Grand Qur’ān
 Propounded Interlingual Translation Methodology

Triplet Theory of Translation analogous to Protein synthesis in human genome

Mazhar Anwaar Nurani

 
Vol-2

2024

 

ISBN #: 978-969-23919-3-1

Surraiya Publications, Rawalpindi

بِسۡمِ ٱللَّهِ ٱلرَّحْـمَـٰنِ ٱلرَّحِيـمِ ١ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٟلَمِيـنَ ٢ ٱلرَّحْـمَـٰنِ ٱلرَّحِيـمِ ٣
مَـٟلِكِ يَوْمِ ٱلدِّينِ ٤
 

The Divine Discourse titled Qur’ān has of course reached us duly transcribed verbatim by the elevated universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam in his language and dialect (Like the Messenger RNA who has left the nucleus of cell and has arrived to cytoplasm having transcription of protein encoding genes for decoding and preparing life sustaining proteins).

It says in the prologue that the Name of Allah the Exalted is Ar'Reh'maan, the Fountain of Mercy - Who administers the created realms under the umbrella of mercy. His Name is the resort for all activation. The Praiser has ascribed that the chanting of infinite glory and praise in time-space is unreservedly due for Allah the Exalted. He is the Sustainer, Cherisher and Nourisher for all the created realms, all that exists.

The Praiser has then emphasised and persuaded us that He Who is to be recognized solely and exclusively as the Sustainer and Sovereign of the Universes is none but the Divine Absolute named ٱلرَّحْـمَـٰنُ Ar'Reh'maan, Who voluntarily undertook as intrinsic attribute to exercise his Absolute Power and Authority under the umbrella of mercy.

And then subtly reminding that all creation is for a predetermined purpose, and for accomplishment of defined purpose which entails it has certainly a determined duration with specific end moment, the fact is disclosed that there is the Day of Requital for all those who are bestowed with the freedom of choice and free will to confront accountability and requital. But the consolation is that the Sole Authority - Master of the Day to formally conclude the judicial process is ٱلرَّحْـمَـٰنُ Ar'Reh'maan Who always exercises Mercy. It is the Day of Resurrection to bestow Life Achievement Award to people who earned salvation; and decree punishment for those who were held liable to criminal justice at the time of their death. It ensures not an iota of injustice shall be done to anyone on that Day.

Grand Qur’ān is self explanatory. First Ayah is excerpted from here:

 قَالَتْ يَـٰٓأَيُّـهَا ٱلْمَلَؤُا۟ إِنِّـىٓ أُلْقِىَ إِلَـىَّ كِتَٟبٚ كَرِيـمٌ ٢٩
 إِنَّهُۥ مِن سُلَيْمَٟنَ وَإِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْـمَـٰنِ ٱلرَّحِـيـمِ ٣٠

·         She (Queen of Saba) said, "O you the Chiefs! Indeed an excellent letter has been placed before me — [27:29] Indeed it (letter) is sent by Suleiman—And it preludes—[Quote] "Ar'Reh'maan: the Personal Name of Allah the Exalted is the recourse. Ar'Reh'maan is eternally the Fountain of Infinite Mercy —[27:30]

Preface

We are in the 21st century, living and knowing each other and are in access like the residents of a village. We have come to know that we all share almost an identical DNA. Why can't we find and agree on a book that could guide us all in personality development of our species like the DNA that guides the development, growth and upkeep, maintenance and repair of human body. We successfully decoded the Human Genome through International Genome Project, which President Clinton called as learning the language of God in which He created Life. May I tell you that otherwise an old book it has prescribed in its contents the decoding - synthesis method matching synthesis of protein encoding genes? Decoding of protein encoding genes ensures sustaining healthy life, and the book I am referring proclaims it is the Sustainer of life to immortal, truly living life. It is ever living book, the Grand Qur’ān.

We are in the 21st century, an era of computer, corpus linguistic and forensic linguistics. It is the time the humanity must question the authorship of all the revered Books to conclusively determine the only living Book of Divine Origin and make it the "DNA" and the Universal Code for the growth, harmony, peace and universal pleasure of the inhabitants of the Globe. Or at least reciprocate to its final address to all those who refuse to accept Qur’ān and its Publisher as the universal Messenger of the Sustainer Lord of the Universes; that "Your code - constitution of life is identity for you people, and my code of conduct is distinct identity for me". It is the Charter of Universal peace; live and let live according to one's preferred Code of Life.

Ever since the revelation of Grand Qur’ān; communicated to humanity by the elevated last and the Universal Messenger of Allah the Exalted, Muhammad Sal'lallaa'ho'alaih'wa'salam, the basic divide and classification of human species is Believers and Non Believers in him. Highlighting the distinction and contrast in simplest words, it is pronounced that everyone is at liberty to hold their identity and system of belief and conduct. Live and let us live by our Code for the common good of all. The pronouncement comprising just thirty words of Chapter 109 suffice to guarantee that we the believers have no concept of clash of civilizations.

Interestingly, Grand Qur’ān is the only in the list of revered books that prompted and asked and is still asking since over 1400 years for its forensic analysis for its questioned authorship and organization of its intellectual property. Strangely and amazingly the Grand Qur’ān firstly introducing it as unique book touches the question about its authorship and then asks to verify it (2:2 read with 2:23;10:28). And later expanded forensic analysis and comparison is proposed with reference to ten chapters in Ayah 11:13. And still later by reference to entire Discourse in Ayah 52:34.

I feel that if one is asked to give just one cause of all the miseries, troubles, sorrows, inequalities, injustices and sufferings of people at large of the Globe; it is Intellectual Corruption of the elite of humanity. Intellectual deceit, fraud and corruption require two things for its accomplishment:

   (a)    Clothing some of the truth with falsehood;

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

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:

   وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٟطِلِ وَتَكْتُـمُوا۟ ٱلْحَقّ َوَأَنتُـمْ تَعْلَمُونَ ٤٢

·         And you people (the religious leaders/scholars) should not clothe the Proven Truth [My Aaya'at, any Statement of Fact] with the falsehood-conjectural stories-scum. Nor you people should keep withholding-concealing for common people the Infallible Truth—while you people are aware of that. [2:42]

And just one advice is given to general public of the globe to escape deceptive tactics of their worldly masters, scholars, aristocrats and religious elite of all religions and that is to find time in the hustle and bustle of life for sincere pondering and reflection:

قُلْ إِنَّمَآ أَعِظُكُـم بِوَٟحِدَةٛۖ أَن تَقُومُوا۟ لِلَّهِ مَثْنَىٰ وَفُرَٟدَىٰ ثُـمَّ تَتَفَكَّرُوا۟ۚ

·         You the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] tell them: "I only advise you people with one advice —That you people may stand—find time for Allah the Exalted (Absolute Truth and Fact) in twos, and individually. Thereafter, you people self reflect objectively keeping aside passions-emotions-prejudices-caprices-whims-conjectural myths to know the purpose of creation." [Refer 34:46]

Humanity must know the absolute truth that none of them can attain and regarded as pious and virtuous if he realizes not that Man has primarily two personal interrelationships; one with his Sustainer Lord and second with members of his species, immediately of his society and then the whole humanity. His sociality with other creations, plants, animals, and matter is to derive maximum benefit since everything else is created for his benefit and service. A man will be void of love and sincerity in his relationship with society until such time the thought of helping others reins him. He cannot attain virtue unless he has the passion for spending some of his resources to help others:

 لَن تَنَالُوا۟ ٱلْبِـرَّ حَـتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَۚ وَمَا تُنفِقُوا۟ مِن شَـىْء فَإِنَّ ٱللَّهَ بِهِۦ عَلِيـمٚ ٩٢

·         You people would not attain the Virtue until and unless you heartily spend [seeking appreciation and approval of Allah, the Al-bur'ro] a part of that wealth which you love most to retain. And should you spend, in whatever manner [openly or secretively], anything of benefit —Thereby for reason of omnipresence Allah the Exalted is certainly aware of it. [3:92]

Mazhar Anwaar Nurani,

Rawalpindi, Pakistan

92-321-5251000

Contents

1. Language of Qur’ān

2. Dialect of Qur’ān.

3. Grand Qur’ān is rendered facilitator for reading and comprehending.

4. What is reading? How Qur’ān facilitates its reading?

5. What is comprehending?

6. Brain integrates sensory information yielding knowledge acting as  a "service provider" to the Being.

7. Comprehension is what the Heart desires to understand; brains are "impartial and truthful, automated".

8. Neither heart nor brain is the source of consciousness; it is نَفْسٌۭ Conscience of Man that guides and drives, in either direction.

9. Who is the Being that falls asleep and/or dies by disassociating his conscience? Machine needs force; Man is breathed in Vitality, Freewill-autonomy (خود مختاری۔حریت) termed Soul (ٱلرُّوحُ).

10. How Qur’ān facilitates comprehending it?  Lesser the vocabulary used, easier is it to understand and comprehend.

11. Greater the density of text, easier is it to understand and comprehend.

12. Encyclopedic format renders Qur’ān facilitator for understanding and gradual enlightenment.

13. Grand Qur’ān declared: Plagiarism is a cognizable offence; output liable to seizure, person disqualified.

14. It was released for public in serials (تَنْزِيلٙا) format.

15. Rendered facilitator by similes and analogies of selected instances.

16.  Rendered facilitator By unique device: تَصْرِيفٌ like coverage of an event by multiple cameras; and by repetition.

17. The device: تَدَبُّرٌ for cross checking and evaluating the accuracy of text in Target language.

18. The discourse is void of peeving substance. Hence ambiguous and uncertain translations are erroneous.

19. Infallible Discourse-ٱلْحَقُّ. Hence any contrary to reality statement in translated text are erroneous translations.

20. It was orally revealed: بِٱلْحَقِّ according to exigencies but compiled as coherent text for readers.

21. Compilation and composition of serial publications of intermittent communication (verbal noun قُرْآنٌ).

22. Qur’ān shows Panoramic View of eternity to eternity history of created realm (بَصَآئِرُ ).

23. Feel of presence and the Voice of the Living behind words: the ultimate purpose of the Book.

24. Source of Grand Qur’ān: أُمُّ ٱلْـكِـتَٟبِ The Compendium of Knowledge - Mother/Principal Book

28.  Best Method of self-translating and understanding.

29. Prevalent Translation Theories.

33. A proposal for an International Project for Translation and Interpretation of Grand Qur’ān.

1. Language of Qur’ān

“Everything in Life is Vibration” – Albert Einstein

1.1. "Language" is the primary source of inter-communication between the existents. Language is but a stream of sound caused by vibrations. Vibrations are language only when there is rhythm in the sound produced and has encoded message which can be decoded by the recipient; otherwise they are merely noises for those who cannot decode them. It is thus obvious that the two existent can inter-communicate only when they have built-in encoding and decoding systems to make communication an affective reality. Thus the faculty of communication and perceiving the communicated content is innate in the existent who communicate with each other. It is therefore essential element in the process of creation. The language is thus itself a created entity.

1.2. Before the creation of human the vibrating universe, the plants and animals were all there. And certainly ecosystems were in place. Thereby, it is understandable that they had influence on the development of culture and language of the people who inhabited there. Strangely, Arabic language has no dehumanizing pronoun "it" in its vocabulary. It thus does not consider that humans are quite apart from the rest of the natural world. 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 others by Non-Arab world. Classical Lexicon of Ibn Faris states its Root has three basic meanings; to disclose and explicitly explain; secondly liveliness, vivaciousness, agility and pleasant personality; and thirdly some fault developed in body or organ.

1.3. The Communicator and Recipient of communication through language have innate faculty. The language is but a created entity, and it being essential component of creation is evident from the fact that every entity that communicates with its counterpart have inbuilt faculty of releasing and receiving sounds. The language originates from a communicator and has a communication which is but a statement of meaningful import that is capable of deciphering and comprehension by recipient:

1.5. The Arabic word: لِسَانٌ denotes both the tongue which is the main speech articulator, and the language. Speech is a volitional and dynamic act. Apparently, it seems language is speech produced by tongue and lips. But language is in fact sound, and both the tongue and lips are not capable of producing vibrations. Sound is produced when some physical object, like string (Arabic: حَبْل) vibrates which causes the medium around it to vibrate that travel as longitudinal waves. The speech mechanism is described:

• Be mindful; Our Majesty have created the Man. And be cautious; Our Majesty fully know that thought - desire-lust which his inner-self keeps sub-vocally inspiring-alluring him.

• And Our Majesty are even at that point in time nearer to that thought than the Communicating-Transmitting Cord (vocal cord)—[50:16] When the two peculiar Efficient Receptors continuously keep efficiently receiving-confronting-acquiring this thought regularly—While located/ seated symmetrically; regularly confronting that coming from the right side and from the left side. [50:17]

• He (Man) emits not a segment of an expression - syllables of a word in the open air but a smartly ever alert and present guard is nearby him to record it in writing. [50:18]

1.6. The fact mentioned in the topic sentence is cautionary that whatever inner-self of man keeps whispering sub-vocally for justifying attaining and fulfilling desires are fully in the knowledge of their Creator. The inner conflict is known to every sane individual whenever one is emotionally overpowered to fulfil certain illicit desire and pleasure.

1.7. These three Ayahs are classic example of erroneous translations where surface meanings of individual words were even distorted by all. Three Ayahs constitute a compound complex sentence since it has two independent clauses and subordinate/dependent clauses. The first sentence is emphatic with particle as if stated on oath that renders the following verb present perfect.

1.8. Second independent sentence describes an activity taking place within the self of a person. The act is: تُوَسْوِسُ and its performer-the subject is: نَفْسُهُۥ which is a Possessive Phrase meaning "his conscience-inner self-the true person enjoying will and command and control over his body". The act denotes relaying/conveying a thought-idea/a leading hint inspiring some fascinating hope and desire. This is the secret in the chest of a person, not known to others. Allah the Exalted fully knows it.

1.9. What is whispered - inspired by his (نَفْسُهُۥ) inner-self/conscience is obviously some illicit thought, a fascinating desire and hope. It is to approach and adversely effect the intellect-brain of a man through his heart. A fascination, desire will create passion which will influence and pressurize the intellect-brain.

1.10. The thought, idea, desires and hopes as long it is contained and withheld by a person; the same are fully in know only to him and Allah the Exalted. The moment he intends and decides to relay/convey his thought/idea/perception/desire to others, a system in his body instantly becomes operative to transform it into sound to make it reach to some auditory apparatus.

1.11. The third dependent sentence is circumstantial with conjunction particle with reference to certain time frame denoted by time adverb: إِذْ  and its construct sentence (بإضافة). Comparative noun: أَقْرَبُ is the predicate of nominal sentence which denotes one being relatively nearer towards some thing than another. The object of nearness is described by prepositional phrase: إِلَيْهِ "to that". The other object from which relative nearness is claimed is portrayed by the prepositional phrase coupled with possessive phrase: مِنْ حَبْلِ ٱلْوَرِيد where preposition is (التفضيلية) for indicating more nearness. All the translations take third person singular masculine pronoun as "him" referring the Man instead of antecedent Relative pronoun " مَا تُوَسْوِس"  which is the object of "نَعْلَمُ". Resultantly, they all translated "and We are closer to him than his neck-vein/jugular vein". Does this sentence make any sense?

1.12. The nearness to that inspiration/thought is than: حَبْلِ ٱلْوَرِيدِ.  It is a possessive  phrase (إضافة معنوية) which primarily represents association of one noun with another noun; the first noun: حَبْلِ  is also define.  It stems from Root "ح ب ل" that embeds perception of a thing used for binding and developing a link and connection between two or more things; means of approach or access to a thing. It denotes "Rope, Cord", which means a slender length of flexible material usually made of twisted strands or fibers that necessarily implies and conveys the concept of strength. Its use is to bind, tie, connect, or support. Keeping in view the functions a rope/cord performs; it metaphorically means a central idea or link that strings people together into a harmonious fraternity as against divided/disintegrated groups.

• And you people are directed to sincerely grasp and fortify yourselves by taking recourse to "the Rope of Allah the Exalted (Qur’ān)", collectively —And you people should not become self-disintegrated — [Refer 3:103]

• Thereby, they started throwing their various ropes and sticks [in organized manner/equation-timing] —While they pronounced, "By the might and dominance of Fir'aoun! Indeed we are certainly the victorious," [26:44]

           فِـى جِيدِهَا حَبْل ٚ مِّن مَّسَدِۭ ٥

• She is in a state that a rope twisted from palm-fiber is necklace around her neck. [111:05]

1.13. I do not know and understand how one could perceive: حَبْلِ  as  jugular vein.  "The Rope/Cord" cannot be stretched to mean a blood vein since it being a vessel; the liquid carrier has no relationship with rope. The word: ٱلْوَرِيدِ individually could convey a perception of blood vein since it approaches the heart. However, once it is associated with "Rope/Cord", it cannot refer a vessel since both are different things.

1.14. The second word of the possessive phrase: ٱلْوَرِيدِ is الصفة المشبهة Adjective resembling participle which indicates on the root meaning being an attribute, perpetual or intrinsic. Its Root "و ر د" denotes to lead to, drive something/someone to reach a point; or one who approaches a point. The point to note is; the words made from this Root do not prescribe entering into a place but its meanings are restricted to reaching a point where the limit of another place starts. Thus the phrase refers to that particular Cord which always functions for the purpose of carriage of that thought or idea to recipient.

1.15. Allah the Exalted knows fully the thought when it is still within one's self and when there is sub-vocal inspiration. The next stage is when one wilfully intends and decides to make it public and communicate it to others.  Allah the Exalted has informed that now too He is nearer towards the thought than the Communicator Cord towards which it relays. The nearness is with reference to the performance of an act at a point in time: إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ "when two peculiar Efficient Receptors efficiently keep receiving".

1.16. The verb and the subject are both of Form-V that has reflexive causative meanings. The subject receives back the impact of action. 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." The Root of verb and subject "ل ق ى" denotes to meet with, come across, come face to face, and to receive. These two Receptors efficiently perform the function of reception while located/seated symmetrically, one on the right side and the other on the left side of Communicator Cord.

1.17. This being too involved and beyond my capacity of delving into and absorbing technicalities; we leave it to the experts of phonetics to locate and identify these two Efficient Receptors, one on the right side and one on the left side of the Communicator Cord-Vocal Cord who efficiently and persistently receive the thought for onward communication to others.

1.18. However, this conveys the information that the process of communication through speech initiates on receipt of thought and continuous efficient reception by the "Two Receptors”, one located on the right and one on the left side of Communicator Rope-Vocal Cord. The sequence is also evident that the reception is first by the Receptor on the Right Side of Communicator Cord. On reception of the thought the Communicator Cord becomes active and vibrates; the thought converts into sound; and it arrives in the mouth cavity from where man emits/relays it using tongue and lips continuously but in fragments - syllables.

1.19. The sound emerges when an object vibrates which must be in contact with the air and the air must be in contact with the listener, and that the contact between the source and listener must be continuous, without a vacuum gap.

1.20. However, an object-Communicator Cord vibrates only on applying energy on it. This means that the "thought" intended for communication to others has built-in energy that vibrates the vocal Cord/folds. The resultant sound by vibration depends on the nature of vibration. For sound of every consonant and syllable of a word, vibration will be different. It thus reflects that the words have built in sound or the information about the manner a cord vibrates to produce its particular sound.

1.21. Therefore, the puzzle is why and how the process of transfer of thought to the Efficient Receptors of Communicator Cord initiates since initiation of a process requires energy to excite some cell to initiate or perform an act. Simple definition of energy is just the force that causes things to move.  It is the "Will, intention" of the "Real but Invisible Person-Inner-Self" who is the holder of human body: نَفْسُهُۥ, "his inner self-the true person enjoying will and command and control over and driver of his body".

1.22. The universal property of language and speech system is described by the verb "يَلْفِظُ". Its Root is "ل ف ظ" and the basic perception embedded is to put-out - throw-out in sequence, one after the other something earlier collected in the mouth. Its use is also for reference to those birds who feed their offspring through their beak. It denotes a "word" which is but a sound collected in the mouth and then emitted in a sequence, syllable by syllable; aimed to reach to some receptor/auditory apparatus, the ear. The amazing fact about the Roots of Arabic is that the perception embedded in them is reflective of physical/scientific realities pertaining to both matter and life.

1.23. The word: ٱلْوَرِيدِ does not prescribe making something enter into somewhere; it denotes to reach a point where the limit of a place starts. Now let us see the perception and meaning of the verbal sentence: يَلْفِظُ . When we utter a word from our mouth, we do nothing except ejecting a sound, throwing a word into the air to create vibration in the eardrum of listener. We only make the word reach that point where limit of listening begins. We cannot make the ejected word/sound reach inside the brain of the listener. It is his own choice to interpret it and store it in his memory in whatever manner/perception he decides to store it. It is for this reason that the duty and responsibility of the Messenger of Allah is restricted to "بلغ", meaning to deliver - make reach people the message/Book; and not make/force people to accept it. It is the freedom/choice of man to accept or refuse, or even refute it.

1.24. The word: يَلْفِظُ is the solitary word made from Root "ل ف ظ " that occurs in the Qur’ān. It seems indicative that once we utter a word from mouth it attains permanence in existence. It goes in air to stay permanently; the speaker cannot take it back. Hence, we should think twice before uttering a word. The spoken word instantly goes in record in writing:

• Be mindful; Allah the Exalted records in writing all that they secretively discuss during night. [Refer 4:81]

1.25. The story mongers concocted the story of two angels sitting on shoulders, naively overlooking: إِلَّا لَدَيْهِ رَقِيبٌ عَتِيد, and speculatively taking the delayed subject of sentence, instead of singular nouns in the adjectival phrase as dual.

• The point to emphasize is - indeed there is not a single person but all the time a guard (Angel) is appointed respectively upon him. [86:04]

1.26. Having known what language is, what is 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.

1.27. There is no book that mentions in its text the language and dialect it is composed of; but Qur’ān does mention its language eleven times. 

• And likewise Our Majesty has sent it (that sent to you: Qur’ān) in compiled form. Its purpose is to serve as a Judging Criterion: Decree: Writ for the peoples, it is written in Arabic: distinct-eloquent language of the sons of soil of Arabian Peninsula.
  Therefore, you the Messenger pronounce for everyone: "Should you purposely acted upon their conjectures-desires-wishes after that which it (Qur’ān) has brought you the Knowledge: Thereby, assuredly there will certainly neither [including myself] a patron, nor a protector permitted by Allah the Exalted to act for you." [13:37]

1.28. The Divine Composition titled Qur’ān is declared as universal Writ by circumstantial accusative: حُكْـمٙا, wherein is prescribed to act, and abstain from acting in a particular way, the Dos and Don'ts. The other circumstantial accusative describes the language of the universal Writ rendering it mandatory that enforcement shall be strictly in accordance with the academic interpretation of its Arabic language.

1.29. The obedience to the Constitution - Writ prescribed by the Supreme Sovereign is the conscious decision of the subjects in the desire to safeguard themselves lest they have to face criminal justice and provisions of the penal code. The Memoir of eternity to eternity is sent to people displayed in the text penned in Arabic, which is the most expressive and picturesque language, that is more likely to persuade people to endeavour for salvation or at least become little conscious and heedful:

• Take note; like aforementioned (account of the past, and future) Our Majesty has compositely sent it (Memoir's narrative 20:99; Qur’ān 20:2) in the form of a compilation (titled Qur’ān) 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. And Our Majesty have revolved - repeated from different angles within its contents certain warning of inevitable harmful upshot — So that they might consider becoming self conscious to endeavour to protect their selves —Or it (warning) may disclose a new instance for them to take heed. [20:113]

1.30. The repetition of the fact that the text of Universal Penal Code and Criminal Justice System and the Book of Guidance titled Qur’ān is rendered in Arabic is to emphasise its linguistic and semantic superiority and richness by mentioning and disclosing its attributive features:

1.31. The Root of: عِوَج 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. The absence of عِوَجَا renders the text of the Book as Infallible Discourse with absolute factual content. Its negation with regard to the text of a book connotes it is perfectly aligned and harmonized. It states the superb cohesion and coherence of the text, smoothly flowing unified whole. It is like a smooth continuous string that has no visible knot. This was necessary to achieve the fundamental objective of the Book, make people cautious for salvation.

1.32. 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: عِوَجَا: 

• 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'ho'alaih'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]

1.33. 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 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.

• 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]

1.34. Its negation with regard to the text of a book also connotes it is perfectly aligned and harmonized. It tacitly reveals that its orthography is also in exact alignment, pleasing for the eyes, that at places the same word with same sound is spelled and penned differently. 

1.36. The language of Arabian Peninsula - al-Ḥijāz (ٱلْحِجَاز‎) is uniquely different from other languages of the Globe. Thereby, we need a separate theory which could provide set of rules, principles and processes for its transference to any other language of the Globe. Interestingly the very geographical name reveals its distinction. It stems from Root: ح ج ز, Learned Lexicographer Ibn Faris stated:

الْحَاءُ وَالْجِيمُ وَالزَّاءُ أَصْلٌ وَاحِدٌ مُطَّرِدُ الْقِيَاسِ، وَهُوَ الْحَوْلُ بَيْنَ الشَّيْئَيْنِ.

That it signifies the perimeter, a dwelling, a surrounding between and around two objects.

لسان العرب — ابن منظور (٧١١ هـ

الحَجْز: الْفَصْلُ بَيْنَ الشَّيْئَيْنِ

That it signifies a detachment, segregation, separation, barrier, or a boundary between and around two objects

• And likewise Our Majesty have verbally communicated to you the Messenger [Sal'lallaa'ho'alaih'wa'salam] a text/discourse, characteristically in Arabic: perspicuous, eloquent, distinctive and precisely expressive language; the language of the sons of soil of Arabian Peninsula —The intended objective of it is that you the Messenger [Sal'lallaa'ho'alaih'wa'salam, with it] admonish and awaken the inhabitants of the Mother of cities [Mecca-the Sanctified City]; and all those who inhabit around it. [the whole world] [Refer 42:07]

1.40. The source language Arabic is Semitic and its birth-place or association is with the sons of soil of Arabian Peninsula while target Language English is Germanic and others belong to different families and lands, therefore, the Metaphrase involving a literal, "word by word" and "line by line" translation would in fact be no translation because intent of the text will not be clearly perceivable. Grand Qur’ān has prescribed the primary classification of languages with reference to geographical partitioning of the Globe into Arabian Peninsula and Non-Arab Lands:

1.41. Grand Qur’ān is the sanctifier and affirmer for all the Divine Books revealed before it in time and space, irrespective of their respective languages, while itself is texted in Arabic, the language of the sons of soil of Arabian Peninsula:

1.46. Arabic language is unique and is the mother, master, leader of all languages which is obvious by the concept "Language change". It says all living languages are undergoing a change. It is however not true presumption about Arabic. Linguistic Semantics is the study of meanings as inherent at the levels of words, phrases, sentences and larger units of discourse-text. It  is used for understanding human expression through language. The discourse-text of Grand Qur’ān is in Arabic: a perspicuous, eloquent, distinctive and precisely expressive language; the language of the sons of soil of Arabian Peninsula.

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

1.48. Semantics of Qur’ān is like "semantics" of DNA—triplet schema. The source of guidance is but unitary, be it for a single cell or for human being with hundred trillion cells in his body. There is only one star in the Sky that comes to the rescue of a man in bewilderment of clueless location to show him the direction [refer 16:16]. The guidance: information code for aright course for sustaining life of a cell is encoded in the DNA. DNA contains the instructions for growth and development in humans and all living creatures. Our DNA is packaged into chromosomes that contain all of our genes. The guidance for humanity for personality development and comfortable immortality is encoded in the Grand Qur’ān: the constitution for aright conduct and the guarantor of sustained life. It is the "DNA" for growth and development of personality to an exaltation that will render him eligible to be piloted beyond the ascensions of earthly universe to his original abode to live the truly living life of the Hereafter.

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

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

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

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

1.53. Arabic is the ever living language, not subject to slow process of  "Language change". How? Let us recall that 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". Language is thus primarily the tool for conveyance of an idea - thought - perception. The origin of Arabic words, nouns and verbs that convey the idea - thought, perceptible to audience, stem from Roots. Root is a cluster of three, in some cases four consonants of Alphabet placed in a peculiar sequence. Out of 29 letters of Arabic alphabet, Aleph is not a consonant since it has no sound, hence it is never the part of a Root. All 28 consonants may function as root radicals. However, there are no roots with identical consonants in the first and second position while at the second and third position radicals of a root can be the same consonant. Such roots are termed geminate roots.

1.54. 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.

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

1.56. The Root system of Arabic also has semblance with how DNA encodes protein sequence by a series of three-nucleotide Codons. Any sequence of DNA can therefore be read in six different ways. Three reading frames in one direction and three in the opposite direction. A combination of three unique consonants can constitute six Roots, for example consonants:  ح , ب and ر make these Roots: 
 ب ح ر  -   ب ر ح -   ح ب ر -  ح ر ب -  ر ب ح  -  ر ح ب . Similarly Arabic morphology has only six base patterns/pairs of verbs.

1.57. The Roots are determined and fixed. No new Root can be structured. Thus all the concepts - ideas man can think of are embedded in the fixed number of Roots/Seeds of Arabic language whereby, unlike other languages it does not suffer any weakness and is not subject to slow process of  "Language change".

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

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

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

1.61. Syntax is all about the concept called grammatical inflection-I‘rāb إﻋﺮﺍﺏ.  It is considered the core of grammar and everything else revolves around it. Experts say understand this concept is understanding the Arabic language, and failing to understand it is failing to understand the language. Syntax of Grand Qur’ān is the simplest because we have only to observe the vowel on the last consonant of a noun. The last vowel reveals the role and function of a noun in the sentence. Nouns having vowel sign  ـُُ, ,ـُـُ  on their last consonant are termed "nominative- مَرْفُوْع"; those with vowel sign  [ــًــ, ـَ] are termed "accusative-مَنْصُوْب", and third case-ending with vowel sign [ـِ .. -ٍ ] are termed "genitive-مَجْرُوْر".

1.62. We will be amazed to find that the writing and translation system of the Messenger RNA in human genome/DNA is almost like the writing and translation system of Qur’ān. There are 20,000-25,000 protein-coding genes in the human genome. A gene comprises of a sequence of Codons. A codon is a set of three consecutive nucleotides in the Messenger RNA molecule that codes for one amino acid. Thus each gene encodes the sequence of amino acids that will produce a specific protein. Proteins are polymers of amino acids. Each protein has a unique sequence of amino acids. The sequence of amino acids specifies protein shape and function.

1.63. The number of amino acids is only twenty. Thus there are twenty codons, each for a specific amino acids, notwithstanding that a gene may just have two codons, or may contain sequence of hundreds of codons for different proteins. Apart from 20 codons encoding amino acids, there is a start codon and end codon that signal the point from where protein code begins and ends. Thus for preparing a life sustaining protein there are 22 codons in Human genome. Proteinogenic amino acids are amino acids that are incorporated biosynthetically into proteins during translation. The word "proteinogenic" means "protein creating". Throughout known life, there are 22 genetically encoded (proteinogenic) amino acids, 20 in the standard genetic code and an additional 2 (selenocysteine and pyrrolysine) that can be incorporated by special translation mechanisms.

1.64. Likewise, in Arabic language there are only 22 positions for reflecting the role and function a noun performs in sentences. These twenty two declensions of a noun signify its role in the sentence: two genitives, eight nominative, and twelve accusative. Nouns having vowel sign  ـُُ, ,ـُـُ  on their last consonant are termed "nominative- مَرْفُوْع"; those with vowel sign  [ــًــ, ـَ] are termed "accusative-مَنْصُوْب", and third case-ending with vowel sign [ـِ .. -ٍ ] are termed "genitive-مَجْرُوْر". Similarly, the words that start a sentence/topic are peculiar in the text of Grand Qur’ān which enables the reader to identify the point where it ends.

2. Dialect of Qur’ān.

2.1. Another concept associated with languages is Dialect. In simplest terms, it means particular form of a language which is peculiar to a specific region or social group. Arabic too has variety and dialects. Could a grand Book, particularly the one which many times tells the reader about language of its text, ignore specifying the official/formal dialect of its language? The answer is in negative because otherwise it would have even put its tall claim in jeopardy:

• Our Majesty have not neglected mentioning in the Book (Grand Qur’ān) not at all a thing relevant to the audience. [Refer 6:38]

2.2. The dialect of a language is which a person has grown up speaking from early childhood. The Qur’ān was given and verbally orated to the exalted Messenger Muhammad [Sal'lallaa'ho'alaih'wa'salam] and its first audience were the habitants of the Town around Kaa'ba - the House of Allah, and around Sacred Mosque in the Mother of Cities, Mecca. Thereby, it is otherwise matter of common sense that its Dialect was necessarily the dialect of Mecca and Tribe of Quraysh. However, Allah the Exalted has not left it to speculations of later generations as to what is the Original dialect of the language of Qur’ān.

• Thereby, for reason of its universality and permanence, Our Majesty have certainly rendered it (Qur’ān) easy, open and facilitator for reading and comprehension by transcribing it in the mother tongue - dialect of you (Muhammad [Sal'lallaa'ho'alaih'wa'salam]). The purpose of rendering it facilitator is that people might at their own sincerely comprehend, make their selves enlightened, recall and relate it. [44:58]

2.4. How Qur’ān is rendered facilitator for reading and comprehension is described by: بِلِسَانِكَ Prepositional Phrase + Possessive Phrase: بـِ Inseparable Preposition  + Noun: Definite; singular; masculine; genitive + Suffixed possessive pronoun كَ: Second person; singular; masculine, in genitive state referent to the exalted Messenger Muhammad [Sal'lallaa'ho'alaih'wa'salam], the recipient of Qur’ān. The tongue of a person naturally pronounces that dialect of a language he is speaking since childhood and is of those people who lived in the geographical boundaries where exalted Messenger Muhammad [Sal'lallaa'ho'alaih'wa'salam] was living since childhood.

2.5. The Demonstrative Pronoun and definite noun: ٱلْبَلَدِ is singular masculine that refers the Town, not the City Mecca. The residence of the elevated Messenger Muhammad Sal'lallaa'ho'alaih'wa'salam in the vicinity of Kaa'ba remains preserved and is converted into a library. The City of Mecca is mentioned in a different context, referred at another place by using feminine demonstrative pronoun and noun:

• You the Messenger [Sal'lallaa'ho'alaih'wa'salam] pronounce: "I was only advised that I remain subject-subservient-allegiant to the Sustainer Lord of this City, He the Exalted has declared her sanctified; [refer 27:91]

2.6. City of Mecca from where the exalted Messenger had migrated, following the plan devised by Allah the Supreme Sovereign to thwart murder conspiracy hatched by antagonist elite of tribes, is also mentioned:

2.7. Earlier he had migrated from Mecca:

• And it was not befitting for Allah the Exalted that He may have punished them (residents of Mecca) while you the Messenger [Muhammad Sal'lallaa'ho'alaih'wa'salam] were present within them —And Allah the Exalted is not—as a principle—the Punisher of them while there are people seeking and aspiring for forgiveness. [8:33]

• And there were many cities/towns, that were much stronger and powerful than the city (Mecca) of you the Messenger [Muhammad Sal'lallaa'ho'alaih'wa'salam] which has caused your exodus from her —
  Our Majesty caused their annihilation whereat there was absolutely none as helper for them. [47:13]

2.8. The inbuilt information about the exact town and city where the exalted Messenger was born (corporeally sent) and lived his life; obviously speaking its dialect and accent of the language, loudly and categorically negates all the palavers people have conjectured in time line about the dialect of Qur’ān. Before the revelation of Qur’ān, the exalted Messenger was living throughout his life in Mecca:

• Realize it as you know I have lived a lifetime amongst you people before it (Qur’ān). [Refer10:16]

3. Grand Qur’ān is rendered facilitator for reading and comprehending.

3.1. 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 perhaps almost more than ninety percent of believers never 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.

3.2. The moment we critically analyze these opinions we realize that it is not demeaning the intelligence quotient, the cognitive intelligence of people at large but in fact it amounts to casting a subtle doubt against the scholarship of the Author of Qur’ān.

3.3. Qur’ān is a book and every book is for certain audience. An author writes and compiles a book keeping in mind the intellectual level of his 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.

3.4 Therefore, 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. The Author of Qur’ān proclaims which is a unique and unprecedented declaration in the history of books: 

• Thereby, for reason of its universality and permanence, Our Majesty have certainly rendered it (Qur’ān) easy, open and facilitator for reading and comprehension by transcribing it in the mother tongue - dialect of you (Muhammad Sal'lallaa'ho'alaih'wa'salam). The purpose of rendering it facilitator is that people might at their own sincerely comprehend, make their selves enlightened, recall and relate it. [44:58]

3.5. The symbolic meaning of number 6 is creation and completeness. Like beautiful snowflakes, each one a unique expression of beauty, yet comprise of only 6 molecules of water at their core; the number 6 is highly creative, because it contains a double essence of 3. The 6 energy is also highly efficient, as the hexagonal shape maximizes the interior space of the honeycomb with the least amount of labour and material, and makes possible the quartz crystal. The fact of having rendered the Qur’ān facilitator is reiterated six times; four times in exactly worded ayahs:

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

4. What is reading? How Qur’ān facilitates its reading?

4.1. Exactly like Qur’ān and linguistics, the human genome has two processes, transcription and translation. Transcription converts DNA into messenger RNA (mRNA). Translation by the Cell decodes messenger RNA into amino acids, forming proteins essential for life functioning.

4.2. The human universal Messenger [Sal'lallaa'hoalaih'wa'salam] transcribed the original Manuscript of Qur’ān, which was regularly presented to him on papers by his right hand; and delivered it for the peoples to self translate and act accordingly (like the living cell of body) to make their lives eternal. Later in our study, we will find every Revealed Book in timeline was a segment of the Mother/Principle Book, pre-existing in another writing system, like the writing system on hard disc of computer. All Divine Books were delivered to respective Messengers transcribed in written form in their respective language; as for example the Stone Tablets duly inscribed were given to the elevated Messenger Mūsā [alai'his'slaam].

4.3. Grand Qur’ān, unique and amazing, rare of rarest in the family of books was the first ever which was released for public, serially. In literature, a serial is a format by which a single larger work, often a work of narrative fiction, is published in smaller, sequential installments. The serial revelation and transmission to people on need-to-know basis necessarily involve editing and sequencing of the content for fluent read of the composed/collected discourse up till a given point in time. It was clarified that the Publisher was not given the right to re-arrange the Text, serially published and released to public up to a certain point in time, but it was retained by the Author. Like the Messenger RNA in DNA, the elevated universal Messenger transcribed by his hand the original Manuscript presented to him through the Archangel intermittently. The Transcription by the exalted Messenger [Sal'lallaa'hoalaih'wa'salam] has since reached in our hands to translate it, comprehend it, absorb it and act accordingly to sustain and immortalize our lives.

4.4. The best choice of the words/language is the one which cares both for the speaker/reciter and listener. It should be facilitative for pronunciation and clear for auditory apparatus for distinctly listening phonemes, morphemes, syllables. The best language and the best discourse is that which cares for the constraints both of speaker and hearer for smooth communication. Constraint is a limitation or restriction. In linguistics for spoken language it is vocal tract constraints what can be produced and the auditory system constraints what can be perceived.

4.5. Writing 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. Thus "reading" firstly means to convert written word into sound. Meanings and message - communication are in the sound.

4.6. Reading in essence is retrieving sound embedded/recorded in the written text. Linguists analyse language by interplay between sound and meaning. Syllables relate to phonetics which is study of speech and non-speech sounds and looking into their articulating and acoustic properties. The recognition and intelligibility of speech sounds is important.    

4.7. Since Arabic بَلَٟغٌۭ  firstly means "to reach", "access to", therefore, the first rhetoric device is the one that makes phonetics of the text easy to pronounce and audible. Arabic, unlike English, does not have alphabetic letters to serve as vowels enabling the reader to pronounce syllable by syllable. Universally, the tongues create three primary vowel sounds which have meanings. Hence, for rendering the Arabic text easily readable meaning pronounceable by natives and non-natives, it needs to be vowel-ized.

4.8. Arabic language is most suited for universal اِبْلاَغٌ access as explicit communication of intent (illocutionary and perlocutionary act). It is declared about Qur’ān:

• This (Qur’ān) is a communication delivered-transmitted in writing, a persuasive discourse in easy to comprehend composition for the mankind in space- time — And so that they get warned-cautioned-awakened by taking recourse to it (Qur’ān-read 6:19; what they be diligently guarding against: 9:115).

4.9. Language and speech system is naturally and necessarily a composite of letters/consonants and vowels. There is understanding that with the absence of vowels the brain works differently to recognize words during reading. This is because guessing and determining dots and symbols that make distinction between one letter and another needs more time, and some say a different part of our brain. It is natural since reading is firstly taking out the sound (text-to-speech), syllable by syllable, lying recorded in the written words.

4.10. The inherent characteristic of Qur’ān is described by Form-IV Active Participle-مُّبِيـنٌۭ. Used as an adjective, the Active Participle acts as descriptive term. It signifies one who separates, demarcates or distances one thing from the other, thus making each evident, manifest and explicit for recognition and perception.

4.11. Which text is the best for reading pleasure? Reading involves visual fixation on successive locations across the page or screen. Visual fixation is the maintaining of the visual gaze on a single location for visual processing of words.  Eyes do not move continuously along a line of text, but make rapid jerk like movements called saccades covering the distance to next location. In ordinary texts the distance the eye moves is between 1 and 20 characters with the average being 7-9 characters. Thereby, the time of fixation of gaze varies on each location though it is in milliseconds. Visual fixation is never perfectly steady because eye movement occurs involuntarily. Humans also do not appear to fixate on every word in a text, but instead fixate to some words while apparently filling in the missing information using context.

4.12. During reading eyes quickly move to assimilate text. Very little is actually seen accurately. Around the fixation point of gaze only four to five letters are seen with 100 percent acuity (sharpness).

4.13. It is thus evident that humans have four shortcomings or limitations with regard to reading. Firstly, eyes do not move continuously along line of text; secondly visual fixation is never perfectly steady neither in distance covered in jump nor time spent on fixation; thirdly they do not fixate on every word; nor lastly all text is seen in full sharpness.

4.14. Our shortcomings do not end here. Another problem in reading process is regression. Eyes move backwards to the text already read. Even skilled readers make regressions backward to material already read about 15 percent of the time.

4.15. These facts about eye movement in reading came to limelight in late 19th century. But the Author of Qur’ān knew it ever since having created Human being. Thereby, Qur’ān was rendered facilitative by using Arabic language whose consonants have and are vocalized with vowel.

4.16. The text of Qur’ān is the only text that facilitates the reader to overcome his otherwise natural shortcomings. It facilitates his eyes to continuously move along the line of text; makes the visual fixation perfectly steady; it keeps the distance equal in which eye moves in each saccade and time spent on each fixation is constant; it makes the reader fixate on every word; it keeps every fixation point of gaze sharp and bright; and finally it does not let the eyes regress.

4.17. Today if all the linguists of the world jointly succeed in transferring text of Qur’ān almost in equivalence in any non-Arab language the text produced will not enable its reader overcoming aforementioned shortcomings.

4.18. This fact proves the sublimity of the language of Qur’ān over all languages of the world. This also shows that the choice of Arabic for final mass communication to humanity was not random or only because of the love and regard for its Publisher, the universal Messenger.

4.19. Arabic like others is a language of syllables perforce because of inbuilt speech mechanism, the vocalization faculty of humans. Any meaningful sound comprises of a consonant and a vowel (C + V), called light and open, which conveys a proposition; and consonant coupled with long vowel (C + VV), and the heaviest and closed syllable is consonant coupled with vowel and consonant (C + V + C). The longest syllable at few places could be C + VV + C.

4.20. The text of Qur’ān has consonants followed by "moves" termed in Arabic:حَرَكَاْتٌ ; the three short vowels. This feature enables the eyes to move in smooth pursuit which means closely following a moving object. The words of the text are like moving objects on the page. These vowels move the eyes steadily with equal pace and time duration in one direction along the line of text. These forward moves control the regressions by not allowing backward movement of eyes. 

4.21. The text of Qur’ān is superbly arranged with choice of such words that the fixation point of gaze has only four to five letters. Where there is a cluster of more than five letters the gaze retains acuity because of syllable system of Arabic and by addition of vowel between boundaries of words with consecutive vowel-less consonants. It thus helps the eyes to take a single jump directing the visual axis to the immediately following new location. Thereby the brain of the reader observes each unit of text of Qur’ān in full brightness.

4.22. The first step in reading is to translate the words into speech - sound. Written forms provide no or little guide to actual pronunciation. Many of words of English language have totally different pronunciation than the sounds of alphabet of the written word. In Arabic, many words can be pronounced producing two different sounds carrying different meanings and connotations.

4.23. These facts prove the claim to the extent of reading that Qur’ān is rendered facilitator for its reader.

4.24. But I am sure an extensively repeated palaver might divert attention of many of us from reflecting and appreciating these facts. It is widely circulated that originally vowels were not present in the text of Qur’ān; and that a: كَاتِبٚ scribe used to write upon taking dictation from the exalted Messenger. They have, however, no concrete evidence to substantiate their assertions except hearsay. The fact is diametrically opposite to it as explicitly disclosed in Qur’ān.

4.25. This palaver seems strange the moment we recall as to what is reading; what is the peculiarity of Arabic language; what is the difference between consonant and a vowel, and what processes are involved in reading and comprehending a written text. Reading begins by replaying the sound recorded in the written words exactly as it was pronounced (articulated - vocalized) by the original speaker.

4.26. The written text is only symbols, signs, visible marks and letters and consonants of the alphabet of a language representing its basic speech sounds. Speech sounds of individual consonants have no proposition in them. Each consonant of an alphabet has distinct sound and distinct place of articulation in the mouth. Sound wave of a consonant is produced by the vibration of vocal cords which arrives in the mouth as buzzy sound.

4.27. Man articulates sounds already produced by vibration of vocal cord by adjustments in the vocal tract to emit it as a syllable. The auditory distinguishing of the vowels depends on the precise shape and volume of the oral cavity; the region of the vocal tract between the larynx and the opening of the mouth. Main organ involved in adjusting the shape and volume of the oral cavity is the tongue.

4.28. The first step in reading is to "translate" the written words into speech - sound. Therefore, the first step in converting the Arabic text to speech - sounds is to indicate the vowel markers on the words. If the Arabic text is already containing the vowels, it will facilitate the reader not only to correctly pronounce each word effortlessly but also recognize word of same consonants that produce sound of meanings different to each other.

4.29. Only that book can be evaluated as great that speaks from an important original setting but is contemporary in  time and space. It should contain stream of influence and effect. Grand Qur’ān displays its original setting in such picturesque style that the reader might feel contemporary of its original history. Let us become contemporaries of the exalted Messenger and listen what people talked in public:

4.30. The members of the elite-class who had refused to accept Grand Qur’ān firstly slandered before people that it is a false lie which he has meticulously fabricated on his own accord and by seeking assistance from other unknown people. Thereafter, they opined to people about the contents of that compilation as "the fairy tales of the ancients". Thereby, they informed them further: ٱكْتَتَبَـهَا.

4.31. The speakers and the audience both were Arabs of the same society and city. Had the Last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam been enjoying reputation of unlettered person—not capable of writing; the instant response of the listeners would have been; "What nonsense you people are talking, he does not know writing".

4.32. It: ٱكْتَتَبَـهَا is a Form-VIII Verb. It has reflexive causative meanings and indicates a stronger role of the Subject as performer of the action involving painstaking, meticulous effort. The Form of Verb used by them is very restrictive denoting that the action contained in the verb is done exclusively and solely by himself. Form-VIII verbs have, no doubt, the connotative signification of reciprocity. But Arabic Grammar books state that connotative signification of reciprocity in Form-VIII verbs needs to be reflected, otherwise its basic meanings of reflexive nature remain intact with emphasis of great effort on the part of the subject of verb. The act signified by the verb is "writing-inscribing on paper" and what he wrote is signified by the suffixed object of verb which is Qur’ān, declared by the slanderers as compilation of "the tales of the ancients". Most result verbs also describe events that take time, but these events have an inherent temporal endpoint: the time when the result state comes about. The duration of the event up to the endpoint is taken up by the process that leads up to this result state, though it is left unspecified by the verb; it is this process that a means/manner verb names. Such events are known as accomplishments.

4.33. This is verbatim quote of statement of elite of the society heard by many of their audience in Mecca. These people were the contemporary of the Exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam whom they knew very well. They called him "the Writer of Grand Qur’ān", and they slandered about its contents as "the tales of the ancients". Can there be  more authentic account than the history saved in the Grand Qur’ān that it was penned by the right hand of  exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam?

4.34. Moreover, let us listen what they further said to people on this issue of writing Qur’ān, alleged by them as comprising of tales:

• Thereby, in response to his seeking assistance these (tales) are frequently - off and on—morning and evening being dictated to him for his writing in black and white". [25:05]

4.35. The verbal sentence: تُـمْلَـىٰ عَلَيْهِ  has Form-IV Passive verb denoting some tales are dictated upon him, the Messenger. They are telling us that: كَاتِبٚ scribe of Qur’ān is the exalted Messenger; and they are slandering that its contents are fairy tales of ancients. It reveals to me that the papers in their hands containing Ayat: verbal passages of Qur’ān were written by some Arab copying from the original but did not place vowels on the words. [Pl see 2:282 Take note that a scribe should not refuse to write down since Allah the Exalted has imparted him the knowledge to write. Therefore, he should write down and the party under liability should dictate remaining mindful and fearful of Allah, the Exalted, his Sustainer Lord]. They have not disclosed in this utterance as to who were they who dictated to the Messenger Muhammad Sal'lallaa'hoalaih'wa'salam for his writing down. Arabs do not appreciate unnecessary use and repetition of words already known to their listener. They have already said this:

• And look those-elite ruling elders who had refused to accept Muhammad (Sal'lallaa'hoalaih'wa'salam) as the Messenger said to people —"This (referring Qur’ān, script in hands) is nothing but a falsity defying hitherto accepted beliefs—He (Muhammad Sal'lallaa'hoalaih'wa'salam) has purposely compiled - authored it on his own — However, some other people have assisted him on his desire in that compilation." -- Thereby, they have now adopted an attitude - course of impropriety-slander-distortions and blatant falsification --. [25:04]

4.36.  Formal manuscript of Qur’ān was not written by: كَاتِبٚ scribe: a copier or transcriber. Who were the transcribers in fact? 

• The writing on these papers is by the hands of those who inscribe nicely revealing which was earlier hidden (vowel markers) — [80:15] They (Inscribers) are honourable, pious and just people. [80:16]

4.37. This sentence describes the history of the days of publishing of Qur’ān. It reveals 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.

4.38. The second important word is: صُحُفٛ which is the object of preposition that signifies place of location. It is broken plural feminine noun from Root: ص ح ف which 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.

4.39. 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.

4.40. Text is written on the papers. Who wrote on those papers: بِأَيْدِى سَفَرَةٛ: it is a Prepositional Phrase coupled with Possessive Phrase, meaning those papers were written by the hands of: سَفَرَة [singular: سَافِرٌ]. Please note active participle plural masculine: كَٟتِبِيـنَ meaning the scribes is not used. However, in English translations same word "scribe" is erroneously used for both the Arabic words. The choice word stems from Root: س ف ر. Ibn Faris [died 1005] stated:

  يَدُلُّ عَلَى الِانْكِشَافِ وَالْجَلَاءِ

That it leads to the perception of exposure, to reveal, coming out and unveiling, manifestation, making clear.

      He had added that it signifies voyage, journey because people expose their selves by moving out of their places.

4.41. It can be matched with English semantic domain: Reveal. The irreducible semantic feature of the Root is making something visible that was earlier hidden or covered.

4.42. What is hidden from eyes in the ordinary text like agreements of financial transaction written in Arabic by a: كَاتِبٚ scribe? What are not exposed to eyes in such texts are the vowel markers. Therefore, the writing by the hands of: سَفَرَة would be that writing which has vowel markers revealing the word exactly as it was pronounced by the speaker.

4.43. Let us consider an example from the Qur’ān which was being communicated to people in piecemeal. It was also giving, off and on, breaking news (تَفْسِيـرٙا). Suppose someone heard breaking news from the exalted Messenger and wrote it on papers as following and  delivered it to many people:

4.44. We can visualize how people could have reacted to him who delivered this news to them because many could not get what was the real news that whether Romans were defeated or they had defeated the other party. This can disclose the factually correct news only if it is written exposing the spoken sounds using vowel markers.

4.45. We need no further evidence to refute the conjecture that Qur’ān was originally written without vowel markers. The vowel markers render the Qur’ān facilitator to read and understand exactly as it was spoken by the lips and tongue of our guide lord the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam.

4.46. Another revelation by the mention that it was written:  بِأَيْدِى سَفَرَةٛ by the hands of: سَفَرَة is the visual beauty of the text and the beauty is but symmetry. We find in Lexicons that its Root is also used to express the uncovering of her face by removing the veil by a woman. This act exposes their facial beauty: حُسْنُـهُنَّ. The unveiling of face makes the facial features prominently visible. What are the beauty markers on the face of a woman like the vowel markers on the face of words? These are eyes; nose and cheeks; they are the determiners and reflectors of facial beauty.

4.47. Symmetry of face is reflection of beauty. And symmetry in writing is pleasing for the eyes of reader as it looks beautiful. Symmetry may be the reason that few same words are written differently with dagger alif instead of normal alif. The left and right sides look like each other in a symmetrical face. They are not perfect mirror images. But our eyes read faces with similar proportions on both sides as symmetrical.

4.48. Grand Qur’ān tells us that its Aa'ya'at: verbal unitary passages were written on papers and were in circulation when it was serially being communicated; and that its text needs to be carefully listened and seen with eyes. Grand Qur’ān informs about those who used their gaze in smooth pursuit of the text scattered on the page.

• And the sincere allegiants of Ar'Reh'maan the Exalted are they who when reminded by mentioning the Aa'ya'at: Verbal Unitary Passages of their Sustainer Lord: They used not to behave - react upon them in a state of deafness and blindness. [25:73]

4.49. Deafness relates to listening in which ear's audibility plays the major role; and blindness relates to eyes that act as seeing instrument. We should emulate utilizing both faculties simultaneously to quickly grasp and understand Arabic and comprehend what has been said in its Aa'ya'at. We will find that carefully seeing Arabic text plays a major role in making the learning process easy and rapid for non-natives.

4.50. Smooth pursuit eye movements allow the eyes to closely follow a moving object. Grand Qur’ān is made facilitative to read and comprehend. The choice of words and their arrangement controls the rapid jerk-like movements of eye balls and smoothly pushes forward gaze to the next point of fixation. The text of Qur’ān is the only text that facilitates humans in smooth pursuit of its moving text. The words of its text are also like moving objects on the page. The consonants are followed by "moves"-حَرَكَاْتٌ  [three Short vowels] facilitating the reader for smooth pursuit. And so serve the case endings on the boundaries of words.

4.51.  Reading comprehension is defined as the level of understanding of a text. This understanding comes from the interaction between the words that are written. Proficient reading depends on the ability to recognize words quickly and effortlessly. The first step is to recognize words quickly and effortlessly. We know the text of languages is typically divided into three categories: Word, Phrase, and Sentence. Thus the par excellence teaching strategy is to firstly teach the student learning the art of visually recognizing words and phrases in the text. The sentence  comes later which is just the arrangement and relationship of words and phrases which creates meanings in language. The continued transcription of text of Qur’ān; by the hands of سَفَرَةٍۢ scribes who write with vowel markers, is in our hands and before our eyes that facilitate us to visually recognize parts of speech and phrases conveniently and effortlessly.

4.52. The aforementioned manifests that the first device that rendered the Divine Discourse: بَلَٟغٌۭ لِّلنَّاسِ  readable and understandable by natives and non-native learners and readers was its manuscript duly vowel-ized. It also helps knowing and understanding syntax, i.e., the role of words and determining active elements like subject, predicate, objects, adverbs, disambiguation adverbs merely by the first look on the text. Such words will only be nominative (مرفوع) and accusative (منصوب) while genitives are not independent elements of the sentence.

4:53. Arabic language is most suited for universal اِبْلاَغٌ access as explicit communication of intent (illocutionary and perlocutionary act). It is declared about Qur’ān:

4.54. 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.

4.55. The continued transcription of text of Qur’ān by the hands of سَفَرَةٍۢ   scribes who write with vowel markers is in our hands and before our eyes that facilitates us to visually recognize parts of speech and phrases conveniently and effortlessly. Reading text is cognitive process of decoding symbols in order to derive meaning in written text. Reading comprehension is defined as the level of understanding of a text. This understanding comes from the interaction between the words that are written. Proficient reading depends on the ability to recognize words quickly and effortlessly.

4.56. The difference between English and Arabic is that the later does not have capitals and start and end markers for sentences. Arabic text is a continuous string of words like the single string of protein encoding genes of Messenger RNA in human genome. Thereby, the apparent conclusion is that understanding the Arabic text by non-native is much more difficult and complicated task than understanding English text.

4.57. But the moment the author reveals the vowels on the words of the text he facilitates the reader (both native and non-native) to visually process not only the type of word but also its function in the text reflected by the vowel on the last consonant of the word. This vowel is then not termed as one of the: حَرَكَاْتٌ moves but are called: إعراب which refers to Arabized settlers in Arab, and in grammar it means syntax, inflection, declensions, parsing. It is called the core of grammar and everything else revolves around it. Some go to the extent of saying that understanding this concept is to understand Arabic and failing to understand it is failing to understand the language. The fact that the grammar of Arabic revolves around inflection is the evidence that learning Arabic of Qur’ān is easy because: إعراب are revealed on its words. Inflection in Arabic is just four signs at the end of words. They further help determining the function of nouns in the sentences. This is what is termed as "Parsing - Syntactical analysis" of the text which is basic to comprehending the communication.

4.58.  We will follow the conduct of the companions of the Exalted Messenger who are adjudged and declared all time great in rank and honour over all other human till the Last Day (refer 57:10) for reading and understanding (25:73).

4.59. Anti-Qur’ān conjectural and opinionated propaganda is equally wide-spread suggesting that it as difficult to learn and by conditioning its learning with acquiring of so called this and that number of "knowledge-s". Those who propagate that Qur’ān is difficult to learn and comprehend are guilty of contradicting the emphatic declaration of Allah the Exalted.

4.60. Let us simply forget and try to delete from our memory all those myths and wide-spread false propaganda which contradicts the above stated fact of simplicity in learning and comprehending text of Grand Qur’ān. Can someone point out a text in any language of the world, comprising of  86,972* words, which is such that we might attain the skill to visually identify all its words as particles, nouns and verbs in just few hour? No one will answer it in affirmative. However, I can tell you one such text. It is of Grand Qur’ān. We can learn to visually identify its nouns and verbs without consulting a dictionary in an hour or so by just memorizing a dozen particles. And in another short span of time we can acquire the skill to visually recognize effortlessly all its phrases: prepositional, possessive and adjectival, because the indicators are very prominent and simple for learning and retention in procedural - non declarative memory. And we know that recognizing words and clauses in context accelerates the reader's comprehension and costs less effort. This actually makes reading far more pleasurable because less work is required to understand the text.

5.10. The language being communication through stream of sound, it could have meaning and affect only when auditory instrument and faculty of hearing and listening was already in place in the recipient. Allah the Exalted has inserted faculties of learning and acquiring knowledge which Man lacks on birth:

• Realize it; Allah the Exalted brought you people out of the bellies of your respective mothers —In the state that you had no knowledge about physical realm. Realize it, He the Exalted have inserted and rendered some instruments as the listening - acoustic faculty; and other the observing - optical faculty; and few others as for Processing-Integrating-Perceiving: Baking establishment: the Brains as locus of gaining knowledge and enlightenment for you people. This realization might enable you people to express praises-thanks. [16:78] [let us respond الحمد لله]

5.11. The delicate information is in the omission of first object of verb (جَعَل) in the compound sentence and sequencing of faculties. Action signified by the Verb: جَعَلَ always occurs after: خَلَقَ a thing has been created. It is rendering an already existing thing as something different and particular. Therefore, it needs two objects, one that already exists and the one after rendition.  It necessarily means the already existing thing did have the potential to be rendered as such. It is only matter of time and occasion of so rendition. Today we are aware every development and rendition is already specifically mentioned in the DNA of Zygote: عَلَقٛ.* The ascending order of placement of words representing faculties-senses [not organs] might be of interest for scholars and researchers who are interested in examining questions like the encoding, store, retrieval information, development of discrimination abilities, perceptual and conceptual category formation, problem solving, recognition and recall memory, language comprehension, and reasoning about the physical and social worlds, etc.

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

5.13. The perception and meaning signified by Verbal Noun: ٱلْسَّمْعَ  as either "hearing sound-noise" or "listening as thought" depicts the first is just automatic-machine operated function while other is an operation done by someone of free will. At nine weeks, the embryo's ballooning brain allows it to bend its body, hiccup, and react to loud sounds. At week ten, it moves its arms, "breathes" amniotic fluid in and out, opens its jaw, and stretches. Before the first trimester is over, it yawns, sucks, and swallows, as well as feels and smells. By the end of the second trimester, it can hear; toward the end of pregnancy, it can see [Fetal Psychology]. In the same order words are mentioned in Qur’ān.

5.14. The semantic field Hearing - Listening is embedded in Root: س م ع. It signifies: ((هو إيناسُ الشيء بالأُذُن acquaintance about a thing with the help of ears; sensing and perceiving faculty of ears:

• Moreover, ears are inserted for them; but they intend not to listen with them. They are in attitude like the mammals. Nay, in fact they are rather more indifferent-lost in their selves. They are the people who are truly the heedless. [Refer 7:179]

5.15. Not anything of the shape of an ear is an ear since it cannot facilitate the listening. Idols/statues apparently have ears but:

• Or such ears you people have designed for them (statues) with which they are capable to listen? [Refer 7:195]

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

5.17. The sculpted statues, whom some people worship, do have an organ resembling ear. However, the genuine ear has three parts; the Outer Ear, the Middle Ear and the inner Ear. The auricle (pinna) is the visible portion of outer ear. It collects sound waves and channels them into the ear canal (external auditory meatus, canal) where the sound is amplified. The sound waves then travel toward a flexible membrane, oval membrane at the end of the ear canal called the eardrum (tympanic membrane). Sound waves cause the eardrum to vibrate.

5.18. The vibrations from the eardrum set the ossicles into motion, which are three tiny and smallest bones in human body. They further amplify the sound. The sound waves enter the inner ear and then to cochlea, a snail shaped organ. It has fluid. Sound waves make the fluid travel like ocean waves. These waves cause the hair cells in the cochlea to bend. The hair cells change the movement into electrical pulses. The electrical impulses are transmitted to the hearing/auditory nerve and up to the brain, where they are interpreted as sound and compared with earlier stored sound data.

5.19. Speech is continuous stream of broken sounds - syllables. Qur’ān disclosed the Ears act as retainers - have echoic memory:

• Indeed when the water had arisen to flood level Our Majesty uplifted you people sailing (in Ark) — [69:11] So that Our Majesty may render that happening-episode a memory-narrative for you people —And so that the ears having characteristic of acting as momentary retainers-receptacles may retain it. [69:12]

5.20. The existence of sensory memory was demonstrated in 1960 in an experiment by American psychologist George Sperling. Bringing in and retention of information by the senses is what is known as sensory memory. Ears have Echoic memory. The record of received sound is separately maintained and kept saved since all the three organs and faculties related to gaining knowledge are answerable to their Creator:

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

5.21. One of the most surprising things is the speed at which the 20,000 micro-hairs in the channels in the ear react. The middle channel vibrates at 256 times a second. The channel immediately above it vibrates at 512 times a second, and the channel above that, at 1024 times. The micro-hairs efficiency in analyzing such fast vibrations allows us to distinguish with great sensitivity the sounds reaching the ears. This constitutes one of the most sensitive and rapid reactions in the body.

5.22. Even during sleep the ear functions with incredible efficiency. Because the brain can interpret and select signals passed to it by the ear, a man can sleep soundly through noisy traffic and the blaring of a neighbour's television set and then awaken promptly at the gentle urging of a chime alarm clock.

5.23. Grand Qur’ān mentions information about this phenomenon in the Episode of some young Believers/Muslims who had run away from their locality and taken refuge in the Cave.

• Thereupon, We struck a veil-partition-barrier over their Ears in the Cave for a number of years. [18:11] Afterwards a number of years, Our Majesty revived them to original position so that We may make evident which of the two parties better comprehended the period of time they stayed. [remained sleeping]. [18:12]

5.24. The object of the transitive verb: فَضَرَبْنَا is omitted which was made to emerge. [The soundproofing object seems something invisible, perhaps a vacuum around them] However, the perception is quite vivid by the indication of the affected area upon which it emerged, i.e. "over the Ears of them". Our faculty to pick up and understand the sounds (Root: ص و ت) and words emitted from the mouth of a person is dependent upon detecting sound waves.

5.25. Sound is a series of vibrations moving as waves through air or other gases, liquids, or solids. Detection of these vibrations, or sound waves, is called hearing. After being collected by the auricles, sound waves pass through the outer auditory canal to the eardrum, causing it to vibrate. The vibrations of the eardrum are then transmitted through the ossicles, the chain of bones in the middle ear. As the vibrations pass from the relatively large area of the eardrum through the chain of bones, which have a smaller area, their force is concentrated. This concentration amplifies, or increases, the sound. It is thus evident that some sort of barrier (say vacuum) had been created around their ears which suspended their hearing faculty.

• It is true that you the Messenger [Sal'lallaa'ho'alaih'wa'salam] cannot make the dead listen you. And neither can you make the deaf listen/comprehend the call/word the moment they reflexively about-faced on their backs. [27:80]

• Thereby, It is true that you the Messenger [Sal'lallaa'ho'alaih'wa'salam] cannot make the dead listen you. And neither you can make the deaf men listen/comprehend the call/word, the moment they reflexively about-faced on their backs. [30:52]

• Know it; Some oft them (elite) pretend listening to you the Messenger [Sal'lallaa'ho'alaih'wa'salam] —While Our Majesty have rendered that what they claim covers upon their hearts as protection that hinders them comprehending it (Qur’ān). And Our Majesty have rendered their so called (41:5) heavy load deposited within their ears as acoustic impedance persisting in their ears. [Refer 6:25]

5.29. Sounds reaching the tympanic membrane are in part reflected and in part absorbed. Only absorbed sound sets the membrane in motion. The tendency of the ear to oppose the passage of sound is called acoustic impedance. The magnitude of the impedance depends on the mass and stiffness of the membrane and the ossicular chain and on the frictional resistance they offer. Hearing loss is due to a condition called otosclerosis or otospongiosis, in which an abnormal amount of spongy bone is deposited between the stapes and the oval window. As a result, the stapes becomes immobilized and can no longer transmit sensations to the inner ear.

• Know it, when You the Messenger [Sal'lallaa'ho'alaih'wa'salam] read out the Qur’ān, We did render (a vacuum) as invisible partition between you and between them who believe not in the Hereafter. [17:45]

• And Our Majesty have rendered that what they claim covers upon their hearts as protection that hinders them comprehending it (Qur’ān). And Our Majesty have rendered their so called (41:5) heavy load deposited within their ears as acoustic impedance persisting in their ears. [Refer 17:46]

5.30. We have seen the descriptions in the Grand Qur’ān 1400 years back about the Ears exactly corresponding to our knowledge in the 21st century regards language comprehension, and spoken word recognition. Should we not affirmatively respond to this call:

5.41. Wise and alive of brainstem is only he who lives not only in the current moment but ponders to foresee the future and endeavours to make it secure. He can see the future only and only by analytically observing the past and critically evaluating the present. It is not the pleasure that helps secure future but the fear memory, located in amygdala. 

• It is true that you the Messenger [Sal'lallaa'ho'alaih'wa'salam] cannot make the dead listen you. [Refer 27:80]

5.42. How a truly living person listens?

• Take note, when the Grand Qur’ān is read out word by word to you the claimants of belief—  Thereat, since it is the source of guidance you people sincerely and desirously remain attentive for listening it — And keep yourself in state of quiet both inwardly and outwardly — So that you hopefully become the people blessed with clemency. [7:204]

5.43. Our sense of balance is also associated with our Ears. It is also essential to our sense of balance: the organ of balance (the vestibular system) is found inside the inner ear. It is made up of three semicircular canals and two otolith organs, known as the utricle and the saccule. The semicircular canals and the otolith organs are filled with fluid. Each of the three semicircular canals is responsible for a specific direction of head movement: One of the canals responds to the head.

5.44. Those who have lost sense of balance seldom react to forewarnings of the life of Hereafter:

• Know it, they said, "Is it plausible that when we would have become bones and decayed, disintegrated as crumbled particles, would we be revived as anew creation?" [17:49]

• You the Messenger [Sal'lallaa'ho'alaih'wa'salam] pronounce: "Even if you people would have become stones or iron — [17:50] Or whatever creation of sort you consider adamantine: extremely hard or unyielding in your thoughts; you will certainly be revived." In response they will say, "Who will revert us to original position?" You the Messenger [Sal'lallaa'ho'alaih'wa'salam] pronounce, "He the Exalted Who brought you into being in the first place". Thereat by little time lag they will be nodding their heads forwarding towards you and will say, "When will that accomplish?" You the Messenger [Sal'lallaa'ho'alaih'wa'salam] pronounce, "May be, it might have come nearer — [17:51]

5.45. This non-listening and nodding will become all time remorse and they would admit:

5.46. We should ponder and reflect to be sure it is not we who are saying lest we are in their company. Let us stop listening junk noises and listen ever-present exalted Messenger Muhammad Sal'lallaa'ho'alaih'wa'salam while carefully reading Qur’ān.

5.47. Language comprehension is defined as the process of understanding and interpreting words, phrases, and texts in spoken or written formats. It involves skills such as reading, listening, grammar, vocabulary, and context analysis. It is done by acoustic and visual faculties. The diction and text of Qur’ān facilitates both the faculties of its reader. The third faculty man is endowed for acquiring knowledge is "baking establishments" meaning brains that bake the incoming information from ears and eyes into knowledge:

• Realize it, He the Exalted have inserted and rendered some instruments as the listening - acoustic faculty; and other the observing - optical faculty; and few others as for Processing-Integrating-Perceiving: Baking establishment: the Brains as locus of gaining knowledge and enlightenment for you people. This realization might enable you people to express praises-thanks. [16:78] [let us respond الحمد لله]

5.48. The second faculty assigned for acquiring knowledge is: ٱلۡأَبْصَٟرَ. This sensory faculty signifies the percipient desire of a person because it does not refer to mere seeing-glancing. Seeing is more of a passive process. Attention to a particular detail or details within the visual scene for the extraction of salient information and its further evaluation is ٱلْبَصَرُ: the observation. It signifies focused attention to discriminate one thing from all others, whereby it gets recorded in the memory with its distinct features, dimensions,  traits, description; or is assigned a tag-code-folder-file name in relation and contrast to surroundings-related things. Moreover, it needs visible light that makes the object: مُبْصِرَةًۭ: observing, spectator, one that makes itself perceptible-observable to ٱلْبَصَرُ: the faculty of observation. The man not using this faculty is termed: عُمْىٌۭ which  leads to the perception of covering, enshrouding and wrap, envelop something. It refers the blind whose vision in both eyes is completely obscured. But without light there will be no sight. Qur’ān is quite "sensitive" in dealing with its readers; it hides itself from view of certain reader:

• Know about those who do not believe in the Hereafter — heavy load is deposited within their ears: acoustic impedance is persisting in their ears. And it (Qur’ān) enshrouds - obscures not reflecting light upon them (whether they are Arabs or Non-Arab). [Refer 41:44]

5.49. We know we can see an object only when it reflects light and there is no barrier in between. Qur’ān is personified by third person personal pronoun: هُوَ which is the subject of sentence. Its predicate is verbal noun: عَمٙى in nominative state which refers to action and state at the moment the said people read it. We see the black words on the page by virtue of the light they absorb and not by the light they reflect. We see them because of the white background, and when something absorb all the light it will look very black to the extent of a hole in reality. We "see" when light enters our eyes and triggers cells in the retina to send signals through the optic nerve to the brain. But we "see" an object only when there is contrast.*  What the Ayah suggests is that Qur’ān feels it does not owe its visibility and enlightening glimpses for such type of people who are adamantly blind hearted, they are already in layers of darkness; so "blackness" is the appropriate visual response to the absence of light in heart:

• [they do not respond] Thereby, the fact is that it were not "the vision: neurological signals stored in memory after interpretation of the image seen" that become blind but it are the hearts, which are in the chests, that become blind. [to recall/retrieve/again see the stored fact]. [Ref 22:46]

5.50. It is explained in Chapter 24 captioned "The Light" that the acts of those who believe not in the Hereafter have the analogy as if they are in the depths of ocean where all colours of the Light have been absorbed causing pitch blackness:

• Or the similarity of their acts is like layers of progressing darkness within a sea. It has a swell-raised level of water at a point —A Wave rises and covers the surface of sea —A wave ascends and departs from its-wave's upper surface —A dragger drags it from over its surface —* There are successive layers of darkness. Their characteristic is that some are darker than others. —That when he took out his hand he was not near to see it. And if Allah the Exalted makes not an object as reflector of Visible Light for some one, thereat  no part of Visible Light is there for him. [24:40]

5.51. Listening and vision constitute a "pair", and when integrated they yield information-knowledge. The percipient listening and observation activates the conscious brain to work. Attention is the signalling of person's intention and is in fact a command to the brain to accord priority for processing of given data into information and to carefully secure it for quick and easy retrieval. The Logical brain is henceforth in full command of other two brains-Emotional and Survival, rendering all three at the service of the owner person-the "I" in the human body. The  distraction is only in response to serious threat stimuli-signal from the surroundings. Listening and observation provide data. Percipient listening is in fact the verbal image of observed object. Processing and development of data into information is a coordinated relationship between verbal imagery and actual objects, each discerned and distinguished-discriminated from others along with their mutual relations. This information needs to be stored in folders and files for easy access and retrieval. All these functions are the domain of: ٱلۡأَفْـِٔدَةَ the processors and integrators of data inputs: baking establishments: bakers; brains.

5.52. Concentrated attention in listening and watchful reading yields the best acquisition of information and knowledge:

• And the sincere allegiants of Ar'Reh'maan the Exalted are they who when reminded by mentioning the Aa'ya'at: Verbal Unitary Passages of their Sustainer Lord: They used not to behave - react upon them in a state of deafness and blindness. [25:73]

6. Brain integrates sensory information yielding knowledge acquired as a result - a "service provider" to the Being

6.1. Man is created in a feeble state, both physically and intellectually. Thereby, he needs caring and guidance. Unlike the robotic and self disciplined vibrating and self-guiding operative universe; Man needs learning to develop and survive. For this he is innately provided highly sophisticated instruments for the acquisition of knowledge that are programmed not to belie or deceive their "Operator - the Person: نَفْسٌۭ":

• Realize it, He the Exalted have inserted and rendered some instruments as the listening - acoustic faculty; and other the observing - optical faculty; and few others as for Processing-Integrating-Perceiving: Baking establishment: the Brains as locus of gaining knowledge and enlightenment for you people. [Refer 16:78; 32:09; 67:23] [let us respond الحمد لله]

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

6.3. Qur’ān was being released to public orally and in writing in small chunks in the manner of serial publication by design and according to exigencies (بِٱلْحَقِّ). The wisdom and objective of intermittent narration was primarily to make it a source of solace caused by disappointing response and intrigues of adamant antagonist elite by describing the history of the Messengers sent in earlier time-space:

6.4. In literature, a serial is a printing format by which a single larger work, often a work of narrative fiction, is published in smaller, sequential installments.

• And they (elite Jews: 4:153; 6:7) who refused to recognise the Messenger rebuked saying to people: "Why was not the Qur’ān sent upon him (Muhammad Sal'lallaa'hoalaih'wa'salam) all at once as a single discourse?"

• Moreover, the objective of gradual revelation is that no sooner they come to argue with you about a proposition-point; We would certainly have already brought to you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] the dynamically balanced information relevant to it —And the most appropriate breaking news about it. [25:33]

6.11. It: تَفْسِيـرٙا is a Verbal Noun [Form-II] used for disambiguation. The basic perception of its Root "ف س ر" is to disclose information about something the listener is hitherto not aware. The renowned Classical Arabic Lexicon, لسان العرب describes it as كشف المُغَطّى, "disclosure of the wrapped, covered, not known thing". The Lane's Lexicon states: "He discovered, detected, revealed, developed, or disclosed a thing that was concealed or obscured". [Lane's Lexicon-Page 302, Vol-6]

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

6.13. It is interesting that only one brain is mentioned with reference to calmness, tranquility, conceptually perceiving and being answerable as to its correct and truthful functioning. But the fact is that man since birth is endowed with: ٱلۡأَفْـِٔدَةَ, plural of paucity meaning more than two brains. The fourth time singular mention also reveals the particularity of the One Brain that it can lie, distort a fact, belie:

• The Logical Brain/Frontal Lobe did not contradict what he [Sal'lallaa'hoalaih'wa'salam] had seen with eyes. [53:11]

6.14. This confirmation is about the "Night Journey" (Arabic: الإسراء والمعراج‎, al-'Isrā' wal-Mi'rāj) of our guide Lord Muhammad Sal'lallaa'hoalaih'wa'salam that neither he got effected by the Black Hole, nor was unmindful of his surroundings. His attention and concentration of mind was not distracted, despite being at the farthest elevations and beyond the boundary of our Universe.* The brain-mind does not negate and contradict things in dreams watched during Rapid Eye Movement sleep, nor of people who remain on the astral planes. This happens only when man is physically and consciously watching something.

6.15. This information enables us to find the "Mind" amongst: ٱلۡأَفْـِٔدَةَ the brains in human skull. We differentiate Mind vs. Brain that at its simplest, mind refers to our ability to think, feel and engage in physical activity. The brain, on the other hand, refers to the physical organ in our head that supports these function. In our simplistic perception of the Mind it is "our ability", therefore, it is a means - instrument in our possession and at "our" disposal. It is the main functionary, like executive agency/government of a monarch, to execute our Freewill:

• Know the history of the point in time when the Sustainer Lord of you the Messenger said to the Angles: "Be informed, I am about to appoint - declare Adam as self-ruler enjoying liberty of decision making — freewill in the Earth." They (the Angels) opined saying: "Are You the Exalted rendering him the self-ruler therein who will create therein imbalance-mischief-disquiet and will shed bloods/talk floating vanity—will make voluble speeches—In the circumstances, while considering and celebrating that axis and goal of all struggles is approval and appreciation of You the Exalted we keep executing the assigned duties being cognizant that Infinite Glory, Praise and absolute expression of gratitude (ٱلْحَمْدُ) is exclusive for You the Exalted; and we are cognizant of Your sanctity and Absoluteness?". He the Exalted replied: "The fact is that I best know that about which you people have no knowledge". [2:30]

6.16. The meanings of: خَلِيفَةًۭ were very clear for the Angels; and for us are also very vivid by reading their response opinion.  It is a matter of commonsense that only he can create disturbances and blood shed/vain talks who has liberty, authority, power and free-will. It is Adjective resembling participle (in Arabic: الصفة المشبهة) on فَعِيْلٌ measure: Indefinite; Singular; Masculine; accusative, with suffixed augmentative Ta. It is the second object of (جَاعِلٌۭ ) Active participle which like its verb is doubly transitive; and it states the state, position, status to be enjoyed by man. The suffixed Ta is not feminine sign but it is for augmentation emphasizing that he will be in real terms autonomous enjoying real will. The Adjective resembling participle, or termed as Verbal Adjective, is a noun derived from an intransitive verb in order to signify the one who establishes an action or state with the meaning of permanence. It indicates on the root meaning being an attribute which is usually perpetual or intrinsic.

6.17. It stems from Root: خ ل ف. Ibn Faris [died 1005] stated it signifies three original propositions; it signifies the coming or happening of a thing after another thing, rising and holding the position and status that was once held by the other one - alternation; secondly it is contra. of past referring future; and thirdly it signifies change. Word: خَلِيفَةًۭ find mention another time where its meanings are further made self evident:

• "O Da'wood [alai'his'slaam]! Indeed Our Majesty have appointed you the sovereign in the country; Therefore, decide and adjudge among people on principle of justice and equity. [Refer 38:26]

6.18. The collocates of a word help render its meanings explicit even for a man of ordinary prudence possessing little knowledge of the language. On being appointed/rendered: خَلِيفَةًۭ -a ruler is required to adjudge amongst people on the basis of justice and equity. Man is self-sovereign. Man exercises and executes the granted sovereignty through the Mind. It is located behind the Forehead. Man is asked to voluntarily surrender his "sovereignty" to his Creator and the Sustainer Lord Who has granted it to him, by prostrating:

• No, his contradicting attitude is false, you the Messenger advise my allegiant; "you should not care for his (man referred above) word; instead prostrate and thus affectionately get nearer to your Sustainer Lord. [96:19] (Please prostrate before Allah the Exalted, if you wish to be nearer to Him)

6.19. Why is it so important that the Man should prostrate laying his forehead on ground to express his sincere allegiance and deepest adoration for his Sustainer Lord? Moreover, what does this demonstrative gesture actually transmit more loudly than verbal expression? Laying of Forehead on ground relays non-verbal signal of surrender of granted Freedom and Will of decision and self governing to the Sustainer Lord. Where is the seat of self governing? Where is the seat of executive functions of this self governing sovereign? It lies in the prefrontal area of brain located behind the forehead. The act of laying the forehead on the ground for Allah the Exalted explicitly expresses the willful and affectionate surrender of one's will and self-governing liberty at the mercy of the Will of the Sustainer Lord. This non-verbal communication to Allah the Exalted expresses much loudly that henceforth one will  not follow his own will, but will regulate and administer his life and actions according to the dictates conveyed through the elevated and honoured Messenger Muhammad Sal'lallaa'hoalaih'wa'salam in the Book: Grand Qur’ān. This was the advice when Allah the Exalted distanced us away to Earth.

6.20. The Mind is thus the "executive organ" located on the back of forehead. Functioning by itself (مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ) it does not deny the truth of received signals from the surroundings through sensory faculties. But it can be influenced - manipulated by the Will of its Sovereign Master to deny the truth of impression and lie by commission. The Mind, the part of the brain that plans all desired ill-acts is also in prefrontal area:  

• Nay, it is certain that if he did not self desist contradicting the truth with falsity Our Majesty will certainly in future drag him by the forelock — [96:15] His forelock: characteristically in habit of lying and deliberately sinful. [96:16]

6.22. Voluntary actions are done by Mind through commands given by motor signals which pass through the descending tracts of the central nervous system starting from brain to spinal cord. Motor signals have to pass through the neck.

• Every human of free-will is bound by his deeds. Our Majesty has permanently tied in his neck all hollow deeds of ill result as accusation/ charge sheet —And Our Majesty will bring it out in writing-print out for him on the Day of Rising which he would see openly —[and will be asked]; [17:13] He will be asked; "You read your book - biography — Today, you suffice to take account for yourself as accountability judge." [17:14]

6.24. Whatever action a person does is imprinted on his memory, whether he can or wants to remember/recall it or not. But when he reads his biography, he not only recalls but also easily visualizes it. How minutely detailed is the record of one's life, it is disclosed:

• The Day after second Blow in Trumpet when the people would be returning (to their Sustainer Lord), in fragmented state, for showing them their deeds (on reading the record). [99:06] Since everything is penned in his book, therefore, whoever performed an act of atom weight: minute good import he will see it. [99:07] And whoever performed an act of atom weight: minute evil import he will see it. [99:08]

6.25. The area of the Mind for language comprehension is named Broca's area for speech production and grammar understanding. The term Expressive aphasia ordinarily takes us only to learned Paul Broca [1824-80] and his patient "Tan", so named because that is all he could say. However, this is not the whole truth. "Tan" is not the first person who suffered Expressive aphasia. The most authentic history record, Grand Qur’ān names the first person who suffered Expressive aphasia as "Sa'mri", a person of Bani Iesraa'eel  who could say only "لا مساس no touching" later in his life. And the first Man who knew the art of assessment of aphasia and other symbolic manipulation deficits perhaps is Syedna Mūsā alai'his'slaam.

6.26. Allah the Exalted had conveyed and promised to the humanity in this simple and easy to comprehend manner:

6.27. Whatever Allah the Exalted will show to human eye, it will seem exactly as is verbally mirrored in the statements of Qur’ān. What is not visible for observation and comprehension by naked eye has since been rendered comprehensible in the Divine Discourse. The episode of sculpting of a Calf by Sa'mri; by melting gold and silver ornaments of some people of Bani Iesraa'eel, will picturesquely portray as to what Expressive aphasia is; simultaneously conveying a strong message to believers to avoid extremely deviational conduct.

6.28. The background information about the incident of crafting of famous Golden Calf is that Mūsā alai'his'slaam left his nation earlier than appointed day for the appointed location for conversation with Allah the Exalted, the Designer of Language and speech mechanism. He left earlier, over confident that his nation will keep following his dictates in his absence. This confidence in his nation caused him embarrassment when he was informed what had happened in his hastened absence. It was Sa'mri who became the permanent victim of his own deceptive craftsmanship of mocking the otherwise quite intelligent nation of Bani Iesraa'eel, merely through lowing sound emitting calf effigy. Like his masterpiece production Golden Calf, he was to utter only one sound throughout rest of his life. He met the fate in the worldly life that was prescribed for those who did not repent:

• He (Mūsā alai'his'slaam) said, "Now you go away — Henceforth, it is certain that the expression "لا مساس not at all touching" will only be possible for you to articulate during the life-time —Know it, a threat has made place for you, it is such a threat that might not be letting escape for you.

6.29. The puzzle is that Mūsā alai'his'slaam may have diagnosed him as having been effected by the stroke from his difficulty in expressing and grammar mistakes but he also announced the affect and particular word that he would be able to utter in the rest of his life.

• He (Mūsā alai'his'slaam) interrogated, "In response to their statements, explain what was your cause in desiring that, O Sa'mri?" [20:95]

• He (Sa'mri) replied, "I observed; that [he is trying to refer to some thing masculine] which they had not observed that —Therefore, I clutched---a holding in hand----from the trace of the Messenger. Thereby, I threw her away.
  And it is like that what my inner self/ conscience allured for me to do." [20:96]

6.30. It should be noted that the answer is quoted verbatim. The verbal answer of Sa'mri in relation to what people had explained is lacking coherence and sense, exhibiting his difficulty in expressing himself about the sequence of happenings like collection of ornaments, melting and sculpting. He is not able to verbally convey a meaningful thought which could conveniently be perceived by the listeners.

6.31. It is evident in the Episode that Sa'mri was perfectly alright in his speech before he took away the jewellery, ornaments. What could have caused him develop this state? He had exhibited craftsmanship of a goldsmith who crafted a hollow body of a calf, such that the air passing through pipes inside it could produce lowing sound. It is obvious that he did not have a proper workshop since they were in wilderness after Exodus from Egypt. Heat, fumes or toxic effect of some chemical he used for melting and moulding the scrap-gold to craft Calf effigy seems to have caused him stroke.

6.32. The execution of action was obviously done by the Mind of Sa'mri by commands given by motor signals to the parts of body for crafting the Golden Calf and making a statement about it. But no action can be initiated by the Brain without a stimulus. What was the stimulus for the action? He stated that doing like that was allured for me by "نَفْسِى  My inner-self".

6.33. Human psychology is mostly related to human mind. Psychologist Sigmund Freud published his famous theory in one of the most radical and influential books of the time on human psychology titled: "The Introduction to Psychoanalysis" published in 1930. He thought and  argued that human beings are completely controlled by their unconscious mind. He explained the unconscious mind consists of the processes in the mind that occur automatically and are not available to introspection. He divided the human mind by terms Id saying it is the primitive part of human brain which is the source of bodily needs, wants, desires, and impulses. He believed that the id acts according to the “pleasure principle” – the psychic force that motivates the tendency to seek immediate gratification of any impulse. He calls it "the most selfish part of our mind". It is only concerned with the immediate satisfaction of whatever want or need the body is experiencing at the moment. Freud stated that the id “knows no judgments of value: no good and evil, no morality” – only the fulfillment of immediate desires.

6.34. Freud called the second part of the human subconscious as  the ego: the rational part of our mind. He said that “The ego represents what may be called reason and common sense, in contrast to the id, which contains the passions.” The ego acts according to the reality principle; i.e. it seeks to please the id’s drive in realistic ways that will benefit in the long term rather than bring grief; a mediator “between id and reality.” Ego’s function would be the choice to resist the urge satisfied illicitly.

6.35. Freud coined and considered "superego" is the ethical component of the personality and provides the moral standards by which the ego operates. The superego's criticisms, prohibitions, and inhibitions form a person's conscience, and its positive aspirations and ideals represent one's idealized self-image, or “ego ideal. He stated the superego is the moral part of us, reflecting the internalization of cultural rules, mainly taught by parents applying their guidance and influence.

6.36. Then comes 1950 when Paul MacLean, a doctor and researcher, came up with a theory that humans have not one brain, but three, each with its own purpose and function. He called this, the “Triune Brain Model”. But would it be justified to think Paul was the first to come with Triune Brain Model in the presence of the statement in Ayah 16:78 quoted above made by the exalted Messenger more than 1400 years back? It was told told that certain parts of developing human are rendered as: ٱلْأَفْـِٔدَ ةَsignifying minimum three brains. Triune Brain, meaning three brains in one are termed the Logical Brain, prefrontal cortex, handles language, reasoning and emotional control whereby humans can intelligently solve problems and make meanings out of life events. The Emotional Brain (also referred limbic brain or mammalian brain) triggers emotions that motivate behaviour. The amygdala scans stimuli for cues of danger or interest and stores important events in long term memory. The Survival Brain (brain stem) reacts to danger by triggering fight, flight or submit mechanisms.

6.37. I think the Critical study of Chapter 12 of Divine Discourse, termed as the best real life episode (أَحْسَنَ ٱلْقَصَصِ), will help us evaluate the theory of Freud and of Triune Brain and will reveal exactly what maneuvers the human behaviour.

6.38. The intellectual stalwarts of Arabian Peninsula made it explicit by the choice of Root: "ف ء د" and nouns: فُؤَادَ (plural ٱلْأَفْـِٔدَ ةَ), naming the organ of human body - brains that it is only a "service provider" to the Being for baking into knowledge the information fed by sensory organs. Thereby, brain has no "authority" or "personal will" to manipulate the incoming bits of information and decide arbitrarily. The "executive brain" is subject to answerability along with faculty of listening and vision that bake the shareable concrete knowledge (17:36) which can be subjected to scrutiny and debate as to veracity or otherwise. It shows and establishes the impartiality of these faculties endowed to the "Person" of human being who is the "authority - holder of Will". Thus the basic job of brain is perception which is the process of selecting, organizing, and interpreting information from the senses.

6.39. Our perception about "psychology" is that it is the study of mind and behaviour. The difference between brain and mind suggested by scholars is that brain refers to the physical organ in our body that supports the function of mind which refers to our ability to think, feel and engage in physical activity. Isn't this perception strange when we trace its origin/etymology in Greek word "psyche" that means spirit or soul, and its second part means "study" or "research"?

6.40. Grand Qur’ān discusses the subject of psychology and psychoanalysis of human beings succinctly and the key words covering this subject are: ٱلْأَفْـِٔدَةَ brains; ٱلْقُلُوبُ  the hearts, ٱلصُّدُورُ the chests; and ٱلْأَنفُسُ signifying sum total of visible and hidden aspects of human personality; and ذِكْرُكُمْ the biography of you people, individually and as species.

6.41. The study of "psychology" and "comprehension" will become rather mysterious subject if we strictly interpret it by the Greek mind. It is also difficult subject since the Holder - Reservoir of Knowledge and His Spokesperson has shared but little information about it on being asked:

• Moreover, they, the intelligentsia of people of Book, enquire from you the Messenger [Sal'lallaa'hoalaih'wa'salam] some information/ explanation about the "Soul". You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "The Soul" is blowing of Vitality-Essence by the Verbal Command about decision-finalized affair of my Sustainer Lord. (phrases relate to elided predicate-15:29; 38:72) Realize it, information and understanding that was given to you, O you the people of Book, was but a small part of the reservoir of knowledge, to envision abstract realm." [17:85]

7. Comprehension is what the Heart desires to understand; brains are "impartial and truthful, automated".

7.1. Perception in psychology is the way an individual experiences the world through sensory organs and processing that information. So the first part is: stimulation - recognising the stimuli - focusing attention on certain sounds (auditory), sights (visual), touching (haptic/tactile), smell (olfactory) and taste (gustatory perception). The second is organizing by comparing previously stored information, existing knowledge with the stimuli; and interpreting - making meaning of the stimuli. Next is memory, storage of one's experience about the stimuli and to recall the storage. It is thus purely machine like process, like data processing by the computer that has no biases and passion. Thereby, the truthfulness of recognition of stimuli and interpretation by the brain is reliable. This is seemingly the end limit of functional responsibility the brain owes to its master, the person - the governor. Man is endowed with "authority - Freewill - autonomy - self-government" reflected by Arabic adjective resembling participle "خَلِيفَةً".

• Know the history of the point in time when the Sustainer Lord of you the Messenger said to the Angles: "Be informed, I am about to appoint - declare Adam as self-ruler enjoying liberty of decision making — freewill in the Earth."

7.2. The address is interrupted using rhetorical device "apostrophe" turning to the exalted Messenger while addressing humanity.  It is he to firstly get the breaking news about any informative fact either in the remote past or in the distant future. Simultaneously, every member of the humanity reading the book in timeline is taken to their earliest days of existence making them abreast how wonderful and honoured was their extraterrestrial living in Paradise.

7.3. The Divine Discourse concatenates facts in perfect sequence and chronological order. This is the First Narrative - Episode - real life event when a decision was taken about the future of Man in the very early period of his existence in the extraterrestrial land.  Firstly, they are informed in what state they were descended to the Earth in an honourable manner and with full liberty to enjoy real freewill: خَلِيفَةًۭ. It was not a "catastrophe", not a punishment of sin. It was a new "exposition" - beginning.  

7.4. Qur’ān is the Divine Curriculum for teaching and education not merely for assimilation as is fed to students in a classroom characterizing them as objects when transmission of knowledge becomes sort of passive feeding, but it is so designed and textually organized that students are active subjects and participants to critically and intellectually analyse and reflect deeply for attaining highest level of understanding and leaps of enlightenment.

• Furthermore, He the Exalted is the One Who has given you people prominence. Your origin and source is solitary individual.  Thereby, since the human race was to continue the procreated organism has a cool resting and maturing place [epididymes for Sperm] and a departing place of mutual understanding/promises-location of bilateral alliance and treaty. [vagina-fallopian tube-uterus].
  Indeed Our Majesty has rendered the Aa'ya'at: verbal passages distinct for the people who seek to comprehend/understand. [6:98]

7.5. The difference between knowing, information/knowledge and understanding can be perceived by the type of information given in the Ayahs that are rendered distinct for gaining knowledge with more complex information about the creation of Human species, first human individual and his spouse by asexual creation and then by sexual phenomenon given in the following Ayah distinctly for people who are in pursuit of understanding.  Those in pursuit of understanding/comprehending are described by verbal sentence: يَفْقَهُونَ from Root: ف ق ه . According to Ibn Faris [died 1005] ( يَدُلُّ عَلَى إِدْرَاكِ الشَّيْءِ ) it leads to noesis - appreciation, realizing, understanding, intellect, perception of the mind, disambiguation, and gaining knowledge - awareness. Learned Raghib said (التّوصل إلى علم غائب بعلم شاهد): it is reaching to - obtaining - perceiving invisible information - knowledge by the visible - experienced information - knowledge.

7.6. We keep reiterating that Qur’ān renders the meanings of the Root, which is the semantic seed/DNA of genealogy of Arabic, at the very first instance of its use. Here is yet another example. Comprehension in simple words is the act or capability of understanding something, especially the meaning of a communication; a verbal saying, حَدِيثٙا in Arabic.

7.7. The locus of information and understanding/comprehending is also different, according to Qur’ān:

• Know it; Some oft them (elite) pretend listening to you the Messenger [Sal'lallaa'ho'alaih'wa'salam] —While Our Majesty have rendered that what they claim covers upon their hearts (see 2:88*) as protection that hinders them comprehending it (Qur’ān). (also repeated in 17:46 and 18:57) And Our Majesty have rendered their so called (41:5) heavy load deposited within their ears as acoustic impedance persisting in their ears. Take note their rhetoric for bringing them miracle is just lame excuse to confuse people; even if they would have seen all sorts of unprecedented display, they will not accept and believe in them (and will call it an act of evident illusion 6:7). It has become their habit, when they have come to you; they wrangle with you by twists in contending. Those who have rejected to believe in the Messenger of Allah the Exalted say to people: "This (Qur’ān) is nothing but compilation of the tales of ancients." — [6:25]

7.8. The astonishing information in Qur’ān is about the organ - locus for "reasoning" and "understanding". It says it is the heart:

7.9. The important thing is that such people are contrasted with mammals - livestock with regard to: أَضَلُّ (comparative noun) and not with animals of wilderness. All such translations are patently incorrect who rendered its meanings as "more astray, more misguided". Livestock are neither astray nor misguided. They are instinctively indifferent - unmindful to their environment while busy in regurgitating their food. None of the animals can ever be described as astray or misguided since they all submit to their Sustainer Lord Allah the Exalted.

7.10. Reading a book analytically is chewing and digesting it. It is the moral, professional and intellectual duty of a person who intends to translate a book for circulation in public that he must critically read the entire source text before embarking upon rendering it in target language text. When we study their works even with reference to only these two Roots: ض ل ل and:  غ ف ل it becomes apparent as if they had not read the Grand Qur’ān critically and had not analyzed the semantic features embedded in the words emanating from these roots and their naturally pairing collocates which restrict general meanings to specific meanings.

7.11. Getting more information is learning, and so is coming to understand what we did not understand before. But there is an important difference between these two kinds of learning. To be informed is to know simply that something is the case. To be enlightened is to know, in addition, what is it all about: why it is the case, what its connections are with other facts, in what respects it is the same, in what respects it is different, and so forth. A translator must first enlighten himself and then start translating. Once a man is informed and cautioned by the Divine Discourse, he is no more unaware, uninformed. Henceforth, if he remains negligent in his behaviour he will be described as heedless person and aberrant. Percipient listening is possible only when hearts are inclined to listen the speech of others. Otherwise there emerges a barrier between the ear drum and sound interpreting part of the brain. It is specifically mentioned about the adamant elite:

• They do not listen except hearing in a playful mood whatever warning - information comes to their notice anew quoted from the Memoir- Admonishment (Qur’ān) received in easy to comprehend composition from their Sustainer Lord. [21:2] Their hearts are distracted and preoccupied in other trifle matters and thoughts. [Refer 21:3]

7.12. Grand Qur’ān has nowhere suggested or even hinted that: ٱلْأَفْـِٔدَةَ and  ٱلْقُلُوبُ: the hearts are synonym, synonymous or interchangeable. The choice of words in the text of Qur’ān must not be altered or substituted by another Arabic word for convenience of translation in the target language. It must be avoided particularly when intention is to co-relate it with generally held perceptions and beliefs of majority of people at any given point in time. We do not have the absolute knowledge of Universe nor of our own bodies. We will remain in the process of learning till the blow of Last Sound in the trumpet, the real big bang. Moreover, no one adopts such sort of attitude and behaviour with any other book of the world, therefore, why this attitude is met to Qur’ān which too is a Book.

7.13. The noun: ٱلْقُلُوبُ  stems from Root: ق ل ب. Renowned classical lexicons describe that this Root leads to the perception of purity, sincerity and worthiness of a thing; it signifies heart; and secondly turning-revering-inverting-changing of a thing, its mode or manner of being. It denotes turning over and over, or upside down, or to revolve repeatedly a thing to investigate, scrutinize or examine to know or determine its inner self; and what might be the issues and affairs. The turning over and over is exemplified like the sweltering of a serpent on hot sand of desert.

• 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]

• Moreover, they (elite of Bani Iesraa'eel) 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]

7.16. 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.

7.17. Root of  طَبَعَ  is "ط ب ع". Its perception and meanings are, "sealing, stamping, imprinting, or impressing; impressing a thing with the engraving of the stamp; to brand or mark". Lane's Lexicon further quotes, "accord to Aboo-Is-hák the Grammarian, طَبْعٌ and خَتْمٌ both signify the covering over a thing, and securing oneself from a thing's entering it." It is like a locked premises wherein entry is restricted:

7.18. Sealing, closing, wrapping, locking,  impressing the epilogue on hearts of people who deny and persist to remain in state of non-belief is finally portrayed. A person's refusal to narrated fact or an invitation to reflect upon a proposition happens because his heart and mind are covered intuitively by something contrary to it. It is like rust upon hearts that resists access of any new idea for consideration and understanding:

• Nay, on the contrary, the fact is that what they were earning has caused a coating of rust upon their hearts. [83:14]

7.19. The information about the hearts of certain people revealed in the aforementioned Ayahs are the People who live in a bubble. They surround themselves with like-minded individuals, listen the information that aligns with their existing beliefs. They avoid exposure to diverse viewpoints or challenging ideas. It obviously results in a narrow worldview and limited understanding. Living in a bubble hinder personal growth, critical thinking, and the ability to engage in constructive dialogue with others. The adamant polytheist chieftains of Arabian Peninsula were such people who stated they will not get out of their comfort zone, they will remain deeply absorbed in their world:

7.21. Common understanding is that brain is the organ responsible for all mental functions. Intellect is one mental capacity of thought, reasoning, and understanding. It is needed since Life has the desire of growth, survival, continuity and accomplishment. Allah the Exalted disclosed reasoning is to be done by resorting to "the heart":

• Is it for reason that they have not traversed in the world - land [seeing archaeological evidence of past history]—Whereby the hearts may become visionary for them that they could with it reflect to differentiate - draw conclusion— Or ears become such that with them they could truly listen [the facts of past being narrated to them]. [they do not respond] Thereby, the fact is that it were not "the vision: neurological signals stored in memory after interpretation of the image seen" that become blind but it are the hearts, which are in the chests, that become blind.  [to recall/retrieve/again see the stored fact]. [22:46]

7.22. It is the solitary mention where the act of "يَعْقِلُونَ" (masculine third person plural imperfect verb) is stated to be done by them with the faculty/instrument of hearts which become visionary taking lesson from what was the fate of adamant people who persistently contradicted the Messengers.

• 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. [2:242; and Refer 24:61]

7.26. One of the epithets of Grand Qur’ān is: ٱلْحَقُّ meaning whatever is stated therein it are infallible truths whose veracity can stand the accuracy test in timeline. It has described inbuilt test for verifying the validity and reliability of its contents time and again in the timeline:

• Our Majesty will henceforth keep intermittently exposing visually Our tangible realities prevalent in the Universe-horizons and in their own bodies to them (who accept not the Divine origin of Qur’ān) —The purpose of this visual manifestation is that: it (Qur’ān) being Infallible Discourse of Reality itself explicitly explicates to have been sent for them by their Sustainer Lord. [Ref 41:53]

7.27. Grand Qur’ān declared 1400 years back that Man is intellectual only if has the Intellectual Heart (قَلْبٍۢ سَلِيـمٍ and قَلْبٍۢ مُّنِيبٍ ) The stage of thinking, reasoning and attaining enlightenment is obviously after having acquired information:

• And these are specific analogies which Our Majesty strike for rendering some point explicitly evident for the benefit and reflection of the people —But no one can reflect-discerns them except those who have the relevant information-data-knowledge. [29:43]

7.28. Creation is the desire and resolve of a living to manifest oneself and be acknowledged. Creation sets in sciences - knowledge for which reason the created realms is described by Arabic unique plural word: ٱلْعَٟلَمِيـنَ stemming from Root: ع ل م that signifies cognition and perception of a thing by knowing its existence and reality and adjudging upon a thing with existence of another thing, or negating it which is expatriate from it. It is bits of information (مَّعْلُومَٟتٌ) and baking them into end product Knowledge (عِلْمٌ). Thus: ٱلْعَٟلَمِيـنَ denotes all the existent are the source of information and knowledge and those who obtain information and knowledge are termed: ٱلْعَٟلِمُونَ, singular: عَٟلِمُ people who have information. Bits of information obtained (by sensory organs-faculties) need to be subjected to folding/compacting which is a process carried out by a rational being (يَعْقِلُهَآ) to differentiate it from another percept, thing, concept or phenomenon to make it Knowledge. Baking of bits of information yields knowledge and the faculty provided to human beings for this process are: ٱلْأَفْـِٔدَةَ brains.

7.29. It is a matter of common sense that a man can reflect/ponder/process/analyze only after he has acquired data/information about something. Therefore, to find the veracity of statement that hearts are instrument for pondering and reflecting for safeguarding the life, it entails Heart must have the memory. It was only in 1991 when the reality inside the person of human verbally mirrored 1400 years earlier was exposed to Dr. J. Andrew Armour who discovered that the heart has its "little brain" or "intrinsic cardiac nervous system." Neuro-Cardiology tells heart contains an intrinsic nervous system that exhibits both short and long-term memory functions. The intrinsic nervous system of the heart consists of approximately 40,000 neurons called sensory neurites which relay information to the brain. The heart sends more signals to the brain than vice versa. It is the heart who acts as visionary, thinking about or planning the future with imagination or wisdom for the Man:

• Indeed in this information is a lesson - cause for getting alarmed for the one, a heart is there that functions for him as visionary or who let the faculty of listening confront it — And thus he becomes as if he were a witness to the happened incidents. [50:37]

7.30. What happens when we wish to answer a question or what is done by Google and computer when we post a question to it? We cut relevant portion from our brain memory and Google and Computer cuts it from its memory to display it on screen. When we cut relevant part from memory which we intend to express as answer, it is also firstly displayed on an invisible screen which is our rib cage; and a system in it instantly becomes operative to transform it into sound by vocal cords to make it reach our mouth from where we emit it syllable by syllable for the auditory faculty of questioner. However, if the text of the book is saved in the memory of heart, it is always on the screen of the chest: 

• O you the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce; "Whoever has been an antagonist controverting about Gib'rei'l, he is in fact a disavower" — (He is an Angel) Because he (Gib'rei'l) has indeed intermittently brought it (Qur’ān) down upon your heart, to meet the exigencies, by the permission of Allah the Exalted — It (Qur’ān) is the Affirmer-Certifier-Sanctifier for that which was sent in front of it (previous communication through Books-5:48) — Moreover, it (Qur’ān) is a Guide in every moment of life and conveyer of glad tidings for the true Believers. [2:97]

7.31. When the information is stored in the heart, there is no possibility of forgetfulness and hindrance that can happen for retrieval of data from brain as happens in dementia, Alzheimer's disease. It is reiterated that the serially communicated passages of Qur’ān were saved in the memory of heart of the exalted universal Messenger:

• And truly it (Qur’ān) is certainly the piecemeal dispatch of the Sustainer Lord of the Worlds — [26:192] -- (However, fact remains) The trusted executor of vital-command: Gib'reil [alai'his'slaam] did descend once along with it (Qur’ān) -- (to present it face to face at the time of the appointment of Universal Messenger) [26:193] The intermittent dispatch is to rest upon your heart (memorization -memory) so that you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] be the last of the galaxy of Revivalists/Warner/Awakeners —[26:194]

7.33. The heart is the symbol of life. A fetus is pronounced alive when the heart beats between 6 to 8 weeks gestational life; otherwise it is dead body. All organs including the brain develop after the heart formation. Also, life ends by the cessation of heart beats. Heart is the visionary that provides thinking and planning about the future with imagination and wisdom for guarding and ensuring the prolonged and comfortable survival of life which is the concept embedded in the verbal sentence: يَعْقِلُونَ of Root: ع ق ل; intellectual reasoning; and verbal sentence: يَفْقَهُونَ that stems from Root: ف ق ه meaning comprehending, reaching to - obtaining - perceiving invisible information.

7.34. It is interesting that even the statistics of use of Root: ع ق ل is symbolic. It is used 49 number of times. In numerology, the number 49 is reduced to the single-digit number 4. The number 4 is often associated with traits such as stability, practicality, responsibility, and organization. It is seen as a number that represents a strong foundation and a focus on building a secure and orderly life. Number 49 symbolizes perseverance, determination, and belief in oneself. Its last time mention is by the people who avoided using their hearts for intellectual reasoning and enlightenment to safeguard and secure their future life:

• Neither wealth nor sons will yield benefit to them on that Day of Resurrection— [26:88] Except the one who came to Allah the Exalted with a submissive heart." [26:89]

• And the Qur’ān is brought nearer, opposite of something being distant away, for those who sincerely endeavour to attain salvation. [50:31] This lifetime achievement award is what you people are being promised, for everyone who maintains sincere righteous orientation and remains guarding — [50:32] It is he who felt awe of Omnipresence of Ar'Reh'maan the Exalted, without being in his sight — And he came with a dedicated heart. [50:33] It will be said: "You people enter into her (Paradise) with tranquillity and peace. This is the Day of Eternity". [50:34]

7.38. The term "مُتَّقِيـنَ" is simplified to refer to everyone who is described by adjectival phrase "أَوَّابٍٛ حَفِيظ"; first noun is hyperbolic that refers a person who sincerely and diligently responds in obedience and channels his interest, orientation towards his Creator and Sustainer Lord; and his characteristic is described by adjective resembling participle which shows it as his permanent feature of conduct and behaviour of guarding himself. He is the man who has dedicated his heart to submit to the protocols prescribed by Allah the Exalted.

7.39. Brains are like data processing, analysing, and comparing with earlier stored data, and saving machines of information and knowledge. Brain is always active; but heart can be let remain unmindful and inattentive if the man is deliberately following his desires and selfish motives:

• And you the Messenger [Sal'lallaa'hoalaih'wa'salam] make yourself feeling satisfied with the company of those who call on their Sustainer Lord morning and evening seeking His approval and appreciation —
  And your eyes should not distance attention-affection-protection from them, while you are desiring finding more time attending to people bestowed with worldly affluence and ruling power.
  And nor should you accept the word of the one whose heart Our Majesty have let remain unmindful from Our remembrance/Reminder/ Book and he has followed his desires and conjectures; and his affair-interest has been a matter of priority and precedence for him. [18:28]

7.40. Machines truthfully perform the assigned functions and act and react to stimulus accordingly unless they are forced to distract. It is the heart that accepts the guidance for adopting a course and direction.

• No untoward incidence happened [in the Earth and to you] except with the prior approval of Allah the Exalted. And subject to whoever consciously believes in Allah the Exalted, thereby, He the Exalted would guide his heart in aright direction—And Allah is eternally the Knower of each and everything. [64:11]

8. Neither heart nor brain is the source of consciousness; it is نَفْسٌۭ Conscience of Man that guides and drives, in either direction.

8.1. The majority of wise-men; be they the "Seven Wise Men of Greece", or Sophists, Gorgias or renowned Pythagoras, Protagoras and Plato or his illustrious student Aristotle, or other "men of wisdom" before and after them, tried and delved deep in their imagination to understand the boundaries of "Knowledge" but seldom cared to benefit from "The Book of Hour". The "imaginative knots" never produce a ladder and rope that could take one to the point of certainty and conviction. It is unfortunate that majority of the "wise-brains" in philosophy gave more confusion and conflict than benefit to humanity since they in time and space remained neglectful to "The Book of Hour":

• A book was sent along with every Messenger for guidance: knowledge: Life Manual for each period of time. [Ref 13:38]

8.2. The Creator sets the sciences that serve the purpose of knowing the philosophy behind the creation. Creation is but a combination, a binary of tangible reality and abstract reality. Man is no exception. He is manifest by the corporeal structure termed "body" and in Arabic by: بَشَـرٙا and: جَسَدًۭا.  The body has inside it one heart and brains. They are the automated, programmed organs that operate and function by mutual consultation. They provide the man consciousness - knowledge of things, which he lacks on birth (16:78). The body, heart and brains do not constitute the Whole of Being. The Being is Abstract Person who manifests himself by driving the heart and brains to motor the body for socialization and be a Social Being (مَعْشَـرَ).  

8.3.  Chapter 12 of Divine Discourse, termed as the best real life episode (أَحْسَنَ ٱلْقَصَصِ), reveals that the Being - Abstract Person manifests his Self by his heart which can dictate to the brain to act as desired. The "Self of the Man-Conscience" is described in Arabic by Possessive Phrase: نَفْسُهُۥ . Conscience is "innate" companion; it is representative of fundamental property of human life, i.e., socialness. It is manipulate-able by, and represents the Freewill/self sovereignty/Autonomy individually granted to Man during his life-span on Earth:

• Know the history of the point in time when the Sustainer Lord of you the Messenger said to the Angles: "Be informed, I am about to appoint - declare Aadam as self-ruler enjoying liberty of decision making — freewill in the Earth." [Refer 2:30]

8.4. The concept of “conscience" is commonly used in its moral sense; it is the inherent ability of every healthy human being to perceive what is right and what is wrong and, on the strength of this perception, to control, monitor, evaluate and execute their actions. Describing human being, Arabic language and Qur’ān ascribe: نَفْسُهُۥ  "his conscience" as his integral innate part. Noun: نَفْسٌ (plural of paucity: ٱلْأَنفُسُ and of abundance: ٱلنُّفُوسُ) stems from Root: ن ف س; which as stated by Ibn Faris leads to the perception of release - egress  of gentle wind (breeze) be it of air or otherwise; thereby it signifies egress of gentle wind from thoracic cavity. Lane's Lexicon states; "It was, or became, high in estimation, of high account, or excellent; [highly prized; precious, or valuable;] and therefore, was desired with emulation, or in much request. Some of the lexicologists assert the نَفْسٌ and the  رُوحٌ to be one and the same, except that the former is feminine, and the latter [generally or often] masculine; others say, that the latter is that whereby is life; and the former, that whereby is intellect, or reason".

8.5. It is unique feature of Divine Discourse that it exposes the concept inherent in Roots at the very first instance of its mention. Leaving aside philosophical debate on "conscience", we find it as inbuilt "component" of human person which can be "deceived" by the exercise of Freewill:

• They, Impostor believers (ٱلْمُنَٟفِقُونَ) seek by contrary to fact verbal assertion to beguile Allah the Exalted — And to deceptively convince those who have heartily believed [the Messenger and Grand Qur’ān]. -- However, in fact such minority people deceive none by false declaration of belief except their own Conscience —While they intend not to recognise the dissonance between their desire and reality (victim of cognitive dissonance). [since do not see beyond their selfish stakes] --. [2:09]

8.26. For describing positive traits of Number 298 adjectives are: Self reliant; Original; Strong-willed; ambitious; decisive; assertive. Negative traits are: rebellious; aggressive; boastful; impulsive; intimidating; selfish; arrogant; self centered; and domineering. The numerology energy represented by the number 298 resonates with the concept of an independent leader showing a coherent group how to do things. Man is likewise a coherent whole/group of body, brains, heart, conscience and Vitality breathed into him for exercising Free Will to do things, he likes. 

8.27. Episodes mentioned in Qur’ān are providers of insights on delicate issues of psychology and human behaviour. It highlights them without philosophical complexities. Allah the Exalted narrates the episodes with the choice of such words and construction of sentences in such manner that the listener and reader could visualize the actual scene as if he is observing the happening, like watching a replay/repeat telecast for visualization of the past. But the problem with the majority of translators is that the client of the target language is their focus and is on the back of their mind/attention, who merely read the Arabic text from right to left and keep placing the meanings of individual words from left to right to gather a vague idea of what is stated in the original text. These translators naively forgot that Metaphrase (word by word translation) is in fact no translation particularly when the source language is Semitic and target language is Germanic; and further that grammar, syntax and rhetoric do add meanings to actual words of the source text. This causes major translational loss, resulting in blurring the image-footage mirrored therein and failure to grasp the purpose of mentioning the narrative:

• Certainly an enlightenment enabling insight is mirrored in the episodes/incidents of those people, for men who reflect objectively. [Ref 12:111]

8.28. The "conscience" is simplistically explained in an episode where we find an incident when firstly a married woman of elite class and then few women displayed an unusual and unexpected sexual excitement and unsuccessfully attempted to seduce a Man to meet their sudden surge.  It is obvious that the incident had no connection with past memories of the ladies. But before we study the episode, we should keep in mind that Narrative texts have to do with real-world events and time; and their purpose may be to inform, to persuade and/or to correct the record, rectify the falsities gleaned by people from the Epistemology of Testimony. Major objective is to let wise people draw lessons from the complication and the resolution of a real-life event of the past. This episode relates to the earlier life of the elevated Messenger of Allah the Exalted, Yusuf alahissalam. Narrative writing uses time as its deep structure. It has three segments; orientation, complication, and resolution. The Orientation of episode is:

• And he who had bought him (child-Yu'suf) from the market in the City Misr [Egypt] said to his wife imperatively: "You make his permanent stay dignified; may be he becomes profitable for us or we might affectionately adopt him as son."
  And this is how Our Majesty provided a stronghold for Yu'suf in the Land [Misr-known by non Arabs as Egypt] —[Ref 12:21]

8.46. The heart has been considered throughout history the source of emotions, passion and wisdom. It was also thought that feeling or sensation of love and other emotional states are experiences in the area of heart. This fact is obvious in the statement of few honourable elite women of Egypt in the days of elevated Messenger Yusuf alahissalam they had observed about the wife of the Minister:

• And a few women in the city talked: "[look at] Wife of Aziz, she seduces her servant seeking to take him away from his conscience for fulfilling her illicit desire  —Indeed he has reached her pericardium, piercing desire for nearness-love has impassioned her. Indeed we find her certainly in a state of manifest forgetfulness/mindlessness". [12:30]

8.47. They have beautifully depicted that the love when touches the borders of lust; it is as if the desired one has pierced the pericardium. The Heart is a muscular organ, which pumps blood through the blood vessels of circulatory system. It is located between the lungs, in the middle compartment of the chest (ٱلصُّدُورُ). The heart is divided into four chambers: upper left and right atria; and lower left and right ventricles. The heart is enclosed in a protective sac, the pericardium, which also contains a small amount of fluid. The wall of the heart is made up of three layers: epicardium, myocardium, and endocardium.  So it is the heart that experiences emotions and passion. But she knew not, nor gave a thought about the unknown stimulus that had aroused in her illicit passion; but was so sure that other ladies, who were talking ill about her, will behave similarly overpowered by sexual urge; she invited them.

• Thereat, when she heard about their bickering she sent invitation to them —
  And prepared for them cushioned seating/repast-food requiring leaning to cut it with knife, and she gave to each one of them individually a fruit knife.

• And she asked him, "you come before them." Thereat, as soon when those women had seen him they did extol him. And they purposely pricked their hands —
  And (getting no response and attention) they said, "Absolute exaltation is for Allah. This is not an ordinary man; he is not but honoured elite."  [12:31]

8.48. The respectable ladies themselves became victim of sudden emotional surge and tried firstly to seduce mentally by extolling to equate him to the aristocracy they belonged; to remove fearful hesitation since they knew about him as house-servant. Seeing no response and advances; they did the daring step of physically pricking their hands expecting and appealing for sympathetic touch. Deliberate pricking or scratching of hands does not detract attention from some thing more absorbing; it is a cue to seek attention. Finding no response, they again exalted him.

• She (host lady) said, "Then that is the phenomenon about which you objurgated me saying his attraction has pierced into my heart —And yes, I seduced him to take him away from his personal-self/conscience to meet my desire. Thereat, he remained firm to his resolve [and ran away to the exit door]. But if he performs not that which I am commanding him, he will certainly be imprisoned and he will become one of the degraded". [12:32]

8.49. She has succeeded in proving over guest women that her desire, passion, emotionalism and madness for him (Yusuf alahissalam) were not unjustified. If they were carried away from their selves/conscience by sudden urge merely by his one time presence among them how could she resist and control herself while being in closeness with him all the time. In this atmosphere of emotional seizure and self-forgetfulness she also forgot that she had been embarrassed in front of her husband for this desire once before. Encouraged by the affect upon and their emotional urge, she lost all decency and shame by aristocratic rather narcissistic urge.

• He prayed: "My Sustainer Lord! imprisonment is more suited and dearer to me than going towards what they are inviting, inciting me. Should You the Exalted not avert their scheme-trick compelling me to incline towards them; I would have surge of passion overwhelmed towards them; and would become one of those who are carried away by emotions. [12:33] Acceding to his prayer His Sustainer Lord responded, thereby He the Exalted revolved their scheme-seducing tricks away from him. The fact remains that He the Exalted is eternally the All-Listening, the All-Knowing. [12:34]

8.50. Seeing the intensity of their spontaneous emotional urge and boldness for illicit desire, and considering it impossible and pointless to convince them against their shameful advances, he called upon his Sustainer Lord. The verb أَصْبُ [as'bu] is worthy of note in this context. It denotes a rushing surge of youthful passion. It means that you are overwhelmed by an unbridled passion that surges up in your heart; disturbs your balance of mind, makes you loose the sense of right and wrong, and drives you towards folly.

8.51. They all were holding elite status married ladies much elder than young Yusuf (alahissalam). The puzzle was what was the reason for their spontaneously getting turned-on to an irresistible intensity? The claim in Grand Qur’ān that nothing relevant to its audience is neglected mentioning therein and that it is a grand book, which means it is alive in time and space, invites us trying finding mention of subconscious arousal of woman since it is certainly relevant and mysterious to us even today. However, they deduced the unknown cause of instantaneous emotional agitation by considering the circumstantial cues and thought problem can be resolved by taking him into protective custody for certain period to avoid women getting near and harassing him. They thought his bodily presence affects women.     

• Afterwards, the cause became apparent/understood for them after having observed/analyzed evidential hints, they decided they must take him into protective custody-imprison him for a while. [12:35]

8.52. Ever since scientists have become able to observe response activities in the brains to stimuli, they are researching and looking into as to whether man's sweat or body odour is aphrodisiac and could cause some women to get aroused - turn on. Some researchers say human cannot detect pheromones (scented sex hormones) while others suggest that some humans can, at least some of the time. However they say that women do appear to be sensitive to male pheromones, particularly around ovulation. Pheromones are chemical signals sent out by the body of one member of a species that trigger a natural response in another member of that same species. The studies have shown that the secreted male pheromone that attracts a woman is androstenone and in particular androstadienone. In experiments, those women who took a whiff of androstadienone displayed more signs of arousal. Scientists suspect that a cranial nerve named "terminal nerve, or cranial nerve zero" may be the key to the mysterious workings of pheromones.  The terminal nerve projects to those areas of the brain which are involved in regulating sexual behaviour in mammals.

8.53. It is known fact that there is no magic thing that makes any woman instantly aroused particularly when there is no seducing cue from a man. The only candidate is perhaps the sweat and body odour that caused stimulating sexual desire. We later find in the episode that some "magic" chemical was certainly present in his sweat that visual impairment was cured by placing his used shirt on father's face:

• (After chatting and caravan getting ready for departure he said) "You go back taking along this shirt of mine; thereat, place it on the face of my father, he would regain vision — And you people come to me along with your families, all jointly." [12:93]

  فَلَمَّآ أَن جَآءَ ٱلْبَشِيـرُ أَ لْقَىٰـهُ عَلَـىٰ وَجْهِهِۦ فَٱرْتَدَّ بَصِيـرٙاۖ
  قَالَ أَ لَمْ أَقُلْ لَّـكُـمْ إِ نِّـىٓ أَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ ٩٦

• Thereby on arrival of caravan the bearer of good news had placed that shirt upon his face, thereat, he reverted with restored vision.
  He said, "Had I not told you that I know from Allah the Exalted that about which you people have no knowledge." [12:96]