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Qur’ān Propounded Translation Methodology for transference to Non-Arab World

Started by Mazhar, June 09, 2024, 11:22:51 AM

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Mazhar

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. [3:138]

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.
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JinnJinn

Quote from: Mazhar on October 21, 2024, 05:32:54 AM3.12. 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. [3:138]

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?

Mazhar

Quote from: JinnJinn on October 21, 2024, 06:05:02 AMSexy girls from the non-Arab world to the Arab world. Is that what you mean pussy cat?

Where are admns these days, please.
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Mazhar

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 [3:164;62:2]. The key to understand ellipses is to always keep in mind that the message is geared to be consonant with the audience's prior knowledge and assumptions.

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 2:4.

Similarly, the second person pronoun "you" is understood in command verbs in English. The pronoun "you" can refer a single person, either male or female, two persons or a group of persons. But in Arabic the second person pronouns make distinction between singular male and female, dual, and plural masculine and feminine. Therefore, this peculiar aspect must be reflected in translation.

Third person pronouns can refer both to persons, inanimate objects and fact. The inanimate/non-living objects have also gender distinction. Therefore, we will refer the feminine inanimate object by "she" and masculine by "he, that" and "it" can be used to refer some specific situation and point of view. The referent of other pronouns will be mentioned in parenthesis for the convenience of the reader.
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Mazhar

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

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

(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.

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

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


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

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 —[ref 27:16]

حَتَّىٰٓ إِذَآ أَتَوْا۟ عَلَـىٰ وَادِ ٱلنَّمْلِ قَالَتْ نَمْلَةٌۭ يَٟٓأَيُّـهَا ٱلنَّمْلُ ٱدْخُلُوا۟ مَسَٟكِنَكُـمْ
لَا يَحْطِمَنَّكُـمْ سُلَيْمَٟنُ وَجُنُودُهُۥ وَهُـمْ لَا يَشْعُـرُونَ١٨

They 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 [alai'his'slaam] 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". [27:18]

فَتَبَسَّمَ ضَاحِكٙا مِّن قَوْلِـهَا

Thereon, having heard, he (Sulie'maan alai'his'slaam) smiled feeling amused by her commanding statement  — [ref 27:19]

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) —  [90:08]

And a tongue and two lips as speech organs-articulators?  [90:09]

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 ٱلْمِحَالِ١٣

And 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 [sound travels much slower than light] He strikes/makes it reach only to whom He wills. [Thunderclap can seldom be heard 24 kilometer away]
But despite it they wrangle about Allah the Exalted. Mind it, He the Exalted is the Mighty in the grapple. [13:13]

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 غَفُورٙا٤٤

The 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. [17:44]

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

ثُـمَّ ٱسْتَوَىٰٓ إِلَـى ٱلسَّمَآءِ وَهِىَ دُخَانٚ
فَقَالَ لَـهَا وَ لِلْأَرْضِ ٱئْتِيَا طَوْعًا أَوْ كَرْهًۭا قَالَتَآ أَتَيْنَا طَآئِعِيـنَ١١

Afterwards 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 [singular]) 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". [41:11]

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


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

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

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

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

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

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. [Ref 2:255]

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 — [87:02] Moreover, He the Exalted is the One Who destined things in measure-limit-scale-proportional relativity. Thereby, He the Exalted prescribed regulation - information code for its course of conduct, proceedings and management. [87:03]

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. [Refer 28:88]

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. [55:26] And the existence of Sustainer Lord of you the Messenger [Sal'lallaa'hoalaih'wa'salam] is to remain perpetual, the holder of Majesty and Absolute Honour. [55:27]

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

[Our Sustainer Lord Ar'Reh'maan] 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. [1:05]

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.  [51:56]

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. [30:07]

4.28. It is further told:

ذَٟلِكَ مَبْلَغُهُـم مِّنَ ٱلْعِلْمِۚ

That (seeking the worldly life) is their extreme limit of acquiring knowledge. [Refer 53:30]

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 يُؤْمِنُونَ٥١

[They talk about other signs] You 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 [Sal'lallaa'hoalaih'wa'salam] 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 [Sal'lallaa'hoalaih'wa'salam in time and space]. [29:51]

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) [55:1-2]

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 ١٢٩

Our Sustainer Lord! And raise a revivalist amongst them as messenger who is characteristically a perpetually Monotheist Believer amongst them- ["Our Progeny" refers to and solely denotes Muslim community of Iesma'eile progeny].
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 [by removing shackles of conjectural myths/distorted beliefs].
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." [2:129]

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. [Refer 28:59]

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 تَعْلَمُونَ١٥١

Conclude 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. [2:151]

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

[In keeping with the promise-93:5] Our Majesty have since personally granted you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam] the unique - ultimate profundity. [108:01]

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

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

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

وَقُلِ ٱلْحَمْدُ لِلَّهِ سَيُـرِيكُـمْ ءَايَٟتِهِۦ فَتَعْـرِفُونَـهَاۚ وَمَا رَبُّكَ بِغَٟفِلٛ عَمَّا تَعْمَلُونَ٩٣

Moreover, you the Messenger [Sal'lallaa'hoalaih'wa'salam] 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." [27:93]

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. [Ref 41:53]

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. [Refer 6:38]
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