"And (for) the male thief and the female thief so cut off their hands (as) a recompense for what they earned (as) an exemplary from Allah. And Allah (is) All-Mighty, All-Wise." [QS. 5:38]
It is amazing that after more than 1300 years, there is still small numbers of people who still insist to interpret previous verse plainly by its literal meaning. Despite being somewhat relevant in the hostile period of ancient society, previous verse is also strengthened by Prophet Muhammad sub-sequent ‘law making’ statement. The statement which is not part of Quranic words describe that: “The hand should be cut off for stealing something that is worth a quarter of a dinar or more” [Bukhari 8:81:780]. A woman with the name Fatima bint Al-aswad became the first muslim in history to suffer her hand from not returning small numbers of jewelry in relation with Prophet Muhammad attempt to uphold the law of ‘Hudud’ as a literal interpretation of the verse in [QS. 5:38]. Interestingly, Usamah bin Zayd as the Prophet Muhammad ‘right hand’ and his favorite army commander was one of those who plea mercy for Fatima. This plea of mercy is responded by the Prophet with the statement: “Are you interceding to violate one of Allah’s laws? Usama, do not speak to me. When the ‘hudud’ are violated, there is no alternative. If my own daughter had stolen, I would have cut off her hand.”
Unfortunate as it is, the world today has not become a better or fairer place in terms of wealth distribution and social-economic opportunities. Without saying that Prophet Muhammad was ‘wrong’ in his judgment, many of us can simply ‘vote’ the ideas that there is more opportunity for people to redeem his or her sin of theft and perform a thousand (1000) more good and benevolent act to others by keeping his or her arm intact and functioning. Even if million or billion of dollars was stolen from public fund to entertain the private interest of few people, it might be wiser to show benevolent judgment to perpetrator of this kind of sin. As long as the fund is returned to the public, any ex-convict for this type of crime would have a better lifetime chance to redeem her or himself by staying alive and keeping her or his hand able to perform dutiful and virtuous act to others.
But what is it exactly which drives the Prophet to a very strict and rigid perspective regarding the understanding of Quranic words? Is it simply the awareness that it is originating from a very ‘powerful’ entity or is it also influenced by the structure and configuration of the words, phrase, sentence and Quranic verse itself? While all variable might interact to produce psychological result which incline to particular direction, the era of computer technology has given us a new critical insight into what makes Quranic words so influential to its reader. A very complicated order and structure found behind frequencies of Quranic words and its thematic (or semantic) inter-connection is simply unparalleled by any of today’s standard knowledge of neuroscience and computer algorithm.
Our center or focus of numerical analysis in this particular theme is the word “cut off” (fa-iq’ta’u) in previous verse of [QS. 5:38:3]. This word is derived from tri-root “Qaf-Ta-Ayn” (QTA) which composed by a total appearance of thirty-six (36) different words in the entire Quran. The organization unit of ‘tri-root’ means that there is only 36 words from the entire 77429 individual words in the whole Quranic text which is constructed exactly by the combination of three alphabet of “Qaf” (ق), “Ta” (ط), and “Ayn” (ع). All this 36 tri-root words of “Qaf-Ta-Ayn” (QTA) is distributed in 36 different verse which ‘covers’ an area of 705 words. The number seven (7) would be the ‘critical’ denominator to ‘dissect’ or analyze some important categorical parts from this ‘set’ of words. Number seven (7) as a ‘key’ to uncover the ‘hidden’ structure off revelation was inspired or suggested by the Quran itself as it is described in the following verse.
"And certainly, We have given you seven (7) of the oft-repeated and the Quran Great." [QS. 15:87]
Interestingly, the set of thirty-six (36) tri-root words of “Qaf-Ta-Ayn” (QTA) exhibit various degrees of metaphorical context. Instead of a single meaning of “cutting” or “cut off”, some of them actually represent words like “portion” or “part”, some represent the concept of “limit”, while others represent “end” or “stop”. This complex ‘matrix’ of words is where the hidden technical difficulties of reading the Quran actually lies as computer as a human technology certainly did not exist in time of Prophet Muhammad. While our focus only composed by 36 different verses, gathering and comparing these sparsely distributed 36 out of a total 6236 verse in Quran is not an easy task even if someone did think about trying it during the period of 1388 years of Quran existence.
Without the help of computer device, previous ideas of purely ‘experimental’ intention require a very ‘powerful’ brain or mind related with the Quranic text. Not just memorization of the whole text, the abstract mind experiment would also require the memorization of what category of meaning is composed by a specific three (3) consonant alphabet with an example of “Qaf-Ta-Ayn” (QTA) tri-root in our case. Although not quite similar, our activity in browsing the world wide web (W3) through ‘keywords’ in search engine would provide a good working analogy of what reading and understanding the Quran should have been in the past 1388 years. Unfortunately, the data structure hidden within Quranic text is still shockingly more complex than text data currently stored in Google server in this current decade of 2020’s.
Imagine that instead of indexing only the location and frequency for various string of keywords, Google machines also automatically ‘tag’ each keyword for its categorical information. Imagine if a ‘noun’ or ‘verb’ word is instantly identified as related to an abstract concept, a concrete physical object, a temporal event, or whether the word is able to be used in different combination of context. Imagine that Google machines also able to ‘automatically’ tag specific psychological state or political orientation behind each single paragraph, sentence, or phrase of text in a multiple different level of analysis. Now imagine that there is a computing device which is able to structure all previous configuration under specific numerical matrix which is based on unknown and complicated calculation of celestial object. Mysteriously, all these ‘imaginative’ algorithmic technology do exist within Quranic text. A fact which imply that we might have read and understand the Quran incompletely, nonoptimally, or even incorrectly during the last 1388 years. An initial presentation of this hidden complex algorithm is given in the following list.
[LIST-1] Classification of 36 “Qaf-Ta-Ayn” (QTA) Words into Five (5) Group of 7.
Surah: Verse: Words; Arabic; English; What [obj=]; Context [ctx=]
Group-A: People Relationship
1) 003:127:001; liyaqta’a; That He may cut off; Border/Ends;
2) 006:045:001; faquti’a; So was cut off; Remain (root);
3) 006:094:023; taqatta’a; have been severed; Between you;
4) 007:072:006; waqata’na; And We cut off; Remain (root);
5) 008:007:021; wayaqta’a; and cut off; Remain (root);
6) 015:066:008; maqtu’un; would be cut off; Remain (root);
7) 047:022:009; watuqatti’u; and cut off; Kinship;
Group-B: People Affair or Effort
1) 002:027:008; wayaqta’una; and they cut; Allah Order (amra);
2) 002:166:010; wataqatta’at; and will be cut off; Relation (asbabu);
3) 013:025:008; wayaqta’una; and they sever; Allah Order (amra);
4) 021:093:001; wataqatta’u; But they cut off; Affair (amra);
5) 022:015:016; l’yaqta’; let him cut off; Means (bisababin);
6) 023:053:001; fataqatta’u; But they cut off; Affair (amra);
7) 027:032:009; qati’atan; the one to decide; Affair (amra);
Group-C: Control of Resource or Possession
1) 007:160:001; waqatta’nahumu; And We divided them; obj=Community; ctx=Divide (access to water)
2) 007:168:001; waqatta’nahum; And We divided them; obj=Nation; ctx=Divide (good/bad trials)
3) 009:110:011; taqatta’a; cut into pieces; obj=Hearts; ctx=Building & politics (doubt)
4) 012:031:020; waqatta’na; and cut; obj=Hand; ctx=Master-slave relation (self-control)
5) 012:050:017; qatta’na; cut; obj=Hand; ctx=Master-slave relation (self-control)
6) 056:033:002; maqtu’atin; limited; obj=Fruit; ctx=Garden of Pleasure (not limited)
7) 059:005:002; qata’tum; you cut down; obj=Palm-trees; ctx=Spoils of war
Group-D: Punishment by Imposing Disability
1) 005:033:016; tuqatta’a; be cut off; obj=Hand & Feet; ctx=Punishment (wage war)
2) 005:038:003; fa-iq’ta’u; cut off; obj=Hand; ctx=Punishment (theft)
3) 007:124:001; la-uqatti’anna; I will surely cut off; obj=Hand & Feet; ctx=Punishment (follow Moses)
4) 020:071:013; fala-uqatti’anna; So surely I will cut off; obj=Hand & Feet; ctx=Punishment (follow Moses)
5) 026:049:015; la-uqatti’anna; I will surely cut off; obj=Hand & Feet; ctx=Punishment (follow Moses)
6) 047:015:043; faqatta’a; so it cuts into pieces; obj=Intestines; ctx=Punishment (fate in fire)
7) 069:046:002; laqata’na; certainly We have cut off; obj=Aorta; ctx=Punishment (verse fabrication)
Group-E: Spatial or Temporal
1) 009:121:008; yaqta’una; they cross; obj=Valley; ctx=Crossing
2) 010:027:018; qita’an; pieces; obj=Night; ctx=Part/portion of
3) 011:081:011; biqit”in; in a part; obj=Night; ctx=Part/portion of
4) 013:004:003; qita’un; are tracks; obj=Earth; ctx=Tracks on
5) 013:031:008; qutti’at; could be cloven; obj=Earth; ctx=Cloven asunder
6) 015:065:003; biqit”in; in a portion; obj=Night; ctx=Part/portion of
7) 029:029:004; wataqta’una; and you cut off; obj=Road; ctx=Obstruct
Group-F: Punishment by Perception
1) 022:019:008; qutti’at; will be cut out; Garments (of fire);
SUMMARY:
Group-A: People Relationship
Group-B: People Affair or Effort
Group-C: Control of Resource or Possession
Group-D: Punishment by Imposing Disability
Group-E: Spatial or Temporal
Group-F: Punishment by Perception
Some configuration based on seven (7) in Quran is able to be re-assembled by different thematic classification. But on the level of tri-root words such as 36 “Qaf-Ta-Ayn” (QTA) Words from previous [LIST-1], an alternative thematic re-arrangement is rarely found. As we closely examines [LIST-1], it is clear that outside the Group-D of “Punishment by Imposing Disability”, a clear ‘literal’ meaning for reference of “cutting” as transforming an object physically into two (2) new unconnected object only found by the word “you cut down” (qata’tum) in [QS. 59:5:2] related to the object of a palm tree. Beside Group-D (7 words) and this particular reference in [QS. 59:5:2], all other 28 (36-8) words is clearly a metaphorical reference as it point to various abstract and conceptual object or something ‘unreasonable’ to be cut literally or physically into two (2) new object such as the Earth (arda), valley (wadiyan), and a road (sabila). At this point of analysis, we should even suspicious about how a common ‘restrictive’ interpretation of Group-D as a literal reference to “cutting” or “cut off” people hands, feet, intestine, or aorta (blood artery) might have been a misinterpretation caused by not understanding or perceiving the complex numerical symbolism behind other related Quranic words.
"So when she heard of their scheming, she sent for them and she prepared for them a banquet and she gave each one of them a knife and she said, "Come out before them". Then when they saw him they greatly admired him, {>and cut<} {>their hands<}, they said, "Forbid Allah, not (is) this a man not (is) this but an angel noble"." [QS. 12:31]
"And said the king, Bring to me him. But when came to him the messenger, he said, Return to your lord, and ask him what (is the) case (of) the women who {>cut<} {>their hands<}. Indeed, my Lord of their plot (is) All-Knower." [QS. 12:50]
A slight hint to the existence of misunderstanding on cutting people hands and feets comes from previous verse of [QS. 12:31 and 12:50]. These two (2) verse is the only reference to the “cutting” of human body parts or organs outside Group-D on “Punishment by Imposing Disability”. These two verse was representing the story of Joseph (Yusuf) as a sold slave related to allegation of sexual affair with his master’s wife. The general and common interpretation is that the word “and cut” (waqatta’na) in [QS. 12:31:20] and “cut” (qatta’na) in [12:50:17] represent involuntary or unintentional ‘scarring’ of the skin of the womens hand by the “knife” (sikkinan). A rare metaphorical or alternative interpretation on the same event is that the womens “hand” represent a sudden desire to own or possess the slave, while the word “cut” represent the mental or awareness to control or eliminate this desire. This categorical classification of Joseph (Yusuf) as a ‘property’ or ‘resources’ to be ‘possessed’ or to ‘owned’ is the only available algorithmic classification which put this two words [QS. 12:31:20 and 12:50:17] properly under the Group-C of “Control of Resource or Possession”. This completely metaphorical perspective of the word “cut” and “hands” should hint that other scene or statement related with physically ‘severing’ human organs related to the “Qaf-Ta-Ayn” (QTA) tri-root might also be another inaccurate interpretation.
"Whatever you {>cut down<} of {>(the) palm-trees<} or you left them standing on their roots, it (was) by the permission (of) Allah, and that He may disgrace the defiantly disobedient." [QS. 59:5]
What about the earlier keyword of “you cut down” (qata’tum) related to palm trees in verse [QS. 59:5]? Is there any slightest hint that we also have been interpreting this word incorrectly? First, the word “palm-trees” (linatin) is actually the only single translation of the “Lam-Ya-Nun” (LYN) tri-root in the entire Quran into a concrete object of “palm tree” as all the remaining four (4) refer to an abstract concept of “deal gently” (linta), “relax” (talinu), “and We made pliable” (wa-alanna), and “gentle” (layyinan), all which point to a single abstract concept of “flexibility”. A more common reference to “palm-tree” in the Quranic text itself is actually located on another tri-root of “Nun-Kha-Lam” (NKL) which derive the word “date-palm” (nakhli). Second, the word “standing” (qaimatan) in [QS. 59:5:7] is derived from tri-root of “Qaf-Waw-Mim” (QWM) which is mainly composed by several different concept of “people” (qawmi), “resurrection” (qiyamati), “straight” (mustaqim), “place” (maqama) and “standing” or “establishment” (qaiman, qiyaman). Third, the word “root” (usuliha) in [QS. 59:5:9] is a secondary variation of the “Hamza-Sad-Lam” (HSL) tri-root as its primary translation is a reference to time by the word “and evening” (wa-asilan). Re-calculating the position of all this ‘matrix’ of words we arrive at another completely different view of previous verse in the following:
"Whatever you {>limit or reduce<} of {>the flexibility<} or you left them {>established<} on {>evening/afternoon<}, it (was) by the permission (of) Allah, and that He may disgrace the defiantly disobedient." [Alternative-Verse of QS. 59:5]
Departing from various critical perspective based on ‘avoiding’ unnecessary pain, suffering or destruction, we arrive at Group-D of “Punishment by Imposing Disability” as our important focus of analysis. The word “feet” (arjulun) which appear four (4) times in [QS. 5:33, 7:124, 20:71, 26:49] together with “Qaf-Ta-Ayn” QTA tri-root is derived from “Ra-Jim-Lam” (RJL) tri-root. The tri-root “Ra-Jim-Lam” (RJL) itself appear 73 times in the Quran and dominated by translation to the word “men” (rijali, rijalun). As a matter of fact, “men” and its less frequent translation of “foot” or “feet” is the only two (2) translation of all words from “Ra-Jim-Lam” (RJL) tri-root. The Quran seems to use this particular word type to represent “human” or “mankind” in the context of ‘mobility’ or ‘movement’, even subtly make statement about the higher degree of male over female in [QS. 2:228:35] as a parameter of different physical mobility between the two different gender. The next word of “hands” (aydin, aydi) or “your hands” (yadaka) is even more complex in ‘philosophical’ terms as it involves the cosmological dimension of ‘time’. Words from tri-root “Ya-Dal-Ya” (YDY) occurs 120 times in the whole Quran with only two (2) accurate translation variation of “hands” (aydin, aydi) and the time-adjective of “before” (yaday). As a language with long aesthetical history, the word “hands” (aydin) in Arabic might also symbolize ‘causality’ relation between two (2) different event/object in terms of its position in timeline as it is also the primary tools for human species to exert changes to his or her world.
"And (for) the male thief and the female thief {>so cut off<} {>their hands<} {>(as) a recompense<} for what {>they earned<} (as) an exemplary from Allah. And Allah (is) All-Mighty, All-Wise." [QS. 5:38]
Constructing another interpretation for previous verse of [QS. 5:38] using earlier alternative of algorithmic perspective, we can confidently replace the word “their hands” (aydiyahuma) [QS. 5:38:4] with reference to the time adjective of “before them” (aydihim). This replacement is fully valid from the numerical and algorithmic perspective of Quranic ‘matrix’ of words as both words belongs to the same tri-root of “Ya-Dal-Ya” (YDY). This new word of “before them” (aydihim) should represent all matters related to the cause and driving forces which lead both male thief (sariqu) or female thief (sariqatu) to commit the sin of thievery. This would means that the same words can be a reference to poverty by natural condition or poverty by systemic exploitation. Now carefully read again the previous verse of [QS. 5:38] and pay attention to the phrase “(as) a recompense for what they earned” (jazaan bima kasaba). Both the word “recompense” (jazaan) and “they earned” (kasaba) is a politically ‘sensitive’ term in today’s world as it might represent the widespread social-economic injustice on many part of the world where there is an explicit or implicit exploitation of workers through wages. If there is an opinion on the possibility for the word “recompense” (jazaan) and “they earned” (kasaba) to contextually represent “punishment” and “evil action” ‘truly’ related to theft, a reference from the following verse should remind a reasonable and sound judgment to calculate that the punishment for stealing, for example, a thousand (1000) dollars should be the deduction of the same amount of money from the convicted perpetrator and not the cutting off of his or her hand. This example of principle which is opposite to the ‘literally’ or ‘physically’ cutting off someone hands as a punishment for theft is clearly related to the following verse:
"Whoever came with a good deed, then for him (is) ten (times) the like of it. And whoever came with an evil deed then not he will be except the like of it, and they will not (be) wronged." [QS. 6:160]
Returning our algorithmic analysis of the verse [QS. 5:38], it seems that the matrix of words related to “their hands” (aydiyahuma) and “before them” (aydihim) has turned the orientation of this verse upside-down. Suddenly we are given an alternative point of view from the timeline perspective that there is a ‘preliminary’ or ‘initial’ condition which is related to how a male and female might commit the sin of theft. This preliminary condition would certainly elaborated by the word “recompense” (jazaan) and “they earned” (kasaba) as a hint or indication to something which is wrong with how working male or female is being rewarded or recompense for their work. If the reader of this article agree that Quranic text has a hidden perspective of ‘multiple’ timeline and contain a valuable wisdom much deeper than cutting off someone hand for theft, the following alternative of the same verse might appeal for our condition in the 21st century:
"And (for) the male thief and the female thief {>so end/stop<} {>(the condition) before them<} {>(as) a recompense<} for what {>they earned<} (as) an exemplary from Allah. And Allah (is) All-Mighty, All-Wise." [Alternative-Verse of QS. 5:38]
Just for additional supporting numerical evidence, we should recall that the whole thirty-six (36) tri-root words of “Qaf-Ta-Ayn” (QTA) is covering an area of 705 words. Careful examination would enumerate that there is exactly seventy-seven (77 = 7×11) words of both noun and proper-noun which refers to all concrete object from this set of 705 words. Interestingly, this 77 set of words is distinctively divided exactly into 35 (7×5) “NOUN of non-living natural object”, 35 (7×5) ” NOUN of living natural object”, five (5) “NOUN of non-natural or manufactured object”, and two (2) “PROPER NOUN” of “Quran” (Quranan) in [QS. 13:31:3] and “Paradise” (janati) in [QS. 47:15:2]. Other than this 77 (35+35+5+2) set of words there is not a single word reference to any concrete object in the remaining 628 words. Another important result from configuring a proper thematic classification by the number seven (7) from this set is the fact that the word “hands”, “feet”, “intestine”, and “aorta” which is all human organs must be viewed in a completely metaphorical perspective to achieve a seamless or proper classification into a group of seven (7) words [See REF-1].
Not quite finished, another interesting numerical structure is that the remaining 628 words only contain exactly seventy-two (72) noun and proper noun reference to intelligence entity, which leave the remaining 556 words absent from any reference to both concrete object and intelligence entity [See REF-2]. A deeper perspective from the set of 72 reference to ‘intelligence entity’ is that it is also composed by reference to “Allah” (21=7×3 times), “Lord” (6 times), “Angels” (1 times) and two (2) proper noun reference to the name of Prophet “Moses” (Musa) and “Lot” (Luth). The remaining 42 [72-(21+6+1+2)] which is another number divisible by seven (42=7×6) all contain reference to general category of ordinary people such as “people” (qawmi), “communities” (umaman), “themselves” (anfusahum), “companion” (ashabu) and general non-ordinary people such as “messenger” (rasulu) and “chiefs” (mala-u).
An important yet implicit philosophical ‘hint’ is the fact that the set of all reference to concrete object also contain a variation of 72 (72=77-5) words if we removed the five (5) “NOUN of man-made object”. The numerical symmetry between the set of seventy-two (72) reference to intelligence entity and another exactly 72 set of reference to concrete object without or excluding the five (5) man-made object signify a parallel or equal. This parallel ‘value’ or equal ‘weight’ might signify that one cannot exist without the other or signify that both set influence each-other in various ways. The inclusion for the word “Allah”, and “Lord” (rabbi) under one of the category also suggest that the ‘material’ basis for intelligence or awareness also apply to this category of words. Apart from the fact that all these philosophical ‘lesson’ is a purely a hypothetical interpretation of the exact numerical structure, the Quran clearly singled out or highlight some easier to ‘accept’ concept or facts. First, information from [LIST-1] clearly emphasize that the word “garments of fire” (thiyabun min narin) in Group-F of “Punishment by Perception” is an object which is unable to be properly classified into all other five (5) group of seven words as it is not “people relationship” (Group-A), not belongs to “people affair or effort” (Group-B), not any form of “control of resource or possession” (Group-C), not “punishment by imposing disability” (Group-D), or got anything to do with “spatial or temporal” (Group-E) matters. The word “garments” (thiyabun) in [QS. 22:19:10] itself derived from “Tha-Waw-Ba” (TWB) tri-root which occurs 28 times in Quran and only signify one other concept than garments (clothing) which is “reward” or “recompense” (thawabi, thawaban).
"Whoever is thinks that not will help him Allah in the world and the Hereafter, then let him extend a means to the sky, then let him {<cut off>}, then let him see whether will remove his plan what enrages." [QS. 22:15]
"These two opponents dispute concerning their Lord. But those who disbelieved for "These two opponents dispute concerning their Lord. But those who disbelieved {<will be cut out>} for them garments of fire. Will be poured from over their heads scalding water." [QS. 22:19]
The two (2) opponents in the verse [QS. 22:19] is most likely a reference to employee and employer from a big and powerful business or corporate entity which have an ‘unhealthy’ relationship. The hint for ‘dual’ or multiple perspective of previous verse is given not just from the phrase “these two opponent” (hadhani kasmani), but also from the word “garments” itself. An employee given (cut out) an unfair wage might be equal to the metaphor of “reward of fire” (thawaban min narin) if he or she then decided to “disbelieve” (kafaru) by comitting extremely violent or destructive act related to his or her condition. While a corporate leader which is “decided” (cut out) to “disbelieve” (kafaru) by pursuing desire for infinite profit might be equal to the metaphor of “garments of fire” (thiyabun min narin) as the personal and infinite lust for capital will certainly burn anyone who wear it.
Very relevant to previous narrative is the five (5) “NOUN of man-made object” which creates a balance between 72 reference to ‘non man-made’ concrete object and another exactly 72 set of reference to ‘intelligence entity’. The balance between previous two (2) category highlight the plain fact that the five (5) exclusive category of ‘man-made object’ does not have any numerical ‘counterpart’ in the category of intelligence entity. This imbalance highlight a thematic hint that apart from pushing the development of human civilizations, the category of ‘man-made object’ would also create many problems. This ‘philosophical’ metaphor of numerical imbalance and human ‘problems’ became clear when we realized that apart from creating wealth and job opportunities, the era of industrial revolution also creates social-economic injustice in many places of the world. Besides industrial revolution, lets not forget that the five (5) man-made object might also represent the ‘financial industry’ or ‘financial market’ as it also certainly classified as a non-natural ‘object’ or system.
As a deeper philosophical analysis, let us recall that the five (5) man-made object is listed in the following details: 1) “building” (bun’yanan), 2) “a banquet” (muttaka-an), 3) “a knife” (sikkinan), 4) “means/ways” (bisababin), and 5) “garments” (thiyabun). Analyzed as an independent words, all previous words amazingly represent a complete coverage over the ‘philosophical’ dimension of todays human world. The first (1st) dimension from the word “building” (bun’yanan) is a reference to ‘geographical’ establishment represented by all forms of ‘static’ structure from metropolitan cities, skyscrapers, factory, power-plant into a simple farm house. The second (2nd) dimension from the word “means” or “ways” (bisababin) accurately represent all form of ‘mobility’ including human and cargo through physical transportation as well as the ‘movement’ of information and energy through cables and electromagnetic waves. The third (3rd) dimension related to the word “banquet” (muttaka-an) is a representation of material as well as non-material measurement of wealth as an object which is stored, prepared, and processed to be consumed. The fourth (4th) dimension related to the word “knife” (sikkinan) is also an accurate representation of how todays financial market became the agent of control and authority over the distribution of wealth or financial resources.
While the word “building” (bun’yanan) and “means/ways” (bisababin) represent the ‘static’ and ‘mobile’ advancement resulted from ‘industrial revolution’, the word “banquet” (muttaka-an) and “knife” (sikkinan) properly represent the ‘financial industry’ as a powerful entity which control the distribution of resources. Again, we encounter another ‘imbalance’ of word set by the last remaining or the fifth (5th) word of “garment” (thiyaban) which also indirectly represent the word “reward” or “recompense” (thawaban). Another interesting arithmetic related to this five (5) as a highlight of ‘imbalance’ is the fact that the total number of words covered by the “Qaf-Ta-Ayn” (QTA) tri-root is 705 [(7×100)+5], a number which is perfectly divisible by seven (7) if we subtract five (5) from it. All these amazing ‘plays’ from ‘matrix’ words contained in a 7th century old text simply puzzled as well as also convinces us that there is a very advanced technology or intelligence behind this old aged religious text of the Quran.
All the ‘algorithmic’ analysis proposed in this article is only a minuscule fraction or small percentage from what is hidden behind every single word in the Quranic text. The paradigm for multiple subject and object of action or the multiple possibility of timeline certainly not a natural or easy point of view to be cultivated to read the QUran. But the early development of QUantum computing suggest that these type of multiple paradigm is the most likely destination where human digital technology would progress. The restricted and limited perspective of the ancient world certainly should convince us to consider that not all decision and judgment made by Prophet Muhammad more than 1300 years ago is an optimal, good, or even fully comply with today standard of human rights. The courage and sincerity to admit all this imperfection and incompleteness along with acceptance for change and improvement certainly a better path to choose in history. This acceptance to reform and revolve from a fixed and absolute perspective over non-optimal values constructed in the ancient times would also be a better way to respect and preserve the noble intention of the Prophet who have carry the burden of conveying the message of Quran for the human future. A message of prophetic value with an underlying complex numerical calculation which has proven to preserve its relevancy on today situation of global social economic as well as environmental problems.
end of article
Reference 1 (Words Location):
[REF-1] All 77 (35+35+5+2) Concrete Object:
Noun of Man-Made Object (5):
1) 009:110:003; bun’yanuhumu; their building
2) 012:031:008; muttaka-an; a banquet
3) 012:031:013; sikkinan; a knife
4) 022:015:012; bisababin; rope [means /ways]
5) 022:019:010; thiyabun; garments
Proper Noun or Name (2):
1) 013:031:003; qur’anan; any Quran,
2) 047:015:002; l-janati; (of) Paradise
A. 35 NOUN of NON-LIVE NATURAL OBJECT:
Natural (non-live) – Functional (7):
1) 007:160:014; bi’asaka; with your staff
2) 007:160:015; l-hajara; the stone.”
3) 007:160:035; tayyibati; (the) good things
4) 009:121:003; nafaqatan; any spending
5) 010:027:024; l-nari; (of) the Fire,
6) 022:019:012; narin; fire.
7) 047:015:039; l-nari; the Fire
Natural (non-live) – Water (7):
1) 007:160:020; ‘aynan; springs.
2) 007:160:025; mashrabahum; their drinking place.
3) 007:160:028; l-ghamama; the clouds
4) 013:004:014; bimain; with water,
5) 022:019:017; l-hamimu; scalding water
6) 047:015:009; main; water
7) 047:015:041; maan; water
Natural (non-live) – Earth (7):
1) 002:027:017; l-ardi; the earth.
2) 005:033:009; l-ardi; the earth
3) 007:168:003; l-ardi; the earth
4) 013:004:002; l-ardi; the earth
5) 013:025:017; l-ardi; the earth.
6) 013:031:010; l-ardu; the earth,
7) 047:022:008; l-ardi; the earth
Natural (non-live) – Movement Medium (7):
1) 009:121:009; wadiyan; a valley
2) 022:015:014; l-samai; the sky,
3) 029:029:005; l-sabila; the road
4) 047:015:007; anharun; (are) rivers
5) 047:015:012; wa-anharun; and rivers
6) 047:015:018; wa-anharun; and rivers
7) 047:015:023; wa-anharun; and rivers
Natural (non-live) – Places of Living (7):
1) 005:033:024; l-ardi; the land.
2) 005:033:029; l-dun’ya; the world
3) 006:045:009; l-‘alamina; (of) the worlds.
4) 013:025:023; l-dari; home.
5) 013:031:006; l-jibalu; the mountains,
6) 013:031:042; darihim; their homes
7) 022:015:009; l-dun’ya; the world
B. 35 NOUN of LIVE NATURAL OBJECT:
Natural (live) – Hands or Causality (7):
1) 005:033:017; aydihim; their hands
2) 005:038:004; aydiyahuma; their hands
3) 007:124:002; aydiyakum; your hands
4) 012:031:021; aydiyahunna; their hands,
5) 012:050:018; aydiyahunna; their hands.
6) 020:071:014; aydiyakum; your hands
7) 026:049:016; aydiyakum; your hands
Natural (live) – Movement Tools (7):
1) 005:033:018; wa-arjuluhum; and their feet
2) 007:124:003; wa-arjulakum; and your feet
3) 013:004:007; a’nabin; grapevines (creeping)
4) 013:004:010; sin’wanun; single root (tree grow)
5) 013:004:012; sin’wanin; single root (tree grow)
6) 020:071:015; wa-arjulakum; and your feet
7) 026:049:017; wa-arjulakum; and your feet
Natural (live) – Intelligence & Its Product (7):
1) 006:094:012; zuhurikum; your backs (past)
2) 009:110:008; qulubihim; their hearts (brain)
3) 009:110:012; qulubuhum; their hearts (brain)
4) 010:027:017; wujuhuhum; their faces (future)
5) 013:004:008; wazar’un; and crops (seed of words)
6) 013:031:014; l-mawta; the dead (speaks)
7) 022:019:016; ruusihimu; their heads (brain)
Natural (live) – Nutritional Pathways (7):
1) 013:004:005; wajannatun; and gardens
2) 013:004:009; wanakhilun; and date-palms
3) 020:071:020; judhu’i; (the) trunks
4) 020:071:021; l-nakhli; (of) date-palms Palm
5) 047:015:044; am’aahum; their intestines.
6) 059:005:004; linatin; (the) palm-trees
7) 069:046:004; l-watina; the aorta.
Natural (live) – Nutritional Support (7):
1) 007:160:031; l-mana; the manna
2) 007:160:032; wal-salwa; and the quails.
3) 013:004:021; l-ukuli; the fruit.
4) 047:015:014; labanin; milk
5) 047:015:020; khamrin; wine
6) 047:015:025; ‘asalin; honey
7) 047:015:031; l-thamarati; fruits
[REF-2] All 72 Intelligent Entity:
1) 002:027:004; l-lahi; (of) Allah
2) 002:027:011; l-lahu; Allah
3) 002:027:020; l-khasiruna; (are) the losers.
4) 005:033:005; l-laha; (against) Allah
5) 005:033:006; warasulahu; and His Messenger
6) 005:038:001; wal-sariqu; And (for) the male thief
7) 005:038:002; wal-sariqatu; and the female thief
8) 005:038:010; l-lahi; Allah.
9) 005:038:011; wal-lahu; And Allah
10) 006:045:003; l-qawmi; (of) the people
11) 006:045:007; lillahi; (be) to Allah
12) 006:045:008; rabbi; Lord
13) 006:094:016; shufa’aakumu; your intercessors
14) 006:094:021; shurakau; partners.
15) 007:072:013; mu’minina; believers.
16) 007:160:004; asbatan; tribes
17) 007:160:005; umaman; (as) communities.
18) 007:160:008; musa; Musa,
19) 007:160:011; qawmuhu; his people,
20) 007:160:024; unasin; people
21) 007:160:042; anfusahum; themselves
22) 007:168:004; umaman; nations.
23) 007:168:006; l-salihuna; the righteous
24) 008:007:003; l-lahu; Allah
25) 008:007:005; l-taifatayni; the two groups
26) 008:007:012; l-shawkati; the armed
27) 008:007:016; l-lahu; Allah
28) 008:007:023; l-kafirina; the disbelievers
29) 009:110:013; wal-lahu; And Allah
30) 009:121:014; l-lahu; Allah
31) 010:027:012; l-lahi; Allah
32) 010:027:014; ‘asimin; defender.
33) 010:027:023; ashabu; companions
34) 011:081:002; yalutu; O Lut!
35) 011:081:004; rusulu; messengers
36) 011:081:005; rabbika; your lord,
37) 011:081:010; bi-ahlika; with your family
38) 011:081:019; im’ra-ataka; your wife.
39) 012:031:024; lillahi; Allah,
40) 012:031:027; basharan; a man
41) 012:031:031; malakun; an angel
42) 012:050:002; l-maliku; the king,
43) 012:050:007; l-rasulu; the messenger,
44) 012:050:011; rabbika; your lord,
45) 012:050:015; l-nis’wati; (of) the women
46) 012:050:020; rabbi; my Lord
47) 013:004:026; liqawmin; for a people
48) 013:025:004; l-lahi; (of) Allah
49) 013:025:011; l-lahu; (by) Allah
50) 013:031:016; lillahi; with Allah
51) 013:031:026; l-lahu; Allah,
52) 013:031:028; l-nasa; mankind
53) 013:031:046; l-lahi; (of) Allah.
54) 013:031:048; l-laha; Allah
55) 015:065:002; bi-ahlika; with your family
56) 020:071:009; lakabirukumu; (is) your chief,
57) 022:015:007; l-lahu; Allah
58) 022:019:002; khasmani; opponents
59) 022:019:005; rabbihim; their Lord.
60) 023:053:004; zuburan; (into) sects,
61) 023:053:006; hiz’bin; faction
62) 026:049:009; lakabirukumu; surely your chief
63) 027:032:003; l-mala-u; chiefs!
64) 029:029:003; l-rijala; the men,
65) 029:029:013; qawmihi; (of) his people
66) 029:029:019; l-lahi; (of) Allah
67) 029:029:023; l-sadiqina; the truthful
68) 047:015:005; l-mutaquna; (to) the righteous
69) 047:015:022; lilsharibina; for (the) drinkers
70) 047:015:034; rabbihim; their Lord
71) 059:005:011; l-lahi; (of) Allah,
72) 059:005:013; l-fasiqina; the defiantly disobedient.
Reference 2 (Reading):
https://en.wikipedia.org/wiki/Fatima_bint_Al-Aswad
https://www.youtube.com/watch?v=sAxWF_W6Q9w
([AJ_English:] Science in a Golden Age – Al-Khwarizmi: The Father of Algebra)
https://www.amazon.com/Sevenfold-Wisdom-Quranic-Hidden-Message-ebook/dp/B07XP4C1N6
Quantum Computing 