible Light - the Enlightener was descended to Earthly Universe along with him [7:157]. It disclosed that a new era of observation of invisible realities is ushering in. It advised humanity to break away from the ideas of the Greeks, who were mired in the belief that they could theorize and deduce underlying principles; and to believe in empirical observation and measurement:

1.22. Grand Qur’ān informed Allah the Exalted will keep bringing to human visual access the knowledge about universe and human body, whereby the fact 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’ān. Verbal specification and visual observation are two aspects of identification of a tangible fact of real existence, as denoted by Arabic word: ءَايَةٌۭ: ayah -sign. 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 scientific facts and is not conjectural, hypothetical and presumptive in its contents.

1.23. Wisdom and enlightened 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.

1.24. 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. It portrays the Universe the way it is. It constitutes major part of concrete evidence to prove first part of its Thesis Statement.

1.25. When we apply this test upon the exegeses and translations of the past, none stands the test in relation to the background knowledge of the people of 21st century. 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 for reference only to their background knowledge and understanding?

1.26. 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 and final in timeline; and no discussion ever runs it dry. This is one of the features that render a book great in timeline. May be you retrieve such pearls of wisdom which did not come to notice of all the translators.

1.27. In view of the foregoing it is necessary for us to acquire the skill for real-time translation and interpretation of Grand Qur’ān by 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. We should remember the given information:

1.28. 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.

فَإِنَّمَا يَسَّـرْنَٟهُ بِلِسَانِكَ لَعَلَّهُـمْ يَتَذَكَّرُونَ٥٨

1.29. It is declared it will ensure and give us a truly living life in the Hereafter:

يَٟٓأَيُّـهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَ لِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُـمْۖ

· O those people who have proclaimed to have believed in the Messenger and Qur’ān, listen; You people sincerity and desirously respond for Allah the Exalted; and sincerely and affirmatively respond for the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] when he (the Messenger) 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]

1.30. It is ever living book, the Grand Qur’ān. The Ever Living, the Omnipresent Author has taken to Himself guarding His Intellectual Property. The first ever formal literary creation in Arabic language is admittedly Grand Qur’ān. The Arabic language and Non-Arab languages differ in genealogy and biology. Thereby, it was necessary for the first ever formal book of Arabic to hint the difference and methodology - theory for its transference to Non-Arab world languages. Interestingly, Grand Qur’ān has even given the keys for cross-check and evaluation of accuracy and equivalence of the target language text.

1.31. The importance of studying Qur’ān is unquestionably realized and admitted by the believers the world over. The foremost reason for self acquiring the skill for real-time translation and comprehending is that living the life according to the contents - injunctions of Qur’ān is mandatory upon the believers. Our earliest forefathers who accepted and believed in the Divine Discourse had pronounced:

· Further they (the Believers) said: "We have listened (the Word-Unitary Verbal Passages of Qur’ān recited by the Messenger) and have wholeheartedly accepted it.

1.32. Allah the Exalted has declared it as our Covenant and has bound us by it: Allah the Exalted made this ideological and intellectual approach and word/expression of the earliest submitters for behaviour and conduct as His Covenant with the believers of exalted universal Messenger Muhammad (Sal'lallaa'hoalaih'wa'salam) tying and binding all their followers in time-space with this pledge:

1.33. Thereafter, whenever the true believers needed advice for any problem or disagreement between them they were called upon to refer to Allah the Exalted and His elevated Messenger so that he resolves it among them; they did it and said:

إِنَّمَا كَانَ قَوْلَ ٱلْمُؤْمِنِيـنَ إِذَا دُعُوٓا۟ إِلَـى ٱللَّهِ وَرَسُولِهِۦ لِيَحْكُـمَ بَيْنَـهُـمْ أَن يَقُولُوا۟
سَـمِعْنَا وَ أَطَعْنَاۚ وَ أُو۟لَٟٓئِكَ هُـمُ ٱلْمُفْلِحُونَ٥١

وَ مَا لَـكُـمْ لَا تُؤْمِنُونَ بِٱللَّهِۙ وَ ٱلرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا۟ بِرَبِّكُـمْ
وَ قَدْ أَخَذَ مِيثَٟقَكُـمْ إِن كُنتُـم مُّؤْمِنِيـنَ٨

1.35. The verdict; that the Believer's society/state shall be governed by referring all matters (إِلَـى ٱللَّهِ وَ رَسُولِهِۦ) to Allah the Exalted and His Messenger makes the Grand Qur’ān as the primary Code and Constitution for them.

1.36. It is made mandatory for the subjects of Islamic state who are claimants of having become believers to heartily accept the dictates of Allah the Exalted and His Messenger incorporated in the Divine Discourse which is simultaneously declared as the "Relay, Statement" of the exalted Messenger (69:40). The Word/Law/Dictate/Commands issued by the Managers, Rulers, Administrators, Government who hold authority for the administration of State is also binding upon believers. But such dictate can be challenged which must be resolved by reference exclusively to the Criterion (ٱلْفُرْقَانَ )-Grand Qur’ān by the Law Making Parliament and Supreme Judicial Body:

تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَـىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَٟلَمِيـنَ نَذِيرًا١

1.37. Since Grand Qur’ān is the Pivot for socio-politico-economic life of Islamic State, it needs no emphasis that Non-Arab states must learn the skill for real-time translation and understanding of Arabic of Qur’ān in their state's language.

2. Translation and Interpretation - Theory and Reality

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

وَ مِنْ ءَايَٟتِهِۦ خَلْقُ ٱلسَّمَٟوَٟتِ وَ ٱلْأَرْضِ وَ ٱخْتِلَٟفُ أَلْسِنَتِكُـمْ وَ أَلْوَٟنِكُـمْۚ
إِنَّ فِـى ذَٟلِكَ لَءَايَٟتٛ لِّلْعَٟلِمِيـنَ٢٢

2.2. Wikipedia article captioned "Translation" states; "English word derives from Latin word "translatio" which comes from trans, "across" + ferre, "to carry" or "to bring". Thus translation is: "carrying across" or "a bringing across" of a text from one language to another." We may thus equate it with a "Ferry" for languages which otherwise is a boat for conveying passengers and goods, especially over a relatively short distance and as a regular service".

2.3. In English Frame Index "translating is defined: A Cognizer produces a Target_ symbol which represents, in the Target_ representation format, a Content that pre-exists in the form of a Source_ symbol in a Source_ representation format".

2.4. The successive Possessive Phrases: ٱخْتِلَٟفُ أَلْسِنَتِكُـمْ not only refer to mutual variation in the languages but also variation in dialects of same language. The Form-VIII verbal noun stemming from Root: خ ل ف also has resemblance with the concept of Translation because it signifies the coming or happening of a thing after another thing rising and holding the position and status that was earlier held by the other one; the Target language text holding the position held by Source language text. Translation is thus a vehicle that transports the created literary sounds from one geographical and ecosystem boundary to another boundary.

2.5. Another concept that collocates with translation is interpretation. It is defined as transference of meaning of spoken and heard words in the language of second person. The difference between the two is of real time versus delayed. Interpreting occurs in real time. It happens in person. An interpreter transfers the meanings in both directions, on the spot, without any reference material. Interpreter is thus fluent in both the languages.

2.6. Translation is a delayed activity because it takes place long after a text is created. It gives the translator time to access resources, like lexicons, glossaries, grammar books, and these days Google to access any subject. Therefore, it is obviously an easier and less taxing task than the job of an interpreter.

2.7. The physical and sensory modalities of speech and writing are distinct. They are distinctly different as the physical processes of speaking and writing. Similarly the physical and sensory modalities of interpretation and translation are different. For interpretation, sound - voice is the medium and the organ used is ears while in translation the first medium is the vision through the organ of eyes.

2.8. In real world experience the end product of both is communication. Both aim at explanation or establishment of the meaning or significance of something stated orally or in writing. It is also the case when the speaker and listener, and author and the reader, have the same language. The listener and reader interpret the spoken and written words of his own language and saves as perception what he thought or comprehended the speaker or writer intended to convey.

2.9. Except being one directional, the translation is in fact interpretation. For translation the first requirement is the skill for reading. Reading involves translating text into sounds as were articulated by the original speaker. And comprehension involves deriving meanings from those sounds.

2.10. Translation is in fact decoding and perceiving information embedded in the sounds, vibrations, waves, visuals and motion heard, felt and observed in various fields prevalent in what is persisting. Thereby, it seems translation and interpretation is universal phenomenon and activity persistently ongoing.

2.11. Considering the meanings and purpose of translation; we can say that all reading is in fact translation and interpretation simultaneously. 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.

2.12. Translating, be it intralingual, interlingual and intersemiotic transmutation is creation in a narrow sense. The scope of translation is quite wide from verbal to verbal tokens and into non-verbal manifestations like old day's silent movies or visuals and hieroglyphs and vice versa.

2.13. Translation is decoding the encoded communication of creation in a different format whereby it is necessarily a depiction of the creation through a medium in another realm. It is like liquefying a solid by breaking the ties/knots. We will later discuss some innovative and novel ideas of translation on the analogy of synthesis of protein encoding genes in Human genome deduced by me as Triplet Theory of Translation, and also comparing it with ingestion process and seven "layered" spectrum of white light (ٱلنُّورُ).

2.14. All statements suggesting that Grand Qur’ān is "untranslatable" or it is most difficult are erroneous and are mere ante propaganda. It has been rendered facilitative for all academic purposes for all levels of intellectual and intelligence quotient. But before discussing how and what features render it easy for reading and comprehending, we will first enumerate the prerequisites for academic and forensic study of great book and moral and legal obligations of a would-be translator and exegete who intend to publish his work.

3.1. Having done the syntactic, morphological and perceptual analysis of individual words, a person who intends acquiring skill for real-time translation and comprehending Qur’ān for his own understanding, he should immediately start translating with first reading — like the child's first encounter with reading — first effort must be to identify the actual words — after recognizing them individually he begins to try to understand them, to struggle with perceiving what they mean. But for professionals there are many prerequisites:

(1) The fundamental ethical and intellectual responsibility of a researcher who intends taking his work to public domain he must free himself from shackles:

(a) Push aside all the preconceived notions, biases, prejudices, whims and pre-read opinions about the source text, favourable or non-favourable - antagonistic.

(b) He should firstly study the book critically, several times, in accordance with the academic rules and principles of reading a book, before penning the translation and interpretation.

(c) He is morally bound to firstly encompass and grasp the whole book, sincerely and to the best of his knowledge specific to the subject discussed.

3.2. Translator must know "reading" begins before opening the Book in hand, like digestion starts before tasting food.

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. The first clue as to the type of a book is its title. Though many readers and even some professional translators ignore titles because perhaps they do not think it important to classify the book they are about to read or translate; the translator who intends to public his work must not overlook the Title Qur’ān which is otherwise a verbal noun expressing state and activity without time reference. The title instantly gives him the glimpse of its uniqueness and greatness of the ambit of its discourse. The title illustrates that all the realm, theoretical and practical, relevant to the reader is gathered and incorporated as a coherent unit in its ambit.

A professional translator obviously knows the broad lines of classification of books. Literature is classified according to whether it is fiction or non-fiction. Fiction is the classification for any work that is derived from imagination, in other words, a work not based strictly on history or fact. Non-fiction is works conveying knowledge, or expository works. Another distinction that applies to non-fiction - expository works is: Theoretical vs. Practical Books. Theoretical concerns something to be seen and understood. And Practical concerns the application of knowledge. Sub division of theoretical books classifies them as history, science and philosophy.

He must undertake Inspectional reading of Qur’ān to find as to what type of a book is it, and/or what type of a book is it not. Upon skimming, he will find that it is specifically emphasized it is neither poetry, nor speculations of a prognosticator, and nor is comic. It is a non-fiction book, both Theoretical and Practical. Thereby, he must not indulge in imaginative flights to explain it.

3.4. Translator must know the difference between reading and interpreting great and ordinary book

Francis Bacon is stated to have once remarked that: "some books are to be tasted, others to be swallowed, and some few to be chewed and digested". He was perhaps classifying and evaluating books by importance and greatness.

In real life, the process of digestion involves mechanically breaking down the ingestible into small pieces and then by chemical process converting it into liquid form. If the ingestible is a book, which in every language is but words and phrases tied into sentences, sentences tied into paragraphs and paragraphs into text - discourse, we will need liquefying it to digest the contents of book.

The skimming tells him for second thought before undertaking translation for publication, that it is the Grand Book: ٱلْقُرْءَانَ ٱلْعَظِيـمَ. The title and the adjectival portrayal as the Greatest - the most exalted reveals that this Book will speak from an important original setting but is not trapped therein. Great books are written in a way that constitutes it a living experience for readers today. The text is arranged as living voices in the ever present for the reader to listen voice of the Author and its First Orator.

The Title and declaring the Book as the Greatest immediately cautions the would-be translator and interpreter, that it is an inexhaustible book, so no reading of it is final and no discussion would ever run it dry. This point is also emphasized by mentioning about its semantic density.

The only encouraging point for a would-be translator of Qur’ān is that great books are always smarter than the best teacher, but is within the reach of average student. The Author of Qur’ān has explicitly highlighted this feature that it facilitates the reader.

Notwithstanding that it is rendered facilitator to comprehend and translate, he must realize and accept that the Book is above him and always will remain so. It is accessible at different levels, like the seven colours -spectrum of White Light. At every level, it will give him a leap in understanding and raising intellectual level. Though he has become wiser and knowledgeable, it will lift him again and it will go on doing this until one's death, for a while to enter in eternal life.

3.5. Translator must determine the Thesis Statement, the Objective of authoring it and its audience.

The Author tells the would-be-translator to realize the gigantic task he intends to undertake. It explains that nothing relevant to the audience is neglected mentioning therein (6:38).

The minimum an author expects from the would-be-interlingual translator is that he must ascertain, before undertaking translation and interpretation, Thesis Statement, the Objective of authoring, and its audience.

The diction and unity of the book revolves around these factors. The text in the target language will lack coherence and unity if these are not ascertained first and kept in mind while translating segments of the text. It will lack conveyance of the message and may yield a superficial and vague presentation, not relevant to the source text. What is the book about as a whole is the question that leads the reader to discover the leading theme - thesis statement of the book. A thesis statement makes an assertion; it is not just a statement or observation. It is a specific, definite and limited assertion that needs to be explained and supported by further discussion, concrete evidence and plausible arguments. It is main idea not title of the book. Thesis statement takes a stance - a position rather than announcing the topic or subject.

The humanity is its audience which has ordinary intelligent reader - ordinary prudence and intellectuals, philosophers and scientists. And it is understood that a good author is he who writes according to the intellectual level of his audience.

The author is always superior in knowledge than the reader. Therefore, the author can meaningfully communicate only when he is conscious of the intellectual level of his audience and his 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, and writing relationship: what tone of voice comes to you as a reader.

Knowing the audience will lead the reader to question as to what are the author's objectives and persuasion. Agreement with the Thesis Statement does imply action on the part of reader. If persuasion has lead him to conviction that the ends proposed in the Book are worthy, and means recommended therein are most likely to achieve those ends, it is hard to think he will refuse to act as the Author wishes him to do. The Book persuades the reader to accept its Thesis Statement, whereby he is termed: مُؤْمِنٚ the Believer, and then wishes him to act and conduct his life as Muslim, one who submits and surrenders his freewill.

3.6. Translator must set forth the major parts of the Book and see how they are organized into a whole.

Every worth reading book, without exception, has a unity and organization of parts. Otherwise it would be a mess and relatively unreadable and annoying to the reader. It is to be seen how parts are ordered to one another and to the unity of whole, i.e. the Thesis Statement and the Objective/Intention of the authoring of the Book. The Author has already facilitated the translator about this aspect by segmenting the Book in 114 demarcated parts each named as: سُورَةٚ: which is translated by English word "Chapter"; that is like "fenced area" in the lengthy discourse. But the Arabic word gives the idea of superiority and elevation, denoting Ascending Leap. It thus reveals every succeeding Chapter does afford intellectual leap to the reader and keep raising his level of understanding and enlightenment. Interestingly, number 114 in numerology symbolise the message intertwining the energies of ambition, practicality and determination inviting to move on enlightening journey to explore its influence on our life path. Each chapter is a new and progressive destination of ascension.

This is the aspect where many exegetes have failed to do their job; and instead expressed it lacks cohesion and coherence. They thought as if the chapters are merely a collection, a disorganized many. The reader must know how it is a many, but not as lot of separate things. It is organized many, not absolutely independent and separate. Each contributes to the wholeness of the Book. The Author has done the obligation; it is now the reader's obligation for finding the unity.

3.7. Reader and translator should detect problems and questions of the audience; the author suggests solution and answers.

A good author is obviously the one who knows the problems or irritating confusions of audience and tells them how to solve. The reader and translator should identify the problems and questions the Author has attended and solved and answered. This will give them insight and appreciation of the skeletal structure and unity of the book. For example the first feigned or real confusion or perplexity of some audience is about the authorship of the Book under study. Some others have the confusion about very existence of God and Creator.

Communication is the process a message or communication is sent by the sender through a communication channel to a receiver, or to multiple receivers. The Communicator has to encode the message - the information being conveyed into a form that is appropriate to the communication channel and the receiver/s who then decode the message to understand its meaning and significance. Since all communication has a context, communication happens for a reason; the desired outcome or goal is mutual understanding. The successful completion of communication it is necessary for the two parties to use the same words with the same meaning, to come to terms, understanding.

All communication is sharing information and knowledge. All that will be in common are the words, a person speaks or writes and another hears or reads when there is ambiguity in the communication of knowledge. So long ambiguity persists; there is no communication, no meaning common between writer and reader. It is particularly the case with non-fiction expository works.

What is the difference between a word and a term? A word is usually defined as a complete meaningful element of a language. All terms are words, but not all words are terms. A term is a particular definition of a word, which is applicable to a special situation. Terms occur only in the process of communication. They occur when the writer tries to avoid ambiguity and a reader follows his use of words.

The would-be-translator can come to terms with the Author when he spots the important words and figures how they are being used to determine the meanings with precision.

The first rhetoric device is Diction, the word choice that encodes much more information than the literal meaning of a word in the context, enhancing communicative value by the role it is assigned in the speech. Qur’ān's diction and grammatical structure is superb to render every statement understandable and commensurate to varying intellectual levels of its audience and to let it an all time fact (ٱلْحَقُّ). It has inbuilt lexicon for its important words and terms, like the books on law-constitution and scientific facts. It defines its terms and exposes the perception and meanings of important words in picturesque manner by using it in different semantic fields whereby one can perceive all its dimensions relating to substance as well accident including metaphorical aspect. The diction of Qur’ān has no parallel and it is self-exegetical, it brings another word that elaborates another important word and concept.

3.9. Translator must not explain or elaborate taking recourse to other sources.

The third or fourth time reading reveals to the would-be-interlingual translator - exegete that the Author has not given the right even to the exalted Messenger and its First Publisher to explain or elaborate its content by taking recourse to sources other than itself, except the traces of knowledge - primary evidence - established ground/scientific realities.

When the Qur’ān was being released in a serial manner - smaller chunks of the Text to people, there was a possibility that at a given point in time some people might have needed more information on a subject to understand it comprehensively, or they had a question seeking enlightenment on certain topic. It was clarified that the responsibility for further elucidation vests with His Majesty - the Author of the Book.

It is thus evident that Qur’ān, after its collection and composition in the form of completely sequenced book, is self elucidative. Thereby, the best recourse for a translator and interpreter is to explain every sentence, topic, concept, word, phrase, anaphora resolution, and elisions by referring to other content and explanations given later in Qur’ān. A self explanatory book makes the job of its translator and interpreter easy.

3.10. Translator must not associate self thought, hearsay, fabricated and conjectural assertions

The would-be-interlingual and intralingual translators - exegetes are forewarned that scholars who associate fabricated and conjectural assertion with the contents of the verbal passages (يُلْحِدُونَ) are not hidden from His Majesty, the Author of the Book. They are the scholars who deviate and introduce into it which does not belong to it. Their upshot is declared Hell-Prison.

General public is warned that all along history satanic minded scholars of tilted hearts have been spreading distortions that are creations of their imagination to divert people from the Book of Allah the Exalted.

The would-be-interlingual translator exegete is told to first understand and comprehend every part of it by taking recourse to two built in explicative devices and then translate and explain accordingly in source language text. The explicative devices are:

(i) تَدَبُّرٌ, Critical thinking: Follow an enquiry based process: use prior and background information (يَتَدَبَّرُونَ). 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. This approach of studying also provides the Key to the Translators for checking the accuracy of their effort before making it public. If there are contradictions and conflicts in the target language text; that work is faulty, erroneous, inaccurate and unreliable.

(a) It thus becomes apparent that keeping in view the vastness of information, the variety of concepts - ontology, and the fact of its audience being entire humanity whose cognitive capability is capacity-limited, it was necessary to render it facilitative for every reader, exoterically and esoterically. Encyclopedic presentation was the best method to achieve the objective. Encyclopedic knowledge is conveniently stored in the mind as frames that act as background knowledge for interpreting and comprehending the discourse.

(b) The best discourse is that which is organized and presented in the manner most suited for the human cognitive and learning process. A discourse will become grand if it serves simultaneously as encyclopedia, and as dictionary of its important words and terms.

(ii) تَصْرِيفٌ: The other inbuilt device, the unique feature of this book only, for the reader and facilitation of translator is: تَصْرِيفٌ. Grand Qur’ān; authored by the Creator of Cognitive machinery, introduces a conceptual frame and then explains it in revolving manner, like multiple cameras recording a focused object from different angles, to render it explicit from all angles.

(a) One writing device for facilitating the reader to conclusively comprehend an object, topic and concept is to describe it with the help of dichotomous relations; and 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.

3.12. Translator must realize and keep in mind that Qur’ān and its Ayahs are self-explanatory and exegetical.

Qur’ān is declared by circumstantial accusative as guidance for the Mankind. Any guide book is a practical book. Thereby, it is not only source of knowledge but also also a guide telling how to regulate and direct human conduct. The book that is to serve as guidance for personality development and uplift in time-space need be self-explanatory:

Qur’ān is described - predicated by: بَيَانٚ a verbal noun. It is one of the Epithets for Divine Discourse. Verbal noun does not have time reference. Thereby, it renders the book timelessly explicit for every reader and seeker of knowledge. The Discourse is self-exegetical - explicitly explicative; whereby it is secure from eisegete commentators having tilted hearts since "importing" or "drawing in" their own subjective and biased interpretations into the text would easily be discerned.

3.13. Translator must realize Qur’ān is interwoven (double helix) Theoretical and Practical Treatise - Manual or User's Guide.

We are aware of Manual or User's Guide. Creator or manufacturer of a quality product provides a manual that contains instructions for its operation and information about its structure; mutual relationships of its constituents, and relationships with outer world. Manual also contains instructions for its upkeep, maintenance and troubleshooting when problem arises. Man is perhaps the finest and top of the line "Product" ever created. Man has the best of existing machines. Man once created is however a self developing and operating sentient.

Not only the title of the Book that suggests its ambit as encompassing the knowledge of space-time, but also its stature as the Manual - User's Guide for audience reveals that it has a binary structure containing information and guidance for the person as well as of his environ. Sub-Classification of the Miscellany of Qur’ān is adjectively described:

(1) ءَايَٟتٚ مُّحْكَـمَٟتٌ: Verbal Passages with adjectival description Form-IV Passive Participle: مُّحْكَـمَٟتٌ: permanently established statute

(2) ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ : Verbal Passages with adjectival description Form-VI Active Participle: مُّتَشَٟبِـهَٟت.: mirror invisible realities through metaphorical presentation.

It is thus evident that he will need syntopical - comparative reading for in-depth understanding of subjects in 2nd type of Ayahs. For example, to understand why a rather naked word: لَوَٟقِحَ (literally meaning semen of stallion) is used on the subject of winds, he will have to study the science books on cloud physics. Thereby, he will realize the par excellence choice of words for the people having in-depth knowledge of meteorology.

Since Grand Qur’ān is for the humanity, its first audience was 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, the Translator should render the semantic content of elisions in the target language and 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.

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 "he, that" and "it" can be used to refer some specific situation and point of view. The referent of other pronouns will be mentioned in parenthesis for the convenience of the reader.

4. Creation and Literary Creation - the Book Are the Source of transmitting Knowledge

4.1. In Arabic the semantic frame "Creation" is embedded in Root: خ ل ق. Ibn Faris [died-1005] in his famous lexicon: مقاييس اللغة stated: "الخاء واللام والقاف أصلان: أحدهما تقدير الشيء، والآخر مَلاسَة الشيء" That it signifies the act of determining the measures and proportionality of a thing to other things, and then smoothness of the object". Its general perception and meanings as create - creation are well known. The basic perception is that of the idea and intention of giving existence to the intended object. Thus the thing is created and exists firstly in Abstract Realm - thought of the sentient before it takes existence in the Physical Realm, the observable domain, in Arabic ٱلْعَٟلَمِيـنَ (regular plural active participle), the existent domains that impart knowledge to observer interested in seeking knowledge shared by the Creator. The words that stem from this Root are result oriented. The irreducible semantic features of this Root are:

(5) Idea - blue print - determination of measures and proportionality of the thing to other things that creates interrelationships before the object takes existence;

(6) The appearance, shape and picture the object would look like for cognition and perception building;

(8) Assigning a name to the object for its introduction, cognition and reference.

4.2. Creation is the desire and resolve of a living to manifest oneself and be acknowledged. Creation sets in sciences - knowledge. Resolve behind creation is communication. Communication needs "language". I understand: "The desire of communicating is the origin of language, which is but vibration to influence, positively or negatively; and to attract to wholeness or disintegrate to fragments". Language is the principal means used by human beings to communicate and share information. It is the main tool of transmitting information containing ideas and perceptions. Perception is a neurological process of observation and interpretation; acquiring and mentally interpreting information from the senses. Perception and word of a language are compulsorily complementary.

4.3. Language is considered unique to humans. Communication via speech is considered a dividing line between humans and animals. What in reality is the language and speech? It is a stream of sound at intervals which is a vibration that typically propagates as pressure wave traveling though medium of air, liquid or solid; and can be heard when they reach a person's or animal's ears - auditory instrument. Thereby, in the meanings of communication and sociality, it is something common between humans and animals. The animals do have their own "languages" which are translatable, as disclosed by elevated Messenger of Allah the Exalted:

4.4. The Author has translated verbatim in Arabic the announcement of Queen-Aunt for the aunts on the open surface of the Earth. Today, we certainly know that Queen-Aunt communicates by chirping sounds which is their way of talking: مَنطِقَ communicating. The difference between communicating phenomenon through sounds by humans and other things is perhaps of anatomy. The specific word for human language is associated with organs tongue and lips:

4.5. The Arabic word: لِسَانٌ (Root: ل س ن) denotes both the tongue which is the main speech articulator, and the language. Ibn Faris stated it leads to the perception of something long and delicate, subtle, and fine, which is not broken whether relating to an organ, its part, or something different to it. And its well known signification is language and tongue.

4.6. We are aware materialistic philosophy and science has no sufficient explanation not only how speech came about, but also why there are so many different languages. Grand Qur’ān has given the humanity a clue to get to the origin of language and mystery of variety of languages by declaring: ٱخْتِلَٟفُ أَلْسِنَتِكُـمْ the mutual variation and differences of your languages and mutual translatability as sign. Sign is the Indicator which exists as an indication of another's existence or another phenomenon, the Indicated. The sign for locating the origin of language is first cause, desire of the Sentient to create and communicate with the created realm.

4.7. Having known what language is; what are the anatomy and apparatuses required, and its mechanism; all these signs lead us to conclude and accept that the source and originator of language is but divine; the Creator and Setter of Sciences.

4.8. Aristotle placed the crucial condition: "we have knowledge of a thing when we have grasped its cause". But language is for communication with the existent, and knowledge relates only to the existent, abstract or real. Thereby the language and creation are essentially complementary. Therefore, the initial cause is certain desire and intention of the Creator for the sake of which something is created. We proceed from effect - empirical - physical realm to find the cause of its existence, and when we can recognize the desire sought by its bringing into existence, it is only then we can say we have the knowledge of the thing.

4.9. Albert Einstein said; “Everything in Life is Vibration”. We live in the world of Words. We hear words, thereby we speak words. We see how words are written; thereby we write words with our hand. These are all apparent activity. Our non apparent world-Abstract Realm is also but words. We silently think by words, we ponder by words, and we reflect by words. We arrive at conclusions, decisions and thoughts which are but words. We see and perceive with closed eyes, all by words. Word is not only all around us but inwardly in every cell of us, for convenience of understanding let us equate it with vibration. Minus Word, We cease to exist. The moment we hear not Word, speak not word, read or write not word, or think not a word, "We" are no more cognizable to the majority.

4.10 We associate language and speech only to humans and animals and birds; but since it is sound and vibrations, may be every object that exists has a language and perceptive capability of its own that we understand not. What is harm or something extraordinary in presuming that vibrations and sound waves are a "language"?

4.11. The act "يُسَبِّحُ" performed by two entities is executing the assigned work "بِحَمْدِهِۦ" while praising and extolling the glory of Allah the Exalted. The first subject is "inanimate" noun (ٱلرَّعْدُ) meaning the noisy commotion and charged activity within the clouds that resembles threatening and frightening speech, and second is the animate creation, the Angels. It is specifically mentioned that every created entity repetitively expresses glorifying praise for Allah the Exalted:

4.12. The Earthly Universe comprises of seven Skies and the Earth which is likewise seven layered entity (65:12) in such manner that a layer encases the other; the edges of both facing each other in exact equivalence (طِبَاقٙا 67:3). It is disclosed that they and all sentient managers appointed therein with assigned duties repetitively hymn for Him the Exalted. And same is the information with emphatic grammatical structure about every object that they regularly hymn. But we the human do not comprehend the content of their hymns. The act of hymning is obviously resulting of some level of consciousness. Thereby, everything that exists, matter and life, is endowed with consciousness in the meaning of state of being aware of, and responsive and responsible to one's surroundings.

4.13. It is explicit that at the time and during the creation of the Earth and insertion of other "imported" materials in it, like water, iron, dark matter, white light and tectonic plates, One Sky was already present in gaseous state. These were two independent components at that point in time. Allah the Exalted gave an option to the Sky and the Earth (both feminine objects) to make an assembly - a relationship either of attraction-tug, or repulsion. This shows that the matter too has some phenomenon of "consciousness - perception - intelligence". They, the two feminine (negative charge!) objects replied they have come like those who develop relationship of mutual pull-affection-attraction desiring proximity.

4.14. If one was to describe the entire field of epistemology in one word, it is ONTOLOGY, the word coming from the Greek, meaning "being, "that which is", present participle of the verb "be". It is the origin of Philosophy - Metaphysics, the "Existence".

4.15. For any action; the presence of the Being is understood. His act can yield another being. It will introduce second concept and a relationship; it is the second field of study in Metaphysics. It is the relationship between The First Being and the being caused by an act of the First Being. Thereby, the First Being can only be perceived and known as an Abstract, Absolute entity but cannot become the object of observation - a document (Library terminology), reason being He was not caused to be.

4.16. Many scientists naively make a patently unscientific statement that belief in Allah the Exalted (the God) is "blind faith". They forget that "blind faith" can never make anyone sincere to anything. It is self deception. Sincerity is always the end product of thoughtful processing, critically evaluating and arriving to conviction of it being infallible fact about an idea. They ask: Does God Exist? If God does exist, has He revealed Himself? It is interesting that the first question posed in Qur’ān is addressed to the Atheists who believe not in the existence of Allah the Exalted (the God) [see 2:28].

4.17. They perceive the existence of sciences but strangely perceive not the existence of the setter of sciences. They even perceive not that the primal source of "information" and "knowledge" is always unitary and its sharing is volitional. And that it is the attribute of a Living and sciences are the manifestation of a Living Being. Science itself is the evidence of the Existence of their Setter.

4.18. What is the causative factor of information? It is the Will of a Living Who desires to share information with others. Information, thus, arises only through an intentional, volitional act of the Living Being. Therefore, information is but a variable quantity depending on the desire and decision of the Holder of Information and Knowledge:

4.19. A bit of information through the medium of material world suffices for a rational man to immediately recognize the existence of its sender. Every bit of information introduces us the Lord of the Universes - Allah the Exalted. Therefore, we should not be neglectful of surroundings and become worse than mammals. Let us awake and acknowledge the most visible fact all around us. She whispers us to get out of trivial thoughts to feel awe of her Lord by seeing her magnificence splendour. الله أكبر; الله أكبر

4.20. John Archibald Wheeler said the universe had three parts: First, “Everything is Particles,” second, “Everything is Fields,” and third, “Everything is information.” In the 1980s, he began exploring possible connections between information theory and quantum mechanics. It was during this period he coined the phrase “It from bit.” The idea is that the universe emanates from the information inherent within it. Each it or particle is a bit. But this postulation is lacking reality when seen in its totality:

4.21. John Wheeler's first part "Everything is Particles" is correct. Everything created is called in Arabic: شَـىْءٌ, it includes subatomic particle to gigantic tangibles. His second part, "Everything is Fields" is also near reality since second phase of creation is: فَسَوَّىٰ; that signifies since everything was to exist in a unified state, therefore, attribute of staying in Fields and enabling ability to perform the assigned function was given to each particle. Thus individual particles were in place. The third was determination of quantity of each particle so that all creation is coordinate. His Third postulate "Everything is information" is vague. Everything exists in a state denoted by: فَهَدَىٰ, "thereby He the Exalted equipped every particle with guidance, the information-code that is the governing and regulatory instructions for their functioning in right way - course". Thus Wheeler was right to certain extent in saying the idea is that the universe emanates from the information inherent within it. However, it is better to say that everything emanates as reality as exhibition of information previously held by an Agent. Every particle: شَـىْءٌ, is a Percept.

4.22. The science and scientific study revolve around a percept. But there is no percept which can be perceived in isolation, it is perceived with reference to existence of another percept. Arabic language has a far comprehensive rather scientific word to describe the unit of sciences and scientific study: ءَايَةٚ (plural: ءَايَٟتٚ) stemming from Root: ء ى ى. It relates to semantic frame Sign. Lane's Lexicon quoting classical Arabic lexicon of Er-Rághib says; "It properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself".

4.23. This discussion and analysis has revealed to us that "information" is not just "abstract entity" but is a physical - concrete reality. In fact it is "information - knowledge" that exists while what we think exists actually subsists.

4.24. The creation is but subsists, thereby it is subject to deterioration and perishing and loosing its personal identity:

4.25. The expression of a Being is creation. Creation is object - percept. Creation is by purpose. Purpose is by desire and intention. Everything has a creator. Creation is the expression of intention of the creator. The intention is only of the Being - the sentient of Freewill. The creation is the indicative icon of the creator. It is his manifestation, the sign of his existence. It is his recognition. It is awe inspiring for him. Knowledge is of the created object - percept. Object has a purpose. Knowing the purpose of creation is enlightenment. Knowing the desire, tacit in the creation is the zenith of knowledge. It is to knowing the Creator and knowing the object beyond subsistence. We the believers do keep pronouncing that we have attained the highest point and culmination of knowledge and enlightenment:

4.26. In the Second Frame of First Chapter, we state that we are following the Purpose and Intent of the Creation of entire Physical Realm and how it is sustained, as mentioned in the Discourse, reflecting that we have understood the ultimate objective, purpose and desire of creating such a gigantic universe. This is the attribute of the Men of Wisdom. (Aristotle, in his Metaphysics, defined wisdom as the understanding of causes. It is understanding, why things are a certain way as they are.)

4.27. Others recognized as wise men keep revolving around existing knowledge and their leaps of imagination to go beyond existing knowledge also remain restricted to the visible percept:

4.29. Knowledge is Infinite; all that persists is finite, whereby a certain quantity of information and knowledge is always retrievable and acquirable. The Universe is like the screen of the Computer displaying limited amount of knowledge stored in its RAM (Random Access Memory) which can instantly be acquired but much more information is already there in its Permanent Memory that will come to access once transferred to RAM and displayed. So the Source of Knowledge is Unitary. Whatever amount of knowledge the: ٱلْعَلِيـمُ ,the au fait source of knowledge - Allah the Exalted did wish to share, it is displayed in the observable form of universe that can be obtained equally by everybody who has passion for knowledge; but also has rendered it exploitable (سَخَّرَ) by humans.

4.30. The universality and permanence of the Messenger-ship necessitates that academic and scientific approach is made the base for learning the divine guidance by the Humanity and Species Jinn, while demonstrative signs indicating the Divine Providence are already all around as ءَايَٟتِهِۦ: His Signs for reflection and visualization:

4.31. The point about cessation of displaying miracles like the cessation of the office of Messenger after the arrival and presence of Universal Messenger for the entire future is superbly highlighted by rhetorical question. Rhetorical question is a device used to persuade and subtly influence the audience. It is a question not asked for the answer, but for the effect. It is used to emphasize a point or just to get the audience thinking. It is a very powerful persuasive and thought provoking tool. Here the question is obvious and reflective.

4.32. The academic rules and principles of learning by instruction are universal. The Divine Book titled Qur’ān is declared as the Text-Book for Guidance in space-time irrespective of national and linguistic boundaries. This is the only Divine Book that was delivered to people in smaller chunks, orally and in writing, over a period of 23 years when it was composed and organized in the formal format of bound book as promised by Allah the Exalted during the days of its intermittent revelation. (The number 23 is interesting; average human life is 23000 days that equals 63 years which was the corporeal life span of the Publisher of Qur'an which was delivered to him at age 40)

4.33. Allah the Exalted in fact turned the world into a global academy by appointment of the Universal Messenger. We need to have a teacher for learning by instruction. Allah the Exalted assigning him the role and status of the Teacher to teach exclusively the Text Book, Qur’ān which was firstly taught to him:

4.34. We learn by listening to a teacher who is present - a living teacher. And reading is learning from one who is absent or who has died. Alternatively, we can say that while we are reading the book we are learning from a teacher as an absentee student who is not in the presence of the teacher. Learning means to gain more information and coming to understand what we did not understand before. The important difference between these two kinds of learning is that gaining information is merely to know that something is the case. Coming to understand more and getting more enlightened is to know all about the information; to know different aspects of why, what and how. In the first case it is being able to remember while enlightenment means to become able to explain it. We become enlightened when we know what the author meant by giving that information and why did he say it.

4.35. The concept of education as an assignment of the Messenger of Allah the Exalted was for the first time proposed by Iebra'heim (alai'his'slaam) and Iesma'eile (alai'his'slaam) in their prayer while raising the House of Allah the Exalted in the Town named Becca in Mecca:

4.36. The act of reciting the verbal passages of certain Book of Allah the Exalted, given to every Messenger, remained the assignment and practice of the Messengers in timeline.

4.37. Assigning to this particular Messenger the responsibility and role of the Teacher to teach specific Book containing both knowledge and pearls of wisdom was a unique proposal. This proposal and request was acceded:

4.38. The act of teaching - educating (يُعَلِّمُكُـمُ) the people is ever continuing. The Teacher is continuously imparting such knowledge about which the audience was not earlier aware. It is thus evident the Book has inexhaustible semantic density.

4.39. The other method of communication - conveyance of information and knowledge is verbal, orally and in writing. Whatever and to whatever extent the Unitary Source of Knowledge wished to share, He has already shared with His Spokesperson closing the chapter of any further verbal communication of information and knowledge:

4.40. Henceforth, there shall be no communication and sharing of information. Onwards, it will only be exposure of realities to visual faculty. The fact about existing realities is that not all are visible to human naked eye. The Primal Creator as well as the knowledgeable, observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to features of the metaphor.

4.41. Knowledge acquired by human beings until seventh century was through naked eye observation. Naked eye observation of an object and reality grants conviction about its existence. Thought of invisible realities was all along there in human mind that kept him busy in developing theories to gain a perception about various phenomena.

4.42. Turning point was when the Creator of all that exists, Allah the Exalted Who had initiated creation with self-imposed obligation of Mercy, personified Mercy for all in the person of Muhammad [Sal'lallaa'hoalaih'wa'salam], His Last Messenger. The Grand Qur’ān, life sustaining [8:24]and path illuminating Visible Light came to humanity along with him [7:157]. It disclosed that a new era of observation of invisible realities is ushering in. It advised humanity to break away from the ideas of the Greeks, who were mired in the belief that they could theorize and deduce underlying principles; and to believe in empirical observation and measurement:

4.43. Verbal specification and visual observation are two aspects of identification of a tangible fact of real existence as denoted by Arabic word: ءَايَةٚ. The visual observation of an earlier unseen fact by humans will manifest a book written earlier in time as 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.

4.44. The title Qur’ān of the Divine Book 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. But the timeline is much wider - from zero hour of the creation of the Universe to end-hour and then transition into timeless domain. It is warping of space-time. Thereby, the greatest, the Grand book is only one, Qur’ān, "a verbal warp bubble" that can drive us into and show any region of spacetime. Allah the Exalted explicitly informs that which has the value of a tall claim:

5.1. The Book, a piece of literature is considered a creation with the properties and features mentioned earlier and has attribution of intellectual property. Written content like matter has dimensions, mass and weight. Like matter, "weight" of words and sentences changes by location in the context. All real creation is subjected to a set discipline that serves as science - knowledge for others sentient for which it is brought into existence. Since Discourse - book is considered as creation it is also subjected to a set discipline for its intended audience who has its previous knowledge otherwise it will be a mess not transportation of science - knowledge.

5.2. It is said writing is like building a house. A house requires a strong foundation, organised blue print, and sturdy materials. Finishing a house requires sense of style, attention to details, and lots of cleaning up and adjustments. The steps that render a creation as aright guided are: خَلَقَ He created; فَسَوَّىٰ, since the creation is for determined purpose He the Exalted proportioned it, gave it finishing enabling it perform the intended function; and: قَدَّرَ He assigned it the attribute of measure and dimensions commensurate to everything else that are relevant to it. Thereby, He the Exalted: فَهَدَى guided it aright whereby it became a sign - pointer (ءَايَةٚ) for the guidance of a sentient.

5.3. The Divine Discourse, Qur’ān is the first ever and the only in literature history that was created and written before the eyes of people exactly in the manner of step by step building and finishing a house. Its serial publication also had the analogy of creating an object, proportioning and organizing and assigning it statistical/mathematical attributes that made it guidance and Guide: ٱلْـهُدَىٰ for every sentient in time-space.

In order not to be influenced by the fascinating and enchanting words of the innovators of every era in time, it is emphasised that it is the solitary source of guidance in time and space by changing the surface structure of the sentence:

5.4. It is the Book of symmetries. It has binary structure and organization. In statistics, binary data is a statistical data consisting of categorical data that can take exactly two possible values, such as "A" and "B". Often, binary data is used to represent one of two conceptually opposed values, like the success or failure. In textual form, it is like rhetoric device "juxtaposition", a literary term showing contrast by concepts placed side by side. Statistics are itself facts obtained from analysing information expressed in numbers, for example information about the number of times that something happens. It can be extended to number of times some concept is mentioned in the text. "Statistics is the discipline that concerns the collection, organization, analysis, interpretation, and presentation of data."(WikipediA) Statistics is in fact what disciplines the Universe and life. It is statistics that harmonizes and unifies all entities. Statistics is the foundation of science and linguistics. Language and creation are inseparable.

5.5. Firstly, we should refer to the universal perception and generally agreed characteristics and definition of a book and its purpose; and find the perception and meanings of its equivalent word in Arabic: كِتَابٚ. It is necessary to dispel erroneous rather absurd propaganda that Qur’ān was not written on papers.

"Although the form, content, and provisions for making books have varied widely during their long history, some constant characteristics may be identified. The most obvious is that a book is designed to serve as an instrument of communication —the purpose of such diverse forms as the Babylonian clay tablet, the Egyptian papyrus roll, the medieval vellum or parchment codex, the printed paper codex (most familiar in modern times), microfilm, and various other media and combinations.

5.7. The second characteristic of the book is its use of writing or some other system of visual symbols (such as pictures or musical notation) to convey meaning. A third distinguishing feature is publication for tangible circulation. A temple column with a message carved on it is not a book nor is a sign or placard, which, though it may be easy enough to transport, is made to attract the eye of the passer-by from a fixed location. Nor are private documents considered books.

5.8. A book may be defined, therefore, as a written (or printed) message of considerable length, meant for public circulation and recorded on materials that are light yet durable enough to afford comparatively easy portability. Its primary purpose is to announce, expound, preserve, and transmit knowledge and information between people, depending on the twin faculties of portability and permanence. Books have attended the preservation and dissemination of knowledge in every literate society." [Unquote]

5.9. Arabic equivalent is: كِتَابٚ derived from semantic seed/Root " ک ت ب". Classical lexicon of Ibn Faris (مقاييس اللغة) state:

الكاف والتاء والباء أصلٌ صحيح واحد يدلُّ على جمع شيءٍ إلى شيءٍ. من ذلك الكِتَابُ والكتابة.

ويقولون كتبتُ البَغلَة، إذا جمعتُ شُفرَي رَحِمها بحَلْقة.ومن الباب الكِتَابُ وهو الفَرْضُ

That it leads to the perception of gathering, grouping, assembly, adjoining a thing with other thing. Thereby, it means the book and writing a book. And it denotes conjoining the oræ of the mule's vulva by means of a ring or a thong. And this semantic domain signifies prescribing and ordaining.

5.10. Lane's Lexicon: كِتَابٌ A thing in which, or on which, one writes: [a book:] a written piece of paper or [a record, or register; and a written mandate;] of skin: a writing, or writ, or thing written;---Hence, كَتَبَ البَغْلَةَ, He conjoined the oræ of the mule's vulva by means of a ring or a thong; He closed the camel's vulva, and put a ring upon it: or he put a ring of iron or the like upon it, conjoining the oræ, in order that she might not be covered. He sewed a قِرْبَة, or a سِقَآء, or a مَزَادَة, with two thongs: or, accord. to some, he closed it at the mouth, by binding it round with a وِكَاء, so that nothing [of its contents] should drop from it; or كتب signifies he sewed a قربة; and اكتب , he bound it with a وكآء, i. e. bound it round the upper part. [Unquote]

5.11. It is thus evident that whatever is the context and whatever is the morphology of a word which originates from this Root, the basic meaning and signification shall be: : يدلُّ على جمع شيءٍ إلى شيءٍit leads to the perception of gathering, grouping, assembly, adjoining a thing with other thing. An act has a built in purpose/objective aimed at. It were/is employed to convey the perception and meanings of conjoining the os [plural ora/mouth opening] of she-camel’s vulva by means of a ring or thong in order to close the opening. The objective is that an unknown male, without the will of her owner, might not cover her in owner's absence. Its perception and meaning is to bring the mouth of some container together to conjoin it and sew it.

5.12. It thereby signifies the act of writing or inscribing and denotes a book. It may be seen in the act of writing [particularly Arabic text] and making a book, the basic perception of the Root is conspicuously dominant. Writing is nothing except to bring closer the letters-consonants of the alphabet of a language and stitching-sewing them together. It yields a word of meaningful import and grouping or assembly of words produces sentences. The gathering of sentences yields number of papers-parchments-scroll depending on the quantum of written material.

5.13. Like the purpose of stitching the mouth of some receptacle-container; the purpose of writing is to keep the speech-communication preserved and to transmit information and knowledge between people.

5.14. The basic purpose of conjoining the mouth of she-camel's vulva is to ensure protection from the unwanted/undesirable entry into it, without the will of the owner when he is absent from her. The same objective is there when a speaker/author put down his statement-thoughts in writing, whereby none can pollute - intermix any thing in that written matter/thought in time and space since it is physically available for reference and visual check.

5.15. The difference, between: قول with meanings of an oral statement and: كتاب a book is that the former is the sound a person: "يَلْفِظُ" throws out of collection in his mouth. It scatters in air and eventually diminishes, though it may not vanish in reality. On the contrary, if the same thing which one has orally stated is put in writing [placed in a receptacle, conjoined and sewn together] it will become safe and lasting. The psyche of oral utterances [افواه] is also that it quickly spreads and scatters in the society. This is diametrically opposite to the concept and perception of Arabic Root and word: كتاب. Therefore, oral - verbal communication is not of a permanent value in time and space since only those could hear it in whose ears it had created vibrations. The people far away and the posterity are to hear the voice of the Author and the Relater that is embedded in the assembly of words and sentences of the Book.

5.16. The basic objective of conjoining os of she-camel’s vulva is to avoid entrance of undesirable matter in the absence and without the will of the owner. People are bound to add matter of their own perceptions while transmitting oral utterances forward in time and space. On the contrary, if that person had also put it in writing, his utterance would go into confinement in a conjoined and static state; and would thus reach people exactly in the words he had articulated.

5.17. The writing of the spoken matter results in inscription fixedly attached or engraved on paper or tablet and covers a space. Anything, letter, treatise, book on having been put into writing attains the attribute of existence and permanence retaining its originality and purity, being the same for everyone in time and space for understanding, perceiving the words/statement/utterances/hadith of the author. Hence, it conveys the meanings: "to prescribe, ordain, make mandatory/obligatory".

5.18. The basic perception of Root: ك ت ب is to conjoin and sew together; and ultimate objective of: ٱلْـكِـتَٟبُ the book is to conjoin and sew people together making them a unit, homogeneous fraternity.

5.19. A nation-fraternity comes into being only when there is a book; a social contract or a constitution. Let us admit affectionately that no language of the world can match Arabic, the language of the guide lord of humanity, the Last universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam, the elevated and praised uninterruptedly.

5.20 We will not find a better definition and comprehensive account as to what a book is than the factual information infolded in just three consonants of Arabic language sequenced as "ک ت ب". The best language is obviously the one that conveys volumes of information in few words. A quote from Language, its nature, development and origin by Otto Jespersen (page 324): "That language ranks highest which goes farthest in the art of accomplishing much with the little means, OR, in other words, which is able to express the greatest amount of meaning with the simplest mechanism".

5.21 Spoken words: كَلَٟمُ ٱللَّهِ produce sound (pressure waves) which is vibrations (everything vibrates, nothing is in fact stationary) that travel through the air or another medium and can be heard when they reach a person's ears (أُذُنٚ وَٟعِيَةٚ Ears that act as retainers: Ear's Echoic memory). Thereby, it is generally believed the spoken words decay the moment they are heard. But that is not reality; they get recorded as written words [Refer 50:18].

5.22. Writing, on the other hand, produces visible marks that persist through time on the page. Thus visible words exist in space. Written words are in fact the earliest form of sound recorders simultaneously serving as sound players that rendered the speech saved for a longer period of time and its reach to greater number of people. (I am not talking about words termed onomatopoeia in linguistic study). It is better to define the "word" according to Qur’ān as physical containers-receptacles wherein information - semantics is stored. Greater the semantics stored weighty is the container.

5.23. The inalienable feature of spoken and written word is that it has heat since it is the product of vibrations and its sound waves will end up as heat when they are absorbed. Concentration on and deep analysis of word can result Gamma brainwaves. Writing, recording in Arabic is also called: تَحْرِيرُ (cognate in Urdu); a word from Root: ح ر ر which signifies heat and emancipation, liberating, and setting free. The fundamental property and attribute of heat - thermal energy is it is always on move in one direction, unless people interfere. Similarly, the word has only one meaning in the context, notwithstanding people do manipulate it in other directions. Heat/warmth is the ingredient of life taking existence and its loss is death. The objective of "booking" the thoughts and speech is also to make reach the sound to far-flung audiences.

5.24. In Arabic, تَحْرِيرُ also connotes declaration of grant of freedom, liberation, setting some bondwoman free:

5.25. And the book also signifies proclamation of liberty and freedom to those who are under the subjection of someone:

5.26. Literature is classified according to whether it is fiction or non-fiction. Another distinction that applies to non-fiction - expository works is Theoretical vs. Practical Books. Grand Qur’ān combines in itself both. Thereby, epistemology in real sense is observation, understanding and comprehension of knowledge shared empirically by the Creator - the Source of Intelligence.

6. Constituents of Arabic word: ٱلْـكِـتَٟبُ: Paper/Papyrus, Ink and Pen are essential elements of book.

6.1. A book is defined as a written (or printed) message of considerable length, meant for public circulation and recorded on materials that are light yet durable enough to afford comparatively easy portability. Its primary purpose is to announce, expound, preserve, and transmit knowledge and information between people, depending on the twin faculties of portability and permanence.

6.3. The requisite of book being light and portable certainly indicates that the material on which it is written needs to be light. It was indicated that the best material is paper:

6.4. The book can be of two forms; scroll book which is the predecessor of codex made of pages, and usually bound on the left. The scroll book was unrolled when one wanted to read.

6.6. This tells us the history of the days of origin of Qur’ān. It reveals that it was in circulation in writing. Three words are important: ذَكَرَهُۥ: verbal sentence as predicate of subject Relative pronoun. Verb is perfect with hidden subject pronoun referent to Relative pronoun and its Relative clause, "whosoever had desired". And the object pronoun of verb is referent to Qur’ān. The verb signifies saving in memory, also can be taken in the meaning of memorizing, comprehending and relating to others.

6.7. The second important word is: صُحُفٛ which is the object of preposition that signifies place of location and is used adverbially. It is broken plural feminine noun. It stems from Root: ص ح ف . It leads to perception of extroversion and spaciousness/expansion in an object. Arabs use it to refer to dishes-flat expanded plates which could accommodate food sufficient to satiate five to ten persons.

6.8. The interesting and amazing part, reflective of intellect and factual knowledge of Arabs of the past is the fact that they employed this Root to refer to Paper/Papyri-scrolls. Neither were they who conceived, manufactured and introduced paper/papyrus in the world; while the method of its production was a closely guarded secret by the Egyptians since it was a state monopoly. Why did Arabs use this Root to denote and signify paper/papyrus? Because all the significations of the Root are there in the process of manufacturing and end product and the objective that it satisfies.

6.9. An excerpt from encyclopedia Britannica with thanks: History of Printing Origins in China.

"By the end of the 2nd century CE, the Chinese apparently had discovered printing; certainly they then had at their disposal the three elements necessary for printing:(1) paper, the techniques for the manufacture of which they had known for several decades; (2) ink, whose basic formula they had known for 25 centuries; and (3) surfaces bearing texts carved in relief." [Unquote]

6.10. Grand Qur’ān, without specifically indicating the point in time when human beings made use of Papyri/Scrolls for writing/inscribing information-revealed messages of Allah the Exalted, indicates to us that it had been in use in time-line before the transcription of Unitary Verbal Messages of Qur’ān and people of Mecca were accustomed to it.

6.12. The history of the days of revelation is depicted in such picturesque manner that we can feel as if we are watching it. The exalted Messenger was reading out verbatim from papers:

6.14. The predicate of deficient verb: مِدَادٙا signifies a coloured fluid for writing with a pen. Later pens are specifically mentioned:

6.15. The third-time mention of verb: عَلَّمَ (he taught) reveals that the essential feature of education (تَعْلِيْمٌ) is to make someone learn by "writing" the script with his own hands by using the pen:

7. Unique choice of Title of Divine Book: ٱلْقُرْءَانُ Qur’ān: Discourse that warps Space-time.

7.1 Translator must know "reading" begins before opening the Book in hand, like digestion starts before tasting food. Good Title is like the aroma of delicious food served that is appetizing. A truth seeking critical reader is always thirsty and feeling appetite for the only uncountable ingestible which is nothing but knowledge. A similarity between the exciting-to-read title of the book and digestive system is that it begins on mere sight before tasting. Saliva begins to form and secrete. If the title is meaningful, descriptive, amazing and attractive, the heart is attracted to taste (skim) the book. It was first seen when it was presented by the Archangel to the chosen and exalted allegiant on his appointment as the Universal Messenger that he started hurriedly reading it when he was interrupted:

7.3. Experts and educationists suggest that the first rule in critical and analytical 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 and prefaces 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 to facilitate him immediately classify the book in hand.

7.4. Perhaps we will not find in the literary world where an author persuades its audience to give his book Forensic Reading. Qur’ān is strange and unique; it not only asks for Forensic Reading time and again but also engages its audience for this purpose. A book grabs our attention and what piques most interest in it is its Title. Thought-provoking title is, not necessarily the name of author, what excites the critical reader actually read the book. The title of the book is also like a glimmer of light, by which a person can see the surroundings in the dark, for the reader who is eager to learn and embrace the vastness of knowledge in his heart.

7.5. The unique of unique title Qur’ān (ٱلْقُرْءَانُ) suffices for a (proficient in Arabic) Forensic Reader to immediately hypothesize it cannot be literary creation of human being since it does not create the preview of contents of the book, which is common method of creating a unique title, but being verbal noun indicates an activity involving the process of gathering - accumulating - assembling a thing at one place entailing its ambit warping spacetime.

7.6. The choice of the title Qur’ān is uniquely strange and amazing for a critical reader. It is amazing since it is otherwise a verbal noun which signifies the occurrence of an action or the existence of a state without time reference. It is surprising and unique title as it has embedded claim of timelessness for the Book. The title of the Book suggests its ambit as encompassing the knowledge of space-time. A Book of Nonfiction is for reading for a purpose. One needs to skim it to quickly evaluate it for its potential usefulness, but this is the book whose very title is a stimulus for a knowledge seeker.

7.7. As much literature as was available to me regarding the book titled Qur’ān, it did not show me as good a review/evaluative remark as was made about it by some intellectuals of species Jinn which was appreciated so much that the Author has verbatim mentioned it:

7.8. Our most lucky elders from Species Jinn were listening Qur’ān directly from the exalted Messenger [Sal'lallaa'ho'alaih'wa'salam]. What are the manners of listening to a great man and book? This was indicated by their imperative statement: أَنصِتُوا۟, which signifies that kind of silence which yields hundred percent-correct speech identification value. Correct Speech identification value is however susceptible to or can be compromised by interference from other competing sounds that include interference by inner voices and thoughts without resonance of the vocal cards. This is the manner of listening that ensures zero interference and focused concentration of the heart and ears taking brainwaves into gamma range enabling insights and expanded consciousness. The contrastive attitude is also mentioned:

7.11. What they had listened (ٱسْتَمَعَ) is elided object of verb: ٱلْقُرْءَانُ and they called it, using adjectival phrase, what means a unique, unheard, unparallel and amazing text - discourse. The difference between: ٱلْقُرْءَانُ and: قُرْءَ انٙا is that first is Proper Noun being name/title of the Book, while later is verbal noun. It stems from Root: "ق ر ء" which is used 88 times in Divine Discourse starting with this word. Lane's lexicon describes its perception and meanings: " قَرَأَ الشَّىْءَ , [aor. قَرَاَ ,] inf. n. قُرْآنٌ, He collected together the thing; put it, or drew it, together; part to part, or portion to portion. [This seems to be generally regarded as the primary signification.]". This signification is mentioned in classical lexicon لسان العرب in these words:

7.12. Next word of this Root used in Grand Qur’ān made from this Root is: قُرُوٓءٛ:

7.13. This noun is plural of abundance (singular قرء) which refers to multiple discharges of menstruation of a woman during her period. Is it not strange that "hyponyms" of a "superordinate" are used as the title of Divine Book and for menstrual discharges? Experts suggest 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.

7.14. Arabic words, nouns and verbs, on the other hand stem from Roots. Root is a cluster of three, in some cases four or rare five, consonants of Alphabet placed in a peculiar sequence. 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. 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.

7.15. The moment we understand what exactly is menstrual discharge phenomenon, we will understand the logic of Arabs calling a particular Book as well as text as: قُرْءَانٚ and will have but to acknowledge and appreciate Arabic words cover a huge range of descriptive and visual meanings while strictly retaining the basic concept and perception of source Root.

7.16. What is menstruation and what physical relationship does it have with the basic perception of Root: "ق ر ء"? The place of procreation is mother's womb:

7.18. It stated that man is created as anew creation after earlier creation within a place in abdomens of mothers which is three layered womb. Menstruation is breaking of the spread lining endometrium of the womb [uterus in medical parlance] which gets gathered as a whole and is intermittently discharged. The womb of mother is like guesthouse as was the First couple guest in the Paradise. It is like a balloon that expands and contracts:

7.19. The Universe is also like a balloon which is expanding. At end time, it will contract into a big crunch which would cause matter and spacetime to collapse in on themselves, creating a singularity - an infinitely dense point similar to that from which the universe was made to come into being in the first place. Thereafter, a new universe will be created (It is not hypothetical science; it is fact: 51:47 expansion; 13:41; 21:44; 21:104; 39:67; contraction and new creation; 14:19; 14:48; 17:99 modern creation). The menstruation is likewise the result of Womb's contract into big crunch/recompressed, where after, a new endometrium is created. (Strange analogy of big crunch of universe and mother's womb-uterus)

7.20. Arabic Roots in their perception enfold all the physical realities relating both to matter and life. They verbally mirror the image of visible and invisible realities and are thus illustrative. The Root is employed for the act of reading the written material -text [قُرِىَٔ]:

7.21. Reading is in fact joining and collecting the letters and signs of the language and simultaneously [though there is always a time lag trillionth or billionth of a second] pronouncing it with sound or without sound. Moreover, even when we recite to someone without there being the written matter in front, we in fact are reading the written matter earlier stored/written in the memory. However, though that writing is not ours but written by someone else, exactly in the manner that the words written by us on the monitor screen with the help of key board are written in the hard disk of computer by someone else (software). However when we say to/command someone: ٱقْرَأْ (transitive verb) we actually ask him to read from the written paper/book placed/before him:

7.22. 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 alphabet-syllables, words of a language on a piece of paper it produces and yields the product, a compilation: قُرْءَانٚ of written material, text 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.

7.23. 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 verbal noun: قُرْءَانٚ . It is gathered in his memory. This is the ultimate objective of reading a book; receiving communication; the reader has come to terms with the Author as coming to terms is usually the last step in any successful business negotiation. The title: ٱلْقُرْءَانُ informs and emphasizes upon the reader that it is kind of book which requires analytical reading of utmost active undertaking.

7.24. But the most tacit suggestion by this title is that this Discourse warps space-time in its text as a unit - into a big crunch. One of its epithets reconfirms it: ٱلذِّكْرُ which describes it as Grand Memoir of eternity to eternity:

7.25. The attribute of Qur’ān is: ذِى ٱلذِّكْرِ, the holder/possessor of Grand Memoir, the container of history covering both the past and the future while itself always remaining in the middle ever-present.

7.26. The difference between: ٱلْقُرْءَانُ and: قُرْءَ انٙا is that first is Proper Noun being name/title of the Book, while later is verbal noun that signifies the text - intellectual property, and the later has different role and function in the sentence. An example:

7.27. Here both are mentioned; the pronoun of first preposition is referent for: ٱلْقُرْءَانُ earlier mentioned in 10:37. Thereby, in the succeeding prepositional phrase the indefinite object: قُرْءَانٛ is not the proper noun but verbal noun signifying the composed text. It also renders it explicit that recitation: تَتْلُوا۟, from verbal noun: تِلَاوَةٌ means only such reading aloud, which is verbatim reading, the repeating of the source text.

7.28. Its surface structure is of type what is called in English grammar a compound sentence. A compound sentence is made up of two or more simple sentences/independent clauses combined using a conjunction such as and, or but. They are made up of more than one independent clause joined together with a coordinating conjunction. Arabic has a further classification system by reference to the first word of the sentence. This sentence is a Verbal Sentence: الْجُمْلَةُ الْفِعْلِيَّةُ: that starts with the verb and the subject follows. 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. 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.

7.29. It is obvious by the fundamental grammar rules that here: قُرْءَانَ cannot be considered as Proper Noun being first segment of possessive phrase; and its meanings should not be taken by substituting it with another verbal noun: قِرَاءَةٌ that signifies the activity of verbatim reading of the text of a book. It is direct address which has always more communicative content than what is said in the visible words. After conjunction particle, it in accusative case can only connect to some elided imperative verb as its object. This verbal noun includes two activities; putting together the components of the object in a spread and scattered state and arranging them to form a coherent unit.

7.30. Grand Qur’ān is unique and amazing; rare of rarest in the family of books. It is unique in all respects. It introduced publishing and library and information science in Arabian Peninsula. It introduced the concept of Serial publishing. The term serial, in publishing and library and information science, is applied to materials "in any medium under the same title in a succession of discrete parts usually numbered (or dated) and appearing at regular or irregular intervals with no predetermined conclusion." In literature, serial is a part of larger work which is released for public information in sequential installments. Qur’ān tells how it was being compiled and serially released to public by the First Publisher, the exalted Messenger and Spokesperson of Allah the Supreme Lord:

7.31. The second element of possessive phrase is time adverb: ٱلْفَجْرِ which signifies the tale hours of the passing night. Immediately after the given instruction, breaking news was instantly given:

7.32. This sentence is conjunct to earlier commands, so it started with letter "فَ" that relates sequence of events. . It is conjunct particle for the cause and effect clauses in time line. The Verb is Imperative; second person; masculine; singular; Intransitive; Subject pronoun hidden which refer the Elevated Messenger Muhammad Sal'lallaa'ho'alaih'wa'salam. The imperative verb (تَـهَجَّدْ) denotes to awake and remain awake during some time of night. The Verb is Form-V. It has reflexive causative meanings. It generally depicts such actions where the subject honestly and sincerely tries to transform himself, and performs that action diligently. It has transformative meanings, Noun-ized; make oneself to be Noun. The meanings of Form-V are simply the meanings of Form-II plus the word "himself." Prepositional Phrase: مِنَ ٱلَّيْلِ in context with the preceding clause; and the subsequent verb prefixed with Particle "فَ" conspicuously conveys that the addressee is advised to rise in the segment of the night earlier than true dawn.

7.33. Since it was the only Divine Book which was released in parts, it consistently needed compilation and organization in book format. The writing of the Divine Book was obviously additional performance than the ordinary duty of Messenger, exclusively assigned to him, which is mentioned by circumstantial accusative: نَافِلَةٙ لَّكَ. The other proposition is to take it as Verbal Noun as Cognate Adverb [المفعول المطلق]. However, in consideration of intransitive verb, it is better to take it as circumstance [حال]. However, the meanings remain quite evident and apparent.

7.34. This breaking news indicated at the point in time of its revelation that the Mission of Muhammad Sal'lallaa'ho'alaih'wa'salam, the Elevated Messenger of Allah the Exalted, was nearing accomplishment. يَبْعَثَكَ: The Root of Verb is: "ب ع ث". Lane's Lexicon based upon Classical Arabic Lexicons, states that it, "Signifies the removing of that thing which restrains one from free action". The restraining of free action makes things dormant, static, heedless, negligent, unmindful, captivated; deep unconsciousness and in its extreme meanings death, which converts the living into matter that is fond of inertia, unwillingness to move or act, property of matter to hate and resist to change from outside disturbing its rest or continuous moving in one manner. Removing of the restraint implies and results in the revival of earlier/original state, which is the basic concept folded in this Root. Therefore, all the words taking birth from this Root will be infolded with this basic concept in whatever manner they are shaped and employed in a sentence. Moreover, its words must have a relation with the restraint that restrained the free action.

7.35. The accomplishment would result in revival of the original state, i.e. مَقَامٙا مَّحْمُودٙا. This is adjectival Phrase. مَقَامٙا is the Noun of Location. It will hardly affect the meanings of the sentence whether we take this accusative Noun as Cognate Adverb [المفعول المطلق] or Circumstance [حال]. The disclosed/breaking news was about the revival-return-resurrection towards a location-Original Abode. This location is adjectively qualified by the Passive Participle: مَّحْمُودٙا, rendering that Abode as Abode of Glory and Praise. The Verb: يَبْعَثَكَ only denotes resurrection, reinstatement, reversion to original state when the impediment, cause, or restraint that caused the presently existing state is removed. Further update about this breaking news is given hereunder which reconfirmed that the revival and reversion is not to some new place but to the Original Abode of the Elevated Messenger of Allah the Exalted:

7.36. The basic perception infolded in the Root "ف ر ض" of verbal sentence (فَرَضَ) is that of cutting something solid and hard which entails assessment and marking as to how, from where and how much be the incision and cutting. Since markings assign a distinct apportioning from the whole, it gives the signification of allocating, earmarking, prescribing or specifying the share. Therefore, it also signifies something made obligatory-ordained-prescribed at a given point in time. Reference to point in time is built in the perception of Root.

7.37. The Object of perfect Verb which was allocated-earmarked-prescribed or specified at some point in time is: ٱلْقُرْءَانَ which is the title of the earmarked book, the substantive noun signifies what is ordinarily called substance; and is distinct from verbal noun referring an activity like قُرْءَانَ ٱلْفَجْرِ. The responsibility for the Conveyance and Delivery of Grand Qur’ān was earmarked, allocated, assigned upon the Last Messenger Muhammad [Sal'lallaa'ho'alaih'wa'salam] from the very moment the blueprint of creation was finalized. This information is the Subject of Verb like Particle that emphasizes the certainty of the following predicate about its subject. Its Predicate: لَرَآدُّكَ has also [لام التوكيد-المزحلقة] Prefixed emphatic particle signifying double emphasis on the certainty of breaking news. The Active Participle is from the Root "ر د د". It signifies returning, reverting to the position of beginning at any moment.

7.38. It is time that we start listen the Grand Qur’ān in the manner this group of Species Jinn had listened. Listening and reading a book is treated as learning from a teacher. Listening is learning from the teacher who is present while reading is learning from one who is absent. Reading the Grand Qur’ān is thereby learning from the exalted Messenger Mohammad Sal'lallaa'hoalaih'wa'salam who verbally relayed it and transmitted to posterity by writing and compiling it as a book in the format as directed by its Author, Allah the Exalted. His teaching to people to learn through listening and his teaching us to learn through the Book is exactly identical since he verbally narrated to his contemporaries nothing but Qur’ān. He is telling us:

7.39. Allah the Exalted confirms about the elevated Messenger Mohammad Sal'lallaa'hoalaih'wa'salam that he teaches us:

7.40. Let us pay our respects and salutations and show obeisance to the universal Teacher and guide lord in a humble and respectful manner. This will help elevate our selves and will place us amongst those who recognize and acknowledge the honour bestowed by Allah the Exalted on him. It will prove us distinguished and of different psyche than of Iblees-Satan who refused to show obeisance to Adam [alai'his'slaam] whom Allah the Exalted granted distinction and honour over the Angels and the Jinn species.

7.41. The title Qur’ān of the Divine Book 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. But the timeline is much wider - from zero hour of the creation of the Universe to end hour and then transition into timeless domain. It is warping of space-time. Thereby, the greatest the Grand book is only one, Qur’ān, "a verbal warp bubble" that can drive us into and show any region of space time. Allah the Exalted explicitly informs that which has the value of a tall claim:

7.42. This statement is rather expanded definition of the title of the Book. It says all that is relevant to the audiences is unfolded in his immediate ambit. This six words declarative statement alone suffices for perceiving it as of Divine Origin. Qur’ān is thus exalted encyclopedia of information about all that exists, the past, present, and the future, relevant to the needs of humanity and what he ought to know.

7.43. Thereby, neither the reader nor the professional translator and interpreter needs to roam here and there to know about what is said in Qur’ān except the lexicographer for learning the genealogy and operating system of Arabic language; and the experts in grammar-morphology and syntax; and for delving deeper he should consult rhetoricians; and to consult books on sciences for the chunk of text that describes apparent and hidden scientific information and phenomena.

8.1. Structuring a Nonfiction book is challenging. It is most challenging when the Nonfiction book is a Grand Memoir: ٱلذِّكْرُ encompassing in its ambit the time and space, the past, present and the future of all that exists. It needs to be structured keeping in view the limitations of cognitive capabilities of audience. Format and organization is an important aspect to facilitate the reader and is also a factor for evaluation of books. It needs to be seen that does the arrangement make sense and can be referenced distinctly.

8.2. The first step is to determine the flow of information and accordingly organize the book into parts - chapters and chapters into sub-parts with distinct topics that concatenate facts in perfect sequence and chronological order. The concatenation, consistence and contiguity reflect the superb organization of a book. It aids the reader's cognitive capability in gradually raising his level of enlightenment as it keeps building the background knowledge.

8.3. It is our common knowledge that the entire Existence has two realms: one Realm that is within the reach of direct observation while the other Realm is not. Who can be the best Author of a book that encompasses time-space for which reason it can be personified as ever-living? Obvious answer is that the best Author is He Who is:

8.4. The visible domain is the domain of substance, accident and Instances; objects and events. The invisible domain is abstract, phenomenon, processes, or in one word we may say sciences.

8.5. Qur’ān is unique in all respects in the family of books. It is described as: كَلَٟمُ ٱللَّهِ the Speech, the Parlance—verbal Message, the Discourse spoken by Allah the Exalted exclusively to His elevated universal Messenger Muhammad (Sal'lallaa'hoalaih'wa'salam). It is then declared as: كِتَٟبُ ٱللَّهِ the Book of Allah the Exalted which is the verbatim transcription of: كَلَٟمُ ٱللَّهِ in black and white on papers by the right hand of the elevated universal Messenger Muhammad (Sal'lallaa'hoalaih'wa'salam) as its First Publisher, and given the title Qur’ān which means a composition covering space-time.

8.6. The composition and "mathematical" structure of: كَلَٟمُ ٱللَّهِ in which it was revealed and spoken to the Messenger is described as Binary:

8.7. The verse has one compound sentence giving information about presentation/handing over of two distinct objects. The Form-IV verb does not necessarily mean that the Speaker had handed over the objects in person to the addressee. The Intermediary is implied through whom the act was accomplished. Prepositional Phrase مِّنَ ٱلْمَثَانِـى relates to elided adjective for the elided possessive noun of count noun: سَبْعٙا. The preposition: مِّنَ cannot have meanings other than: "lil tabeez-التبعيض" a sub-set excerpted from the main set because it is preceded by a count noun. The number of unitary verbal passages in the Discourse of Allah the Exalted is thus: 7 (prime) + 6229 (prime)=6236; and chapters are 1 + 113=114. Had the number been odd, either of Chapters or Unitary Passages, the perception inherent and inalienable semantic feature of: ٱلْمَثَانِـى would have been compromised because an odd number does not reflect the folding - binary nature. Thus the characteristic of these Unitary Verbal Passages is they are selected-excerpted from the Binary-Symmetrical-analogous Miscellany:

8.8. The circumstantial adverb:ٱلْمَثَانِـى is plural feminine and the Grand Qur’ān is Miscellany of: ءَايَٟت verses, a plural feminine Noun. It is the origin/source from where seven verses: ءَايَٟت of Chapter One are excerpted and rephrased. When all these are collectively taken and referred as the Book, the gender for: ٱلْقُرْءَانَ is masculine. Thus: كَلَٟمُ ٱللَّهِ is primarily divided into two distinct parts:سَبْعٙا مِّنَ ٱلْمَثَانِـى; and ٱلْقُرْءَانَ ٱلْعَظِيـمَ the Grand Qur’ān: Grand Discourse which is sub-divided into 113 (prime number) Chapters.

8.9. The most conspicuous and striking difference between the word choice in the opening Chapter and other 113 Chapters is that in the first Chapter the sentences of declarative and prayer structures do not begin with command verb: قُلْ "you say, pronounce", while it is invariably included whenever a declarative statement is made in the later chapters by anyone. Whenever a person makes a statement, it is referred as his expression (قَوْلٚ) but when it is preceded by command verb: قُلْ this clarifies that the content-حَدِيثُ in the statement is not of his origin-thought but he is quoting-saying-writing the words in compliance to the command of Allah the Exalted. All the five sentences of First chapter are our utterances. It is understood that: حَدِيثُ a unique statement, proposition, emergence of an affair-matter-incident-information for the first time always precedes: قَوْلٚ a relay for the auditory and visual faculty of a recipient. Praise is for Allah the Exalted Who compiled those words for our narration in the language of our guide lord Muhammad Sal'lallaa'hoalaih'wa'salam, the great among all that is created; and is communicated also through him.

8.10. The principle Orator of Qur’ān is Allah the Exalted Who while addressing suddenly diverts towards the Messenger and asks him that now he should address and say such and such thing to the audience. This helps us visualize as if there are two orators/speakers on the stage before which we the humanity are sitting in assembly as listeners.

8.11. A Living is behind the words. Written Words develop a relationship between the Living behind the words and the recipient of the words. 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 a strong sense of interaction with the author, and senses the presence of the Living behind the words.

8.12. Honesty is important to create voice in the writing. The writing must say the infallible truth — not that someone might want to hear. Voice is heard when the Writer speaks directly to the reader, as if he or she were standing there talking to him, in a way that is individualistic, expressive, and engaging. Responding instantly to our prayer for guidance, Allah the Exalted addresses:

8.13. Feel of presence and Voice of the Living behind words is the ultimate purpose of the Book. While reading and studying Qur’ān if we feel not the presence and awe of its Author and Publisher, we are certainly below average reader and student. Thereat, we must start learning how to read a book.

8.14. The First Chapter is the protocol of addressing the Supreme Sovereign by those subjects who are the believers and the first thing they should pray for. Allah the Exalted had earlier also taught us the words and the manner for seeking forgiveness for our first omission:

9.1. Every worth reading book without exception has a unity and organization of parts. Otherwise it would be a mess and relatively unreadable and annoying to the reader. It is to be seen how parts are ordered to one another and to the unity of whole, i.e. the Thesis Statement and the Objective/Intention of the authoring of the Book. Chapter is a main division of a book or treatise bearing a number and/or title. It divides the overall book-topic into topic specific sections.

9.2. Grand Qur’ān calls its major sections, sub-divisions, chapters as: سُورَةٚ stemming from Root: س و ر , that leads to the perception of superiority, elevation and uprising, ascension (Ibn Faris:يَدُلُّ عَلَى عُلُوٍّ وَارْتِفَاعٍ).

9.3. The Author has already facilitated the translator about this aspect by segmenting the Book in 114 demarcated parts each named as: سُورَةٚ: which is translated by English word "Chapter"; that is like "fenced area" in the lengthy discourse. But the Arabic word gives the idea of superiority and elevation, denoting Ascending Leap. It thus reveals every succeeding Chapter does afford intellectual leap to the reader and keep raising his level of understanding and enlightenment. This is the aspect where many exegetes have failed to do their job; and instead expressed it lacks cohesion and coherence. They thought as if the chapters are merely a collection, a disorganized many. The reader must know how it is a many, but not as lot of separate things. It is organized many, not absolutely independent and separate. Each contributes to the wholeness of the Book. The Author has done the obligation; it is now the reader's obligation for finding the unity.

9.4. It is also like a ladder having 114 rungs, a series of hierarchical levels on which somebody moves up. The 112th سُورَةٚ: Chapter is the peak of hierarchical levels which is captioned: الإخلاص: 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. It is the objective of the Book and intention of the Author to persuade audience to become so.

9.5. 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 could 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.

9.6. The Prologue in Sura-1 expresses: الإخلاص of the Speakers and epilogue is expressing his desire and prayer to remain in that state of mind and conduct.

9.7. This is the aspect where many exegetes have failed to do their job; and instead expressed it lacks cohesion and coherence. They thought as if the chapters are merely a collection, a disorganized many. The reader must know how it is a many, but not as lot of separate things. It is organized many, not absolutely independent and separate. Each contributes to the wholeness of the Book. The Author has done the obligation; it is now the reader's obligation for finding the unity.

10. Sub-division of: سُورَةٚ Chapter: ءَايَةٚ (plural: ءَايَٟتٚ)

10.1. The Chapters are sub-divided into verbal units described by: ءَايَةٚ. Each: سُورَةٌ chapter is divided into parts - unitary verbal passages, each of which is called: ءَايَةٚ (plural: ءَايَٟتٚ) with varying numbers from minimum 3 to maximum 286 in chapter 2.

10.2. The miscellany of Qur’ān is called: ءَايَٟتٚ, singular ءَايَةٚ. Its Root is "ء ى ى" which embeds Semantic frame: Sign. Sign is defined as an object, corporeal and real thing having dimensions; or a discernible sign which one can perceive and save in memory with reference to its surroundings and dimensions; and event or phenomenon whose presence or occurrence indicates the existence, presence or occurrence of something else, the relationship being asymmetric. Phenomenon is a fact or situation that is observed to exist or happen, especially one whose cause or explanation is in question. Nothing can be perceived and stored in memory without relating it to something else. Moreover, everything has two aspects, one apparent and visible perceivable through sensory organs; and the other is invisible but integral part of that thing. Therefore, this Root signifies as Er-Rághib stated, any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other to a certain extent which he cannot otherwise perceive.

10.3. Ibn Faris stated it signifies "وهو النَّظَر" noticing, viewing, looking and perceiving by sight. A Sign, in Arabic: ءَايَةٚ is in fact a mirroring transmitter of truthful information which exists as an indication about some invisible existence, reality, fact, and phenomenon, the Indicated. It has in it an element of news. Thereby, what is achieved is a bit or more of information. It is neither synonym nor synonymous to: عَلَامَةٌ which is derived from Root: ع ل م that denotes such mark, representation, symbol, or figure about which it is already known as to what it features - portrays. The relationship between Indicator and Indicated in: عَلَامَةٌ is that of symbolization or iconicity.

10.4. This is the visual side of learning knowledge. The other source of knowing and perceiving things is verbal. In Grand Qur’ān the word: ءَايَةٚ is firstly used to refer to the Divine communication through linguistic tokens, the verbal Passages of the Divine Speech - Book that indicate information and guidance. These passages are Indicators indicating the Existence of Invisible Author - Speaker. Text is a Sign indicating the Existence of its Creator exercising Volition. When the creator of a thing; who knows absolutely the visible and invisible aspect of that thing, verbally narrates about that thing, such verbal statement is: "ءَايَةٚ" in the true sense of the word since it mirrors established realities and facts.

10.5. An Ayah may comprise of alphabetic letters, one content word, a sentence or many sentences resembling a paragraph. It helps referencing the entire Discourse.

10.6. The science and scientific study revolve around a percept. But there is no percept which can be perceived in isolation, it is perceived with reference to existence of another percept. Arabic language has a far comprehensive rather scientific word to describe the unit of sciences and scientific study: ءَايَةٚ (plural: ءَايَٟتٚ). It reveals that every existent and phenomenon has an element of what is called in semantics rhetoric, that it induces someone to reflect or cause someone to believe something.

11. Format and Organization Miscellany of Grand Qur’ān: ءَايَٟتٚ مُّحْكَـمَٟتٌ and ءَايَٟتٚ مُّتَشَٟبِـهَٟت.

11.1. The visible domain is the domain of substance, accident and Instances; objects and events. The invisible domain is abstract, phenomenon, processes, or in one word we may say sciences. All that is in the visible domain is obviously in a "Passive" state which renders everything in it signified by Arabic Passive Participle of Form-IV: مُّحْكَـمَٟتٌ: firmly established letting others make decisions.

11.2. The invisible domain can be made perceptible to cognitive capability of a person by using Metaphors. Metaphors function as active participles that perform the act of displaying some hidden reality by comparing it to some of the: مُّحْكَـمَٟتٌ firmly existing perceivable reality. The Setter of sciences and the scientists as well, explain to people by metaphors which are described by Arabic Active Participle of Form-VI: مُّتَشَٟبِـهَٟت ; those entities that mirror - pictures the hidden reality, phenomenon.

11.3. We are aware of Manual or User's Guide. Creator or manufacturer of a quality product provides a manual that contains instructions for its operation and information about its structure; mutual relationships of its constituents, and relationships with outer world. Manual also contains instructions for its upkeep, maintenance and troubleshooting when problem arises. Man is perhaps the finest and top of the line "Product" ever created. Man has the best of existing machines. Man once created is however a self developing and operating sentient.

11.4. Not only the title of the Book that suggests its ambit as encompassing the knowledge of space-time, but also its stature as the Manual - User's Guide for audience reveals that it has a binary structure containing information and guidance for the person as well as of his environ.

11.5. Sub-Classification of the Miscellany of Qur’ān is adjectively described:

(1) ءَايَٟتٚ مُّحْكَـمَٟتٌ: Verbal Passages who have adjectival description denoted by: مُّحْكَـمَٟتٌ

(2) ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ : Verbal Passages who have adjectival description denoted by: مُّتَشَٟبِـهَٟت.

11.6. It is an inverted nominal sentence. The prepositional phrase: مِنْهُ relates to elided fronted predicate. Preposition: مِنْ denotes sub-set of the Set. Suffixed pronoun is third person, singular, masculine, which refers to the masculine object, the Book.

11.7. One sub-set of the passages: ءَايَٟتٚ of the book is adjectively specified by: مُّحْكَـمَٟتٌ a Passive participle, indefinite; plural, feminine; nominative; Form-IV which is Causative - Causing someone or something to perform the action of Measure I; verbal noun: مصدر-اِحْكَامٌ . It is derived from Root "ح ك م". Classical Lexicons state that its primary signification is ("المَنْع من الظُّلْم") of barring, restraining from encroachment and transgression. It is thus a command, order, decree, and ordinance, and statute, edict restraining to commit injustice, evil and illegality. One who exercises authority of issuing and administering commands, injunction, and writ is حَاكِمٌ. It is used to reign, inhibit an animal by rein. He then quotes a poet who used it to rein the tongues of the fools, idiots. And wisdom is its analogy, syllogism because it bars emotionalism, darkness, ignorance, blindness.

11.8. The effect of a command, injunction, or writ is to stop and restrict persons on a certain point, a mode of conduct and behaviour, ensured by backing of coercive authority or fear of requital. Thereby, that command and writ becomes inviolate, unassailable, indissoluble and clenching. This is the meaning and effect incorporated in the Passive Participle: مُّحْكَـمَٟتٌ.

11.9. Participles, when used as an adjective act as a descriptive term for the principal. Functioning as adjectives, Active Participles reflect the gender of noun that they modify. A Participle can also signify a person or thing-object to whom-which existence of a particular state or effect is attributed. However, the attribution of a state is not understood to be permanent in a Participle. Commands, directives relate to actions with reference to time, situation, circumstance, response and exigencies.

11.10. Thus the Adjectival Phrase: ءَايَٟتٚ مُّحْكَـمَٟتٌ signifies: "Subset of Unitary verbal passages caused to contain commands and injunctions of firm, established and universal application". They at their own have no further role to perform.

11.11. This Nominal Sentence is descriptive-adjectival clause [الجملة صفة] for: ءَايَٟتٚ مُّحْكَـمَٟتٌ . The detached pronoun: هُنَّ, third person; feminine; plural, in nominative state is Subject of nominal sentence, giving additional information about the antecedent. It refers to the plural feminine subject of the preceding nominal sentence.

11.12. The possessive phrase: أُمُّ ٱلْـكِـتَٟبِ renders the Predicate: أُمُّ as definite, meaning "the Mother, the Essence, and the Foundation". Second noun is definite; singular; masculine, genitive, meaning "the Book-Qur’ān".

11.13. Verbal Passages of Qur’ān having specification of made permanently established containing inviolate, unassailable, indissoluble and clenching commands, directions, injunctions, decisions, and writ are the first subset of the Book. These are called the Mother of the Book. It signifies the primary purpose of the Book. It is like that Part of the Manual, User's Guide that intends to give assistance to people using a particular system. It is operative part for the guidance of its audience. It gives him instructions how to conduct in time and space.

11.14. Like the binary nature of the Universe and Divine Discourse, the basic classification of humanity is also binary comprising of two larger groups:

11.15. The first characteristic of people characterized by term: ٱلْمُتَّقِيـنَ is to believing in the Existence and Omnipresence of the Creator Allah the Exalted without being in sight:

11.16. This Ayah simplistically explains the otherwise complex philosophical debate about Principle of Sufficient Reason and determinism, that free will is factually real. It is man's real freewill manifestation in not seeking or accepting the explanation for the first cause of his own state of being in existence. There is no restriction upon him from not being irrational and acting against the basic instinct of mind shared by humanity that says everything needs an explanation why it is. This gives us the primary classification of humanity.

11.17. Like the binary ideological division of humanity, the unitary verbal passages are binary. The first: مُّحْكَـمَٟتٌ that are mother of the Book are in the nature of appreciation and congratulation containing counseling and directions to: ٱلْمُتَّقِيـنَ and مُّؤْمِنٚ how to conduct in life exercising the granted liberty of free will.

11.18. Why this segment of Qur’ān is called the "the Mother, the Essence, and the Foundation"? It is because it relates to the cause of creation of physical realm and subjecting it to a set discipline - sciences:

11.19. What is an act and how it is performed? The Arabic word: عَمَلٙا denotes only those acts which are performed by design and will. It can be performed only when data about it is saved in the memory. Retrieving that data and translating it into action is called: "عمل" act. And the data in memory is called: "علم" knowledge. Both words have same radicals ع , ل , م. The عمل act could be termed as transposition of علم knowledge. These two words having same consonants are the determiners of the result and the transition of existence into real life in the Hereafter.

11.20. The difference between Roots: ف ع ل and Root: ع م ل is that the first signifies any act done, volitionally or involuntarily, for the first time. Its repetition will always be volitional and will be termed: عَمَلٚ.

11.21. An act is the result of a stimulus, a detectable change in the internal or external environment. His conduct, all a Man does in time and space, relates to three areas of appetite and desires within his machine-body; the chest, the belly and the lower area. These Passages prescribe how these three parts of the body are to be oriented and managed.

11.22. It is thus evident that this segment of the text of Qur’ān is Injunctive - Directive which is concerned with concrete immediate or future activity. Central to these Passages are imperatives. This can include anything from prayer to request, to advice, exhortation, orders, commands, directives, decrees and laws. The behavioural 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 with the directive.

11.23. This segment relates to what to do or what not to do; how, where and when aspect, behaviour and conduct. They incorporate injunctions and instructions for aright conduct in time and space and the prohibitions. Such verbal passages are self evident by the use of imperative-command verbs and verbs in Jussive Mood by Prohibitory Particle.

11.24. The commands are issued by using such words which are in the vocabulary and are conveniently understandable by people of ordinary prudence; and are used in their primary meanings. 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.

12. Verbal Passages who have adjectival description denoted by: مُّتَشَٟبِـهَٟت.

12.2. The other Sub-Set of Miscellany of Qur’ān (ءَايَٟت) is described by: مُّتَشَٟبِـهَٟت. It is Active Participle of Form-VI, feminine, plural. These are those Verbal Unitary Passages who are the performers of act signified by the Verb it is made from. They relate two things by comparison, one known and the other unknown. They assist people perceive realities-scientific facts of hidden and abstract nature through metaphors. It is like that part of the Manual, User's Guide, which gives information about the surroundings and area of operation of a system. It is about the nurture; environment of its audience-human beings and Species Jinn.

12.3. Moreover, everything signified by Arabic word: ءَايَةٚ: meaning existent has two aspects; one apparent - perceivable through vision-senses; and other is invisible but inseparably the integral part of that thing. Therefore, this word signifies any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other to a certain extent which he cannot otherwise perceive. It is derived from Root "ء ى ى". Basic perception infolded in it is of any physical mark; indication, landmark, corporeal and real thing having dimensions, or a discernible sign. It reflects its existence and firm establishment at a given point-location that enables people to perceive and save in memory with reference to its surroundings and dimensions. Resultantly, what one achieves is a bit-unit of information. Nothing is perceivable and capable of saving in the memory without relating it to something else.

12.4. Another evident fact about a tangible thing firmly established or existing at a point is that it does indicate-point-lead and guides towards something else, which may or may not be of any relevance and importance for someone.

12.5. Tangible things; signs, visibly emerged above surface which lead and guide people to ascertain, locate and find a certain direction, or desired object, or destination have the characteristic of firmly established signs - that apart from their own recognition as existing fact, act as Guide. They are permanent fixtures.

12.6. This is the visual side of learning knowledge. However, fact remains that we learn about a tangible thing or some visible mark and sign not by merely having seen it; we perceive and save it in memory only through its verbal presentation. The true source of knowing and perceiving things is verbal. The tangible matter itself and its verbal presentation are in fact the complimentary mirrors of each other. Therefore, ءَايَةٚ is a Unitary Verbal Passage of Grand Qur’ān which verbally mirrors the realities picturesquely that the listener and reader could perceive as replica image of the reality.

12.7. The Book that is introduced as Guide for its audience needs necessarily contain all relevant information as to how he has to operate and conduct along with information about character and general structure of the Universe and the society he lives in. The Miscellany of Qur’ān referred as: ءَايَٟت are accordingly of two types.

12.8. The fact about existing realities is that not all are visible to human naked eye. The Primal Creator as well as the knowledgeable, observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to features of the metaphor.

12.9. 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."

12.10. Verbal Passages mirroring physical realities existing in the Universe and human body through metaphors (ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ) render the Book the personification of Living entity in time and space. Knowledge about matter is verifiable in time and space. Anything said by the Book regarding physical matters could be subjected to verification in time and space about its truth to an exact detail. 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 the Book.

12.11. Since: مُّتَشَٟبِـهَٟت mirror unseen reality with the help of: مُّحْكَـمَٟتٌ firmly established tangibles, the hidden reality also then becomes: مُّحْكَـمَٟتٌ established and perceived facts.

12.12. This (أُحْكِمَتْ ءَايَٟتُهُۥ) Verbal Sentence is [الجملة صفة لكتاب] Adjectival clause for the Book, the predicate of sentence. It is a Passive Verb: Perfect; Third person; singular; feminine; [Form-IV]; ت feminine marker; مصدر-اِحْكَامٌ Verbal Noun. This Verb is the source from where the Passive Participle مُّحْكَـمَٟتٌ is derived.

12.13. It (ءَايَٟتُهُۥ) is a Possessive Phrase; ءَايَٟتُ: feminine plural noun is the Proxy Subject [نائب فاعل] of Passive voice feminine Verb. Suffixed Possessive Pronoun, third person, singular, masculine refers to masculine noun: كِتَٟبٌ denoting Qur’ān.

12.14. It should be noted that Possessive Phrase: ءَايَٟتُهُۥ signifies all: ءَايَٟتُ verses which are the Miscellany of Qur’ān that they are أُحْكِمَتْ: meaning they are rendered: مُّحْكَـمَٟتٌ perpetuated, permanently established; and are inviolate and indissoluble whether they contain commands, directions, and writ or disclose the hidden realities-scientific facts through metaphors.

12.15. The second type of: ءَايَٟت in the Miscellany of Qur’ān which are collectively declared as أُحْكِمَتْ are described by: مُّتَشَٟبِـهَٟت : an Active Participle in nominative case and absolute state. It is derived from Form-VI Verb تَتَشَابَهُ from مصدر-تَشَابُهٌ Verbal noun. Active Participle signifies the person, or entity that performs the action associated with the verb from which it is derived. Used as adjective, the Active Participle acts as descriptive term. Functioning as adjectives, Active Participles reflect the gender of noun that they modify.

12.16. Unlike مُّحْكَـمَٟتٌ which is of Form-IV passive participle: مُّتَشَٟبِـهَٟت is Form-VI Active Participle. Measure VI is related to Measure III meaning. It has a reflexive meaning of Measure III. Generally, the meaning of Measure VI is two or more subjects doing whatever the action of Measure III is. Its Root is "ش ب ه". Learned Ibn Faris [died-1005] stated in his famous Lexicon [مقاييس اللغة]:

12.17. These quotes give an impression as if it describes one thing with another thing having an attribute connecting them or common to them, either real or ideal. It thus shows a near similarity between: تَشْبِيهٌ and: مَثَلٚ meaning apparent resemblance in appearance and sight. However, Grand Qur’ān has made distinction between both; that one is ordinarily used for real resemblance while the other gives a picturesque idea of the abstract thought and perception infolded or secreted within a thing.

12.18. A verbal statement is compared with a verbal statement of earlier people. This is مَثَلٚ-simile - analogy. It: تَشَٟـبَـهَتْ is a Form-VI perfect Verb, third person, singular, feminine. Its equivalent masculine Verb is تَشَٟبَهَ. Active Participle: مُّتَشَٟبِـهَٟت is derived from it. The Subject of Verb is: قُلُوبُـهُـمْ their hearts. It is obvious that the verb does not denote real-physical similarity of hearts of these people with those of earlier people, but the resemblance is ideal, abstract; what is concealed therein, psyche and thoughts.

12.19. These Ayahs described by: مُّتَشَٟبِـهَٟت are the performers of a job, signified by the verb from which it is derived, on occasion to occasion; they relate two things by comparison, one known and the other unknown. This is what we call in English "Metaphor". Metaphors are used to help us understand the unknown because we use what we know in comparison with something we don't know to get a better understanding of the unknown.

12.20. The purpose of quoting similes is to explain and elaborate information facilitating the reader to conveniently perceive and understand it comprehensively. Metaphors are employed to let reader have a general idea and perception about an unknown abstract reality and phenomenon. Using similes and metaphors does not mean that the concept, abstract reality and phenomenon highlighted through them were earlier vague and undefined in absolute sense. Level of information, intellect and understanding of men varies. Explanation and elaboration through Similes and metaphors help make perceptions explicit.

12.21. Metaphor comes from the Greek word meaning "I carry with"; and is a rhetorical figure used to "carry" the meaning of a word into another. Allegory comes from the Greek (to speak something different), as it expresses a concept using a different word. Contrary to metaphor, however, the shift of the meaning is often deep and hidden. Grand Qur’ān is guidance and the Guide. The Book that serves as Guide, like genetic code in DNA, does not adopt allegorical approach. Active participle مُّتَشَٟبِـهَٟت does not connote allegory.

12.22. However, any informative statement whether conveyed in plain manner or highlighted through metaphors could be baffling for someone of lower levels of intelligence quotient. It might prove too difficult or complicated for somebody to understand, solve, or deal with, causing a feeling of confusion or helplessness. The psychological manipulators and dark triad, adamant, stubborn personalities (قَوْمًۭا لُّدًّۭا) in ruling elite do feign confusion and puzzlement to mislead their under influence people. An episode, where verb "تَشَٟبَهَ" is used for the first time, will elaborate the concept embedded in it and how is manipulatively feigned.

12.23. The Episode narrates that Mūsā alai'his'slaam had told them the command of Allah the Exalted to sacrifice an ordinary cow. It was a command, the simplest to comprehend for carrying it out. No specialties, no delicacies, and no intricacies in it. They reacted narcissistically, "Are you deliberately treating us in contemptuous ridicule?" Mūsā alai'his'slaam gave them a sharp answer, "I seek refuge of Allah the Exalted that I might be amongst the shallow emotionalists":

12.24. They did not comply with the command by sacrificing a cow. Rather, they took a turn to veil the sharp answer hinting and exposing nature of their earlier response. They adopted "Diversion" technique to retain influence upon people present there. They said to Mūsā [alai'his'slaam]:

12.25. They are twisting and portraying otherwise a simple and plain worded injunction as if it were a complex and complicated issue to comply with. Mūsā alai'his'slaam remained cool and composed, and got them the answer:

12.26. This time again the description is one of simplest; quickly and visibly understandable. No rational being can dispute it as not vividly comprehendible, or is confusing. They adopted the technique of "selective inattention". They selectively ignored the last words, and said:

12.27. Mūsā alai'his'slaam remained cool and composed, and got them the answer:

12.28. Do you think they might have acted upon the command after knowing its colour as requested? If your guess based on rationality and simple logic is in affirmative, then, I am afraid; you do not know the Psychological Manipulators. They have yet another technique of "Feigning confusion". They repeated their first question in exact same words, now feigning confusion. They said to Mūsā [alai'his'slaam]:

12.29. Mūsā alai'his'slaam still remained cool and composed, and got them the answer:

12.30. After all shilly-shallying, exhausted and feeling cornered they still applied another technique of Psychological Manipulators; called "Projecting the blame" i.e. blaming other in a subtle hard-to-detect way. They have subtly blamed Mūsā alai'his'slaam that their questions and confusion was because of him, that earlier he was not describing the fact explicitly, and only now he has given them an accurate factual description of cow. Thereby, they sacrificed that Cow. Allah the Exalted exposed them that they did it in compelling circumstance while they were not near - had no intention doing it.

13. Two types of Scholars-learned men: Atilt-hearted, Insincere to the Universal Messenger; and sincere to him and Qur’ān.

13.1. Acquiring the skill for comprehending the passages (Ayahs) 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 in fact 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 - exoteric meanings of the original Arabic text. In view of highly negative information given in Qur’ān about a class of religious scholars who may have acquired the status of trailblazers, it is necessary for us to acquire the ability to evaluate their works which might otherwise be misleading and aiming at diverting people from the High Road of Allah the Exalted.

13.2. Allah the Exalted has firstly directly addressed the entire humanity (2:21) and the second direct address is to: "يَٟبَنِىٓ إِسْرَٟٓءِيلَ"-"O you the Posterity of Iesraa'eel!". Qur’ān is declared as the greatest book (refer 15:87) which speaks from an important original setting and discloses the cause, objective and intent of the Arabized emigrants for their negative response and attitude. Their elite and clergy joined hands with the hostile Pagans - Polytheists of Arabia in launching a campaign against the Last and Universal Messenger of Allah the Exalted by targeting Qur’ān in an attempt to present it as nugatory to merit attention. They propagate it as his personal composition and write-up. The malice, caprice, rancour, animosity, envy, bias and prejudice, and jealousy against the exalted stature granted to the person of the Messenger was the core passion and agitation of their hearts that caused sudden emotional and illogical outburst against Qur’ān. They did not feel shy in self-exposing the blackest passion of human heart of overweening self-love, considering more entitled and deserving than others for all sorts of accomplishments, advantages, honour, preferences and so on. They realized not this emotion is self-destructive. Throughout their history Jews have influential and dominant personalities that have all the traits of Dark Triad as disclosed in Qur’ān.

13.3. I believe if the ruling elite of the world follows and acts upon just one advice in Grand Qur’ān there will be peace and harmony in humanity. Intellectual deceit, fraud, distractive manipulation and corruption require two things for its accomplishment:

(b) Withholding; conceal some of the known truth by not disclosing it to others.

13.4. There is no denying that shrewd, crafty and cunning persons have been misleading and misguiding people, since their majority do not apply common sense what to say of reflecting with reason and logic. Such persons are usually aware of the weakness and desires of other people, and quite conveniently deceive them.

13.5. Psychological Manipulators, with intention to foster misconception, never adhere to fundamentals of semantics. They clothe certain aspects of fact-truth with falsehood, and apply technique of "lying by omission". This is a very subtle form of lying by withholding and leaving out important and significant fact-truth to foster a misconception:

13.6. Allah the Exalted has warned about the dangerous behaviour of some who have repute of knowledge and pen, intellectuals and scholars in the community of Jews, majority of whom has since been declared liable to criminal cognizance. Such scholars are in every society of time and space. Scholars of this mentality are not only good in playing with words but also creating fascination. With a view to emphasise upon believers to remain cautious of such scholars, the information is given after a rhetorical question:

13.23. The same is true for many people who claim to be the believers of the Universal Messenger and Grand Qur’ān including highly educated people that they know with reference to Divine Discourse only that they have heard from others, their trailblazers.

13.25. Orientalism is a term coined much later; but if we restrict it to study of language, civilization, philosophy, literature and religion of Arabian Peninsula, then its origin dates back to migration of some Jew tribes to al-Ḥijāz (ٱلْحِجَاز‎). It is clear from history and direct address "O you the Posterity of Iesraa'eel!" in the Qur’ān. They had adopted themselves as "ٱلۡأَعْـرَابُ" Arabized/Foreign settlers of Arabia and were a considerable population long before the revelation of Qur’ān. What could be the plausible reason of their settling in al-Ḥijāz? Migration has been normal practice in history. The factors and purposes of migration are generally described as: Economic Migration: Emigration from the area due to famine, barren land and lack of sustenance; Social Migration: to move somewhere for better quality of life (like the situation in city of Saba after the dam broke causing flood and spoiling land-34:15); Political emigration or moving away when circumstances worsen in order to adhere to one's chosen way of life. None seems to be plausible cause of their emigration and becoming "ٱلۡأَعْـرَابُ" Arabized.

13.26. The cause was the news conveyed to them in the Revealed Book that the Last Messenger of Allah the Exalted for the entire humanity would be an Arab; and the final and perpetual guidance shall be conveyed in the Book transcribed in Arabic language. This was explicit from disclosure of his name "Aehmad" which is exclusively Arabic word (61:6). This seems to be the only reason to migrate to al-Ḥijāz and become Arabized. One of their grandiose delusions was that he would be of their blood. It was the thought behind becoming Arabized. Thereby the main objective was religious only, and not educational, economical or political.

13.29. They had waited in al-Ḥijāz for centuries for the moment and event. But as soon it happened, they refused to believe in the Revelation of Allah the Exalted; not on merit but its causative factor was "بَغْيٙا" envy and jealousy that this grace was endowed upon a person other than a man of their ethnicity and race. When the hopes and desires generated by hypothetical and wishful thinking coupled with self-exaltation - self aggrandizement of blood superiority die and when their dreams are shattered, the anxiety is so deep and profound that emotions dominate the intellect and consciousness. And the spirit of jealousy becomes a psychological disease in their heart and chest. Jealousy and heartburning is one of the darkest passions of human heart. It is an almost fatal feeling of anxiety. It is state of intense emotional agitation and frustration by seeing the highness, greatness, prestige, status and priority awarded to a person considered as rival. To think more entitled, preferable and deserving for exaltation and honour than others is the root of this dark passion. Ieblees (Satan) is the first example of exhibiting this psyche in the history of created realm. The feeling of being abandoned, rejected and insulted is also the motivation to arouse and deepen this latent passion.

13.30. This response to invitation for believing in Qur’ān is indicative of the "cleverness" of elite and clergy, but in fact their dualism shines through. Qur’ān confirms and authenticates what was revealed upon them earlier. It would not have been possible for them to keep the people away from Qur’ān by openly denying its veracity since it is confirming the revelation believed by them earlier and their history since days and condition in Egypt. And the open acknowledgement of it being Divine Revelation would tantamount to assuring their people of its truthfulness and veracity, and they would have been incapable presenting any justification for disbelieving its other content. Avoiding these two things they chose the words for answer that the reality remains veiled and vague. It is disclosed that they impliedly deny Qur’ān:

13.31. Allah the Exalted has described the principle; people are not left to remain in ignorance and misguidance except: ٱلْفَٟسِقُونَ, the aberrant who breach the Covenant and their accepted obligation. They are not forcibly guided by seizing granted freewill and liberty of taking a stance and position. Their transgression and deviation is not necessarily due to external causes, rather on the contrary they consciously conjecture falsity to promote intellectual and ideological confusion and ambiguity. The character of Jewish elite throughout history has been covenant-breaking and adamant that everything be in consonance with pleasing and appeasing desires and their wishful thinking (refer 2:87 and 2:100). Israelites contradict their words by their actions. They claim they believe in the revelation sent upon them but act not according to that. They disregard and discard the Book of Allah the Exalted given to them as if they have no knowledge about it:

13.32. The elders of Israelites had become victim of rancour and jealousy and had no argument to rebut the proclamation of the Messenger and Qur’ān. They were burning with jealousy and busy devising deceitful tactics to bring back those people of the Book who had believed:

13.33. The narcissistic personality disorder of the elite of Jews had become acute, knowing the honour and exalted stature of Universal Messenger and revelation of last and permanent Divine Guidance has been bestowed upon the person other than a man of their ethnicity and race. Thereby, they desperately embarked upon concealing the fact of their recognition of the Universal Messenger from general public:

13.34. This type of cognition of a personality is possible when they already have had authentic information in the Book revealed upon them, and were put under obligation in the Covenant (Refer 5:12) to believe in and obey and follow him thenceforth. He was mentioned for easy cognition and recognition in black and white both in Tor'aat and In'jeel. That was the reason many of the People of the Book sincere to their Book and covenant believed and followed him once he introduced himself and released the Book titled Qur’ān. The Clergy of the People of Book did not have an iota of doubt for cognition of the Last and Universal Messenger. It is highlighted by employing the rhetorical strategy of exemplification. Cognitive process is controlled by brain areas such as frontal lobes, cerebellum and basal ganglia that collectively interact to exert governance and control over executive function. Cognitive process is very efficient in respect of one's sons with no hesitation and confusion. His mention was explicit for instant recognition in the Revealed Books:

13.35. The jealousy, resentment, envy, malice, rancour, heartburn, and animosity against the Person of the Last and the Universal Messenger is the dominant passion that veils the intellect of ruling elite and intelligentsia, particularly of Jews. Such scholars insidiously hide the exalted stature of the Protagonist of the Created Realm, the leader of humanity, the Universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. They all such scholars are condemned and cursed whoever they may be-irrespective of their worldly identity, without mincing words:

13.37. The adamant ruling elite and intelligentsia of Jews nurture extreme grudge, a persistent feeling of ill will and resentment resulting from their feel of insult and injury to their grandiose, self-exaltation - self aggrandizement of blood superiority upon the appointment of the Universal Messenger belonging to the posterity of elder son, Iesma'eile alai'his'slaam, of their ancestor Iebra'heim alai'his'slaam, the honorific father of Muslim community.

13.38. Strangely we find only one book in the libraries of the world which states in its text that both natives and non-natives of its language will play foul, be hostile, display obnoxious behaviour, and adopt deceitful tactics to distort and spread conjectures, palavers and fallacious matter intralingual and interlingual. We read in previous chapter that scholars can feign baffled with regard to even simplistic commands and information. Their hearts are tilted and deflected and they wish to deflect people. People of such psyche and attitude [claimants as Believers and Non-Believing scholars] adopt a similar course with the Grand Qur’ān.

13.39. The proposition and thought that some scholar would deliberately indulge in inducting fallacies and distortions while translating and interpreting a book of some language into target language text is seemingly strange, irrational and un-academic venture. A scholar and intellectual are believed to be truth seeker. A truth seeker is never biased, prejudiced and whimsical about a non-fiction book. Therefore, the proposition could be a reality only in respect of pseudo-scholars, intellectuals and intelligentsia with tilted hearts and psyche. But the question is why would they behave irrationally running the risk of exposing their inner shallowness to some with regard to a certain author and intellectual property? Has any author or publisher of a discourse ever apprehended and pre-empted an attempt about distorting his intellectual property? But most important question is why and for what some intelligentsia would get inclined or asked to do such a heinous venture, which is rather more heinous than plagiarism by an author? The only plausible reason and objective in so doing could be the fear of the veracity, irrefutability, and motivational and influencing power of the Thesis Statement of the Discourse that could deeply affect and attract and motivate common people; and thereby threaten demolishing or jeopardizing the ideology of the ruling elite and their coterie intelligentsia which could cause loosing their socio-politico-religious dominance.

13.40. The jealousy, resentment, envy, malice, rancour, heartburn, and animosity against the Person of the Last and the Universal Messenger necessarily veils the intellect and causes deflective behaviour like the rare phenomenon termed Dextrocardia, abnormal condition where the heart is located towards the right side of the chest.

13.41. Prefixed conjunction فَ cause and effect-sequence particle + أَمَّا Conditional and differentiating particle. The Subject of Sentence الَّذِينَ is Relative Pronoun, Plural, masculine. The inverted elliptical nominal sentence: فِـى قُلُوبِـهِـمْ زَيْغٚ: is the linkage clause for the Relative Pronoun. زَيْغ: A Vernal Noun in nominative case and absolute state is the delayed Subject. It signifies a state of atilt or slant, or decline from a central point towards and away on a side; declined, deviated, swerved, or turned aside; at the given point in time. فِـى قُلُوبِـهِـم A Prepositional Phrase coupled with Possessive Phrase relates to the fronted elided Predicate. Narcissists use deflection as a manipulation technique and can go beyond using gaslighting - a manipulation technique that involves questioning the other person's experiences, belief or reality.

13.42. This Verbal Sentence (فَيَتَّبِعُونَ) is the Predicate of Subject: الَّذِينَ. It is prefixed with Conjunction particleفَ Cause and effect indicative + Verb: Imperfect; third person; plural; masculine; Mood: Indicative; [Form-VIII]; [و] subject pronoun, in nominative state, referring back to those who have tilted hearts; اِتَّبَاعٌ Verbal Noun. It means "they purposely - persuasively follow"; مَا Relative pronoun is the Object of Verb. Verbal sentence: تَشَٟبَهَ is the Linkage Clause for preceding Relative Pronoun; Verb: Perfect; third person; singular; masculine; [Form-VI]; Subject Pronoun hidden; مصدر-تَشَابُهٌ Verbal Noun. مِنْهُ: It is Prepositional Phrase relating to elided circumstance of preceding Relative Pronoun مَا . Suffixed third person, masculine, singular pronoun refers back to: ٱلْـكِـتَٟبَ the Book-Qur’ān, and not to feminine noun: ءَايَٟتُ or feminine active participle: مُّتَشَٟبِـهَٟت which is derived from the verb: تَشَٟبَهَ . It stems from Root: ش ب ه which signifies perception of analogy, resemblance, look alike; isomorphism, resemblance in colour and portrait, or description.

13.43. It should be noted that the conduct of a group of people towards Qur’ān is mentioned in this Predicate. Not that something mentioned in Qur’ān is baffling, confusing, puzzling, vague, allegorical, elusive or ambiguous. All the translations using these words are erroneous and contrary to the fact that the most peculiar trait of Qur’ān is described by Form-IV active participle: مُّبِيـنٌۭ which means it is rich, succinct, perspicuous, eloquent; distinct, self-exegetical that transports perception to a listener and reader in a manner that it generates in the recipient mind exactly the same neurological process of observation and interpretation creating a true copy of that perception. The objective of their conduct further exposes this fact:

13.44. This: ٱبْتِغَآءَ ٱلْفِتْنَةِ is a Possessive Phrase. Verbal Noun: definite; accusative; [Form-VIII]. It is Causative Adverb [مفعول له] that gives the reason, purpose and objective for the undertaken act. It signifies vehemently desiring and endeavouring to achieve that which is denoted by the second noun of phrase.

13.45. The major difference between Verb and Verbal Noun in meaning is that verb signifies occurrence of an action within a particular time-period, like the past, present or future. Verbal Noun alone can only signify the occurrence of an action within the time-period in which it finds mention. This denotes that whenever they find opportunity they do so.

13.46. This Possessive Noun of Phrase:ٱلْفِتْنَةِ is from Root "ف ت ن". Basic perception encoded therein is that of liquefying gold or silver by heating it in a crucible. The purpose of melting it is to test, distinguish and remove the impurities or admixtures therein. The process involves disquieting disharmony of constituent particles, de-concentration and liquefaction. In whatever semantic field words of this Root might be; basic perception of this act, intermediary and final state will be overwhelmingly dominant.

13.47. Their other habit in relation to Qur’ān is: ٱبْتِغَآءَ تَأْوِيلِهِۦ. These two successive Possessive Phrases are indivisible grammatical unit of discourse. ٱبْتِغَآءَ: is Form-VIII Verbal Noun which has reflexive causative meanings and indicates a stronger role of the Subject as a performer of the action involving painstaking, meticulous effort. It is restrictive, denoting that the action contained in the verb is done exclusively and solely by the subject. The definite Verbal Noun: تَأْوِيلِ of Possessive Phrase: تَأْوِيلِهِۦ, Form-II, denotes expounding as a conclusive fact by deducing and reducing certain bits of information given in Qur’ān. Its perception and meanings will become apparent by seeing its use about the interpretation of dreams. Possessive Pronoun, masculine, singular refers back to: مَا Relative Pronoun, which such people thought as baffling within the Book-Qur’ān.

13.48. The most striking feature father observed in his narration of the dream was use of word: رَأَيْتُ twice. First he narrated the objects he watched. Thereafter, he mentioned how he observed their state and perceived it as if they were coming near to him as reverent. This is what the basis of a dream interpretation is. The basis of dream interpretation is to identify important dream symbols and look for the concept.

13.49. In the concluding part of this famous Episode we find that eleven brothers, his mother and father come to him in Egypt as his reverent and admirers. Interestingly, eleven planets seen and mentioned first representing his eleven brothers came to him first and afterwards his ten brothers came back to Egypt bringing their own families and their father and mother along. The dream got physical manifestation exactly in the manner it was seen. At that point in time he had said:

13.50. This makes evident the meanings of: تَأْوِيلُ a factual state, a reality, a concept, happening, which is otherwise invisible either not being in the focus of vision, or for reason of embedded in future that is perceived through the symbols, metaphors.

13.51. Religious scholars with tilted hearts indulge in expounding self deduced interpretations about those statements in Qur’ān which they thought are baffling and confoundedly confusing for general public. Allah the Exalted denounces their illogical deductions about those statements of Qur’ān.

13.52. This is the circumstantial clause of their act. Such "scholars" with tilted hearts do so without having knowledge of symbols and concepts leading to the embedded fact. The true knowledge of the hidden reality portrayed by such verbal presentations in the Miscellany of Qur’ān is known to Allah the Exalted and to those true believers who have gained in-depth knowledge and have become authority in the respective subject of a verbal passage of Qur’ān.

13.53. The scholars are they the non-believers or known as believers who have nurtured psychological disease in their hearts are charged for publicly contradicting the Divine Discourse for reason they comprehend not the information given therein. But when the news given therein would have taken existence as experienced reality they will regret at that time.

13.54. The true believers with regard to the information communicated in the Divine Discourse do not have what is called Plato's problem. "Plato's problem is the term given by Noam Chomsky to the gap between knowledge and experience. It presents the question of how we account for our knowledge when environmental conditions seem to be an insufficient source of information. It is used in linguistics to refer to the "argument from poverty of the stimulus". In a more general sense, Plato's Problem refers to the problem of explaining a "lack of input". Solving Plato's Problem involves explaining the gap between what one knows and the apparent lack of substantive input from experience (the environment)."

13.55. It: ٱلرَّٟسِخُونَ is plural, masculine, nominative Active Participle from مصدر-رُسُوخٌ Verbal noun. Its Root is "ر س خ". Basic perception infolded in it is, in the words of Ibn Faris in classical Lexicon (مقاييس اللغة):

13.56. Active Participle signifies the persons that perform the action associated with the verb from which it is derived. Their endeavours, constancy and tenacity is: فِـى ٱلْعِلْمِ in achieving capability of absorbing and retaining a large store of information; getting firmly rooted and established in knowledge or science. They know and understand information - a priori knowledge given in the Qur’ān.

13.57. Men of Wisdom, who establish-attain authoritative tenacity in knowledge, are capable of recalling details accurately. It is specifically mentioned: يَذَّكَّرُ. It is a Verbal sentence; Imperfect; third person; singular; masculine; Mood: Indicative; مصدر-تَذَكُّرٌ Verbal noun; Root"ذ ك ر". Basic perception is to save and preserve in memory, i.e. to retain an idea and perception about a thing in the memory. Things are stored in memory only by comparison. Information saved and stored-recorded in the memory becomes a source of reference, a link that can be retrieved or recalled. Any thing which is retrieved or recalled from the safe storage-memory is for reviewing-visualizing and to communicate to others.

13.58. Verb in sentence: يَذَّكَّرُ is of Form-V which denotes reflexive causative meanings. The meanings of form V are simply the meanings of form II plus the word "themselves." Subject of Verb is: أُو۟لُوا۟ ٱلۡأَلْبَٟبِ those who are the holders of understanding, scientific knowledge and wisdom. Obviously only such experts are capable of recalling details accurately.

13.59. We have seen in this study that the Ayah 3:07- Verbal Passage gives information about two issues:

(a) Two Sub-Classifications of the Miscellany of Grand Qur’ān; and;
(b) Two types of scholars with reference to their psyche and attitude towards Grand Qur’ān.

Two Sub-Classification of the Miscellany of Qur’ān are adjectively described:

(1) ءَايَٟتٚ مُّحْكَـمَٟتٌ: Verbal Passages who have adjectival description denoted by مُّحْكَـمَٟتٌ

(2) ءَايَٟتٚ مُّتَشَٟبِـهَٟت: Verbal Passages who have adjectival description denoted by مُّتَشَٟبِـهَٟت.

13.60. Like the two sub-sets of the Miscellany of Qur’ān, this Verbal Passage identifies two types of Religious Scholars-learned men with reference to their psyche and attitude towards Qur’ān, primarily relating to the society of believers. They are:

(1) الَّذِينَ فِـى قُلُوبِـهِـمْ زَيْغٚ: That group of scholars, Atilt-deflection is dominant in whose hearts-locus of passion and intellect. These scholars, for reason of atilt, purposely persuasively follow that of Grand Qur’ān which was individually perceived by them as of causing baffled state. They do this not for genuine reasons or because of some real ambiguity. They feign. They have a mission. They do so with the objective of painstakingly endeavouring to create disharmony in society. And they indulge in expounding self deduced interpretations of that verbal passage of Qur’ān. They do so in a state that they have no background information - knowledge about the subject mentioned therein. [Disharmony and compartmentalization-sectarianism in Muslim Society is the living evidence that some religious scholars referred herein succeeded in their mission, by liquefying the Ummah/Community, to a great extent.]

(2) ٱلرَّٟسِخُونَ فِـى ٱلْعِلْمِ: Those who achieve capability of absorbing and retaining a large store of information; getting firmly rooted and established in knowledge or science. They know and understand the upshot of information given in the Qur’ān. Further information is given that unlike first category of pseudo-intellectuals with tilted hearts, Men of Understanding, are capable of recalling details accurately.

13.61. Analogy and simile is much simpler than a metaphor since in the first case it is representative by virtue of having typical features of the thing it represents; the resemblance between two objects is expressed in form; it is a direct comparison. While the metaphor mirrors the hidden realities and phenomenon. How people react to even simile are portrayed:

13.62. Allah the Exalted has described the principle; people are not left to remain in ignorance and misguidance except: ٱلْفَٟسِقُونَ, the aberrant who breach the Covenant and their accepted obligation. The people who breached their respective covenant throughout history are given same nomenclature: ٱلْفَٟسِقُونَ. They are not forcibly guided by seizing granted freewill and liberty of taking a stance and position. Their transgression and deviation is not necessarily due to external causes, rather on the contrary they consciously conjecture falsity to promote intellectual and ideological confusion and ambiguity. The scholars among believers having a tilt in their hearts are termed: ٱلْمُنَٟفِقُونَ whom Allah the Exalted has declared ٱلْفَٟسِقُونَ the aberrant and transgressor. The first and foremost element of such people is that they intellectually and ideologically deviate and breach the Covenant to which they were obligee.

13.63.The imposter believers have nurtured a psychological disease in their hearts:

13.64. The strategies - the plans of actions designed to achieve a long term or overall aim of scholars who nurture psychological disease of negative emotions against the person of exalted universal Messenger — include (تَلْبِسُونَ ٱلْحَقَّ بِٱلْبَٟطِلِ) veiling the Infallible Truth-Qur’ān by some specific conjectural froth like statement and assertion to blur the reality; and by: يَكْتُمُونَ Lying by omission, this is a very subtle form of lying by withholding and leaving out important and significant fact-truth to foster a misconception. They employ another technique: يُحَرِّفُونَ ٱلْـكَلِمَ of assigning meanings to some particular statement of Qur’ān different to what it actually conveys where it is used by taking it out of context. In this attempt such pseudo-scholars deliberately ignore linguistic stylistics that is concerned with the analysis of the use of language as well as the context in which language is used. Moreover they manipulate some symbolic and metaphorical content which they think can cause confusion and perplexity for general public by self assumed interpretations and upshot (فَيَتَّبِعُونَ مَا تَشَٟبَهَ مِنْهُ).

13.65. The most dangerous strategy of Satan, which has social effect and repercussion, is to inspire intelligentsia to make such statements associating it with the Word of Allah the Exalted about which they have no personal knowledge, aiming at distracting general public.

13.71. Taking note of the explicit information and cautioning about a large number of religious scholars and their works about the Grand Qur’ān, we must learn and acquire the skill for its real-time translation strictly following the academic rules and principles. We may feel horrified that the harshest exemplification is by the Parable of Sled-Dog for a religious scholar:

13.72. It: ٱلْـكَلْبِ is a definite noun referring to specific dog; identified and its peculiarity explained in the following clause. تَحْـمِلْ: It is an Imperfect Verb; Second person; Singular; masculine; Mood: Jussive; from Verbal Noun حِمْلٌ which signifies physical, visible carriage of load, unlike the other Verbal Noun حَمْلٌ denoting hidden carriage of load, pregnancy. On subjecting to lift load; his reaction is that he: يَلْهَثْ pants, suffers fatigue and tiredness. However, he does the same thing when is relieved of load and fatigue.

13.73. This is an informative statement-a proposition that if the dog is treated as beast of burden and is subjected to carry a load he would pant. Therefore, it was understandable even to those people in time-line who did not know that certain dogs are used as beast of burden in some areas of the world. The Grand Qur’ān was providing to the Arabs of Hijaz-desert people information relating to the entire Globe; that was soon to become like a Village for humanity.

13.74. One reason that causes the dog to pant is the stress, exercise and fatigue. However, the act of panting is there in normal situation also without subjecting him to burdensome obligations. The dog pants to "cool" himself, have feel of comfort. As a part of its cooling system, the dog cools its body by cooling the fluids in its mouth by providing a steady stream of air against the tongue. This cools the blood vessels in the dog's head area. Although a dog's body does have sweat glands located on the pads on a dog's feet and ears, the dog's body is cooled off mainly through its tongue.

13.75. Please keep these facts in mind about the Sled-Dog and also that all animals prostrate to Allah the Exalted. Therefore, its mention is not for ridicule or diminutive. This incidence is quoted for a purpose. Let us ponder objectively; about the psychology and behaviour of apparently a learned-knowledgeable-religious mentor for whom this parable has been brought to our notice, to recognize and distance ourselves away from him, if such a person exists/existed in our vicinity/area.

13.81. This sentence is conjunct to previous sentence with regard to the point at issue. The address is interrupted using rhetorical device "apostrophe" turning to the exalted Messenger. It is amazing application of rhetorical device Apostrophe in which one's speech is turned from one audience to another, or addressing oneself to an abstraction or the absent person is addressed as if present. The style of statement is to emphatically negate an instance; using firstly negation particle with perfect verb signifying "not at all". The prepositional phrase: مِن رَّسُولٛ , with indefinite object further emphasises "none at all". And further emphasis to apply the negation for the entire timeline is by negation particle: لَا.

13.82. I do not understand why this compound sentence explicit in meanings was made base to create confusion as if the Messenger (رَّسُولٛ) and the Chosen Allegiant in the galaxy of exalted human (نَبِىٍّٛ) are two separate personalities. One unique stylistic feature of Divine Discourse is that its word order, foregrounding and backgrounding of an element takes regard of ground realities and timeframe of the instance. The sequencing of both the words is by time frame moving from recent past to remote past.

13.83. Members of Unique Galaxy (ٱلنَّبِيُّونَ) of humans were given existence/born at certain space-time, and upon attaining strengthen maturity, recognized as Man, they were appointed Messenger for certain people. Their analogy is to the peculiar RNA in Human genome which remains Messenger-designate until it becomes "mature" when it moves into the cytoplasm of the cell to deliver the message that it took from the DNA. The fact revealed is that the Members of Galaxy were so selected and existed in Abstract Realm before they were given existence in the physical realm. They were thus born with the intrinsic identity of great and exalted over other creation and assigned responsibility of Messenger on attaining strengthen maturity. The choice of the verb: بَعَثَ is very meaningful since its primary, conceptual meaning (also called "denotative" or "cognitive" meaning) is bringing up, act of presenting on the scene; awaking. Its analogy is like seeds that generally "wake up" and germinate when soil moisture and temperature conditions are favourable for them to grow. It has built-in connotative meaning of prior existence of the object in dormant state. The point in time and circumstance obtaining in the society when the Member of galaxy of exalted human was born and having grown as matured man appointed as Messenger is described by exception particle and time adverb: إِلَّآ إِذَا تَمَنَّىٰٓ "except when---" where adverb has conditional and temporal function and following verb is in construct.

13.84. The system is distorted and homogeneity of society on aright course is fragmented by introducing and propagating fascinations and illusory material which is deceptively pleasing, invigorating and enticing for hardened hearts and people with psychological personality orders for nurturing negative emotions in their hearts. It is portrayed by Form-V transitive perfect verb: تَمَنَّىٰٓ with subject pronoun hidden. It is understood that the Messenger is sent to a nation. The verb: تَمَنَّىٰٓ signifies the thing which someone/its subject has made that as his longing. Like wishful fascinating hearsay-conjectural myths made popular and widespread in society أَمَانِـىّ, this verb also stems from same Root "م ن ى". The meaning this form imparts is the reflexive or passive of form II. W. Right in his famous book A Grammar of the Arabic Language wrote: "48. Out of the original reflexive signification arises a second, which is more common, namely the effective. It differs from the passive in this—that the passive indicates that a person is the object of, or experiences the effect of, the action of another; whereas the effective implies that an act is done to a person, or a state produced in him, whether it be caused by another or by him".

13.85. In this informative and declarative sentence the negative character of focus is: ٱلشَّيْطَٟنُ, the Satan. If we follow the pedagogy of Qur’ān; the method of how teachers teach, in theory and in practice, i.e. تَدَبُّرٌ, an enquiry based process: use prior and background information; meanings will become explicit; even without analysing surface structure, stylistics and syntax, by seeing the strategy and methodology he will apply upon people:

13.88. Since man is endowed freewill, they are let do whatever obnoxious attitude and behaviour they prefer. However, such obnoxious literature is rendered and declared a constant source of cognitive dissonance. It puts such people in feeling of discomfort as if they are like the mettle in a crucible who have self implanted psychological disease in their hearts and whose hearts have become rigid - psychologically always in need of projection and deflection. Rigidity of hearts indicates Deflection have become an ingrained habit.

13.90. Every concept becomes vivid when we visit the Hereafter. How people are allured by psychological manipulators assuming role of trailblazers to make them their lemmings, let us listen an affected person:

13.91. Allah the Exalted has observed and listened this man; hence it is part of the Grand Memoir's narrative. He the Exalted has not kept it secret from us. We are shown the disturbed body language of this man and we have heard him. We should reflect if this man is me. If we find that today we are strayed away from Grand Qur’ān by adhering to conjectural myths made popular by pseudo scholars, this man could be anyone of us. But we have still time, we can get out of this state by reverting and adhering to Qur’ān lest it is too late. Let us develop a habit of reading and comprehending the Qur’ān with maximum concentration of mind and all the sensory faculties endowed and find how are we mentioned and adjudged therein:

13.96. The hectic and continued efforts by the intelligentsia is in itself the evidence that it is not because of lack of understanding and comprehension, but for other reasons, motives and agenda . Truth demolishes the falsity: the foundation and building blocks of status quo; the empire of the ruling elite and their coterie intelligentsia. They fear it, and treat this book as their enemy and threat to their dominance:

13.97. The compliance of imperative: ٱلْغَوْا۟ فِيهِ, "you are instructed to devise and spread conjectures-palavers about its contents", will result in fabricating: لَـهْوَ ٱلْحَدِيثِ, the preposterous, distracting statement. All the malafide activities of triad personalities of intelligentsia highlighted aim at associating nonsense which in academics is inappreciable, inconsiderable but is repetitively talked about to give it illusory truth effect.

إِنَّ ٱلَّذِينَ يُلْحِدُونَ فِـىٓ ءَايَٟتِنَا لَا يَخْفَوْنَ عَلَيْنَآۗ
أَفَمَن يُلْقَىٰ فِـى ٱلنَّارِ خَيْـرٌ أَم مَّن يَأْتِـىٓ ءَامِنٙا يَوْمَ ٱلْقِيَٟمَةِۚ
ٱعْمَلُوا۟ مَا شِئْتُـمْۖ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيـرٌ٤٠

13.98. The Form-IV Imperfect indicative, third person plural masculine verb (مصدر-إلْحَادٌ) stems from Root ل ح د that denotes one who deviates, or swerves, from the truth, and introduces into it that which does not belong to it. The object to which they introduce and associate fabricated false conjectural assertions is described by prepositional and possessive phrase: فِـىٓ ءَايَٟتِنَا, in which the preposition signifies connectivity (للإلصاقِ) and its object is the verbal passages of the Book of Allah the Exalted, Qur’ān. It is clarified that whatever such pseudo-scholars and intelligentsia with tilted hearts would fabricate, it will never associate or have any correspondence with the Intellectual Property of Allah the Exalted, Grand Qur’ān:

13.99. The most dismal and saddening fact for me is that none of the exegeses; whether termed as mothers of exegeses, traditional, or modernist, to which I had access during twenty three years of studying Qur’ān as autodidactic student, I have found pure of such insertions of concocted, conjectural, capricious, whimsical and blatantly false content that has no remote relevance and association with the text of Grand Qur’ān. It was and is continuing practice ever since the serial release of Qur’ān, and that it is a well thought strategy:

13.100. The only way of blurring the infallible truth is by propagating false and baseless assertions (بِأَفْوَٟهِهِـمْ). In the literary and academic world, very thought of unscrupulously manipulating a literary work is abhorring. It abhors since the aim behind such attempts is deceiving the unknowing-source-language audience who generally doubt not the scholarship and credence of the author since bias and prejudice is seldom attributed to intellectuals and scholars. The strategy devised to counter Qur’ān by the "all time wise manipulators" of the days of its serial publication is religiously adhered and followed in all the anti-Qur’ān literature till date with no further creativity including the exegetes who have recognition of being believers. It is reiterated:

13.101. It is however a dismaying reality with regard to Qur’ān. A worthwhile non-fiction book presents an ideology which is its Thesis Statement. Such book can come under attack if it repudiates and challenges ideologies and long held and cherished norms of certain social groups and identities; and attack will be severe and foul if rebuttal is difficult. In such case propaganda technique is employed. Audience (particularly Jews and Christians) of such psychological manipulators know not the strange and amazing fact explicitly mentioned in the Discourse that certain people will embark upon this mission. Further surprising element is mention of techniques and strategies such manipulators would employ to deceive and confuse their audience about the merit and validity of its Thesis Statement.

14. Literary Classification: Qur’ān is بَيَانٚ : explicitly elucidated discourse.

14.1. Literature is classified according to whether it is fiction or non-fiction. Fiction is the classification for any work that is derived from imagination, in other words, a work not based strictly on history or fact. Non-fiction is works conveying knowledge, or expository works.

14.2. Inspectional reading of Qur’ān is to find as to what type of a book is it, and/or what type of a book is it not. Upon skimming, we find it is specifically emphasized that it is neither poetry, nor speculations of a prognosticator, and nor is comic. It is a non-fiction book, both Theoretical and Practical.

14.3. Another distinction that applies to non-fiction - expository works is Theoretical vs. Practical Books. Theoretical concerns something to be seen and understood. And Practical concerns the application of knowledge. Grand Qur’ān combines in itself both.

14.4. Qur’ān is declared by circumstantial accusative as guidance for the Mankind. Any guide book is a practical book. Thereby, it is not only source of knowledge but also how to regulate and direct human conduct. The book that is to serve as guidance for personality development and uplift need be self-explanatory:

14.5. Qur’ān is declared as guidance (by predication and circumstantial accusative) for the Mankind and also as counselling for the people who endeavour to safeguard their selves by remaining within the prescribed bounds of attitude and behaviour. Any guide book is a practical book. Thereby, it is not only source of knowledge but also how to regulate and direct human conduct.

14.6. Qur’ān is described - predicated by: بَيَانٚ a verbal noun. It is one of the Epithets for Divine Discourse. Verbal noun does not have time reference. Thereby, it renders the book timelessly explicit for every reader and seeker of knowledge. Great books do away with superfluous language. Its writing is precise and efficient in conveying meaning in a concise, yet vivid way. A great literary tool to achieve this is epithet. It enriches language and literature. An epithet is a phrase or word used in accompaniment or in place of a person, place, or thing to describe or characterize it. More than a simple adjective, an epithet is used to attribute very specific qualities or characteristics to what is being described. The literary term derives from the Greek “epitheton” meaning “added” or “attributed.” Presently, people often think of them as “nicknames” since they often replace the name of a person, place, or thing while also giving them specific attributes.

14.7. Since the predicate is absolute indefinite, it is specified by prepositional phrase related to elided adjective where the particle is for: تَبلِيغ easy to understanding benefit and advantage of common people. Its Root: ب ى ن signifies the repute, discernment, perspicacity of the thing, and its disclosure. Thereby, it denotes disunion, a cleavage, and middle, in between two objects. Thereby, with reference to Speech and Text it denotes eloquence, perspicacious, explicatory, and exegetical verbal communication. The Discourse is self-exegetical - explicitly explicative; whereby it is secure from eisegete commentators having tilted hearts since "importing" or "drawing in" their own subjective and biased interpretations into the text would easily be discerned.

14.8. It is thus evident that Qur’ān, after its collection and composition in the form of completely sequenced book, is self elucidative. Thereby, the best recourse for a translator and interpreter is to explain every sentence, topic, concept, word, phrase, anaphora resolution, and elisions by referring to other content and explanations given later in Qur’ān. A self explanatory book makes the job of its translator and interpreter easy.

14.9. The predication, designating property of: بَيَانٚ and circumstantial accusative: تِبْيَٟنٙا (both are verbal nouns) for the Book makes the job of a translator and exegete not only easier but also restricts him to explain every word, subject, topic and concept by taking recourse to its contents.

14.10. The book that is to serve as Manual of Guidance - User's Guide for personality development in time-space, like the DNA that encodes instructions for growth and development and sustaining life of a cell, necessarily need to encode information about all aspects of life, nature and nurture of audience. It must be able to express unequivocally whenever one needs to know about any concept relevant to the exigency he is in. He who can make things explicit whenever required is described by: مُبِيـنٚ, a Form-IV Active Participle. Used as an adjective, the Active Participle acts as descriptive term. Active participle signifies one who separates, demarcates or distances one thing from the other, thus making each 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.

14.11. The global address has introduced two epithets for Qur’ān, firstly: بُرْهَٟنٚ from Root ب ر ھ ن. It signifies a decisive and manifest evidence or proof which irrefutably establishes the truthfulness of stated information. Such evidence is only from a Primary Source. Information the speaker has no personal knowledge is not primary. The Original Source or evidence is an artifact, a document, a recording, or other source of information that was created at the time of its original manifestation. Similar definitions are used in library science, and other areas of scholarship. Information conveyed to other persons is NOT necessarily truth unless it is backed by: بُرْهَٟن Primary Source-Primary Evidence which can either be Original Document or verifiable tangible evidence. It is the basic criterion by which standard a speaker can prove himself truthful, otherwise what he stated is either false and conjecture, or merely an unsubstantiated wishful opinion.

14.12. Allah the Exalted through the Elevated Universal Messenger has laid down the criterion of truth; how to define and identify truth; the roles that revealed and acquired knowledge play; in respect of both relative and absolute truths. Relative truth is a reality with reference/relation to time and space, and the absolute reality is not bound within specific, or affected by time and space; it is universal. The criterion of determining truth is the Book of Allah the Exalted, documental evidence about a relative truth created at the time under study; and the tangible traces that can be subjected to test and verification as part of knowledge.

14.13. The other epithet for the revelation which is compositely communicated to people in the form of a book is: نُورٙا meaning White Light - Illuminator which is qualified by: مُّبِينٙا, the one that makes the images explicitly visible; an illumination that makes accurate predictions.

14.15. The superbly elaborative, explicatory, explicit, categorical and precise nature of the text is depicted by attribute: مُّبِيـنٚ forنُورٚ, and for كِتَٟبٚ book that has since reached to them. The most important rhetorical device is diction with which imagery and vivid descriptions are closely tied. The choice of adjectival phrases: نُورٙا مُّبِينٙا; and نُورٚمُّبِيـن ; and كِتَٟبٚ مُّبِيـنٚ portray the Divine Course as global illumination. Its goal is to make images of scenes which no more physically exist; or which may not physically exist yet, meaning the scenes that will be seen in the future. Images of real world are formed by visible light being scattered by surfaces and volumes. These phrases depict that verbal tokens of the book help reader compute realistic images like videoed clips of the narrative.

14.16. "Reading" signifies the process of identifying the characters and words, and their relationships to understand the meanings in written text. The object of reading is to reduce the spread text to a "focal-gathered spot" yielding "thought-perception" encoded therein. Arabic is the Mother of Languages and its words are mostly picturesque depicting that which needs to be defined in other languages. The word for reading a written text in Arabic are from Root: ق ر ء which signifies gathering a thing at one point, thus changing the spread position of a thing into a collective unit, an illuminated image.

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

14.18. Grand Qur’ān illustrates by the choice of such words that produce images; and describes events as though it were happening in front of the reader. Its vivid descriptions portray image in such manner as if it were being displayed in a live telecast. The reader feels watching the past and future events visually though in real time he is not present. It renders the text more effective, persuasive, and impressive.

14.19. The book portrayed as نُورٙا مُّبِينٙا; and كِتَٟبٚ مُّبِيـنٚ describes history and events in such vivid manner; like simulating the path of light in an environment through the image plane in order to compute realistic images, that the reader feels as if he is eye witness of the occasion.

14.20. The book meant as permanent manual of guidance in space-time has to be self-explanatory for every timeline. It is important to convince the reader about this aspect of the Discourse and to save and enable him not to become the prey of eisegete commentators having tilted hearts that "import" or "draw in" their own subjective and biased interpretations into the text. For creating emphasis, repeating words or phrases while adding more details - amplification and repeating idea - concept - information using different words (Commratio) is one of different rhetorical ways.

14.21. Like the binary nature of the physical realm, basic classification of language is also binary; Prime language: عَـرَبِـىّٚ and secondary language: أَعْجَمِىّٚ. Both these nouns are termed Relative Noun, evident by the additional "ى" in the end depicting and relating it to languages by geography. The basic geographical sub-division for language is one spoken by sons of soil of Arabian Peninsula, and other by Non-Arab world.

14.22. None of the languages except Arabic has the adjectival attribute of: مُّبِيـن which means it is rich, succinct, perspicuous, eloquent; distinct, self-exegetical that transports perception to a listener and reader in a manner that it generates in the recipient mind exactly the same neurological process of observation and interpretation creating a true copy of that perception.

14.23. Similarly none of the books, including earlier Revealed Books, except the Mother - Principal Book and Qur’ān is adjectively portrayed by the descriptive term: مُّبِيـن.

15. Its unitary passages are of two types, self-explanatory:بَيِّنَٟتٚ, and:مُّبَيِّنَٟتٛ interpretative - decipherer of phenomenon.

15.1. The characteristic of the ءَايَٟتُ ٱلْقُرْءَانِ: : the miscellany of Unitary Passages of the Qur’ān is described by adjective:

15.2. The verbal sentences: ءَاتَيْنَٟكَ and أَنزَلْنَآ إِلَيْكَ convey two stages in the process of handing over an object to the recipient. The first is causing the object to descend and make it reach the destined location/person. Both the verbs complement each other to disclose the presence of third person (Intermediary-Archangel Gib'rei'l) who brought down the object and handed it over to the exalted Messenger.

15.3. Qur’ān was sent, read out and Original Script shown to the Messenger over a period of time in small chunks and he kept penning and passing it to people verbally and in writing. It was unitary verbal passages (ءَايَٟتُ ٱلْقُرْءَانِ) that were being relayed to people time to time:

15.4. The adjectival description of verbal passages by a quasi active participle/noun (بَيِّنَٟتٛ) signifies they are self-explanatory about the information, command and/or prohibition notified therein. Same adjectival phrase, the object of verb in above mentioned Ayah, is repeated as circumstantial accusative which indicates the manner of execution of the action and state of the object:

15.5. The how aspect of sending the Qur’ān, referred by object pronoun, is built-in the verb; it was sent and made to reach as composed text through intermediary. Its state is described by accusative adjectival phrase: ءَايَٟتٍۭ بَيِّنَٟتٍۢ , a miscellany/collection of various individual passages that have the characteristic of self-explanatory of the information encoded therein. Notwithstanding information to be encoded may be quite complex, it can be readily projected on a string of words in explicit manner; but it is appreciated and acknowledged only by those who know how to read and comprehend a book, if they are clean consciences and gentle natured:

15.12. Not only the title of the Book that suggests its ambit as encompassing the knowledge of space-time, but also its stature as the Manual - User's Guide for audience reveals that it has a binary structure containing information and guidance for the person as well as of his environ. It has two types of verbal passages which are: بَيِّنَٟت: self-explanatory that vividly conveys the meaning and intent of their content. The other type of passages is adjectively described: مُّبَيِّنَٟت by active participle of Form-II. Participles, when used as an adjective, act as a descriptive term for the principal. Their role is interpretative and decipherer of phenomenon; they are exegetical for others. Thereby, it is loudly made clear that none of the passages of Qur’ān contain something vague, imperceptible, concealed, disguised, cloaked, veiled, obscured, masked, indiscernible, imaginary and impalpable-difficult to understand or grasp.

وَلَقَدْ أَنزَلْنَآ إِلَيْكُـمْ ءَايَٟتٛ مُّبَيِّنَٟتٛ
وَ مَثَلًۭا مِّنَ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِـكُـمْ وَ مَوْعِظَةًۭ لِّلْمُتَّقِيـنَ٤

The fact remains: Our Majesty have since compositely sent towards you people Aa'ya'at: Verbal Passages of the Book that characteristically explicate in exegetical manner —
And precedents-examples pertaining to some of those peoples who have passed before you — And counselling giving consequences of acts-good and bad for those who sincerely endeavour to attain salvation. [24:34]

15.13. It is reiterated:

لَّقَدْ أَنزَلْنَآ ءَايَٟتٍۢ مُّبَيِّنَٟتٍۢۚ وَ ٱللَّهُ يَـهْدِى مَن يَشَآءُ إِلَـىٰ صِرَٟطٍۢ مُّسْتَقِيـمٍ ٤٦

The fact remains: Our Majesty have since compositely sent Aa'ya'at: Verbal Passages of the Book that characteristically explicate in exegetical manner — And remember, Allah the Exalted keeps guiding him; about whom He the Exalted decides to be guided, towards the High road: Course that keeps heading safely and stably to the destination of peace and tranquillity. [24:46]

15.14. The Exalted Messenger is figuratively declared as if alive universally and permanently until the last Day of Earthly Universe to take people out of layers of darkness to enlightenment:

رَّسُولٙا يَتْلُوا۟ عَلَيْكُـمْ ءَايَٟتِ ٱللَّهِ مُبَيِّنَٟتٛ
لِّيُخْرِجَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٟلِحَـٟتِ مِنَ ٱلظُّلُمَٟتِ إِلَـى ٱلنُّورِۚ

He the Exalted has sent the Messenger [Sal'lallaa'hoalaih'wa'salam] who recites for you the Aa'ya'at: verbal passages of Allah the Exalted, word by word, that characteristically explicate in exegetical manner —
So that he may move those people who have believed and conducted righteously—out of the layers of darkness into the visible light - enlightened state. [Refer 65:11] [Read with 5:16; 14:01; 57:09]

15.15. 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.

وَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا ٱللَّهُ أَوْ تَأْتِينَآ ءَايَةٌۭۗ
كَذَٟلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِـم مِّثْلَ قَوْلِـهِـمْۘ تَشَٟبَـهَتْ قُلُوبُـهُـمْۗ
قَدْ بَيَّنَّا ٱلْءَايَـٟتِ لِقَوْمٛ يُوقِنُونَ١١٨

Take note: they (elite and men of position of Muesh'ri'keen - idol worshippers) who do not know about revealed Book satirically said: "Why is it that Allah does not converse with us? — Or why a verbal passage does not come to us (they are coming only to him)?"
This resembles what the people before them had stated words of import comparable to their statement. Their hearts [psyche, attitude] have become self-baffled - metaphorically synonymous to the hearts of earlier such people.
Indeed, Our Majesty have explicitly explained the Aaya'at: Verbal Passages of Qur’ān for the people who pursue to attain self conviction-certainty. [Conviction is the result of objective analysis/critical thinking, see 3:118;57:17]. [2:118]

15.16. The ultimate objective of persuasion is to convince the audience about the points and subjects highlighted in the verbal discourse. It is possible only when the discourse is rendered explicit and crystal clear, and void of an iota of ambiguity and peeving substance. The verbal passages are for making the reader understand conveniently. A good writer tries to minimise the intellectual gap between the author/speaker and the reader/ listener. Author is always on higher level of intelligence than his audience. But the author has to communicate at the level of cognitive intelligence of reader because without it there can be no communication. A very subtle point is precisely indicated that the act of rendering the verbal passages explicitly explicative is particularly done for the people who aspire to attain knowledge not merely for information but for firm belief - be convinced. It is enlightenment. Enlightenment is achieved when in addition to knowing what an author/speaker says; the audience understands what he means and why he says it.

15.17. Explicit text facilitates the reader to overcome his intellectual inequality in approaching the thought and intent of the author/speaker. The first addressees were the people who were not familiar or were not in habit of reading non-fiction book. In addition to other reasons explained in the text, it also appears to be the wisdom of serial communication of verbal passages. It is confirmed that the promise made has since been accomplished - that (ثُـمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ) afterwards explicit elucidation— crystallization of contents of Qur’ān through other verbal passages is incumbent upon Our Majesty (75:19). Whatever was made to reach people that were part of explicit passages and the Guide-Manual: Qur’ān has since been explained and made crystal clear for the peoples of space-time in black and white within the Book.

إِنَّ ٱلَّذِينَ يَكْتُـمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَـٟتِ وَٱلْـهُـدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّٟهُ لِلنَّاسِ فِـى ٱلْـكِـتَٟبِۙ
أُو۟لَـٟٓئِكَ يَلْعَنُـهُـمُ ٱللَّهُ وَيَلْعَنُـهُـمُ ٱللَّٟعِنُونَ ٥٩

Know the upshot of those who conceal and withhold that which Our Majesty have since compositely sent out of the explicit verbal passages and the guidance despite after that which Our Majesty have manifested for the people in the Book (Qur’ān) [as per Our promise to the Messenger 75:19] —
They are the people whom Allah the Exalted condemns and discards; and condemn/discard them all those who discard the withholders of truth, liars, deceivers, vain talkers, conjecturers — [2:159]

15.18. It is very strong worded warning for ruling elite, intelligentsia and religious scholars in the entire timeline. Once all that which was intermittently revealed to public has since been elaborated and explicitly explained in written form, whoever conceals it shall be of those who are condemned and discarded. They are condemned for: يَكْتُـمُونَ hiding certain facts explicitly mentioned in the Book. They cause some entity - fact - disclosure to be not perceptually accessible to potential perceivers. Obviously it is done by intellectuals and scholars.

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْـكِتَـٰبِ وَ يَشْتَـرُونَ بِهِۦ ثَمَنًۭا قَلِيلًاۙ
أُو۟لَـٟٓئِكَ مَا يَأْكُلُونَ فِـى بُطُونِـهِـمْ إِلَّا ٱلنَّارَ
وَ لَا يُكَلِّمُـهُـمُ ٱللَّهُ يَوْمَ ٱلْقِيَٟمَةِ وَ لَا يُزَكِّيـهِـمْ وَ لَـهُـمْ عَذَابٌ أَلِيـمٌ٧٤

Note the factual news about those: scholars - religious elite who conceal - withhold telling people that which Allah the Exalted has compositely sent as part of the Book: Grand Qur’ān — And they gain a commercial benefit of trifling import with this recourse —
They are who eat taking into their bellies noting but the fire. [This is because they will have nothing beneficial in their account ledger-3:77]
Moreover, Allah the Exalted will not address them on the Day of Rising; And He the Exalted will neither cause their uplift. Be mindful, a severe-grave punishment is prepared - in wait for them. [2:174]

15.19. The clergy and coterie intelligentsia of ruling elite of the People of Book have been doing it in respect of the Book given to them for vested interests in total disregard of their Covenant:

وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٟـقَ ٱلَّذِينَ أُوتُوا۟ ٱلْـكِـتَٟبَ
لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَ لَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِـمْ
وَ ٱشْتَـرَوْا۟ بِهِۦ ثَمَنًۭا قَلِيلًۭاۖ فَبِئْسَ مَا يَشْتَـرُونَ٨٧

Know the historical report: Allah the Exalted had obtained, at a certain point in time, the covenant-pledge of those whom the Book was given:
"It is must for you: the clergy, learned, scholarly men of the society that you will distinctly and vividly explain the Book for the common people and you will not conceal-withhold it from people." Thenceforth, for reason of vested interests they discarded-threw away it (the Book) on their backs —
But they purposely indulged in commercialism gaining a trifling price substituting it — Consequently; what a disgusting and wretched is the commercialism that they indulge in. [3:187]

15.20. It is not possible to deny that only those people who have the identity and recognition of religious scholars, people of knowledge and opinion in the society can do business with the verses revealed in the Book of Allah the Exalted. The target and victims are the common people.

وَمِنْـهُـمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْـكِـتَٟبَ إِلَّآ أَمَانِـىَّ وَإِنْ هُـمْ إِلَّا يَظُنُّونَ٧٨

Be informed, masses which constitute major part of them (Bani Iesraa'eel) have the characteristic of not acquiring knowledge of the Divine Book. They are, however, aware with regard to the Revealed Book only such wishful fascinating hearsay-conjectural myths made popular and widespread in society. As such, they (the common people), keep doing-knowing nothing except conjecturing-supposing-assuming the widespread-popular material as being from the Revealed Book. [2:78]

15.21. The Book imposes limitations and restrictions and demands that people should try to remain under the control and guidance of frontal brain. It does not give them the way and blanket permission to satisfy their different desires, emotions and lusts. They become the "beneficiaries" of the "business" of religious scholars who hide the contents of the Divine Book from their perceptual access. The strategy of such pseudo-scholars is disclosed:

فَوَيْلٚ لِّلَّذِينَ يَكْتُبُونَ ٱلْـكِـتَٟبَ بِأَيْدِيـهِـمْ
ثُـمَّ يَقُولُونَ هَٟذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَـرُوا۟ بِهِۦ ثَمَنًۭا قَلِيلًۭاۖ
فَوَيْلٌۭ لَّـهُـم مِّمَّا كَتَبَتْ أَيْدِيـهِـمْ وَ وَيْلٌۭ لَّـهُـم مِّمَّا يَكْسِبُونَ٧٩

Thereby, [that commons are misled by conjectural matter] Woe-regret would be the upshot for those people who keep writing the book with distinct titles and caption with their own hands-thoughts—
Thereafter having written it they [publish the book] tell the people saying-claiming: "This book contains matter which is according to that communicated by Allah the Exalted"— They say so to gain a commercial benefit of trifling import with it (book written and published by them).--
Therefore, Woe-regret is in wait for them for that which their hands have written [fascinating, misleading, hypothetical, conjectural hearsay and myths]. Moreover, Woe-regret is in wait-is the eventuality for that what they earn-popularity, commercial-financial benefit by it. [2:79]

15.22. How such manipulative scholars and eisegete mislead and allure people is disclosed:

وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامٙا مَّعْدُودَةٙۚ
قُلْ أَتَّخَذْتُـمْ عِندَ ٱللَّهِ عَهْدٙا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُ ۥٓۖ
أَمْ تَقُولُونَ عَلَـى ٱللَّهِ مَا لَا تَعْلَمُونَ ٨٠

Take note that they (Clergy) told people, "The Fire will certainly never touch us except for a period of numbered days".
You question them, "Have you people succeeded in obtaining a contract from Allah the Exalted in this regard? If that is the case, Allah the Exalted will never breach His contracted obligation!
Or, that not being the case, are you people attributing to Allah the Exalted that about which you have no knowledge?" [2:80]

15.23. Qur’ān is unique of unique book — the first in literary history that was introduced and delivered to people not in a bound volume but in fascicles; in instalments, the first ever serial literature. It was episodic and often disconnected narratives and communications on various subjects and concepts according to ground exigencies and attractions of people who were for and against. It had soon become so popular and attractive that it was the subject of discussion in private and public conversations in whole of Arabian Peninsula. People were always in wait to get new instalment:

وَ قُرْءَانًۭا فَرَقْنَٟهُ لِتَقْرَأَهُۥ عَلَـى ٱلنَّاسِ عَلَـىٰ مُكْثٍۢ وَ نَزَّلْنَٟهُ تَنزِيلًۭا١٠٦

And it is a transcript (circumstantial adverb for Qur’ān) having characteristic of text displayed in Arabic. Our Majesty have since segmented it (Text/discourse) in split parts; its purpose is that you the Messenger might compile-organize it to read upon the people, while they are awaiting and expecting (a new release). The fact remains Our Majesty have serially sent it (Qur’ān), gradually to you the Messenger. [17:106]

15.24. The prepositional phrase "عَلَـىٰ مُكْثٛ" relating to elided circumstantial adverb reveals people had developed a passion to hear more and more of Qur’ān, anxiously expecting and awaiting a new release.

15.25. However, the elite of the people of the Book (Jews and Christians) and the Polytheists who had refused to believe in the exalted universal Messenger, for their own reasons and considerations (see 2:90 and 28:57), were desiring the end of such communication:

مَّا يَوَدُّ ٱلَّذِينَ كَفَـرُوا۟ مِنْ أَهْلِ ٱلْـكِـتَٟبِ وَلَا ٱلْمُشْـرِكِيـنَ
أَن يُنَزَّلَ عَلَيْكُـم مِّنْ خَيْـرٛ مِّن رَّبِّكُـمْ
وَ ٱللَّهُ يَخْتَصُّ بِرَحْـمَتِهِۦ مَن يَشَآءُۚ وَ ٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيـمِ١٠٥

Neither those elite of the People of the Book who have refused to believe in the Messenger due to heart burning, rancorous and resentment against the choice of Allegiant person-(see 2:90), and nor elite Pagans-Idolaters who have refused to accept the Messenger, like:
That: whatever is surpassing and awesome (Aaya'at) for you people not be sent upon you (the believers) periodically by your Sustainer Lord [read with 16:30].
Their rancorous and resentment is uncalled for (2:90), since Allah the Exalted by His own Will and Special Grace makes him uniquely dignified selection whom He the Exalted likes. Know it, Allah the Exalted is the possessor of Infinite Bounty. [2:105]

15.26. Generally the word "خَيْـرٚ", which is elative noun (اسم التفضيل), signifies something desirable and useful. It is also used for honour and superiority, virtue and grace. Its Root "خ ى ر" encodes semantic frame "Surpassing" where a profiled item is higher than its standard item on a scale with respect to some attribute. Audience of Qur’ān since the days of its serial communication and composition in a bound volume are living humanity. The addresses are the believers. In time-frame of those days it specifically meant the revelation of verses. It is explicitly made evident:

وَ إِذَا قِيلَ لَـهُـم مَّاذَآ أَنزَلَ رَبُّكُـمْۙ قَالُوٓا۟ أَسَٟطِيـرُ ٱلْأَوَّلِيـنَ٢٤

And when it was said for those obsessed with greatness elite, "What is that which your Sustainer Lord has sent?" They said, "Tales of ancients." [16:24]

15.27. And the response of the believers on the same question was:

وَقِيلَ لِلَّذِينَ ٱتَّقَوْا۟ مَاذَا أَنزَلَ رَبُّكُـمْۚ قَالُوا۟ خَيْـرًۭاۗ
لِّلَّذِينَ أَحْسَنُوا۟ فِـى هٟذِهِ ٱلْدُّنْيَا حَسَنَةٚۚ وَ لَدَارُ ٱلْءَاخِرَةِ خَيْـرٌۭۚ وَ لَنِعْمَ دَارُ ٱلْمُتَّقِيـنَ٣٠

And when those who sincerely endeavored to attain salvation were asked, "What is that which your Sustainer Lord has compositely sent?" They replied, "It is the best, blessing, tranquillity that has reached us from our Sustainer Lord."
Appropriate and adequate reward is in this world for those who conducted [and advised others also] moderately, gracefully and generously — And the abode of the Hereafter is certainly the far better — And the abode of those who sincerely endeavour to attain salvation is certainly the excellent: [16:30]

15.28. On the other hand Impostor believers were afraid lest a chapter is communicated disclosing what they were hiding in their hearts:

يَحْذَرُ ٱلْمُنَٟفِقُونَ أَن تُنَزَّلَ عَلَيْـهِـمْ سُورَةٚ تُنَبِّئُهُـم بِمَا فِـى قُلُوبِـهِـمْۚ
قُلِ ٱسْتَـهْزِءُوٓا۟ إِنَّ ٱللَّهَ مُخْـرِجٚ مَّا تَحْذَرُونَ ٦٤

Impostor believers (ٱلْمُنَٟفِقُونَ) are apprehensive of sending a Surah: a chapter upon the believers informing them about that which is nurtured in their hearts.
You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "You people keep non serious jesting attitude. Indeed Allah the Exalted will just bring forth what you people are guarding." [9:64]

15.29. Thereafter a Chapter was serially released specifically titled "ٱلْمُنَٟفِقُونَ" which was put at number 63 on completion of the bound book. It bifurcated the humanity into three groups of people; (1) المؤمنون (chapter 23); (2) ٱلْمُنَٟفِقُونَ (Chapter 63); and (3) ٱلْـكَـٟفِرُون (Chapter 109). The adamant elite of Jews, Christians, and Polytheists kept desiring stoppage of further Divine communication and were simultaneously propagating negative conjectures in the hope they will succeed detracting people away from it:

يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٟهِهِـمْ
وَ يَأْبَـى ٱللَّهُ إِلَّآ أَن يُتِـمَّ نُورَهُۥ وَ لَوْ كَرِهَ ٱلْـكَٟفِرُونَ٣٢

They desire and make efforts that they might blur the Light of Allah: Aa'ya'at of Grand Qur’ān with their whimsical conjectural talks.
And Allah the Exalted considers it but logical to accomplish transmitting His Visible Light: (Grand Qur’ān)— Notwithstanding how aversive it was felt by those who have refused to accept it, from amongst people of Book and idol worshippers, [they wish that no further Aa'ya'at be revealed-2:105] [9:32]

15.30. It is reiterated:

يُرِيدُونَ لِيُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٟهِهِـمْ وَ ٱللَّهُ مُتِـمُّ نُورِهِۦ وَ لَوْ كَرِهَ ٱلْـكَٟفِرُونَ٨

They desire and make efforts that they might blur the Light of Allah: Aa'ya'at of Grand Qur’ān with their whimsical conjectural talks. And Allah the Exalted is going to complete the Visible Light [Grand Qur’ān] of Him the Exalted. Notwithstanding how aversive it is felt by those who have refused to accept it, from amongst people of Book and idol worshippers, [they wish that no further Aa'ya'at be revealed-2:105] [61:08]

15.31. The adamant elite had negative emotion (مَّا يَوَدُّ) for a thing which they themselves in the heart of their heart considered "خَيْـرٚ", surpassing and awesome. Allah the Exalted pronounced that the activity is about to be accomplished by rendering His enlightening discourse as organized bound book. It was done:

إِنَّ ٱلَّذِينَ يَكْتُـمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَـٟتِ وَٱلْـهُـدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّٟهُ لِلنَّاسِ فِـى ٱلْـكِـتَٟبِۙ

Know the upshot of those who conceal and withhold that which Our Majesty have since compositely sent out of the explicit verbal passages and the guidance despite after that which Our Majesty have manifested for the people in the Book (Qur’ān) [as per Our promise to the Messenger 75:19] — [Refer 2:159]

15.32. After serial publication and delivery to people the revelations were composed and organized as fluent and interwoven superbly coherent text by making it a bound book. Allah the Exalted fulfilled the promise made to the elevated universal messenger, the spokesperson and publisher of the Divine Discourse:

إِنَّ عَلَيْنَا جَـمْعَهُۥ وَقُرْءَانَهُۥ١٧

Indeed the collection and composition of it (serials of Qur’ān) as finished book is incumbent upon Our Majesty — [75:17]

15.33. Notwithstanding what was the chronology of serial publications and exigencies, the text for the Book is arranged and composed in such superb sequence, rhythm and flow rendering it self explanatory and exegetical for every time frame that we can know and see/visualise the rhetorical situations vividly. Thus the Book is alive and ever relevant.

يَـٰٓأَيُّـهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ بِطَانَةٙ مِّن دُونِكُـمْ لَا يَأْلُونَكُـمْ خَبَالٙا وَدُّوا۟ مَا عَنِتُّـمْ
قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٟهِهِـمْ وَمَا تُخْفِـى صُدُورُهُـمْ أَكْبَـرُۚ
قَدْ بَيَّنَّا لَـكُـمُ ٱلْءَايَٟتِۖ إِن كُنتُـمْ تَعْقِلُونَ ١١٨

O those people, who have proclaimed to have believed in the Messenger and Qur’ān, listen; You should not hold entourage who are other than of your community as associates. They are the people who cease and desist not exploiting your impairment/creating turmoil. They yearned for what rendered you distressed.
The grudge, hatred and resentment have become evident by their utterances. And what their chests are concealing it is much greater than their evident resentment.
Indeed, Our Majesty have explicitly explained the Aaya'at: Verbal Passages of Qur’ān for you people — If you were in habit of objectively analyzing-thinking critically, do reflect. [3:118]

15.34. It is reiterated that the miscellany of Divine Discourse is rendered as (بَيَّنَّا) self explanatory - exegetical for all times by the Author:

ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يُحْـىِ ٱلۡأَرْضَ بَعْدَ مَوْتِـهَاۚ قَدْ بَيَّنَّا لَـكُـمُ ٱلْءَايَـٟتِ لَعَلَّـكُـمْ تَعْقِلُونَ ١٧

You people know that Allah the Exalted rejuvenates/revives the Earth after its death -barrenness. Indeed, Our Majesty have explicitly explained Aaya'at: Verbal Passages of Qur’ān for you people so that you might objectively analyze for critical thinking. [57:17]

15.35. The particle "قَدْ" is called by the grammarians — the particle of expectation, and is said to be used to indicate perfect certainty, or to approximate the past to the present. [Wright-Vol II]. Sticking it in front of a past tense verb makes it present perfect. The emphasis by repetition of sentence: قَدْ بَيَّنَّا three times for the purpose and expecting people يُوقِنُونَ; and تَعْقِلُونَ highlights that it is the great book, always smarter than the best teacher, but is within the reach of average student.

15.36. During serial revelation all the breaking news were being elaborated and updates given; and every subject relating to all aspects of social life, jurisprudence, criminal justice, economy, personal and group conduct and behaviour was clarified and explained:

أُحِلَّ لَـكُـمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَـىٰ نِسَآئِكُـمْۚ هُنَّ لِبَاسٌۭ لَّـكُـمْ وَ أَنتُـمْ لِبَاسٌۭ لَّـهُنَّۗ
عَلِمَ ٱللَّهُ أَنَّكُـمْ كُنتُـمْ تَخْتانُونَ أَنفُسَكُـمْ فَتَابَ عَلَيْكُـمْ وَعَفَا عَنكُـمْۖ
فَٱلْـَٔـٟنَ بَٟشِـرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَـكُـمْۚ

Sexually inciting preliminary activities directed towards your wives were permissible during the night of the Fasting for you people. They (respective) wives are apparel for you people and you are apparel for them.
Allah the Exalted has known-observed that by self imposed restriction you people diligently kept lessening-suppressing the rights of your own selves. Thereby, He the Exalted has paid attention upon you to move you out of self imposed restrictions, and has since removed erroneous perception away from you.
Therefore, after this clarification (since they are also aroused by preliminaries) henceforth undertake mutual-consented intercourse with them in the nights of fasting and you people seek its result [not son or daughter but] that which Allah the Exalted has written for you people.

وَكُلُوا۟ وَٱشْرَبُوا۟ حَـتَّىٰ يَتَبَيَّـنَ لَـكُـمُ ٱلْخَيْطُ ٱلۡأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلۡأَسْوَدِ مِنَ ٱلْفَجْرِۖ
ثُـمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَـى ٱلَّيْلِۚ وَ لَا تُبَٟشِـرُوهُنَّ وَ أَنتُـمْ عَٟكِفُونَ فِـى ٱلْمَسَٟجِدِۗ
تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَقْرَبُوهَاۗكَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ ءَايَٟتِهِۦ لِلنَّاسِ لَعَلَّهُـمْ يَتَّقُونَ٨٧

And you people eat and drink during the night till the horizontal white line renders itself for you people distinguishable emerging from unfolding of the day - daybreak—delineated from the horizontal line-layer of black-obscure colour —
Thereafter, you are directed to complete the fast spatiotemporally towards the setting in of night -Sun set: beginning of a new lunar day. Take note; you people should not establish intimate mutually consented matrimonial contact-intercourse on visiting them (respective wives) during the currency of the period you are devotee in reclusion inside the Mosques.
These—afore stated are the limits-restraints-demarcations prescribed by Allah the Exalted— Therefore, you people should not approach their boundaries [overstep/transgress-2:229]. This is how Allah the Exalted explicitly explicates His Aa'ya'at: Verbal Passages of Qur’ān rendering each point-concept-situation distinctly isolated and crystal clear for the people— So that they might endeavour to protect and safeguard their selves. [2:187]

15.37. Allah the Exalted has vividly defined and demarcated the limit and boundaries of exercise of free-will and volition. The purpose is that people avoid crossing Red lines to safeguard their selves. It is the basic principle of criminal justice that people must be made aware of what they must guard against to avoid culpability and criminal cognizance.

وَمَا كَانَ ٱللَّهُ لِيُضِلَّ قَوْمَاۢ بَعْدَ إِذْ هَدَىٰـهُـمْ حَـتَّىٰ يُبَيِّـنَ لَـهُـم مَّا يَتَّقُونَۚ
إِنَّ ٱللَّهَ بِكُلِّ شَـىْءٛ عَلِيـمٌ١١٥

Understand it, this has never been the practice that Allah the Exalted might leave-discard a people remains astray - deviant after when He has given them guidance till such time He rendered explicit for them of what they be diligently guarding against.
The fact remains; Allah the Exalted is eternally the knower of absolute: visible and infolded knowledge of physical realm, all that exists. [9:115]

15.38. People were taking interest in seeking clarifications and guidelines on various activities practiced by some people:

يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَ ٱلْمَيْسِـرِۖ
قُلْ فِيـهِمَآ إِثْـمٌۭ كَبِيـرٌۭ وَ مَنَٟفِعُ لِلنَّاسِ وَ إِثْمُهُمَآ أَكْبَـرُ مِن نَّفْعِهِمَاۗ

They people seek information from you the Messenger [Sal'lallaa'hoalaih'wa'salam] about the Alcoholic Beverages and act of gambling.
You tell them; "A severe dilapidation-act of great sin is inherent within both of them. However, sources of profitability-immediate-momentary benefits are apparently found within both of them for certain people. Take note that the dilapidating-sinful inherent characteristic of both is much greater than the immediate gain from both".

وَ يَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَۗ
كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمُ ٱلْءَايَٟتِ لَعَلَّـكُـمْ تَتَفَكَّرُونَ٢١٩

And they ask you the Messenger [Sal'lallaa'hoalaih'wa'salam] as to what possession should they keep spending. You tell them; "You people spend that whichever you can efface-spare".
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 passages rendering each point distinct-distinguished-isolated and crystal clear — The purpose is you people might self indulge in critical thinking; to reflect-ponder rationally without overlapping passions and emotions. [2:219]

15.39. Matters that involve emotions and passions need be evaluated rationally and critically by keeping aside the wishful thoughts to realize the ultimate affect.

أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُۥ جَنَّةٌۭ مِّن نَّخِيلٍۢ وَ أَعْنَابٍۢ تَجْرِى مِن تَحْتِـهَا ٱلْأَنْـهَٟرُ
لَهُۥ فِيـهَا مِن كُلِّ ٱلثَّمَرَٟتِ وَ أَصَابَهُ ٱلْـكِبَـرُ وَ لَهُۥ ذُرِّيَّةٌۭ ضُعَفَآءُ
فَأَصَابَـهَآ إِعْصَارٚ فِيهِ نَارٚ فَٱحْتَـرَقَتْۗ كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمُ ٱلْءَايَٟتِ لَعَلَّـكُـمْ تَتَفَكَّرُونَ٢٦٦

Would anyone of you people like that such a garden of palm trees and grapes-vines be his property — The water canals are flowing side by her (garden) — All sorts of fruit produce is the yield therein to his advantage —And old age has overtaken him —And youngster and weak progeny is a concern for him.
Thereat, "a fluffy twisting ball-orb" arrived at her (garden). Fire is present in it (masculine orb). Thereby she (fire) caused herself to blast-scatter-burnt out. This is how Allah the Exalted explicitly explicates Aa'ya'at: 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 purpose is that you people might self indulge in critical thinking; to reflect-ponder rationally without overlapping passions and emotions. [2:266]

15.40. One way of rendering issues explicit; for facilitating the reader to conclusively comprehend information and retain it about an object, topic and concept, is to describe with the help of dichotomous relations; and by showing it from different dimensions, and aspects. Dichotomous relations and terms incorporate both closeness and distance and help human cognitive tendency in categorizing experiences with their help.

وَ لَا تَنكِحُوا۟ ٱلْمُشْـرِكَٟتِ حَتَّىٰ يُؤْمِنَّۚ وَ لَأَمَةٌۭ مُّؤْمِنَةٌ خَيْـرٌۭ مِّن مُّشْـرِكَةٍۢ وَ لَوْ أَعْجَبَتْكُـمْۗ

Take note; You people should not marry the idol-worshipping-polytheist women until and unless they heartily accept the belief. Know it; indeed a believing housemaid is better for marriage than an idol-worshipping woman notwithstanding how much she astounded you people.

وَ لَا تُنكِحُوا۟ ٱلْمُشْـرِكِيـنَ حَتَّىٰ يُؤْمِنُوا۟ۚ وَ لَعَبْدٌۭ مُّؤْمِنٌ خَيْـرٌۭ مِّن مُّشْـرِكٍۢ وَ لَوْ أَعْجَبَكُـمْۗ

And nor you people should cause the wedding/associate in matrimonial bondage the believing women with idol-worshipping men until unless they heartily accept the belief. And indeed a believing house-servant is better than an idol-worshipping man notwithstanding how much he astounded you people.

أُو۟لَٟٓئِكَ يَدْعُونَ إِلَـى ٱلنَّارِۖ وَ ٱللَّهُ يَدْعُوٓا۟ إِلَـى ٱلْجَنَّةِ وَ ٱلْمَغْفِرَةِ بِإِذْنِهِۦۖ
وَ يُبَيِّـنُ ءَايَٟتِهِۦ لِلنَّاسِ لَعَلَّهُـمْ يَتَذَكَّرُونَ٢٢١

They (the idol-worshippers) are the people who invite others towards Hell-Fire. And Allah the Exalted [through Qur’ān] calls towards Paradise and to seek the forgiveness with His permission.
And He the Exalted explicitly explicates His Aa'ya'at: verbal passages of Qur’ān [for comprehension as promised to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam] The objective is that they might conveniently comprehend, save it in memory, take admonition, and relate. [2:221]

15.41. The objective and what possibility is intended to be created by rendering it self-explanatory and exegetical is mentioned: لَعَلَّـهُـمْ يَتَذَكَّرُونَ. Form-V has reflexive causative meanings; the subject receives back the impact of action. It signifies to preserve something in the memory. Our memory has two parts; Implicit memory and Explicit memory. Thereby, that it will help both types of long-term human memory. Implicit memory or procedural memory refers to unconscious memories such as skills. Explicit or Declarative Memory is conscious, intentional recollection of factual information, experiences, episodes and concepts.

15.42. Experts further divide the Explicit Memory into Episodic and Semantic memory. Episodic memory is the memory of biographical events. It relates to various aspects of times, places, associated emotions, and other contextual who, what, when, where, why knowledge. Semantic memory refers to general knowledge, facts, ideas, meanings, and concepts.

15.43. In case of divorce the desire and insistence to break the matrimonial bond be of either spouse. The law ordained for both situations is made explicit for the people needing information on the subject:

فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْـرَهُۥۗ
فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْـهِـمَآ أَن يَتَـرَاجَعَآ إِن ظَنَّـآ أَن يُقِيمَا حُدُودَ ٱللَّهِۗۗ
وَ تِلْكَ حُدُودُ ٱللَّهِ يُبَيِّنُـهَا لِقَوْمٍۢ يَعْلَمُونَ٢٣٠

[Reverting from parenthetic] Thereat, if the husband divorced her (the Wife who demanded and paid for the termination of Marriage), then She will persistently not be permissible in timeline for him (divorcing husband) after the earned divorce — Until such time that she might marry with a spouse of her choice other than him who divorced her. [Now as a married woman she like all other men is also "haraam"/prohibited for her earlier husband].

Subsequently, in case her husband had divorced her [either before intercourse as allowed hereafter in 2:236,237, or after matrimonial relations], thereat, there is not at all harm-blemish upon the two that they might mutually approach each other to remarry. This is however subject to the condition that they both felt that now might mutually maintain the limits set by Allah the Exalted.

Be aware; these are the limits-restraints-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. [2:230]

15.44. Our vision becomes dynamic when we are able to recognize objects and concepts from multiple perspectives and from different viewing angles. It then assists explicit cognition. Visual perception faces difficulties with varying lighting conditions illuminating the environment and our inability to absorb/digest visual scene in a single glimpse.

وَكَذَٟلِكَ نُصَرِّفُ ٱلْءَايَـٟتِ وَ لِيَقُولُوا۟ دَرَسْتَ وَ لِنُبَيِّنَهُۥ لِقَوْمٍۢ يَعْلَمُونَ١٠٥

Take note: like the aforementioned luminous - enlightening manner Our Majesty present the Passages of Qur'an in interchanging pattern - alternatives — so that they comprehend [refer 6:65) —And so that they might say: "دَرَسْتَ: "You (the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam) have threshed (separated the grains from the stalks: explained exhaustively: highlighted good and worthless, truth and scum)". And by it Our further objective is rendering it (Qur’ān) explicitly explicative for the people who pursue to acquire knowledge. [6:105]

15.45. The verb of sentence: نُصَرِّفُ ٱلْءَايَـٟتِ is made from verbal Noun: تَصْرِيفٌ stemming from Rood: ص ر ف. which leads to the perception of turning - alternating the direction; shifting one state/condition to another; or its substitute or alternate; and it is used to describe milk when its foam has settled like separated from foam, yeast. Thus it leads to Perspectives; turning - alternating the direction; shifting one state/condition to another; diametrically different in character, tendency, belief, etc. opposite views; The varieties, or vicissitudes, of affairs or events; scope, possibilities. Presenting information in interchanging pattern, highlighting by alternatives is like alienating milk from foam and like threshing, a process by which grains are separated from stalks. It renders the grain and chaff distinct: دَرَسْتَ. When the object of this action is a book its obvious meanings are to explain something exhaustively separating truth from conjecture and scum, highlighting good and worthless; exposing dichotomous relations. Thereby, the discourse is rendered explicitly explicative enabling people attain knowledge.

كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمْ ءَايَٟتِهِۦ لَعَلَّـكُـمْ تَعْقِلُونَ٤٢

This is how Allah the Exalted explicitly explicates His Aa'ya'at: 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]

15.46. The basic perception infolded in the Root is the act of withholding or restraining; to "captivate", "imprison", "confine", "save and to make safe". The act of captivating and placing a thing in the protected environment is withholding, binding or becoming in a bound state. Lane's lexicon says that this is the primary signification which might be from عَقَلَ الْبَعِيرَ -He bound the camel with what is called: عِقَال. This word عِقَال; from same Root, refers to a rope with which a camel's fore-shank is bound to his/her arm, both being folded together and bound in the middle of the arm. Rope binds things and makes them safe and protected from scattering. This binding creates a link-a reference. Therefore: المعقل means "the place to which one has recourse for protection; a place to which one betakes himself for refuge, preservation, covets, or lodging". In addition, once a thing is safe and protected it results in the feel of strength, security and tranquility.

15.47. It may seem strange that from primary signification of عَقَلَ الْبَعِيرَ, its superfine perception and meanings is what we call intellect, intelligence, mind, reason or knowledge which is the domain of brain. Without going into the niceties and delicacies of the discussions of philosophers and the brain scientists, for us it suffices that intelligence/intellect is the faculty/capability to reason, solve problems, think abstractly, learn and understand new material and profit from the past experiences. All this is possible and dependant upon knowledge of things. When a subject is explained in the manner of delineating boundaries it helps active reading and thinking.

لَّيْسَ عَلَـى ٱلۡأَعْمَىٰ حَرَجٚ وَلَا عَلَـى ٱلۡأَعْـرَجِ حَرَجٚ وَلَا عَلَـى ٱلْمَرِيضِ حَرَجٚ
وَ لَا عَلَـىٰٓ أَنفُسِكُـمْ أَن تَأْكُلُوا۟ مِنۢ بُيُوتِكُـمْ أَوْ بُيُوتِ ءَابَآئِكُـمْ أَوْ بُيُوتِ أُمَّهَٟتِكُـمْ
أَوْ بُيُوتِ إِخْوَٟنِكُـمْ أَوْ بُيُوتِ أَخَوَٟتِكُـمْ أَوْ بُيُوتِ أَعْمَٟمِكُـمْ أَوْ بُيُوتِ عَمَّٟتِكُـمْ
أَوْ بُيُوتِ أَخْوَٟلِـكُـمْ أَوْ بُيُوتِ خَٟلَٟتِكُـمْ أَوْ مَا مَلَـكْتُـم مَّفَاتِحَهُۥٓ أَوْ صَدِيقِكُـمْۚ
لَيْسَ عَلَيْكُـمْ جُنَاحٌ أَن تَأْكُلُوا۟ جَـمِيعٙا أَوْ أَشْتَاتٙاۚ
فَإِذَا دَخَلْتُـم بُيُوتًۭا فَسَلِّمُوا۟ عَلَـىٰٓ أَنفُسِكُـمْ تَحِيَّةًۭ مِّنْ عِندِ ٱللَّهِ مُبَٟرَكَةًۭ طَيِّبَةًۭۚ
كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمُ ٱلْءَايَٟتِ لَعَلَّـكُـمْ تَعْقِلُونَ٦١

There is no blame and harassment for the blind, and nor for the lame person, and nor for the patient —

And nor for your selves, that you people eat in your houses or in the houses of your fathers — Or in the houses of your mothers —

Or in the houses of your brothers; or in the houses of your sisters — Or in the houses of your paternal uncles; or in the houses of your paternal aunts —

Or in the houses of your maternal uncles; or in the houses of your maternal aunts —Or in those houses the keys of which are in your possession — Or in the houses of your close friends —

There is no harm and embarrassment for you people that you eat together or separately.

Thereat, when you have entered houses then exchange salutations - pleasantries — It is manner of greeting, saluting and cheering on meeting, mutually wishing blessed perpetual life of good import, it is ordained by the grace of Allah the Exalted.

This is how Allah the Exalted explicitly explicates Aa'ya'at: 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. [Refer 24:61]

15.48. The best Author and the best Book is that who is affectionately concerned about the convenience of its audience in comprehending and understanding the communication with little effort. And the best reader is he who acknowledges, appreciates and feels grateful upon understanding, comprehending and feeling enlightened conveniently by the self-explanatory discourse:

لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِـىٓ أَيْمَٟنِكُـمْ وَ لَٟكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّـمُ ٱلْأَيْمَٟنَۖ ْ
فَكَـفَّٟرَتُهُۥٓ إِطْعَامُ عَشَـرَةِ مَسَٟكِيـنَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُـمْ
أَوْ كِسْوَتُـهُـمْ أَوْ تَحْرِيرُ رَقَبَةٛۖ
فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٟثَةِ أَيَّامٍۢۚ ذَٟلِكَ كَفَّٟرَةُ أَيْمَٟنِكُـمْ إِذَا حَلَفْتُـمْۚ
وَ ٱحْفَظُوٓا۟ أَيْمَٟنَكُـمْۚ كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمْ ءَايَٟتِهِۦ لَعَلَّـكُـمْ تَشْكُرُونَ٨٩

Allah the Exalted will not hold you people accountable for your superfluous promissory chatters in sworn circumstances [since they are mere utterances of mouth of no import-consideration]. But be mindful that Allah the Exalted will hold you responsible and accountable for those vows, pledges-promises which you have solemnly contracted/sworn. [well thought, determined, intentional]

For reason of not discharging the pledge, the expiation-absolving one's self is feeding ten indigent persons the food of average standard that you regularly serve your family —

Or provide clothing to them; or free a bondwoman.

Sequel to it; he who has not yet resources to meet the expenditure; thereat, fasting for three days is prescribed. [so that in future you become mindful and heedful]. This is the expiation of your promises when you have sworn.

And you people protect/honour your promises/pledges/contracts. This is how Allah the Exalted explicitly explicates His Aa'ya'at: 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 Sal'lallaa'hoalaih'wa'salam] — So that you might effectively recognize, acknowledge and express gratitude. [5:89]

15.49. We can instantly realize the reason and necessity of rendering Qur’ān self explanatory and exegetical the moment we think about learning process. We learn by listening to a teacher who is present - a living teacher. And reading is learning from one who is absent or who has died. Alternatively we can say that while we are reading the book we are learning from a teacher as an absentee student who is not in the presence of the teacher. A person cannot make himself present teacher to all the interested-to-learn population even during his life. And after his death the teaching process would end. In these circumstances the best way is to organize the book in such way that it facilitates the learner self comprehending it in the corporeal absence of the teacher. The self-explanatory book helps the reader keep guiding himself aright in all matters and situations experienced in life.

وَ ٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَـمِيعًۭا وَ لَا تَفَرَّقُوا۟ۚ
وَ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُـمْ إِذْ كُنتُـمْ أَعْدَآءًۭ فَأَلَّفَ بَيْـنَ قُلُوبِكُـمْ فَأَصْبَحْتُـم بِنِعْمَتِهِۦٓ إِخْوَٟنًۭا
وَ كُنتُـمْ عَلَـىٰ شَفَا حُفْرَةٍۢ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنْـهَاۗ
كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمْ ءَايَٟتِهِۦ لَعَلَّـكُـمْ تَـهْتَدُونَ١٠٣

And you people (Believers) are directed to sincerely grasp and fortify yourselves by taking recourse to "the Rope of Allah the Exalted" (Qu r’ān) collectively — And you people should not become self-disintegrated —

And take lesson in this regard by recalling and celebrating "the Grace-obliging beneficence of Allah the Exalted" bestowed upon you people — When you were mutually hostile adversaries; thereby by this beneficence (appointing the Messenger along with the Book-Qur’ān) He the Exalted developed affectionate coalescence in your hearts. Thereby, you emerged as concentrated fraternity - brothers by taking recourse to the Grace-obliging beneficence of Him the Exalted (Qur’ān).

And you people were earlier as if almost reached upon the brink of a pit crater having characteristic of filled with lava of burning fire---or erupted from fire — Thereby He the Exalted retrieved you away from her.

This is how Allah the Exalted explicitly explicates His Aa'ya'at: 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 heartily guide yourselves aright. [3:103]

15.50. The advantage to the students who learn by listening from the present teacher is that they can ask question to obtain information about a fact. Similarly such student can ask for explanation if he wants to save himself the trouble of thinking. But if a learner learning through the book has a question he has to find the answer himself in the book and book will answer only to that extent he has done the work of thinking and analysis. People who were in the presence of the Teacher did ask questions and got answers from him. Interestingly the questions that were asked are recorded and what answer was given to them by the Teacher are also recorded verbatim in the book. Thus he is a unique teacher who is present in time and space. However, if today I have some new question, I will have to find the answer in the book myself.

15.51. The Author and Publisher of a book containing their statements and voice never die literarily so long the book survives in unadulterated form. Corporeal presence is not of relevance. The role and function of the Universal Messenger, who is the Publisher of Qur’ān, is described three times as: بَشِيـرٙا وَنَذِيـرٙا a person who is the bearer - guarantor of glad tidings, and the one who cautions, briefs and makes aware to put the fear of harmful and horrible effects of something before hand. Its purpose is to make people in a state of cautiousness-awareness-alarmed of imminent-potential threat and its consequence if proper guards are not taken.

وَ مَا عَلَّمْنَٟهُ ٱلشِّعْـرَ وَ مَا يَنۢبَغِى لَهُۥٓۚ إِنْ هُوَ إِلَّا ذِكْرٌۭ وَ قُرْءَانٌۭ مُّبِيـنٌۭ٦٩
لِّيُنذِرَ مَن كَانَ حَيًّۭا وَ يَحِقَّ ٱلْقَوْلُ عَلَـى ٱلْـكَـٰفِرِينَ٧٠

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

15.52. Fear is a fundamental aspect of survival. All living has to protect themselves from dangerous situations in order to survive. Fear is an ability to recognize or perceive danger resulting in urge to confront it or flee from it or a freeze or paralysis response is possible. The Survival Brain-Stem reacts to danger and threats of imminent danger. Brain death occurs when a person no longer has any activity in their brain stem and no potential for consciousness, even though their heart kept beating and oxygen circulating through their blood. Therefore, a truly living person is he who responds to warning and alarm of imminent danger.

15.53. The discourse which is self-explanatory, explainer, elaborator, interpreter and decipherer of visible and invisible realities has the unique text that is infallible in space-time. It is exclusive, superb; other than all discourses which do suffer having in their content: عِوَجٛ:

ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ عَلَـىٰ عَبْدِهِ ٱلْـكِتَـٰبَ وَ لَمْ يَجْعَل لَّهُۥ عِوَجَاۜ ١

The Infinite Glory and Praise stands specified eternally and exclusively for Allah the Exalted — He the Exalted is the One Who has since compositely sent the Book (Qur’ān) to His sincere allegiant [Muhammad Sal'lallaa'hoalaih'wa'salam] — And He the Exalted has not inserted any content as ambiguous, illusory, conflicting, contradictory, confusing, and unaligned for him (the Messenger). [18:01]

15.54. The verb: يَجْعَل signifies rendering an already existing thing to assign it a different characteristic or state; or inserting something into an object. This verb needs two objects to complete the sentence. The subject of discussion is the Book: Qur’ān. Obviously the elided object is its text. The absence of عِوَجَا renders the text of the Book as Infallible Discourse with absolute factual content. The prepositional phrase: لَّهُۥ relates to the negated verb action and pronoun refers: عَبْدِهِ His Messenger. The objective is to keep the discourse simple and straight forward, smooth and consistent; and void of any sort of complications and contradictions. This was necessary to achieve the fundamental objective of the Book:

قُرْءَانًا عَـرَبِيًّا غَيْـرَ ذِى عِوَجٍۢ لَّعَلَّهُـمْ يَتَّقُونَ٢٨

This Qur’ān is in the state of a compilation having characteristic of text transcription in Arabic: a perspicuous, eloquent, distinctive and precisely expressive language; the language of the sons of soil of Arabian Peninsula. The characteristic of the text is that it is unlike those texts which contain illusory, delusory, conflicting, contradictory, confusing, unaligned content— So that they might endeavour to protect their selves. [39:28]

15.55. The Root of: عِوَجَا is "ع و ج" which leads to the perception of something wrong, tilt, bend, slant, deviation, within a thing; and derived meanings relate to it like unaligned state. It signifies uneven, non-smooth surface.

وَ يَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّـى نَسْفًۭا١٠٥

And people enquire from you the Messenger [Sal'lallaa'hoalaih'wa'salam] about the mountains. In response you the Messenger pronounce, "My Sustainer Lord will blast them, as dust particles. [20:105]

فَيَذَرُهَا قَاعٙا صَفْصَفٙا١٠٦ لَّا تَرَىٰ فِيـهَا عِوَجٙا وَلَآ أَمْتٙا١٠٧

Then He the Exalted will leave them (mountains) as plains, smooth and leveled — [20:106] You will neither see therein tilt - curve - variation in alignment and nor curve - uneven surface". [20:107]

15.56. Its negation with regard to the text of a book connotes it is perfectly aligned and harmonized. It connotes the superb cohesion and coherence of the text, smoothly flowing unified whole. It is like a smooth continuous string that has no visible knot.

15.57. The book, that has to serve as source of information and guidance to regulate life for personality development and salvation, is expected to succinctly contain the explanation about the questions whose answers are considered basic in information-gathering, like what, when, where, who and why and also how aspect of any act, event or happening. It covers all matters of personal interest and social life.

يُرِيدُ ٱللَّهُ لِيُبَيِّـنَ لَـكُـمْ وَ يَـهْدِيَكُـمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِـكُـمْْ
وَ يَتُوبَ عَلَيْكُـمْۗ وَ ٱللَّهُ عَلِيـمٌ حَكِيـمٌۭ٢٦

Allah the Exalted intends that He may render everything distinctly evident and explicit for you people. And that He the Exalted may guide you about the precedents-protocols of those who practiced them in times before you people.
And that He the Exalted intends to make evident upon you the domain of passion and intellect for reverting of the mind from the realm of emotions towards the realm of reality and enlightenment. Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities, considerations; and the Infinitely Just Supreme Administrator of the created realm. [4:26]

15.58. The basic unit of society is a family, a couple, husband and wife. After giving detailed information and injunctions it is mentioned that Allah the Exalted is: عَلِيـمٌ, the source-fountain of knowledge. It is the first predicate of sentence which is intensive adjective resembling participle (اسم المبالغة). The second predicate: حَكِيـمٚ is adjective resembling participle (الصفة المشبهة) which is ordinarily translated as wise, wisdom.

15.59. In human history, "wisdom" has been listed as one of the four cardinal virtues. It is defined in Wikipedia as the ability to think and act using knowledge, experience, understanding, common sense, and insight. As a virtue it is a habit or disposition to perform the action with the highest degree of adequacy under any given circumstance. This implies a possession of knowledge or the seeking thereof in order to apply it to the given circumstance. This involves an understanding of people, things, events, situations, and the willingness as well as the ability to apply perception, judgment, and action in keeping with the understanding of what is the optimal course of action. It often requires control of one's emotional reactions (the "passions") so that the universal principle of reason prevails to determine one's action. In short, wisdom is a disposition to find the truth coupled with an optimum judgment as to what actions should be taken in order to deliver the correct outcome.

15.60. The above definition of wisdom evidently suggests that it is in relation to the knowledge that has since become apparent or known to a person. Therefore, the word "wisdom" falls short, inadequate and lacks equivalence with Arabic adjective resembling participle: حَكِيـمٚ used as descriptive epithet for Allah the Exalted. Its use as concluding sentence in the segment on social sciences (anthropology, economics, political science, psychology and sociology) persuades the reader to reflect and try understanding the logic, rationale, subtleties and wisdom inherent therein.

يَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُـمْ فِـى ٱلْـكَلَٟلَةِۚ

They seek that you the Messenger [Sal'lallaa'hoalaih'wa'salam] give them the confirmation- verdict at your own. You tell them; "[Not me] Allah the Exalted gives you the verdict in the situation regards a person being all by himself - bachelor-without bereaved spouse, and survived by a singular Parent, either Mother or Father.

إِنِ ٱمْرُؤٌا۟ هَلَكَ لَيْسَ لَهُۥ وَلَدٌۭ وَ لَهُۥٓ أُخْتٌۭ فَلَهَا نِصْفُ مَا تَرَكَۚ وَهُوَ يَرِثُـهَآ إِن لَّمْ يَكُنْ لَّـهَآ وَلَـدٚۚ
فَإِن كَانَتَا ٱثْنَتَيْـنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَۚ
وَإِن كَانُوٓا۟ إِخْوَةٙ رِّجَالٙا وَنِسَآءٙ فَلِلذَّكَرِ مِثْلُ حَظِّ ٱلۡأُنثَيَيْـنِۗ
يُبَيِّـنُ ٱللَّهُ لَـكُـمْ أَن تَضِلُّوا۟ۗ وَ ٱللَّهُ بِكُلِّ شَـىْءٍ عَلِيـمٌۢ١٧٦

In case he was such a person who died in condition that a son was not heir for him; But a sister survives for him, thereat, half of that which he has left shall be allocated for her. And he becomes her Heir [his sister فِـى ٱلْـكَلَٟلَةِ] if a son was not heir for her.

However, if there were two surviving Sisters, thereat, two-thirds of that which he (the deceased man who was all by himself) has left shall be allocated to them.

And if they were siblings, comprising men and women, thereat, the two-thirds allocation shall be subdivided on the principle that equivalent of the amount accruing to the surviving two females shall be the sum allocated for the male.

Allah the Exalted explicitly explicates injunctions for you people lest you deviate. Be mindful; Allah the Exalted is eternally the Knower of each and all that exists. [4:176]

15.61. Economics, the wealth: moveable and immovable assets have always been fascinatingly attractive for sensual excitements and gratifications for the majority of people. Instructions on the subject are elaborated lest people deviate.

وَ يُبَيِّـنُ ٱللَّهُ لَـكُـمُ ٱلْءَايَٟتِۚ وَ ٱللَّهُ عَلِيـمٌ حَكِيـمٌ٨

Realize it, Allah the Exalted explicitly explicates Aa'ya'at: 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]. Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities, considerations; and the Infinitely Just Supreme Administrator of the created realm. [24:18]

15.62. The purpose and consideration for the creation of matter and life is to subject the man; who is bestowed autonomy of self governance and freedom of choice and freewill, to trial for exposing who of them remains relatively better, moderate, proportioned, meets the standards of beauty with regard to determined and volitional acts. And it is matter of common knowledge that all our willful-volitional acts are caused by the desire to satisfy the appetite, attractions, pleasures or lust of three areas of our body; chest/heart; stomach, and the genitalia. There is no other point where we have an appetite. It is said that sexual desire itself is a drive lodged deep in the gut, working without our knowledge and beyond our control. Desire and sexuality are still mysterious subjects despite successes of scientists by examining the reactions and activities within the human brain to understand the phenomenon. But this is the subject which is explained exhaustively wherein every aspect is rendered succinctly distinct, so much so that timings are explicitly prescribed.

يَـٰٓأَيُّـهَا ٱلَّذِينَ ءَامَنُوا۟
لِيَسْتَـْٔذِنكُـمُ ٱلَّذِينَ مَلَـكَتْ أَيْمَٟنُكُـمْ وَ ٱلَّذِينَ لَمْ يَبْلُغُوا۟ ٱلْحُلُمَ مِنكُـمْ ثَلَٟثَ مَرَّٟتٍۢۚ
مِّن قَبْلِ صَلَوٰةِ ٱلْفَجْرِ وَ حِيـنَ تَضَعُونَ ثِيَابَكُـم مِّنَ ٱلظَّهِيـرَةِ وَ مِنۢ بَعْدِ صَلَوٰةِ ٱلْعِشَآءِِۚ
ثَلَٟثُ عَوْرَٟتٛ لَّـكُـمْ

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

The Men and Women who are under control and in submission to you people-House Servants should make it a habit to seek prior permission and appointment of you people — Likewise, those amongst you-in household who have not yet crossed over to puberty: age of experiencing wet dream — This restriction are for three points in time—

These three periods in time are: before performing the Protocol of Servitude and allegiance of True Dawn to Sun Rise — The second time is at Mid-day-Noon of Noon selected by you people for laying of clothes [from your back-lower area] — And third is after the Ass-sa'laat: Protocol of Servitude and allegiance of darkened Night.

These three timings of "Privacy-Sex" are exclusive occasions for you people-married couples.

لَيْسَ عَلَيْكُـمْ وَلَا عَلَيْـهِـمْ جُنَاحُۢبَعْدَهُنَّۚ طَوَٟفُونَ عَلَيْكُـم بَعْضُكُـمْ عَلَـىٰ بَعْضٛۚ
كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمُ ٱلْءَايَٟتِۗ وَ ٱللَّهُ عَلِيـمٌ حَكِيـمٌۭٚ ٥٨

There is no harm and constraint for you people and for them [restrained to disturb privacy] after these three timings, that they are frequent visitors for you, some of you visiting others in the house.

This is how Allah the Exalted explicitly explicates Aa'ya'at: 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] — Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities, considerations; and the Infinitely Just Supreme Administrator of the created realm. [24:58]

15.63. Three timings of privacy (ثَلَٟثُ عَوْرَٟتٛ) are prescribed for the believers for enjoying the company of spouses. During these timings all members of the household including children and servants are not to disturb the privacy. The inclusion of children by qualification of having not reached the stage of: ٱلْحُلُمَ: is captivating particularly because it is repeated as Negative-Positive Restatement in the proximity:

وَ إِذَا بَلَغَ ٱلْأَطْفَٟلُ مِنكُـمُ ٱلْحُلُمَ فَلْيَسْتَـْٔذِنُوا۟ كَمَا ٱسْتَـْٔذَنَ ٱلَّذِينَ مِن قَبْلِهِـمْۚ
كَذَٟلِكَ يُبَيِّـنُ ٱللَّهُ لَـكُـمْ ءَايَٟتِهِۦۗ وَ ٱللَّهُ عَلِيـمٌ حَكِيـمٌۭ ٥٩

Moreover, at the point in time when the Children present amongst you have crossed to puberty-experienced wet dream — Thereat, since they experience in this age the phenomenon in wet dream, therefore, they should seek your prior permission like those who asked permission before them.
This is how Allah the Exalted explicitly explicates His Aa'ya'at: 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] —Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities, considerations; and the Infinitely Just Supreme Administrator of the created realm. [24:59]

15.64. The second last sentences in both are repeated with only difference that first has: ٱلۡءَاَيَـٰتِ while in other it is possessive phrase: ءَايَٟتِهِۦ. Though it is also definite by construct but the first choice specifically adds connotative meaning of leading to some thing indicated. The last sentences are Epiphora repetition that predicates information relevant to what is mentioned earlier, knowledge and wisdom of doing where, when and how. Retiring to bedroom is taking time off from tasks that take into theta brainwave state; relaxed and free of censorship or guilt. On entering the age of: ٱلْحُلُمَ: adolescence one watches in dream and experiences ejaculation for which reason they are termed "wet-dreams". Animals do not experience such thing; may be because they otherwise had seen their parents doing it while humans observe strict privacy and secrecy. Such dreams are experiences during Rapid Eye Movement sleep (نُعَاسٌ) that overpowers a man making him calm and tranquil. It occurs about 90 minutes after falling asleep.

15.65. Why specific timings were prescribed? What is the wisdom? Though almost all husbands would have experienced the benefit of morning time in matrimonial relationship but may not have appreciated the prescription in Qur’ān; and the fact that our body has a clock, like the time clock of plants. Today we know that the hormonal levels are higher both in men and women in the morning. This includes sex hormones such as testosterone; predominantly male hormone and the reason human want sex. A normal male’s body produces 20 times more of this hormone than a female’s. This difference in real life experience may result in male feeling the same way after one day without sex as a female after twenty days; a male that has not had sex in twenty days feels the same as a female after more than a year without sex. The afternoon relationship helps release of happy hormones, like oxytocin and dopamine that uplift mood instantly making more relaxed and focused throughout the remaining day.

15.66. The purpose and expected affect of having rendered the miscellany of Divine Discourse self-explanatory and interpretative - decipherer of phenomenon is specifically mentioned:

1. لَعَلَّـهُـمْ يَتَّقُونَ: Refer (2:187): This is the primary objective. People at their own safeguard their selves for salvation.

2. لَعَلَّـكُـمْ تَتَفَكَّـرُونَ : Refer (2:219; 2:266); لَعَلَّـهُـمْ يَتَفَكَّرُونَ: Refer (16:44): they at their own objectively reflect-contemplate-deeply and honestly ponder keeping aside emotions and preconceived notions to arrive at the objective and intent of what is stated.

3. لَعَلَّـهُـمْ يَتَذَكَّرُونَ: Refer (2:221); لَّعَلَّـكُـمْ تَذَكَّرُونَ: In (24:1): they at their own perceive, save it in memory, take admonition and relate

4. يَعْلَمُونَ: Refer (2:230;6:105): keep attaining information; becoming aware.

5. لَعَلَّـكُـمْ تَعْقِلُونَ: Refer (2:242; 12:2; 24:61;43:3;57:17): they perceive by critical thinking - reasoning.

6. لَعَلَّـكُـمْ تَـهْتَدُونَ: Refer (3:103): they sincerely endeavour to guide themselves rationally aright.

7. لَعَلَّـكُـمْ تَشْكُـرُونَ: Refer (5:89): they acknowledge the favour and remain thankful.

16.5. Experts in translation study opine that non-fiction text, on the other hand, is often very straight forward to translate, as meaning is all that is important. When a book is adjectivally portrayed by Form-IV Active Participle: ٱلْمُبِيـنِ it renders it self exegetical:

17.24. The same sentence is repeated to the adamant elite by only changing the negation particle (La by Ma) and omitting the second object of verb by adding a preposition (مِنْ) that widens the ambit of the word: أَجْرٙا, to the level of appreciation and thanks giving. The statement in dependent clause by exceptive particle (مُنْقَطِعٌ) turned off the subject of considerations to indicate the goal to which the effort is dedicated to. It has added rhetoric value of message in one to one conversation with shrewd elite and intelligentsia that instead of diverting people under their influence from the Road to Allah the Exalted, they should assist. It is the objective:

تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَـىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَٟلَمِيـنَ نَذِيرًا١

18.21. Here the نَذِيرٙا, adjectival resembling participle is the Predicate of deficient imperfect subjunctive verb: يَكُونَ which along with prepositional phrase: لِلْعَٟلَمِيـنَ doubly emphasises his permanent and universal status. The universal aspect of the Accomplisher of the Galaxy of exalted Men is again emphasised:

19.27. The subject genus noun "إِلَـٰهَ" of absolute negation particle affirms that apart from people who accept Ar'Reh'maan the Exalted as the One and Alone God (إِلَٟهٌۭ وَٟحِدٌ) there are people who think and believe there is/are other gods ("إِلَـٟهَيْـنِ" two; and "ٱلْءَالِـهَةَ" plural number of the Gods) besides Ar'Reh'maan the Exalted. The genus noun represents a class, kind, or group marked by common characteristics or by one common characteristic. The elided predicate is thus the negation of specific characteristic for all the deities considered as gods by various peoples of humanity with the exception of the One and Alone God(إِلَٟهٌۭ وَٟحِدٌ) Ar'Reh'maan the Exalted.

19.28. The third word of the sentence is: إِلَّا. This is [أداة حصر]: Restriction/Confining Particle, also termed الاِسْتِثْنَاءُ: Exception. Its use and meanings are quite near to core meanings of English word "Except": a grammatical word indicating the only person or thing that does not apply to a statement just made; or a fact that modifies the truth of that statement; further denotes excluding: other than; and as a transitive verb means omit: to leave out or exclude somebody or something.

19.31. The pronoun (هُوَ) in the first predicate refers to the subject ٱللَّهُ Allah (the Exalted). The second predicate is also an elliptical sentence where subject (هُوَ) is elided referent to ٱللَّهُ Allah (the Exalted). This subject-elided sentence has two predicates which are information, ascriptions, and characteristics of the prime subject: ٱللَّهُ. The first definite noun: ٱلْحَىُّ is Adjective resembling participle, termed in Arabic: الصفة المشبهة, which is derived from intransitive verb that indicates on the Root meaning being an attribute. And this attribute is intrinsic and perpetual. Therefore, we can determine the elided predicate and complete it: "ٱللَّهُ لَآ إِلَٟهَ حَىٌّ إِلَّا هُوَ" meaning none at all of those who are considered and worshipped as gods is alive except Allah the Exalted. The fact is repeated by using complete sentence with subject: هُوَ:

19.32. When we use the word "the living, or alive" the fact of death also emerges in our minds. But the Only Ever Living will never ever die:

19.35. The best candidate, apart from many others, for elided predicate of the subject noun "إِلَـٟهٚ" of genus negation particle in the Thesis Statement is "حَىٌّ" since it is specifically mentioned about all those who are called gods that they are merely objects other than living and alive which includes elevated Messenger Easa (Jesus the Christ alai'his'slaam) who is pronounced by some as the God:

19.39. Any word, in the category of: ٱلْأَسْـمَآءُ ٱلْحُسْنَىٰ the names - nouns attributing the sublime pre-eminence, proportion, equilibrium, admiration, grandeur, just, majesty, absoluteness, and beauty; infinitely awesome, can be a candidate to be estimated-recovered as elided Predicate of the sentence.

19.49. What they perceived as elided predicate was the known inabilities of their phantom gods, first one to communicate (يُكَلِّمُ) with people. They seem to have estimated one of the elided predicate as: لَآ إِلَـٰهَ يُكَلِّمُ ٱلنَّاسَ إِلَّا ٱللَّهُ.

19.50. And another elided predicate they might have estimated with regard to their gods was: لَآ إِلَـٰهَ يَنفَعُكُـمْ شَيْــٔٙا وَلَا يَضُـرُّكُمْ إِلَّا ٱللَّهُ. It was the cause of irk and disgust. It caused them intense distress of cognitive dissonance. They naively admit publicly that Allah the Exalted does address him (the Messenger) while exclaiming why He does not speak to them or why a verbal passage of revelation comes to them:

Take note: they (elite and men of position of Muesh'ri'keen - idol worshippers) who do not know about revealed Book satirically said: "Why is it that Allah does not converse with us? — Or why a verbal passage does not come to us (they are coming only to him)?"

This resembles what the people before them had stated words of import comparable to their statement. Their hearts [psyche, attitude] have become self-baffled - metaphorically synonymous to the hearts of earlier such people.

Indeed, Our Majesty have explicitly explained the Aaya'at: Verbal Passages of Qur’ān for the people who pursue to attain self conviction-certainty. [Conviction is the result of objective analysis/critical thinking, see 3:118;57:17]. [2:118]

19.51. Thereby, the classification of Human beings, with reference to this Concept of God and gods, is in six categories:

1. Atheists; those who consider and believe not in the existence of: إِلَٟهٌۭ the God;

2. Monotheists; those who believe in the existence of solitary: إِلَٟهٌۭ i.e. إِلَٟهٌۭ وَٟحِدٌۭ; The Solitary God, the One Who maintains Singularity;

3. Dualists (Dualism-Zoroaster); those who believe in the existence of: إِلَٟهَيْـنِ two Gods;

4. Chieftains of a segment of Christians introduced the concept of "humanization of the God" in the person of Messenger. Some chieftains of Christians floated the idea of human god, perhaps recalling the memories of the days of slavery in Egypt where Pharaoh had called himself and ordered to be accepted as the god of chieftains and cherisher lord of the people of Egypt. They humanised Allah the Exalted in the person of elevated Messenger Al-Maseiha, the son of Maryam, the truthful (5:17;5:72).

5. Another group of chieftains of Christians introduced doctrine of Trinity - three Gods.

6. Polytheists; those who believe in the existence of: ءَالِـهَةٚ many Gods.

19.52. Allah the Exalted has individually discussed and refuted the misconceptions and irrational, illogical and hypothetical beliefs of the Atheists, the Dualists (Dualism-Zoroaster), the concept of "humanized god" by a segment of Christians, the unfounded concept of Trinity and of Polytheists; and has substantiated the Absolute Fact, by referring to scientific evidence and by irrefutable arguments for the First part of the Thesis Statement.

20.Philosophy of polytheism/gods was introduced to perpetuate Class system in society and to maintain dominance of Upper class.

20.1. One of epithets of Qur’ān is: ٱلذِّكْرُ and its attribute is: ذِى ٱلذِّكْرِ, which describes it as Grand Memoir of eternity to eternity: the holder, the container of history covering both past and the future while itself always remaining in the middle ever-present. There is no mention of a nation/civilization in human history that flourished before the nation described by association with the name of elevated Messenger of Allah the Exalted, Noah alai'his'slaam. But there is mention of taking a pledge from the descendants of the descendants of Aadam alai'his'slaam. Addressing the Last Universal Messenger Pactum Subjectionis, the initial contract between the Sustainer Lord of the universes and human subjects taken on Earth is disclosed:

وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِـمْ ذُرِّيَّتَـهُـمْ
وَ أَشْهَدَهُـمْ عَلَـىٰٓ أَنفُسِهِـمْ أَلَسْتُ بِرَبِّكُـمْۖ قَالُوا۟ بَلَـىٰۛ شَهِدْنَآۛ

Know the remote history when your Sustainer Lord did obtain a confirmation from the progeny of successive generations of sons of Adam —

And made them to publicly testify upon their inner belief by asking: "Have I not been the only Sustainer Lord of you people?" They replied: "Why not, indeed You the Exalted are solely our Sustainer Lord. We have since testified it." [Refer 7:172]

20.2. A compilation of the sequence of happenings in the past is episode: a part of history but distinct and of specific significance from the greater whole. Narrative texts have to do with real-world events and time. The purpose of narrative may be to inform, to persuade and/or to correct the record, and rectify the falsities gleaned by people from the Epistemology of Testimony. The main structural components of a narrative are the orientation, the complication and the resolution, and may include a concluding statement or comment in order to sum up the message.

20.3. This Ayah is masterpiece of rhetoric. It tells the Messenger the time and characters (orientation) of the event, but instead of usual way of telling the problem and complication that had cropped up, it prioritized the last action (resolution) which was considered the solution of the problem. The question and answer reveal as if there was no occasion or problem necessitating this pledge - Pactum Subjectionis that they were and shall remain subjects to the Authority of their Sustainer Lord, since they were already holding it as their belief and conducting accordingly. The necessity and logic is elaborated by directly addressing the audience of Qur’ān:

أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَٟمَةِ إِنَّا كُنَّا عَنْ هَـٟذَا غَٟفِلِيـنَ١٧٢
أَوْ تَقُولُوٓا۟ إِنَّمَآ أَشْرَكَ ءَابَآؤُنَا مِن قَبْلُ وَكُنَّا ذُرِّيَّةٙ مِّنۢ بَعْدِهِـمْۖ
أَفَتُـهْلِـكُـنَا بِمَا فَعَلَ ٱلْمُبْطِلُونَ١٧٣

There was neither the need for obtaining this covenant nor for disclosing it except the consideration lest you people on the Day of Rising take this plea: "We were certainly ignorant and unmindful of this fact of Monotheist belief of earliest people"; [7:172]
Or lest you people say pleading: "The fact is that it was only our forefathers in foretimes who ascribed and associated partners with Your Majesty; and we were progeny after them.
Would You destroy us because of the innovative act done by the falsifying conjecturers?" [7:173]

20.4. The objective of explicit narration of the initial pact of the earliest forefathers of humanity is to persuade the polytheists to revert to the original legacy of their earliest forefathers:

وَ كَذَٟلِكَ نُفَصِّلُ ٱلْءَايَٟتِ وَ لَعَلَّهُـمْ يَرْجِعُونَ١٧٤

Like this simple and vivid manner, Our Majesty renders the verbal passages - linguistic tokens (of Qur’ān) into distinct semantic frames individuating each subject matter - for making it easy to comprehend in encyclopaedic format — And further objective is that they (polytheists) might revert to original reality: Monotheism. [7.174]

20.5. Thesis Statement and objective of Qur’ān is to persuade the Polytheists to revert back to Monotheism. The oldest and first nation about which it is disclosed that they rejected the above covenant of Monotheism and adopted polytheism is the nation of elevated Messenger Noah alai'his'slaam. He was not the first but the last Messenger sent towards them:

كَذَّبَتْ قَوْمُ نُوحٛ ٱلْمُـرْسَلِيـنَ١٠٥

The nation of Noah [alai'his'slaam] had publicly contradicted those who were sent as Messengers — [26:105]

20.6. And he told them:

لَقَدْ أَرْسَلْنَا نُوحًا إِلَـىٰ قَوْمِهِۦ فَقَالَ يَٟقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَـكُـم مِّنْ إِلَٟهٍ غَيْـرُهُۥٓ
إِنِّـىٓ أَخَافُ عَلَيْكُـمْ عَذَابَ يَوْمٍ عَظِيـمٍ٥٩

Our Majesty had indeed deputed Noah [alai'his'slaam] as the Messenger towards his nation. Thereat, he imperatively said: "O my nation! you people be exclusively subservient-allegiant to Allah the Exalted. None of those considered and worshipped as iela'aha: godheads, other than Him the Exalted, is Sovereign Lord of you people.

I am apprehensive of the punishment of the Great Day that might befall upon you people." [7:59]

20.7. It is clear from the sermon and admonition by the elevated Messenger that humans had started to make and accept others as gods besides Allah the Exalted. But the most important question is why and how did this happen? The answer to this question lies in the attitude, behaviour and response to the admonition:

قَالَ ٱلْمَلَأُ مِن قَوْمِهِۦٓ إِنَّا لَنَرَىٰكَ فِـى ضَلَٟلٍۢ مُّبِيـنٍۢ٦٠

The ruling elite-chieftains of his nation who had refused to believe replied him: "Indeed we see and consider you in evident delusion-neglectfulness deviating from the accepted norm." [7:60]

20.8. It is clear from this answer that the nation did not consist of members of same family, but the society and class division had come into existence. The society consisted of the dominant and oppressed. The elite-chieftains were the ruling elite and other people were subjects; weak and under their influence and control.

فَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَرُوا۟ مِن قَوْمِهِۦ مَا نَرَىٰكَ إِلَّا بَشَـرًۭا مِّثْلَنَا
وَمَا نَرَىٰكَ ٱتَّبَعَكَ إِلَّا ٱلَّذِينَ هُـمْ أَرَاذِلُنَا بَادِىَ ٱلرَّأْىِ
وَمَا نَرَىٰ لَـكُـمْ عَلَيْنَا مِن فَضْلِۭ بَلْ نَظُنُّكُـمْ كَـٟذِبِيـنَ ٢٧

Thereat, those of the ruling elite-chieftains of his nation who had refused to believe, responded: "We do not see and acknowledge you but a human being equal of us —

And we see you not that people have followed you except those who are our vilest-menials-riffraff, they are the men of superficial understanding —

And we see not that you people have any distinction upon us, rather we consider you people as liars." [11:27]

20.9. It is evident from this that a group of human beings have decided the standards of high and low by themselves. Based on the standards of dominance and power and economic prosperity and poverty, they divided the people into high and low class.

20.10 The standards and values set by a group of society give rise to an atmosphere in which interests become fundamental. And when interests are the focus of attention, exploitation is a necessary consequence, and a necessity for the protection and continuation of vested interests.

20.11. For man, fear and grief are two conditions that make him feel weak and helpless and urge him wanting to be sheltered, companied and helped by someone who is strong and dominant. The self interested class used this weakness and desire of man to give them the concept of worshipping miscellaneous gods as a deceptive trick to protect and perpetuate their dominance.

20.12. The clever affluent aristocracy of the nation of Noah alai'his'slaam started this open polytheism by sculpting statues, personifying them as existing reality by assigning them hypothetical personal names, and declared them as gods of people. The common people who worship idols do not worship every carved stone. They only worship the carved idols who are personified as deities (ءَالِـهَةٚ) by the hypothetical name given by their nobles, rich and powerful class. Later the idols made in particular shape and carving are called by the same name.

20.13. The cunning members of aristocracy, who have narcissistic personality disorder puffed with delusion of grandeur, consider the life of this world as everything and mock the concept of resurrection and Hereafter. Obviously people of this frame of heart and mind need not external gods. The idea of creation of different gods was conceived as source of retaining their dominance and authority over people and to keep them within their sphere of influence.

وَ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِـهَةًۭ لِّيَكُونُوا۟ لَـهُـمْ عِزًّۭا٨١

And they (the cunning aristocracy) have purposely adopted non-living objects as various iela'aha: godheads, apart from Allah the Exalted — thinking that they might be for them a source of domination/protective umbrella. (see 29:25) [19:81]

20.14. Idols and statues do not lead to power and dominance for the common people, nor do they worship them for this purpose. If the chieftains of vested interests class and the cynics had tried to convince people by proclaiming themselves as their gods and lords, there was strong possibility of failure and rebellion threatening demolishing the successfully established class system.

20.15. The requirement of the security of sphere of interests and exploitation was that the people should be confined to one place and point. They proposed different names for other gods, besides Allah the Exalted, and placed them in front of the people in the form of idols and gathered them around sculpted idols as uncritical admirers and reverent. This is the biggest deception that has been done to human being. They thought they have successfully befooled general public who generally use not the abilities of reason and intellect.

20.16. Satan inspired to them the idea of "tree" of a kingdom that never falls/decays. People apparently gathered around so called gods but in fact the psychological manipulators enslaved them in their and coterie intelligentsia's sphere of influence and direction. They made it in timeline as the religion and legacy of their forefathers.

20.17. Polytheism is just a manifestation of selfishness. This is not an accusation but a fact. It is a pretext and lame excuse for polytheists to worship idols in imitation of their ancestors. The real reason is their stubbornness and vested interests in which the wealthy and powerful class keeps them under their influence. The deceptors and the deceived, the psychological manipulators and the manipulated, are both aware of the fallacy of their belief and rationalization. The exalted Messenger Iebra'heim alai'his'slaam had disclosed it:

وَقَالَ إِنَّمَا ٱتَّخَذْتُـم مِّن دُونِ ٱللَّهِ أَوْثَٟنٙا مَّوَدَّةَ بَيْنِكُـمْ فِـى ٱلْحَـيَوٰةِ ٱلدُّنْيَاۖ
ثُـمَّ يَوْمَ ٱلْقِيَٟمَةِ يَكْفُرُ بَعْضُكُـم بِبَعْضٍۢ وَ يَلْعَنُ بَعْضُكُـم بَعْضًۭا
وَ مَأْوَىٰكُـمُ ٱلنَّارُ وَ مَا لَـكُـم مِّن نَّٟصِرِينَ٢٥

(Know the foundation of polytheism) And [before alienating from them] he (Iebra'heim alai'his'slaam) addressed the priests and worshippers, "You people have purposely adopted sculpted still statues/idols as iela'aha/godheads besides Allah the Exalted only for mutual association and interests in the life of this world.

Thereafter, on the Day of Rising some of you people will refute some others — And some of you people will curse and condemn some others —

And the heated Hell-Prison will be the abode for you people — And take note, there will be none at all who could come forward to help you that day". [29:25]

20.18. The elevated universal Messenger was advised to reiterate the Thesis Statement of Revelation towards him and overlook the Polytheists:

ٱتَّبِـعْ مَآ أُوحِـىَ إِلَيْكَ مِن رَّبِّكَۖ لَآ إِلَٟهَ إِلَّا هُوَۖ وَأَعْـرِضْ عَنِ ٱلْمُشْـرِكِيـنَ١٠٦

You the Messenger [Muhammad Sal'lallaa'ho'alaih'wa'salam] practically follow in letter and spirit that (Qur’ān) which has verbally been communicated to you, in easy to understand composition, by your Sustainer Lord. Pronounce: "Realize it about miscellany of iela'aha: deities that are uncritically admired, adorned and worshipped; none of them is alive; none of them organizes, administers or sustains others except He the Alone Sustainer Lord". And avoid-overlook those who refuse to accept you as the Messenger and ascribe hand-sculpted idols as associates with Allah the Exalted. [6:106]

20.19. The sadness of the blessed heart of the elevated Messenger who is declared leader of humanity is that the majority of human beings stay on the path leading to Hell-prison by deviating from the Course prescribed by Allah the Exalted. He is consoled by reminding that Man is granted freewill, otherwise had He the Exalted so willed, they could not innovate polytheism lying by commission:

وَلَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكُوا۟ۗوَ مَا جَعَلْنَٟكَ عَلَيْـهِـمْ حَفِيظًۭاۖ وَ مَآ أَنتَ عَلَيْـهِـم بِوَكِيلٍ١٠٧

Know it; had Allah the Exalted so willed against their decision under granted free will, they could not have done ascribing partners-associates with Allah. And Our Majesty have not declared and assigned you the Messenger [Sal'lallaa'ho'alaih'wa'salam] the responsibility to be corporeally a guard-onlooker upon them in time and space. And you the Messenger [Muhammad Sal'lallaa'ho'alaih'wa'salam] are neither assigned the responsibility to act as disposer of affairs and caretaker upon them. [He pronounced it 6:66;10:108] [6:107]

20.20. The concept of so-called gods, besides Allah the Exalted, was a deliberate and thought-out innovation of the satanic minds of the influential, wealthy, powerful class leaders of the society, and the reason for this was to protect their self-devised and organized system and values. It was designed to keep general public confined within sphere of their influence and dominance in league with intelligentsia and clergy. And to mislead peoples by assertion, that had it not been with the prior consent of Allah the Exalted they could not do so.

سَيَقُولُ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكْنَا وَ لَآ ءَابَآؤُنَا وَ لَا حَرَّمْنَا مِن شَـىْءٍۢۚ
كَذَٟلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِـهِـمْ حَـتَّىٰ ذَاقُوا۟ بَأْسَنَاۗ
قُلْ هَلْ عِندَكُم مِّنْ عِلْمٛ فَتُخْرِجُوهُ لَنَآۖ
إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ أَنتُـمْ إِلَّا تَخْرُصُونَ١٤٨

They who ascribed partners with Allah the Exalted will keep justifying their action by saying: "Had it been the will of Allah we would not have associated partners nor our forefathers would have done it — And nor we would have declared anything forbidden".

In the same manner those who influenced people before them kept deceptively lying until they tasted the calamity caused by Our Majesty.

You the Messenger [Sal'lallaa'ho'alaih'wa'salam] ask them to affirm: "Confirm if you have with you evidence based on knowledge supporting your statement? If you really have it, you might bring it out for our observation.

No, you don't have any such evidence, you people follow and pursue but conjectural hearsay-suppositions; and you people relate but conjecturally guess-imagine-opine falsely (lying by commission)." [6:148]

20.21. The polytheist chieftains then gave justification for uncritically admiring, revering and worshipping, treating the sculpted idols as gods, by negative argument subtly showing as if they regard Allah the Exalted as Almighty.

وَقَالَ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَا عَبَدْنَا مِن دُونِهِۦ مِن شَـىْءٛ نَّحْنُ وَلآ ءَابَآؤُنَا
وَ لَا حَرَّمْنَا مِن دُونِهِۦ مِن شَـىْءٍۢۚ كَذَٟلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِـمْۚ
فَهَلْ عَلَـى ٱلرُّسُلِ إِلَّا ٱلْبَلَٟغُ ٱلْمُبِيـنُ٣٥

Know it, those who ascribed partners with Allah the Exalted said, "Had Allah so willed we would not have worshipped-allegiant to any thing except Him, We and nor our forefathers would have done it —

And nor we would have declared anything forbidden other than that forbidden by Him." [They deceptively and impliedly conveyed people, that they were doing it in obedience to Allah's command]. This is what the people who flourished before them did.

Thereby, except deliverance of explicitly explicative verbal message, were there any responsibility and obligation vested upon the Messengers? [16:35]

20.22. With a view to make their statement weighty and truthful, they mentioned Allah the Exalted by Personal name Ar'Reh'maan:

وَقَالُوا۟ لَوْ شَآءَ ٱلرَّحْـمَـٰنُ مَا عَبَدْنَٟهُـمۗ
مَّا لَـهُـم بِذَٟلِكَ مِنْ عِلْمٍۖ إِنْ هُـمْ إِلَّا يَخْرُصُونَ٢٠

And they said to convince people, "Had it been the will of Ar'Reh'maan we would have not worshipped them (named idols as gods)". [impliedly conveying people that it is being done under His command].

There is nothing in the domain of independent knowledge that could be enabling for them to substantiate their foretasted assertion — Indeed they do nothing except conjecturing/lying by commission. [43:20]

20.23. They are inferring that since Ar'Reh'maan is the Almighty; therefore, had His intent been different they would not have worshipped other gods. Thereby, they are asserting the implied permission of Ar'Reh'maan the Almighty for their action. It is rebuked as forming of an opinion about which they are not certain and have no rational argument and evidence based on knowledge. It is deception to mislead people, and is lying by commission (يَخْرُصُونَ).

أَمْ ءَاتَيْنَٟهُـمْ كِتَٟبًۭا مِّن قَبْلِهِۦ فَهُـم بِهِۦ مُسْتَمْسِكُونَ٢١

Or (if they had not gained knowledge about what they say by observation) had Our Majesty given them a book before it (Qur’ān) — Whereby they have consciously made themselves determined to keep attached/restrained with it? [43:21]

20.24. However, they expose their selves that their assertion is not based on concrete knowledge but is merely the tradition of forefathers and on their footprints and symbols they are diligently guiding their lives:

بَلْ قَالُوٓا۟ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَـىٰٓ أُمَّةٍۢ وَ إِنَّا عَلَـىٰٓ ءَاثَٟرِهِـم مُّهْتَدُونَ٢٢

No, they have neither knowledge by observation nor by the book, on the contrary they confessed by saying to people: —"We had certainly found our fathers on a pattern and system —And certainly we are consciously determined to guide ourselves on the legacy and symbols/traditions of them." [43:22]

20.25. Throughout history, the adamant narcissistic elite took refuge in emotional logic of adhering and patterning their lives according to the legacy and tradition of forefathers:

وَكَذَٟلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِـى قَرْيَةٛ مِّن نَّذِيرٍٛ إِلَّا قَالَ مُتْـرَفُوهَآ
إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَـىٰٓ أُمَّةٍۢ وَ إِنَّا عَلَـىٰٓ ءَاثَٟرِهِـم مُّقْتَدُونَ٢٣

Know the history; And in the same manner Our Majesty whenever sent an Admonisher/Awakener before you the Messenger [Sal'lallaa'ho'alaih'wa'salam] in a community/city the response of her ruling elite was but what they said to them —

"We have certainly found our forefathers on a pattern and system — And certainly we are patterning our lives upon their legacy and symbols/traditions." [43:23]

20.26. The amount of research that has been done by thinkers and philosophers from BC to modern era about the "evolution" of concept of the God (Allah; إِلَـٟهٚ) has been built on a false foundation - assumption from the beginning. Their presumption about early man was that fear of ignorance of the vastness of the universe and natural events gave him the idea that some great forces were beyond his vision and understanding and thus the concept of God (إِلَـٟهٚ) arose in the mind of Man.

20.27. And these philosophers gradually introduced a theory called "evolution of the concept of God". However, the historian Dr. Arnold Toynbee (died 1975) wrote in his Book "An Historian's approach to Religion": "(Professor) Schmitt's research is that the concept of God worship presented by the "high religions" is not a new concept which it invented; it was the oldest religion of mankind, which has been revived by high religions".

قُلْ سِيـرُوا۟ فِـى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٟقِبَةُ ٱلَّذِينَ مِن قَبْلُۚ
كَانَ أَكْثَرُهُـم مُّشْـرِكِيـنَ٤٢

You the Messenger [Sal'lallaa'ho'alaih'wa'salam] pronounce, "You people traverse in the world/land — Then/for reason of the remains/archaeological evidences you people see as to what was the end of those who were in foretimes —

Most of them were those who worshipped sculpted idols ascribing them as partners of Allah the Exalted. [30:42]

20.28. The Greek historian Plutarch (AD 46-120) was quite right when he said "You will not find a city without the temples of gods". Plutarch should have been talking only about the places he visited. It was because the temples of gods were never built in AlHijaz-Arabian Peninsula, regardless of the fact that a segment of Bani Iesma'eile [alai'his'slaam] had started to believe and calling some idols as gods. And by this existence of temples, the Sociologists were misled that they based their research on that assumption which was the illusion created by affluent aristocrats in time-space. If the "angle" of a person's "gaze" is not correct, then what to seeing, eye opening realities embedded in ruins visible leads are overlooked.

20.29. It was in fact polytheism which was invented by satanic minded aristocrats of narcissistic personality disorder by thought of creating idols and by personifying them by assigning certain hypothetical names to delude common people about the perception of existence of associate gods and goddesses besides Allah the Exalted. All those whom they call associate gods and goddesses create nothing and they are created by sculpture:

وَ ٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ لَا يَخْلُقُونَ شَيْـًۭٔا وَ هُـمْ يُخْلَقُونَ٢٠

Realize it, those (people) who call upon gods, besides Allah the Exalted, know that they (held as godheads) create nothing— While they (thought and held as gods) themselves are being created-shaped-sculpted — [16:20]

أَمْوَٟتٌ غَيْـرُ أَحْيَآءٍۢۖ وَ مَا يَشْعُـرُونَ أَيَّانَ يُبْعَثُونَ ٢١

They other than Allah whom people call godheads are inanimate objects - dead ones, other than vivified - alive — And neither they (godheads and callers) have consciousness about when they will be reinstated. [16:21]

20.30. The prominent feature of created gods is that they are inanimate objects with characteristic of inertia; dead other than alive creature. Their replicas are also continuously made for supply to various places:

أَيُشْـرِكُونَ مَا لَا يَخْلُقُ شَيْـًۭٔا وَ هُـمْ يُخْلَقُونَ ١٩١

Do they associate with Him the Exalted those who do not create anything; While they are themselves created, shaped, sculpted ones? [7:191]

20.31. The fact that firstly idols were sculpted and then they were declared by narcissistic elite as gods for the people prove polytheism was innovation and an act of lying by commission:

أَفَمَنْ هُوَ قَآئِمٌ عَلَـىٰ كُلِّ نَفْسٛ بِمَا كَسَبَتْۗ
وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ قُلْ سَـمُّوهُـمْۚ
أَمْ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعْلَمُ فِـى ٱلۡأَرْضِ أَم بِظَٟهِرٛ مِّنَ ٱلْقَوْلِۗ
بَلْ زُيِّنَ لِلَّذِينَ كَفَـرُوا۟ مَكْرُهُـمْ وَصُدُّوا۟ عَنِ ٱلسَّبِيلِۗ
وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٛ ٣٣

Thereby, should He the Exalted Who perpetually administers, upon every person regarding what it earned, be associated with hypothetical godheads?

Despite it they ascribe for Allah the Exalted non-living sculpted idols as associates. You the Messenger [Sal'lallaa'ho'alaih'wa'salam] ask them, "You people name them.

Or do you people inform Him the Exalted about that which He does not know as existing in the Earth; or its existence you merely express by words of mouth?"

Not at all associates exist; fact is that their deceptive plan has been made alluring for those who have refused to accept Divine guidance; and they have dissuaded people away from the course prescribed by Allah the Exalted.

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. [13:33]

20.32. Polytheism is the creation of minds of narcissistic elite by declaring the sculpted statues as the gods by giving them different names. The verb: جَعَلُوا۟ signifies rendering an already existing thing by assigning or declaring it a different characteristic or state. It was their deceptive plan; it was inspired as alluring for perpetuating their dominance upon people; and they dissuaded people away from Monotheism.

20.33. Polytheism is exclusively the brainchild of affluent and dominant ruling elite who were suffering from narcissistic personality disorder, like their inspirer Satan. Allah the Exalted has declared them such "criminals" who are also exploiters by deceptive manipulations.

كَذَٟلِكَ زُيِّنَ لِلْـكَـٟفِرِينَ مَا كَانُوا۟ يَعْمَلُونَ ١٢٢

This is how it is made [by fabricators of fascinating myths] alluring for the non-believers that which they deliberately kept executing/ performing. [Refer 6:122]

وَكَذَٟلِكَ جَعَلْنَا فِـى كُلِّ قَرْيَةٛ أَكَٟبِـرَ مُجْرِمِيـهَا لِيَـمْكُرُوا۟ فِيـهَاۖ
وَ مَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِـمْ وَ مَا يَشْعُـرُونَ١٢٣

Take note; this is the reason Our Majesty has declared the highly placed people in every locality-city to be held its criminals/ exploiters because of their innovate deceptive tactics therein.

And they realize not that in ultimate analysis they deceive not but their own selves— While they intend not to recognise the dissonance between their desire and reality (victim of cognitive dissonance because of its allure and fascination-immediate protection of vested interests] [6:123]

20.34. The psychological idiocy of narcissistic elite is they never perceive that deceiving others for distorting concepts, perception and beliefs they firstly deceive their own selves; and do injustice to their selves by creating psychological distress of cognitive dissonance. The motive behind inspiration and conception of idea of polytheism was socio-politico and worldly gains. They are warned that they may avail the benefits for a while but the upshot is heated Hell-Prison:

وَجَعَلُوا۟ لِلَّهِ أَندَادٙا لِّيُضِلُّوا۟ عَن سَبِيلِهِۦۗ قُلْ تَمَتَّعُوا۟ فَإِنَّ مَصِيـرَكُمْ إِلَـى ٱلنَّارِ٣٠

Take note, they the leaders-elite declared participatory lords ascribing them associates for Allah the Exalted desiring digressing-straying people off the High road of Him the Exalted. You the Messenger [Sal'lallaa'ho'alaih'wa'salam] pronounce: "You people self avail the benefit of worldly gain by deceiving people. Thereby the upshot would be your eventual destination towards the heated Hell-Prison." [14:30]

20.35. Man deviated and strayed from Monotheism to Polytheism. It was the Divine Message conveyed by all the Messengers and the Thesis Statement of all the Divine Books. The first direct address to Man in Qur’ān is on this subject, and reminds that he is well aware of the veracity and truthfulness of Monotheism:

يَٟٓأَيُّـهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُـمُ
ٱلَّذِى خَلَقَكُـمْ وَ ٱلَّذِينَ مِن قَبْلِـكُـمْ لَعَلَّـكُـمْ تَتَّقُونَ٢١

O you the Mankind, listen attentively; You people demonstrate subservience and allegiance to your Sustainer Lord.

Your Sustainer Lord is He Who has created you people and had created those who existed in times before you— So that you people might protect - safeguard yourselves. [2:21]

ٱلَّذِى جَعَلَ لَـكُـمُ ٱلْأَرْضَ فِرَٟشًۭا وَ ٱلسَّمَآءَ بِنَآءًۭ
وَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٟتِ رِزْقًۭا لَّـكُـمْۖ
فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًۭا وَ أَنتُـمْ تَعْلَمُونَ٢٢

Your Sustainer Lord is He Who had rendered the Earth for you people as a floor/flat open space— And the Sky as an overarching canopy.

Moreover, He the Exalted (Your Sustainer Lord) had dropped water in one go (in measured quantity-23:18) from the Sky. Thereby, with it (Water), He the Exalted had brought out variety of fruits, which were to serve as means of subsistence, nutritious for you people.

Thereat having seen the world around you as integrated whole you people should not ascribe others as participants for aiding Allah the Exalted — While you people have logical understanding of there being none associate [realization of universe as a coherent unit manifesting Sole Creator]. [2:22]

20.36. Ayahs 2:21-22 comprising of 38 words is a single lengthy sentence that has many clauses which are itself sentences but they cannot stand at their own. It resembles a complex sentence in English. It is Imperative/Injunctive sentence. Injunctive-directive text consists of discourse where a speaker speaks his will that a specific act be done by another person. Directive texts are concerned with concrete future activity. Central to these texts are imperatives; or forms which substitute for them, such as polite questions or suggestive remarks. 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.

20.37. I wish learned Stephen Hawking knew that the Qur’ān explains his seemingly complex questions of physics and existence with such simplicity and ease that a layman might perceive the universe; one complete unified theory as Hawking puts it, as vividly as one sees a thing with naked eye. Grand Qur’ān addresses and answers the questions pursued by philosophers and scientists in the first address to humanity: one complete unified reality: man and the universe in nutshell.

20.38. A man attaining reflection capability confronts physical and social world and wants to enquire about it. These two unitary verbal passages address and answer his questions. The test of a Book; considered Guide in time and space coupled with lofty declaration as void of conjectural substance, is that a reader like me of ordinary prudence should not get confused or perplexed in perceiving what is stated; otherwise he might loose interest in the Book. Moreover, if the Book makes a demand upon reader, it must give him a plausible reason to admit and obey that.

20.39. Character and general structure of the universe we live in is depicted as is visible to naked eye. The Earth, the Sky, water which is the source of botanical produce, that serves as sustenance for humans is what the universe is all about outwardly. The character and structure of universe is finite as captured by mere observation. This yields a logical understanding of a coherent universe. Everything is interrelated; they are just one unit. Earth and sky are interrelated; sky and water are interrelated; and water and the produce of earth have inter relationship; all at the service of man. It reflects Monism; existence of only one Supreme Being Who manages it.

20.40. We are not a segment of finite Universe: enclave of a sky and earth. We are not meant for the universe. Universe is meant for us. It owes its existence to us. It is visible to naked eye and to logical understanding of "the wise men" that the Universe is coherently structured to relate and serve us. This reflects what place we occupy in it.

20.41. Ayahs relate to the main segment of the thesis statement of Divine Discourse. It rebukes the justification propagated by polytheist chieftains for uncritically admiring, revering and worshipping idols that had it been not so willed by the Almighty they would not have associated them with Allah Ar'Reh'maan (6:148; 4320). Mankind in the first direct address are prohibited ascribing associates for Allah the Exalted while they are otherwise well aware from their own observation of Monism in their existence and the world they live in.

وَ إِلَٟهُكُـمْ إِلَٟهٌۭ وَٟحِدٌۭۖ لَّآ إِلَٟهَ إِلَّا هُوَ
ٱلرَّحْـمَـٰنُ ٱلرَّحِـيـمُ١٦٣

Remain mindful; The Iiela'aha: Sovereign Sustainer Lord of you people is characteristically such Sustainer Lord Who maintains Aloneness —(2:163, 16:22, 18:110, 21:108, 22:34, 41:6=6) Realize it about miscellany of iela'aha: deities that are uncritically admired, adorned and worshipped; none of them is alive; none of them organizes, administers or sustains others except He the Alone Sustainer Lord —(with shadda on negation particle: 2:163, 9:31, 11:14, 40:62=4)

He (the Solitary Living Sovereign Sustainer Lord) is Ar'Reh'maan, the Fountain of Infinite Mercy. [2:163]

21.Thesis Statement is in fact what caused the start and end of Divine Communication - Polytheist chieftains puffed with feel of grandeur Deny to accept the Messenger assessing him ordinary human.

21.1. The most striking and essential element in defining the Polytheism and Polytheists is that their chieftains and trailblazers deny and denounce the Messengers of Allah the Exalted on the ground that they are ordinary human beings. When they met the Messenger in privacy they said they consider him not but as just a human of aristocracy in the like of them (بَشَـرٙا مِّثْلَنَا) with no distinction and elevation of status over them. But in public speeches they equate him with ordinary people (بَشَـرٚ مِّثْلُـكُـمْ) slandering that he is aspiring to attain distinction and superiority over them. With a view to internalize commonality of an ordinary man they refer the similarity of dietary protocol and other day to day human activities.

وَقَالُوا۟ مَالِ هَـٰذَا ٱلرَّسُولِ يَأْكُلُ ٱلطَّعَامَ وَيَمْشِى فِـى ٱلۡأَسْوَاقِۙ
لَوْلَآ أُنزِلَ إِلَيْهِ مَلَكٌۭ فَيَكُونَ مَعَهُۥ نَذِيرًا٧

Know the idiotic stance of non-believing aristocracy of the days of revelation; they said to people, "What sort of is this Messenger? He eats the meals and he walks around in the market —

Why an Angel has not been sent to him —Whereupon along with him he would have been the admonisher" — [25:07]

21.2. Subtly denying his honour of being Messenger of Allah the Exalted, they argue before public that had Allah the Exalted willed to send some guidance, the Angels might have been sent. Thereby, in an effort to render the Message as nugatory they level accusations of it being a lie desperately attributed to Allah and falsify the proclamation of holding office of Messenger as effect of illusion, delusion and hallucination upon him.

21.3. Glimpses from chronology of history

The chieftains of first civilization mentioned in Qur’ān, in private meeting with the Messenger Noah [alai'his'slaam] argued:

فَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَـرُوا۟ مِن قِوْمِهِۦمَا نَرَىٰكَ إِلَّا بَشَـرٙا مِّثْلَنَا

Thereat, those of the ruling elite-chieftains of his nation who had refused to believe, responded: "We do not see and acknowledge you but a human being equal of us — [Refer 11:27]

21.4. Chieftains have quite openly set the personal boundaries. They defined the in-bound and out-of-bound boundary for inter-dependent relationship with the Messenger. They agreed to recognize him only as equal aristocrat of the society; but asserted it is unacceptable, thereby deny, to publicly accepting his exalted personal boundary as Messenger of Allah the Exalted. They subtly clarified they will preserve their personal values against having them compromised or violated by the value the Messenger introducing in society.

21.5. Elite who are entangled in the whirlwind of interests show great skill in choosing words to deceive common people and arrange the conversation in such an expert manner knowing the psychology and intellectual level of the listeners that they might find it weighty. The majority of people suffer from the defect that they prefer to listen superficially instead of thinking about what is said. A little thought and consideration could reveal the hollowness of their statements and words.

فَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَـرُوا۟ مِن قَوْمِهِۦ
مَا هَـٰذَا إِلَّا بَشَـرٚ مِّثْلُـكُـمْ يُرِيدُ أَن يَتَفَضَّلَ عَلَيْكُـمْ

In response, the ruling elite—chieftains of his nation who had refused to accept/believe said to people:

"This man is none except an ordinary human like you people, he intends to self attain dignity and precedence upon you people —

21.6. And to put weight in their subtle contradiction of he being Messenger suggest to people:

وَ لَوْ شَآءَ ٱللَّهُ لَأَنزَلَ مَلَٟٓئِكَةًۭ مَّا سَـمِعْنَا بِـهَٟذَا فِـىٓ ءَابَآئِنَا ٱلۡأَوَّلِيـنَ٢٤

And had Allah so willed [to send you guidance] certainly He would have sent Angels —We have not heard of this in times of our earlier forefathers". [23:24]

21.7. Adamant polytheists do not feel shame in personal attacks, instead of providing evidence to their audience to rebut the claim and argument of the Messenger, to create confusion as a psychological tactic:

إِنْ هُوَ إِلَّا رَجُلٌۢ بِهِۦ جِنَّةٌۭ فَتَـرَبَّصُوا۟ بِهِۦ حَتَّىٰ حِيـنٍۢٛ ٢٥

Not is he but a man deluded and hallucinated — Therefore, you people wait-tolerate him for a little while." [23:25]

21.8. They deceived people by great deceptive plan to keep them aligned and subjugated to the system they had devised.

وَمَكَرُوا۟ مَكْـرٙا كُبَّارٙا٢٢
وَقَالُوا۟ لَا تَذَرُنَّ ءَالِـهَتَكُـمْ
وَلَا تَذَرُنَّ وَدّٙا وَلَا سُوَاعٙا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْـرٙا٢٣

Know the remote history: They the ruling elite devised the deceptive strategy; the greatest deception. [71:22]

And they commanded the people: "You must not leave your various iela'aha: gods.

And also you must not leave Wadda, nor Suwa, nor Yaghoos, nor Ya'uoq, and nor Nasra." [71:23]

21.9. All their deceptive and manipulative efforts aimed at persuading people not to abandon the deities and specially mentioned by name five of them.

21.10. The Nation of Distorters - unjust people.

After annihilation of nation of Noah [alai'his'slaam] another civilization emerged on the map of world, but its name is not given, instead referred by adjectival phrase "The Nation of Distorters - unjust people" (23:41):

ثُـمَّ أَنشَأْنَا مِنۢ بَعْدِهِـمْ قَرْنًا ءَاخَرِينَ ٣١
فَأَرْسَلْنَا فِيـهِـمْ رَسُولٙا مِّنْـهُـمْ
أَنِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَـكُـم مِّنْ إِلَٟهٍ غَيْـرُهُۥٓۖ أَفَلَا تَتَّقُونَ٣٢

Later in time after them (nation of Noah [alai'his'slaam]) Our Majesty let flourish another civilization. [23:31]

Thereat, Our Majesty deputed in them Messenger who was a staunch monotheist believer amongst them —

To persuade them: "You people be exclusively subservient-allegiant to Allah the Exalted. Realize it, none at all of those considered and worshipped as gods other than Him the Exalted acts for you people as cherisher, protector, saviour, and Nourisher. Would you people still not protect yourselves?" [23:32]

21.11. The attitude, behaviour and psychological manipulative tactics of the affluent elite of this nation were no different. They believed not in the concept of accountability in the Hereafter. They highlighted to their under-influence people the human features of the Messenger about eating and drinking the same food they consume. Using technique of covert intimidation they subtly threatened them that if they accepted his word they will become looser implying they will loose their protection, patronage and backing, and will face social isolation.

وَ قَالَ ٱلْمَلَأُ مِن قَوْمِهِ ٱلَّذِينَ كَفَرُوا۟ وَ كَذَّبُوا۟ بِلِقَآءِ ٱلْءَاخِرَةِ
وَ أَتْرَفْنَٟهُـمْ فِـى ٱلْحَيَوٰةِ ٱلدُّنْيَا مَا هَٟذَآ إِلَّا بَشَـرٌۭ مِّثْلُـكُـمْ
يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْـرَبُ مِمَّا تَشْـرَبُونَ٣٣
وَلَئِنْ أَطَعْتُـم بَشَـرٙا مِّثْلَـكُـمْ إِنَّكُـمْ إِذٙا لَّخَٟسِـرُونَ٣٤

The ruling elite—chieftains of his nation; who had refused to accept-believe—And had publicly contradicted the meeting-accountability in the Hereafter —

And Our Majesty had made them the ruling elite enjoying luxurious life in this lowly world —said to people — "This man is but an ordinary human like you people —

He eats out of that from which you people eat, and he drinks out of that which you people drink. [23:33]

And if you accept the word of an ordinary man like you people, indeed in that case you people will certainly be the losers. [23:34]

21.12. Their assertion also confirmed adamant polytheist do not feel shame in personal attacks, instead of providing evidence to their audience to rebut the claim and argument of the Messenger, to create confusion as a psychological tactic:

إِنْ هُوَ إِلَّا رَجُلٌ ٱفْتَـرَىٰ عَلَـى ٱللَّهِ كَذِبًۭا وَ مَا نَحْنُ لَهُۥ بِمُؤْمِنِيـنَ٣٨

"We do not consider him except an ordinary man who has conjectured falsely attributing to Allah — And we will certainly not believe in resurrection and hereafter life merely on his expounding." [23:38]

21.13. Third civilization known as A'ad

Historical chronology of seven annihilated nations mentions the third civilization as A'ad who are also referred as the Nation of Hued (alai'his'slaam 11:60) who was the last Messenger deputed towards them. A'ad were a civilization puffed with pride of grandeur and superiority, and they boasted, "Who - no one is stronger than us in power and might" (refer 46:26). They were people of worldly knowledge and technologically advanced nation. They met annihilation after facing humiliation merely by incessantly blowing wind- a "Derecho".

وَإِلَـىٰ عَادٛ أَخَاهُـمْ هُودٙاۗقَالَ يَٟقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَـكُـم مِّنْ إِلَٟهٍ غَيْـرُهُۥٓۚ أَفَلَا تَتَّقُونَ٦٥
قَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَـرُوا۟ مِن قَوْمِهِۦٓ إِنَّا لَنَرَىٰكَ فِـى سَفَاهَةٍۢ وَ إِنَّا لَنَظُنُّكَ مِنَ ٱلْـكَٟذِبِيـنَ٦٦

And Our Majesty had deputed their brother Hued [alai'his'slaam] as the Messenger towards the nation Aad. He said: ""O my nation! you people be exclusively subservient-allegiant to Allah the Exalted. Realize it, none at all of those considered and worshipped as gods other than Him the Exalted acts for you people as cherisher, protector, saviour, and Nourisher. Would you people still not protect yourselves?" [7:65]

The ruling elite - chieftains of his nation who had refused to believe replied him: "Indeed we see you driven to irrationality — And in our firm-opinion we take you as of those who contradict cherished truths." [7:66]

21.14. Chieftains made it clear they will remain adamant and his preaching will be of no avail.

قَالُوا۟ سَوَآءٌ عَلَيْنَآ أَوَعَظْتَ أَمْ لَمْ تَكُن مِّنَ ٱلْوَٟعِظِيـنَ ١٣٦
إِنْ هَـٰذَا إِلَّا خُلُقُ ٱلۡأَوَّلِيـنَ ١٣٧ وَمَا نَـحْنُ بِمُعَذَّبِيـنَ ١٣٨
فَكَذَّبُوهُ فَأَهْلَـكْنَٟهُـمْۗ إِنَّ فِـى ذَٟلِكَ لَءَايَةًۭۖ وَ مَا كَانَ أَكْثَرُهُـم مُّؤْمِنِيـنَ١٣٩

They (the ruling elite) replied, "It is one and the same thing for us whether you have advised us or had not acted as an admonisher — [26:136]

As for those monuments are concerned, we have not constructed; it are not but the creations of the earlier generation. [26:137] Therefore, we are certainly not to be victims of punishment for works of earlier people". [26:138]

Thereby they contradicted him [Hued alai'his'slaam] and consequently Our Majesty annihilated them. Indeed there is a point for pondering in this disclosure — But most of them have not been the believers. [26:139]

21.15. Civilization by the name Sa'mued

The civilization that emerged, after nation A'ad was perished, is identified by the name Sa'mued. The last Messenger deputed towards them is named Sa'leh [alai'his'slaam]. The thesis statement of his verbal and written message was the same, to persuade the chieftains and public to revert to Monotheism and abandon worshipping sculpted idols as gods besides Allah the Exalted.

وَ إِلَـىٰ ثَمُودَ أَخَاهُـمْ صَٟلِحًۭاۗ قَالَ يَٟقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَـكُـم مِّنْ إِلَٟهٍ غَيْـرُهُۥۖ

And Our Majesty had indeed deputed their brother Sa'leh [alai'his'slaam] as the Messenger towards the nation Sa'mued. He said: "O my nation! "O my nation! You people be exclusively subservient-allegiant to Allah the Exalted. Realize it, none at all of those considered and worshipped as gods other than Him the Exalted acts for you people as cherisher, protector, saviour, and Nourisher. [Refer 7:73]

21.16. Chieftains who were proud and arrogant questioned the downtrodden people of society who had become believers whether they really knew that Sa'leh [alai'his'slaam] is the Messenger sent by his Sustainer Lord. The response of the believers was very meaningful and almost a satire on the intellectual level of arrogant chieftains. They said they are believers in the message he is sent with. They subtly reminded them the nature and content of the message is self revealing he is the Messenger designated by Allah the Exalted:

قَالَ ٱلْمَلَأُ ٱلَّذِينَ ٱسْتَكْـبَـرُوا۟ مِن قَوْمِهِۦ لِلَّذِينَ ٱسْتُضْعِفُوا۟ لِمَنْ ءَامَنَ مِنْـهُـمْ
أَتَعْلَمُونَ أَنَّ صَٟلِحٙا مُّرْسَلٚ مِّن رَّبِّهِۦۚ قَالُوٓا۟ إِنَّا بِمَآ أُرْسِلَ بِهِۦ مُؤْمِنُونَ ٧٥

The ruling elite-chieftains of his nation who showed arrogance obsessed with pride of superiority and grandeur said to those who were rendered as the weaker segment-downtrodden of the society, of course only to those of them who had heartily believed:

"Do you people really know that Sa'leh [alai'his'slaam] has been sent as Messenger by his Sustainer Lord?" They replied: "Certainly we are the believers in what he has been sent with." [7:75]

21.17. Realizing the level of conviction of their belief the Chieftains desirous of recognition as great people could only say they do not believe in that which they people have since believed.

قَالَ ٱلَّذِينَ ٱسْتَكْبَـرُوٓا۟ إِنَّا بِٱلَّذِىٓ ءَامَنتُـم بِهِۦ كَٟفِرُونَ٧٦

Those who showed arrogance obsessed with pride of superiority and grandeur replied: "Indeed we are the refuters and rejecters of that which you people have believed in." [7:76]

21.18. Adamant chieftains also applied technique of superficial charm in private meeting to persuade the Messenger to give some regard for the long cherished tradition of what their forefathers worshipped. They feigned confusion expressing cognitive dissonance because of his invitation to the concept of Monotheism.

قَالُوا۟ يٟصَٟلِحُ قَدْ كُنتَ فِينَا مَرْجُوّٙا قَبْلَ هَـٟذَآۚ أَتَنْـهَىٰنَآ أَن نَّعْبُدَ مَا يَعْبُدُ ءَابَآؤُنَا
وَإِنَّنَا لَفِـى شَكّٛ مِّمَّا تَدْعُونَآ إِلَيْهِ مُرِيبٛ٦٢

They said, "O Saleh! you were a brightening hope among us before this stance of yours. Are you forbidding us not to worship/be allegiant for that which our forefathers kept worshipping?
It is a fact that we are certainly plunged in doubt about that towards which you are inviting us, the doubt having characteristic trait of causing disquiet, irritation, and disconcert". [11:62]

21.19. Some of the chieftains asserted in the private meeting that they considered him illusioned and just an ordinary human like them; and if he was truthful in his pronouncement of being the Messenger he should bring to them some unprecedented display that looks to them supernatural.

قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ١٥٣
مَآ أَنتَ إِلَّا بَشَـرٌۭ مِّثْلُنَا فَأْتِ بِـَٔايَةٍ إِن كُنتَ مِنَ ٱلصَّٟدِقِيـنَ١٥٤

They replied, "You are only of those who are rendered obsessed - affected by illusions. [26:153]

You are none but a human like us — Thereat, if you are truly the Messenger then come to us you bring an unprecedented display - miraculous sign— If you were the truthful in your statement of being the Messenger". [26:154]

21.20. Pursuant to preaching, the elite class divided into two groups who kept contending in altercation:

وَ لَقَدْ أَرْسَلْنَآ إِلَـىٰ ثَمُودَ أَخَاهُـمْ صَٟلِحًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ
فَإِذَا هُـمْ فَرِيقَانِ يَخْتَصِمُونَ٤٥

And Our Majesty had indeed deputed towards Sa'mued their brother Saleh [alai'his'slaam] as the Messenger— To persuade them: "You people be exclusively subservient-allegiant to Allah the Exalted.

Thereat, when he had told them, they became two groups [one believer the other rejecters]— they kept mutually disputing—exchanging arguments. [27:45]

21.21. Adamant elite contradicted in public the warnings of punishment and requital:

كَذَّبَتْ ثَمُودُ بِٱلنُّذُرِ٢٣

Chieftains of people of Sa'mued publicly contradicted the warnings of punishment and requital— [54:23]

21.22. The inherent psychological fear is the apprehension of loosing their followership if they accepted one of the chieftains as solitary leader and then followed accepting him as the Messenger. Chieftains considered and opined in their meeting that deviation from the course established and practiced by their forefathers for generations would ablaze the society, filled with anger and emotion which will jeopardize the influence of entire aristocracy.

فَقَالُوٓا۟ أَبَشَـرًۭا مِّنَّا وَٟحِدًۭا نَّتَّبِعُهُۥٓ إِنَّـآ إِذًۭا لَّفِى ضَلَٟلٍۢ وَ سُعُـرٍ٢٤
أَءُلْقِىَ ٱلذِّكْرُ عَلَيْهِ مِنۢ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌۭ٢٥

Thereupon the chieftains held consultations and some said, "Should we let just one individual from us become the solitary leader? We all (chieftains) will be diligently following him! — Indeed if we do it, we will immediately be in state of deviation from our long cherished philosophy and uprising of anger and emotion in society— [54:24]

Has the Divine message - Reminder placed before him, grandly selected from us all? Nay, he has no superiority over us, actually he is an egotist - conceited liar." [54:25]

21.23. Civilization named Mad'yan
History of annihilated prominent civilizations covered in Qur’ān includes the nation (not city) named Mad'yan.

وَإِلَـىٰ مَدْيَنَ أَخَاهُـمْ شُعَيْبٙاۖ قَالَ يَٟقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَـكُـم مِّنْ إِلَٟهٍ غَيْـرُهُۥۖ
قَدْ جَآءَتْكُـم بَيِّنَةٚ مِّن رَّبِّكُـمْۖ

And Our Majesty had indeed deputed their brother Sho'aib [alai'his'slaam] as the Messenger towards the nation by the name Mad'yan. He said: "O my nation! You people be exclusively subservient-allegiant to Allah the Exalted. Realize it, none at all of those considered and worshipped as gods other than Him the Exalted acts for you people as cherisher, protector, saviour, and Nourisher.

Indeed verbal passages of explicit and lucid discourse have just come to you people as final advice and warning from your Sustainer Lord". [Refer 7:85]

21.24. History of nations reveals that features and psychology of Narcissistic personality disorder remains the same in time-space. Affluent people with grandiose never take lesson from history. The adamant chieftains try their utmost to persuade their people not to listen and follow the Messenger otherwise they will be in disadvantageous state.

وَقَالَ ٱلْمَلَأُ ٱلَّذِينَ كَفَـرُوا۟ مِن قَوْمِهِۦلَئِنِ ٱتَّبَعْتُـمْ شُعَيْبٙا إِنَّكُـمْ إِذٙا لَّخَٟسِـرُونَ ٩٠

The ruling elite-chieftains of his nation who had refused to believe replied to the Believers: "We tell you most confidently that if you had inclined to follow Sho'aib [alai'his'slaam], then you would have certainly rendered yourselves losers." [7:90]

21.25. Psychological manipulators also use the technique of feigning confusion when they try to play dumb pretending they do not understand what the Messenger is talking about.

قَالُوا۟ يَٟشُعَيْبُ مَا نَفْقَهُ كَثِيـرًۭا مِّمَّا تَقُولُ وَ إِنَّا لَنَرَىٰكَ فِينَا ضَعِيفًۭاۖ

They replied: "O Sho'aib, we do not comprehending most of what you are telling us — And indeed we see and consider you weaker amongst us — [Refer 11:91]

21.26. And then apply technique of brandishing anger to shock the opponent into submission. They expressed their emotional intensity of rage by mentioning controlled anger despite being powerful only because of regard of his tribe:

وَ لَوْلَا رَهْطُكَ لَرَجَـمْنَٟكَۖ وَ مَآ أَنتَ عَلَيْنَا بِعَزِيزٍ٩١

And had the regard of your tribe not been there, we would have certainly stoned you to death — Know it; you are not in authoritative position upon us." [11:91]

21.27. The nervousness of adamant elite can be seen even in their Ad Hominem fallacy that they ascribe self contradictory statements to the exalted Messenger:

قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ ١٨٥
وَ مَآ أَنتَ إِلَّا بَشَـرٌۭ مِّثْلُنَا وَ إِن نَّظُنُّكَ لَمِنَ ٱلْـكَٟذِبِيـنَ١٨٦
فَأَسْقِطْ عَلَيْنَا كِسَفًۭا مِّنَ ٱلسَّمَآءِ إِن كُنتَ مِنَ ٱلصَّٟدِقِيـنَ٨٧

They replied, "You are only of those who are rendered obsessed - effected by illusions — [26:185]

You are none but a human like us— And indeed we assess you that you are certainly one of the liars - falsifiers — [26:186]

Therefore you cause to befall upon us pieces from the Sky— If you were the truthful in your statement." [26:187]

21.28. Pharaoh and his chieftains

History of Egypt narrated in Qur’ān dates back to the days of childhood of elevated Messenger Yusuf [alai'his'slaam] who on attaining strengthen maturity was assigned the responsibility of the Messenger of Allah the Exalted. In those days the ruler of Egypt were not titled Fir'aoun (Pharaoh) but just as the King/Ruler. Egypt is the "birth place" of the nation recognised as "The sons of Iesraa'eel", in Arabic described by possessive phrase "Bani Iesraa'eel-بَنِىٓ إِسْرَٟٓءِيلَ". After him, the narrative of history of Egypt is of the time frame when the posterity of Iesraa'eel alai'his'slaam were living as a distinct fraternity - a nation sharing common blood who was slave nation and second class subjects in the reign of Pharaoh.

21.29. Pharaoh and his chieftains are the only towards whom two elevated Messengers of Allah the Exalted were jointly sent to convey them a single verbal message. They were deputed with two accreditation signs (miracles) for immediate display and seven more for display later on to scare them for obeying and carrying out the demanded action. However, no anew Divine Book was sent towards them.

وَ قَالَ مُوسَـىٰ يَٟفِرْعَوْنُ إِنِّـى رَسُولٌۭ مِّن رَّبِّ ٱلْعَٟلَمِيـنَ١٠٤
حَقِيقٌ عَلَـىٰٓ أَن لَّآ أَقُولَ عَلَـى ٱللَّهِ إِلَّا ٱلْحَقَّۚ
قَدْ جِئْتُكُـم بِبَيِّنَةٍۢ مِّن رَّبِّكُـمْ فَأَرْسِلْ مَعِىَ بَنِىٓ إِسْرَٟٓءِيلَ١٠٥

Know it, on reaching there; Mūsā [alai'his'slaam] said: "O Fir'aoun [Pharaoh]! Indeed, I am the Messenger who has brought a message of the Sustainer Lord of the Universes-all that exists. [7:104]

I am obligated-qualified upon that I might not utter a word attributing to Allah the Exalted except that which is infallible fact.

I have come to you people with unprecedented sign from your Sustainer Lord — Therefore, in compliance thereof, you send along with me Bani Iesraa'eel." [7:105]

فَأْتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٟٓءِيلَ وَ لَا تُعَذِّبْـهُـمْۖ
جِئْنَٟكَ بِـَٔايَةٍۢ مِّن رَّبِّكَۖ وَ ٱلسَّلَٟمُ عَلَـىٰ مَنِ ٱتَّبَعَ ٱلْـهُدَىٰٓ٤٧
إِنَّا قَدْ أُوحِـىَ إِلَيْنَآ أَنَّ ٱلْعَذَابَ عَلَـىٰ مَن كَذَّبَ وَتَوَلَّـىٰ ٤٨

Therefore, you both go to him whereby on reaching there you say, "Indeed we are the Messengers of your Sustainer Lord — Thereby, in compliance thereof, you send with us Bani Iesraa'eel — And meanwhile you should not torment them.

Indeed we have come to you with an unprecedented display - sign as token of proof from your Sustainer Lord —Be mindful, peace - tranquility - safety is ensured only upon him one who followed the Guidance. [20:47]

Indeed it has verbally been communicated to us that the punishment is due upon him who contradicted and turned away from the Guidance." [20:48]

فَأْتِيَا فِرْعَوْنَ فَقُولَآ إِنَّا رَسُولُ رَبِّ ٱلْعَٟلَمِيـنَ١٦
أَنْ أَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٟٓءِيلَ١٧

Therefore, you both go straight to Fir'aoun/Pharaoh, whereupon both tell him, "Indeed we are Messenger of the Sustainer Lord of the Worlds—all that exists — [26:16]

The message is that you send with us Bani Iesraa'eel." [26:17]

21.30. These unprecedented exhibits shown to the eyes of the intended audience were to serve as an authority letter and evidence for him to proclaim to be the accredited Messenger of Allah the Exalted. Mūsā alai'his'slaam is also unique that he was sent to Pharaoh only with unprecedented displays (miracles) to convey him the Divine Message orally without accompanying a book.

ثُـمَّ بَعَثْنَا مِنۢ بَعْدِهِـم مُّوسَـىٰ وَهَـٟرُونَ إِلَـىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ بِـَٔايَـٟتِنَا
فَٱسْتَكْـبَـرُوا۟ وَكَانُوا۟ قَوْمٙا مُّجْرِمِيـنَ٧٥

After a passage of time having annihilated the earlier civilizations, Our Majesty appointed Revivalists Mūsā and Ha'roon [alai'his'slaam] as Messengers towards Fir'aoun (Pharaoh) and his Chieftains, equipped with Our unprecedented displays [miraculous] —

Thereat, they showed arrogance obsessed with pride of grandeur and superiority; and they were long been a defiant criminal nation. [10:75]

21.31. People with inherent low-esteem holding higher position of confidant of authority have manipulative skills. They refuse to pay attention to the point that may distract from their agenda. The demand was to free Bani Iesraa'eel and let them go out of kingdom of Egypt in their company. By selective inattention, the confidant chieftains gave it diametrically opposite meaning of revolt and acquiring reign of the country by both of them.

قَالُوٓا۟ أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا
وَ تَكُونَ لَـكُمَا ٱلْـكِبْـرِيَآءُ فِـى ٱلْأَرْضِ وَ مَا نَحْنُ لَـكُمَا بِمُؤْمِنِيـنَ٧٨

They (Confidant chieftains) said: "Have you come to us distract us away from culture and way of life on which we found our forefathers?

And so that the superiority in the Land may become for both you! Note it; we are certainly not going to become believers for you two". [10:78]

21.32. Pharaoh and his confidant chieftains questioned believing and accepting the word of two humans of their species while their nation was slave subjects paying homage. Thus they impliedly rejected their introduction as the Messengers of the Supreme Sovereign of Worlds.

ثُـمَّ أَرْسَلْنَا مُوسَـىٰ وَأَخَاهُ هَٟرُونَ بِـَٔايَـٟتِنَا وَسُلْطَٟنٛ مُّبِيـنٍٛ ٤٥

Afterwards, Our Majesty sent Mūsā [alai'his'slaam] and his brother, Haroon [alai'his'slaam], with Our unprecedented displays [miracles in common parlance] and distinct authority-argument-logic— [23:45]

إِلَـىٰ فِرْعَوْنَ وَ مَلَإِي۟هِۦ فَٱسْتَكْبَـرُوا۟ وَ كَانُوا۟ قَوْمًا عَالِيـنَ٤٦
فَقَالُوٓا۟ أَنُؤْمِنُ لِبَشَـرَيْنِ مِثْلِنَا وَ قَوْمُهُمَا لَنَا عَٟبِدُونَ٤٧

Towards Fir'aoun (Pharaoh) and his chieftains — Responding to the message—they showed arrogance, obsessed with pride of grandeur and superiority, and they were a nation of haughty criminals. [23:46]

Thereby, [of difference of opinion on demonstration of signs] they said amongst themselves, "Should we believe for two human beings like us — While their nation are for us slaves-subjects?" [23:47]

فَكَذَّبُوهُـمَا فَكَانُوا۟ مِنَ ٱلْمُهْلَـكِيـنَ ٤٨

Thereby they contradicted both. Thus they were decreed to become part of annihilated ones. [23:48]

21.33. Finding the chieftains present in the Levee listening Mūsā [alai'his'slaam] attentively in pin drop silence, Pharaoh feeling upset interrupted:

قَالَ إِنَّ رَسُولَـكُـمُ ٱلَّذِىٓ أُرْسِلَ إِلَيْكُـمْ لَمَجْنُونٚ ٢٧

He (Fir'aoun) said, "Indeed the Messenger of you people; he who has been sent to you people, is certainly obsessively deluded." [26:27]

21.34. Overall review of history

Skipping the details, general information is given about many a nation who were annihilated and rendered forgotten stories after the first civilization. The basic message and command given to the chieftains and general public by all the Messengers towards respective nations was to exclusively become the Subjects - Allegiant, exclusively subservient to and conduct their lives according to the commands and discipline set by Allah the Exalted:

ٱعْبُدُوا۟ ٱللَّهَ

"You people be exclusively subservient-allegiant to Allah the Exalted.

21.35. As support argument they were persuaded to realize the philosophy and rationality of subservience. It is a relationship. It is expression of uncritical admiration and submission of freewill before someone who is believed to be loving, caring, cherishing, protector from ills and threatening situations, and sustainer of life and honour. The objective is to inhibit them from practicing polytheism. They are persuaded to realize and publicly accept the facts about their so called gods which they otherwise convincingly know by hearts.

مَا لَـكُـم مِّنْ إِلَٟهٍٛ غَيْـرُهُۥٓ ۖ

Realize it, none at all of those considered and worshipped as gods other than Him the Exalted acts for you people as cherisher, protector, saviour, and Nourisher". (this sentence has nine occurrences)

21.36. Rhetoric device of juxtaposition is used to flesh out the characters they deem or proclaim as gods besides Allah the Exalted. Instead of obviously stating the features and traits of their so called gods all their futilities, fruitlessness, ineffectiveness, idleness and of no avail for them is superbly outlined by preferring elliptical and reversed order by prioritizing prepositional phrase relating to elided predicate and for emphasis to cover all the hypothetical gods, each and every, the subject is also mentioned by prepositional phrase (مِّنْ إِلَـٰهٛ) with adjectival description (غَيْـرُهُۥٓ) "other than Him", the pronoun referent to Allah the Exalted.

21.37. The Messengers subtly expressed their sincerity to the aristocracy in their very first encounter on being assigned the responsibility of Messenger by avoiding direct condemnation of their fallacious belief and practice, and subtly pointing out the inanimate characteristic of their gods other than Allah the Exalted. They were subtly persuaded to realize themselves the obvious property of inertia of their so called gods whereby they can be of no avail to them and their followers.

21.38. Their Messengers also displayed unprecedented signs, unexplainable by known knowledge seemingly supernatural, miracles pointing towards Divine accreditation. They felt scared and thought about the miracles for sometime but again returned their energies to remain stuck within their myths and stated to the Messengers they deny the message they were sent with.

أَلَمْ يَأْتِكُـمْ نَبَؤُ ٱلَّذِينَ مِن قَبْلـِكُـمْ قَوْمِ نُوحٛ وَعَادٛ وَثَمُودَۛ
وَٱلَّذِينَ مِنۢ بَعْدِهِـمْۛ لَا يَعْلَمُهُـمْ إِلَّا ٱللَّهُۚ
جَآءَتْـهُـمْ رُسُلُـهُـم بِٱلْبَيِّنَـٰتِ فَرَدُّوٓا۟ أَيْدِيَـهُـمْ فِـىٓ أَفْوَٟهِهِـمْ
وَقَالُوٓا۟ إِنَّا كَفَـرْنَا بِمَآ أُرْسِلْتُـم بِهِۦ

Have not come to your knowledge the news of people before you — the nation of Noah [alai'his'slaam], and nation A'ad and nation Thamud —

And those after them about whom no one knows except Allah the Exalted.

There came to them many of their Messengers with evident unprecedented displays - signs/utmost rationally sound arguments, in response they purposely turned their intellect and energies to their original myths [could not rebut/answer the rational evident arguments]

And they said, "Indeed we have rejected to accept that which you say to have been sent with (Monotheism)—[Refer 14:09]

21.39. Feigning confusion, they expressed disquieting skepticism about the invitation of the Messengers regarding reversion towards Monotheism, naively exposing the tension experienced by them by internal conflict between mind - subjective and mythical knowledge and heart - feelings of regard of forefathers and tradition of tribe, and fear of loosing aristocratic leadership position. They expressed it:

وَإِنَّا لَفِـى شَكّٛ مِّمَّا تَدْعُونَنَآ إِلَيْهِ مُرِيبٛ٩

And we are certainly plunged in doubt about that towards which you are inviting us, the doubt having characteristic trait of causing disquiet, irritation, and disconcert." [14:09]

21.40. Grand Qur’ān has painted complete picture of personality, values and struggles of adamant aristocracy by recording their conversations held in private meetings with the Messengers of their time-space. It exposes the tension experienced by them because of internal conflict with regard to the basic message and pronouncement of the Messenger. They deny in public his identity as the Messenger, but when they are in his presence in private they deny the Message they were sent with.

21.41. Their internal conflict becomes obvious that simultaneously they regarded the Messengers nothing but members of aristocracy like them desiring to distract them from worshipping what their forefathers used to worship. Their tension and irk is that accepting and following the Messenger would imply condemnation of their forefathers. Trying to conceal their internal conflict arising from dissonance between what their minds perceive intellectually and logically and what their hearts desire, they demand to bring to them explicit evidence - miracle, and some asked for hastening the infliction [26:187 quoted earlier]:

قَالَتْ رُسُلُهُـمْ أَفِـى ٱللَّهِ شَكٌّۭ فَاطِرِ ٱلسَّمَٟوَٟتِ وَ ٱلْأَرْضِۖ
يَدْعُوكُمْ لِيَغْفِرَ لَـكُـم مِّن ذُنُوبِكُـمْ وَ يُؤَخِّرَكُمْ إِلَـىٰٓ أَجَلٍۢ مُّسَمًّۭىۚ
قَالُوٓا۟ إِنْ أَنتُـمْ إِلَّا بَشَـرٚ مِّثْلُنَا
تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَٟنٍۢ مُّبِيـنٍۢ١٠

Their Messengers said, "Can there be any scepticism about Allah the Exalted — The Originator-Primordial Creator of the Skies and the Earth?

He the Exalted invites you people so that He might pronounce forgiveness for you for your slanders and sins — And might give you respite towards a term of determined moment of termination."

They said: "You are none else except human being exactly resembling us.

You intend to divert us from those whom our forefathers used to worship. Since we have not heard it from forefathers what you say, therefore, bring to us explicit evidence." [14:10]

21.42. Another narrative of a nation is mentioned without naming it but the use of personal name Ar'Reh'maan of Allah the Exalted by the chieftains shows its habitat was somewhere in the areas of Arabian Peninsula. They also defined the personal boundaries to deny exalted stature of the Messengers and declared the revelation as their lying by commission:

قَالُوا۟ مَآ أَنتُـمْ إِلَّا بَشَـرٚ مِّثْلُنَاوَ مَآ أَنزَلَ ٱلرَّحْـمَٟنُ مِن شَـىْءٍ إِنْ أَنتُـمْ إِلَّا تَكْذِبُونَ١٥

The polytheist chieftains replied, "You are none except human being like us —And Ar'Reh'maan has not sent any thing — You people are but lying." [36:15]

21.43. The polytheist adamant chieftains of Peninsula of Arabia (قَوْمًۭا لُّدًّۭا) were no different at the time of advent of the last and universal Messenger and revelation of Qur’ān:

وَقَالُوا۟ لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ ٱلۡأَرْضِ يَنۢبُوعٙا٩٠
أَوْ تَكُونَ لَكَ جَنَّةٚ مِّن نَّخِيلٛ وَعِنَبٛ فَتُفَجِّرَ ٱلۡأَنْـهَٟرَ خِلٟلَـهَا تَفْجِيـرٙا٩١
أَوْ تُسْقِطَ ٱلسَّمَآءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفٙا
أَوْ تَأْتِـىَ بِٱللَّهِ وَٱلْمَلَٟٓئِكَـةِ قَبِيلٙا ٩٢

Know it, they said, "We would not believe for your sake until you gush for us from the Earth a spring — [17:90]

Or for you be gardens of date-palm and grapes thereby you gush forth streams of water there between, flowing abundantly; [17:91]

Or you cause the Sky to befall in pieces as you have said about us [in verse 34:09] —

Or you bring Allah and the Angels confronting face to face in group — [17:92]

أَوْ يَكُونَ لَكَ بَيْتٚ مِّن زُخْرُفٛ
أَوْ تَرْقَىٰ فِـى ٱلسَّمَآءِ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَٟبٙا نَّقْرَؤُهُۥۗ

Or for you be a house made of gold —

Or you ascend into the Sky and even then we would not accept your ascension until you bring down upon us a written book which we could read". [Refer 17:93]

21.44. The demands in private to believe the revelation by the Messenger reveal mental bewilderment of chieftains of Arabia. Although it appeared as if they have gone foolish by asking such alternative performances but they were subtly conveying in private their resolve and suggesting to the Messenger to take it for granted they will not submit under any circumstances unless some compromises are made. A simple and meaningful reply was given that whether or not they submit, would they affirm he has all along maintained his position but as human being appointed Messenger to convey the Message.

قُلْ سُبْحَانَ رَبِّـى هَلْ كُنتُ إِلَّا بَشَـرٙا رَّسُولٙا٩٣

[In response to their irrational talk] You the Messenger [Sal'lallaa'ho'alaih'wa'salam] respond, "Infinite Glory is for my Sustainer Lord, He is the Absolute/Independent. You affirm, am I save a human, deputed as Messenger?" [17:93]

21.45. Adamant elite were apprehensive of loosing their economic-socio-politico aristocratic superiority in society the moment they submit to Monotheism which they thought it implied accepting him as the Messenger would entail surrendering before him the leadership and sacrificing managerial powers of maintaining and running the House of Allah in Mecca and pilgrimage. Addressing their apprehensions, it was clarified they were baseless, and were asked to reflect on the stance of the Messenger and not to behave like blind man:

قُل لَّآ أَقُولُ لَـكُـمْ عِندِى خَزَآئِنُ ٱللَّهِ وَ لَآ أَعْلَمُ ٱلْغَيْبَ وَ لَآ أَقُولُ لَـكُـمْ إِنِّـى مَلَكٌۖ

إِنْ أَتَّبِــعُ إِلَّا مَا يُوحَـىٰٓ إِلَـىَّۚ

قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَ ٱلْبَصِيـرُۚ أَفَلَا تَتَفَكَّرُونَ٥٠

You the Messenger [Sal'lallaa'ho'alaih'wa'salam] make it clear to them: "I do not say to you that the treasures of Allah the Exalted are with me — Nor I proclaim that I know all the non visible secrets — And nor I say I am the Ruler/King/Sovereign for you people.

I only say that I am diligently following in letter and spirit that which is verbally communicated to me from the contents of the Book (Qur’ān)."

You the Messenger [Sal'lallaa'ho'alaih'wa'salam] ask them: "Does the Blind and the Man of Vision equates with other? Realizing the difference would you not adopt habit of reflecting objectively?" [6:50]

21.46. The Messengers agreed with them they are human individuals like them but it is the Will and Decision of Allah the Exalted to oblige any one of His subjects to perform the duty of Messenger. And that it is not their discretion to manifest before them some evidence - miracle but only by the explicit permission of Allah the Exalted:

قَالَتْ لَـهُـمْ رُسُلُـهُـمْ إِن نَّحْنُ إِلَّا بَشَـرٚ مِّثْلُـكُـمْ
وَلَـٰكِنَّ ٱللَّهَ يَمُنُّ عَلَـىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦۖ
وَمَا كَانَ لَنَآ أَن نَّأْتِيَكُـم بِسُلْطَٟنٛ إِلَّا بِإِذْنِ ٱللَّهِۚ
وَعلَـى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ١١

Their Messengers said for them, "We are indeed structured beings, our identity is exactly alike you people —

But Allah the Exalted grants obliging Grace upon him whom He the Exalted has chosen from amongst His subjects-allegiants —

And it was not for us to display manifest evidence except with the explicit permission of Allah the Exalted —

And the believers should keep their trust and hopeful reliance upon Allah the Exalted. [14:11]

21.47. It has all along been the practice of adamant polytheist chieftains that nothing of the rational, logic and intellectual reasoning stopped them believing when the Guidance for adopting aright course of Monotheism arrived them except expressing surprise that for its communication had Allah no other option but to appoint a human as Messenger.

وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُـمُ ٱلْـهُدَىٰٓ
إِلَّآ أَن قَالُوٓا۟ أَبَعَثَ ٱللَّهُ بَشَـرٙا رَّسُولٙا٩٤

Know it, nothing has prevented people in believing when the Guidance/Book of Allah (Qur’ān) has come to them —

Except that they said to people, "Has Allah appointed a human being as Messenger?" [17:94]

21.48. Polytheist chieftains were told that if angels were the inhabitants of the Earth a member of their species would have sent as messenger:

قُل لَوْ كَانَ فِـى ٱلۡأَرْضِ مَلَـٟٓئِكَةٚ يَمْشُونَ مُطْمَئِنِّيـنَ
لَنَزَّلْنَا عَلَيْـهِـم مِّنَ ٱلسَّمَآءِ مَلَـكٙا رَّسُولٙا٩٥

You the Messenger [Sal'lallaa'ho'alaih'wa'salam] pronounce for public information that had there been in the Earth the Angels moving about securely:

Certainly Our Majesty would have sent upon them from the Sky an Angel as Messenger. [17:95]

21.49. The point was emphasized that identities are similar as human beings but verbal communication is being made to clarify to you people that your Sovereign Sustainer Lord (the God) is Uniquely Absolute whereby subjection and allegiance must be confined Alone for Him.

قُلْ إِنَّمَآ أَنَا۠ بَشَـرٌۭ مِّثْلُـكُـمْ يُوحَـىٰٓ إِلَـىَّ أَنَّمَآ إِلَٟهُكُـمْ إِلَٟهٌۭ وَٟحِدٌۭۖ
فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًۭا صَٟلِحًۭا وَ لَا يُشْـرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا١١٠

You the Messenger [Sal'lallaa'ho'alaih'wa'salam] pronounce: "No doubt I am a human being; characteristically like you people; the other feature of identity is the Communication of Word of Allah the Exalted to me: That the Iiela'aha: Sovereign Sustainer Lord of you people is characteristically such Sustainer Lord Who maintains Aloneness.

Therefore, whoever expects to be held accountable before his Sustainer Lord: Thereby he should act performing righteous deeds and he should not associate any one in demonstrative allegiance - servitude for his Sustainer Lord." [18:110]

21.50. It was repeated to persuade them to transform their selves towards Monotheism and seek forgiveness from Allah the Exalted. It was pointedly made clear that the upshot for those who insist and practice polytheism rejecting the warnings of the Messenger will be woe and regret.

قُلْ إِنَّمَآ أَنَا۠ بَشَـرٌۭ مِّثْلُـكُـمْ يُوحَـىٰٓ إِلَـىَّ أَنَّمَآ إِلَٟهُكُـمْ إِلَٟهٌۭ وَٟحِدٌۭ
فَٱسْتَقِيمُوٓا۟ إِلَيْهِ وَ ٱسْتَغْفِرُوهُۗ وَ وَيْلٌۭ لِّلْمُشْـرِكِيـنَ٦

You the Messenger [Sal'lallaa'ho'alaih'wa'salam] pronounce: "No doubt I am a human being; characteristically like you people; the other feature of identity is the Communication of Word of Allah the Exalted to me: That the Iiela'aha: Sovereign Sustainer Lord of you people is characteristically such Sustainer Lord Who maintains Aloneness, the One and Only Sustainer Lord.

Therefore, you people transform yourselves to take stand and Path towards Him; and incline yourselves to self-accountability to seek bucketing, protection, forgiveness of Him the Exalted for lapses/omissions. Take note; woe and regret would be the daily catch-word for the Polytheists: who ascribe associates and worship sculpted statues. [41:06]

22. Rejection of existence of Allah the Exalted - Atheism - Atheist.

22.1. Grand Qur’ān is Grand Memoir (ٱلذِّكْرُ). Characterization is its conspicuous feature. Characterization in a discourse is the act of describing characters. It includes descriptions of a character's physical attributes as well as the character's personality. The way that characters act, think and speak also adds to their characterization. Grand Qur’ān is a guide for Man who is a social being, therefore, it was necessary that it perspicuously delineates characters of the society. It mentions and explicitly elaborates in its contents the narrative-story—history—biography of each one of us (21:10-فِيهِ ذِكْرُكُمْ). It mentions us by belief, psyche, temperament, behaviour, actions, conduct and our resultant placement in the "New world order" after the threshold when the actual big bang will be heard by us and we will instantly be watching on resurrection the New and Real World.

22.2. Ever since civilization flourished class system divided the society into: أَكَٟبِـرَ; aristocrats, ruling class; and مُتْـرَفِيـنَ affluent who are مُّسْتَكْبِـرُونَ desirous of recognition of grandeur and superiority over others. They are considered, recognized and held as: سَادَتَنَا "Our honoured distinguished dignitaries" and كُبَـرَآءَنَا "Our great leaders" by: ٱلْأَرْذَلُونَ people of low social class which literally connotes a state of non-verbal infancy, thereby the superlative noun signifies they who have no say; and are ٱلضُّعَفَٟٓؤُا۟ weak, suppressed.

22.3. True believers while seeking persistent guidance (1:6-7) to keep progressing their journey on the High Road leading to destination, the Paradise, define and describe the High Road with reference to the Positive Character who earned the Achievement Award; and two negative characters one of which is since declared culpable to Criminal Justice and Arrest immediately on Resurrection (ٱلْمَغْضُوبِ ) and the other (ٱلضَّآلِّيـنَ) who are still wandering distracted from the High Road to salvation.

22.4. At the very outset in the manner of responding to the Prayer the characterization of those who are adhering to the Divine Guidance and are seekers and actors of achieving salvation is described. Their first characteristic on attaining maturity is consciousness and responsiveness to awe-inducing nature all around them. It is positive feeling of being in the presence of something vast that transcends our understanding of the world. They are not heedless in observing and learning about physical world upon having attained reflection capability.

22.5. Character and general structure of the universe we live in is visible to naked eye. The Earth, the Sky, and rain water which is the source of botanical produce that serves as sustenance for humans is what the universe is all about outwardly. The character and structure of universe is finite as captured by mere observation. This yields a logical understanding of a coherent universe. Everything is interrelated; they are just one unit. Earth and sky are interrelated; sky and water are interrelated; and water and the produce of earth have inter relationship; all at the service of man to sustain him (2:21-22). It is visible to naked eye and to logical understanding of "the wise men" that the Universe is coherently structured to relate and serve us. It is one complete unified reality, man and the universe in nutshell which learned Stephen Hawking seem not to have observed and remained occupied in formulating "complete unified theory".

22.6. This observation, consciousness and experiencing awe is the logic, reason and empirical evidence that induces him perceiving and believing in the existence and presence of the Creator - Allah the Exalted, intellectually, not intuitively or instinctively. The fact this belief is not innate or hardwired is evident by the presence of people in contrast to this type of people (ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ ) who reject the very idea of the Creator, the Sustainer of Universe, and Divinity whereby they are deaf to any forewarning of upshot of remaining indifferent to realize and understand the first cause of his own existence and the world around him, acting against the basic instinct of mind shared by humanity that says everything needs an explanation why it is. They are absorbed in their selves. It is clarified to the exalted Messenger not to feel disappointed by their stubbornness:

إِنَّ ٱلَّذِينَ كَفَرُوا۟ سَوَآءٌ عَلَيْـهِـمْ ءَأَنذَرْتَـهُـمْ أَمْ لَمْ تُنذِرْهُـمْ لَا يُؤْمِنُونَ٦

General information about those who have denied the presence of their Sustainer Lord and Creator Allah the Exalted— It is same in affect upon them whether you the Messenger [Sal'lallaa'hoalaih'wa'salam] have cautioned them of potential consequences or have not yet cautioned them — They will not believe in you as Messenger and Qur’ān. [for reasons hereinafter given] — [2:06]

22.7. The first predicate of verb-like particle renders it explicit that the object of denial by these people is not the belief in the elevated Messenger and Qur’ān, but is regarding the belief in Allah the Exalted and/or pushing aside the idea of Hereafter and Accountability. It is disclosed that being in this frame of heart and mind, effect upon them is all the same whether they are cautioned or have not been cautioned. The second predicate informs in advance they will not believe in the Messenger upon being cautioned and forewarned about the upshot. They will remain adamant.

22.8. Apparently, it seems as if the people mentioned are different and distinct from Polytheists and belong to people referred and mentioned by terms atheism, deism; naming them atheist and deist. Atheism in simple words is the denial of the existence of the Creator, the God, Allah the Exalted; and the Deism resembles Theism but deists believe the God interacts not with the universe, humans, or other life forms meaning as if absent one. So they believe not in the concept of requital, reward and punishment in the Hereafter.

22.9. Firstly to determine what have they denied, skimming the Qur’ān we find they are the people who are questioned first to explain what justification and argument they have to deny presence of Allah the Exalted:

كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَ كُنتُـمْ أَمْوَٟتًۭا فَأَحْيَـٰكُـمْۖ
ثُـمَّ يُمِيتُكُـمْ ثُـمَّ يُحْيِيكُـمْ ثُـمَّ إِلَيْهِ تُرْجَعُونَ٢٨

How, by what logic can you people deny the presence of Allah the Exalted? —While knowing that you were matter - inanimate objects, then for a purpose He the Exalted vivified you people (created you from matter 6:02)

After lapse of a determined time-span He the Exalted will cause you people to die — Afterwards, [lapse of time and second blow in the Trumpet] He the Exalted will revive you all to life — Thereafter, you will be presented before Him the Exalted for accountability (on your turn to tell you what you did in worldly life-5:105). [2:28]

22.10. In Qur’ān, death and life are always mentioned in the order that extracting life from matter is mentioned first and then extracting matter/ dead from life/alive. The moment intellect and reason is applied the very existence of human is an irrefutable argument for recognizing the presence of the Creator. Who can be more irrational, regardless, unreasonable and heedless than him who rejects the First Cause, the Creator of his existence and acknowledges Him not?

نَحْنُ خَلَقْنَٟكُـمْ فَلَوْلَا تُصَدِّقُونَ٥٧
أَفَرَءَيْتُـم مَّا تُـمْنُونَ٥٨ ءَأَنتُـمْ تَخْلُقُونَهُۥٓ أَمْ نَحْنُ ٱلْخَٟلِقُونَ٥٩

Our Majesty have created you people — Thereby, why you people not accept and publicly affirm this fact? [56:57]

Thereby, have you seen - examined that (semen) which you people keep ejaculating? [56:58] Are you the people who keep creating it (semen)? Or Our Majesty is the Creator? [56:59]

22.11. The nature of refusing to accept a thing can be cursory refusal that the person did not listen to the matter very carefully at that time. Today's refusal does not necessarily mean that such a person is adamant forever. It is possible that in future they will believe in what is said after understanding the truth of talk and being warned of the unpleasant consequences of not believing it.

22.12. But the nature of denial could be deliberate that despite understanding the veracity of matter in the heart, he considers it contrary to his interests and desires. Vested interests and obsessions become shackles around faculty of intellect and reasoning. They become stubborn. The point that they will not believe even upon being forewarned is clarified that it is in respect of those who are shackled:

خَتَـمَ ٱللَّهُ عَلَـىٰ قُلُوبِـهِـمْ وَعَلَـىٰ سَـمْعِهِـمْۖ
وَ عَلَـىٰٓ أَبْصَٟرِهِـمْ غِشَٟوَةٌۭۖ وَ لَـهُـمْ عَذَابٌ عَظِيـمٌۭ٧

Allah the Exalted has sealed the wraps upon their hearts-intellectual consciousness and upon their faculty of listening - acoustic faculty —

And a veil extends upon their faculties of observation - optical faculty. Be mindful, a grave torment is in wait—prepared for them [on the Day of Resurrection]. [2:07]

22.13. The prepositional phrase coupled with possessive phrase: "upon the hearts of them", relates to the Verb. It signifies that the effect of the act denoted by verb is upon their hearts. And ultimate result is that a grave torment is in wait for them. This is their epilogue, the detail of outcome-inevitable consequence of what they did and earned in life. This is the concluding remark of Allah the Exalted that He has put the epilogue upon their hearts which symbolizes with sealing their self made wraps upon their hearts. The point in time for sealing an object is when it has since been wrapped in some covering, envelop. It is explained again in more simple terms:

وَ قَالُوا۟ قُلُوبُنَا غُلْفٌۢۚ بَل لَّعَنَـهُـمُ ٱللَّهُ بِكُفْرِهِـمْ فَقَلِيلًۭا مَّا يُؤْمِنُونَ٨٨

Moreover, they said [to the Messengers whom they irritated]; "Our hearts are enveloped." No, the fact is that Allah the Exalted has discarded them as condemned because of their persistent disavowal. Thereby and thenceforth, what they believe is inadequate belief. [2:88]

22.14. The epilogue-sealing of hearts is reflective of an act and state of crossing over the ultimate end-finished-accomplished stage, which is the basic perception encoded in Root. People said their hearts are wrapped in coverings which reflect a stage immediately prior to sealing an object signified by verb: خَتَـمَ. Their statement was contradicted and rebuked by disclosing that their wrapped state has crossed over to the extreme stage of sealing. This is described by: لَّعَنَـهُـمُ ٱللَّهُ, "Allah the Exalted has discarded them as condemned and cursed". This is crossing the extreme end, and point of no return in any association. And the cause of this permanent condemnation is: بِكُـفْرِهِـمْ because of their act and persistence in refusal to accept. Grand Qur’ān also uses rotational technique to highlight meaning and perception of concepts by using synonymous words about the same subject with different sentence structures:

وَ قَوْلِـهِـمْ قُلُوبُنَا غُلْفٌۢۚ بَلْ طَبَعَ ٱللَّهُ عَلَيْـهَا بِكُفْرِهِـمْ

And because of their saying: "Our hearts are enveloped". -- No, that is not the case; in fact Allah the Exalted has put a coating upon them (hearts-locus of understanding). This is for reason of their disavowal --. [Refer 4:155]

22.15. The sentences: خَتَـمَ ٱللَّهُ, and لَّعَنَـهُـمُ ٱللَّهُ, are intralingual translated as: طَبَعَ ٱللَّهُ, "Allah the Exalted has impressed the epilogue, coating". And here too the location is "hearts"-signifying intellectual consciousness. Its reason is the same as was given earlier: بِكُـفْرِهِـمْ because of their act and persistence in refusal to accept. Once the act signified by: خَتَـمَ and: طَبَعَ is done in relation to an object, all chances and doors stand closed for entrance as well as spill over. The hearts subjected to an act: خَتَـمَ and: طَبَعَ are like as if they are entities locked whereby nothing can enter therein.

22.16. Since we are interested in forensic reading, we need to know the identity of such people in Arabian Peninsula (al-Ḥijāz) during the era of revelation of Qur’ān. The information given in the manner of news about their not believing became proven reality during the life of the exalted Messenger which is disclosed in Chapter 36 by repeating the key sentence and characterization; that also identifies these people as the chieftains of community then known and recognized as Gentiles, people who were not given the Divine Book in many earlier generations.

تَنزِيلَ ٱلْعَزِيزِ ٱلرَّحِـيـمِ٥
لِتُنذِرَ قَوْمٙا مَّآ أُنذِرَ ءَابَآؤُهُـمْ فَهُـمْ غَٟفِلُونَ٦
لَقَدْ حَقَّ ٱلْقَوْلُ عَلَـىٰٓ أَكْثَرِهِـمْ فَهُـمْ لَا يُؤمِنُونَ٧

This (Qur’ān) is the piecemeal dispatch and delivery by the All Pervasive, the Dominant/Sovereign Who is the Fountain of Infinite Mercy—[36:05]

So that you caution the Nation (Bani Iesma'eile to whom no admonisher had come in times many generations before you Muhammad Sal'lallaa'hoalaih'wa'salam-6:156) whose earlier generations were not admonished for which reason they/majority of them are unwary. [36:06] [Read with 28:46;62:02; also 6:92,42:07]

Indeed the word/information given earlier (2:6-7) has been established about most of them who believe not Allah the Exalted, thereby, they do not believe in you and Qur’ān. [36:07]

22.17. Their characterization is further elaborated firstly and then key sentence of 2:7 is repeated:

إِنَّا جَعَلْنَا فِـىٓ أَعْنَٟقِهِـمْ أَغْلَٟلًۭا فَهِىَ إِلَـى ٱلْأَذْقَانِ فَهُـم مُّقْمَحُونَ٨
وَجَعَلْنَا مِنۢ بَيْـنِ أَيْدِيـهِـمْ سَدّٙا ومِنْ خَلْفِهِـمْ سَدّٙا
فَأَغْشَيْنَٟهُـمْ فَهُـمْ لَا يُبْصِرُونَ ٩
وَسَوَآءُ عَلَيْـهِـمْ ءَأَنذَرْتَـهُـمْ أَمْ لَمْ تُنذِرْهُـمْ لَا يُؤْمِنُونَ١٠

Indeed Our Majesty have declared - rendered their ill-will, rancour, malevolence, malice, spite as collars in their necks— Thereby, it (collars) is pressing towards chins, thereby, they are in position of heads raised in one direction. [36:08]

And Our Majesty have rendered their stubbornness as a barrier in their front and barrier on their back—

Whereby Our Majesty have enshrouded them [in a limited place]— Thereby, they thenceforth observe not. [36:09]

Take note, it is same in effect upon them whether you the Messenger [Sal'lallaa'hoalaih'wa'salam] have cautioned them of potential consequences or have not yet cautioned them—they believe not. [36:10]

22.18. It is thus obvious that peculiar Deniers characterized in Ayahs 2:6-7 and 36:5-10 were some Chieftains in the nation/peoples identified as Gentiles (ٱلۡأُمِّيِّــۧنَ) in Arabian Peninsula, the nation of the exalted Messenger in Mecca. They were amongst that segment of Gentiles who had become and were practicing polytheism, distinct from the minority of Gentiles who had remained staunch believers (ٱلْمُؤْمِنُونَ) and immediately believed in the Messenger and the Revelation upon pronouncement (2:285).

22.19. If a person concentrates all his attention and vision on one point, then his condition will exactly be the same as if a collar has been put around his neck up to his chin due to which that neck cannot turn to the sides. This condition is like blinding horses and oxen. Likewise the condition of those who freeze their vision and reasoning faculty at one point is exactly like having walls in front and behind them. Given that they cannot take lesson from the past nor can see the future.

22.20. The idea of polytheism and creation of idols to put it into practice owes its origin to some powerful and affluent chieftain of first civilization. He seems to be the first psychological manipulator expert in human psychology who succeeded in illusioning and deluding majority of people of lower class. He created a model, a three dimensional specific representation and assigned it hypothetical name like for example: وَدًّۭا Wadda and declared it as god for his people, a complementary, associate god besides Allah the Exalted. Some other chieftain created another representation naming it Suwa': سُوَاعًۭا and declared it as complementary, associate god for his under influence people. Few more powerful tribal chiefs followed and introduced few more gods in distinct representations with the passage of time.

وَمَكَرُوا۟ مَكْـرٙا كُبَّارٙا ٢٢
وَقَالُوا۟ لَا تَذَرُنَّ ءَالِـهَتَكُـمْوَلَا تَذَرُنَّ وَدّٙا وَلَا سُوَاعٙا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْـرٙا٢٣

Know the remote history: They the ruling elite devised the deceptive strategy; the greatest deception. [71:22]

And they commanded the people: "You must not leave your various iela'aha: gods. And also you must not leave Wadda, nor Suwa, nor Yaghoos, nor Ya'uoq, and nor Nasra." [71:23]

22.21. It is quite revealing in understanding the psychology of ruling elite and political/tribal masters. Pushing aside their conflicts and differences and distinctions of their respective gods all chieftains have allied and become a unified force to confront the Messenger Noah [alai'his'slaam]. The chieftains are addressing peoples of different ethnic groups/tribes and by naming various gods they are sowing idea of solidarity and brotherhood among all. What is conspicuous is that none of the chieftains have used the word "our gods" but unmindfully said "your gods", a reflection of their true inner-self, which is atheistic.

22.22. Some chieftains in Arabian Peninsula had become atheist who following the footsteps of clever chieftains of other nations created local gods to maintain and perpetuate their dominance and authoritative control as tribal godfathers. They had created three gods:

أَفَرَأَيْتُـمُ ٱللَّٟتَ وَٱلْعُزَّىٰ١٩وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلۡأُخْرَىٰٓ ٢٠

[He has seen the greatest signs of his Sustainer Lord; and you want to see Allah manifestly] Have you people then factually seen Al-Lat and Al-Uzza whom you think are gods— [53:19] And the last third one named Manat? [53:20]

22.23. They are told the reality of their so called gods that they are merely hypothetical names of non existent imaginary entities rendering them speechless:

إِنْ هِىَ إِلَّآ أَسْـمَآءٚ سَـمَّيْتُـمُوهَآ أَنتُـمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِـهَا مِن سُلْطَٟنٛۚ

[You have not seen Al-Lat, Al-Uzza and Manat, since they don't exist] Indeed these are merely names which you people and your forefathers have coined/innovated for which Allah the Exalted has sent no affirmation/authority for it.

22.24. And then people are warned to realize the true nature of their chieftains by describing their psyche, attitude and behaviour:

إِن يَتَّبِــعُونَ إِلَّا ٱلظَّنَّ وَمَا تَـهْوَى ٱلۡأَنفُسُۖ وَلَقَدْ جَآءَهُـم مِّن رَّبِّـهِـمُ ٱلْـهُدَىٰٓ ٢٣

People should realize: Indeed they consciously and purposely follow nothing but the fabricated conjecture and hypothetic non verifiable assertions and that which their self’s desire — While the fact is that the Guide Manual [Qur’ān] has since come to them in easy to comprehend composition from their Sustainer Lord. [53:23]

22.25. The Chieftains and their progeny who created new representations introducing and declaring new gods themselves neither believed in the existence of the God - Allah the Exalted nor in Hereafter, resurrection and accountability. The point of view of adamant elite who are immersed in the life of world is that worldly life is everything. They say world is always moving. The events of time destroy things and time is creator of things. Heraclitus, a "thinker" of Greece, says; Time creates everything and destroys it. The things we can feel with our senses have some value. This world is the same for everyone. It is neither made by man nor by gods. Always was and always will be (Mysticism and Logic by Russell). Their philosophy is that life is only once and there is no Hereafter and resurrection. Atheism in simple words is the assertion "There is no God". Grand Qur'an describes in simple terms that the chieftains and their adamant posterity who sculpted various representations and introduced them as gods with varying names are people who in the heart of their heart denied the existence of Allah (the God) the Exalted; and not the general public who became their victims as polytheists by accepting them as complimentary, associate gods besides Allah the Exalted.

22.26. Adamant elite have over exaggerated sense of self-importance; and the only "god" which they have diligently and consciously adopted is their own self, vested interests, lusts, pleasures and retaining power and dominance over people. They resemble Narcissus of Greek mythology, the son of the river god and the nymph Liriope. According to the myth, Narcissus was so obsessed with his own beauty that he couldn’t stop looking at his reflection in a pool of water. He did nothing else but stares at his reflection until he died.

وَقَالُوا۟ مَا هِىَ إِلَّا حَيَاتُنَا ٱلدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُـهْلِـكُنَآ إِلَّا ٱلدَّهْرُۚ
وَمَا لَـهُـم بِذَٟلِكَ مِنْ عِلْمٛۖ إِنْ هُـمْ إِلَّا يَظُنُّونَ ٢٤

And they (people of aforementioned psyche making inner-self as their God) had said, "Indeed there is no life except our life of this world, we die and we live [only once here], and no one annihilates us except the process of time/era/circumvolution".

And there is nothing substantive argument based on knowledge for them in support of their fore stated preconception — As such; they know nothing except conjecturing/supposing/assuming it as being the case. [45:24]

22.27. Thus they are the ones:

إِنَّ ٱلَّذِينَ يَكْـفُـرُونَ بِٱللَّهِ

Indeed those people who keep denying believing in Allah the Exalted — [Refer 4:150]

22.28. They are further characterized by the repetition of "shackles in their necks" to reflect their adamant psyche and about refusal in believing in their Sustainer Lord, and jesting about resurrection:

وَ إِن تَعْجَبْ فَعَجَبٌۭ قَوْلُـهُـمْ أَءِذَا كُنَّا تُرَٟبًا أَءِنَّا لَفِى خَلْقٍۢ جَدِيدٍۗ
أُو۟لَٟٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّـهِـمْۖ وَ أُو۟لَٟٓئِكَ ٱلْأَغْلَٟلُ فِـىٓ أَعْنَاقِهِـمْۖ
وَ أُو۟لَٟٓئِكَ أَصْحَٟبُ ٱلنَّارِۖ هُـمْ فِيـهَا خَٟلِدُونَ٥

And if their non reflection on aforementioned visible realities appears strange to you, then consider how unusual and strange their questioning statement is: "Is it that when we would have become dust then will we certainly be in a new creation?"

(Their rhetorical questioning is only to delude people) They are in fact the people who have denied their Sustainer Lord. And they are the people; shackles are put in their necks [of conjectural myths fabricated by them and their earlier people]

And they are the people who will be the resident inmates of the scorching Hell-Prison. They shall abide therein permanently. [13:05]

22.29. The atheists in those days were only the chieftains of polytheists enjoying affluent and luxurious life publicly contradicting facing accountability in the Hereafter:

وَ قَالَ ٱلْمَلَأُ مِن قَوْمِهِ ٱلَّذِينَ كَفَرُوا۟ وَ كَذَّبُوا۟ بِلِقَآءِ ٱلْءَاخِرَةِ
وَأَتْرَفْنَٟهُـمْ فِـى ٱلْحَيوٰةِ ٱلدُّنْيَا

The ruling elite—chieftains of his nation; who had refused to accept-believe—said to people — And had publicly contradicted the meeting-accountability in the Hereafter —

And Our Majesty had made them the ruling elite enjoying luxurious life in this lowly world — [Refer 23:33]

22.30. The elided object of verb: كَفَرُوا۟ in Ayah 2:6 is specifically mentioned and their upshot is disclosed as the ultimate losers.

وَ ٱلَّذِينَ ءَامَنُوا۟ بِٱلْبَٟطِلِ وَ كَفَرُوا۟ بِٱللَّهِ أُو۟لَٟٓئِكَ هُـمُ ٱلْخَٟسِـرُونَ ٥٢

Know about those who believed in falsity - conjecture - scum and denied believing in Allah the Exalted — They are truly the people who cause loss to their selves in time-line. [Refer 29:52]

22.31. I have found that the best way to understand a concept and character in pure obvious manner void of illusions and delusions is forward time travel into Hereafter and to peep into the Hell-Prison and hear the ongoing skirmishes and heated exchange of mutual allegations and explanations between the Chieftains and their followers. Let us go there and find the chieftains of Mecca of the days of revelation of Grand Qur'an who are referred in 2:6 as Deniers of Allah the Exalted about whom news was given they will not believe in Messenger and Qur'an. They did say to people about their determined decision and resolve:

وَ قَالَ ٱلَّذِينَ كَفَرُوا۟ لَن نُّؤْمِنَ بِـهَٟذَا ٱلْقُرْءَانِ وَ لَا بِٱلَّذِى بَيْـنَ يَدَيْهِۗ

Know it; those (Elite of Polytheists) who refused to accept you as the Messenger said to their people—"We will never believe in this Qur’ān and nor in that one which is stated as Revelation in front of it (previously the guidance, Injeel)." [Refer 34:31]

22.32. The elevated Messenger and through him we are taken into the Hereafter to watch this scene and hear conversation between the chieftains and their under influence subject tribesmen of Arabian Peninsula:

وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٟلِمُونَ مَوْقُوفُونَ عِندَ رَبِّـهِـمْ يَرْجِعُ بَعْضُهُـمْ إِلَـىٰ بَعْضٛ ٱلْقَوْلَ
يَقُولُ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْـبَـرُوا۟ لَوْلَآ أَنتُـمْ لَـكُنَّا مُؤْمِنِيـنَ ٣١

And would that if you the Messenger see when the wrong doers/evil mongers will be made to stop for their Sustainer Lord [for questioning while being led to Hell-Prison] —[some of them confronting each other] Some of them will throw back the word to some —
Saying those who were made the weak/ruled segments of society to those who demonstrated arrogance having made themselves obsessed with pride of grandeur, "Alas, had you not been there we would have certainly been believers of the Messenger and Qur’ān." [34:31] [Read with 14:21;40:47]

22.33. The subjects (ٱلضُّعَفَٟٓؤُا۟) have pointedly charged and held responsible their chieftains, rulers (مُّسْتَكْبِـرُونَ) for their failure to believe in the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam and Qur’ān which they would have certainly believed were they not their leaders and persuaders. Let us more attentively hear the reply and argument of the Chieftains which might enlighten us as to why people easily become prey and victim of satanic minded psychological manipulators and intelligentsia:

قَالَ ٱلَّذِينَ ٱسْتَكْـبَـرُوا۟ لِلَّذِينَ ٱسْتُضْعِفُوٓا۟ أَنَـحْنُ صَدَدنَٟكُـمْ عَنِ ٱلْـهُدَىٰ بَعْدَ إِذْ جَآءَكُمۖ
بَلْ كُنتُـم مُّجْرِمِيـنَ ٣٢

Those who demonstrated arrogance having made themselves obsessed with pride of grandeur replied to those who were made the weak/ruled segments of society, "Did we avert you from the Guidance [Book of Allah, Grand Qur’ān] after that it had reached you people?

No, the fact is that you people were yourself the criminals (Non Muslims)". [34:32] [See 6:112; 11:116; 25:31;34:32]

22.34. They refuted the charge of their subjects and disclosed the real cause of their not becoming believers despite having received the Qur’ān which they referred by its epithet: ٱلْـهُدَىٰ The Guide-Guidance. Their mentioning of Qur’ān by ٱلْـهُدَىٰ brings us back to their worldly life when they were holding a private meeting with the exalted Messenger in Mecca and were expressing fear and political concern that by believing "مُحَمَّدٚ رَّسُولُ ٱللَّهِ" that Muhammad [Sal'lallaa'ho'alaih'wa'salam] is the Messenger of Allah the Exalted they would politically and socially become downgraded.

وَقَالُوٓا۟ إِن نَّتَّبِــعِ ٱلْـهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآۚ

[You guide them with Qur’ān] And they polytheist elite of Mecca said, "If we pursue the Guidance [Qur’ān] along with you [Muhammad Sal'lallaa'ho'alaih'wa'salam] it would be rendering ourselves downgraded, deprived of authority and social position in our own City". [Refer 28:57]

22.35. Negating/rebuking the charge of having distracted them away from the Guidance they declared they were themselves: مُّجْرِمِيـنَ criminals. It is disclosure that they could not become the believers of the elevated Messenger and Qur’ān because they were already living a life of defiance and were Non-Muslims meaning thereby they were already away from belief in Allah the Exalted and Hereafter, or had pushed it aside concealed in dark areas of their brain. It reveals they were clear in perceptions that the Messenger and Divine guidance becomes irrelevant for a person who believes not in Allah the Exalted, Resurrection and Afterlife in the Hereafter, and prefers to remain entangled to worldly interests and considerations enslaving himself to desires and obsessions. "The Criminals-ٱلْمُجْرِمِيـنَ" is the opposite of ٱلْمُسْلِمِيـنَ The Muslims.

إِنَّ لِّلْمُتَّقِيـنَ عِنْدَ رَبِّـهِـمْ جَنَّٟتِ ٱلنَّعِيـمِ٣٤
أَفَنَجْعَلُ ٱلْمُسْلِمِيـنَ كَٱلْمُجْرِمِيـنَ٣٥

Certainly the lush green Gardens/Paradise of Delight is exclusively for those who sincerely endeavour to attain salvation as award from their Sustainer Lord. [68:34]

Would then Our Majesty declare and treat the Muslims: submitters that follow the Code of conduct Islam equally like those who are the Criminals? [68:35]

22.36. The subjects refuted the statement of their chieftains, disclosing it were they persistently making deceptive planning during night and day to persuade and direct them for disbelieving in Allah the Exalted, otherwise declare other gods as equate/complementary/associate with Him/Allah the Exalted.

وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْـبَـرُوا۟
بَلْ مَكْرُ ٱلَّيلِ وَٱلنَّـهَارِ إِذْ تَأْمُـرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادٙاۚ

And said those who were made the weak/ruled segments of society to those who demonstrated arrogance obsessed with pride of grandeur —

"No the fact is that it were your deceptions planned at night and day when you kept directing us disbelieving in Allah, or otherwise we would declare some other gods as equate/complementary for Him/Allah the Exalted." [Refer 34:33]

22.37. Thus both fleshed out each others true character. It made explicit that the leaders who had created man made gods did not in fact believe in the existence of Allah the Exalted. Their obsession of grandeur and superiority over common people is so deeply embedded in their psyche that they tried to conceal their regret and shame upon having seen the imminent infliction of punishment about which they kept boasting they were immune from facing it (مَا نَحْنُ بِمُعَذَّبِيـنَ).

وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ

And they tried to conceal the regret from those upon whom they had ruled in worldly life when they saw the punishment. [Refer 34:33]

22.38. The adamant feature and stubbornness is emphasised by repeating that it was declared as shackles/collar in their necks:

وَجَعَلْنَا ٱلۡأَغْلَٟلَ فِـىٓ أَعْنَاقِ ٱلَّذِينَ كَفَـرُوا۟ۚ
هَلْ يُجْـزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ٣٣

Realize it; Our Majesty has rendered their arrogance as shackles in the necks of those who have denied believing in the presence of Allah the Exalted and the Messenger.

Assess and confirm; are they getting recompensed except for what they used to do? [as they had put shackles around their brain not to allow any revealing fact enter into brain]. [34:33]

22.39. Two main contrary characters of humanity are juxtaposed by reference to intellectual consciousness and ideological belief and disbelief in the existence of their Creator, their Sustainer Allah the Exalted. The disbelief in the presence of the Creator Allah the Exalted had emerged in the hearts of certain aristocrats not by reason of some logic and intellectual reasoning but it was the narcissistic personality disorder puffed with delusion of grandeur, affluence, authority, dominance and obsession to retain it unfailingly which forced or deceived them to conceal (كَافِرٌۭ) the idea of presence of External God, Allah the Exalted. Had they really logically reached within to the conclusion perceiving non-existence or absence of Allah the Exalted they would not have conceived the idea of creating hand made gods assigning them various hypothetical names one after another for their people who were believing in Allah the Exalted. About such adamant people of his nation the exalted Messenger was informed in advance that they will not believe in him and the Divine Book he is relaying. further consoled by questioning and informing facts about them:

أَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَٟهَهُۥ هَوَىٰهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا٤٣
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُـمْ يَسْمَعُونَ أَوْ يَعْقِلُونَۚ
إِنْ هُـمْ إِلَّا كَٱلْأَنْعَٟمِۖ بَلْ هُـمْ أَضَلُّ سَبِيلًا٤٤

Have you the Messenger noticed the person who has purposely adopted his self-indulgences—desire - vested interest - passion - hypothetical conjectures as his iela'aha: god (focus of attention and reverence)? Thereby, how could you the Messenger [Sal'lallaa'hoalaih'wa'salam] be an advocate - pleader upon him? [25:43]

Or do you the Messenger [Sal'lallaa'hoalaih'wa'salam] presumably consider that most of them listen or apply intellect to differentiate?

They are but like the herbivore mammals. No, that analogy does not completely portray them; the fact is they are more unmindful and neglectful about finding course-way than the mammals. [25:44]

22.40. The combination of negation and exception particle renders the statement as concrete fact. It is rhetorical device of downgrading a character. This downgrading by exemplification with cattle is also rectified by declaring them more lost in finding the way to destination, back home, the Paradise, than cattle that somehow succeed in finding way back to home.

وَ مَثَلُ ٱلَّذِينَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَآءًۭ وَ نِدَآءًۭۚ
صُـمٌّۢ بُكْـمٌ عُمْىٌۭ فَهُـمْ لَا يَعْقِلُونَ١٧١

And the instance of those people who have denied accepting Qur’ān — Calling them is like he who shepherds a herd by that calls which the herd listens nothing meaningful except calls and whoops (but still finds way back to home).

They people are deaf dumb, blind — Thereby, they do not reflect-recognize-differentiate. [2:171]

23. Adamant polytheist and Atheists (قَوْمًۭا لُّدًّۭا) believe not in the Hereafter.

23.1. It has all along been the practice of satanic minded adamant elite and their coterie intelligentsias, who like Satan, have narcissistic personality disorder, to act as enemies of every member of the Galaxy of elevated men, chosen by Allah the Exalted to become Spokesperson and Messenger. They have otherwise aristocratic disdain for masses and regard themselves as the wisest but indulge in deceptive manipulative strategy to win and keep people human lemmings self staying as trailblazer. Their particular target is those who believe not in the Hereafter.

وَكَذَٟلِكَ جَعَلْنَا لِـكُلِّ نِبِىّٛ عَدُوّٙا شَيَٟطِيـنَ ٱلْإِنْسِ وَٱلْجِنِّ
يُوحِـى بَعْضُهُـمْ إِلَـىٰ بَعْضٛ زُخْرُفَ ٱلْقَوْلِ غُـرُورٙاۚ
وَ لَوْ شَآءَ رَبُّكَ مَا فَعَلُوهُۖ فَذَرْهُـمْ وَ مَا يَفْتَـرُونَ١١٢

Take note; this is the reason Our Majesty have declared the devilish-natured in human and Jinn species as enemy for every Chosen and Elevated sincere Allegiant of Allah the Exalted.

Their (enemies of the Messengers) peculiar feature-method of animosity is that some of them narrate-communicate towards others the discourse adorned with false embellishments, deceitfully-intentionally misleading others.

-- However had it been the resolve of your Sustainer Lord, they could not have done initiating it --. Therefore, for reason of granted liberty of choice to them, you the Messenger [Sal'lallaa'ho'alaih'wa'salam] leave them and that which they imaginatively fabricate - lie by commission. [6:112]

وَلِتَصْغَىٰٓ إِلَيْهِ أَفْــِٔـدَةُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلۡۡۡءَا خِـرَةِ
وَلِيَـرْضَوْهُ وَلِيَقْتَـرِفُوا۟ مَا هُـم مُّقْتَـرِفُونَ١١٣

And their (enemies of the Messengers) intention is to incline the minds of those who consciously believe not in the Hereafter, towards it (their fascinating deceptive assertions) —

And so that they (target audience) might be pleased with it, and that they might indulge mingling false assertions with truth which they (pioneer fabricators of falsities) mingle to create confusion and vagueness. [6:113]

23.2. People who believe not in the Hereafter ascribe gods as associates with their Sustainer Lord. They are duplicitous, holding two extreme views that are logically incoherent; when believe not in Hereafter, resurrection and accountability then what is the logic in humbling before sculpted lifeless statues.

قُلْ هَلُمَّ شُهَدَآءَكُمُ ٱلَّذِينَ يَشْهَدُونَ أَنَّ ٱللَّهَ حَرَّمَ هَـٟذَاۖ
فَإِن شَهِدُوا۟ فَلَا تَشْهَدْ مَعَهُـمْۚ وَ لَا تَتَّبِـعْ أَهْوَآءَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٟتِنَا
وَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ وَ هُـم بِرَبِّـهِـمْ يَعْدِلُونَ١٥٠

You the Messenger [Sal'lallaa'ho'alaih'wa'salam] ask them: "Come and bring forth your witnesses those who testify that Allah the Exalted has prohibited this such and such."

In case they testified, thereat, you should not testify along with them. And you should not follow practicing the conjectures/ desires/ fascinations of those who have publicly contradicted Our Aa'ya'at: Unitary verbal passages of Qur’ān;

And of those who do not believe in the Hereafter. And they distort the reality by assigning-ascribing equals with their Sustainer Lord. [6:150]

23.3. Curse and condemnation is the upshot in the Hereafter for all those who blur the reality lying by commission and hindering and diverting people away from the course and conduct prescribed by Allah the Exalted. They deny the Hereafter.

ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَـهَا عِوَجٙا
وَهُـم بِٱلۡۡۡءَا خِـرَةِ كَٟفِرُونَ ٤٥

They (evil-mongers) hinder/divert people off the High road of Allah the Exalted and vehemently attempt to render it distracted and misaligned for people [by distortions with conjectural myths].

While they, in the heart of their heart are the rejecters of the Hereafter. [7:45]

ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَـهَا عِوَجٙا
وَهُـم بِٱلۡۡۡءَا خِـرَةِ هُـمْ كَٟفِرُونَ ١٩

Who hinder and divert people off the High road of Allah the Exalted; and vehemently attempt to render it distracted and misaligned for people [by distortions with conjectural myths] —

And they in the heart of their heart are the rejecters of the Hereafter. [11:19] (same sentence in 12:37 and 41:7)

23.4. Polytheists who deny believing the apparent reality of Monotheism are desirous of worldly life's enjoyment, ignoring Hereafter:

ٱلَّذِينَ يَسْتَحِبُّونَ ٱلْحَـيَوٰةَ ٱلدُّنْيَا عَلَـى ٱلۡءَاخِـرَةِ
وَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَ يَبْغُونَـهَا عِوَجًاۚ أُو۟لَٟٓئِكَ فِـى ضَلَٟلٍۭ بَعِيدٍۢ٣

They the deniers intensively love the worldly life in preference over the Hereafter —

And they hinder/divert people off the High road of Allah the Exalted and vehemently attempt to render it distracted and misaligned for people [by distortions with conjectural myths]. They are the people who are lost in the far destructive end of neglectfulness. [14:03]

23.5. Facing severe punishment in the Hereafter, woe and regrets will be their catchword. Extreme desire of the lusts of worldly life veils their intellect and stem-brain to realize the inevitability of accountability in the Hereafter.

ذَٟلِكَ بِأَنَّـهُـمُ ٱسْتَحَبُّوا۟ ٱلْحَـيَوٰةَ ٱلْدُّنْيَا عَلَـىٰ ٱلۡءَاخِـرَةِ
وَأَنَّ ٱللَّهَ لَا يَـهْدِى ٱلْقَوْمَ ٱلْـكَـٟفِرِينَ١٠٧

Such upshot is because they purposely loved the worldly life in preference over the Hereafter —

Beware of the rule; Allah the Exalted does not guide [against their will-considered decision] the people who have refused to believe in the Messenger. [16:107]

وَ أَنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ أَعْتَدْنَا لَـهُـمْ عَذَابًا أَلِيمًۭا ١٠

And that those who do not accept-believe in the Hereafter — Our Majesty have prepared/kept ready for them a painful torment. [17:10]

23.6. They sarcastically ask as to the point in time of the Day of Resurrection. It is just an attempt to evade the thought of accountability.

كَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ٢٠ وَتَذَرُونَ ٱلۡءَاخِـرَةَ٢١

Nay, denial of the Resurrection is in fact for reason that you people love the immediate gain and pleasure-worldly life— [75:20] While you people leave considering the Hereafter in the manner of detaching flesh from bone— [75:21]

24. Polytheism-ٱلشِّـرْكَ: The greatest unpardonable offence. Paradise debarred for the guilty.

24.1. Man is accountable. Accountability is always with reference to Penal Code. This requires Judicial System. All subjects are required to be aware of Penal Code of their State. In the administration of human system of justice a famous principle is: "Ignorantia juris non excusat or Ignorantia legis neminem excusat [Latin for "ignorance of the law does not excuse" or "ignorance of the law excuses no one"]. But the built in assumption in this principle is that the ruling/controlling authority had duly and reasonably informed and warned the people through wide publicity.

Understand it, this has never been the practice that Allah the Exalted might leave-discard a people remains astray - deviant after when He has given them guidance till such time He rendered explicit for them of what they be diligently guarding against.

The fact remains; Allah the Exalted is eternally the knower of absolute: visible and infolded knowledge of physical realm, all that exists. [9:115]

24.2. All the Messengers pointedly admonished their people (يَٟقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَـكُـم مِّنْ إِلَٟهٍ غَيْـرُهُۥ) to revert to Monotheism and get out of conjectural philosophy and realm into real realm:

7:59	لَقَدْ أَرْسَلْنَا نُوحًا إِلَـىٰ قَوْمِهِۦ فَقَالَ يَٟقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَـكُـم مِّنْ إِلَٟهٍ غَيْـرُهُۥٓ إِنِّـىٓ أَخَافُ عَلَيْكُـمْ عَذَابَ يَوْمٍ عَظِيـمٍۢ

7:65	وَ إِلَـىٰ عَادٍ أَخَاهُـمْ هُودًۭاۗ قَالَ يَٟقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَـكُـم مِّنْ إِلَٟهٍ غَيْـرُهُۥٓۚ أَفَلَا تَتَّقُونَ

7:73	وَ إِلَـىٰ ثَمُودَ أَخَاهُـمْ صَٟلِحًۭاۗ قَالَ يَٟقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَـكُـم مِّنْ إِلَٟهٍ غَيْـرُهُۥۖ قَدْ جَآءَتْكُـم بَيِّنَةٌۭ مِّن رَّبِّكُـمْۖ هَٟذِهِۦ نَاقَةُ ٱللَّهِ لَـكُـمْ ءَايَةًۭۖ فَذَرُوهَا تَأْكُلْ فِـىٓ أَرْضِ ٱللَّهِۖ وَ لَا تَمَسُّوهَا بِسُوٓءٍۢ فَيَأْخُذَكُمْ عَذَابٌ أَلِيـمٌۭ