[اِس لئے عام انسان کیلئے مختص کردہ اوج ثریاپر جانے کیلئے]
آپ صراط مستقیم :منزل کی جانب رواں دواں رکھنے والے راستے پرہمیں رہنمائی؍ہدایت دیتے رہیں۔(۶

یہ راستہ اُن لوگوں کے سفرِ منزل کا ہے جنہیں آپ جناب نے انعام سے نواز دیا۔
یہ اُن لوگوں کے احتیارکردہ راستے سے متمیز اور الگ ہے جن پرفرد جرم کی گرفت ہو چکی ہے ۔
اور اُن سے بھی مختلف جو منحرف؍کج رو ؍ دانستہ غافل ، اپنے آپ میں مگن ہیں۔


Statistical Information:

1) Verbs: 2

2) Adjectival Phrase: 1   Recurrence:(1)01:06(2)37:118=2

3) Possessive Phrase: 2  the Path of those people; : other than of those who made themselves liable to criminal cognizance/arrest;

4) Prepositional Phrase: 2 Upon them

5. Conjunction particle: 1

6. Negation Particle: 1

7. Grammatical units: 8

Features:

Type of sentence: Prayer/Request, complex.


Ayah 6-7 comprising of 13 words constitute a verbal sentence which is like complex sentence in English grammar.

 

Having submitted sincerely and exclusively in absolute allegiance and servitude to the Sustainer Lord Ar'Reh'maan, we reflected that we have complete perception of time-space and of our location on the High road. The Path is for journeying, in progressing and ever changing times, towards the Destination-Place of Rest. We have requested for continued guidance in every moment and steps of our journey on the Path that keeps heading safely and stably to the destination of peace and tranquility.

Thereat, we mention our perception and understanding about the referred Path that it is the one which is journeyed by those people who were the recipients of showers of mercy and reward; and conversely we define this Path as opposite of the one adopted by those people who are since held guilty for criminal cognizance, and of those who are willfully and neglectfully wandering. They are lost in directionless bewilderment, deliberately being irrational and forgetful that there is always in time and space the "Star"/ The Book to indicate the True Direction.

Hereafter, we will instantly be informed that the Qur'aan is the Guide in time and space for those who remain cautious and wish to avoid unrestrained conduct in reverence and fear of Allah the Exalted. The Grand Qur'aan will respond to our prayer and show us the High road and the psyche and conduct of those who were rewarded. It will depict in plain words the psyche and conduct in their entire history of those who have made their selves liable for criminal cognizance. Moreover, it will introduce and explain about those who are aimlessly wandering in directionless bewilderment.


: It is an Adjectival Phrase, the direct object of the preceding verb, the object and purpose sought in the prayer.

: Its Root is: ص ر ط . Noun: Definite with definite article أل; masculine, singular; accusative-direct object of verb. The basic perception infolded  in the Root is to swallow some thing whole without chewing. It means and refers to the passage, path, hardened and sharply evident surface for journeying to an intended point of destination. While journeying on the path, one keeps engulfing the distance to the point of destination.

: Active Participle; Definite with definite article أل; masculine; accusative [Form-X]. Its Root is: ق و م. The basic perception infolded in it is of standing, straight position on feet as distinct from sitting, reclining or lying. In physical terms, it is the most stable, established, and mindful state of strength, alertness and equilibrium which other postures of sitting, reclining and lying flat lack. This state grants an ability to quickly react and respond to a sudden threat/attack. Balance and equilibrium strengthens a thing granting it stability, prominence and durability. Balance and equilibrium also create a stationary state. This Root thus also conveys the meaning of staying somewhere. And the point of staying becomes a place of gathering. Balance and equilibrium grants a state of peace and tranquility. In whatever shade the words derived from this Root are used the perception of balance and equilibrium, which is the primary condition of standing erect, shall remain predominantly prevail.

Keeping in view the basic perception of its Root and its nature of being a derivative noun from Form-X verb, it is inappropriate to render its meaning as "straight". We are taught that the shortest distance between two points is a straight line; but in the case of electric fields, the lines of force (flux lines) may not follow the shortest distance, as the shortest distance does not always represent the path of least resistance. The resistance can be caused by our staunch enemy Ieb'lees:

Active Participle signifies a person or thing-object to which existence of a particular state or effect is attributed. Due to this peculiarity, it is also referred as Verbal Adjective. Used as an adjective, the Active Participle acts as descriptive term. Functioning as adjectives, Active Participles reflect the gender of noun that they modify.

Therefore, the adjectival phrase signifies: The High Road: that leads safely and stably to the destination of peace and tranquility:

: The definite article is of type: الْعَهْدُ الذِّهْنِيُّ: it refers to a thing already known to the speaker and the listener. The fact that we have the previous knowledge as monotheist believers is evident that we alternatively describe it:

We further elaborate it by negative contrast:

We have immediately before this prayer stated:  You the Exalted are the One and Only Whom we presently and henceforth solely and exclusively owe and demonstrate allegiance and servitude. This course of conduct in human history is described by the term the High Road: the most direct way to a place - the most ethical course of action:

Those who submit not as subjects exclusively for Allah the Exalted are criminals and shall be treated as such on the Day of Judgment and Requital; and they will be reminded of what they were directed and told in their worldly life:

Today we are questioned and explicitly informed:

 

Allah the Exalted has delineated each subject and concept by relating it to ideological beliefs and actions. We are told that what we have stated and prayed for are the foremost meanings of the phrase:  i.e., . "Be the subjects/subservient/allegiants to Me alone". Some excessively argumentative people might have argued that it is related and restricted to theology - faith only. But it signifies a path to adopt as course - movement - forward steps - a distance that needs to be covered - it is persistent journey with thriving life in progressing and ever changing times, towards the Destination - Original abode. Thereby this High Road is but a Code of Conduct:

Now we find that: is equated and defined as: Islam: Universal Constitution: System of Law: Operational-Conduct Code determined by Allah the Exalted, the Supreme Sovereign and Lawmaker for all that exists: submission to the discipline establishing orderly state of peace, security, tranquility, harmony and dynamic balance for all. The word: is a verbal noun of Form-IV which is Causative - Causing someone or something to perform the action of Measure I. It encompasses all actions of high moral and ethical import in every aspect of day to day social life:

The foregoing information about the term enables us to understand it with mathematical precision: = . = = Certain actions. The exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam is advised to further explain it to us:

Thus the term: = . = = Certain actions =   = . One of the unique literary feature of the Divine Discourse is:  تَصْرِيفٌ : Perspectives; turning - alternating the direction; shifting one state/condition to another.  It helps the reader to completely grasp the relevant concept and interrelationship of terms and its features around which the concept revolves. We are earlier told the relationship of : and :

Iebra'heim alai'his'slaam is the honorific Father of Muslims. He, the chosen Friend of Allah the Exalted, honoured us by assigning us this name.

The salient features of: are again summarized:

The word: which is an Adjective Resembling participle (الصفة المشبهة): Indefinite; singular; masculine; accusative is the circumstantial adverb in above quoted Ayah 6:161. The Adjective resembling participle is a noun derived from an intransitive verb in order to signify the one who establishes an action or state with the meaning of permanence, intrinsic. This is typical and unique circumstance of the galaxy of human men who are referred by: the chosen, dignified and exalted above all physical realm sincere allegiants of Allah the Supreme Sovereign of Universes.

Please notice that Ieb'lees had used: which is a Passive participle: Definite; sound plural; masculine; accusative; مصدر-اِخْلاَصٌ Verbal noun. Its opposite is: those who act as sincere allegiants.

 

 

Lastly the meaning and perception of term: is defined in nutshell as literally pursuing the footsteps of the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam:

The classical and later exegeses that attribute the elided direct object of imperative verb: to Allah the Exalted have patently erred. Allah the Exalted is not the object of this verb since the irreducible feature of verb and its Root: ت ب ع is to practically follow by will, design and affection in such manner that one moves or walks behind remaining adjacent to the one being followed/pursued so that there is no third in between the follower and the one being followed. "تبيع": It refers a calf walking behind his mother. The striking feature, individuality and peculiarity of this Root is the practical and physical aspect of following in action.

The perception and meanings infolded in Root: "ت ب ع" are distinct and absolutely different from that infolded in the Root: "ط و ع" which is translated by English word "obey"; and Root: "ت ب ع" by English word "follow" by most of the writers. This is how both the Roots are inadvertently/incorrectly brought closer and at par, as if they both convey similar meanings. English word "Obey" means and conveys the perception "to do as told; be controlled by somebody or something" and the word "follow" means "to obey something, act in accordance with something or instructions and directions given by somebody else". It is thus evident that English word "obey" and "follow" are in proximity of synonymous and both refer to an act while Arabic Roots "ت ب ع" and  "ط و ع" are not synonymous and are distinct from each other.

Arabic language is a scientific language and its Roots enfold all physical/scientific realities and facts relating both to matter and life. A deliberate act of practically and physically following is the result of will/decision and it can take physical execution only by retrieving data, information, instruction, injunction or saying already and previously saved in the memory. 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 basic perception infolded in Root "ط و ع" is to accept an idea, or word, command, direction, injunction,  saying, or verbal and written communication, wholeheartedly and affectionately by will and personal choice without  external pressure/force/fear/ compulsion/coercion. The perception and meanings infolded in the Root: "ت ب ع" is the physical demonstration of executing that accepted thing in letter and spirit, exactly in the manner as is told; to follow and move step by step, dot by dot, word by word; move and follow on the footprints of the one being followed. Nothing should intervene; including ones passions, interests, preconceived notions, desires and conveniences, between the follower and the followed, whereby one will satisfy and implement the perception of the Root  and shall thus be:  the one who acted exactly on that which he had willfully and affectionately accepted.

Root "ط و ع" has a theoretical/ideological aspect while: "ت ب ع" has practical/physical aspect/connotation. It means translating/ implementing into action what was accepted. This will also show and prove to others the truthfulness, faithfulness and sincerity of the person that he had accepted that concept/idea/fact/saying/news/Book truly and wholeheartedly. In sequence/time frame: "ت ب ع" is after "ط و ع" and not conversely.

Hence: is to follow the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam in letter and spirit perceiving in our imagination that we are taking steps and progressing immediately behind him, our guide lord. The direct object of verb: is only and only the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam as we are told that Allah the Exalted now "loves" people only conditionally:


: Subordinate clause

 : It is a Possessive Phrase; the first noun is also definite because of second definite Relative Pronoun. It is equivalent appositive to preceding definite noun: ; termed as: بدل كل من كل . The Relative Pronouns are used as conjunctions, meaning "that, which, who, whom". They serve the purpose of joining nouns, pronouns or verbs to other nouns or verbs. They are used to introduce subordinate adjectival clauses and therefore create complex sentences. The choice of such pronouns depends on the antecedent's number and gender. Its usage has two specific rules: it agrees with the antecedent in gender, number and case, and it is used only if the antecedent is definite. If the antecedent is indefinite, no relative pronoun is used. The former is called jumlat sila (conjunctive sentence) while the latter is called jumlat sifa (descriptive sentence).

When Relative pronouns used in combination with pronouns and nouns they bring great emphasis to the discourse.

The purpose of the Relative Noun is to make two expressions relative to one another. The Relative Noun is placed between two expressions. The expression following the Relative Noun is linked to the expression preceding it by a pronoun embedded in the second expression. The Relative Noun can be thought of as a bridge between two expressions. In terms of grammar, its purpose is to make the second expression relative to the first expression in meaning. The second sentence is required to have a pronoun which refers to the first sentence. This pronoun is termed [عائد] and it relates the second expression to the first. The second sentence becomes a relative clause [صلة الموصول] for the first clause. The Relative Noun also has a concealed pronoun which also refers to the same word in the first sentence.

: Relative Pronoun; Plural; masculine; it is used 967 times in the Divine Course.

: This verbal sentence is the Relative clause (جملة صلة الموصول).  The verb: , with suffixed subject pronoun referring the addressee Allah the Exalted, is equivalent to: :


: Subordinate clause

It depicts another characteristic feature of those referred by antecedent Relative pronoun (صفة الذين); denoting the course of those who are other than: .

: It is Passive participle; Definite; masculine; plural; genitive. It is a noun derived from Passive Imperfect verb. It stems from Root:  غ ض ب, and refers to people who are liable to criminal cognizance. They are the majority of those who believe not in Allah -  Ar'Reh'maan the Exalted; they are the atheists - unreasonable and heedless who reject the First Cause, the Creator of their existence and acknowledge Him not; and also specifically the majority of Jews:


: It is conjunction to the antecedent clause and negation particle is for emphasis/focus, : the path/course that is of other than who are neglectful, unmindful, ignorant; and the aberrant lost in darkness of selfish inner selves. The imposter believers: Muna'fi'qeen are specifically declared as behaviourally of this category:

 

And in wider perspective everyone is included in this category who:

 


 

1

Verb: imperative/request-prayer; Second Person; Singular; Masculine + Subject pronoun [أَنْتَ] hidden + نَا Suffixed first Object Pronoun; First person; plural, in accusative state.  01:06=1                                        فعل أمر (تضرع و دعاء) مبنى على حذف الياء-حرف العلّة/الفاعل ضمير مستتر فيه-أَنتَ

نَا-ضمير متصل مبنى على السكون فى محل نصب مفعول به-جمع متكلم

19 You the Exalted do keep guiding us

2

Noun: Definite; masculine, singular; accusative. (1)01:06(2)36:66(3)37:118=3                                                                                                                        اسم معرفہ باللام منصوب-واحد-مذکر

the High Road مفعول به ثان

3

Noun: Active Participle; Definite; masculine; accusative [Form-X]; ق و م Root. (1)01:06(2)7:16(3)37:118=3                                                                      اسم فاعل-معرفہ باللام-منصوب-واحد-مذکر-باب اِسْتَفْعَلَ

21 that leads safely and stably  صفة للصراط

1

Noun: masculine; singular; accusative; ص ر ط Root. 01:06=1             اسم  منصوب-واحد-مذکر 

22 بدل من الصراط- بدل كل من كل.

2

Relative Pronoun; Plural; masculine. Recurrence: 974                    الاسم الموصول-جمع-مذكر

 في محل جر بالإضافة

3

Verb: Perfect; Second Person; Masculine; Singular; [Form-IV]; Subject Pronoun in nominative state; مصدر اِنْعَامٌ Verbal Noun. (1)01:07(2)27:19(3)28:17(4)33:37(5)46:15=5 

            فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع المتحرك/ضمير متصل في محل رفع فاعل-التاء-واحد مذكر-حاضر/باب افعال

صلة الموصول

4

Prepositional Phrase; Preposition with attached/suffixed object pronoun: third person; plural; masculine.                           جار و مجرور = حرف جر+ ضمير متصل في محل جر-جمع مذكر غائب

متعلقان بأنعمت

5

Noun: Singular; masculine; genitive;                                                اسم : مجرور-واحد مذكر

صفة الذين

6

 Passive participle; Definite; masculine; plural; genitive. (1)01:07=1

                                                                                                                              اسم مفعول معرفہ باللام  مجرور-جمع-مذکر

مضاف إليه

7

Prepositional Phrase; Preposition with attached/suffixed object pronoun: third person; plural; masculine.                           جار و مجرور = حرف جر+ ضمير متصل في محل جر-جمع مذكر غائب

متعلقان بالمغضوب

8

Conjunction particle                                                                                                 عاطفة

 

9

Negative particle.                                                                                                  حرف نفى

لا زائدة لتأكيد معنى النفي في غير

10

Active Participle; definite; masculine; sound plural; genitive; مصدر-ضَلاَلٌ Verbal noun.  (1)01:07(2)2:198(3)6:77(4)26:20(5)26:86(6)56:92=6                              اسم فاعل-معرفہ باللام مجرور-جمع-مذکر

31 معطوف على المغضوب

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