#05 – Splitting The Sky

Semantic & Statistic

The tri-root “Shin-Qaf-Qaf” (SQQ) occurs 28 times in 25 different verse which is composed by a total 367 words.

1[002:074:022]; yashaqqaqu; split; #2[002:137:014]; shiqaqin; dissension; #3[002:176:013]; shiqaqin; schism; #4[004:035:003]; shiqaqa; a dissension; #5[004:115:002]; yushaqiqi; opposes; #6[008:013:003]; shaqqu; opposed; #7[008:013:007]; yushaqiqi; opposes; #8[009:042:011]; l-shuqatu; the distance; #9[011:089:004]; shiqaqi; my dissension; #10[013:034:008]; ashaqqu; (is) harder; #11[016:007:009]; bishiqqi; with great trouble; #12[016:027:010]; tushaqquna; oppose; #13[019:090:005]; watanshaqqu; and splits asunder; #14[022:053:015]; shiqaqin; schism; #15[025:025:002]; tashaqqaqu; will split open; #16[028:027:022]; ashuqqa; make it difficult; #17[038:002:006]; washiqaqin; and opposition; #18[041:052:016]; shiqaqin; opposition; #19[047:032:008]; washaqqu; and oppose; #20[050:044:002]; tashaqqaqu; will split; #21[054:001:003]; wa-inshaqqa; and has split; #22[055:037:002]; inshaqqati; is split; #23[059:004:003]; shaqqu; they opposed; #24[059:004:007]; yushaqqi; opposes; #25[069:016:001]; wa-inshaqqati; And will split; #26[080:026:002]; shaqaqna; We cleaved; #27[080:026:004]; shaqqan; splitting; #28[084:001:003]; inshaqqat; is split asunder.

Several example from the 25 verses:
*1> “So if they believe[d] in (the) like (of) what you have believed in [it], then indeed, they are (rightly) guided. But if they turn away, then only they (are) in dissension. So will suffice you against them Allah, and He (is) the All-Hearing, the All-Knowing.” [QS.2:137] (<–19 words)
*2> “And (the) Day will split open the heavens with the clouds and (will be) sent down the Angels, descending.” [QS.25:25] (<–7 words)
*3> “And will split the heaven, so it (is on) that Day frail.” [QS.69:16] (<–5 words)

Thematic & Algorithmic

Surprisingly, ‘shuffling’ all of the 367 words composing all of the 25 verse containing SQQ tri-root into set of seven (7) word result in the following thematic ‘configuration’ of {367=(7×52)+3}:

[*ANGEL]
[AG01 – Angel – Verb & Reference]
1[004:115:014]; nuwallihi; We (Angel) will turn him; #Verbs/Action
2[004:115:017]; wanus’lihi; and We (Angel) will burn him; #Verbs/Action
3[025:025:005]; wanuzzila; and sent down (Angel); #Verbs/Action
4[025:025:006]; l-malaikatu; the Angels,; #Verbs/Action
5[025:025:007]; tanzilan; descending. (Angel); @Object of verb
6[050:044:008]; ‘alayna; for Us (Angel); #Verbs/Action
7[080:026:001]; thumma; Then (Angel; We cleaved..); #Verbs/Action

[*INTELLIGENT CREATION]
[CR01 – CRT (Intelligent Creation) – Verb & Reference]
1[013:034:009]; wama; And not (defender); #Statement
2[013:034:011]; mina; against (defender); #Statement
3[013:034:013]; min; any (defender); #Statement
4[013:034:014]; waqin; defender.; #Statement
5[016:027:007]; shurakaiya; (are) My partners; @Question
6[016:027:008]; alladhina; those (for) whom (My Partners); #Statement
7[016:027:011]; fihim; in them? (My Partners); #Statement

[*GOD]
[GD01 – God – Intelligent Authority on Revelation]
1[002:137:017]; wahuwa; and He; #Human perception
2[002:137:018]; l-sami’u; (is) the All-Hearing,; #Human perception
3[002:137:019]; l-‘alimu; the All-Knowing.; #Human perception
4[002:176:002]; bi-anna; (is) because; #Human perception
5[002:176:003]; l-laha; Allah; #Human perception
6[022:053:001]; liyaj’ala; That He may make; @Satan influence
7[041:052:007]; l-lahi; Allah; #Human perception

[GD02 – God – Determination of Individual Status]
1[016:027:001]; thumma; Then (He disgrace); #God action
2[016:027:004]; yukh’zihim; He will disgrace; #God action
3[028:027:025]; in; if (Allah wills; righteous); #God action
4[028:027:026]; shaa; wills (if Allah; righteous); #God action
5[028:027:027]; l-lahu; Allah (if wills; righteous); #God action
6[047:032:017]; yadurru; will they harm (make worthless); @People action
7[047:032:018]; l-laha; Allah (make worthless); #God action

[GD03 – God – Human Action/Intention & ‘Divine’ Awareness ]
1[002:074:033]; wama; And not (unaware; Allah); #Operational
2[002:074:034]; l-lahu; (is) Allah (not unaware); #Operational
3[002:074:035]; bighafilin; unaware (allah not); #Operational
4[009:042:013]; bil-lahi; by Allah (swear; lying); #Operational
5[009:042:020]; wal-lahu; and Allah (know lying); #Operational
6[009:042:021]; ya’lamu; Knows (lying); #Operational
7[047:032:007]; l-lahi; Allah (the Way of); @Conceptual

[GD04 -God – Individual Decision and ‘Divine’ Involvement]
1[004:035:015]; yuwaffiqi; will cause reconciliation (husband & wife); @Decision
2[004:035:016]; l-lahu; Allah (husband & wife reconcile); #Divine ref.
3[004:035:018]; inna; Indeed (Allah all-knower, husband & wife); #Divine ref.
4[004:035:019]; l-laha; Allah (all-knower, husband & wife); #Divine ref.
5[004:035:020]; kana; is (all-knower, husband & wife); #Divine ref.
6[004:035:021]; ‘aliman; All-Knower (husband & wife); #Divine ref.
7[004:035:022]; khabiran; All-Aware (husband & wife); #Divine ref.

[GD05 – God – Cause Suffering on People]
1[008:013:010]; fa-inna; then indeed (penalty severe); #Indefinite
2[008:013:011]; l-laha; Allah (penalty severe); #Indefinite
3[008:013:012]; shadidu; severe (penalty); #Indefinite
4[047:032:020]; wasayuh’bitu; and He will make worthless (deeds); @External
5[059:004:009]; fa-inna; then indeed (penalty severe); #Indefinite
6[059:004:010]; l-laha; Allah (penalty severe); #Indefinite
7[059:004:011]; shadidu; severe (penalty); #Indefinite

[GD06 – God – Kind & Merciful on People]
1[002:137:015]; fasayakfikahumu; So will suffice you against them; #Declarative
2[002:137:016]; l-lahu; Allah (suffice you against them); #Declarative
3[016:007:011]; inna; Indeed (kind & merciful); #Declarative
4[016:007:012]; rabbakum; your Lord (kind & merciful); #Declarative
5[016:007:013]; laraufun; surely is Most Kind,; #Declarative
6[016:007:014]; rahimun; Most Merciful.; #Declarative
7[016:027:005]; wayaqulu; And (God) say (“where is My partner?”); @Rethoric

[GD07 – God – Opposition from People]
1[008:013:003]; shaqqu; (they) opposed (Allah); #Human
2[008:013:004]; l-laha; Allah (they opposed); #Human
3[008:013:007]; yushaqiqi; (whoever) opposes (allah); #Human
4[008:013:008]; l-laha; Allah (whoever opposes); #Human
5[013:034:012]; l-lahi; Allah (no defender against); @Defender [?]
6[059:004:004]; l-laha; Allah (they opposed); #Human
7[059:004:008]; l-laha; Allah (they opposed); #Human

[*ABSTRACT]
[AB01 – Abstract – Adjective of Event]
1[009:042:004]; qariban; near (gain); #Human perception
2[009:042:006]; qasidan; easy (gain); #Human perception
3[009:042:009]; ba’udat; was long (dissension); #Human perception
4[011:089:007]; mith’lu; Similar (disaster); #Human perception
5[011:089:022]; biba’idin; far off (disaster); #Human perception
6[013:034:008]; ashaqqu; Harder (punishment); #Human perception
7[050:044:009]; yasirun; easy (gathering); @Angel perception

[AB02 – Abstract – Revelation Origin & Mechanism]
1[022:053:002]; ma; What (satan throw); #Knowledge
2[022:053:003]; yul’qi; throws (satan throw); #Knowledge
3[041:052:003]; in; if (revelation fr allah); #Knowledge
4[041:052:004]; kana; it is (revelation fr allah); #Knowledge
5[041:052:005]; min; is (revelation fr allah); #Knowledge
6[041:052:006]; ‘indi; from (allah, revelation); #Knowledge
7[041:052:010]; bihi; in it (revelation from allah); @Respond

[AB03 – Abstract – Human Action or Experience]
1[016:027:003]; l-qiyamati; the Resurrection; @Transformation
2[016:027:017]; l-khiz’ya; the disgrace; #Perception
3[016:027:019]; wal-sua; and evil; #Perception
4[016:027:020]; ‘ala; (evil) upon; #Perception
5[022:053:007]; fi; in (disease; mind); #Perception
6[022:053:009]; maradun; a disease (mind); #Perception
7[047:032:021]; a’malahum; their deeds (works).; #Perception

[AB04 – Abstract – Human Perspective of God]
1[002:074:031]; khashyati; fear (stone fall from); @Physics
2[002:176:006]; bil-haqi; with Truth.; #Perception
3[004:115:010]; wayattabi’; and he follows (Ways); #Perception
4[004:115:011]; ghayra; (Ways) other than; #Perception
5[004:115:012]; sabili; (the) way; #Perception
6[004:115:015]; ma; what (to Ways); #Perception
7[047:032:006]; sabili; way of (Allah); #Perception

[AB05 – Abstract – Human Perspective of Time]
1[009:042:005]; wasafaran; and a journey; @Movement period
2[013:034:007]; l-akhirati; (of) the Hereafter; #Relative time
3[016:027:002]; yawma; (on) the Day; #Relative time
4[016:027:018]; l-yawma; this Day; #Relative time
5[028:027:012]; thamaniya; (for) eight (years); #Relative time
6[028:027:013]; hijajin; years; #Relative time
7[028:027:016]; ‘ashran; ten (years); #Relative time

[AB06 – Abstract – Event of Splitting Natural Object]
1[025:025:001]; wayawma; And (the) Day; #Relative time
2[050:044:001]; yawma; (The) Day; #Relative time
3[050:044:006]; dhalika; That (Day); #Relative time
4[054:001:001]; iq’tarabati; Has come near (the Hour); #Relative time
5[054:001:002]; l-sa’atu; the Hour; #Relative time
6[069:016:004]; yawma-idhin; (is on) that Day; #Relative time
7[084:001:001]; idha; When (@ exact time); @Exact time

[AB07 – Abstract – Disaster Not as Judgment of Human Deeds]
1[011:089:006]; yusibakum; befalls you (disaster); #Past
2[011:089:008]; ma; what (disaster); #Past
3[011:089:009]; asaba; befell (disaster); #Past
4[011:089:012]; aw; or (what befell); #Past
5[011:089:015]; aw; or (what befell); #Past
6[011:089:018]; wama; And not (different, disaster); #Past
7[050:044:007]; hashrun; a gathering (disaster); @Future

[AB08 – Abstract – Disaster as Judgment of Human Deeds]
1[008:013:013]; l-‘iqabi; in penalty (dissension); #Angel warning
2[011:089:005]; an; lest (dissension); @Prophet warning
3[013:034:002]; ‘adhabun; a punishment (ascribe partner); #Angel warning
4[013:034:003]; fi; in (ascribe partner); #Angel warning
5[013:034:006]; wala’adhabu; and surely the punishment (ascribe partner); #Angel warning
6[059:004:001]; dhalika; That (dissension); #Angel warning
7[059:004:012]; l-‘iqabi; penalty (dissension); #Angel warning

[AB09 – Abstract – Phase During Understanding (Not Know)]
1[002:137:003]; bimith’li; in like (believe revelation); @Similar reference
2[002:137:004]; ma; what (believe revelation); #Exact reference
3[002:137:006]; bihi; in [it] (believe revelation); #Exact reference
4[004:115:007]; tabayyana; become clear (guidance); #Exact reference
5[004:115:009]; l-huda; the guidance (become clear); #Exact reference
6[047:032:013]; tabayyana; made clear (guidance); #Exact reference
7[047:032:015]; l-huda; the guidance (made clear); #Exact reference

[AB10 -Abstract – Phase After Understanding (Denial)]
1[004:115:004]; min; from (after guidance); #Denial
2[004:115:005]; ba’di; after (guidance bcm clear); #Denial
3[004:115:006]; ma; what (after guidance); #Denial
4[022:053:005]; fit’natan; a trial (satan throw); @Indefinite
5[047:032:010]; min; from (after guidance); #Denial
6[047:032:011]; ba’di; after (guidance bcm clear); #Denial
7[047:032:012]; ma; what (after guidance); #Denial

[AB11 – Abstract – Benefits Related to Dissension ]
1[004:035:013]; yurida; both wish (reconciliation); #Inter-personal
2[004:035:014]; is’lahan; reconciliation (after dissension); #Inter-personal
3[011:089:002]; la; Not (cause u to sin, My dissension); #Inter-personal
5[011:089:004]; shiqaqi; my dissension (not cause u to sin); #Inter-personal
5[016:007:009]; bishiqqi; with great trouble (reach land); @Personal
6[016:027:014]; utu; were given (knowledge); #Inter-personal
7[016:027:015]; l-‘il’ma; the knowledge (through dissension); #Inter-personal

[AB12 – Abstract – Suffering Related to Dissension]
1[002:176:014]; ba’idin; Far (differed in book); #Public
2[004:035:003]; shiqaqa; a dissension (if u fear); @Family
3[009:042:008]; walakin; But (dissension was long /war); #Public
4[009:042:011]; l-shuqatu; the Dissension (was long /war); #Public
5[011:089:003]; yajrimannakum; cause you to sin (My dissension); #Public
6[022:053:016]; ba’idin; Far (dissension, wrongdoers disease); #Public
7[041:052:017]; ba’idin; Far? (dissension, wrongdoers disease); #Public

[*PROPHET]
[PR01 – Prophet – Knowledge Given]
1[004:115:008]; lahu; to him (guide become clear) ; #Fact
2[009:042:017]; ma’akum; with you (Allah know they lie); #Fact
3[011:089:011]; nuhin; Nuh (what befell people of); #Fact
4[011:089:014]; hudin; Hud (what befell people of); #Fact
5[011:089:017]; salihin; Salih (what befell people of); #Fact
6[011:089:020]; lutin; Lut (what befell people of); #Fact
7[028:027:024]; satajiduni; You will find me (“if” Allah wills); @Hypothetical

[PR02 – Prophet – Working for Others]
1[028:027:009]; ‘ala; On (serve his father-in-law); #Activity
2[028:027:010]; an; That (serve his father-in-law); #Activity
3[028:027:011]; tajurani; you serve me (serve his father-in-law); #Activity
4[028:027:014]; fa-in; but if (serve his father-in-law); #Activity
5[028:027:015]; atmamta; you complete (serve his father-in-law); @Number
6[028:027:017]; famin; then [it) from (serve his father-in-law); #Activity
7[028:027:018]; ‘indika; You (serve his father-in-law); #Activity

[PR03 – Prophet – Suffering for Others]
1[004:115:002]; yushaqiqi; opposes (people; messenger); #Society
2[004:115:003]; l-rasula; the Messenger (opposed by PPL); #Society
3[008:013:005]; warasulahu; and His Messenger (opposed by PPL); #Society
4[008:013:009]; warasulahu; and His Messenger (opposed by PPL); #Society
5[028:027:023]; ‘alayka; for you (make difficult); #Society
6[047:032:009]; l-rasula; the Messenger (opposed by PPL); @Individual
7[059:004:005]; warasulahu; and His Messenger (opposed by PPL); #Society

[*PEOPLE]
[PP01 – People – Indefinite Penalty & Opposition]
1[004:035:004]; baynihima; between (the) two of them (husband & wife); @Family
2[009:042:018]; yuh’likuna; They destroy (themselves [how?]); #Public
3[009:042:019]; anfusahum; their own selves (destroy [how?]); #Public
4[013:034:001]; lahum; For them (no defender against [Allah as??]); #Public
5[013:034:010]; lahum; for them (no defender against [Allah as?]); #Public
6[016:027:009]; kuntum; you used (to) (disgrace & evil [?]); #Public
7[047:032:008]; washaqqu; and oppose (make worthless [how?]); #Public

[PP02 – People – No Penalty & Hypothetical Opposition]
1[002:137:011]; fa-innama; then only (but “if” turn away); #Public
2[002:137:012]; hum; they (but “if” turn away); #Public
3[002:137:013]; fi; (are) in (but “if” turn away); #Public
4[002:137:014]; shiqaqin; dissension (but “if” turn away); #Public
5[004:035:002]; khif’tum; you fear (and “if”); @Family
6[041:052:011]; man; who (you see “if” it is); #Public
7[041:052:012]; adallu; more astray (you see “if” it is); #Public

[PP03 – People – No Penalty & Causal Opposition]
1[002:176:007]; wa-inna; And indeed (differ in book > opposition); #Perception
2[002:176:012]; lafi; surely in (differ in book > opposition); #Perception
3[022:053:012]; wa-inna; And indeed (wrongdoers > opposition); @Action & Attitude
4[016:027:010]; tushaqquna; oppose (disbelievers > opposition); #Perception
5[038:002:004]; fi; (are) in (disbelieve > opposition); #Perception
6[038:002:005]; ‘izzatin; Self-glory (disbelieve > opposition); #Perception
7[038:002:006]; washiqaqin; and opposition (disbelieve > opposition); #Perception

[PP04 – People – No Penalty & “Far” Opposition]
1[002:176:013]; shiqaqin; dissension (“far”, differed in book); @Perception
2[022:053:014]; lafi; surely, in (“far”, wrongdoer); #Action & Attitude
3[022:053:015]; shiqaqin; schism (“far”, wrongdoer); #Action & Attitude
4[041:052:013]; mimman; than (one) who (opposition “far”, astray); #Action & Attitude
5[041:052:014]; huwa; he (opposition “far”, astray); #Action & Attitude
6[041:052:015]; fi; (is) in (opposition “far”, astray); #Action & Attitude
7[041:052:016]; shiqaqin; opposition (“far”, astray); #Action & Attitude

[PP05 – People – Painful Penalty & Opposition]
1[004:115:001]; waman; And whoever (burn in hell); @Concrete
2[008:013:002]; bi-annahum; (is) because they (severe penalty); #Adjective
3[008:013:006]; waman; And whoever (severe penalty); #Adjective
4[059:004:002]; bi-annahum; (is) because [they] (severe penalty); #Adjective
5[059:004:003]; shaqqu; they opposed (severe penalty); #Adjective
6[059:004:006]; waman; And whoever (severe penalty); #Adjective
7[059:004:007]; yushaqqi; opposes (severe penalty); #Adjective

[PP06 – People – Statement of Status]
1[011:089:001]; wayaqawmi; And O my people! (Prophet Shuaib); #Whole character
2[011:089:019]; qawmu; (are the) people of (Prophet Luth); #Whole character
3[011:089:021]; minkum; from you (not differ; PPL of Luth-Shuaib); #Whole character
4[022:053:006]; lilladhina; for those (heart disease); @Partial character
5[022:053:013]; l-zalimina; the wrongdoers (dissension); #Whole character
6[028:027:028]; mina; Of (righteous; Moses as); #Whole character
7[028:027:029]; l-salihina; the righteous (Moses as); #Whole character

[PP07 – People – Guided by Revelation]
1[002:137:001]; fa-in; So if (they believe); #Respond
2[002:137:002]; amanu; they believe(d); #Respond
3[002:137:005]; amantum; you have believed; #Respond
4[002:137:007]; faqadi; then indeed (are guided); #Respond
5[002:137:008]; ih’tadaw; they are guided.; #Respond
6[041:052:002]; ara-aytum; You see (if revelation is from); @Understanding
7[047:032:014]; lahumu; to them (guidance made clear); #Respond

[PP08 – People – Disbelieve in Revelation]
1[038:002:001]; bali; Nay, (who disbelieve); @Negation
2[038:002:002]; alladhina; those who (disbelieve); #Assertion
3[038:002:003]; kafaru; disbelieve (those who); #Assertion
4[041:052:008]; thumma; then (you disbelieve); #Assertion
5[041:052:009]; kafartum; you disbelieve (after knowing); #Assertion
6[047:032:002]; alladhina; those who (disbelieve); #Assertion
7[047:032:003]; kafaru; disbelieve (those who); #Assertion

[PP09 – People – Evil Deeds]
1[002:074:036]; ‘amma; of what (kill PPL; c.2:72); #Concrete
2[002:074:037]; ta’maluna; you do (kill PPL; c.2:72); #Concrete
3[002:176:001]; dhalika; That (eat fire, c.2:174); @Metaphoric
4[008:013:001]; dhalika; That (strike opponent, c.8:12); #Concrete
5[047:032:001]; inna; Indeed, (harm Allah); #Concrete
6[047:032:016]; lan; never (harm Allah); #Concrete
7[047:032:019]; shayan; (in) anything, (harm Allah); #Concrete

[PP10 – People – Good Deeds]
1[004:035:001]; wa-in; And if (u fear dissension); #Others
2[004:035:012]; in; If (fear dissension); #Others
3[004:035:017]; baynahuma; between them both (reconcile); #Others
4[016:007:008]; illa; except (reach land); #Others
5[016:007:010]; l-anfusi; Yourselves (reach land); @Self
6[028:027:008]; hatayni; these two (marry one from); #Others
7[041:052:001]; qul; Say (remind other PPL); #Others

[PP11 – People – Involved in Family Dissension]
1[004:035:005]; fa-ib”athu; then send (arbitrator); @Ref. to Self
2[004:035:006]; hakaman; an arbitrator (from each family); #Ref. to Others
3[004:035:007]; min; from (husband family); #Ref. to Others
4[004:035:008]; ahlihi; his family (arbitrator from); #Ref. to Others
5[004:035:009]; wahakaman; and an arbitrator (wife family); #Ref. to Others
6[004:035:010]; min; from (wife family); #Ref. to Others
7[004:035:011]; ahliha; her family (arbitrator from); #Ref. to Others

[PP12 – People – Involved in Marriage]
1[028:027:001]; qala; He said (I wish to marry u); #People
2[028:027:002]; inni; Indeed, I (wish to marry u); #People
3[028:027:003]; uridu; [I] wish (to marry u); #People
4[028:027:004]; an; to (marry you; I wish); #People
5[028:027:005]; unkihaka; marry you to (I wish); #People
6[028:027:006]; ih’da; one (marry u to); @Number
7[028:027:007]; ib’natayya; (of) my daughters (marry u to one of); #People

[PP13 – People – Attitudes on “Way” of Allah]
1[002:137:009]; wa-in; But if (they turn away); #People Activity
2[002:137:010]; tawallaw; they turn away,; #People Activity
3[004:115:013]; l-mu’minina; the believers (turn from Way of); @People Characters
4[004:115:016]; tawalla; he (has) turned (to Way other than); #People Activity
5[009:042:007]; la-ittaba’uka; surely they followed you (Way of Prophet); #People Activity
6[047:032:004]; wasaddu; and turn away; #People Activity
7[047:032:005]; ‘an; from (turn away); #People Activity

[PP14 – People – Self-Deception]
1[009:042:010]; ‘alayhimu; for them (dissension; long); @Hidden perception
2[009:042:012]; wasayahlifuna; And they will swear (lie); #Verbal statement
3[009:042:014]; lawi; If (able, will come to war; lie); #Verbal statement
4[009:042:015]; is’tata’na; we were able (lie); #Verbal statement
5[009:042:016]; lakharajna; certainly we come forth (lie); #Verbal statement
6[009:042:022]; innahum; indeed, they (liars); #Verbal statement
7[009:042:023]; lakadhibuna; (are) surely liars (will come to war); #Verbal statement

[PP15 – People – Difference on Agreement]
1[028:027:019]; wama; And not (I wish make difficult); @Negation
2[028:027:020]; uridu; I wish (to make difficult); #Statement
3[028:027:021]; an; to (make difficult); #Statement
4[028:027:022]; ashuqqa; make it difficult; #Statement
5[002:176:008]; alladhina; those (differed in book); #Statement
6[002:176:009]; ikh’talafu; who differed (in book); #Statement
7[002:176:010]; fi; in (book; differed); #Statement

[PP16 – People – Affected by Natural Forces]
1[011:089:010]; qawma; the people of (Noah); #Past/Present
2[011:089:013]; qawma; the people of (Hud); #Past/Present
3[011:089:016]; qawma; the people of (Salih); #Past/Present
4[016:007:005]; lam; not (reach it/land); #Past/Present
5[016:007:006]; takunu; you could (not reach it/land); #Past/Present
6[016:007:007]; balighihi; reach it (you cannot); #Past/Present
7[050:044:004]; ‘anhum; from them (Earth split); @Future

[PP17 – People – Event in Afterlife (Dead PPL)]
1[002:074:004]; min; from (revive the dead); #Grammatic
2[002:074:005]; ba’di; after (revive the dead); #Grammatic
3[002:074:006]; dhalika; that (revive the dead); #Grammatic
4[016:027:012]; qala; Will say (on Day of resurrection); #Grammatic
5[016:027:013]; alladhina; those who (on Day of resurrection); #Grammatic
6[016:027:016]; inna; Indeed (on Day of resurrection); #Grammatic
7[016:027:021]; l-kafirina; the disbelievers (on Day of resurrection); @Semantic

[*OBJECT]
[OB01 – Object – Terrestrial Reference]
1[013:034:005]; l-dun’ya; (of) the world; #Non-specific
2[016:007:004]; baladin; a land; #Non-specific
3[016:027:006]; ayna; Where; @Exact location
4[019:090:006]; l-ardu; the earth; #Non-specific
5[019:090:008]; l-jibalu; the mountain; #Non-specific
6[050:044:003]; l-ardu; the earth; #Non-specific
7[080:026:003]; l-arda; the earth; #Non-specific

[OB02 – Object – Terrestrial Event]
1[019:090:005]; watanshaqqu; and splits (Earth); #Mechanical description
2[019:090:007]; watakhirru; and collapse (mountain); #Mechanical description
3[019:090:009]; haddan; (in) devastation (mountain); #Mechanical description
4[050:044:002]; tashaqqaqu; will split (Earth); #Mechanical description
5[050:044:005]; sira’an; “hurrying” (Earth); @Personification
6[080:026:002]; shaqaqna; We cleaved (the Earth); #Mechanical description
7[080:026:004]; shaqqan; splitting (Earth); #Mechanical description

[OB03 – Object – Human Valuable]
1[009:042:001]; law; If (gain, near); #Indefinite
2[009:042:002]; kana; it had been (gain, near); #Indefinite
3[009:042:003]; ‘aradan; a gain (near); #Indefinite
4[013:034:004]; l-hayati; the life (organism); @Life organism
5[016:007:001]; watahmilu; And they carry (loads); #Indefinite
6[016:007:002]; athqalakum; your loads; #Indefinite
7[016:007:003]; ila; to (cattle & loads); #Indefinite

[OB04 – Object – Human Heart (Brain)]
1[002:074:001]; thumma; Then (heart hardened); #Hardened
2[002:074:002]; qasat; hardened (heart); #Hardened
3[002:074:003]; qulubukum; your hearts (hardened); #Hardened
4[002:074:007]; fahiya; so they (heart); #Hardened
5[022:053:008]; qulubihim; their hearts; @Disease
6[022:053:010]; wal-qasiyati; and (are) hardened (heart); #Hardened
7[022:053:011]; qulubuhum; their hearts.; #Hardened

[OB05 – Object – Stones (Statics)]
1[002:074:009]; aw; or (stronger than stone); #Object reference
2[002:074:010]; ashaddu; stronger (than stone); #Object reference
3[002:074:011]; qaswatan; hardness (heart, stone); #Object reference
4[002:074:008]; kal-hijarati; (became) like stones; @Semi-Object ref.
5[002:074:014]; l-hijarati; the stones; #Object reference
6[002:074:020]; min’ha; from them (stones); #Object reference
7[002:074:027]; min’ha; from them (stones); #Object reference

[OB06 – Object – Stones (Move or Transform)]
1[002:074:022]; yashaqqaqu; split (stone); #Event
2[002:074:026]; wa-inna; and indeed (fall; stone); #Event
3[002:074:028]; lama; certainly which (fall; stone); #Event
4[002:074:029]; yahbitu; fall down (stone); #Event
5[002:074:030]; min; from (stone); @Cause
6[054:001:003]; wa-inshaqqa; and has split (Moon); #Event
7[054:001:004]; l-qamaru; the moon.; #Event

[OB07 – Object – Stones in Relation with Water]
1[002:074:015]; lama; certainly which (stones); #Set member
2[002:074:016]; yatafajjaru; gush forth (stone); #Set member
3[002:074:017]; min’hu; from it (stone); #Set member
4[002:074:019]; wa-inna; and indeed (stones); @Object Set
5[002:074:021]; lama; certainly which (stones); #Set member
6[002:074:023]; fayakhruju; so comes out (stones); #Set member
7[002:074:024]; min’hu; from it (stones); #Set member

[OB08 – Object – Liquid Phase of an Object]
1[002:074:012]; wa-inna; And indeed (river); #Water
2[002:074:013]; mina; from (river); #Water
3[002:074:018]; l-anharu; rivers,; #Water
4[002:074:025]; l-mau; water,; #Water
5[025:025:004]; bil-ghamami; with the clouds; #Water
6[055:037:006]; kal-dihani; like murky oil.; #Water
7[069:016:005]; wahiyatun; frail (infirm, weak matter); @Heaven (Space)

[OB09 – Object – Extraterrestrial Reference]
1[025:025:003]; l-samau; the heavens; #Physics
2[055:037:001]; fa-idha; Then when (heaven split); #Physics
3[055:037:003]; l-samau; the heaven,; #Physics
4[055:037:004]; fakanat; and it becomes (heaven); @Perception
5[069:016:002]; l-samau; the heaven,; #Physics
6[069:016:003]; fahiya; so it (heaven); #Physics
7[084:001:002]; l-samau; the heaven; #Physics

[OB10 – Object – Extraterrestrial Event]
1[004:115:018]; jahannama; (in) Hell; #Object
2[004:115:019]; wasaat; and evil it is (hell); @Perception
3[004:115:020]; masiran; (as) a destination (hell); #Object
4[025:025:002]; tashaqqaqu; will split open (heaven); #Object
5[055:037:002]; inshaqqati; is split (heaven); #Object
6[069:016:001]; wa-inshaqqati; And will split (heaven); #Object
7[084:001:003]; inshaqqat; is split asunder (heaven); #Object

[OB11 – Object – Revelation of Natural Disaster]
1[002:176:004]; nazzala; revealed (ordain, c.triroot); #Time/Status
2[002:176:005]; l-kitaba; the Book (ordain, c.triroot); #Time/Status
3[002:176:011]; l-kitabi; the Book (ordain, c.triroot); #Time/Status
4[019:090:001]; takadu; Almost (heaven torn); #Time/Status
5[019:090:002]; l-samawatu; the heavens (torn); @Object
6[019:090:003]; yatafattarna; get torn (heaven); #Time/Status
7[019:090:004]; min’hu; therefrom (heaven torn); #Time/Status

[*MO – MODULUS (Unclassified)]
Z[002:074:032]; l-lahi; (of) Allah.
Y[022:053:004]; l-shaytanu; the Shaitaan
X[055:037:005]; wardatan; rose-colored

Summary / Analysis

Summary of previous word configuration:

[ANGEL]
[1] Angel – Verb & Reference (7); @Object of verb; #Verbs/Action

[INTELLIGENT CREATION]
[1] CRT (Intelligent Creation) – Verb & Reference (7); @Question; #Statement

[GOD]
[1] God – Intelligent Authority on Revelation (7); @Satan influence; #Human perception
[2] God – Determination of Individual Status (7); @People action; #God action
[3] God – Human Action/Intention & ‘Divine’ Awareness (7); @Conceptual; #Operational
[4] God – Individual Decision and ‘Divine’ Involvement (7); @Decision; #Divine ref.
[5] God – Cause Suffering on People (7); @External; #Indefinite
[6] God – Kind & Merciful on People (7); @Rethoric; #Declarative
[7] God – Opposition from People (7); @Defender [?]; #Human

[ABSTRACT]
[1] Abstract – Adjective of Event (7); @Angel perception; #Human perception
[2] Abstract – Revelation Origin & Mechanism (7); @Respond; #Knowledge
[3] Abstract – Human Action or Experience (7); @Transformation; #Perception
[4] Abstract – Human Perspective of God (7); @Physics; #Perception
[5] Abstract – Human Perspective of Time (7); @Movement period; #Relative time
[6] Abstract – Event of Splitting Natural Object (7); @Exact time; #Relative time
[7] Abstract – Disaster Not as Judgment of Human Deeds (7); @Future; #Past
[8] Abstract – Disaster as Judgment of Human Deeds (7); @Prophet warning; #Angel warning
[9] Abstract – Phase During Understanding (Not Know) (7); @Similar reference; #Exact reference
[10] Abstract – Phase After Understanding (Denial) (7); @Indefinite; #Denial
[11] Abstract – Benefits Related to Dissension (7); @Personal; #Inter-personal
[12] Abstract – Suffering Related to Dissension (7); @Family; #Public

[PROPHET]
[1] Prophet – Knowledge Given (7); @Hypothetical; #Fact
[2] Prophet – Working for Others (7); @Number; #Activity
[3] Prophet – Suffering for Others (7); @Individual; #Society

[PEOPLE]
[1] People – Indefinite Penalty & Opposition (7); @Family; #Public
[2] People – No Penalty & Hypothetical Opposition (7); @Family; #Public
[3] People – No Penalty & Causal Opposition (7); @Action & Attitude; #Perception
[4] People – No Penalty & “Far” Opposition (7); @Perception; #Action & Attitude
[5] People – Painful Penalty & Opposition (7); @Concrete; #Adjective
[6] People – Statement of Status (7); @Partial character; #Whole character
[7] People – Guided by Revelation (7); @Understanding; #Respond
[8] People – Disbelieve in Revelation (7); @Negation; #Assertion
[9] People – Evil Deeds (7); @Metaphoric; #Concrete
[10] People – Good Deeds (7); @Self; #Others
[11] People – Involved in Family Dissension (7); @Ref. to Self; #Ref. to Others
[12] People – Involved in Marriage (7); @Number; #People
[13] People – Attitudes on “Way” of Allah (7); @People Characters; #People Activity
[14] People – Self-Deception (7); @Hidden perception; #Verbal statement
[15] People – Difference on Agreement (7); @Negation; #Statement
[16] People – Affected by Natural Forces (7); @Future; #Past/Present
[17] People – Event in Afterlife (Dead PPL) (7); @Semantic; #Grammatic

[OBJECT]
[1] Object – Terrestrial Reference (7); @Exact location; #Non-specific
[2] Object – Terrestrial Event (7); @Personification; #Mechanical description
[3] Object – Human Valuable (7); @Life organism; #Indefinite
[4] Object – Human Heart (Brain) (7); @Disease; #Hardened
[5] Object – Stones (Statics) (7); @Semi-Object ref.; #Object reference
[6] Object – Stones (Move or Transform) (7); @Cause; #Event
[7] Object – Stones in Relation with Water (7); @Object Set; #Set member
[8] Object – Liquid Phase of an Object (7); @Heaven (Space); #Water
[9] Object – Extraterrestrial Reference (7); @Perception; #Physics
[10] Object – Extraterrestrial Event (7); @Perception; #Object
[11] Object – Revelation of Natural Disaster (7); @Object; #Time/Status

[MODULUS]
[1] MODULUS (Unclassified) (3).

Some Analysis:

**The Wisdom of Improvement

“Then (on) the Day (of) the Resurrection He will disgrace and say, Where (are) My partners those (for) whom you used (to) *oppose [in them]?” Will say those who were given the knowledge, Indeed, the disgrace, this Day and evil (are) upon the disbelievers” [QS.16:27]

Within the area of 367 words (28 verse) defined by tri-root “Shin-Qaf-Qaf” or the word “oppose” (tushaqquna) there is only 49 (7×7) words with strong and unambiguous reference to the entity of God. From all the 7 formed group, the sub-category of “Kind and Merciful” seems to be the most suitable sub-category for the word “and say” (wayaqulu) in [16:27:5]. The question of, “Where My partners those whom you used (to) oppose [through them]?” given to people does not resonate with another already established group [GD05] of “Cause Suffering on People” as the only group with explicit suffering in the future (hereafter). Another speech from another category of people (given knowledge) also appearing in [QS.16:27] clarify the situation that the worst possible outcome from the mistakes of choosing ‘irrelevant’ subject of personal devotion symbolized by the term “My partners” (shurakaiya) in the context of “disbeliever” (kafirina) is the self-regret or “disgrace” (khiz’ya) and “evil” (sua) situation related to our own personal or collective behavior. This view or philosophical perspective is of course defined within the algorithmic isolation of the 28 words of SQQ tri-root and re-arrangement of its 367 words from all other verse in the Quran by its thematic abstraction.

Whatever is worshipped or devoted to by any person, smoking excessively will result in lung disease, gambling carelessly will result in financial loss, while environmental destruction will eventually cause human suffering. This is the ‘deep’ algorithmic perspective of Quran on how the group “Kind and Merciful” is shaped by the word “Kind” (laraufun) and “merciful” (rahimun) from a completely different verse of [16:7:13/14] also include word on [QS.16:27:5] as part of its 7 members. As frequently represented by forces of nature, the highlighted expression of “Where My partners?” in [QS.16:27] ’emphasize’ God intention to induce people’s own self-critics on their own logical attitude and behavior in preparation and adaptation against natures dynamic. The algorithm also reveal that within the event of “evil” and “disgrace” that might be suffered by any community anywhere in the world, the kindness and mercy of God still exist in the form of self-critics and self-evaluation for improvement rather than any irrelevant judgment related to any group or personal choice of devotion.

**The Burden of All Leaders

“(88) And they say, Has taken the Most Gracious a son. (89) Verily, you have put forth a thing atrocious. (90) Almost the heavens get torn therefrom, and –>splits<– asunder the earth and collapse the mountain (in) devastation (91) That they invoke to the Most Gracious a son. (92) And not is appropriate for the Most Gracious that He should take a son.” [QS.19:88-92]

One of the earliest occurence for the term “Sons of God” (bene elohim) is found in Genesis 6:2 and depict plural reference to a group of intelligent being clearly ‘different’ or ‘alien’ to the human (adam) race. The word “man” (adam/הָֽאָדָ֔ם) itself is almost morphologically identical with the word “Earth” (adamah/הָֽאֲדָמָ֑ה) in Old testament as it is found in Genesis 6:1. From anthropological point of view of the ancient inhabitant of Earth, parent-child relationship definitely have stronger socio-cultural influence than any other terms. As a more specific reference to patriarchy, the “father” and “son” relationship is definitely more sympathetic and readily accepted than the term “Ruler”, “Master”, or “Lord”.

“And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.” [Mark 1:11]; “And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.” [Mark 9:7]

Appearing again in Exodus 4:22, the term “son” is used directly by Divine authority to exert political influence against the established rules of Egyptian Pharaoh through the tribe of Israel. Other Old Testament example in [Psalm, 89:26-27] and [2nd Samuel, 7:14], or New Testament example of [Mark, 1:11] and [Mark, 9:7] obviously re-assert or declare that it was the ‘Divine’ powers it-self who first coined the term “son” and “sons” to establish a political relationship with peoples of the ancient. Certainly, the subsequent perspective of ancient people would follow or be influenced by these linguistic ‘style’ of God. Fortunately, theological development embrace or incorporate this linguistic style to encourage the spirit and perspective of love, benevolence, productivity, and self-sacrifice as the skeletal structure of this metaphorical ‘parent-child’ relationship.

Quranic text which is revealed hundred of years later include reference or command to believe in what was revealed before. Explicitly, Quran declare in verse [3:3-4; 3:48; 5:46-47; 5:66-68; 5:110; and etc.] that the Divine ‘entity’ which revealed the Old testament, New Testament, and Quran was the exact ‘same’ Divine entity. Another relevant and important ‘keyword’ of clue from the same set of 25 verse containing the tri-root of “Shin-Qaf-Qaf” (SQQ) is found in [QS.2:137:3]. The word “in like” (bimith’li) in this location hint that the Quran regards all previous or older scripture than itself as something “similar” or “exemplary/example” (mathalu, mathalan). This would include Old Testament, New Testament, or even Zoroastrian and Vedic scripture as a probable comparison. The word “in like” (bimith’li) come from tri-root “Mim-Tha-Lam” which occurs 169 times in Quran and is frequently used to form analogy, metaphor, parable, or even allegory. This pattern of the word “similar” or “exemplary” in Quran hint that something hidden within deeper layer of holy scripture other than Quran might contain types of information with ‘identical’ or ‘similar’ function or purpose in relation with the human species. Different historical, sociological and political setting, different medium (person) and environment (significant others) related to event of revelation might be what giving the variety of ‘skin’, ‘surface’ or different metaphor, parable and overall linguistic style for each of the specific set of revelation.

“So if they believe[d] –>in (the) like (of)<– what you have believed in [it], then indeed, they are (rightly) guided. But if they turn away, then only they (are) in *dissension. So will suffice you against them Allah, and He (is) the All-Hearing, the All-Knowing.” [QS.2:137]

But with respect to verse [QS.19:90], the word “And they say” in [19:88:1] and the word “you have put forth” in [19:89:2] at the same time seems to neglect or renounce the ‘older’ linguistic style which utilize the term “Son of God” found in [Mark 1:11], [Mark 9:7], and many more verse from Old and New Testament. Although Quran seems ‘trying’ to continue ‘political’ influence and relationship over human race by also incorporating previous scripture as it ‘sphere’ of influences, it jumps into a completely different logical structure concerning the term “Son of God”. One proposed exlanation for this algorithmic phenomenon is that the Quran seems to be more focused on forewarning or alerting people for the ‘evil’ or ‘dangers’ in regarding oneself as being in close relationship with the majestic scale of Divine powers. This ‘powers’ referenced as “Allah” or “Lord” is expressed frequently in Quran as various forms of natural forces or even related to individual mind or decision such what can be found in [QS.4:35] concerning “opposition” (shiqaqa) and “reconciliation” (is’lahan).

Recent discovery of algorithm connecting every single Quranic words strongly hint that looking into abstraction rather than what is directly apparent from words, phrase, and sentence is important. Although there is many specific stories, repeating ‘abstract’ patterns in Quran imply hint to repeating pattern or ‘cycles’ in natures. Apart from patterns, what is unique and distinct is the development of human civilization. Every step forward in human technological advancement grant more and more ‘powers’ or ability to influence more and more type and quantity of the natural element. While worrisome, one of the thing mentioned in [QS.19:90] of “collapsing mountain in devastation” is now possible by current human nuclear technological capacity. Recently, the year 2012 witness that human can produce a controlled event with temperature of 7.2 trillion degrees Fahrenheit (3.9 trillion celcius) for fraction of second inside a building in the Earth surface. As a comparison, this temperature is higher than Supernova or the event of exploding star or 250000 times higher than the sun’s core. It is also predicted to be the temperature of the universe just moment after the “Big Bang” or “creation” of heaven and Earth (in scriptural terms). On the contrary, we clearly aware that technology with destructive power as such was described in [QS.19:90] is not exist yet in the ancient past. Even the explosive quality of gunpowder composed by sulfur (S), charcoal (C), and potassium nitrate (saltpeter, KNO3) is not yet utilized within 250 years after the revelation of Quran.

The prophetic quality and function of Quran algorithmic messages can be instantly known from its casual reading. Prophecy means prediction or statements about the future. Under this algorithmic perspective, the terms “that they invoke to the Most Gracious a son” in [QS.19:91] in relation with [QS.19:90] highly point to event in the future rather than the past. Rather than a reference to the figure of Jesus (Iesous or Isa) as someone who heal the sick, help the weak, the poor and eventually suffer physically for the salvation of his own people, the verse [QS.19:90] obviously warn of something extremely opposite. The verse clearly describe any human or other intelligent species who possess control or capability to influence or directly execute the release of very high energy event. This person or a creature who can “almost torn the sky/heaven” and create such destruction on Earth and mountain would suitably be classified as an “Anti-christ” or “Dajjal”. Although current human technology can not yet “torn the sky” (samawatu yatafattarna) apart, anyone or any group of people today with the strong intention or desire to start or involve in a massive scale armed confrontation is unfortunately fulfilling the ‘same’ spectrum of the ancient 7th century Quranic prophecy.

While advanced technological expression of Divine powers is explicitly documented in Old and New Testament, Quranic text implicitly reveal that several of these ability is within the reach of human species itself. This shifting orientation might explain why apart from retrospective lesson of natural disasters, Quran also emphasize on the introspective aspect of increasing self-control, cautiousness, and humility in parallel with the increasing human technological reach and capability. We certainly can not expect natural forces to act selectively or in line with the needs and desire of human species. But we might hope or expect the exact decision from a human or intelligent creature while being cautious about the inherent weakness of any individual to slip and fall into destructive nature of greed, hatred, and anger. Interestingly, Quran emphasize on logical and rational view of nature is also accompanied with an adaptive and flexible algorithm. Only great minds would be able to hold and employ various algorithm of perception in dealing with his or her world experience. Such combination of adaptive algorithm together with the lighthearted and witty nature of Prophet Muhammad personality can be found appearing in verse [QS.43:81]. This verse may ‘serve’ or function philosophically as another precautionary warning where society must pay very good and critical attention on where and what side of prophecy exactly their leaders are driving the collectives into.

[REFERENCE:]
https://futurism.com/what-is-the-highest-known-temperature-2
https://home.cern/news/news/accelerators/new-world-record-cern-60-years-old
https://www.livescience.com/21183-rhic-guinness-highest-temperature.html&gt;

# Revelation on speed “faster than light” ?
from the same 7th century?
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