Self-learning Qur’ān by vocabulary and grammar

[Mazhar]

5. We are trying to learn Grammar by following the teaching strategy of Grand Qur’ān on need to know basis. We have memorized that nouns in default state are always in nominative case and whenever they are not as such in the text we must enquire the reason and find the agent influencing change of case ending. This phenomenon of variations in case ending is called grammatical inflection and is the heart of Arabic grammar. It is the core of grammar and everything else revolves around it. Understand this concept is understanding the Arabic language and failing to understand it is failing to understand the language.

5.1 We have so far studied two orthographic words بِسْمِ ٱللَّهِ, which on granular break are three; and found them two consecutive phrases; prepositional phrase coupled with possessive phrase. Consecutive phrases jointly constitute a unit for grammar, syntactic and translation purposes.

5.2 The first two words of Grand Qur’ān shift the fixation point of our gaze to the next fixation point where with 100% acuity we find the third word is ٱلرَّحْـمَٟنِ. It has 21 occurrences. The gaze signals to the brain that it is also in genitive case . This forces the brain to analyze and determine its reason as to why it is not in default state ـُ . Since our brain had already analyzed the previous phrases, therefore, it rules out the possibility of it being genitive because of the influence of preposition or because of second noun of possessive phrase. Why is it then in genitive case?

5.3 We are familiar about the concept of "Apposition" in our native/and English language. "Appositive" has its origin in the Latin verb which means "to put near or next to". It refers to the word that follows a noun to rename it or describe it in another way. Apposition is the placing of a noun beside another noun, where it shares the same grammatical function. Words in apposition are called appositives.
Apposition can either be restrictive, or non-restrictive where the second element parenthetically modifies the first. In a restrictive appositive, the second element limits or clarifies the foregoing one in some crucial way and is essential part of the expression. For example in the phrase "My friend Sher Ali --"; "Sher Ali" specifies to which friend the speaker is referring and is therefore restrictive.

5.4 In a non-restrictive appositive, the second element parenthetically modifies the first without changing its scope. Non-restrictive appositives are not crucial to the meaning of the sentence. In the example if I added "My friend Sher Ali, an Assistant Professor in Islamic University,..." — the parenthetical "an Assistant Professor" does not narrow down the subject, but rather provides additional information about the subject. In English, a non-restrictive appositive must be preceded or set off by commas, while a restrictive appositive is not set off by commas.

5.5 In Arabic too, there are Equivalent Appositive and Explicative Appositive . The Equivalent Appositive is a word which has attributed to it whatever is attributed to its principle while the subordinate is intended for the attribution not its principle. In Arabic, when a noun is influenced indirectly it is termed Subordinate because it follows that which precedes it in case ending . The preceding word it mimics is called the .مَتْبُوْع The apposition noun should agree with the preceding noun's case, gender and number. The equivalent subordinate is often a Derivative Noun while the explicative subordinate is often a Substantive Noun. The principle's need of the subordinate in completing its meaning is a key indicator of Explicative Apposition. The equivalent subordinate on the other hand, is a substitute for its principle.

6. The third word ٱلرَّحْـمَٟنِ is Explicative Appositive of preceding Proper Noun. It is bringing a noun after the first noun. It is just another way of saying the first noun. It is also used to indicate reverence of the subject. Subtle difference between Equivalent Appositive and Explicative Appositive is rendered explicit

قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْـمَـٰنَۖ

You the Messenger instruct them; "You people are directed to call-address your Sustainer Lord as Allah the Exalted, or (interchangeably) call-address by personal name Ar'Reh'maan —

أَيّٙا مَّا تَدْعُوا۟ فَلَهُ ٱلۡأَسْـمَآءُ ٱلْحُسْنَىٰۚ

At whatever point in time should you wish to seek attention supplicating by any of the two names, you should address with attribution since the names attributing the sublime connotation of exacting balance/ proportioned/ equilibrium/virtue/admirable/grandeur/ just/ majesty/ absoluteness/beauty are appropriate and exclusive for Him (Ar'Reh'maan) the Exalted.

وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِـهَا وَٱبْتَغِ بَيْـنَ ذَٟلِكَ سَبِيلٙا .١١٠

Moreover, you individual should neither perform aloud your Salat Time bound protocol of servitude and allegiance nor should you reduce it to sub-vocal/zero audibility. Instead, find a way out in between two extremes.

6.1 We formally call/address persons by the status, or position held by him, or informally calling by his personal name. In between two proper nouns أَوِ which means "or, alternate-interchangeable-appositively, either"; reflects that both are the exclusive distinct Names of the same Being Who is recognized as The Only Iela'aha Sovereign Lord of the peoples. Muslims must not say, "I believe in the God", but instead they should say, "I believe in Allah (the exalted)". It renders explicit that he believes ٱلرَّحْـمَـٰنُ is the Only God.

6.2 We noticed in the previous Possessive Phrase ٱسْمُ ٱللَّهِ that first noun is definite ٱلْٱسْمُ; meaning "The Name of Allah". And "The name" is then mentioned ٱلرَّحْـمَٟنِ.

6.3 Another example of Explicative Appositive

إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَـرْيَـمَ رَسُولُ ٱللَّهِ

The fact about Al-Maseiha Easa the son of Maryam is that he was only the Messenger of Allah the Exalted

6.4 A peculiar and distinguishing feature of Arabic language is that; unlike other languages; say English and Urdu in which the adjective comes first-prioritized than the described one, the مُوْصُوف/the one being described/portrayed is always mentioned first followed by the صِفَة/Adjective. Arabic, the language of our guide lord Muhammad Sal'lallaa'hoalaih'wa'salam, is a language of truth and absolute fact. The one being portrayed; in Arabic منعوت or مُوْصُوف, is mentioned first since it/he is First in Existence, and it is always the مُوْصُوف who has either inherently or intrinsically the mentioned صِفَة/adjective, quality, trait, or has acquired/adopted it. Hence, Proper Noun/Personal Name NEVER find a place at a secondary place as an adjective in the Adjectival Phrases.

[Mazhar]

7. We are amazed to observe in the syllables, movements-حَرَكَاْتٌ and terminations on the words of Qur’ān that they control our eye movements by directing the visual axis to a forward location, and restrict regressions back to material already read. Regression is a habit; a process of re-reading text that we have already read. It wastes almost one third of the time we spend on reading. Regression disrupts our concentration. Reading is not all that matters. We have to comprehend what we read because without comprehension, reading is a wasted effort. After reading/reciting the first Ayah, we are visually analysing words and their mutual relationship; and not meanings at the moment.

7.1 We have arrived to fourth word (ٱلرَّحِيـمِ) which occurs six times in Qur’ān. We have instantly visually recognized it as a noun by prefixed definite article, and additionally by genitive ending. The definite article is called (اللاَّمُ الشَّمْسِيَّةُ) ."solar laam"This is so called since it is followed by one of the 14 letters of Arabic alphabet which are termed as "Sun letters"; they are ت ، ث ، د ، ذ ، ر ، ز ، س ، ش ، ص ، ض ، ط ، ظ ، ن , ل. In all such words the "ل" of definite article does not carry any sign/mark in writing and in speech is omitted and the last letter of preceding word will be conjoined to its next consonant which will be doubled and invariably carry doubling sign and will be pronounced twice. Arabic is written as a string since it has no stop marker, coma, colon, exclamation and question mark. Ayah numbers are primarily for reference purpose. The word being genitive we must explore cause why is it so written. It is the effect of its relationship with the previous Proper Noun. Both are definite, thereby, visually determined it is not possessive phrase. It is thus Adjectival Phrase (ٱلرَّحْـمَٟنِ ٱلرَّحِيـمِ). This Phrase in genitive occurs four times; and twice (ٱلرَّحْـمَـٰنُ ٱلرَّحِـيـمُ) in nominative case.

7.2 Adjective is defined as "The part of speech that modifies a noun or other substantive by limiting, qualifying, or specifying"

7.3 In Arabic, a true adjective is a subordinate word indicating a meaning in its principle. The important points to memorize

(a) In Arabic, the noun comes first. The one being described must come first; it is called الْمُوصُوفُ and also الْمَنْعُوتُ-the one who is described-portrayed. In the above Adjectival Phrase ٱلرَّحْـمَٟنِ is the مُوْصُوف-the one who is described-portrayed adjectively.

(b) The adjective follows the Noun. The description must come second; it is called الصِّفَةُ/adjective. It indicates a meaning in its principle without exception meaning without restrictions, like that of time or other restrictions. It functions as qualitative portrayal of the mentioned noun. Adjective's meaning is not for itself, rather its meaning is found in the noun which it modifies. Most often it is a derivative. ٱلرَّحِيـمِ the appositive subordinate; الصِّفَةُ/adjective in Adjectival Phrase.

(c) We observed that the ending of both the Noun-مُوْصُوف and the Adjective-صِفَةٌ are in genitive case . It is thus obvious that the grammatical case of the Noun is determined by external factors and the case of Adjective will always match it. This is important visible sign to visually recognize Adjectival Phrase. We see another Phrase with same words but different case ending ٱلرَّحْـمَـٰنُ ٱلرَّحِـيـمُ . The adjective has matching nominative case ending with its Noun.

(d) Unlike Possessive Phrase, both the Nouns are visibly definite. The Noun and Adjective must correspond in definiteness. Both should either be definite or indefinite.

(e) In Arabic, a noun is either masculine or feminine. Similarly a noun is either singular, dual or plural. In the Possessive Phrase the first and the second noun worry about their own gender and plurality. But in an Adjectival Phrase the adjective/الصِّفَةُ will be masculine if the Noun-الْمُوصُوفُ is masculine. And if the Noun is feminine the Adjective will also be feminine. Similarly if the Noun is singular, the adjective will also be singular and it will respectively be dual or plural if the noun is dual or plural.

7.4 We read in English grammar that an adjective also functions to specify a noun. When both the nouns in Adjectival Phrase are indefinite, the benefit of adjective is specification of the modified noun-الْمُوصُوفُ.

Exercise List adjectival phrases in the first 500 words of Qur’ān.

[TellMeTheTruth]

@Mazhar!

You did a wonderful job by creating ٱسْمُ ٱللَّهِ out of the word/phrase written as بِسمِ اللہ .

Your magical grammar rules have successfully changed what is intended in the message originally by the following beautiful work

1. You removed the ب
2. You added an Alif "ا"
   3۔ You changed the diacritcal mark from Kasra ( ِ) to Damma ( ُ)
3. You won the hearts by translating it as "In THE Name of Allah" while there is no Al (ال) with the word (اسم)

However, more working is needed as it is still unable change the original message.

[Mazhar]

@Mazhar!

You did a wonderful job by creating ٱسْمُ ٱللَّهِ out of the word/phrase written as بِسمِ اللہ .

Your magical grammar rules have successfully changed what is intended in the message originally by the following beautiful work

1. You removed the ب
2. You added an Alif "ا"
   3۔ You changed the diacritcal mark from Kasra ( ِ) to Damma ( ُ)
3. You won the hearts by translating it as "In THE Name of Allah" while there is no Al (ال) with the word (اسم)

However, more working is needed as it is still unable change the original message.

Dear, you really need taking admission in Primary Arabic class. If the second noun of construct is definite the first noun takes definiteness from it. If you wish not take class do read some Arabic grammar book, in English you will find excellent books.

[Mazhar]

7. We are amazed to observe in the syllables, movements-حَرَكَاْتٌ and terminations on the words of Qur’ān that they control our eye movements by directing the visual axis to a forward location, and restrict regressions back to material already read. Regression is a habit; a process of re-reading text that we have already read. It wastes almost one third of the time we spend on reading. Regression disrupts our concentration. Reading is not all that matters. We have to comprehend what we read because without comprehension, reading is a wasted effort. After reading/reciting the first Ayah, we are visually analysing words and their mutual relationship; and not meanings at the moment.

7.1 We have arrived to fourth word (ٱلرَّحِيـمِ) which occurs six times in Qur’ān. We have instantly visually recognized it as a noun by prefixed definite article, and additionally by genitive ending. The definite article is called (اللاَّمُ الشَّمْسِيَّةُ) ."solar laam"This is so called since it is followed by one of the 14 letters of Arabic alphabet which are termed as "Sun letters"; they are ت ، ث ، د ، ذ ، ر ، ز ، س ، ش ، ص ، ض ، ط ، ظ ، ن , ل. In all such words the "ل" of definite article does not carry any sign/mark in writing and in speech is omitted and the last letter of preceding word will be conjoined to its next consonant which will be doubled and invariably carry doubling sign and will be pronounced twice. Arabic is written as a string since it has no stop marker, coma, colon, exclamation and question mark. Ayah numbers are primarily for reference purpose. The word being genitive we must explore cause why is it so written. It is the effect of its relationship with the previous Proper Noun. Both are definite, thereby, visually determined it is not possessive phrase. It is thus Adjectival Phrase (ٱلرَّحْـمَٟنِ ٱلرَّحِيـمِ). This Phrase in genitive occurs four times; and twice (ٱلرَّحْـمَـٰنُ ٱلرَّحِـيـمُ) in nominative case.

7.2 Adjective is defined as "The part of speech that modifies a noun or other substantive by limiting, qualifying, or specifying"

7.3 In Arabic, a true adjective is a subordinate word indicating a meaning in its principle. The important points to memorize

(a) In Arabic, the noun comes first. The one being described must come first; it is called الْمُوصُوفُ and also الْمَنْعُوتُ-the one who is described-portrayed. In the above Adjectival Phrase ٱلرَّحْـمَٟنِ is the مُوْصُوف-the one who is described-portrayed adjectively.

(b) The adjective follows the Noun. The description must come second; it is called الصِّفَةُ/adjective. It indicates a meaning in its principle without exception meaning without restrictions, like that of time or other restrictions. It functions as qualitative portrayal of the mentioned noun. Adjective's meaning is not for itself, rather its meaning is found in the noun which it modifies. Most often it is a derivative. ٱلرَّحِيـمِ the appositive subordinate; الصِّفَةُ/adjective in Adjectival Phrase.

(c) We observed that the ending of both the Noun-مُوْصُوف and the Adjective-صِفَةٌ are in genitive case . It is thus obvious that the grammatical case of the Noun is determined by external factors and the case of Adjective will always match it. This is important visible sign to visually recognize Adjectival Phrase. We see another Phrase with same words but different case ending ٱلرَّحْـمَـٰنُ ٱلرَّحِـيـمُ . The adjective has matching nominative case ending with its Noun.

(d) Unlike Possessive Phrase, both the Nouns are visibly definite. The Noun and Adjective must correspond in definiteness. Both should either be definite or indefinite.

(e) In Arabic, a noun is either masculine or feminine. Similarly a noun is either singular, dual or plural. In the Possessive Phrase the first and the second noun worry about their own gender and plurality. But in an Adjectival Phrase the adjective/الصِّفَةُ will be masculine if the Noun-الْمُوصُوفُ is masculine. And if the Noun is feminine the Adjective will also be feminine. Similarly if the Noun is singular, the adjective will also be singular and it will respectively be dual or plural if the noun is dual or plural.

7.4 We read in English grammar that an adjective also functions to specify a noun. When both the nouns in Adjectival Phrase are indefinite, the benefit of adjective is specification of the modified noun-الْمُوصُوفُ.

Exercise List adjectival phrases in the first 500 words of Qur’ān.

8. It is amazing that just four words of First Ayah of First chapter of Qur’ān has taught us how to visually recognize the most important three phrases of its vocabulary. This is what is termed as "Parsing - Syntactical analysis" of the 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 and phrases quickly and effortlessly.

8.1 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.

8.2 The fact that the grammar of Arabic revolves around inflection is evidence that learning Arabic of Qur’ān is as easy as brains of children effortlessly learn the grammar of their native language merely by hearing and watching. Allah the Exalted rendered Qur’ān facilitator for reading and understanding grammar by putting حَرَكَاْتٌ and terminations on the words.

8.3 Inflection in Arabic, the heart of grammar, is just four signs at the end of words. We have already become familiar with genitive . Other signs are; nominative ـُ ; and accusative ـَ ; or same when doubled . The fourth sign peculiar to verbs is a small sign like at the end of this verb أَتَتْ.

8.4 Having visually recognized the three phrases and Explicative Appositive (عطف البيان), almost equivalent to Restrictive appositive in English language, it is moment to be happy that we have almost learnt about 50 percent or so of grammar of Qur’ān.

[Mazhar]

9. We are firstly trying to understand the grammar of Qur’ān which will make the next step of translation easy and accurate to a great extent. We first recite, or listen carefully the recitation of three ayahs

ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٟلَمِيـنَ .٢
ٱلرَّحْـمَـٰنِ ٱلرَّحِيـمِ.٣
مَـٟلِكِ يَوْمِ ٱلدِّينِ .٤
9.1 The fifth word is ٱلْحَمْدُ, recurrence 26 times. which we have immediately and effortlessly recognized as definite noun. It is the first word which is nominative (مَرْفُوْع). It is by now almost our habit to first relate the word and see whether it links to its previous word. Since it is nominative, our brain instantly determined it is not related to previous word in any relation, but is an independent element introduced.

9.2 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.

9.3 In Arabic language, a gene corresponds to a sentence that conveys a complete thought/proposition. And codon corresponds to a word or phrase—grammatical unit in a sentence, which imparts only one meaning, like the Codon that encodes a specific amino acid. And their sequence in a sentence signifies the type of sentence by structure and function—meanings.

9.4 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.

9.5 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. 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.

9.6 In the First Ayah, we have seen that there are only two grammatical units (like 2 codons of a protein). Since the fifth orthographic word (ٱلْحَمْدُ) does not link with the previous one, it is like Start codon of a gene, i.e. a new sentence. And previous word (ٱلرَّحِيـمِ) is like the End codon, the end of earlier sentence.

Awesome!

[Mazhar]

10. We have determined that fifth word is starting a new sentence. Taking help from "teach yourself" books, we find the subject of a sentence is in nominative case, when it is a noun, and is definite. One way to categorize sentences is with respect to the first word. If the first word is a noun, the sentence is termed (جملة اسمية) nominal sentence. And if it is a verb, it is termed (جملة فعلية) verbal sentence. If the first word is neither of these two, in other words it’s a particle, then we simply ignore it and consider the first non-particle word.

10.1 All sentences have two essential parts, subject and predicate. The subject (topic) of a nominal sentence is termed مُبْتَدَأ, literally meaning the person or thing first mentioned — commencement; start. Thus even the terminology has analogy of Start Codon. Predicate (comment) of nominal sentence is termed خَبَر, literally meaning report, proposition, news, or information. The Predicate is the part that completes the meaning of the Subject. It tells us about the subject or gives us information about it.

10.2 In Arabic, there is no copula, a connecting word, in particular a form of the verb "be" connecting a subject and predicate/comment. Therefore, when translating, words like "is", "was" etc. are put between these two parts.

10.3 This information makes us understand the type of sentence in the First Ayah. It started with a preposition and none of the later nouns is in nominative case. Thereby, we realize some word/s are elided in the beginning. Such sentences are termed elliptical. Ellipses in sentences is universal and are a rhetorical device.

10.4 The sixth word (لِلَّهِ) occurs 129 times. It is a Prepositional phrase. The second genitive particle (لِ) used is mostly a prefix. Hamza wasl (ٱللَّهِ) gets elided. The suffixed preposition "لِ" always turns the attached noun in the "Genitive" state . It is for specification, to indicate exclusivity; or for explanation. Since it is phrase, it does not link to the previous nominative word, the subject that needs a predicate. Therefore, we link it to the elided predicate before it. And take it as second sentence (ٱلْحَمْدُ لِلَّهِ) of the Divine Discourse.

10.5 The predicate/comment of a sentence may be a single word, a phrase, or an entire sentence. When it is an entire sentence, that sentence will have its own structure and all the rules will apply to it as well. The embedded sentence must be treated as a brand new sentence with its own internal rules, grammatical positions, and so forth. If the prepositional phrase is ready to become the comment, we will need to assume a hidden verb to which the phrases will connect. That hidden verb, along with the phrase, would then become an entire (embedded) sentence and then the comment for the greater sentence. This sentence occurs 23 times. Once it is inverted

فَلِلَّهِ ٱلْحَمْدُ رَبِّ ٱلسَّمَٟوَٟتِ وَرَبِّ ٱلۡأَرْضِ رَبِّ ٱلْعَٟلَمِيـنَ .٣٦

Therefore, the Infinite Glory and Praise stands specified, eternally and exclusively, for Allah the Sustainer Lord of the Skies; and the Sustainer Lord of the Earth, the Sustainer Lord of all the Known/Existing Worlds/all that exists.

It is Syntactic foregrounding which refers to the use of unusual sentence structures to draw attention to a particular part of a text. This could involve inversion (reversing the normal word order), repetition, omission of certain elements, or other deviations from conventional syntax. The unusual structure creates a stylistic effect, making the reader pay more attention to the foregrounded elements.

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

10.7 Thus it is easy to visually notice the elisions in the text when a prepositional phrase does not link to previous word. If you have felt worried that how would you try translating the First Ayah when there is no word and text before it, then please wait a while and remain confident Qur’ān will teach us how to translate and understand it.

Remember 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 Arab 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.

Remember It is just two worded simple sentence. It should remain on our tongue at the moment of accomplishing anything/act of rightful import, say having drank water. By doing this we do embarrass Ieb'lees (Satan) who had stated to Allah the Exalted that He will not most of us as grateful-acknowledgers of greatness bestowed (see 717). By saying this it shows us more than thankful.

[Mazhar]

11. Sentences are of four types by structure. The second sentence (ٱلْحَمْدُ لِلَّهِ) is a Simple sentence. In English grammar also a simple sentence contains a single subject and predicate. It describes only one thing, idea or question, and has only one verb. It contains an independent or alternatively called main clause. Any independent clause can stand alone as a sentence. It has a subject and predicate and a copula (verb) and expresses a complete thought. Even the addition of adjectives, adverbs, and prepositional phrases to a simple sentence does not change it into a complex sentence.

11.1 The seventh word is رَبِّ, which has 83 occurrences. It is also genitive and we have seen it does not link to previous word (ٱللَّهِ) in any phrase. In such situations, the next word should also be seen whether or not it links to it. The eighth word is ٱلْعَٟلَمِيـنَ, which we instantly recognized as definite noun by prefixed definite article. It occurs 61 times. But we are stuck up how to relate it as second noun of رَبِّ, as Possessive phrase, since it is not genitive but apparently accusative. Taking help from "teach yourself" books we come to know about the concept of "diptote". It is a noun that reflects the nominative case by "ـُ ضمة" vowel, and both accusative and genitive cases with the accusative (فتحة-ـَ) vowel. In Arabic, a diptote is defined as ممنوع من الصرف /mamnu’ min as-sarf/ or غير منصرف /ghair munsarif/, meaning change restricted. Mostly, they are regular active participles like ٱلضَّآلِّيـنَ, and لِّلْمُتَّقِيـنَ, and بِمُؤْمِنِيـنَ. So رَبِّ ٱلْعَٟلَمِيـنَ is a Possessive Phrase. This phrase occurs 42 times, with first noun in all the three states.

11.2 Now the question is to determine its role. Checking syntactic books, all describe it (صفة لله أو بدل منه), meaning it is either adjective for Allah (the Exalted) or equivalent appositive. Both are in category of words known as Appositive Subordinates, due to following the principle word in case ending (I‘rāb إﻋﺮﺍﺏ), number, gender, definiteness and indefiniteness. Grammarians define the first type as "It is that subordinate which indicates a meaning in its principle, without exception". It means that without restriction, like that of time, the adjective's meaning is found in the noun which it modifies.

11.3 We cannot agree to take it as adjective subordinate because adjectives do have attributive property that can be shared by others in different degrees and intensity. The Possessive Phrase indicates the meaning "The Sustainer of all the realms that exist/Lord of the Worlds". It is thus exclusively and solely the characteristic of Allah the Exalted, mentioned as its principle. This Phrase is substitute, sort of Epithet, to refer Allah the Exalted as to how is He recognized by the subjects of His Sovereign dominion, all the cognizable created realm. Allah the Exalted speaking and introducing Himself to elevated Mūsā said

أَن يَٟمُوسَـىٰٓ إِنِّـىٓ أَنَا ٱللَّهُ رَبُّ ٱلْعَٟلَمِيـنَ .٣٠

That "O Mūsā! Indeed Me, I am Allah the Sustainer Lord of the Worlds - All that exists."

11.4 It is thus Equivalent Appositive, restrictive appositive of English grammar. At all the 42 places of occurrence رَبِّ ٱلْعَٟلَمِيـنَ it is exclusive substitute to refer to Allah the Exalted. Otherwise also, both the Principle and the Subordinate are relational words, indicating the relation of the Absolute Sovereign and the Sustainer with all the subjects and faithful recognition as such by them.

11.5 The sentence ٱلْحَـمْدُ لِلَّهِ رَبِّ ٱلْعَٟلَمِيـنَ, finds mention six times in the Divine Discourse.

[Mazhar]

12. We move forward to next Ayah that only contains the 9th and 10th word constituting Adjectival Phrase ٱلرَّحْـمَٟنِ ٱلرَّحِيـمِ, which we have already studied in Ayah-1. In genitive construction, it finds mention four times; and in nominative ٱلرَّحْـمَـٰنُ ٱلرَّحِـيـمُ, two times. Why repetition so closely? Our curiosity helps attaining enlightenment; and renders us critical readers who wish not to glean from the surface, like the majority of people; but delve deeper where the pearls lie.

12.1 Grand Qur’ān employs rhetorical device of repetition quite uniquely. It repeats words, phrases and sentences not only to emphasize and amplify a particular concept - position or narrative but also to magnify the microscopic meanings and cognitive signals encoded in the context. Modern research in cognitive psychology also suggests that seeing or hearing information repeatedly can often make it easier to remember versus seeing or hearing something once.

12.2 A field of study in linguistics is the concept of stylistics. Foregrounding is a key concept in stylistics. It involves the use of linguistic devices to emphasize certain elements in a text to make them standout or "foregrounded". Its purpose is to sharpen listener/reader's vision and understanding the concept; giving him new clarity and realization. This could involve inversion (reversing the normal word order), repetition, omission of certain elements, or other deviations from conventional syntax.

12.3 We have already known reading third word, that when a word does not link to earlier word, we should see if it is appositive (البَدَلُ) or Explicative appositive (عطف البيان). These elements are the sub-part/science of Arabic rhetoric which discusses how to make sentences that are appropriate to the current context, situation, circumstances, and disposition of the audience. This repetition is also Explicative apposition. It is stressing the Personal Name of Allah the Exalted Who is recognized as the Supreme Sovereign Sustainer Lord of the universes.

قَٟلَ رَبِّ ٱحْكُـم بِٱلْحَقِّۗ

-- He prayed, "O my Sustainer Lord! You the Exalted do judge on the basis of absolute fact."--

وَرَبُّنَا ٱلرَّحْـمَـٰنُ ٱلْمُسْتَعَانُ عَلَـىٰ مَا تَصِفُونَ .١١٢

And he said to people, "Our Sustainer Lord is Ar'Reh'maan the Exalted Who is the Resort - Recourse for what you people are conjecturing."

[Mazhar]

13. The eleventh word مَٟلِكِ has solitary occurrence. It being indefinite in isolation, it does not connect to previous word. Thereby, it has to be considered as influenced indirectly (التَّابِعُ) because it follows that which precedes it in case ending . It is Active Participle. It is second, time bound, adjective (الصِّفَةُ) for ٱلرَّحْـمَٟنِ. The following noun in genitive case is time adverb يَوْمِ , recurrence 31 times, that links to earlier word as Possessive phrase. The third definite word, in genitive case ٱلدِّينِ, recurrence 27, links as second noun of consecutive Possessive Phrase, which renders the first two nouns definite. These phrases describe ٱلرَّحْـمَٟنِ as Sovereign - the adjudicating Authority on "The Day of Requital".

13.1 Three Ayahs 12-4, comprising of nine words is a simple sentence, with one subject and one predicate ٱلْحَمْدُ لِلَّهِ, remaining are additions that does not change the nature of it being simple sentence.

[Mazhar]

14. Please recall our approach in study is "Grammar-Translation method". We now try to endeavour translating the read content. Please remember that direct translation of words of a text is erroneous and un-academic practice because in that case we are not treating it a text but just dictionary words. It should always by second step after analysing the grammatical arrangement of word's and their role. Without it, translating the words directly is like swallowing a solid thing without chewing and breaking it in smaller pieces.

14.1 Translation is in fact decoding and perceiving information embedded in the sounds, vibrations, waves, visuals and motion heard, felt and observed in various fields prevalent in what is persisting. Thereby, it seems translation and interpretation is universal phenomenon and activity persistently ongoing. Translation of text is an old activity that man has practiced since ancient times. Its necessity was felt because of variation and diversity in the languages of the peoples (3022) which in itself is a pointer-thought provoking existential for the knowledgeable people.

14.2 The Book; a piece of literature is a creation of sentient with the properties and features inherent in any creation, has attribution of intellectual property. It is creation in the real sense of the word. Translation on the other hand can at best be considered creation in the sense of reproduction or sincerely trying replicating the creation in a different geographical landscape.

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

14.4 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. This exceptional book mentions languages can come to the position of another language suggesting interlingual translation. It highlights the difference between Arabic and Non-Arabic languages and the process and methodology of transferring Arabic text to Non-Arab text. The proposed process discarded both theories of translation, i.e. "word by word (also termed as "literal translation" - translating meaning of each lexical item in sequence)", and "Sense-for sense translation - translating the meaning of each whole sentence before moving on to the next", prevalent in the days of its serial publication, for transporting its text to language of Non-Arab lands. Arabic words are like visuals portraying images and are very descriptive - depicting phenomenon; and its derived forms of verbs may incorporate adverbs relating to how and other aspects of an action which may not be the case in English and other Non-Arab languages.

14.5 Translating, be it intralingual, interlingual and intersemiotic transmutation is creation in a narrow sense. The scope of translation is quite wide from verbal to verbal tokens, and into non-verbal manifestations like old day's silent movies or visuals and hieroglyphs and vice versa. Translation is decoding the encoded communication of creation in a different format. Translation is necessarily a depiction of the creation through a medium in another realm. Translation of texts is like liquefying a solid by breaking the ties/knots. We will later discuss some innovative and novel ideas of translation on the analogy of translation of protein encoding genes in Human genome deduced by me and named "Triplet Theory of Translation", and also by comparing it with ingestion process and seven "layered" spectrum of white light (ٱلنُّورُ).

[Mazhar]

15. We have just studied 13 words' grammar and syntax. They constitute a paragraph. The paragraph unity is achieved by ensuring two things; firstly, the paragraph must have a single generalization that serves as the focus of attention, that is, a topic sentence. Secondly, every other sentence in the paragraph's body contains more specific information and maintains the same focus of attention as the topic sentence. Diction (choice of words), arrangement of words, phrases, ellipses, repetition, substitutions, syntax and foregrounding, all focus our attention on the personal name (ٱلرَّحْـمَـٰنُ) Ar'Reh'maan of Allah the Exalted. Semantically, they constitute two declarative sentences expressing a fact that is not bound in time and space.

15.1 We have uttered two consecutive nominal sentences indicating our thought, perception, realization and recognition of facts and realities that encompass the Non-Temporal and Temporal Realms. None in the created Universes of our Sustainer Lord Ar'Reh'maan would be more intelligent, rational and wise than us who could state that sea of information which is embedded in those just 13 words. Praise is for Allah the Exalted Who compiled those words for our narration in the language of our guide lord Muhammad Sal'lallaa'hoalaih'wa'salam, the great amongst all that is created, and communicated to us also through him.

15.2 Sequencing of words in First Ayah not only concatenates the physical happenings but also the foundation of the Knowledge. The foundation of knowledge is but Proper Noun. It names solely and exclusively an existent. It is for introducing. Thus naming is to create relational reference, a percept, a mental concept which could be perceived, whether or not it be in one's visual reach. Proper Noun in Arabic is called العَلَمُ الشَّخصِی; and since we know a name is always coined/assigned/adopted by Intellectual Being, the First Ever Name is necessarily العَلَمُ الشَّخصِی the Name of Unique Single (Individual) Living Being which was adopted by Him; ٱلرَّحْـمَـٰنُ. And that other proper nouns (أَسْمَاْءُ عَلَمٍ) and common nouns (أَسْمَاْءُ جِنْسٍ) were coined subsequent to it, and assigned to the creations according to inherent features and properties they represented, and relativity, their association or coordination to other creations.

15.3 The Arabic Nouns and Verbs germinate from a seed. 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 a DNA that encodes complete tree of a unique concept - field of understanding which "germinates" in specific environment. It is a cluster of three, in some cases four consonants of Alphabet placed in a peculiar sequence. Out of 29 letters of Arabic alphabet, except Aleph, 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.

15.4 Roots are comparable to proper names as both are with unique semantic reference. However, there is a profound difference between proper names and roots. The former designate identifiable entities with real existence, whereas root is pure abstraction. The root is the common element shared by its derivatives. The Root has specific, defined, distinct, conspicuous and apparent concept, phenomenon, perception and signification folded in it. It is the source, the reservoir of knowledge. Roots can be termed as "repertory of frames" of Arabic language if we follow frames approach to semantic analysis.

15.5 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.

15.6 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 . the Roots are determined and fixed. No new Root can be structured.

[Mazhar]

16. The first noun (ٱسْمُ) is from Root س م و, that embeds the perception of "eminence, elevation, ascension, transcendence, and loftiness of a thing spread and overshadowing another thing". Thus naming causes the thing to become conspicuous and prominent and renders its existence conveniently recognizable, enabling acknowledgment by everyone. The elevated, fully spread and prominent Sky, roofing the entire Earth is named ٱلسَّمَآءُ. Like the Name being the foundation of knowledge, the Sky is also the creation before Earth.

16.1 The First Proper Noun is Allah (the Exalted). It signifies the Title, the name chosen to refer the Supreme Sovereign of the Physical Realm. It is indicative of a two-way relational domain; Interpersonal relationship of the Supreme Sovereign and Subjects. Its taking existence - coinage to become valid word for vocabulary - dictionary necessarily requires and entails presence of Kingdom/State and Subjects. It relates to and is part of common noun "إِلَـٟهٚ", which signifies somebody or something widely and uncritically admired, adored and worshipped. Common noun is a name given in common to every god, person, place or thing of the same class.

16.2 To become or assume the title of Allah (the Exalted) explicitly reveals His already Existence and of Being with distinct and exclusive introductory Personal Name. The opening statement tells the Name of Allah is exclusively associated with ٱلرَّحْـمَـٰنُ (the holder of Majesty and Absolute Honour-ذِى ٱلْجَلَٟلِ وَٱلْإِكْرَامِ). Suffixed Preposition (بـِ) signifies association, status and resorting and recourse.

16.3 The first adjective in the topic sentence and then repeated is ٱلرَّحِيـمِ. This noun is derived mostly from Three Letter Primary Verbs and less frequently from derivative verbs. When derived from the Three Letter Primary Verbs all the patterns are established according to usage . It indicates excess in the meaning of the verbal noun; it denotes the one that enacts the base meaning exaggeratedly/excessively/intensively. It is used to indicate upon the one who has/is/will enact the meaning expressed by the root letters to a very high degree, or to a very large extent. It can occupy any grammatical positioning in a sentence. It can be used both as adjective and a noun. Not all Verbal Nouns have an associated hyperbolic participle. This is another language structure designed to create an effect, a special effect. The difference between Hyperbole (اسم المبالغة) and Elative Noun is that in it the meaning is limited to itself without taking others into consideration, while in Elative Noun the excess in meaning is in comparison to others.

16.4 This Adjective takes us to the time of bringing the Physical Realm into existence, and the first ever relationship of the Supreme Sovereign and Subjects. While critically reading a great book, the reader must ponder to find the logic of preference for a particular word over all other words conveying similar meaning or attribute.

16.5 We know the Head, the Supreme Sovereign of the State pledges something as essential element for Himself. It is imposing upon oneself by personal choice since holder of absolute might and power cannot be dictated for doing something. The choice and sequencing of words has revealed to us the implicit and subtle meanings embedded therein and the timeframe.

16.6 What was pledged for the administration of the Created Domain? It is revealed for the humanity

قُل لِّمَن مَّا فِـى ٱلسَّمَٟوَٟتِ وَٱلۡأَرْضِۖ

You the Messenger ask them "Whoever and whatever exists in the Skies and the Earth; to and for whom they owe existence and subjection?"

قُل لِّلَّـهِۚ

You the Messenger tell them the answer "Solely for Allah the Exalted.

كَتَبَ عَلَـىٰ نَفْسِهِ ٱلرَّحْـمَةَۚ

He the Exalted has self prescribed the Mercy obligatory upon His Self.

And then the elevated universal Messenger is to tell the same fact to the Believers

وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤْمِنُونَ بِـٔ​َايَـٟتِنَا

And when those people have come to you the Messenger who heartily accept-believe in Our Aa'ya'at Verbal Passages of Grand Qur’ān —

فَقُلْ سَلَٟمٌ عَلَيْكُـمْۖ

Thereat, respond to their paying respects and salutations telling them "Salvation, peace and tranquility shall be upon you people.
كَتَبَ رَبُّكُـمْ عَلَـىٰ نَفْسِهِ ٱلرَّحْـمَةَۖ

Your Sustainer Lord has, by own will, prescribed the Mercy obligatory upon His Exalted Self —

16.7 We have a saying, "Power corrupts, and absolute power corrupts absolutely." When Mercy overarches all decisions and actions, the Absolute Power, almightiness becomes beautiful, balanced, and ever awesome. The Mercy, one will find, is reflected and manifested everywhere; above all one will find the Umbrella of the Mercy of Allah - Ar'Reh'maan the Exalted. Moreover, it is reflective of the fact that creation is for determined purpose since creating things for playful purposes does not entail that one should prescribe for oneself to be ever merciful. He brought His infinite Power and Might under the Umbrella of Mercy whereby His Absolute Power is also beautiful otherwise might has an element of negativity, generally speaking.

إِنَّ رَبَّكَ هُوَ ٱلْقَوِىُّ ٱلْعَزِيزُ .٦٦

Indeed, O you the Messenger, your Sustainer Lord is the Absolutely Almighty, Absolutely Dominant.

[Mazhar]

17.1 This hyperbole (ٱلرَّحِيـمِ) is used six times in genitive, and 28 times in nominative construction. At all places, except six adjectival phrases, it is used as Predicate for Allah the Exalted, and by mention in Possessive Phrase "رَبَّكَ" "the Sustainer Lord of you the Messenger....". Since this hyperbole, in indefinite form also is exclusively for Allah the Exalted, but is also attributed and declared once for the person of the elevated universal Messenger Muhammad in Ayah 9128, therefore, we must translate it somewhat differently for both. I have suggested "Ar'Reh'maan - Allah the Exalted is eternally the Fountain of Infinite Mercy"; and for the revered universal Messenger as "icon - personification of mercy". This hyperbole is used for none else. The reason for "icon -personification of mercy" is it

وَمَآ أَرْسَلْنَـٟكَ إِلَّا رَحْـمَةٙ لِّلْعَٟلَمِيـنَ .١٠٧

And Our Majesty have not sent you the Messenger Muhammad but for display of mercy personified especially for the known worlds.

17.2 "Mercy - رَحْـمَةٚ" is an abstract noun, verbal noun in Arabic. In English its Semantic Domain is Recognition features of a personality - Mercy; Social interaction evaluation. On line "Frame Index" says "In this frame an Evaluee is judged by a (usually implicit) Judge to be of a certain character based on her or his Behavior towards other human beings; a specific Affected_party may be overtly mentioned along with the Degree to which the Evaluee behaves appropriately towards others. The Behavior alone may be mentioned with the understanding that these behaviors characterize a property of the unmentioned Evaluee. The Evaluee's Behavior may be in the context of a Topic."

17.3 The Works of Mercy are divided into two categories the corporal works of Mercy dealing with the body; and the Spiritual Acts of Mercy dealing with the mind, heart and soul. They say, it symbolically illustrate the seven corporal acts of mercy to feed the hungry, to give drink to the thirsty, to clothe the naked, to give shelter to travellers, to visit the sick, to visit the imprisoned, and to bury the dead.

17.4 It stems from Root ر ح م. Learned Ibn Faris stated it leads to the perception of gentility, gentleness, tenderness, softness, affection, kindness and mercy, clemency and motherliness.

17.5 The exalted universal Messenger Muhammad is the only who is solely and exclusively declared by the Supreme Sovereign of universes as رَحْـمَةٙ لِّلْعَٟلَمِيـنَ in the created realm. Grand Qur’ān is also declared an act of Mercy

إِنَّ ٱلَّذِى فَرَضَ عَلَيْكَ ٱلْقُرْءَانَ

It is a fact; He the Exalted Who had earmarked-assigned-allocated the (time bound) responsibility of delivery of Qur’ān upon you —

لَرَآدُّكَ إِلَـىٰ مَعَادٛۚ

He the Exalted will surely (any moment) return/revive you the Messenger Mohammad honourably to the Original Abode (Refer 2875)

وَمَا كُنتَ تَرْجُوٓا۟ أَن يُلْقَىٰٓ إِلَيْكَ ٱلْـكِـتَٟبُ

Let it be on record that you the Messenger were not in habit of hoping or pursuing in earlier life that the Book might be presented to you.

إِلَّا رَحْـمَةٙ مِّن رَّبِّكَۖ

However, presenting you the Book (Qur’ān) is but a gesture of grace and blessing earmarked for you by your Sustainer Lord. (see 1787; 2846; 4344 and 446)

فَلَا تَكُونَنَّ ظَهيـرٙا لِّلْـكَـٟفِرِينَ .٨٦

Therefore, you should never be the supporter-helper-advocate for those who refuse to accept the Book.