for those who sincerely endeavour for salvation


 This prepositional phrase; Prefixed preposition لِّ  + Active participle; definite with article أل; sound plural; Masculine; Genitive; [Form VIII], relates to preceding noun. Form-VIII adds diligence and sincerity to the base meanings of the verb from which active participle is derived.

Recurrence:

It occurs 18 times in ayahs:  (1)2:02(2)2:66(3)3:138(4)5:46(5)21:48(6)24:34(7) 69:48=7 and in ayahs: (1)3:133(2)7:128(3)11:49(4) 25:74(5)26:90(6)28:83(7)38:49(8)43:35(9)50:31(10)68:34(11)78:31=11.

First occurrence:

  • This is the Book, you will find reading it that its contents are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, incongruous, biased and opinionated matter.

 

 

  • This Book is a Guide-Manual for those who sincerely endeavour to attain salvation. [2:02]

: It occurs 23 times in ayahs:  (1)2:180(2)2:194(3)2:241(4)3:76(5)5:27(6)9:04(7)9:07(8)9:36(9)9:123(10)15:45(11)16:30(12) 16:31(13)19:85(14)19:97 (15)38:28(16)39:57(17)43:67(18)44:51(19)45:19(20)51:15(21)52:17(22) 54:54(23)77:41=23  These are reproduced separately.

Active participle; definite; sound Plural; masculine; nominative; [Form VIII]. It occurs 6 t`imes in ayahs:  (1)2:177(2)8:34(3)13:35(4)25:15(5)39:33(6)47:15=6

  Prepositional Phrase: بـِ Inseparable Preposition  + Active participle; definite; sound Plural; masculine; genitive state; [Form VIII]. It occurs two times in ayahs: (1)3:115(2)9:44=2

It stems from Root: و ق ى . Ibn Faris [died 1005] stated in his famous lexicon مقاييس اللغة :

الواو والقاف والياء: كلمةٌ واحدة تدلُّ على دَفْعِ شيءٍ عن شيءٍ بغيره. ووقيْتُه أَقِيه وَقْياً. والوِقاية: ما يقي الشَّيء

That it leads to the perception of fending off - warding off from something else; to defend, to guard oneself. Property by means of which one guards oneself.

The irreducible feature of this Root is protection - safeguarding of somebody or something - something that prevents somebody or something from harm or damage. It can be transcribed by English noun "salvation - deliverance - preservation" which signifies act of saving of somebody from harm, destruction, difficulty or failure. All words stemming from a Root share the basic semantic feature. The concept denoted by English noun and verb "fear" or "awe" is not the component of semantic domain of this Root.

Grand Qur’ān is itself the best lexicon for all its important words and terms. It renders the meanings of its important words explicit by using it with such collocates that leave no ambiguity for the reader to comprehend the semantics of text.

 
  • And He the Exalted has rendered the garments for you people as preserving for you individually the heat - to protect you from heat.

 

 

  • And the garments that protect you individually from mutual hostility-offensive.  [Refer 16:81]

 

: Verb: Imperfect; Third person; singular; feminine; Mood: Indicative; First Object pronoun: Second person; masculine; plural, in accusative state; مصدر-وَقَايَةٌ Verbal noun. (1)16:81=1

 

  • O those/you who proclaim to have accepted-become believers, listen;

  • You people guard yourselves and your household against heated Hell-Prison;

  • This Heated Hell-Prison is who's "Fuel"- charred-affected by it are the People and the Stones.

  • Stern and severe Angels perform duty as Warders [19 in number] upon her.

  • They disobey not the word of Allah the Exalted which He had ordered them.

  • And they keep performing originally what they are commanded. [66:06]

Verb: Imperative; Second person; plural; Masculine; [و] Subject pronoun, in nominative state with prolongation sign; مصدر-وِقَايَةٌ-وِقَاءٌ Verbal Noun (1)66:06=1

Heat, offensive weapon and fire are dangerous elements that necessitate taking guards and protection to save oneself from imminent harm and destruction. Some dangers are such that would need persistent effort to preserve oneself from it:
 
  • Sequel to this effort, if you people have not been able to do it

  • -- And let it be mentioned that certainly in future too never ever will you be able to do it -- [since Qur'aan is neither authored-compiled by the Messenger nor can be authored except by Allah the Exalted-10:37]

  • Thereby, you people anxiously preserve yourselves from the Fire - Heated Hell-Prison

  • This Heated Hell-Prison is such that "Fuel"- charred- affected by it are the People and the Stones.

  • This Heated Hell-Prison has been prepared for those who are the disavowers- non-believers. [2:24]

 

  • And you people anxiously preserve yourselves from the Fire - Heated Hell-Prison which Characteristically:

 

  • This scorching Hell-Prison has been prepared for those who are the disavowers- non-believers. [3:131]

 

Those who are the performers of verb: are called: they who preserve themselves; guard against harmful eventuality and failure. They are anxious for success:
 
  • And to sincerely endeavour to attain the protection from Allah the Exalted;

  • So that you people may attain perpetual success. [Refer 2:189]  

Those who cautiously protect their selves to avert the possibility of failure eventually gain success. One must know about those harmful things from which he should endeavour to protect himself to gain success:

One of the most important word of this Root is: which is the object noun of preposition of grammatical unit under study. Following John Rodwell, it is erroneously translated as "God-fearing", "those who fear Allah". It is erroneous not only because it is a passive rendition while its verbs are action verbs aiming at achieving and accomplishing a result, but also because "fear" is not the component semantic element of its verbs and its Root. It is strange that John Rodwell and his follower translators did not notice that "fear" falls in semantic domain "emotion" and is a stative verb. They also naively ignored that the participle is of Form-VIII which has the connotation of subject performing the action, signified by the verb, painstakingly, diligently, exerting much effort or sincerely; and it is reflexive causative. For fear, there is no such effort and activity involved.

How important is it to understand the term: can be judged from the fact that the ultimate success and achievement is entering into the Paradise which is exclusively made for such people:

 

  • And you people hasten emulously aiming at seeking protection and forgiveness which is conditionally ensured through the Elevated Messenger to you as promise from your Sustainer Lord

 

 

  • And hasten towards the Paradise. Her capaciousness-width is that of the Skies and the Earth.

 

  • The Paradise is prepared exclusively for those who sincerely endeavour to attain salvation.  [3:133]

 

Before revelation of Grand Qur’ān the ethics or morality posed questions how people ought to work and how they should live. The questions were;  "According to what standards are these actions right or wrong?"; "What character traits (like honesty, compassion, fairness) are necessary to live a truly human life?"; and also, "What concerns or groups do we usually minimize or ignore?". Later in history different perspectives were associated with decision making, like, utilitarian perspective whose principle states: "Of any two actions, the most ethical one will produce the greatest balance of benefits over harms"; rights perspective; the fairness/justice perspective; the common good perspective; and the ethics and virtue perspective.

These principles and rules have only recently been challenged by several ethicists who argue that the emphasis on principles ignores a fundamental component of ethics-virtue. These ethicists point out that by focusing on what people should do or how people should act, the "moral principles approach" neglects the more important issue--what kind of people should they be.

Had people studied the Grand Qur’ān as books are studied in academic circles they would have found that it had at the very outset stated what people should be and only later on a table of do's and don'ts was given which would facilitate to be what they ought to be.

: It is a term. What is the difference between a word and a term? A word is usually defined as a complete meaningful element of a language. All terms are words, but not all words are terms. A term is a particular definition of a word, which is applicable to a special situation. Terms occur only in the process of communication. They occur when the writer tries to avoid ambiguity and a reader follows his use of words. This term signifies persons who are embodiment of what is denoted by the verbal noun: اِتِّقَاءٌ intensive cautiousness - showing care, thoughtfulness and restraint to remain protected from harmful eventuality. It signifies such people who endeavour remaining under protective umbrella. They are the people about whom it is informed that they attain success and salvation.

We might not need reading voluminous theories about "Value System", "Ethics", "deontology" propounded by philosophers in timeline to arrive at an ideal perception about human conduct encompassing all spheres of human activity. All theories and dissertations on the subject put on one side, this Active Participle referring a group of people outweighs them for arriving and formulating an approach to life.

People forgot or were made to forget by satanic minded brethren that the earliest people knew what they ought to be since all actions must be reflective of sincerity of mind and heart otherwise all ethics is just ritual of no avail.

All thoughtful human acts are aimed at achieving what is caused by the desires and appetites relating and emanating from just three parts of human body; the Chest-locus of desires-passions-motives-interests; central part-belly-stomach-locus and source of providing energy needed to retain dynamic equilibrium of body and life; genitalia the locus responsible for continuity of species and a unique pleasure without which the life might seem merely robotic and worker-ant like.

This phenomenon makes the Man compulsorily a social being. Men described by the term: Mutta'qeena are the most rational beings. They understand that no individual or group of people can devise a conduct and social value system that could impart ideally equal justice and satisfaction to each member of the species. Thereby, they believe and frequently visit their Creator, their Sustainer Lord, Allah the Exalted and His elevated and chosen Messengers who delivered verbal Manual-the Message for guiding them in time and space.

This approach pragmatically shows that  they are sincere in their intention of good will since evidence of good will and good intention is that an act is done in reverence, affection and respect considering it as duty of the subject towards his Creator and Sustainer Lord, Allah the Exalted and His Messenger. This is in consonance with simple reality that ideology precedes conduct.

It is informed that the Paradise - the ideal abode for the truly living life is prepared for those who conduct their lives mindfully trying it mirror that which is the Will and liking of their Sustainer Lord, as conveyed by Spokesperson-the Elevated Messenger of Allah the Exalted through the Verbal Message- the Book of Allah, Grand Qur’ān. This relational fact is described by telling as for whom the Paradise is prepared:

  • And you people hasten emulously aiming at seeking protection and forgiveness which is conditionally ensured through the Elevated Messenger to you as promise from your Sustainer Lord

 

 

  • And hasten towards the Paradise. Her capaciousness-width is that of the Skies and the Earth.

 

  • The Paradise is prepared exclusively for those who sincerely endeavour to attain salvation.  [3:133]

 

With a view to have a complete picture of the people represented by the term: we will hereunder study all the ayahs in sequence wherein they are mentioned and described by following characteristics:

1.  : They believe in the omnipresence of Allah the Exalted not being in their sight;

2. :: they steadfastly maintain the Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance to Allah the Exalted.

3. : they heartily spend some of the worldly resources for other's welfare which Our Majesty have given them as sustenance. [only for seeking approval and attention of Allah the Exalted, and appreciation of the Messenger Sal'lallaa'hoalaih'wa'salam]

4. : they heartily accept-believe in that which was compositely sent to you the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam]. and in that which was compositely sent before you.

5. : And they have conviction regarding the Hereafter.

6. Verdict about them: They are progressing upon the guidance communicated by their Sustainer Lord

7. : Verdict about them: And they are the people who are truly the endeavourers for perpetual success -  fruitfulness.

8. : They pay Az-Zakaa't; financial liability for economic uplift of society.

9. : they fulfill their commitment - obligation when they have bilaterally contracted;

10. : And they remain coolly perseverant in crisis and financial adversity; and in times of natural calamity;

11. They suppress and curb the rage-anger and sublimate; and ignore and overlook the excesses of people;

12. Seekers of pardon and forgiveness

1. : They believe in the omnipresence of Allah the Exalted not being in their sight. This is the fundamental condition to become the member of this group.

  • This is the Book, you will find reading it that its contents are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, incongruous, biased and opinionated matter.

 

 

  • This Book is a Guide-Manual for those who sincerely endeavour to attain salvation. [2:02]

 

  • They are the people who heartily accept and believe in the presence of the Unseennot in their sight: their Creator: Allah the Exalted.

 

  • And they steadfastly maintain the Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance to Allah the Exalted.

 

  • Further, they heartily spend some of the worldly resources for other's welfare out of that which Our Majesty have given them as sustenance. [only for seeking approval and attention of Allah the Exalted] [2:03]

 

 

The first characteristic attributed to them is:

This nominal sentence as a subordinate adjectival clause: صفة portrays the first characteristic.

: This verbal sentence is the linkage clause for the preceding plural relative pronoun.

: It is a prepositional phrase relating to preceding verb. It does not mean blind faith. "Blind faith" can never make anyone sincere to anything. It is self deception. Sincerity is always the end product of thoughtful processing, critically evaluating and arriving to conviction of it being infallible fact about an idea. Its Root is:: غ ى ب.  The basic perception infolded in the Root denotes the fact of existence and presence but not being in sight/vision for a person at a certain place or point in time. Any thing could be beyond the reach of one's vision and perception being distant or remote or because of its minuteness with the result that the same remains hidden or concealed or absent for him. Thus such thing despite being existing and present is: for a person, i.e. it is not present but seemingly absent at a certain point/location or point in time. : It is relative to a person, location and point in time. A thing might be: at a certain location and point in time for one person but at the same location and time it may not be so for another one. It depends upon one's ability of vision and perception.

The minimum level of being a rational person is to accept the existence and presence of one's creator since he knows he is not the creator of his own self.

: The imperfect third person masculine plural verb; in indicative mood with [و] infix subject pronoun, referent to Relative Pronoun, is rendered transitive by the following preposition بـِ , stems from Root:  ء م ن. The basic perception infolded in the Root is belief - heartily acceptance and pronouncing the infallible reality and its contr. is rejection of the truth without rhyme or reason. These two Roots give the basic classification of humanity into two larger groups:

This Ayah simplistically explains the otherwise complex philosophical debate about Principle of Sufficient Reason and determinism, that free will is factually real. It is man's real free-will manifestation in not seeking or accepting the explanation for the first cause of his own state of being in existence. There is no restriction upon him from not being irrational and acting against the basic instinct of mind shared by humanity that says everything needs an explanation why it is.

Who can be more irrational, regardless, unreasonable and heedless than him who rejects the First Cause, the Creator of his existence and acknowledges Him not.

: Its meanings as stated above are manifestly evident in Grand Qur’ān:

 

  • Know it; Our Majesty had indeed given to Mūsā [alai'his'slaam] and Haroon [alai'his'slaam] the Criterion-delineator of right and wrong, fact and conjecture (to adjudge between people);

 

 

  • And had given it to serve as source of enlightenment and reference - guide-Manual for those who sincerely endeavor to attain salvation. [21:48]

 

  • 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]

 

  • 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]

 

: Its meanings are that instead of perceiving Allah the Exalted as absent from the scene only because of not being in sight, such people believe Him to be present in their company witnessing them. They know they never have privacy in real terms:

  • Know it; there is no engagement of you the Messenger [Sal'lallaa'hoalaih'wa'salam] paying attention to an important matter, nor about that which you relate to people syllable by syllable from the miscellany of Qur’ān;

  • And nor you people perform an act except that We are constantly observing you when you are engaged in it.

  • And no element of a mass of sprinkled dot-speck present in the Earth nor that present in the Sky eludes from notice of your Sustainer Lord.

  • Know it neither existing genus of particles relatively diminutive in mass than the speck; nor genus of particles relatively greater than it

  • But are inventoried in a book which is explicitly explicativeconveyor of information in succinct, individuated, distinct and crystallized manner.  [10:61]

 

Man is strange in behaviour. On the one hand he sculpts with his own hands statues, giving them an imaginary name, and despite knowing they are merely carved stones which neither speak, nor are of any good or bad to them, but still adore and worships them considering and declaring them as godhead. On the other hand when they are called to solely believe in Allah the Exalted; without being in their sight, Whom they consider and accept as the Creator of the skies and the Earth, their irrationality becomes compounded and they demand:

It is evident from their statement that they did believe that their Sustainer Lord is other than their godheads but objected about why they can't see Him with eyes. It is a fake argument, a technique of psychological manipulators termed "Feigning confusion" for not accepting infallible truth which they cannot otherwise rebut:

Every thing in the physical realm and life has two inseparable aspects, its apparent and hidden aspect. The limitation of human vision is that the apparent aspect can be seen by it only when a thing and person has dimensions, otherwise it will not be visible to him. Allah the Exalted informs about His Highness:

  • He the Exalted is the Eternal - The First and The Last.

 

  • And He is the Omnipresent, the One Who exhibits apparently His presence and existence; and simultaneously is the One Who maintains invisibility.

 

  • Be cognizant; He the Exalted is intrinsically and eternally the Knower of all the physical realm. [57:03]

 

: Active Participle: Definite; Singular; Masculine; nominative; ( مصدرظُهُورٌ Verbal Noun), denoting he who makes himself manifest and perceptible. Therefore, he the exalted Personally is never: the absent, absentee:

Why the man cannot see the otherwise : perceptible and believes in him: in the state of not being in their sight? It is because of intrinsic limitation of vision faculty:

  • The visions cannot follow-"telescope" Him the Exalted;

  • And He the Exalted overtakes all the visions/conceptions.

  • Know it;  He is eternally Aware-Knowledgeable au fait of all niceties and delicacies-subtlety-refinements. [6:103]

Verb: Imperfect; Third Person; Singular; Feminine; Mood: Indicative; [Form-IV]; Suffixed fronted Object Pronoun: Third Person; Singular; Masculine, in accusative state ; مصدر-إِدْرَاكٌ Verbal Noun. It denotes following interruptedly to overtake some object. Vision through eyes is only a faculty - a facility, but we actually see and perceive the reality by the "eye of heart" - the locus of understanding, intellect and wisdom that has no limits and bounds of ascensions:

The entire human knowledge, intellect owes its formulation to the fact that everything in physical realm is composed, constituted or is a coupling of two created things - two elements. Nothing is let to appear in the physical domain individually as an independent singular unit in itself. Creator of the physical realm is the Only and Alone Unity, therefore:

Since Allah the Exalted is such Living Unity Who is not absent from anywhere anytime - time-space is merely a dot but: renders His Majesty perceptible in time and space, therefore, the kind of people who are: Mutta'qeena believe in Him the Exalted perceiving Him always present watching them in a condition that they see Him not. They are not like the majority of human beings:

Majority of human beings behave and react differently when they are under the focus of camera's eye than when they know none is watching them. But they realize not that the: is ever watching them wherever they might be. On the other hand: Mutta'qeena have ethics, virtue, deontology not as a ritual but as concrete reality, in reverence and regard of the Omnipresent.


2. :: they steadfastly maintain the Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance to Allah the Exalted.

The second characteristic in ascending order is described:

  • And they steadfastly maintain the Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance to Allah the Exalted.

 

This characteristic of them is also mentioned in ayah: 2:177

A physical act by one's own will and decision/choice reflects and demonstrates his acceptance and liking of the concept and purposes which that act will or is expected to yield. The Mutta'qeena: are the people who are social all the time since they never feel they are in seclusion, they always are mindful that Allah the Exalted is in their company. It is the first and foremost cautious socialization.

Sociality is the fundamental characteristic-dimension of the created realm, matter and life both. However, the Man needs to be given training and skills required for functioning successfully in the society. The par excellent social activity is the socialization of the Subject with the Lord-King-Sovereign. The affectionate Sovereign is he who affords opportunities to his subjects to be in his presence occasionally for sometime for paying homage and seeking blessings of him. The subjects gain strength, feel of security and confidence by being in the House of the Sovereign. It becomes subject's pride.

We as social beings living in societies and states are well aware of the protocols of Subject-Lord contact. Timings are determined by the Lord. The Subject is required to follow the prescribed dress code and manners of speech and gestures while in the premises of Lord.

Universe is the State of the Sustainer Lord of all the created realm and we are the resident subjects of it. The Sustainer Lord, Allah the Exalted has prescribed and made it mandatory for us to contact Him everyday at intervals. This is called in Arabic: : The time bound Protocol of Servitude and Allegiance.

: : It is complete verbal sentence - Verb-Subject-Object. Verb is: Imperfect; Third person; plural; masculine; Mood: Indicative evident by نَ; [Form IV]; [و]  Subject Pronoun in nominative state;  مصدر-اِقامة Verbal Noun. In English grammar, we call Indicative mood as "the indefinite present". The indefinite aspect is used to indicate an habitual or repeated action, event, or condition. It is a habitual and repeated action ever since its origin in timeline much before the revelation of Grand Qur’ān:

This protocol is thenceforth the permanent symbol and protocol of:   =   = = Community of Iebra'heim alai'his'slaamperpetually prescribed code of conductIslamHigh Road: that leads safely and stably to the destination of peace and tranquillity   The abode of perpetual tranquillity, peace and joy.

Therefore, all those assertions are mere gossips which ascribe the As-sa'laat was prescribed and its number was determined later in time upon revelation of Qur’ān. Ever since it was institutionalized by the "Father of Muslims", elevated Iebra'heim alai'his'slaam, it has always been time bound for five occasions:

Since this was the protocol of the Community of Iebra'heim alai'his'slaam, exalted Nabi Muhammad Sal'lallaa'hoalaih'wa'salam, ever a staunch monotheist believer, was regularly practicing it five times daily in his life before he was assigned the responsibility of Messenger - Spokesperson of Allah the Exalted and revelation of Grand Qur’ān. Kindly scribe it in your minds that the life of our exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam was in accordance with all that is prescribed in Qur’ān when he was not the Messenger but Nabi. This is the reflection he being the great in creations. Understanding this will help realize Grand Qur’ān is not the book of theology, it is practical book.

We must remain mindful of the information given about certain scholars who mingle and jumble fabricated stories with narratives of Divine Discourse and also remember and recall this information about hearsay:

[For detailed study pl visit: : Time Bound Protocol of Servitude and Allegiance: The Key to the door of success]


3. : they heartily spend some of the worldly resources for other's welfare which Our Majesty have given them as sustenance. [only for seeking approval and attention of Allah the Exalted, and appreciation of the Messenger Sal'lallaa'hoalaih'wa'salam]

The third characteristic in ascending order is described:

This too is otherwise a complete sentence, but it is a clause because the pronouns are referent to antecedent: . This characteristic is also mentioned in ayah: 2:177 in these words:

This trait is also mentioned in ayah 3:134 in these words:

Man has primarily two personal interrelationships, one with his Sustainer Lord and the second with members of his species, immediately of his society and then the whole humanity. His sociality with other creations, plants, animals, and matter is to derive maximum benefit since everything else is created for his benefit and service.

This phrase introduces to us two concepts:  and   which fall under the semantic domain: Economics: : Sustenance that sustains life. All the hyponyms-lexical sets relating to the main concept of Sustenance that includes everything from eatables to all means and resources for life and its comforts and pleasures will contain the propositional meanings inherent in the words: and   the spending of a part of the sustenance. The characteristic feature of: the sustenance is that it is the grant of Allah the Exalted. Man has the option and discretion upon its spending.

This clause of the first sentence of Grand Qur’ān also portrays the philosophy, ideological foundation of the entire economic system of the Believers of Grand Qur’ān who have conviction in the phenomenon of continuation of life in the Hereafter. Their economic considerations are not restricted to the present day life but they worry more about the economics for the ever living life.

Allah the Exalted has outlined and explained that there are only two systems of economics that are pursued by Man ever since the first known civilization: the nation described by association with the name of elevated Messenger of Allah the Exalted, Noah alahissalam. Their foundation is with reference to two philosophies about life.

One System was devised by a group of deviants who refused to believe in the Hereafter. They have materialist worldview; "we live only once". They believe not about facing a reckoning for their actions. They revolve around a presumptive belief that resources are scarce to fulfill their unlimited wants. They believe that Man is self-interested being. They consider pain and pleasure are two sovereign masters that govern the life of a man. They have the ideology that makes money-capital the central purpose of life for all individuals. They worship it believing it gives them the power; they can tame and enslave people and become in charge of existence.  They make people believe in themselves, they turn human "self" as "inner god", naively rendering them slaves of desires. Divine guidance is a myth in their opinion. Their philosophy is human minds were the only source of knowledge. They are trapped in a vicious circle that the determining forces behind the reality of universe are causation, nature, and chance.

The other Economic System is devised and proposed by Allah the Exalted for those who truly believe in the continuity of life in the Hereafter and are convinced of accountability for actions in Earthly life. They are given a method of earning to ensure an economy of affluence and wellbeing for the truly living life of Hereafter.

The difference between two systems is primarily of philosophy and ideology about life; and not merely of economic terms, financial instruments and institutions. We for ease of reference, term them as Divine Economy and Capitalist Economy.

A man will be void of love and sincerity in his relationship with society until such time the thought of helping others reigns him. He cannot attain virtue unless he has the passion for spending some of his resources to help others:

[Allah the Exalted so willing, we will study as a subject separately: Economics: : Sustenance that sustains life - Closed Fist - the basic cause of irritation, unrest, problems, and conflicts in humanity.]


4. :

The fourth characteristic trait in ascending order is described:

Grand Qur’ān is characterized by very frequent use of anaphors. The majority of anaphoric devices in it appear around pronominal anaphors. Hence, the ability to resolve pronoun antecedent is vital to understanding the Qur’ān. Grand Qur’ān relies on the reader's world knowledge and intuition when using pronouns without explicitly including any antecedent information. For example a good number of second person pronouns in the Qur’ān refer to exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam with no prior mention of his name as we firstly notice in this sentence of 2:4.

The point to be noted is that the Relative Pronoun: is repeated. One characteristic of a great book is economy of words. If this pronoun was not used, the sentence which is in fact a clause of main sentence, it still is conjunct to the preceding clause by cohesive tie - conjunction particle "waw" and the subject pronoun of verb is referent to antecedent: . Thereby, its use is reflective of the traits of such people in: the Community of Iebra'heim alai'his'slaam  in timeline prior to revelation of Qur’ān. Thenceforth, the characteristic of: includes this trait.

Original words of the Divine Discourse must be watched carefully and with full concentration. What they believe - accept is ONLY THAT which was: Verb: Perfect; third person; singular; masculine; Passive; [Form-IV]; Proxy Subject/Ergative hidden; مصدر-اِنْزَالٌ Verbal noun. It is from Root: ن ز ل which literally denotes to descend, to alight. Thus it is restrictive to only that content which was communicated by Allah the Exalted in the book given to the Messengers, and all other material attributed to the elevated Messengers by people in timeline is not the part of belief of: .

Believing in the exalted Last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam and Grand Qur’ān is the precondition and endeavour to attain salvation is the next step. It is explicitly mentioned:

Believing in Allah the Exalted and all the elevated Messengers is the primary condition to become a candidate for the Paradise. It is explicitly mentioned that the Paradise is prepared exclusively for: and then it is mentioned that it is exclusively prepared for those who believe in Allah the Exalted and all the Messengers of Him the Exalted. Those who believe and accept not the Last and the Universal Messenger Muhammad Sal'lallaa'hoalaih'wa'salam are not entitled for the Paradise.

  • And you people hasten emulously aiming at seeking protection and forgiveness which is conditionally ensured through the Elevated Messenger to you as promise from your Sustainer Lord

 

 

  • And hasten towards the Paradise. Her capaciousness-width is that of the Skies and the Earth.

 

  • The Paradise is prepared exclusively for those who sincerely endeavour to attain salvation.  [3:133]

 

 

  • You people emulously aim at taking the lead at seeking protection and forgiveness, which is transmitted to you as promise from your Sustainer Lord,

 

  • And take lead towards attaining Paradise from your Sustainer Lord Her extensiveness-wideness is like the wideness of the Sky [stretched into seven layers] and the Earth.

 

 

 

  • The Paradise is prepared exclusively for those people in time and space who believed in Allah the Exalted and All the Messengers of Him the Exalted.

 

  • This pronouncement of ideological belief by them is the act of grace and blessing of Allah the Exalted. He grants it to him who desires it/for whom He so decides.

 

  • Take note, Allah the Exalted  is the holder and granter of  the Bounty which is magnificent. [57:21]

 

It is thus evident that believing in Allah the Exalted and all of His Messengers is the precondition for the Paradise and if he survives after having become a believer he must become the seeker of salvation to prove his declaration of belief as true by actions.

 

 


5. : And they have conviction regarding the Hereafter.

The fifth characteristic in ascending order is described:

: This imperfect Form-IV verb is from Root: ى ق ن; it denotes to become certain, convinced; conclusion, knowing conclusively. This conclusion is about the: signifying the Hereafter; the later life as compared to the life of lowly word: ; both these words occur in Grand Qur’ān 115 times. The Root: ء خ ر  signifies relative order of existence of objects with time-flow reference. It refers to existence later-last in time-flow relative to first-prior-earlier existent object; and last to the first, or other to the earlier mentioned object. And its characteristic is that it is the end after which similar thing will not occur. The Hereafter will be the "New-Modern creation":

The concept of life after death - Eschatology, literally discourse about the last things is as old as the human society. A group of people has always been feigning confusion and perplexity in understanding the life after death - resurrection:

The other type of people who genuinely believe in the Hereafter, they believe in the Grand Qur’ān:

Their conviction about the Hereafter makes them alert and self-conscious about the Appointed Moment:

 


6. Verdict about them: They are progressing upon the guidance communicated by their Sustainer Lord

Before Man was ascended his status on Earth was told to the Angels:

The man before departure was consoled and given the instructions to follow which will enable him to come back to the Paradise with honour and as Permanent Resident with rights of ownership, not merely as guest.

  • Our Majesty said: "You go down out of this place jointly-together.

  • Take note, thenceforth whenever guidance-guide from Me would have come to you people;

  • Thereat, whoever would have followed in letter and spirit My Guidance in such manner that nothing else influences in between;

  • Thereby, fear will not overshadow-haunt such class of people.

  • Neither will they have a cause to feel sad or grieved". [2:38]

It is a complex sentence with four subordinate clauses. This event again finds mention in Chapter 7 with added information:

  • He the Exalted said: "You both go down to Earth, jointly departing from this place: Paradise.

 

  • There some of you people will be acting as enemy for some others.

  • Take note thenceforth whenever guidance: regulatory information for aright conduct from Me would have come to you people;

 

  • Thereat, whoever affectionately acted upon My Guidance in letter and spirit in such manner that nothing else influences in between;

 

  • Thereby, having acted on My Guidance neither would he go stray - neglectful - unrewarded nor would he face trouble - difficulty - inconvenience." [20:123]

 

 

  • He the Exalted said: "You both go down to Earth, jointly departing from this place: Paradise.

 

  • There some of you people will be acting as enemy for some others.

  • Take note thenceforth whenever guidance: regulatory information for aright conduct from Me would have come to you people;

 

  • Thereat, whoever affectionately acted upon My Guidance in letter and spirit in such manner that nothing else influences in between;

 

  • Thereby, having acted on My Guidance neither would he go stray - neglectful - unrewarded nor would he face trouble - difficulty - inconvenience." [20:123]

 

This is the eternal Rule, in time and space, for salvation and success and return to Original Abode. Words: guidance and:   "My guidance" stem from Root: ھ د ى. The basic perception infolded in the Root is to direct or guide to the way; or cause to take, or follow a right way or course or direction. It denotes a way, course, method, mode, or manner, of acting, or conduct, or proceeding or the like. The day is called: because of its brightness, visibility and making every thing prominently evident for the vision, . And:  هادية is that rock which is visible from a distance in the ocean.

Thereby, it serves the purpose of giving information about one's location and serves as guide for further proceedings. To remain on the right track, one needs to frequent the book for obtaining guidance about right course of action in ever changing exigencies of life.

The guidance, in Arabic: is the information-code in relation to matter and cells that are the governing and regulatory instructions for their functioning. For our convenience we may call them "laws of nature" that exist prior to and independent of their discovery and formulation by us. But like the originator of an information-code, man too is conscious, autonomous with real free will and liberty of choice. He is however a created entity and is not self-creator. Therefore, he is also in need of an information-code. What could be the best communication keeping in view the nature of his creation and that how is it conveyed by his Creator?

The definite noun: is an epithet for the Grand Qur’ān. The sentence is repeated in inverse order to explicate that it is the guidance and guide in the space-time:

The possessive phrase: is semantically equivalent to possessive phrase: "My guidance". Whoever followed it in letter and spirit is ensured return to the Paradise, fear will not haunt them, nor they will have an occasion of grief. Grand Qur’ān is the string, whoever binds himself to it in the like manner of ribosome binding with the Messenger RNA in human genome he warps himself in space-time. It is specifically directed:

Once we tie ourselves with Grand Qur’ān, it being: will also tell us our location of existence at any given point in time as to where are we - in Paradise or outside it in Hell-Prison. Thereby, we can obtain guidance for further proceedings before we are thrown out of the "Warp bubble".

Those who sincerely endeavour to attain salvation take guidance and counselling from the Divine Discourse:

  • This: Qur’ān is an explicit elucidation for the people at large.

  • And it is guidance: regulatory information for aright conduct and counselling: results of affairs- disclosure of factual outcome of acts: good and bad eventuality, reward and punishment - penal code, for those who sincerely endeavour to attain salvation. [3:138]

 

 

 

  • And Our Majesty succeeded them () by Easa [alai'his'slaam], son of Maryam, on their pattern-prototype;

  • He acted as the Testifier-Affirmer-Certifier-Sanctifier-Authenticator of prevalent information before him which was truly the content of Tor'aat.

  • And Our Majesty had given him (Easa alai'his'slaam the book named) In'jeel.

  • Guidance: Regulation - information code for aright course of conduct was prescribed therein. And it had the illuminating light - insights in its contents showing the straight path to destination.

 

  • And it (Injeel) acted as affirmer and sanctifier of prevalent information before it which was truly the content of Tor'aat.

 

 

  • And it served as a Guide and cautioning advice for those who sincerely endeavour to attain salvation, [5:46]

 

 

  • Thereby, for reason of its universality and permanence, Our Majesty have certainly rendered it (Grand Qur’ān) facilitative for reading and comprehending by transcribing it in the mother tongue: Arabic language of you Muhammad [Sal'lallaa'hoalaih'wa'salam].

 

 

  • The purpose of rendering it facilitator is that you the Messenger might give glad tidings-guarantee on the strength of it (Grand Qur’ān) to those who sincerely endeavour to attain salvation;

 

  • And so that you the Messenger may admonish with it (Grand Qur’ān) the excessively  argumentative people. [19:97]

 

 

  • Know it; Our Majesty had indeed given to Mūsā [alai'his'slaam] and Haroon [alai'his'slaam] the Criterion-delineator of right and wrong, fact and conjecture (to adjudge between people);

 

 

  • And had given it to serve as source of enlightenment and reference - guide-Manual for those who sincerely endeavor to attain salvation. [21:48]

 


7. : Verdict about them: And they are the people who are truly the endeavourers for perpetual success -  fruitfulness.

It is declared that those who sincerely endeavour to attain salvation become in the state of safety and achieve success.

  

: Active Participle: definite; Sound plural ; masculine; Nominative [Form IV]; مصدر-اِفْلاَحٌ Verbal Noun; Root: ف ل ح which signifies success and triumph. Success is a favourable outcome or result in any activity, easy or difficult. And triumph is a conclusive success following an effort, conflict, or confrontation of obstacles; victory over the enemy.

Studying about the successful people will also help understanding the term under study more comprehensively. Ayah 2:5 is replicated in ayah 31:5 which is mentioned for: instead of: :

Both the words that are active participles share an important information for which reason both should be studied simultaneously:

We have already read in paragraph 4 above that they are saved from Hell-Prison and succeeded in achieving the Paradise. Success is a favourable outcome or result in any activity undertaken. Achievement means getting, gaining, acquiring or reaching something which is big or difficult to get. "Achievement" is the reward, the payback, the recognition.


8. : and he paid Az-Zakaa't; financial liability for economic uplift of society.

Another characteristic of those declared as: is that they pay Az-Zakaa't; financial liability for economic uplift of society. It is an obligation while other spending for the welfare of others is voluntary:


9.


10.

Both the words that are active participles share an important information for which reason both should be studied simultaneously:


11.

 


12. Seekers of pardon and forgiveness


Conclusion

The study of ayahs explaining the characteristics of: explicitly reveals that "fear" is not within its semantic field. It relates to conscious attitude and behaviour to persistently protect oneself from those things that would endanger salvation and consequently result in failure and culpability. The range of ability to protect oneself is quite wide and individual capability may vary while fear is just an emotion and negative in import. The delicacy is rendered explicit:

Success is a favourable outcome or result in any activity undertaken. Achievement means getting, gaining, acquiring or reaching something which is big or difficult to get. "Achievement" is the reward, the payback, the recognition:

 

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Progressive number of grammatical units: =  12,477 + 18 = 12,495

Related grammatical units stemming from the same Root: ; ; ;