Qur’ān Propounded Translation Methodology for transference to Non-Arab World
-
For inheritance we need not resort to AI or computer.
Salaam, I asked a simple question.
If man died left 12 pounds of gold.
How much to his wife?
How much to his parents?Likewise, @Emre who posts same dumb stuff.
Simple question use AI if you don’t understand.If a woman died left 12 pounds of gold.
How much to her husband?
How much to her parents? -
Salaam, I asked a simple question.
If man died left 12 pounds of gold.
How much to his wife?
How much to his parents?Likewise, @Emre who posts same dumb stuff.
Simple question use AI if you don’t understand.If a woman died left 12 pounds of gold.
How much to her husband?
How much to her parents?First study the basic laid down rules for distribution of inheritance, you will then need not asking such stupid questions.
The law of inheritance prescribed for Mankind and made obligatory upon the Believers is based upon the Testate succession and the Mandatory allocations. It is made incumbent upon the believers to make a bequeath in favour of their parents and relatively near relatives. A detailed procedure is laid down for bequeathing and for its verification after the death of concerned person. It can be modified in case there is patent tilt or injustice in the bequeath.
Allah the Exalted has specifically covered such situations which are pregnant for abuse of man-dominance and injustice. In such situations, Allah the Exalted has exercised the Authority and Will to demarcate certain parts of the Inheritance, and permanently allocating it to specific relatives in preference to others. The old simple method of dividing into equal shares is adopted like equal parts into which a company's capital is divided these days. The unique feature of law of inheritance promulgated in Grand Qur’ān is that Mankind's ever cherished notion of absolute preference to male offspring is inverted by declaring daughter/s, not son/s, the focus and theme of Inheritance.
Allah the Exalted has allocated inalienable shares for the bereaved relatives in the most simple method by categorizing the deceased in three mutually exclusive types
(i) Parents (Biological father and mother) leaving behind one daughter, or two daughters and son, or many daughters, daughter and son/sons, or more than one son. Parents leaving behind only one son are not in this category.
(ii) Deceased leaving behind alive parents, both mother and father; one son and spouse (wife/wives or husband). Or deceased leaving behind only parents (father and mother) and spouse, but without one son to grieve.
(iii) Deceased (man or woman) leaving behind only single alive parent or no parent, and no spouse, but leaving one son to grieve him. Or deceased leaving behind only single alive parent or no parent, no spouse, no son but leaving behind to grieve him one sister, or two sisters, or sister/s and brothers.
All the three deceased are distinct and exclude one and another. We will not find any other type of deceased in the world.
-
First study the basic laid down rules for distribution of inheritance, you will then need not asking such stupid questions.
You open a thread on translation and can’t answer a simple question. If you died tomorrow and left only a wife and parents, how much does each inherit?
This is basic, and anyone who frequents this site will see that you’re clueless and cannot understand even simple kid math, let alone discuss or translate advanced topics.
Similar to Emre, who keeps littering the forum with the same stupid stuff like he has diarrhea, and yet the moderators keep letting him do it! Hence, Free Minds has become the site of the absurd, full of dumb apes and monkeys.
-
You open a thread on translation and can’t answer a simple question. If you died tomorrow and left only a wife and parents, how much does each inherit?
This is basic, and anyone who frequents this site will see that you’re clueless and cannot understand even simple kid math, let alone discuss or translate advanced topics.
Similar to Emre, who keeps littering the forum with the same stupid stuff like he has diarrhea, and yet the moderators keep letting him do it! Hence, Free Minds has become the site of the absurd, full of dumb apes and monkeys.
Qur'an asks me to avoid when someone proves to be an idiot desperately avoiding to read something that describes the concept in detail.
Thanks.
-
Qur'an asks me to avoid when someone proves to be an idiot desperately avoiding to read something that describes the concept in detail.
Thanks.
No Qur’ān calls you an idiot and dumb ape likewise you’re a coward that can’t answer a basic question and only rants about verbs and nouns.
No thanks!
-
In summary In verse 11, there is no spouse, while in verse 12, there is a spouse, verse 176 tells how to make a taksim when there are only siblings of the deceased
Resolution of Heritage Verses
Each of the heritage verses, Nisa 11, 12 and 176, actually offers separate formulas for individual situations. In fact, each sentence in these verses mentions a separate situation and formula in its own right...
When I was researching it online, I saw that there were people who noticed and said that these three verses gave separate formulas in them. But as I said, not only the verse, but also every sentence in the verses also mentions a different situation and sharing in its own right. Each sentence is a separate list of heirs and the proportions they will receive.
Whoever's mentioned in the sentence, they're the only heirs. So either they're alive, or they're still being inherited, even if they're others.
Therefore, in fact, there is no ratio to each other, common formula, hunting, as the sects practice. In Nisa 11, for example, "If there are more than two women, they own two-thirds of what the deceased leaves." is a separate formula alone (if only girls are heirs and more than two girls, this rate applies, or else it is not in other stylish and circumstances).
And so the stones are in place. In any case, it's enough. Not only is there increased inheritance in some cases, but there is also who will be given this increased amount in light of the verses. (E.g. Verse 8 of Nisa...)
Now let's write verses Nisa 11, 12, and 176 describing this heritage share and then provide an example of analysis through one
Nisa
411 God directs you regarding the inheritance of your children "To the male shall be as that given to two females. If they are women, more than two, then they will have two thirds of what is inherited. And if she is only one, then she will have one half. And to his parents, each one of them shall have one sixth of what is inherited, if he has a child. If he has no child and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which are closer to you in benefit, a directive from God, for God is Knowledgeable, Wise."
412 And for you is half of what your wives leave behind if they have no child; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman who is being inherited has no ascendants, but has a brother or a sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate.
4176 They seek a ruling from you, say "God gives you the ruling for those who have no ascendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things.
As an example, let's open up the information given in verse 11.
I have said that each of these verses, let alone each sentence in them, offer separate formulas for different situations. Let's present his analysis
Nisa
- "Allah advises you regarding your children For the male, the share of two females."
That is, if the heirs consist of only children and there are both male and female children, male children will receive 2 units, while female ones will receive 1 unit.
Briefly, with an example, if there is 300 L. inheritance and a man and a woman have children, the male will receive 200 L. and the woman will receive 100 L.
"If they are more than two women, they have two-thirds of what the deceased left."
So if they only have daughters as inheritors and their number is more than two, they have two-thirds of the inheritance. Here I would like to draw your attention again; The desired here is for girls to receive two-thirds only and only in this case. Otherwise, there is no such share in other terms and conditions.
(By the way, considering the statement in verse 176, if the inheritors are 2 girls, these 2 people share two thirds).If we continue with the 300 L. example, they only have girls and if they are more than two, they share 200 liras among them.
"If the child is just a woman, he owns half the inheritance."
As stated in the continuation sentence in the verse, if the deceased left only a single daughter she could receive half of the inheritance.
Again, if we go over 300 Lira, 150 Lira means this one girl child.
"If the deceased has a child, he will have a sixth share for each of the parents as he left them behind."
We understand from this statement that this time the heir has left his parents behind as well as his children, and that's why they have a share (one sixth for each ...).
Of the 300 lira, 50 lira belongs to the mother, 50 lira to the father, and the remaining is the children.
"If the deceased has no children and his parents have inherited him, then his mother is one third."
In this sentence in Nisa 11 verse, it is mentioned that "only the mother and father are inheritors". So this time there are no children, only the parents of the deceased are inheritors (even if there are siblings or something left behind, they are not inheritors).
In this case, the mother received a third. Since the share rate is not given although the father is mentioned in the sentence, the remaining two thirds means your father.
In this case, the mother receives 100 Liras of 300 Liras, while the father receives 200 Liras.
"If he has siblings, his mother's share is one-sixth of what is left of his will and debt."
If the deceased has a mother but does not have a father and also has siblings, the share of the mother decreases to one in six. The rest are shared by the brothers. But let's repeat, if the father had also been the father, only the mother and father would have received the estate, and the siblings would not have their share ... (And as it is understood from the verses, if the deceased has a child, the siblings cannot get a share.)
Likewise, in verses 12 and 176, special cases and formulas are mentioned, sentence by sentence. For example, if the deceased left a spouse in verse 12, verse 176 tells how the division would be if only siblings / siblings left behind, and as I said, each sentence in these verses contains a list of heirs and a formula.
If you wish, let us briefly examine the verse 176 of Nisa in this context
4176 They seek a ruling from you, say "God gives you the ruling for those who have no ascendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind; and he will inherit from her if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, men and women, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things.
Here, too, "if only siblings are heirs", it is explained what the proportions are and of course, each sentence offers a separate list and a separate formulaIf the heir is only 1 sister, half of the inheritance,
If the heir is 1 brother, he takes all of the inheritance,
If 2 sisters are heirs, they get two-thirds,
If only the siblings are inheritors and they are men and women, that is, of both sexes, they share the entire estate as one (female) and two (male).By the way, we indirectly understand from these verses that if there are only many brothers left, these sisters will receive the entire inheritance, or if there are more than two sisters (referring to verse 11), these sisters will receive two-thirds of the inheritance (equally divided among themselves).
If you read verses 11 and 176 of Nisa one after the other, you will see that the rates given to boys and girls only when children are inheritors in verse 11 are exactly the same as those given to brothers and sisters when only brothers are inheritors in verse 176.
(Incidentally, let us state that the siblings mentioned in one sentence of Nisa 12 verse and the deceased's spouse are the heirs. But in this verse 176, "only brothers" are heirs.)
In summary In verse 11, there is no spouse, while in verse 12, there is a spouse, verse 176 tells how to make a taksim when there are only brothers.
And as it is known, what is essential is the testament according to the verses, and these rates are for the division of the remaining property after the will is fulfilled and the debts, if any, are paid.
As you can see, there are none of the problems such as insufficient inheritance or courtyard. The verses describe the sharing of heritage in a flawless manner. The important point here is to be able to see that each sentence gives a separate formula according to a separate list of heirs. In other words, each sentence in the verses gives a unique list of heirs and tells what the heirs will receive in this case.
While solving problems related to inheritance sharing, it is checked who the surviving heirs are, and the inheritance is divided by determining which sentence of the verses related to inheritance.
As an example, let's solve the question involving 3 famous girl heirs.
"A man dies and leaves behind a mother, a father, three daughters and a wife. How will the heritage be shared? ".
Since both the spouse and the children are inheritors here, the fourth sentence of Nisa 12 verse describes the relevant section (each sentence of this verse describes what should be done if there is a surviving spouse)
". And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind"
According to this sentence, if the man leaves his wife behind and has children, only these people can be inheritors. His wife gets one eighth of the estate, and the children get seven eight . Even if the deceased has a mother, father or siblings, he cannot get a share in this case.
As I said, each sentence gives a separate heir list and formula, and as you can see, inheritance is always enough.
Increasing inheritance is in question only in some cases, again, as I mentioned at the beginning of my article, there are verses containing signs that show who this increased heritage can be given ... For example
48 And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying.
http//emre1974tr.blogspot.com/2014/08/miras-ayetlerinin-cozumu.html
-
3.5. Translator must determine the Thesis Statement, the Objective of authoring it and its audience.
The Author tells the would-be-translator to realize the gigantic task he intends to undertake. It explains that nothing relevant to the audience is neglected mentioning therein (63.
The minimum an author expects from the would-be-interlingual translator is that he must ascertain, before undertaking translation and interpretation, Thesis Statement, the Objective of authoring, and its audience.
The diction and unity of the book revolves around these factors. The text in the target language will lack coherence and unity if these are not ascertained first and kept in mind while translating segments of the text. It will lack conveyance of the message and may yield a superficial and vague presentation, not relevant to the source text. What is the book about as a whole is the question that leads the reader to discover the leading theme - thesis statement of the book. A thesis statement makes an assertion; it is not just a statement or observation. It is a specific, definite and limited assertion that needs to be explained and supported by further discussion, concrete evidence and plausible arguments. It is main idea not title of the book. Thesis statement takes a stance - a position rather than announcing the topic or subject.
The humanity is its audience which has ordinary intelligent reader - ordinary prudence and intellectuals, philosophers and scientists. And it is understood that a good author is he who writes according to the intellectual level of his audience.
The author is always superior in knowledge than the reader. Therefore, the author can meaningfully communicate only when he is conscious of the intellectual level of his audience and his message is geared to be consonant with the audience's prior knowledge and assumptions. It is the audience in relation to whom will depend the main idea, validation and support, word choice, sentence structure, writing plan - form, and writing relationship what tone of voice comes to you as a reader.
Knowing the audience will lead the reader to question as to what are the author's objectives and persuasion. Agreement with the Thesis Statement does imply action on the part of reader. If persuasion has lead him to conviction that the ends proposed in the Book are worthy, and means recommended therein are most likely to achieve those ends, it is hard to think he will refuse to act as the Author wishes him to do. The Book persuades the reader to accept its Thesis Statement, whereby he is termed مُؤْمِنٚ the Believer, and then wishes him to act and conduct his life as Muslim, one who submits and surrenders his freewill.
-
3.5. Translator must determine the Thesis Statement, the Objective of authoring it and its audience.
The Author tells the would-be-translator to realize the gigantic task he intends to undertake. It explains that nothing relevant to the audience is neglected mentioning therein (63.
The minimum an author expects from the would-be-interlingual translator is that he must ascertain, before undertaking translation and interpretation, Thesis Statement, the Objective of authoring, and its audience.
The diction and unity of the book revolves around these factors. The text in the target language will lack coherence and unity if these are not ascertained first and kept in mind while translating segments of the text. It will lack conveyance of the message and may yield a superficial and vague presentation, not relevant to the source text. What is the book about as a whole is the question that leads the reader to discover the leading theme - thesis statement of the book. A thesis statement makes an assertion; it is not just a statement or observation. It is a specific, definite and limited assertion that needs to be explained and supported by further discussion, concrete evidence and plausible arguments. It is main idea not title of the book. Thesis statement takes a stance - a position rather than announcing the topic or subject.
The humanity is its audience which has ordinary intelligent reader - ordinary prudence and intellectuals, philosophers and scientists. And it is understood that a good author is he who writes according to the intellectual level of his audience.
The author is always superior in knowledge than the reader. Therefore, the author can meaningfully communicate only when he is conscious of the intellectual level of his audience and his message is geared to be consonant with the audience's prior knowledge and assumptions. It is the audience in relation to whom will depend the main idea, validation and support, word choice, sentence structure, writing plan - form, and writing relationship what tone of voice comes to you as a reader.
Knowing the audience will lead the reader to question as to what are the author's objectives and persuasion. Agreement with the Thesis Statement does imply action on the part of reader. If persuasion has lead him to conviction that the ends proposed in the Book are worthy, and means recommended therein are most likely to achieve those ends, it is hard to think he will refuse to act as the Author wishes him to do. The Book persuades the reader to accept its Thesis Statement, whereby he is termed مُؤْمِنٚ the Believer, and then wishes him to act and conduct his life as Muslim, one who submits and surrenders his freewill.
My question Is there a single translator and exegete who discharged this basic requirement of academic study of Qur'an? Why they forgot it?
-
My question Is there a single translator and exegete who discharged this basic requirement of academic study of Qur'an? Why they forgot it?
Why should any exegete and translator take this as a basic requirement and discharge them while translating any book? Who constituted this basic requirement to translate the book into another language?
Well, in order to translate a book into another language, you need first to understand the rhythm or rather style used in the original book. And most of all, one needs to have guidance from Allah since the book itself is from God and He is the Author and would let only those He wills to the guidance through the book. Knowing Arabic or any criteria of basic requirements won't bring the truth of the book's inclusiveness in the translated language, unfortunately.. The tendency to biasedness will prevail unless the translator and exegete are not guided and honest.
There is no need for any basic requirement, if one transforms the guided truth from the genuine Arabic Quran into his language.. But no translation or exegeses/expositions are the Quran.. So nothing will work out save the guidance of Allah... Allah has not set any benchmark for translations and exegeses .. it is only your assumption.. Allah didn't even command to translate nor give a hint to execute so... Everyone can translate and everyone will fail for sure because everyone won't accept any of the translations to be exact truth and they will seek other options and every translation is subject to critical criticism.. But, everyone won't fail in guidance when Allah has guided them....
-
Why should any exegete and translator take this as a basic requirement and discharge them while translating any book? Who constituted this basic requirement to translate the book into another language?
Well, in order to translate a book into another language, you need first to understand the rhythm or rather style used in the original book. And most of all, one needs to have guidance from Allah since the book itself is from God and He is the Author and would let only those He wills to the guidance through the book. Knowing Arabic or any criteria of basic requirements won't bring the truth of the book's inclusiveness in the translated language, unfortunately.. The tendency to biasedness will prevail unless the translator and exegete are not guided and honest.
There is no need for any basic requirement, if one transforms the guided truth from the genuine Arabic Quran into his language.. But no translation or exegeses/expositions are the Quran.. So nothing will work out save the guidance of Allah... Allah has not set any benchmark for translations and exegeses .. it is only your assumption.. Allah didn't even command to translate nor give a hint to execute so... Everyone can translate and everyone will fail for sure because everyone won't accept any of the translations to be exact truth and they will seek other options and every translation is subject to critical criticism.. But, everyone won't fail in guidance when Allah has guided them....
So you agree that none thought about Thesis Statement of Qur'an. And you think it is not necessary. May be you say this since Rashad Khalifa naively ignored this fundamental point relevant to every non-fiction book worth mentioning.
-
3.6. Translator must set forth the major parts of the Book and see how they are organized into a whole.
Every worth reading book, without exception, has a unity and organization of parts. Otherwise it would be a mess and relatively unreadable and annoying to the reader. It is to be seen how parts are ordered to one another and to the unity of whole, i.e. the Thesis Statement and the Objective/Intention of the authoring of the Book. The Author has already facilitated the translator about this aspect by segmenting the Book in 114 demarcated parts each named as سُورَةٚ which is translated by English word "Chapter"; that is like "fenced area" in the lengthy discourse. But the Arabic word gives the idea of superiority and elevation, denoting Ascending Leap. It thus reveals every succeeding Chapter does afford intellectual leap to the reader and keep raising his level of understanding and enlightenment. Interestingly, number 114 in numerology symbolise the message intertwining the energies of ambition, practicality and determination inviting to move on enlightening journey to explore its influence on our life path. Each chapter is a new and progressive destination of ascension.
This is the aspect where many exegetes have failed to do their job; and instead expressed it lacks cohesion and coherence. They thought as if the chapters are merely a collection, a disorganized many. The reader must know how it is a many, but not as lot of separate things. It is organized many, not absolutely independent and separate. Each contributes to the wholeness of the Book. The Author has done the obligation; it is now the reader's obligation for finding the unity.
3.7. Reader and translator should detect problems and questions of the audience; the author suggests solution and answers.
A good author is obviously the one who knows the problems or irritating confusions of audience and tells them how to solve. The reader and translator should identify the problems and questions the Author has attended and solved and answered. This will give them insight and appreciation of the skeletal structure and unity of the book. For example the first feigned or real confusion or perplexity of some audience is about the authorship of the Book under study. Some others have the confusion about very existence of God and Creator.
-
3.8. Translator must first come to terms with the Author.
Communication is the process a message or communication is sent by the sender through a communication channel to a receiver, or to multiple receivers. The Communicator has to encode the message - the information being conveyed into a form that is appropriate to the communication channel and the receiver/s who then decode the message to understand its meaning and significance. Since all communication has a context, communication happens for a reason; the desired outcome or goal is mutual understanding. The successful completion of communication it is necessary for the two parties to use the same words with the same meaning, to come to terms, understanding.
All communication is sharing information and knowledge. All that will be in common are the words, a person speaks or writes and another hears or reads when there is ambiguity in the communication of knowledge. So long ambiguity persists; there is no communication, no meaning common between writer and reader. It is particularly the case with non-fiction expository works.
What is the difference between a word and a term? A word is usually defined as a complete meaningful element of a language. All terms are words, but not all words are terms. A term is a particular definition of a word, which is applicable to a special situation. Terms occur only in the process of communication. They occur when the writer tries to avoid ambiguity and a reader follows his use of words.
The would-be-translator can come to terms with the Author when he spots the important words and figures how they are being used to determine the meanings with precision.
The first rhetoric device is Diction, the word choice that encodes much more information than the literal meaning of a word in the context, enhancing communicative value by the role it is assigned in the speech. Qur’ān's diction and grammatical structure is superb to render every statement understandable and commensurate to varying intellectual levels of its audience and to let it an all time fact (ٱلْحَقُّ). It has inbuilt lexicon for its important words and terms, like the books on law-constitution and scientific facts. It defines its terms and exposes the perception and meanings of important words in picturesque manner by using it in different semantic fields whereby one can perceive all its dimensions relating to substance as well accident including metaphorical aspect. The diction of Qur’ān has no parallel and it is self-exegetical, it brings another word that elaborates another important word and concept.
-
3.9. Translator must not explain or elaborate taking recourse to other sources.
The third or fourth time reading reveals to the would-be-interlingual translator - exegete that the Author has not given the right even to the exalted Messenger and its First Publisher to explain or elaborate its content by taking recourse to sources other than itself, except the traces of knowledge - primary evidence - established ground/scientific realities.
When the Qur’ān was being released in a serial manner - smaller chunks of the Text to people, there was a possibility that at a given point in time some people might have needed more information on a subject to understand it comprehensively, or they had a question seeking enlightenment on certain topic. It was clarified that the responsibility for further elucidation vests with His Majesty - the Author of the Book.
It is thus evident that Qur’ān, after its collection and composition in the form of completely sequenced book, is self elucidative. Thereby, the best recourse for a translator and interpreter is to explain every sentence, topic, concept, word, phrase, anaphora resolution, and elisions by referring to other content and explanations given later in Qur’ān. A self explanatory book makes the job of its translator and interpreter easy.
3.10. Translator must not associate self thought, hearsay, fabricated and conjectural assertions
The would-be-interlingual and intralingual translators - exegetes are forewarned that scholars who associate fabricated and conjectural assertion with the contents of the verbal passages (يُلْحِدُونَ) are not hidden from His Majesty, the Author of the Book. They are the scholars who deviate and introduce into it which does not belong to it. Their upshot is declared Hell-Prison.
General public is warned that all along history satanic minded scholars of tilted hearts have been spreading distortions that are creations of their imagination to divert people from the Book of Allah the Exalted.
-
3.10. Translator must not associate self thought, hearsay, fabricated and conjectural assertions
The would-be-interlingual and intralingual translators - exegetes are forewarned that scholars who associate fabricated and conjectural assertion with the contents of the verbal passages (يُلْحِدُونَ) are not hidden from His Majesty, the Author of the Book. They are the scholars who deviate and introduce into it which does not belong to it. Their upshot is declared Hell-Prison.
General public is warned that all along history satanic minded scholars of tilted hearts have been spreading distortions that are creations of their imagination to divert people from the Book of Allah the Exalted.
3.11. Translator must restrict himself to inbuilt explicatory devices
The would-be-interlingual translator exegete is told to first understand and comprehend every part of it by taking recourse to two built in explicative devices and then translate and explain accordingly in source language text. The explicative devices are
(i) تَدَبُّرٌ, Critical thinking Follow an enquiry based process use prior and background information (يَتَدَبَّرُونَ). Very often, though, coherence is taken to imply something more than simple logical consistency; often there is a demand that the propositions in a coherent system lend mutual inferential support to each other. So, for example, the completeness and comprehensiveness of the underlying set of concepts is a critical factor in judging the validity and usefulness of a coherent system. A pervasive tenet of coherence theories is the idea that truth is primarily a property of whole systems of propositions, and can be ascribed to individual propositions only according to their coherence with the whole. This approach of studying also provides the Key to the Translators for checking the accuracy of their effort before making it public. If there are contradictions and conflicts in the target language text; that work is faulty, erroneous, inaccurate and unreliable.
(a) It thus becomes apparent that keeping in view the vastness of information, the variety of concepts - ontology, and the fact of its audience being entire humanity whose cognitive capability is capacity-limited, it was necessary to render it facilitative for every reader, exoterically and esoterically. Encyclopedic presentation was the best method to achieve the objective. Encyclopedic knowledge is conveniently stored in the mind as frames that act as background knowledge for interpreting and comprehending the discourse.
(b) The best discourse is that which is organized and presented in the manner most suited for the human cognitive and learning process. A discourse will become grand if it serves simultaneously as encyclopedia, and as dictionary of its important words and terms.
(ii) تَصْرِيفٌ The other inbuilt device, the unique feature of this book only, for the reader and facilitation of translator is تَصْرِيفٌ. Grand Qur’ān; authored by the Creator of Cognitive machinery, introduces a conceptual frame and then explains it in revolving manner, like multiple cameras recording a focused object from different angles, to render it explicit from all angles.
(a) One writing device for facilitating the reader to conclusively comprehend an object, topic and concept is to describe it with the help of dichotomous relations; and by showing it from different angles, dimensions, and aspects. Dichotomous relations and terms incorporate both closeness and distance and help human cognitive tendency in categorizing experiences with their help. This device portrays the varieties, or vicissitudes of affairs or events; scope, diametric properties; and possibilities the reader might not have given a thought. It illustrates how and why is it important to observe the other side of same or similar subject or concept and be mindful of possibilities that have not occurred but are probable.
-
3.12. Translator must realize and keep in mind that Qur’ān and its Ayahs are self-explanatory and exegetical.
Qur’ān is declared by circumstantial accusative as guidance for the Mankind. Any guide book is a practical book. Thereby, it is not only source of knowledge but also also a guide telling how to regulate and direct human conduct. The book that is to serve as guidance for personality development and uplift in time-space need be self-explanatory
هَٟذَا بَيَانٌۭ لِّلنَّاسِ وَ هُدًۭى وَ مَوْعِظَةٌۭ لِّلْمُتَّقِيـنَ١٣٨
This (Qur’ān) is a communication explicitly elucidated for the mankind. And it is guidance regulatory information for aright conduct and counseling results of affairs- disclosure of factual outcome of acts good and bad eventuality, reward and punishment - penal code, for those who sincerely endeavour to attain salvation.
Qur’ān is described - predicated by بَيَانٚ a verbal noun. It is one of the Epithets for Divine Discourse. Verbal noun does not have time reference. Thereby, it renders the book timelessly explicit for every reader and seeker of knowledge. The Discourse is self-exegetical - explicitly explicative; whereby it is secure from eisegete commentators having tilted hearts since "importing" or "drawing in" their own subjective and biased interpretations into the text would easily be discerned.
3.13. Translator must realize Qur’ān is interwoven (double helix) Theoretical and Practical Treatise - Manual or User's Guide.
We are aware of Manual or User's Guide. Creator or manufacturer of a quality product provides a manual that contains instructions for its operation and information about its structure; mutual relationships of its constituents, and relationships with outer world. Manual also contains instructions for its upkeep, maintenance and troubleshooting when problem arises. Man is perhaps the finest and top of the line "Product" ever created. Man has the best of existing machines. Man once created is however a self developing and operating sentient.
Not only the title of the Book that suggests its ambit as encompassing the knowledge of space-time, but also its stature as the Manual - User's Guide for audience reveals that it has a binary structure containing information and guidance for the person as well as of his environ. Sub-Classification of the Miscellany of Qur’ān is adjectively described
(1) ءَايَٟتٚ مُّحْكَـمَٟتٌ Verbal Passages with adjectival description Form-IV Passive Participle مُّحْكَـمَٟتٌ permanently established statute
(2) ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ Verbal Passages with adjectival description Form-VI Active Participle مُّتَشَٟبِـهَٟت. mirror invisible realities through metaphorical presentation.
It is thus evident that he will need syntopical - comparative reading for in-depth understanding of subjects in 2nd type of Ayahs. For example, to understand why a rather naked word لَوَٟقِحَ (literally meaning semen of stallion) is used on the subject of winds, he will have to study the science books on cloud physics. Thereby, he will realize the par excellence choice of words for the people having in-depth knowledge of meteorology.
-
3.12. Translator must realize and keep in mind that Qur’ān and its Ayahs are self-explanatory and exegetical.
Qur’ān is declared by circumstantial accusative as guidance for the Mankind. Any guide book is a practical book. Thereby, it is not only source of knowledge but also also a guide telling how to regulate and direct human conduct. The book that is to serve as guidance for personality development and uplift in time-space need be self-explanatory
هَٟذَا بَيَانٌۭ لِّلنَّاسِ وَ هُدًۭى وَ مَوْعِظَةٌۭ لِّلْمُتَّقِيـنَ١٣٨
This (Qur’ān) is a communication explicitly elucidated for the mankind. And it is guidance regulatory information for aright conduct and counseling results of affairs- disclosure of factual outcome of acts good and bad eventuality, reward and punishment - penal code, for those who sincerely endeavour to attain salvation.
Qur’ān is described - predicated by بَيَانٚ a verbal noun. It is one of the Epithets for Divine Discourse. Verbal noun does not have time reference. Thereby, it renders the book timelessly explicit for every reader and seeker of knowledge. The Discourse is self-exegetical - explicitly explicative; whereby it is secure from eisegete commentators having tilted hearts since "importing" or "drawing in" their own subjective and biased interpretations into the text would easily be discerned.
3.13. Translator must realize Qur’ān is interwoven (double helix) Theoretical and Practical Treatise - Manual or User's Guide.
We are aware of Manual or User's Guide. Creator or manufacturer of a quality product provides a manual that contains instructions for its operation and information about its structure; mutual relationships of its constituents, and relationships with outer world. Manual also contains instructions for its upkeep, maintenance and troubleshooting when problem arises. Man is perhaps the finest and top of the line "Product" ever created. Man has the best of existing machines. Man once created is however a self developing and operating sentient.
Not only the title of the Book that suggests its ambit as encompassing the knowledge of space-time, but also its stature as the Manual - User's Guide for audience reveals that it has a binary structure containing information and guidance for the person as well as of his environ. Sub-Classification of the Miscellany of Qur’ān is adjectively described
(1) ءَايَٟتٚ مُّحْكَـمَٟتٌ Verbal Passages with adjectival description Form-IV Passive Participle مُّحْكَـمَٟتٌ permanently established statute
(2) ءَايَٟتٚ مُّتَشَٟبِـهَٟتٚ Verbal Passages with adjectival description Form-VI Active Participle مُّتَشَٟبِـهَٟت. mirror invisible realities through metaphorical presentation.
It is thus evident that he will need syntopical - comparative reading for in-depth understanding of subjects in 2nd type of Ayahs. For example, to understand why a rather naked word لَوَٟقِحَ (literally meaning semen of stallion) is used on the subject of winds, he will have to study the science books on cloud physics. Thereby, he will realize the par excellence choice of words for the people having in-depth knowledge of meteorology.
Sexy girls from the non-Arab world to the Arab world. Is that what you mean pussy cat?
-
3.14. Translator must always keep in mind "Arabic is a pro-drop language".
Since Grand Qur’ān is for the humanity, its first audience was the people of Mecca and surrounding localities. Further, while reading Grand Qur’ān, it must be kept in mind that it was gradually-intermittently revealed to the Messenger who then communicated it to the people of those days. Therefore, while conveying an Ayah—unitary verbal passage wherein some element is elided, it was so because it was already in their knowledge and they were quite familiar about it. Its mentioning would have cost redundancy.
Arabs dislike using larger quantity of words and like to convey voluminous information by employing minimum words. It also reflects that the Arabic language regards its listener and reader as a responsible, attentive and intelligent person who focuses his listening and perception faculties on that which is being stated. Thus the placing of words which could compromise the literary par excellence of the text along with offence to the first listeners, it is elided. The elisions are conspicuous by grammatical structures; and for the readers of later time-frame the semantics of the elided element are also mentioned at another place with repetition of key words in the elliptical sentences.
It will be unfair on the part of the translator; it could even indicate that the translator has directly started translating without firstly having critically read the entire discourse, not to render the ellipses in the target language text because the reader is not aware about the nature and style of ellipses in Arabic. The reader is, however, conversant with the kinds of ellipses in English language which are found in dependent clauses. In Arabic, the ellipses also occur in the independent clauses. Lapse of translator in this regard can affect the semantic value of the original source text; and it can even distort the text, or render it vague.
Therefore, the Translator should render the semantic content of elisions in the target language and give the reference of Sura and Ayah from where the semantic information is taken by brackets, like . The key to understand ellipses is to always keep in mind that the message is geared to be consonant with the audience's prior knowledge and assumptions.
3.15. Anaphora resolution is a must.
Arabic is an agglutinative language, the pronouns can occur as suffixes of nouns, verbs or prepositions. Therefore, Anaphora Resolution is vital to understanding the meaning of Grand Qur’ān. It means the problem of resolving what a pronoun refers to. In written or oral text anaphora can be thought of as “pointing back or referring to something or someone mentioned earlier”. The entity to which it refers is called its antecedent. The process of determining the antecedent of an anaphor—lexical entity is called anaphora resolution. It is contrasted with cataphora that refers forwards, not backwards.
Pleonastic pronouns are considered non-anaphoric since they are not interpreted as linked to any expression (antecedent). For example, in English the pronoun "it" could be pleonastic, e.g., "It is important".
Pronouns form a special class of anaphors because of their empty semantic structure; they do not have an independent meaning from their antecedent. Thus they will refer a singular entity. Grand Qur’ān is characterized by very frequent use of anaphors. The majority of anaphoric devices in it appear around pronominal anaphors. Hence, the ability to resolve pronoun antecedent is vital to understanding the Qur’ān. Grand Qur’ān relies on the reader's world knowledge and intuition when using pronouns without explicitly including any antecedent information. For example a good number of second person pronouns in the Qur’ān refer to exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam with no prior mention of his name as we firstly notice in 24.
Similarly, the second person pronoun "you" is understood in command verbs in English. The pronoun "you" can refer a single person, either male or female, two persons or a group of persons. But in Arabic the second person pronouns make distinction between singular male and female, dual, and plural masculine and feminine. Therefore, this peculiar aspect must be reflected in translation.
Third person pronouns can refer both to persons, inanimate objects and fact. The inanimate/non-living objects have also gender distinction. Therefore, we will refer the feminine inanimate object by "she" and masculine by "he, that" and "it" can be used to refer some specific situation and point of view. The referent of other pronouns will be mentioned in parenthesis for the convenience of the reader.
-
- Creation and Literary Creation - the Book Are the Source of transmitting Knowledge
4.1. In Arabic the semantic frame "Creation" is embedded in Root خ ل ق. Ibn Faris in his famous lexicon مقاييس اللغة stated "الخاء واللام والقاف أصلان أحدهما تقدير الشيء، والآخر مَلاسَة الشيء" That it signifies the act of determining the measures and proportionality of a thing to other things, and then smoothness of the object". Its general perception and meanings as create - creation are well known. The basic perception is that of the idea and intention of giving existence to the intended object. Thus the thing is created and exists firstly in Abstract Realm - thought of the sentient before it takes existence in the Physical Realm, the observable domain, in Arabic ٱلْعَٟلَمِيـنَ (regular plural active participle), the existent domains that impart knowledge to observer interested in seeking knowledge shared by the Creator. The words that stem from this Root are result oriented. The irreducible semantic features of this Root are
(1) A living - sentient who is the creator of the object;
(2) The will - decision taken by the living to create;
(3) The purpose or the desire Creator has in mind to create the object;
(4) For what or for whom it is meant;
(5) Idea - blue print - determination of measures and proportionality of the thing to other things that creates interrelationships before the object takes existence;
(6) The appearance, shape and picture the object would look like for cognition and perception building;
(7) The span of time it will continue to exist or live.
( Assigning a name to the object for its introduction, cognition and reference.
4.2. Creation is the desire and resolve of a living to manifest oneself and be acknowledged. Creation sets in sciences - knowledge. Resolve behind creation is communication. Communication needs "language". I understand "The desire of communicating is the origin of language, which is but vibration to influence, positively or negatively; and to attract to wholeness or disintegrate to fragments". Language is the principal means used by human beings to communicate and share information. It is the main tool of transmitting information containing ideas and perceptions. Perception is a neurological process of observation and interpretation; acquiring and mentally interpreting information from the senses. Perception and word of a language are compulsorily complementary.
4.3. Language is considered unique to humans. Communication via speech is considered a dividing line between humans and animals. What in reality is the language and speech? It is a stream of sound at intervals which is a vibration that typically propagates as pressure wave traveling though medium of air, liquid or solid; and can be heard when they reach a person's or animal's ears - auditory instrument. Thereby, in the meanings of communication and sociality, it is something common between humans and animals. The animals do have their own "languages" which are translatable, as disclosed by elevated Messenger of Allah the Exalted
وَقَالَ يَـٰٓأَيُّـهَا ٱلنَّاسُ عُلِّمْنَا مَنطِقَ ٱلطَّيْـرِ
And he (Sulie'maan alai'his'slaam) said, "O people, we have been taught the language - communicating sounds of the birds —
حَتَّىٰٓ إِذَآ أَتَوْا۟ عَلَـىٰ وَادِ ٱلنَّمْلِ قَالَتْ نَمْلَةٌۭ يَٟٓأَيُّـهَا ٱلنَّمْلُ ٱدْخُلُوا۟ مَسَٟكِنَكُـمْ
لَا يَحْطِمَنَّكُـمْ سُلَيْمَٟنُ وَجُنُودُهُۥ وَهُـمْ لَا يَشْعُـرُونَ١٨They marched until when they arrived upon the valley - colony of certain Ant species — She-Ant imperatively said, "O you the Ants listen! you (masculine plural -male and female ants) enter your respective dwellings - nests —
Sulie'maan and his troops will not thenceforth crumble you; (otherwise you will get crumbled under their feet) while they will not even be aware of it".فَتَبَسَّمَ ضَاحِكٙا مِّن قَوْلِـهَا
Thereon, having heard, he (Sulie'maan alai'his'slaam) smiled feeling amused by her commanding statement —
4.4. The Author has translated verbatim in Arabic the announcement of Queen-Aunt for the aunts on the open surface of the Earth. Today, we certainly know that Queen-Aunt communicates by chirping sounds which is their way of talking مَنطِقَ communicating. The difference between communicating phenomenon through sounds by humans and other things is perhaps of anatomy. The specific word for human language is associated with organs tongue and lips
أَلَمْ نَجْعَل لَّهُۥ عَيْنَيْـنِ٨ وَلِسَانٙا وَشَفَتَيْـنِ٩
Have Our Majesty not rendered two eyes as organs for observation for him (mankind) —
And a tongue and two lips as speech organs-articulators?
4.5. The Arabic word لِسَانٌ (Root ل س ن) denotes both the tongue which is the main speech articulator, and the language. Ibn Faris stated it leads to the perception of something long and delicate, subtle, and fine, which is not broken whether relating to an organ, its part, or something different to it. And its well known signification is language and tongue.
4.6. We are aware materialistic philosophy and science has no sufficient explanation not only how speech came about, but also why there are so many different languages. Grand Qur’ān has given the humanity a clue to get to the origin of language and mystery of variety of languages by declaring ٱخْتِلَٟفُ أَلْسِنَتِكُـمْ the mutual variation and differences of your languages and mutual translatability as sign. Sign is the Indicator which exists as an indication of another's existence or another phenomenon, the Indicated. The sign for locating the origin of language is first cause, desire of the Sentient to create and communicate with the created realm.
4.7. Having known what language is; what are the anatomy and apparatuses required, and its mechanism; all these signs lead us to conclude and accept that the source and originator of language is but divine; the Creator and Setter of Sciences.
4.8. Aristotle placed the crucial condition "we have knowledge of a thing when we have grasped its cause". But language is for communication with the existent, and knowledge relates only to the existent, abstract or real. Thereby the language and creation are essentially complementary. Therefore, the initial cause is certain desire and intention of the Creator for the sake of which something is created. We proceed from effect - empirical - physical realm to find the cause of its existence, and when we can recognize the desire sought by its bringing into existence, it is only then we can say we have the knowledge of the thing.
4.9. Albert Einstein said; “Everything in Life is Vibration”. We live in the world of Words. We hear words, thereby we speak words. We see how words are written; thereby we write words with our hand. These are all apparent activity. Our non apparent world-Abstract Realm is also but words. We silently think by words, we ponder by words, and we reflect by words. We arrive at conclusions, decisions and thoughts which are but words. We see and perceive with closed eyes, all by words. Word is not only all around us but inwardly in every cell of us, for convenience of understanding let us equate it with vibration. Minus Word, We cease to exist. The moment we hear not Word, speak not word, read or write not word, or think not a word, "We" are no more cognizable to the majority.
4.10 We associate language and speech only to humans and animals and birds; but since it is sound and vibrations, may be every object that exists has a language and perceptive capability of its own that we understand not. What is harm or something extraordinary in presuming that vibrations and sound waves are a "language"?
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَٟٓئِكَـةُ مِنْ خِيفَتِهِۦ
وَيُرْسِلُ ٱلصَّوَٟعِقَ فَيُصِيبُ بِـهَا مَن يَشَآءُ
وَ هُـمْ يُجَٟدِلُونَ فِـى ٱللَّهِ وَ هُوَ شَدِيدُ ٱلْمِحَالِ١٣And the thunder remains active in executing work with His glorifying praise and the Angels do so for fear of Him the Exalted.
And He the Exalted sends the thunderclap, then for reason He strikes/makes it reach only to whom He wills.
But despite it they wrangle about Allah the Exalted. Mind it, He the Exalted is the Mighty in the grapple.4.11. The act "يُسَبِّحُ" performed by two entities is executing the assigned work "بِحَمْدِهِۦ" while praising and extolling the glory of Allah the Exalted. The first subject is "inanimate" noun (ٱلرَّعْدُ) meaning the noisy commotion and charged activity within the clouds that resembles threatening and frightening speech, and second is the animate creation, the Angels. It is specifically mentioned that every created entity repetitively expresses glorifying praise for Allah the Exalted
تُسَبِّـحُ لَهُ ٱلسَّمَٟوَٟتُ ٱلسَّبْعُ وَٱلۡأَرْضُ وَمَن فِيـهِنَّۚ
وَإِن مِّن شَـىْءٛ إِلَّا يُسَبِّـحُ بِحَمْدِهِۦ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُـمْۗ
إِنَّهُۥ كَانَ حَلِيـمٙا غَفُورٙا٤٤The Seven Skies and the Earth and whoever is assigned and given permission for performing duties within them remain active in executing work for Him the Exalted repetitively hymning.
And there is not a single object of existing matter but that remains active in executing work for Him the Exalted along with repetitive glorifying praise. But you people understand - comprehend - perceive not their praises.
Indeed He the Exalted is eternally imperturbably over looking and forgiving.4.12. The Earthly Universe comprises of seven Skies and the Earth which is likewise seven layered entity (6512) in such manner that a layer encases the other; the edges of both facing each other in exact equivalence (طِبَاقٙا 673). It is disclosed that they and all sentient managers appointed therein with assigned duties repetitively hymn for Him the Exalted. And same is the information with emphatic grammatical structure about every object that they regularly hymn. But we the human do not comprehend the content of their hymns. The act of hymning is obviously resulting of some level of consciousness. Thereby, everything that exists, matter and life, is endowed with consciousness in the meaning of state of being aware of, and responsive and responsible to one's surroundings.
ثُـمَّ ٱسْتَوَىٰٓ إِلَـى ٱلسَّمَآءِ وَهِىَ دُخَانٚ
فَقَالَ لَـهَا وَ لِلْأَرْضِ ٱئْتِيَا طَوْعًا أَوْ كَرْهًۭا قَالَتَآ أَتَيْنَا طَآئِعِيـنَ١١Afterwards having created the Earth and its wherewithal He the Exalted attended-directed towards the Sky while she already existed in gaseous state.
Thereby, He the Exalted decreed for her (the gaseous Sky ) and for the Earth solid mass-matter "You both develop relationship either of attraction-tug-pull or repulsion". They (Sky and the Earth both feminine) said "We have assembled like those who develop relationship of pull-affection-attraction desiring proximity".4.13. It is explicit that at the time and during the creation of the Earth and insertion of other "imported" materials in it, like water, iron, dark matter, white light and tectonic plates, One Sky was already present in gaseous state. These were two independent components at that point in time. Allah the Exalted gave an option to the Sky and the Earth (both feminine objects) to make an assembly - a relationship either of attraction-tug, or repulsion. This shows that the matter too has some phenomenon of "consciousness - perception - intelligence". They, the two feminine (negative charge!) objects replied they have come like those who develop relationship of mutual pull-affection-attraction desiring proximity.
4.14. If one was to describe the entire field of epistemology in one word, it is ONTOLOGY, the word coming from the Greek, meaning "being, "that which is", present participle of the verb "be". It is the origin of Philosophy - Metaphysics, the "Existence".
4.15. For any action; the presence of the Being is understood. His act can yield another being. It will introduce second concept and a relationship; it is the second field of study in Metaphysics. It is the relationship between The First Being and the being caused by an act of the First Being. Thereby, the First Being can only be perceived and known as an Abstract, Absolute entity but cannot become the object of observation - a document (Library terminology), reason being He was not caused to be.
4.16. Many scientists naively make a patently unscientific statement that belief in Allah the Exalted (the God) is "blind faith". They forget that "blind faith" can never make anyone sincere to anything. It is self deception. Sincerity is always the end product of thoughtful processing, critically evaluating and arriving to conviction of it being infallible fact about an idea. They ask Does God Exist? If God does exist, has He revealed Himself? It is interesting that the first question posed in Qur’ān is addressed to the Atheists who believe not in the existence of Allah the Exalted (the God) .
4.17. They perceive the existence of sciences but strangely perceive not the existence of the setter of sciences. They even perceive not that the primal source of "information" and "knowledge" is always unitary and its sharing is volitional. And that it is the attribute of a Living and sciences are the manifestation of a Living Being. Science itself is the evidence of the Existence of their Setter.
4.18. What is the causative factor of information? It is the Will of a Living Who desires to share information with others. Information, thus, arises only through an intentional, volitional act of the Living Being. Therefore, information is but a variable quantity depending on the desire and decision of the Holder of Information and Knowledge
وَلَا يُحِيطُونَ بِشَىْءٛ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَۚ
But they can not comprehensively grasp any physical or abstract entity loaded with partial information of the Knowledge of Him the Exalted. Exception is only to that information which He the Exalted desired to share - acquaint them with.
4.19. A bit of information through the medium of material world suffices for a rational man to immediately recognize the existence of its sender. Every bit of information introduces us the Lord of the Universes - Allah the Exalted. Therefore, we should not be neglectful of surroundings and become worse than mammals. Let us awake and acknowledge the most visible fact all around us. She whispers us to get out of trivial thoughts to feel awe of her Lord by seeing her magnificence splendour. الله أكبر; الله أكبر
4.20. John Archibald Wheeler said the universe had three parts First, “Everything is Particles,” second, “Everything is Fields,” and third, “Everything is information.” In the 1980s, he began exploring possible connections between information theory and quantum mechanics. It was during this period he coined the phrase “It from bit.” The idea is that the universe emanates from the information inherent within it. Each it or particle is a bit. But this postulation is lacking reality when seen in its totality
ٱلَّذِى خَلَقَ فَسَوَّىٰ٢ وَٱلَّذِى قَدَّرَ فَهَدَىٰ٣
He the Exalted is the One Who created all that exists. Thereat, He the Exalted proportioned it to have attributes of proportionality and balance with others for efficient performance of the job it was created for — Moreover, He the Exalted is the One Who destined things in measure-limit-scale-proportional relativity. Thereby, He the Exalted prescribed regulation - information code for its course of conduct, proceedings and management.
4.21. John Wheeler's first part "Everything is Particles" is correct. Everything created is called in Arabic شَـىْءٌ, it includes subatomic particle to gigantic tangibles. His second part, "Everything is Fields" is also near reality since second phase of creation is فَسَوَّىٰ; that signifies since everything was to exist in a unified state, therefore, attribute of staying in Fields and enabling ability to perform the assigned function was given to each particle. Thus individual particles were in place. The third was determination of quantity of each particle so that all creation is coordinate. His Third postulate "Everything is information" is vague. Everything exists in a state denoted by فَهَدَىٰ, "thereby He the Exalted equipped every particle with guidance, the information-code that is the governing and regulatory instructions for their functioning in right way - course". Thus Wheeler was right to certain extent in saying the idea is that the universe emanates from the information inherent within it. However, it is better to say that everything emanates as reality as exhibition of information previously held by an Agent. Every particle شَـىْءٌ, is a Percept.
4.22. The science and scientific study revolve around a percept. But there is no percept which can be perceived in isolation, it is perceived with reference to existence of another percept. Arabic language has a far comprehensive rather scientific word to describe the unit of sciences and scientific study ءَايَةٚ (plural ءَايَٟتٚ) stemming from Root ء ى ى. It relates to semantic frame Sign. Lane's Lexicon quoting classical Arabic lexicon of Er-Rághib says; "It properly signifies any apparent thing inseparable from a thing not equally apparent, so that when one perceives the former, he knows that he perceives the other, which he cannot perceive by itself".
4.23. This discussion and analysis has revealed to us that "information" is not just "abstract entity" but is a physical - concrete reality. In fact it is "information - knowledge" that exists while what we think exists actually subsists.
كُلُّ شَـىْءٛ هَالِكٌ إِلَّا وَجْهَهُۥۚ
Each and every created thing-matter and life is a self destroyer. His Person is the only exception Who is not self destroyer.
4.24. The creation is but subsists, thereby it is subject to deterioration and perishing and loosing its personal identity
كُلُّ مَنْ عَلَيْـهَا فَان٢٦ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٟلِ وَٱلْإِكْرَامِ٢٧
Each and every one of those who exist upon her (Earth) is the deteriorating, perishing one. And the existence of Sustainer Lord of you the Messenger is to remain perpetual, the holder of Majesty and Absolute Honour.
4.25. The expression of a Being is creation. Creation is object - percept. Creation is by purpose. Purpose is by desire and intention. Everything has a creator. Creation is the expression of intention of the creator. The intention is only of the Being - the sentient of Freewill. The creation is the indicative icon of the creator. It is his manifestation, the sign of his existence. It is his recognition. It is awe inspiring for him. Knowledge is of the created object - percept. Object has a purpose. Knowing the purpose of creation is enlightenment. Knowing the desire, tacit in the creation is the zenith of knowledge. It is to knowing the Creator and knowing the object beyond subsistence. We the believers do keep pronouncing that we have attained the highest point and culmination of knowledge and enlightenment
إِيَّاكَ نَعْبُدُ وَ إِيَّاكَ نَسْتَعِيـنُ٥
You the Exalted are the One and Only Whom we presently and henceforth shall solely and exclusively owe and demonstrate allegiance and servitude — Moreover, You the Exalted are exclusively the One we keep looking for rendering the environment supportive and assisting to elevate ourselves.
4.26. In the Second Frame of First Chapter, we state that we are following the Purpose and Intent of the Creation of entire Physical Realm and how it is sustained, as mentioned in the Discourse, reflecting that we have understood the ultimate objective, purpose and desire of creating such a gigantic universe. This is the attribute of the Men of Wisdom. (Aristotle, in his Metaphysics, defined wisdom as the understanding of causes. It is understanding, why things are a certain way as they are.)
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ٥٦
Know it; I did not create the species of Jinn and Human beings except for the purpose that they might submit - by will and affection - to subservience and allegiance exclusively to Me.
4.27. Others recognized as wise men keep revolving around existing knowledge and their leaps of imagination to go beyond existing knowledge also remain restricted to the visible percept
يَعْلَمُونَ ظَٟهِرًۭا مِّنَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَ هُـمْ عَنِ ٱلْءَاخِرَةِ هُـمْ غَٟفِلُونَ٧
They acquire prima facie knowledge relating to apparent phenomena of life of this Lowly World — While they are certainly neglectful regard the Hereafter.
4.28. It is further told
ذَٟلِكَ مَبْلَغُهُـم مِّنَ ٱلْعِلْمِۚ
That (seeking the worldly life) is their extreme limit of acquiring knowledge.
4.29. Knowledge is Infinite; all that persists is finite, whereby a certain quantity of information and knowledge is always retrievable and acquirable. The Universe is like the screen of the Computer displaying limited amount of knowledge stored in its RAM (Random Access Memory) which can instantly be acquired but much more information is already there in its Permanent Memory that will come to access once transferred to RAM and displayed. So the Source of Knowledge is Unitary. Whatever amount of knowledge the ٱلْعَلِيـمُ ,the au fait source of knowledge - Allah the Exalted did wish to share, it is displayed in the observable form of universe that can be obtained equally by everybody who has passion for knowledge; but also has rendered it exploitable (سَخَّرَ) by humans.
4.30. The universality and permanence of the Messenger-ship necessitates that academic and scientific approach is made the base for learning the divine guidance by the Humanity and Species Jinn, while demonstrative signs indicating the Divine Providence are already all around as ءَايَٟتِهِۦ His Signs for reflection and visualization
أَوَلَمْ يَكْفِهِـمْ أَنَّـآ أَنزَلْنَا عَلَيْكَ ٱلْـكِـتَٟبَ يُتْلَـىٰ عَلَيْـهِـمْۚ
إِنَّ فِـى ذَٟلِكَ لَرَحْـمَةًۭ وَ ذِكْرَىٰ لِقَوْمٍۢ يُؤْمِنُونَ٥١You confirm it, has it not sufficed for them as irrefutable primary evidence of you being universal Messenger that Our Majesty have since sent upon you the Messenger compositely the Book (Qur’ān) which is recited to them, word by word?
Know the fact, indeed prelude to blessed life is explicitly elaborated in it — And for frequenting to obtain advice and guidance the memoir from eternity to eternity are incorporated therein especially for those who truly believe in the Messenger Muhammad .4.31. The point about cessation of displaying miracles like the cessation of the office of Messenger after the arrival and presence of Universal Messenger for the entire future is superbly highlighted by rhetorical question. Rhetorical question is a device used to persuade and subtly influence the audience. It is a question not asked for the answer, but for the effect. It is used to emphasize a point or just to get the audience thinking. It is a very powerful persuasive and thought provoking tool. Here the question is obvious and reflective.
4.32. The academic rules and principles of learning by instruction are universal. The Divine Book titled Qur’ān is declared as the Text-Book for Guidance in space-time irrespective of national and linguistic boundaries. This is the only Divine Book that was delivered to people in smaller chunks, orally and in writing, over a period of 23 years when it was composed and organized in the formal format of bound book as promised by Allah the Exalted during the days of its intermittent revelation. (The number 23 is interesting; average human life is 23000 days that equals 63 years which was the corporeal life span of the Publisher of Qur'an which was delivered to him at age 40)
4.33. Allah the Exalted in fact turned the world into a global academy by appointment of the Universal Messenger. We need to have a teacher for learning by instruction. Allah the Exalted assigning him the role and status of the Teacher to teach exclusively the Text Book, Qur’ān which was firstly taught to him
ٱلرَّحْـمَـٰنُ ١ عَلَّمَ ٱلْقُرْءَانَ٢
Be informed; Ar'Reh'maan, He the Exalted has taught the Qur’ān to the elevated Messenger (Muhammad Sal'lallaa'hoalaih'wa'salam)
4.34. We learn by listening to a teacher who is present - a living teacher. And reading is learning from one who is absent or who has died. Alternatively, we can say that while we are reading the book we are learning from a teacher as an absentee student who is not in the presence of the teacher. Learning means to gain more information and coming to understand what we did not understand before. The important difference between these two kinds of learning is that gaining information is merely to know that something is the case. Coming to understand more and getting more enlightened is to know all about the information; to know different aspects of why, what and how. In the first case it is being able to remember while enlightenment means to become able to explain it. We become enlightened when we know what the author meant by giving that information and why did he say it.
4.35. The concept of education as an assignment of the Messenger of Allah the Exalted was for the first time proposed by Iebra'heim (alai'his'slaam) and Iesma'eile (alai'his'slaam) in their prayer while raising the House of Allah the Exalted in the Town named Becca in Mecca
رَبَّنَا وَٱبْعَثْ فِيـهِـمْ رَسُولٙا مِّنْـهُـمْ
يَتْلُوا۟ عَلَيْـهِـمْ ءَايَٟتِكَ وَيُعَلِّمُهُـمُ ٱلْـكِـتَٟبَ وَٱلْحِكْمَةَ وَيُزَكِّيـهِـمْۚ
إِنَّكَ أَنتَ ٱلعَزِيزُ ٱلْحَكِيـمُ ١٢٩Our Sustainer Lord! And raise a revivalist amongst them as messenger who is characteristically a perpetually Monotheist Believer amongst them- .
He will recite word by word-syllable by syllable the Aa'ya'at Verbal Unitary Passages of the Book of You the Exalted. And he will educate them to read and copy writing the Book, and will teach them how to attain the wisdom-capability to perceive the information about invisible realities. And he will intellectually uplift-sanctify them .
The fact remains that Your Majesty are certainly the Pervasive and absolutely dominant; and the Infinitely Just Supreme Administrator of the created realm, visible and invisible."4.36. The act of reciting the verbal passages of certain Book of Allah the Exalted, given to every Messenger, remained the assignment and practice of the Messengers in timeline.
وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِـىٓ أُمِّهَا رَسُولٙايَتْلُوا۟عَلَيْـهِـمْ ءَايَٟتِنَاۚ
And your Sustainer Lord was not such to annihilate any habitat until and unless He had sent a revivalist as Messenger in her main city —He recited/narrated upon them Our Aa'ya'at unitary verbal passages word by word.
4.37. Assigning to this particular Messenger the responsibility and role of the Teacher to teach specific Book containing both knowledge and pearls of wisdom was a unique proposal. This proposal and request was acceded
كَمَآ أَرْسَلْنَا فِيكُـمْ رَسُولًۭا مِّنكُـمْ يَتْلُوا۟ عَلَيْكُـمْ ءَايَٟتِنَا وَ يُزَكِّيكُـمْ
وَيُعَلِّمُكُـمُ ٱلْـكِـتَٟبَ وَٱلْحِكْمَةَ وَيُعَلِّمُكُـم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ١٥١Conclude My Favour/Grace/boon like the obliging beneficence that Our Majesty sent among you as a Messenger who has been a perpetual Monotheist Believer-Muslim amongst you — He recites word by word upon you people Our Aa'ya'at unitary verbal passages of the Book — And he makes you people intellectually uplifted and sanctified (by removing shackles of conjectural myths- distortions in belief) —
And he (Messenger Mohammad Sal'lallaa'hoalaih'wa'salam) educates you to read and write the Book (Qur’ān) and teaches you to attain the wisdom-enlightenment-insight to perceive information about invisible realities —Realize it; he (Messenger Mohammad Sal'lallaa'hoalaih'wa'salam) imparts you the information-knowledge which hitherto you did not have.4.38. The act of teaching - educating (يُعَلِّمُكُـمُ) the people is ever continuing. The Teacher is continuously imparting such knowledge about which the audience was not earlier aware. It is thus evident the Book has inexhaustible semantic density.
4.39. The other method of communication - conveyance of information and knowledge is verbal, orally and in writing. Whatever and to whatever extent the Unitary Source of Knowledge wished to share, He has already shared with His Spokesperson closing the chapter of any further verbal communication of information and knowledge
إِنَّـآ أَعْطَيْنَٟكَ ٱلْـكَـوْثَرَ
Our Majesty have since personally granted you the Messenger the unique - ultimate profundity.
4.40. Henceforth, there shall be no communication and sharing of information. Onwards, it will only be exposure of realities to visual faculty. The fact about existing realities is that not all are visible to human naked eye. The Primal Creator as well as the knowledgeable, observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to features of the metaphor.
4.41. Knowledge acquired by human beings until seventh century was through naked eye observation. Naked eye observation of an object and reality grants conviction about its existence. Thought of invisible realities was all along there in human mind that kept him busy in developing theories to gain a perception about various phenomena.
4.42. Turning point was when the Creator of all that exists, Allah the Exalted Who had initiated creation with self-imposed obligation of Mercy, personified Mercy for all in the person of Muhammad , His Last Messenger. The Grand Qur’ān, life sustaining and path illuminating Visible Light came to humanity along with him . It disclosed that a new era of observation of invisible realities is ushering in. It advised humanity to break away from the ideas of the Greeks, who were mired in the belief that they could theorize and deduce underlying principles; and to believe in empirical observation and measurement
وَقُلِ ٱلْحَمْدُ لِلَّهِ سَيُـرِيكُـمْ ءَايَٟتِهِۦ فَتَعْـرِفُونَـهَاۚ وَمَا رَبُّكَ بِغَٟفِلٛ عَمَّا تَعْمَلُونَ٩٣
Moreover, you the Messenger pronounce "The Infinite Glory and Praise eternally stands specified entirely and exclusively for Allah the Exalted. He the Exalted will henceforth keep visually showing you people His Aa'ya'at realities in the Universe and your own bodies. Thereat, you people will keep recognizing them as were verbally mirrored." —And warn that your Sustainer Lord is indeed never unmindful/neglecting of what acts you people perform."
سَنُرِيـهِـمْ ءَايَٟتِنَا فِـى ٱلْءَافَاقِ وَفِـىٓ أَنفُسِهِـمْ حَتَّىٰ يَتَبَيَّـنَ لَـهُـمْ أَنَّهُ ٱلْحَقُّۗ
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.
4.43. Verbal specification and visual observation are two aspects of identification of a tangible fact of real existence as denoted by Arabic word ءَايَةٚ. The visual observation of an earlier unseen fact by humans will manifest a book written earlier in time as Book of Facts which contains its verbal presentation. This will establish that the Book really contains verbal statements of physical-scientific facts and is not conjectural, hypothetical and presumptive in its contents.
4.44. The title Qur’ān of the Divine Book illustrates that all the realm, theoretical and practical, relevant to the reader is gathered and incorporated as a coherent unit in its folder the contents; miscellany of verbal passages; the words and sentences. But the timeline is much wider - from zero hour of the creation of the Universe to end-hour and then transition into timeless domain. It is warping of space-time. Thereby, the greatest, the Grand book is only one, Qur’ān, "a verbal warp bubble" that can drive us into and show any region of spacetime. Allah the Exalted explicitly informs that which has the value of a tall claim
مَّا فَرَّطْنَا فِـى ٱلـكِـتَٟبِ مِن شَـىْءٛۚ
Our Majesty have not neglected mentioning in the Book (Grand Qur’ān) not at all a thing relevant to the audience.
