:
Ar'Reh'maan: This unique, rarest of the rare Personal Name of
Allah the Exalted has widely been discussed by scholars, Muslims, Jews
and Christians included, for determining its meanings by considering it
as an exclusive Attribute of the Sustainer Lord of the Universes.
George Sale had translated it as "the
most merciful" and John Medows Rodwell as "compassionate". The other
translators in timeline have merely copied them and likewise translated
it as an adjectival with synonyms or synonymous words like "most
gracious"; "the beneficent"; "the All-merciful". No translator and
exegete, to the best of my knowledge and study, considered it as Proper
Name.
Grand Qur’ān is perhaps
the only book about which 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, 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 in the text of Grand Qur’ān;
fully declinable in all
cases, nominative, accusative and genitive.
With regard to nouns, the basic distinction in languages is common noun
and proper noun. The perception of the contents of source
text may be distorted extensively if it is not resolved about a noun as
to whether it is a common noun or proper noun, and whether it is
descriptive or non-descriptive.
Proper noun is the name of a particular, individual person, place,
community, or thing
who/which is usually unique; it has a singular reference. A common noun on the
other hand is a name in common to every person
or thing of the same class or kind.
According to the Encyclopaedia Britannica:
"a name is a word or group of words used to refer to an
individual entity
(real or
imaginary)"
(vol.24, p.733).
The
name is the code that gives basic
cognition of
existence and presence of a thing and person.Hence,
name is the introduction for apparent/initial cognition of a thing and
person. Cognition of the
code/name of a thing or person is the
first
step in gaining knowledge about the thing or person. Name of a thing or
person gives it or him a vivid distinction from all other things and
persons and makes it or him distinguished, identified, definite and
isolated [معرفة];
and grants ability to others to identify, and describe/remember/recall
and/or mention-refer it or him to others. The name/code serves as a
basis/foundation for others to enquire and study about it to gain
further knowledge.
In Arabic the
equivalent of name, code, noun is:
that stems from Root:
س م و. The basic perception infolded in it is of eminence,
elevation, ascension, transcendence, and loftiness of a thing spread and
overshadowing another thing.
Attributive names/adjectival descriptions
- epithets give further information, insight and knowledge about the thing or
person introduced by a Personal Name-Proper Noun.These
are complimentary in nature and help acquaint others about the
inner-self [بَاطِن] of the named
entity - object or person/being. Every person
and thing/object has two aspects; the one evidently apparent [ظَاهر]
notwithstanding whether or not it is in the range of focus of someone,
and the other is the inner-self, hidden, infolded, not apparent but
invisibly embedded therein: بَاطِن.
The evidently apparent [ظَاهر]
is the reflection of the fact of existence, and its cognition andreferenceis
by the Name.The
pursuit-journey of knowledge is from cognition of existence/Name towards
knowing and perceiving the inner-self [بَاطِن] of that which exists and
its relationships and equations with all that exists. We cannot have the
absolute knowledge of anything and person/being unless we know its/his
inner-self [بَاطِن] after its cognition, introductory knowledge of its
Name.
Once we know the inner-self,
all that is secreted, hidden and its relationships with everything else,
we know and recognize that thing and Person in near absolute sense.Thereupon,
it or He becomes more visible and apparent than the shining Sun in a
bright day, even without being in visual sight—the
[ظَاهر]
aspect of Him.Therefore,
we know Him/him with such conviction, which is the absolute-exalted end
of the knowledge. This type of knowledge,
with reference to personalities, can be attained only about two,
Allah, Ar'Reh'maan the Exalted; and MuhammadSal'lallaa'hoalaih'wa'salam—the
mercy Personified, since the: بَاطِنof
both is quite extensively visible to us all around, and that of the
Spokesperson - the elevated Messenger through the
courtesy of Grand Qur’ān.
Personal names are not translated in any
language of the world. Proper names must be transcribed in the alphabet
of other languages in the manner that a non-native produces the same - as-near-sound as is in the original language.
Who could be a better Translator than Allah the Exalted and setter of
norms and manners of translation? He the Exalted has translated
perspectives of many people of various lands and languages into Arabic
which are incorporated in the text of Qur’ān. He the Exalted never
translated the Personal Names by meanings but spelled them in Arabic to
produce near-equal sound of the name as was in foreign-to-Arabic language.
We know that the Exalted Personalities have cognition by
their Proper Name; and they are called or addressed by Title and/or
personal Name for seeking their attention.
Muhammad
Sal'lallaa'hoalaih'wa'salam is the guide
lord for humanity, he is advised to tell us:
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
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 —
At whatever point in time
should you wish to seek attention,
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.
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."
[17:110]
We formally call/address persons by the status, or position held by
him or informally calling by his personal name.
In between:
and
is:
which means "or,
alternate-interchangeable-appositively, either"; and thus it is reflected
that both are the exclusive distinct Names of the
same Being Who is The
Only Iela'aha: Sovereign Lord of the peoples.
Important to note and remember: The Personal Name:
is
unique; exclusive;no dual, no plural, no feminine
equivalent.
Personal Name that introduce and grant cognition of an existing
personality,
unlike attributive-adjectival names-descriptions, never
have duality and plurality. Neither there is any process/phenomenon/rule
in the Arabic language for “feminization” or "masculinisation" of proper
nouns/names.
Moreover, first
two letters in the Proper Names:
and
should never be considered and equated with Definite Article:
since
it is the intrinsic and inherent part of the Names.
This name is unprecedented, this has no
parallel:
"O Zakaria! Indeed Our Majesty are conveying you good
news of a son,
his name is Yahya —
Our Majesty have not declared in aforetimes
this cognition of
name to anyone for his sake." [19:07]
:
It is a Noun; quasi passive participle; and signifies assigning a name
to a person:
[reverting from parenthetic, she
had further said] "And
I have named her Maryem — [Refer 3:36]
About the unique name: Ar'Reh'maan a question is asked to
answer in yes or no that none other has this name:
Ar'Reh'maan the
Exalted
is the Sustainer Lord of the Skies and the Earth and whatever exists
between the two
—
Therefore, you
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
do continue calling/inviting people to be subservient-allegiant to Him: Ar'Reh'maan
and remain steadfast in demonstrating servitude
for Him
—
Do you know any
parallel of Personal Name for Him the Exalted?" [19:65]
Without the code/name,
existence of a thing is not acceptable, it is non-existent. Equally, without existence of a thing/matter or
person in actual reality, any name/code assigned for such imaginative
thing/existence is of no significance and is merely meaningless
utterances of the mouth [In Arabic: أَفْوَاهِهِمْ].
Other than Him
the Exalted, those you people
worship/owe allegiance are nothing but
merely names which
you
people and your forefathers have coined/innovated —
Allah the Exalted has not at all sent any
affirmation/authority for it. [Refer 12:40]
In our attempt to resolve the issue we
will rely upon the
Grand Qur’ān to let us know whether it is the Personal Name of Allah
the Exalted, or could it be stretched and considered as an Adjectival Name
attributing a qualitative trait. We will study its use by
reference to collocation context for its recognition-classification, as
to whether it is Proper Noun or an adjective. A habitual word-combination is called collocation.
We will study
under the following sub-headings:
Rules of Arabic language signify it only as Personal Name.
Allah -Ar'Reh'maan
the Exalted is to be recognized as:.
Allah -Ar'Reh'maan
the Exalted is to be recognized as the Sustainer Lord of peoples and of
all in the physical realm.
Creator of things is identified and
referred by Proper Name, be it an individual person or a company,
organization.
The Subject [عَبْد
plural عباد] is identified only by the
Proper Name of his Lord Allah - Ar'Reh'maan the Exalted.
Prostration-obeisance is before and
for the
Person, and not for his traits.
One is mentioned
by Personal Name who adorns the Throne/Seat of
Sovereignty; and not by adjectives.
A person makes a promise. Promise-maker finds mention
by title or personal name.
An agreement, contract, covenant, pact
is with reference to party's Title or Personal Name.
Mention of Permission, Authorization, and Proclamation is
always by the Name of the authority.
People relate a son [very as well adopted] with Personal Name of
the one with whom they relate a son.
The Unitary Verbal Passages and other signs are related to Allah and
Ar'Reh'maan,
the Exalted; not by adjectival noun - epithet.
Awe is
associated with Allah the Exalted as well with other proper name: Ar'Reh'maan.
Rules of Arabic language signify it only as Personal Name.
The nouns in Arabic, whether Proper Nouns or
Common Nouns, in their default
state are always "Nominative"; in Arabic مرفوع
: its visual recognition is the
presence of vowel sign ـُ
on the last consonant of the
noun.
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 described/portrayed; in Arabic: منعوت or مُوْصُوف, is mentioned first since
it/he is First in
Existence, and it is always the
مُوْصُوفwho has either inherently and 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.
Personal Names are also not the first noun [مضاف]
of possessive construction/genitive phrases [الاضافة].
They are always second noun [مضاف اليه]
in possessive phrases.
One will never find:
:
the
Personal Name of Allah the Exalted as first noun [مضاف]
of possessive construction/genitive phrases.
The
fundamental simple features and grammar of Arabic language
vividly reflect that:
has no other denotative and connotative ascription except that
of the Proper Name.
The Grand Qur’ān
unambiguously explains in various references and contexts that this is
but Unique and Exclusively
the Personal Name of Allah the Exalted, the Sustainer Lord of all that exists.
Though no
further argument is needed in support of it being Proper Noun, but
finding that almost all the translations and exegeses have erroneously
rendered it adjectival, we will further study its use by
reference to collocating context for its recognition-classification as
Proper Noun and NOT as adjective. A habitual word
combination is called collocation.
(1)
Allah -
Ar'Reh'maan
the Exalted is to be recognized as:.
The recognition of
Ar'Reh'maan or Allah
the Exalted is:
such Lord who maintains Aloneness. It is interesting
that this recognition is firstly mentioned in accompaniment to the
Personal Name:
Ar'Reh'maan and then for Allah:
Remain mindful; The Iiela'aha:
Sovereign Sustainer Lord of you people is characteristically such
Sustainer Lord Who maintains Aloneness —
Realize it about miscellany of iela'aha:
deities that are
uncritically admired, adorned
and worshipped; none of them is alive; none of them organizes, administers or sustains others except He the
Alone Sustainer
Lord —
He (the
Solitary Living
Sovereign Sustainer Lord of you
people) is Ar'Reh'maan,
the Fountain of Infinite Mercy. [2:163]
And you people should not say
advocating the concept: "Allah is one in the Trinity".
You people are
directed to stop-leave
propagating this. If you abide: it will be far better for you.
[as your earliest forefathers
accepted and declared
2:133]
Undoubtedly
Allah the Exalted is
characteristically such Lord Who maintains Aloneness. [Refer 4:171]
And explore,
from the
record/history incorporated in Qur’ān
whom Our Majesty sent foretimes before you from amongst Our Messengers—
As to whether
other than Ar'Reh'maan, did
Our Majesty ever declare
others as
various iela'aha:
godheads
to be worshipped?
[43:45]
He is Allah the Exalted, the One about Whom the fact is: in the
miscellany of iela'aha: deities that are
uncritically admired,
adorned and worshipped; none of them is alive; none of them
organizes, administers or sustains others except He the Alone
Sustainer
Lord—
He the Exalted is the Knower of what is invisible/non
perceivable and visible/perceivable for the creatures—
He [Allah,
,
the All Knower]
is Ar'Reh'maan the Exalted Who is the Fountain of Infinite Mercy.
[59:22]
There is an interesting and apparent
contradiction in the psyche of those who, instead of accepting
as being the:
, associate other hand made/sculpted statues by
assigning them conjectural/imaginative names and declaring to their
under-influence people as their various iela'aha- the Gods, but they have never pronounced these imaginative iela'aha
as:
Sustainer Lordof the people. The
first people of dominance, in the society and their coteries pseudo
intellectuals, who innovated the concept and idea of
various imaginative iela'aha,: godheads were "intelligent" enough not to
proclaim publicly that these so called various iela'aha had any feature of
acting as sustaining lord. Had they done it their deception could not
last long.
(2)
Allah -Ar'Reh'maan
the Exalted is to be recognized as the Sustainer Lord of peoples and of
all in the physical realm.
The recognition of Allah, Ar'Reh'maan
the Exalted:
the Sustainer Lord of the universes - all that exists.
The Infinite Glory and Praise stands
specified eternally and exclusively for Allah the Exalted, the Sustainer Lord of the Known-Multiple
universes-All that exists—[1:02] [Recurrence:
(1)1:02(2)6:45(3)10:10(4)37:182(5)39:75(6)40:65=6]
In the
possessive phrase:
the first noun expresses a relation
based on love, care, caring, and cherishing combined with authority
and mastery of holding the subjects accountable. "Lord" is less
expressive word, therefore, it is better to render it as the
Sustainer Lord. Few Ayahs are reproduced below that indicate that
the Sustainer Lord is mentioned by Proper Nouns: Allah and Ar'Reh'maan:
Indeed Allah the
Exalted is my Sustainer-Lord and the Sustainer Lord of you people.
Therefore, be subservient and allegiant to Him alone.
This exclusive
servitude and allegiance is
the High Road:
that leads safely and stably to the destination of peace
and tranquillity:"
[3:51]
Remember the aforesaid about Allah
the Exalted, the Sustainer Sovereign Lord of you people.
Realize it about miscellany of iela'aha:
deities that are
uncritically admired, adorned
and worshipped; none of them is alive; none of them organizes, administers or sustains others except He the
Alone Sustainer
Lord.
He the Exalted is the Creator-Primal
Originator of entire physical realm
—
Therefore, you people be
subservient-allegiant-subjects to Him exclusively.
Know it; He the Exalted is the Guardian-Protector-Disposer of
Affairs of physical realm. [6:102]
You the Messenger [Sal'lallaa'hoalaih'wa'salam]
tell them: "Do
you expect me to search for someone other than Allah, as a lord while the fact
is that He
the Exalted is the Sustainer Lord of all that exists?
[Refer 6:164]
Indeed
the Sustainer Lord of you people is Allah the Exalted Who had innovatively
created the Skies and the Earth in a time duration of six days
[reckoned outside your universe] —
[Refer
7:54; 10:03]
Do you people call "Ba'alan" and you people leave/renounce
allegiance to the The Best Creator? — [37:125]
(The Best Creator is)
Allah the Exalted, the Sustainer Lord of you people and the Sustainer Lord of
your earlier forefathers." [37:126]
Ar'Reh'maan the Exalted is the Sustainer Lord:
Thus We have sent you the Messenger
[Sal'lallaa'hoalaih'wa'salam]
in the people before whom many generations
have passed: [without Book given to them]
So that you may recite to
them, syllable by syllable and word by word, the Grand Qur’ān which Our
Majesty has verbally communicated to you the Messenger
[Sal'lallaa'hoalaih'wa'salam]
—
In an
atmosphere where
they refuse to
recognize/acknowledge Ar'Reh'maan as
the Only Iela'aha: Sustainer Lord —
You the Messenger [Sal'lallaa'hoalaih'wa'salam]
pronounce, "He the
Exalted, Ar'Reh'maan,
is my Sustainer Lord.
Realize it about miscellany of iela'aha:
deities that are
uncritically admired, adorned
and worshipped; none of them is alive; none of them organizes, administers or sustains others except He the
Alone Sustainer
Lord.
I honestly, diligently and sincerely place
reliance and dependence upon Him the Exalted; and my resort, turning direction
in timeline is towards
Him the Exalted." [13:30]
[And
as for their other excuse]
Know it, certainly Haroon
[alai'his'slaam]
had
earlier told
them:
"O my nation! You are
indeed put into liquefying trial by it (crafting of calf-effigy) and
their assertion about it
—
And the fact is that
the
Sustainer Lord of you people is Ar'Reh'maan the Exalted
—
Therefore, follow me in letter and spirit
—
And
you people wholeheartedly accept my command." [20:90]
He prayed, "O my Sustainer
Lord! You the Exalted do judge on the basis of absolute fact."
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."
[21:112]
Your Sustainer Lord,
the Sustainer Lord of the Skies and
the Earth and whatever exists in between them,
is Ar'Reh'maan, the Exalted.
They do not have authority from
Him
the Exalted for address. [78:37]
(3)
Creator of things is identified and
referred by Proper Name, be it an individual person or a company,
organization.
We do not usually refer a creator by an adjective because a listener can
immediately ask as to who is being referred since adjectival traits
can be shared by many at a time.
The complete perusal of Grand Qur’ān reveals that the
Names, Allah the Exalted and Ar’Rehmaan refer the Creator
of everything that exists:
Remember the aforesaid about
Allah
the Exalted, the Sustainer Sovereign Lord of you people.
Realize it about miscellany of iela'aha:
deities that are
uncritically admired, adorned
and worshipped; none of them is alive; none of them organizes, administers or sustains others except He the
Alone Sustainer
Lord.
He the Exalted is the Creator-Primal
Originator of entire physical realm —
Therefore, you people be
subservient-allegiant-subjects to Him exclusively.
Know it; He the Exalted is the Guardian-Protector-Disposer of
Affairs of physical realm. [6:102]
Allah the Exalted is the Creator
- Primal
Originator of all that exists.
Know it; He the Exalted is the Guardian-Protector-Disposer of
Affairs of physical realm. [39:62]
Be informed;
Ar'Reh'maan,
He the Exalted
has taught the Qur’ān to the
elevated Messenger (Muhammad
Sal'lallaa'hoalaih'wa'salam) [55:01-2]
آگاہ ہو جاؤ)الرّحمن عز و جل نے
رسول کریم محمد (ﷺ)کوقرآنِ مجیدکی تعلیم دی ہے۔ (الرحمٰن۔۱۔۲)
He (Ar'Reh'maan)
the Exalted
has created the Man — [55:03]
(انہوں (الرّحمن عز و جل)نے ا نسان
کو تخلیق فرمایا ہے۔(الرحمٰن۔۳
He the Exalted is the One Who created seven
skies,
vertically layered one above another in harmony/adjoining one above another.
You will not see any incongruity/lack of
proportion/rift in
the creation of
Ar'Reh'maan
the Exalted—
Thereby, to verify, you focus the vision. Do you see any gap - rift? [67:03]
(4) The Subject [عَبْد
plural عباد] is identified only by the
Proper Name of his Lord Allah - Ar'Reh'maan the Exalted.
The complete perusal of Grand Qur’ān reveals that
Slaves-Servants-Allegiants-Subjects are declared only
with reference
to proper Names, Allah the Exalted and Ar’Rehmaan:
The Slave/Subject/Allegiant of Allah
the Exalted. [refer 19:30]
The Slaves/Subjects/Allegiants of Allah
the Exalted. [refer 37:40]
The Slaves/Subjects/Allegiants of
Ar'Reh'maan
the Exalted [refer 25:63;43:19]
In the days of gradual revelation of Grand Qur’ān the rational people
paid more attention to the substance and avoided indulging in discourses
and discussions about grammar and morphology etc. Moreover, such things
are of interest and necessity for a non-native/non Arab. In addition, the claim in the Grand
Qur’ān is that it is easy for
comprehension and understanding of humanity irrespective of language
barrier. It is thus evident that even without knowing the depth and niceties of
language, grammar etc one can grasp the substance and essence of the
message merely by acquaintance of Arabic.
Therefore, without delving deep into the debate spread over thousand of
pages, we plainly keep asking the Grand Qur’ān to make us understand
whether: is
the Personal Name of our Sustainer Lord or is it His Attributive Name
reflecting His infinite mercifulness.
It is our common perception and approach that
whenever we introduce or mention a slave/servant or subject we do not say, "he-so
and so is slave or subject of "merciful
",
"powerful
" etc. On
the contrary, we refer the Personal Name of his master/Lord. Similarly,
the relationship between the Person and the thing is that of Creator and
the created. Creator is the Lord []
of the created things and the created things are the slaves []
of their Creator. Both the words reflect a two-way relationship.
In the like manner of our perception and practice, Allah
never referred
about His slaves/created living persons [] with relation to His attributes. He
the Exalted always calls them as:
by Personal Name.
Grand Qur’ān is a discourse of Proven
Facts; the First
:
allegiant
mentioned in the Grand Qur’ān is
Muhammad
Sal'lallaa'hoalaih'wa'salam. About 550-600 years before his corporeal appearance, Easa
alai'his'slaam
had informed about him as the Only Messenger to appear after his natural death
and mentioned at that point in time: "His name is Ahmad" [61:06].
Beginning is with the Personal name:
of Allah the Exalted and immediately after
beginning/creation is:
"The Infinite Glory and Praise stands specified eternally, entirely and
exclusively for Allah"; and for
the one who praises someone intensively and extensively it is said that
his name is
.
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce: "If
there had been
a son for Ar'Reh'maan
the Exalted—
Thereby, I
[Muhammad
Sal'lallaa'hoalaih'wa'salam, being first to
know about it] would have been
the First of the allegiants—[43:81]
Grand
Qur’ān is in absolute chronological sequence exposing facts relating to
temporal and pre-temporal era. The perception and concept of:
is
not something that could exist in isolation. It can emerge only when
there is an Object for it and another person of will and intellect to act
as doer/subject of performing it. There has to be the Praised One and
the Praiser/Admirer when:
the
Praise, the Admiration will become a reality. The First
-the
Slave-the Allegiant-the One at the service of Allah is
Muhammad
Sal'lallaa'hoalaih'wa'salam, the great creation.
The words:
-
can never appear as the first noun of possessive phrase -
أَلإضَافَةُ
ٱلْحَقِيقِيَّةُ
with second noun which is adjective/descriptive word. That will be
invalid phrase in Arabic. This fact also reconfirms that:
Ar’Rehmaan is the Proper Noun.
(5)
Prostration-obeisance is before and
for the
Person, and not for his traits.
One pays obeisance, and gesture of extreme adoration and
submission is made before and for the Person or object referred by
Proper Noun, and not by adjectival names/traits. The concept of
Obeisance and Prostration is embedded in Arabic Root: س
ج د
. The original meanings are the feel of
lowliness, humility, submissiveness by one for someone else, which is
manifested by lowering of one's head in the state chin moving towards
chest along with eyes going downwards, or bending oneself down. The basic perception unfolds that this is a
relational word-it happens or takes
existence only when there are two entities. Moreover, evidently it is not an
abstract or theoretical proposition but a physical act; something
expressed, conveyed, and submitted through body language instead of verbal
expression. This act signifies and
demonstratively portrays-parallels one's thought of surrender and
submission reflecting acceptance of his relative humble state and
position as against the exalted, honoured, elevated stature, and glory of other. This gives us its initial perception and
meanings as obeisance, homage, respectful, saluting gesture and
behaviour
towards/for
someone else.
The relational aspect, physical nature and the
reflection of the relativity in stature, position and elevation of the
subject and the one for whom this act is done is explained at first instance of use of this Root in
the Qur’ān:
Know the history, when
Our Majesty had
issued command for the Angles, "You people
pay obeisancefor Aa'dam".
Thereby, they (Angels) paid
obeisance to him.
However, Ieb'lees (in response to the
command given to him separately-7:12)
did not pay obeisance
—
He
(Ieb'lees) considered it not worthy of his dignity and ego
—
While he (Ieb'lees) Self
obsessed-puffed with delusion of grandeur and superiority
aspired aggrandisement.
And thus became the first/leader who
refuse to acknowledge paying obeisance to those given exaltation by
Allah the Exalted.
[2:34]
The relational aspect is
conspicuously evident, that one is the performer and the other is the one
for or before
whom the act is performed. The sincere
feel and passion, paralleled by the physical gesture of body parts bowing,
reflects wilful and affectionate acknowledgement of the greatness,
grandeur and superiority of the one for
or before whom one demonstrates it. The essence, or the
inherent consideration for the performance of this act, at one's own
inclination, before or for someone is
to seek his attention, acknowledgement, and thereby become nearer to the
exalted.
The act of Ieb'lees and his
state of mind, when he demurred to comply with the command, further
reflects the denotation of the act signified by this verb. He was obsessed/puffed with pride of grandeur and superiority. What
impression and message is conveyed, and is gathered by onlookers
watching this
physical gesture, body language? It is quite vividly disclosed by
quoting the plea/so called logic of Ieb'lees for holding himself
back in paying obeisance for Adam
alahissalam:
He the Exalted enquired,
"What
is that which restrained-held you (Ieb'lees) back that you pay obeisance
despite that I directed you
for this?"
He (Ieb'lees) replied: "I am superior than him —
Because You have created me from
fire —And You
created him from clay."
[7:12]
Notwithstanding that Ieb'lees
is perhaps the first pseudo-intellectual;
his understanding of exposure and manifestation, which is caused by:
"you pay obeisance",
discloses the essence embedded in this bodily act-gesture-body language. It is visibly
concrete exposure of feel and acceptance of relative humility,
smallness, less importance, and inferiority in state, position and
honour than the one whom obeisance is paid. He, in his own assessment,
weighed himself as superior/better than the one whom he was asked to pay
obeisance. Therefore, he did not find it befitting to pay obeisance to
the one whom he thought inferior to his self. His support argument and "logic" for presuming
himself superior, indicating that rather he is more deserving to be
paid obeisance, was the base material of their respective creation.
He did not become a reverent for the one
whom Allah the Exalted dignified and honoured upon him. This is
reflective of his act:
"he
made his own self obsessed/puffed with pride of grandeur
and superiority".
It thus conspicuously reveals
that it signifies the state of mind, i.e. the feel
precedes the gesture - its expression by body language.
The Root has been used at other occurrences also where the relational
field restricts its meanings to its basic-initial signification, i.e.
feel of humbleness with head down on chin in humility posture.
The Root and the Word; on entering in the
relational field when the Revered is the Only One-The Absolute-The Only
Independent-The Self Subsisting-The Creator-The Supreme
Exalted-Sovereign Sustainer Lord of the Universes, and the Reverent are
all objects and living-all that exists in the created realm, denote meanings from beginning to its
exhaustive-absolute limit. Beginning is the
recognition of elevated stature, grandeur, honour, glory, that serves as
stimuli for someone to submit in humility and praise, compelling him to
compromise his self esteem by bending downwards for or before another
Entity. The intensity of the recognition
and feel will get reflected from respectful and submissive posture of
lowering the head with chin going towards chest to the last exhaustive
limit of bending, lowering and surrender reflected by the forehead
placed for and before someone on Earth. Moreover, it reflects acceptance
of one's limitations/limitedness as against the self-feel of grandeur and
self-sufficiency.
Since this is a physical act, therefore, the cause or
the feel, which is its stimuli, can either be sincere, affectionate,
reverence oriented, or because of
compulsion of coercive circumstances forcing one to surrender and bend
in humility:
Be aware; whoever is living-exists in
the Skies and the Earth submits humbly in surrender; and will
acknowledge and submit humbly in surrender for Allah the Exalted; in
states arising on wilful acceptance-acknowledgement with reverence, and will do so under compulsion of coercive circumstances.
However, their shadows make themselves in prostrate
posture for Allah the Exalted, at occasion of the mornings and
the evenings. [13:15]
[Note: Prostration Ayah; please prostrate-it gets man nearer to Allah
the Exalted-96:19]
Have you not given a thought that in
fact Allah the
Exalted is the only One for Whom whoever is living - existing in the Skies and
in the Earth makes his self acknowledge and submit humbly in surrender, and
will make himself acknowledge and submit humbly in surrender, [in a state of
wilful and affectionate acceptance with reverence, and so under
compulsion of coercive circumstances —[13:15]
Moreover, the Sun, and the Moon, and the Stars —
And the Mountains, and the Plants,
and the Animals make themselves humbly submissive for Allah the
Exalted —
Moreover, many from amongst
human beings make themselves
humbly submit and prostrate for Allah
the Exalted.
Be mindful that, many of the
human beings are those, the corporal punishment has become incumbent upon
them.
Mind it that in case Allah the
Exalted declares someone as
degraded, thereupon, there is none who bestow
dignity and honour to revive for him his grading.
Indeed Allah
the Exalted is Innovative
Performer of whatever He intends-desires-decides. [22:18]
[please prostrate, it helps getting near to
Allah]
If we skim the Divine Discourse we will not find that the
prostration collocates with any adjectival - epithetical word. Apart
from Proper Noun Allah the Exalted, it is stated to prostrate for:
:
When the Aa'ya'at:
verbal passages of the Book of Ar'Reh'maan
were recited upon them
they kneeled
down prostrating, and eyes overflowing with tears. [Refer 19:58]
[Please prostrate-it helps getting nearer to Allah
the Exalted]
And when it was said to
them: "you people prostrate exclusively for
Ar'Reh'maan the Exalted"
—
They [sarcastically]
replied, "Ar'Reh'maan! What?—
Should we prostrate
exclusively what you are commanding us?"
And it increased them,
with regard to their
aversion to Monotheism. [25:60] [Please prostrate]
(6) One is mentioned
by Personal Name who adorns the Throne/Seat of
Sovereignty; and not by adjectives.
It is our common perception and a well-known
practice that we mention the Name of the person who takes over
and adorns the seat of power-sovereignty/throne. We do not mention him
by adjectival traits and attributive names. Likewise, in Grand Qur’ān only the Proper Name, Allah and Ar'Reh'maan
is mentioned with regard to adorning the Sublime Seat of
Authority-Sovereignty Who is its Sustainer Lord. Moreover, it is beyond
limits of seven skies of our Universe. This is above water.
Allah the Exalted is
He Who has raised high the Skies. This elevation is circumstantially with
supports other than pillars. You people are seeing them elevated as such
without pillars.
Thereafter, He the Exalted
ascended to the Supreme Sovereign
Seat/Throne
[beyond Skies of universe] [Refer 13:2]
Allah the Exalted is the One and only Who had innovatively
created the Skies and the Earth in a time duration of six days
[reckoned outside your universe] —
Thereafter, He the Exalted
ascended to the Supreme Sovereign
Seat/Throne
[beyond Skies of universe]
—
It (Qur’ān) has been sent gradually and successively by
Him the Exalted Who had created the Earth and the upper-higher
Skies: six above Sky of Earth
— [20:04]
Ar'Reh'maan,
He the Exalted
ascended to the Supreme Sovereign
Seat - Throne
[beyond Skies of universe]
[20:05]
He
Who had innovatively
created the Skies and the Earth in a time duration of six days
[reckoned outside your universe]
—
Thereafter, He the Exalted ascended to the Supreme Sovereign
Seat- Throne
[beyond Skies of universe]
—
He is
Ar'Reh'maan the Exalted.
If you need further information, enquire by it (Grand Qur’ān), it is fully informative. [25:59]
(7) A person makes a promise. Promise-maker finds mention
by title or personal name.
A promise, commitment, undertaking, and obligation are
that of a person/being. The Title or Personal Name always refers him
with reference to the promise made by him. We never refer a promise by
the adjectival trait/attributive names of the undertaker of that promise
and commitment.
Allah the Exalted has promised.
(ref 4:95; 5:9;
9:68;9:72;24:55;48:29;57:10)
Ar'Reh'maan
the Exalted
has promised (refer
19:61;36:52)
your Sustainer Lord promised
(refer 7:44)
The promise of Allah
the Exalted. (ref 4:122;
10:4;10:55;13:31;18:21;28:13;30:6;30:60;31:9[31:33;35:5;39:20;40:55;40:77;45:22;46:17)
(8)
An agreement, contract, covenant, pact
is with reference to party's Title or Personal Name.
A contract, bond, covenant, in legal parlance, creates an
obligation which is binding upon the parties thereto. The essentials of
a contract are the parties who have legal capacity to make a contract
reflecting mutual assent. In general, contract may be oral or written. It is thus evident
that the contracting parties shall find mention by respective Title or
Personal Name. Its very nature prohibits that the reference of the
parties shall not be by adjective/attributive names. In Arabic, the
equivalent word is
.
The attributive names of Allah the Exalted never find mention
in the Divine Discourse with
reference to semantic field of this word denoting something enjoined,
solemn pledge, contract, obligation, binding commitment, covenant. Its
mention is in relation only to Proper Nouns:
and
.
They [the Aberrant] are
those who violate - breach
the Contract with Allah the Exalted,
after it is consented as Covenant —
[refer 2:27; and 13:25]
Have you then noticed/come
across him who has refused accepting Aa'ya'at: Verbal
Passages of Our Book —
And confidently said:
"Certainly, I will be given wealth and children." [19:77]
[why he is so sure]
Has he peeped into the unseen domain?
Or has he
obtained a commitment from
Ar'Reh'maan?
[19:78]
Know it,
Our Majesty will order on
the Day of Requital to bring towards
Ar'Reh'maan the Exalted; with
protocol of a delegation coming to call upon the Sovereign Lord,
those who sincerely endeavour
to attain salvation; [19:85]
And
Our Majesty will order to drive the
Convicts towards Hell-Prison, in the
manner
thirsty cattle are driven towards water place. [19:86]
They do not hold the authority
for intercession. The exception to this negation of
authority for intercession is only for the One
who had obtained the
prior Permission and Authority from the Grace of Ar'Reh'maan, the Exalted as a
commitment. [19:87]
(9) Mention of Permission, Authorization, and Proclamation is
always by the Name of the authority.
The grant of permission,
authorization and a notification, proclamation is by a person in
authority. The permission, authorization, notification and proclamation
find mention in writing only by reference to the Proper Name
of the concerned authority. The semantic domain for permission, authorization,
approval, announcement, declaration, proclamation the Root is
"
ء ذ ن"
, words
like
,
.
With the explicit permission/consent/authorization of
Allah the Exalted.
And there are many of the Angels in
the Skies the recommendation of whom does not avail anything—
Except after
Allah the Exalted may
have granted permission
for the one whom He willed and whom He may approve. [53:26]
The Day Gib'raa'eil
and other Angels will present themselves in a row —
They will consciously restrain
themselves from speaking except the one for whom
Ar'Reh'maan, the Exalted
granted permission—
And he stated the already established
fact. [78:38]
(10)
People relate a son [very as well adopted] with Personal Name of
the one with whom they relate a son.
We relate a
son to a Proper Name and not describe this relationship by
adjectives/traits of person with whom we relate a son. It is common
practice in all languages. Since Allah and Ar'Reh'maan
are Proper Nouns, conjectural fabrication of a son is
mentioned by these proper nouns:
Be aware; they
[Elders of earlier Jews]
had
said; "Allah has purposely
adopted Uzair [9:30] as a son."
He the Exalted is above such needs-support-weakness; Infinite Glory is
for Him-His pleasure is the focus of all effort.
No, they lie;
the fact is that
whatever
exists in the Skies and
whatever exists in the Earth are subservient-dependant-subjects
for Him the Exalted.
Each one of the
objects is in humble attendance
exclusively for Him the Exalted. [2:116]
Be aware that they
[Elders of earlier Jews and Christians]
had
said; "Allah has consciously and
purposely adopted
so and so as a son".
He the Exalted is above such needs-support-weakness; Infinite Glory is
for Him-His pleasure is the focus of all effort.
He the Exalted is
eternally the Absolutely Independent.
The fact is that
whatever
exists in the Skies and
whatever exists in the Earth are subservient-dependant-subjects
for Him the Exalted.
[Ask them]
"Produce it, if any concrete
evidence/argument is lying with you people to substantiate your
assertion—
Do you people ascribe to Allah the
Exalted that about which you people have no knowledge?"
[10:68]
And you the Messenger [Sal'lallaa'hoalaih'wa'salam]
pronounce, "The Infinite Glory and Praise stands specified
eternally and exclusively for Allah the Exalted.
He the Exalted has never adopted
anyone as a
son.
And never ever there
was a partner-associate for Him the Exalted to share the dominion
and sovereign power.
And never ever there
was a companion, protector for Him, needed for overcoming weakness."
And you the Messenger [Sal'lallaa'hoalaih'wa'salam]
intensively glorify Him,
emphatically expressing the Sublime Greatness.
[17:111]
And that he may admonish those who said,
"Allah has adopted so and so as a son". [18:04]
[who argues in support of his act of
adopting others]
"If Allah the
Exalted had decided adopting someone as a son certainly He would
have chosen whomever He willed out of what He the Exalted creates.".
Infinite Glory is for Him/His
pleasure is the focus of all effort; He is above such needs/support/
weakness.
He is
Allah,
The Only One Who is The Irresistible.
[39:04]
And this most erroneous palaver is also associated with
the Personal Name Ar'Reh'maan
Take note, They (Elders-Religious
elite of earlier
people) said; "Ar'Reh'maan has
purposely adopted so and so as son".
[19:88]
You the
Messenger admonish them [18:04]
"Indeed you people have put forth - conjectured an abominable commotional
proposition. [19:89]
The Skies are almost nearing
to self asunder for the first time by its effect
—
And the Earth cleaves
herself; and the
mountains fall with devastating bang
— [19:90]
That they have proclaimed for
Ar'Reh'maan a son.
[19:91]
And that adopting someone as a son is not befitting for
Ar'Reh'maan
the Exalted.
[19:92]
Whoever is
in the Skies and the Earth
comes to Ar'Reh'maan
the Exalted as but a bondman-subject.
[19:93]
Take note, They (the Elders-Religious
elite of earlier people) said;
"Ar'Reh'maan
has purposely adopted
so and so as a son".
He the Exalted is above such needs-support-weakness; Infinite Glory
is for Him-His pleasure is the focus of all effort.
They lie,
the fact is that they whom they ascribe as adopted son are
sincere allegiant subjects, rendered as honoured and dignified.
[21:26]
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce: "If
there had been a son for Ar'Reh'maan
the Exalted—
Thereby,
I [Muhammad Sal'lallaa'hoalaih'wa'salam, being first to
know about it] would have been
the First of the allegiants—[43:81]
Infinitely Glorious and Elevated and above such
needs/support/weakness is the Sustainer Lord of the Skies and the Earth;
and the Sustainer Lord of Throne of Absolute Sovereignty—of all that
they people conjecturally attribute". [43:82]
(11)
The Unitary Verbal Passages and other signs are related to Allah and
Ar'Reh'maan,
the Exalted; not by adjectival noun - epithet.
These are the Aa'ya'at
of Allah
the Exalted: Verbal
constituent passages of Grand Qur'aan
—
Our Majesty are reciting them distinctly, word by word,
upon you the Messenger [Mohammad
Sal'lallaa'hoalaih'wa'salam]
conveying the infallible fact - for determined purpose of
transcription by you to humanity.
And
people should know, indeed you (Muhammad [Sal'lallaa'hoalaih'wa'salam])
are certainly
the Last
and Universal in the galaxy of those
appointed and sent as the Messengers.
[2:252]
When the Aa'ya'at:
verbal passages of the Book of Ar'Reh'maan
were recited upon them they
kneeled
down prostrating, and eyes overflowing with tears. [19:58]
[Please prostrate-it helps getting nearer to Allah
the Exalted] [Refer 19:58]
(12)
Awe is
associated with Allah the Exalted as well with other proper name: Ar'Reh'maan.
They (Mutta'qeen) are the
people
who experience awe of Omnipresence of their Sustainer Lord
despite being not in their sight—
While they are
alert - self-conscious about the Appointed Moment. [21:49]
Know about those people who
experience awe of their Sustainer Lord—they
behave with alertness, gentleness, subtlety, delicacy, compassion and sympathy—[23:57]
Indeed those people
who
experience awe of Omnipresence of their Sustainer Lord
despite being not in their sight—
Forgiveness and
magnificent reward is guaranteed for them. [67:12] [Read also
21:49;35:18;36:11]
Be aware, whoever
willingly and affectionately accepts the Word of Allah the Exalted and His Messenger
[contained and relayed by him from Grand Qur’ān];
And
experiences awe
for Allah the
Exalted, and would endeavour to attain protection of Him the Exalted—
Thereby, they are
truly the people who
have achieved status. [24:52]
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
can and will succeed in reviving-admonishing
only that person who
diligently pursued for the Message in the timeline
—
And he felt awe of Omnipresence ofAr'Reh'maan
the Exalted,
without being in his sight.
Thereby, you the Messenger
[Sal'lallaa'hoalaih'wa'salam]
congratulate him with good news and guarantee forgiveness and magnificent
reward.
[36:11]
It is he who
felt awe of Omnipresence ofAr'Reh'maan
the Exalted,
without being in his sight —
And he came with a dedicated heart. [50:33]
The Root of verb:
is
خ ش ى. The Root is used for two converging meanings,
awe and dread. Emotion of awe is a mixture of wonder and fear - feeling of amazement and respect mixed with fear that
is coupled with feeling of personal insignificance or powerlessness.
The
optical
faculty is the source for the people to experience awe by the
awe-inducing nature scenes all around them
reflecting the Divine providence and Will evidently.
It is positive feeling of being in the presence of
something vast that transcends our understanding of the world. Experiencing
awe is fundamental emotional response
of those who mindfully observes the environment and the universe they
live in.
Every particle in the universe is awesome that transcends us to the
perception of the existence of its Creator, Allah - Ar'Reh'maan
the Exalted. This gives us the feeling of "small-self"; not in relation
to awesome manifestations in nature, but in relation to our Mighty and
Sublime Sustainer Lord,
Allah - Ar'Reh'maan the Exalted.
Some other references:
Thereupon, eat
fresh dates, drink water and be tranquil, by looking [at your son] —
Thereby, henceforth in case you come across
with any known person —
Thereat, you say, "I have
vowed to
exercise refrain/restraint exclusively
for Ar'Reh'maan, therefore, I will not
converse with any person today." [19:26]
And they produced his shirt having stains of artificial blood upon
it.
He said: "No, that is not the
truth, in fact your inner-selves have instigated the matter for you —
Thereat, the
hopefulness-steadfastness lies in dignified perseverance —
And
Allah the Exalted is the
Resort - Recourse for what you people are conjecturing." [12:18]
He prayed, "O my Sustainer
Lord! You the Exalted do judge on the basis of absolute fact."
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."
[21:112]
We have noticed that the Divine Discourse is explicitly
explicative. It was the lapse of exegetes who blindly followed and
copied the erroneous thought of their forerunners, pseudo-scholars George Sale and John Rodwell, by rendering a Proper Noun in the very first Ayah of Divine
Discourse as adjective.
that stems from Root:
س م و. The basic perception infolded in it is of eminence,
elevation, ascension, transcendence, and loftiness of a thing spread and
overshadowing another thing. 
and
is:
which means "or,
alternate-interchangeable-appositively, either"; and thus it is reflected
that both are the exclusive distinct Names of the
same Being Who is The
Only Iela'aha: Sovereign Lord of the peoples.
and
since
it is the intrinsic and inherent part of the Names.
:
It is a Noun; quasi passive participle; and signifies assigning a name
to a person:
.
Sustainer Lordof the people. The
first people of dominance, in the society and their coteries pseudo
intellectuals, who innovated the concept and idea of
various imaginative iela'aha,: godheads were "intelligent" enough not to
proclaim publicly that these so called various iela'aha had any feature of
acting as sustaining lord. Had they done it their deception could not
last long.
the Sustainer Lord of the universes - all that exists.
",
"powerful
" etc. On
the contrary, we refer the Personal Name of his master/Lord. Similarly,
the relationship between the Person and the thing is that of Creator and
the created. Creator is the Lord [
]
of their Creator. Both the words reflect a two-way relationship.
:
allegiant
mentioned in the Grand Qur’ān is
Muhammad
Sal'lallaa'hoalaih'wa'salam. About 550-600 years before his corporeal appearance, Easa
alai'his'slaam
had informed about him as the Only Messenger to appear after his natural death
and mentioned at that point in time:
"His name is Ahmad" [61:06].
Beginning is with the Personal name:
"The Infinite Glory and Praise stands specified eternally, entirely and
exclusively for Allah"; and for
the one who praises someone intensively and extensively it is said that
his name is
.
is
not something that could exist in isolation. It can emerge only when
there is an Object for it and another person of will and intellect to act
as doer/subject of performing it. There has to be the Praised One and
the Praiser/Admirer when:
-
can never appear as the first noun of possessive phrase -
أَلإضَافَةُ
ٱلْحَقِيقِيَّةُ
with second noun which is adjective/descriptive word. That will be
invalid phrase in Arabic. This fact also reconfirms that:
"you pay obeisance",
discloses the essence embedded in this bodily act-gesture-body language. It is visibly
concrete exposure of feel and acceptance of relative humility,
smallness, less importance, and inferiority in state, position and
honour than the one whom obeisance is paid. He, in his own assessment,
weighed himself as superior/better than the one whom he was asked to pay
obeisance. Therefore, he did not find it befitting to pay obeisance to
the one whom he thought inferior to his self. His support argument and "logic" for presuming
himself superior, indicating that rather he is more deserving to be
paid obeisance, was the base material of their respective creation.
He did not become a reverent for the one
whom Allah the Exalted dignified and honoured upon him. This is
reflective of his act:
"he
made his own self obsessed/puffed with pride of grandeur
and superiority". 
.
,
.
is
خ ش ى. The Root is used for two converging meanings,
awe and dread. Emotion of awe is a mixture of wonder and fear - feeling of amazement and respect mixed with fear that
is coupled with feeling of personal insignificance or powerlessness.
