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
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
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
And in that which was
given to all
those declared as Chosen, Dignified and Exalted Sincere Allegiants
[plural of Nabi
from their Sustainer Lord.
We do not
castoff-seclude a single one from amongst
And we are subjects
exclusively for Him the
Exalted consciously following Constitution-Code of Conduct
prescribed by Him the Exalted".
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
alai'his'slaam as well the Last
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
Nor they believe in
the Book communicated to humanity
Christians do not believe and
accept the Last Messenger Muhammad
the Grand Qur'aan.
We firstly pronounce
that we heartily believe in that which is communicated to us,
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
declaration of ideological belief is the subject of our study. It is
the first English translator of Qur'aan,
published in 1734, had erroneously
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
and تفسير الطبري
ignored what was
They had stated that
it negated the
belief of Jews
as included in
the Group of
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
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.
Separable Preposition + Attached pronoun: Third person;
masculine in genitive
state. It relates to the elided adjective for preceding
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
originating from these Roots on various well defined
retain the original
in the Root with additional meanings and connotation, shades and colours
added by peculiar pattern-placing of vowels-syllabification,
addition of consonants.
infolded in Root "ف ر ق"
as reported in
Arabic Classical Lexicon is that of:
الجمع That it denotes an act
opposite to collection, inclusions, assembling, gathering, assembly. It
signifies separating, disjoining, dispersing, or seclude. Lane's Lexicon
He separated it
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.
[He made, or
caused, a separation &c., or
much, or a wide, separation, &c., between the things].
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,
does not signify
English noun "distinction" means:
World English Dictionary
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"
portrayed by contrast words in real situations:
Noun/Noun of action: Indefinite; singular; masculine; nominative.
Its meanings "parting-seclusion"
are evident from the effect that it yields,
breaking of accompany:
said, "In case I ask you question about anything after this query,
you should not keep me
Indeed you have
from my side". [18:76]
Imperfect; Second person; singular; masculine; [Form-III]; Mood: Jussive.
It is from مصدر-مُصَاحِبَةٌ
Verbal noun denoting companionship,
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
thereat you husbands cause
them in your fold
accordance with known norms of society;
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.
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
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
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.
And you should
neither be like those who
caused partitioning in their prescribed Code of Life, and became
separate disintegrated identities-sect.
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
Grand Qur'aan has also
used the Verbal Noun of Form-II Verbs of this Root:
It might seem strange
despite such an elaborate explanation in Qur'aan about Verb
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
Word by Word
Grammar of Arabic of Grand Qur'aan