Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy.


















Seclude: isolate somebody: to remove somebody from contact with others
















2:136 Translation by 42 Translators











Graphic credit: Leeds University

In Arabic: إعرا ب القرآن Syntactic Analysis

















Lane Lexicon

























And he-dying person thought that it is the time of separation-departure. [75:28]






Root: ص ح ب

associated, kept company, or consorted, with him----Lane Lexicon























Root: ش ى ع Lane Lexicon-It became spread, published, divulged, revealed, made known, or disclosed, scattered, or dispersed

Root: ح ز ب Lane Lexicon

He collected, congregated, or assembled, people: (TA:) he collected, or formed, people into أَحْزَاب, (A, K,) i. e. parties, classes, bodies, divisions, or the like










The Authenticating Accomplisher of those who are declared Chosen, Dignified and Exalted Sincere Allegiants of Allah the Exalted.

















































:We do not seclude a single one in the Galaxy of Messengers.


The Believers are asked to make a declarative pronouncement of their ideological belief; which is in sharp contrast to the belief of Jews and Christians, in these words:


  • You people say to Jews and Christians: "We have believed in Allah the Exalted, and in that-Grand Qur'aan which has been sent-communicated to us.

  • And we have believed in that which was communicated to Iebra'heim; and Iesma'eile; and Ies'hauq; and Ya'qoob [عليهم السلام] and in that sent to his excessively numbered progeny.

  • And we have believed in that which was given to Musa [alai'his'slaam] and Easa [alai'his'slaam].

  • And in that which was given to all those declared as Chosen, Dignified and Exalted Sincere Allegiants [plural of Nabi علیہم السلام] from their Sustainer Lord.

  • We do not castoff-seclude a single one from amongst them.

  • And we are subjects exclusively for Him the Exalted consciously following Constitution-Code of Conduct prescribed by Him the Exalted". [2:136]

The addresses of declarative statement in the Ayah-Unitary Verbal Passage are the Jews and Christians. All the names are those that are recognized and accepted by both these communities. The Jews seclude Easa alai'his'slaam as well the Last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam from the Group described by Arabic Adjective resembling participle . It describes the Galaxy of Persons who are declared as Chosen, Dignified and Elevated Sincere Allegiants of Allah the Exalted. Jews do not believe in the Book given to Easa alai'his'slaam. Nor they believe in the Book communicated to humanity through Muhammad Sal'lallaa'hoalaih'wa'salam. Christians do not believe and accept the Last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam and  the Grand Qur'aan.

We firstly pronounce that we heartily believe in that which is communicated to us, i.e. , and add that we willfully believe in all that which was communicated, or given like Unprecedented Displays, to the Elevated Messengers of Allah the Exalted mentioning specifically by their personal Names. And then we pronounce that we believe in that which was given in timeline to all the declared Chosen, Dignified and Elevated Sincere Allegiants .

We emphasize the ideological difference we have with Jews and Christians by stating:


We do not castoff-seclude a single one from amongst them.

This declaration of ideological belief is the subject of our study. It is necessitated since George Sale, perhaps the first English translator of Qur'aan, published in 1734, had erroneously translated it, "We make no distinction between any of them". It is intriguing that what made him select word "distinction" which has no remote relevance with Arabic Verb in the text. That day onwards, we find the same word repeated by majority of translators, who merely "re-translated" or "re-worded by choice of synonyms" the earlier translated material without re-visiting the Arabic text of Qur'aan.

It is strange that even some of those who heavily rely upon Classical Exegeses like تفسير الجلالين and تفسير الطبري  and تفسير القرطبي  also ignored what was stated therein. They had stated that it negated the belief of Jews and Christians denying someone as included in the Group of those declared as Chosen, Dignified and Exalted Sincere Allegiants of Allah the Exalted.

Grammatical parsing of the above sentence is as under:

Particle of Negation.

 It is verbal sentence. Verb:  Imperfect; First Person; Plural; Mood: Indicative; [Form-II]; Subject pronoun hidden;  مصدر-تَفْرِيْقٌ Verbal Noun.

It is a Possessive Phrase relating to the Verb. Noun-Adverb of Place, accusative; and Possessive Noun Masculine Number, indicating one person/thing individually; genitive.

Prepositional Phrase: Separable Preposition + Attached pronoun: Third person; plural; masculine in genitive state. It relates to the elided adjective for preceding noun  . Preposition with pronominal suffixes designate the local point of departure; hence it is connected with verbs which convey the idea of separation, departure, holding oneself or another aloof from other persons or things. Suffixed third person masculine pronoun refers back to those Men declared as Chosen, Dignified and Exalted Sincere Allegiants of Allah the Supreme Sovereign and Sustainer Lord of Universes.

Its Root is "ف ر ق". 

Arabic, as is well known, is the language based on Roots, three or four consonants placed in a peculiar sequence which signify a specific and exclusive perception and signification. Words, originating from these Roots on various well defined patterns-moulds-structuring frames, retain the original perception infolded in the Root with additional meanings and connotation, shades and colours added by peculiar pattern-placing of vowels-syllabification, addition of consonants.

Basic perception infolded in Root  "ف ر ق" as reported in لسان العرب Arabic Classical Lexicon is that of: الفَرْقُ: خلاف الجمع That it denotes an act opposite to collection, inclusions, assembling, gathering, assembly. It signifies separating, disjoining, dispersing, or seclude. Lane's Lexicon states:

[2 فرّقهُ  , inf. n. تَفْرِيقٌ and تَفْرِقَةٌ He separated it [into several, or many, portions]; disunited it [i. e. a thing, or a collection of things]; or dispersed, or dissipated, it; or did so much [or greatly or widely]; syn. بَدَّدَهُ.  And فرّق بَيْنَ الأَشْيَآءِ [He made, or caused, a separation &c., or much, or a wide, separation, &c., between the things].

: It is Form II Verb which represent two shifts in the meaning from Form-I. First shift is causative and the other is to intensify the meanings of Form-I Verb. As is evident from the quotes of Classical Lexicons, it does not signify "distinction". English noun "distinction" means:

World English Dictionary

distinction: n

1. the act or an instance of distinguishing or differentiating

2. a distinguishing feature

3. the state of being different or distinguishable

4. special honour, recognition, or fame

5. excellence of character; distinctive qualities: a man of distinction

6. distinguished appearance

7. a symbol of honour or rank


1. difference: a difference between two or more people or things, or the recognition of such a difference

2. high quality: excellence in quality or talent

3. something to be proud of: something done or given as a mark of respect or honor

4. distinguishing feature: a feature or quality that characterizes or singles out somebody or something

One of the unique features of Grand Qur'aan is that it has built in system to serves as a Lexicon for its important words and terms. It helps conveniently detect and catch the distortions made by translators and exegetes. Perception infolded in Root: "ف ر ق" is portrayed by contrast words in real situations:

  • He said, "This is the time of parting-seclusion between me and between you". [Ref 18:78]

Verbal Noun/Noun of action: Indefinite; singular; masculine; nominative. Its meanings "parting-seclusion" are evident from the effect that it yields, breaking of accompany:

  • He-Mūsā [alai'his'slaam] said, "In case I ask you question about anything after this query, you should not keep me accompanying.

  • Indeed you have exhausted excuse  from my side". [18:76]

Verb: Imperfect; Second person; singular; masculine; [Form-III]; Mood: Jussive. It is from مصدر-مُصَاحِبَةٌ Verbal noun denoting companionship, accompany. Thus signifies breaking of companionship; parting, secluding or isolating somebody from others. Grand Qur'aan further clarifies its perception and meanings by yet another contrast:


  • Consequently when they have crossed over-accomplished their respective appointed duration,

  • thereat you husbands cause them in your fold in accordance with known norms of society;

  • or  you apart them respectfully, in accordance with known norms of society. [Ref 65:02]

Form-III Imperative Verb of Root "ف ر ق" is  contrasted with Form-IV Verb of Root "م س ك". It signifies to take hold of, grasp, to withhold, keep back with one's self, remain united. Its opposite obviously signifies alienating, parting, permanent separation, and termination of association.  

Let us see other tenses like the First Person, plural, imperfect, indicative mood of Form-II

  • Thereupon, interested people purposefully agreed to learn from one of them such techniques through which they could cause seclusion between the targeted husband and his wife. [Ref 2:102]

  • It is a fact about those who have purposely fragmented their prescribed Code of Conduct and they were a few disintegrated identities - sects:

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] not at all have obligation- concern for the affair of any of them.

  • Their affair is only to be presented to Allah the Exalted for disposal.

  • Afterwards, on the Day of Judgment, He the Exalted will remind them about their inventive acts. [6:159]

  • And you should neither be like those who caused partitioning in their prescribed Code of Life, and became separate disintegrated identities-sect.

  • Each group is rejoicing with that which they have with them. [30:32]

The effect and state that emerges by the act in Form-II; masculine; plural perfect Verb ; whose object is their  Constitution-Code of Life; is that people have become: . Its Root is "ش ى ع" which primarily signifies becoming spread, dispersed, scattered.  It is an indefinite Noun of paucity which signifies few groups in a society who individually are people of like persuasion or opinion divulged by a person. They each are referred as: , which signifies people formed into a party, division, group, secluded entity.

Grand Qur'aan has also used the Verbal Noun of Form-II Verbs of this Root:

  • And as for those who had earlier adopted a mosque for causing harm and disbelief, and state of division-disintegration amongst the believers; [Ref 9:107]

It might seem strange that despite such an elaborate explanation in Qur'aan about Verb , learned George Sale, should opt for English word "distinction". This erroneous translation had in fact distorted the whole perception and thought conveyed in the sentence. We, unlike Ieb'lees-Shai'taan, do acknowledge heartily to whomever Allah the Exalted has granted distinction-elevation-exaltation.

  • We do not castoff-seclude a single one from amongst them- those Men declared as Chosen, Dignified and Exalted Sincere Allegiants of Allah the Supreme Sovereign and Sustainer Lord of Universes. [Ref 2:136, and identical context 3:84]

These persons who were declared as Chosen, Dignified and Exalted Sincere Allegiants of Allah the Supreme Sovereign and Sustainer Lord of Universes were later, in their strengthen maturity appointed as Messengers in time and space to various nations and the Authenticating Accomplisher of them was appointed and declared Universal Messenger. We reiterate the same belief:


  • The Messenger [Muhammad صلى الله عليه وسلم was the first who] affectionately accepted and believed in that which was descended towards him as compact unit-Book from the Sustainer Lord of him.

  • And the existing Believers of those days; each one of whom had affectionately accepted and believed in Allah the Exalted and the Angels of Him the Exalted, and the Books of Him the Exalted and the Messengers of Him the Exalted, pronounced:

  • "We do not castoff-seclude a single one from the Messengers of Him the Exalted".

  • Further they; the Believers said; "We have listened the Word-Unitary Verbal Passages of Grand Qur'aan recited by the Messenger and have wholeheartedly accepted it.

  • We seek and look forward for forgiveness by You the Exalted, O, Our Sustainer Lord. We know that the return for accountability is towards You the Exalted." [2:285]

  • And those who heartily believed in Allah the Exalted and His Messengers;

  • And they did not castoff-seclude a single one from amongst them - the galaxy of the Messengers:

  • They are the people whom He the Exalted will soon pay their reward.

  • Be aware; Allah the Exalted is repeatedly Overlooking-Forgiving, the ever Merciful. [4:152]

What is the importance and implications of this belief? Why we emphasize upon the Jews and Christians that we do not seclude a single one from the Galaxy of Messengers? The reason is:

  • The Paradise is prepared-made exclusively for those people in time and space who believed in Allah the Exalted and All the Messengers of Him the Exalted. [Ref 57:21]

This is the prerequisite, the fundamental condition to become eligible for taking part in the marathon to the Paradise. Those who seclude even a single Messenger of Allah the Exalted stand disqualified and ineligible for Paradise.

Allah the Exalted tells us about the possibilities of their response to our statement:

  • Responding to your assertion if they consciously accepted likewise you people have consciously believed with the assistance of it Grand Qur'aan, thereby, they have indeed made themselves guided aright.

  • And if they purposely turned back reflective of their negative response, it is for reason that they are only in schism-opposition-desirous of retaining separate identity. [Ref 2:137]


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