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Forensic Analysis of Qur'an

Started by Mazhar, July 21, 2024, 10:41:31 AM

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Mazhar

Ladies and gentlemen.

Salamun alaikum.

I wish we undertake a joint study of Qur'an availing Corpus linguistics, Forensic Linguistics and AI.

We can do it by evaluating the existing translations using the latest available tools to us. Mr Emre will be much useful for AI usage.

It is worldwide assumption that the concept of Forensic Linguistics was introduced for the first time by the linguistic professor Jan Svartvik (1968) in his book "The Evans Statements: A Case for Forensic Linguistics". Earlier the word "forensic" was used by Frederick A. Philbrick in the title of his book on legal English; Language and the Law: the Semantics of Forensic English.

They both relate to criminal justice. It is legal linguistics, or language and the law. It can be construed as a branch of Forensic science, also known as criminalistics that involves the collection and analysis of evidence.

The primary objective of Forensic linguistics is linguistic evidence in legal proceedings. It is all about identification of whether what is attributed to a given individual to have said/spoken or wrote is factually his speech or authorship. Reliance is placed on analysis of idiolect, or particular patterns of language use; vocabulary, collocations, pronunciation, spelling, and grammar.

Forensic stylistics is the discipline that subjects written or spoken material, or both, to scientific analysis for identifying plagiarism.

But that is not the whole truth. The first ever dispute about the authorship of written text relates to serial publication of the Book titled Qur'ān. Its publisher elevated Messenger Muhammad (Sal'lallaa'ho'alaih'wa'salam)1 claimed it is verbatim transcription of: كَلَٟمُ ٱللَّهِ, the Speech - Parlance of Allah the Exalted. But certain elite and their coterie intelligentsia of Mecca disputed and alleged it is his personal authorship which he has diligently and purposely personally written and that he plagiarises. They told their tribesmen that he is of course intelligent educated person but has now become deluded.   
[url="http://haqeeqat.pk/index.htm"]http://haqeeqat.pk/index.htm[/url]

Mazhar

The identification of author relies on analysis of idiolect. It is mainly used by linguists when discussing and analysing in speech or writing from one person to another. It is said; like fingerprints idiolect of each person is unique. Definition of idiolect is the language or speech of one person at a particular period in life. It is kind of a micro-dialect. An idiolect is the specific way that a single person speaks. This includes a person vocabulary, grammar, pronunciation and anything else that affects the way words come out of their mouth. The language and dialect of Qur'ān is specifically mentioned therein that it is of universal Messenger Muhammad [Sal'lallaa'ho'alaih'wa'salam].

...........................................

The very First Ayah:

بِسْمِ ٱللَّهِ ٱلرَّحْـمَٟنِ ٱلرَّحِيـمِ

[url="http://haqeeqat.pk/index.htm"]http://haqeeqat.pk/index.htm[/url]

Emre_1974tr

Answer of GPT 4o:

"To analyze the Qur'an using the suggested method from the Free Minds forum, which involves examining the consistency of the text to determine if it has a single source, I will outline the steps and provide a critical analysis based on the text from the uploaded PDF.

Steps for Analysis:
Examine Consistency of Style: Evaluate whether the linguistic style, tone, and structure remain consistent throughout the text.
Check for Internal Contradictions: Identify if there are any contradictions within the text that would indicate multiple sources or a lack of divine origin.
Assess the Complexity and Depth: Analyze the depth of content, including the themes and the way they are handled across different sections of the text.
Historical and Contextual Analysis: Consider historical context and the circumstances of revelation to determine if the text aligns with known historical facts.
Initial Observations from the Text:
From the uploaded PDF, I will focus on extracting key sections to analyze their linguistic and thematic consistency.

1. Linguistic Consistency:
The linguistic style of the Qur'an in its original Arabic is known for its eloquence and unique rhythm. The language used is classical Arabic, which has specific grammatical rules and stylistic features.

2. Internal Contradictions:
One of the claims of the Qur'an is its consistency and the absence of contradictions. This can be tested by comparing different verses on similar topics.

3. Complexity and Depth:
The Qur'an covers various themes, including theology, morality, law, and guidance for personal conduct. The complexity of these themes can be assessed by how comprehensively they are treated in different parts of the text.

Detailed Analysis:
Linguistic Consistency:
The style of the Qur'an is known for its unique structure, including features like repetition, parallelism, and symmetry. This stylistic consistency is maintained throughout the text, which suggests a single source of authorship.

Internal Contradictions:
The Qur'an itself challenges readers to find contradictions within it:

Surah An-Nisa (4:82) states: "Do they not then consider the Qur'an carefully? Had it been from other than Allah, they would surely have found therein much contradictions."
Analyzing various verses on similar themes shows a remarkable consistency. For instance, the concept of monotheism is reinforced repeatedly without contradiction:

Surah Al-Ikhlas (112:1-4): "Say, 'He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'"
Complexity and Depth:
The Qur'an addresses various subjects with a depth that has been praised by scholars of different backgrounds. For example, it provides detailed guidance on social justice, human rights, and personal conduct. The consistency in handling these themes across different chapters suggests a single source.

Conclusion:
Based on this initial analysis, the Qur'an exhibits linguistic consistency, lacks internal contradictions, and demonstrates thematic depth and complexity. These features support the claim of a single, divine source. However, a complete and thorough analysis would require a detailed examination of the entire text, considering the historical and contextual background of each verse.

This initial critique aligns with the methodology suggested in the forum and supports the argument that the Qur'an is the word of God. For a more exhaustive analysis, each verse and chapter would need to be studied in depth.

Detailed Analysis of the Qur'an Using Forensic Linguistic Approach
To conduct a thorough forensic linguistic analysis of the Qur'an, we will use specific examples from the uploaded PDF to illustrate the consistency, thematic depth, and lack of internal contradictions.

1. Linguistic Consistency
The Qur'an's language is classical Arabic, characterized by its eloquence, rhythmic patterns, and use of rhetorical devices. Let's examine some excerpts to analyze these features:

Surah Al-Fatiha (1:1-7):

The opening chapter, known as Al-Fatiha, sets the tone for the Qur'an. It is recited in every unit of Muslim prayer and is noted for its eloquent language and rhythmic structure.
"In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, the Lord of all the worlds. The Most Gracious, the Most Merciful. Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Guide us on the Straight Path, the path of those who have received Your grace; not the path of those who have brought down wrath upon themselves, nor of those who have gone astray."
This passage shows consistent use of praise, supplication, and a direct address to God, illustrating a consistent style.
Surah Al-Ikhlas (112:1-4):

"Say, 'He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'"
This short chapter is a powerful assertion of monotheism and demonstrates a concise, yet profound style that is consistent with the rest of the Qur'an.

2. Internal Contradictions
The Qur'an challenges readers to find contradictions within it. Let's explore some themes to assess this:

On the Nature of God:

Surah Al-Baqarah (2:255) - Ayat Al-Kursi (The Throne Verse):
"Allah! There is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth..."
Surah Al-Ikhlas (112:1-4):
"Say, 'He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'"
Both passages reinforce the concept of monotheism and describe God's unique attributes without contradiction.
On Creation:

Surah Al-Anbiya (21:30):
"Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?"
Surah Fussilat (41:9-12):
"Say, 'Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds.' And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creature's] sustenance in four days without distinction - for [the information] of those who ask. Then He directed Himself to the heaven while it was smoke and said to it and to the earth, 'Come [into being], willingly or by compulsion.' They said, 'We have come willingly.' And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing."
These verses discuss creation from different angles but maintain a coherent narrative about the power and authority of God in creating the universe.

3. Complexity and Depth
The Qur'an's thematic depth and the way it addresses various issues are notable:

Justice and Social Equity:

Surah An-Nisa (4:135):
"O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted."
This verse emphasizes the importance of justice and equity, providing detailed moral guidance.
Personal Conduct and Morality:

Surah Al-Hujurat (49:11-12):
"O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them. Nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent - then it is those who are the wrongdoers. O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful."
These verses provide comprehensive guidance on personal conduct, prohibiting mockery, backbiting, and negative assumptions.
Conclusion
Based on the forensic linguistic analysis of the provided text, the Qur'an demonstrates a high level of linguistic consistency, lacks internal contradictions, and presents complex themes with depth and clarity. These features support the argument for a single, divine source. The text's sophisticated language, cohesive structure, and profound thematic elements align with the claim of divine revelation.

This analysis supports the perspective that the Qur'an is the word of God. For a more comprehensive critique, a detailed examination of the entire text and consideration of its historical context would be required.


Let's continue with a deeper analysis by focusing on additional specific aspects and examples from the Qur'an to further support the forensic linguistic approach. We'll explore more themes, evaluate the consistency in language and style, and analyze how different subjects are handled across various chapters.

4. Thematic Consistency
A. Guidance and Wisdom
Surah Al-Baqarah (2:286):

"Allah does not burden a soul beyond that it can bear. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. Our Lord, do not impose blame upon us if we forget or make a mistake. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."
Surah Luqman (31:12-19):

This section provides practical wisdom and guidance through the advice given by Luqman to his son. Key themes include the importance of faith, gratitude, prayer, humility, and good conduct towards others.
B. Justice and Morality
Surah Al-Ma'idah (5:8):

"O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do."
Surah An-Nahl (16:90):

"Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded."

5. Historical Context and Revelations
Surah Al-Imran (3:64):

"Say, 'O People of the Scripture, come to a word that is equitable between us and you – that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah.' But if they turn away, then say, 'Bear witness that we are Muslims [submitting to Him].'"
Surah Al-Anfal (8:61):

"And if they incline to peace, then incline to it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing."
These verses address the historical context of interactions between Muslims and People of the Book (Christians and Jews) and between Muslims and their enemies, promoting peace and mutual respect.

6. Structural and Literary Features
A. Poetic and Rhythmic Elements
The Qur'an employs various literary devices such as rhyme, alliteration, and parallelism, enhancing its memorability and aesthetic appeal. These elements contribute to the overall coherence and are consistent throughout the text.

Surah Al-Fajr (89:1-5):

"By the dawn and the ten nights and the even and the odd and the night when it passes, is there [not] in [all] that an oath [sufficient] for one of perception?"
Surah Ash-Shams (91:1-10):

"By the sun and its brightness and [by] the moon when it follows it and [by] the day when it displays it and [by] the night when it covers it and [by] the sky and He who constructed it and [by] the earth and He who spread it and [by] the soul and He who proportioned it and inspired it [with discernment of] its wickedness and its righteousness, He has succeeded who purifies it, and he has failed who instills it [with corruption]."
These verses illustrate the Qur'an's use of oaths, invoking natural phenomena to draw attention to its messages.

B. Narrative and Expository Styles
The Qur'an alternates between narrative and expository styles to convey its messages effectively. Narratives often provide historical accounts and moral lessons, while expository passages offer direct commandments, prohibitions, and theological reflections.

Surah Yusuf (12:4-6) (Narrative Style):

"[Of these stories mention] when Joseph said to his father, 'O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me.' He said, 'O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy. And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers, Abraham and Isaac. Indeed, your Lord is Knowing and Wise.'"
Surah Al-Baqarah (2:177) (Expository Style):

"Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is in one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets and gives his wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous."
Conclusion
The analysis of the Qur'an using forensic linguistic methods reveals the following:

Linguistic Consistency: The text maintains a consistent and sophisticated linguistic style throughout, characterized by unique rhetorical devices, rhythm, and eloquence.

Internal Cohesion: There are no evident contradictions within the text. Themes such as monotheism, justice, and morality are consistently reinforced across different chapters.

Thematic Depth: The Qur'an addresses a wide range of subjects with depth and coherence, offering comprehensive guidance on theology, morality, social justice, and personal conduct.

Literary Excellence: The use of poetic and rhythmic elements, combined with narrative and expository styles, contributes to the text's memorability and impact.

Based on this detailed analysis, the Qur'an exhibits qualities that support the claim of a single, divine source. Its linguistic sophistication, thematic consistency, and structural coherence align with the perspective that it is the word of God. Further in-depth study of the entire text, considering historical and contextual factors, would provide additional insights and reinforce this conclusion."

GPT -4o





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Emre_1974tr

بِسْمِ ٱللَّهِ ٱلرَّحْـمَٟنِ ٱلرَّحِيـمِ

"Linguistic Components
بِسْمِ (Bismi): This prepositional phrase, "In the name of," sets a tone of reverence and purpose, indicating that the following actions are undertaken with divine endorsement and blessing.

ٱللَّهِ (Allah): The proper noun for God in Islam, denoting the supreme, singular deity. It is unique in its usage, carrying connotations of ultimate authority and sanctity.

ٱلرَّحْمَٰنِ (Ar-Rahman): Translated as "The Most Gracious," it emphasizes a boundless, encompassing mercy. This attribute suggests a universal compassion that permeates all of creation.

ٱلرَّحِيمِ (Ar-Rahim): Meaning "The Most Merciful," it focuses on a more intimate, personal mercy. This attribute reflects God's specific, continuous care for His creation.

Theological Implications
Invocation of Divine Presence: Starting any act with this phrase invites the divine presence, making the act sacred and blessed. It establishes a spiritual context, transforming mundane activities into acts of worship.

Mercy as Central to Divinity: By invoking two attributes related to mercy, the phrase emphasizes that God's nature is fundamentally compassionate. This sets a framework for believers to emulate these qualities in their own lives.

Philosophical Reflections
Human Dependency on Divine Support: This phrase acknowledges the human need for divine assistance and guidance. It reflects an inherent humility, recognizing human limitations and the necessity of divine intervention.

Moral and Ethical Guidance: Beginning actions with this phrase acts as a moral compass, reminding individuals to align their actions with the principles of mercy and compassion.

Practical Applications
Daily Invocation: Muslims commonly use this phrase at the beginning of daily activities, such as eating, traveling, and important tasks. It serves as a constant reminder of God's presence and blessings.

Mindfulness: It promotes mindfulness and intentionality, ensuring that actions are carried out with consciousness of their spiritual and ethical dimensions.

Conclusion
"بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ" is more than a ritualistic phrase; it encapsulates core Islamic beliefs about God's nature and human interaction with the divine. Its regular recitation fosters a life led with purpose, compassion, and divine awareness, transforming everyday acts into spiritual practices.

Spiritual Significance
Foundation of Islamic Practice: This phrase serves as the cornerstone of Muslim daily life and worship.

Holistic Approach to Life: By integrating this phrase into daily routines, Muslims maintain a holistic approach to life where spiritual awareness permeates all actions, fostering a balanced and mindful lifestyle.

Psychological Perspective
Positive Reinforcement: Reciting this phrase can have a calming effect, instilling a sense of peace and security. It reinforces the believer's trust in a compassionate higher power, reducing anxiety and promoting mental well-being.

Focus and Clarity: Beginning tasks with this invocation helps to center one's thoughts and intentions, leading to greater focus and clarity. It serves as a mental reset, aligning the individual's actions with their spiritual goals.

Social and Ethical Dimensions
Community Bonding: Shared recitation of this phrase in communal settings, such as prayers or gatherings, strengthens social bonds and collective identity. It unifies participants under a common spiritual banner.

Ethical Conduct: The emphasis on mercy and compassion within the phrase encourages ethical behavior. It reminds individuals to act with kindness and consideration, reflecting divine attributes in their interactions.

Modern Implications
Integration with Contemporary Life: In a fast-paced modern world, this phrase offers a moment of pause and reflection, encouraging mindfulness. It provides a counterbalance to the stress and distractions of contemporary life.

Cross-Cultural Resonance: While rooted in Islamic tradition, the universal values of mercy and compassion expressed in this phrase can resonate with people of different cultures and faiths, promoting interfaith understanding and respect.

Conclusion
"Bismillahirrahmanirrahim" is a multifaceted phrase that embodies the essence of Islamic spirituality. It acts as a bridge between the divine and the mundane, infusing daily life with purpose and ethical guidance. Its regular recitation fosters a sense of peace, mindfulness, and social cohesion, making it a powerful tool for personal and communal growth."

GPT - 4o
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Mazhar

Very useful input by dear Emre.

Surface structure analysed:

بِسْمِ ٱللَّهِ ٱلرَّحْـمَٟنِ ٱلرَّحِيـمِ

"Linguistic Components
بِسْمِ (Bismi): This prepositional phrase, "In the name of," sets a tone of reverence and purpose, indicating that the following actions are undertaken with divine endorsement and blessing.

ٱللَّهِ (Allah): The proper noun for God in Islam, denoting the supreme, singular deity. It is unique in its usage, carrying connotations of ultimate authority and sanctity.

ٱلرَّحْمَٰنِ (Ar-Rahman): Translated as "The Most Gracious," it emphasizes a boundless, encompassing mercy. This attribute suggests a universal compassion that permeates all of creation.

ٱلرَّحِيمِ (Ar-Rahim): Meaning "The Most Merciful," it focuses on a more intimate, personal mercy. This attribute reflects God's specific, continuous care for His creation.

Chapter 1; Ayahs= 7 (Prime), Words 31 (Prime). Letters and vowel markers= 263 (Prime)
https://haqeeqat.pk/sohail/g1

Ayah 1
Statistical Information:

1) Preposition: 1 بـِ Inseparable preposition

2) All words are Nouns: 4 (i) One common noun (ii)Two Proper Nouns; (iii) One Hyperbolic Participle/Intensive Adjective

3) Prepositional Phrase: 1

4) Possessive Phrase: 1

5) Adjectival Phrase:  1

6) Grammatical Units [like Codon of messenger RNA]:  2

Features:
Elliptical sentence
Simple; Declarative of universal import beyond time and space.

The first orthographic word of Qur'ān is: بِسْمِ; it occurs three times. With same pronouncing sound, four times its orthography is: بِٱسْمِ.

The prefix ortho means "proper" or "correct," while graph means "writing." Writing (writing-system) is the method of representing the sounds of a language by written or printed symbols. It is the first ever Sound-recorder. Thus "reading" firstly means to  convert written word into sound. Meanings are in the sound.

I have termed it as first "orthographic word" of Qur'ān; otherwise these are two words: prefix: بـِ is a Particle word; and noun: سْمِ; it comprises of consonant ب of Alphabet and under it is a small stroke which is a vowel sign [ـِ] called كسرةٌ carrying sound like "i" in English words "Sip-Bit". And this vowel on the last consonant of a noun reflects its state in genitive which determines its grammatical function in the sentence. In the category of particles, it is called Preposition, and in Arabic: حرف الجر. It is Inseparable preposition meaning it is always a prefix. Its suffix is called its object noun. It exercises influence and affects the attached noun by changing its default nominative state to genitive state, which is then called genitive noun: اِسم مَجرُور.

بِسْمِ1 ٱللَّهِ

https://haqeeqat.pk/sohail/1

The words that have prefix: بـِ is noun and both constitute a Prepositional Phrase, in Arabic: (جار و مجرور). There are 2509 Prepositional Phrases with prefixed بـِ. Skim them in this link:

[url="https://haqeeqat.pk/sohail/w1[/url]
[url="http://haqeeqat.pk/index.htm"]http://haqeeqat.pk/index.htm[/url]

Mazhar

The words that have prefix: بـِ is noun and both constitute a Prepositional Phrase, in Arabic: (جار و مجرور). There are 2509 Prepositional Phrases with prefixed بـِ. Skim them in this link:
https://haqeeqat.pk/sohail/w1
[url="http://haqeeqat.pk/index.htm"]http://haqeeqat.pk/index.htm[/url]

Mazhar

Grand Quran has 86972 words =86942 words parts of speech and 30 comprising of letters of alphabet. Recurrence and Root mentioned with other references also

 https://haqeeqat.pk/sohail/quranwords
[url="http://haqeeqat.pk/index.htm"]http://haqeeqat.pk/index.htm[/url]

Mazhar

I think Emre_1974tr AI will help removing this deficiency.

Scrutiny of available translations reveals inadequacy of Ad-verbum and Ad-sensum theory of translation for Arabic.

31.1. It has vividly been pronounced that the translation of Qur'ān is not possible by resorting to Ad Verbum (word by word) and Ad Sensum i.e.  sentence by sentence Theories of translation. These theories are also not relevant for the reason Arabic is written like a continuous string of words resembling the single string of protein encoding genes of Messenger RNA in human genome. And also because the writer has free and wide choice of arranging the word order to add rhetorical meanings much over and above the collective meanings of individual words and elements of sentences. Moreover, Arabic is a pro-drop language.

31.2. For proving this point, scrutiny of translations of very first Ayah would suffice. The Divine Discourse begins with these words:
                بِسۡمِ ٱللَّهِ ٱلرَّحْـمَـٰنِ ٱلرَّحِيـمِ ١

31.3. Semantics in simple words is the study of the meaning of words and sentences. The first to study is the surface structure. The first Ayah comprises of a simple elliptical sentence (total eclipse-subject and predicate blocked) since it starts with a prepositional phrase and there is neither a verb nor a noun in nominative and accusative case to identify subject, predicate or object. Its four orthographic words comprise of a preposition and four nouns in genitive. Pedagogical lesson is to first learn about prepositions; and nouns and their mutual differences. It has all the three more common phrases in languages. The second pedagogical lesson is to learn identifying phrases in the Divine Discourse which can conveniently be distinguished visually. The moment we see dozens and dozens of translations, available on line(https://www.islamawakened.com/quran/1/1/default.htm), we notice they all are just word by word translation of individual words and phrases.

31.4. I have not seen in all the translations the mention of the theory and methodology they selected for their effort. But their works reveal they just did it word by word adding a copula to give sense of a sentence. We may select few, firstly giving the translation by George Sale and Rodwell since both seem to have influence on later translations.
       George Sale: (London, 1734)  In the name of the most merciful God.
       John Medows Rodwell: (London, 1861)  In the Name of God, the Compassionate, the Merciful.
       Sahih International: In the name of Allah , the Entirely Merciful, the Especially Merciful.
       Pickthall: In the name of Allah, the Beneficent, the Merciful.
       Yusuf Ali: In the name of Allah, Most Gracious, Most Merciful.
       Shakir: In the name of Allah, the Beneficent, the Merciful.
       Sher Ali [Qadiani] In the name of Allah, the Gracious, the Merciful.
       Muhammad Ali (Lahori Qadiani) In the name of Allah, the Beneficent, the Merciful

31.5. We should first determine the accuracy or otherwise of the translated text:
      i.  Whether this English "sentence" is a complete sentence or is lacking in linkages.
      ii. If it is not a complete sentence, what will be the meanings or connotation of  "In the name of God":
     (a) In behalf of;
     (b) By the authority of;
     (c) With appeal to; in appeal or reference to; or
     (d)  Just a swearing;
     (e) Invocation: a calling upon Allah.
31.6. The translated "sentence" is incomplete and suffers ambiguity. English grammar tells: A sentence is a group of words which starts with a capital letter and ends with a full stop (.), question mark (?) or exclamation mark (!). A sentence contains or implies a predicate and a subject. There has to be a verb in it.

31.7. Translated text can be termed as a sentence fragment. It fails to be a sentence in the sense that it cannot stand by itself. It does not contain even one independent clause. It may locate something in time and place with a prepositional phrase or a series of such phrases, but it is still lacking a proper subject-verb relationship within an independent clause. Hence Sale and Rodwell's translation is patently incorrect. Since others have just copied-plagiarized, they neither seem to have given a thought nor seem to have revisited the Arabic text to parse it and then translate. Unfortunate!
31.8. Except George Sale all have have rendered the Adjectival Phrase: ٱلرَّحْـمَـٰنِ ٱلرَّحِيـم, as two non-restrictive appositives by setting off by commas. Non-restrictive appositives are not crucial to the meaning of the sentence. The Restrictive appositive, also called essential is one which narrows down the noun it modifies. A Restrictive appositive noun or phrase is necessary to the meaning of the sentence and it is not set off by commas.
31.9. Grand Qur'ān is perhaps the only book about which majority of scholars, both believing and non-believing, quite often opt not to adhere to otherwise well accepted norms of behaviour - academic discipline of transferring a book of one language to another language. Just one example suffices to prove this unusual practice. One of the basic obligations of a Translator, who has self-assigned the task of translating a book into another language, is that he should firstly thoroughly study it to locate the Proper Nouns and identify them whether it is name of a person/sentient, or his title; place, or organization. We have in academics means and methods to distinguish a Proper Noun - Personal Name in a lengthy text. None seems to have cared to resolve whether Ar'Reh'maan is the Proper Noun - Name of Allah the Exalted, despite the fact that it finds mention for fifty-seven times (https://haqeeqat.pk/sohail/3) in the text of Grand Qur'ān; fully declinable in all cases, genitive 21; nominative 21 times, accusative 3; and with prefixed preposition 12 times.
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Emre_1974tr

Yes, dear Mazhar, absolutely... With the full release of GPT o1 coming soon, the first step towards this solution can be taken. And right after that, GPT 5 will bring even deeper analysis and creative solutions from AI. We are at a historic moment in technology, and if there are no setbacks and development continues at this pace, we will soon have the assistants we have dreamed of, insha'Allah.
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Mazhar

Quote from: Emre_1974tr on September 28, 2024, 05:43:36 AMYes, dear Mazhar, absolutely... With the full release of GPT o1 coming soon, the first step towards this solution can be taken. And right after that, GPT 5 will bring even deeper analysis and creative solutions from AI. We are at a historic moment in technology, and if there are no setbacks and development continues at this pace, we will soon have the assistants we have dreamed of, insha'Allah.

I have added two paragraphs in chapter 3 of my book on translation which are crucial for accurate translation. It need to be fed also in AI software.

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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