Contents: (1) Translation of ayahs; (2) Structure and type of text; (3) Concept—theme; (4) Coherence; (5) Introduction of Qur’ān; (a) Meanings of book; (b) Reliability of book; (6) Classification of human beings: ; (7)  Characteristics of (i) ; (ii) ; (iii) ; (iv) Believe in Qur’ān and earlier revelations - present classification; (v) Conviction about the Hereafter; (8) Verdict about: ; (9) Circular coherence; (10) Litmus test to know whether we are: and entitled for Paradise; (11) Recurrences; (12) Morphological and syntactic analysis.

2. → Ayah 2 to 5 comprising of 41 words is a single lengthy sentence that has many clauses which are in itself sentences but they cannot stand at their own. It resembles a complex sentence in English. It is a declarative sentence.

3. Concept—theme:

Ayah relates to the main theme and objective of the Book - ; and that people become: who are truly the endeavourers for perpetual success - salvation - returnees to original abode-Paradise as its real owners, not guests.

Experts and educationists while teaching about how to read a book suggest that in critical reading x-raying a book is necessary to grasp its structure. They lay the rule that the reader should be able to state the unity of whole book in a single sentence or at most in a short paragraph. This means discovering the main theme or main point of the book. The majority of critical readers can arrive to this grasp only after reading the whole book. Grand Qur’ān is unique; it is rendered facilitative for the reader in all aspects relating to critical reading. The whole structure and the main theme are described in the introductory sentence.

It is disclosed at the outset to facilitate the critical reader; by the choice of a nominal informative and descriptive-declarative sentence which is compactly filled with voluminous semantic information, about the unity of whole book; and explicitly defines and addresses specifically the target audience and those who are the primary readers for the Book:

(a) Introduction of Grand Qur’ān—absolutely void of any peeving content that relegates the exaltedness and reliability of a book—the infinitely reliable book—thus the living and Guide in time and space for the rational and cautious people.

(b) Introduction and characteristic traits of a class of people described by the term: -. Classification of human beings is one of the major sub-topics of Grand Qur’ān. It is the real free will that divides the humanity into two groups of disbelievers and believers in the First Cause - the Creator. Since it is the subject of basic human instinct of brain, it divides men into heedless and heedful—reasonable, sensible, careful, cautious.

4. Coherence:

This is linear - instant response to the individual who prayed to Allah the exalted for providing continued guidance upon the High road that keeps leading safely and stably to the destination of peace and tranquility-Ayah 1:7. He is advised to frequent the Grand Qur’ān for taking guidance from it in every matter for aright course of action and conduct. And out of the three categories of people he had mentioned, first are described who pursue the course for perpetual success.    

For a fresh seeker of truth, it is assured that this book is void of peeving matter and he will find it but infallible discourse of infinite reliability.

Circular coherence:

Read Ayah 2:185

5. Introduction of Grand Qur’ān: The Infinitely Reliable Book

(a) Definition of book;

(b) Reliability of a book

We have heard and read much about the inimitability of Grand Qur’ān; but that were mostly with reference to the art of writing a book. We will discuss it with reference to the proclamation in Qur’ān and by its characteristic features highlighted in its discourse that render it all time exalted and sublime book. We will also refer in our study to the criteria of evaluation of books that render a book great to see the uniqueness and sublimity of Grand Qur’ān in every aspect. Inimitability means impossible to imitate because of being unique. Only that book is inimitable, in true sense of the term, which is infinitely reliable whereby all other available books would stand grouped into a single family as "other than Grand Qur’ān".

Firstly, we should refer to the universal perception and generally agreed characteristics and definition of a book and its purpose; and find the perception and meanings of its equivalent word in Arabic: . Thereafter, we will study introduction of the Grand Qur’ān at  its very outset as the Infinitely Reliable Book and then the reason and evidence of this feature.

Encyclopedia Britannica describes a book: [quoted with thanks]

"Although the form, content, and provisions for making books have varied widely during their long history, some constant characteristics may be identified. The most obvious is that a book is designed to serve as an instrument of communication—the purpose of such diverse forms as the Babylonian clay tablet, the Egyptian papyrus roll, the medieval vellum or parchment codex, the printed paper codex (most familiar in modern times), microfilm, and various other media and combinations.

The second characteristic of the book is its use of writing or some other system of visual symbols (such as pictures or musical notation) to convey meaning. A third distinguishing feature is publication for tangible circulation. A temple column with a message carved on it is not a book nor is a sign or placard, which, though it may be easy enough to transport, is made to attract the eye of the passerby from a fixed location. Nor are private documents considered books.

A book may be defined, therefore, as a written (or printed) message of considerable length, meant for public circulation and recorded on materials that are light yet durable enough to afford comparatively easy portability. Its primary purpose is to announce, expound, preserve, and transmit knowledge and information between people, depending on the twin faculties of portability and permanence. Books have attended the preservation and dissemination of knowledge in every literate society." [Unquote]

: Arabic equivalent of book is derived from Root " ک ت ب". The learned Lexicographers stated about the perception and signification infolded in the Root as under:

كتب (مقاييس اللغة)

الكاف والتاء والباء أصلٌ صحيح واحد يدلُّ على جمع شيءٍ إلى شيءٍ. من ذلك الكِتَابُ والكتابة. يقال: كتبت الكتابَ أكْتبه كَتْباً.
ويقولون كتبتُ البَغلَة، إذا جمعتُ شُفرَي رَحِمها بحَلْقة

ومن الباب الكِتَابُ وهو الفَرْضُ. قال الله تعالى: كُتِبَ علَيْكُمُ الصِّيَامُ [البقرة 183]

كتب (لسان العرب)
الكِتابُ: معروف، والجمع كُتُبٌ وكُتْبٌ. كَتَبَ الشيءَ يَكْتُبه كَتْباً وكِتاباً وكِتابةً

وكَتَبَ الدابةَ والبغلة والناقةَ يَكْتُبها، ويَكْتِـبُها كَتْباً، وكَتَبَ عليها: خَزَمَ حَياءَها بحَلْقةِ حديدٍ أَو صُفْرٍ تَضُمُّ شُفْرَيْ حيائِها، لئلا يُنْزَى عليها

Lane's Lexicon transcribes the contents of Classical Arabic Lexicons in English in these words:

Hence, كَتَبَ البَغْلَةَ, aor. كَتُبَ and كَتِبَ , inf. n. كَتْبٌ, He conjoined the oræ of the mule's vulva by means of a ring or a thong; as also كَتَبَ عَلَيْهَا. (A.) كَتَبَ, aor. كَتُبَ and كَتِبَ , inf. n. كَتْبٌ; and كَتَبَ عَلَيْهَا; He closed the camel's vulva, and put a ring upon it:  or he put a ring of iron or the like upon it, conjoining the oræ, in order that she might not be covered.―  كَتَبَ, aor. كَتُبَ , inf. n. كَتْبٌ; (S;) and ↓ اكتتب ; He sewed a قِرْبَة, or a سِقَآء, or a مَزَادَة, with two thongs: or, accord. to some, he closed it at the mouth, by binding it round with a وِكَاء, so that nothing [of its contents] should drop from it;  [as also ↓ اكتب :] or كتب signifies he sewed a قربة; and ↓ اكتب , he bound it with a وكآء, i. e. bound it round the upper part.

 كِتَابِىٌّ.] كِتَابٌ  [inf. n. of 1, q. v. ― -b2- as a subst.,] A thing in which, or on which, one writes: [a book:] a written piece of paper or [a record, or register; and a written mandate;] of skin: a writing, or writ, or thing written;---[unquote]

It is thus evident that whatever is the context and whatever is the morphology of a word which originates from this Root: the basic meaning and signification shall be:  : يدلُّ على جمع شيءٍ إلى شيءٍit leads to the perception of gathering, grouping, assembly, adjoining a thing with other thing. An act has a built in purpose/objective aimed at. It were/is employed to convey the perception and meanings of conjoining the os [plural ora/mouth opening] of she-camel’s vulva by means of a ring or thong in order to close the opening. The objective is that an unknown male without the will of her owner might not cover her in his absence. Its perception and meaning is to bring the mouth of some container together to conjoin it and sew it.

It thereby signifies the act of writing or inscribing and denotes a book. It may be seen that in the act of writing [particularly Arabic text] and making a book, the basic perception of the Root is conspicuously dominant. Writing is nothing except to bring closer the letters-consonants of the alphabet of a language and stitching-sewing them together. It yields a word of meaningful import and grouping or assembly of words produces sentences. The gathering of sentences yields number of papers-parchments-scroll depending on the quantum of written material.

Like the purpose of stitching the mouth of some receptacle-container; the purpose of writing is to keep the communication preserved and to transmit information and knowledge between people.

The basic purpose of conjoining the mouth of she-camel's vulva is to ensure protection from the unwanted/undesirable entry into it, without the will of the owner when he is absent from her.  The same objective is there when a person authors-put down his statement-thoughts in writing, whereby none can pollute - intermix any thing in that written matter/thought in time and space since it is physically available for reference and visual check.

The difference, between: قول with meanings of an oral statement and: كتاب a book is that the former is the sound a person:   meaning that which he throws out of collection in his mouth. It scatters in air and eventually diminishes, though it may not vanish in reality. On the contrary, if the same thing which one has orally stated is put in writing [placed in a receptacle, conjoined and sewn together] it will become safe and lasting. The psyche of oral utterances [افواه] is also that it quickly spreads and scatters in the society. This is diametrically opposite to the concept and perception of Arabic Root and word كتاب. Therefore, oral verbal communication is not of a permanent value in time and space since only those could hear it in whose ears it had created vibrations. The people far away and the posterity are to hear the voice of the Author and the Relater that is embedded in the assembly of words and sentences of the Book.

The basic objective of conjoining os of she-camel’s vulva is to avoid entrance of undesirable matter in the absence and without the will of the owner. People are bound to add matter of their own perceptions while transmitting oral utterances forward in time and space. On the contrary, if that person had also put it in writing, his utterance would go into confinement in a conjoined and static state; and would thus reach people exactly in the words he had articulated.

The writing of the spoken matter results in inscription fixedly attached or engraved on paper or tablet and covers a space. Anything, letter, treatise, book on having been put into writing attains the attribute of existence and permanence retaining its originality and purity, being the same for everyone in time and space for understanding, perceiving the words/statement/utterances/hadith of the author. Hence, it conveys the meanings: "to prescribe, ordain, make mandatory/obligatory".

The basic perception of Root: ك ت ب is to conjoin and sew together; and ultimate objective of: the book is to conjoin and sew people together making them a unit, homogeneous fraternity.

A nation-fraternity comes into being only when there is a book; a social contract or a constitution. Let us admit affectionately that no language of the world can match the Arabic, the language of the guide lord of humanity: the Last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam, the elevated and praised uninterruptedly.

We will never find a better definition and comprehensive account as to what a book is than the factual information infolded in just three consonants of Arabic language sequenced as "ک ت ب". The best language is obviously the one that conveys volumes of information in few words. ["That language ranks highest which goes farthest in the art of accomplishing much with the little means, OR, in other words, which is able to express the greatest amount of meaning with the simplest mechanism"-Language, its nature, development and origin by Otto Jespersen]

(b) Reliability of book

Reliability and accuracy is the first and the foremost consideration and concern for a critical reader of books. Accuracy refers to whether the book provides verifiable and reliable factual information. We have heard and read much about the inimitability of Grand Qur’ān; but that were mostly with reference to the art of writing a book. We will discuss it with reference to the proclamation in Qur’ān and by its characteristic features highlighted in its discourse that render it all time exalted and sublime book. We will also refer in our study to the criteria of evaluation of books that render a book great to see the uniqueness and sublimity of Grand Qur’ān in every aspect. Inimitability means impossible to imitate because of being unique. Only that book is inimitable, in true sense of the term, which is infinitely reliable whereby all other available books would stand grouped into a single family as "other than Grand Qur’ān". Greater the level of reliability; easier is it to translate and comprehend a book.

The introduction, the first predication about Grand Qur’ān addresses the first concern and consideration of the critical reader by ensuring him:

: It is a demonstrative pronoun and is the subject of nominal sentence. Ayah 1 and this demonstrative pronoun reveals that the speaker is delivering a speech and the Book, which is in the hands of reader, is the script of the speech. A speaker and author uses a demonstrative pronoun to divert and focus the attention of the addressee towards the pointed object, person or concept for assigning it a peculiarity/individuality. Visual axis focused upon an object yields its perfect perception. Therefore, any thing in the reach of the vision that has since been perceived is no more distant irrespective of its distance from the addressee. It stands introduced to the addressee. This demonstrative pronoun is a pointer-introducer of: : the noun made definite by prefixing definite article , it is of type:  الْعَهْدُ الْحُضُورِىُّ denoting that the thing is right in front of you, presence. Thereby, the speaker and listener know it. It means specific known book to the second person-the reader who has either picked it up or to whom it is presented.

Grand Qur’ān is introduced as a peculiar Book. A book contains written material; data, information, physical facts, events and conduct of the earlier generations; knowledge. It contains injunctions, instructions; procedural code, prescription of lawful and unlawful matter or conduct; segregates or demarcates one thing from another, describes the relationship of things, and elaborates the cause and effect of events/rise and fall. Moreover, a book may serve as a Guide giving permanent values and the road map for those seeking the destination.

The two words: ذَٟلِكَ ٱلْـكِـتَٟبُ  do not convey full information for the person who picks it up at his own and to whom it is presented for reading. The book is in the hands of the addressee or is in the process of handing over to him, therefore, it is manifest that the intent of Speaker/Author is not limited to tell him, "This is the Book" or "That is the Book" because he already knows it or is watching it on presentation. The intent is to draw his concentrated attention towards the peculiarity and distinction of its contents-miscellany which he has not yet read and  is still distant from his information and perception. This makes him attentive and enthusiastic to hear or read its ascription/predication.

: It is the solitary occurrence in the Grand Qur’ān. A book is introduced only once to the audience. The accepted and preferable mode of communication is that the subject of speech be the one which is already in the know of the listener/reader followed by ascription that is not in his knowledge. The Book is not presented with these words: "This is the Qur’ān" where: stands as ascription to the demonstrative pronoun. Ascription is defined as the connection of one word with another wherein the listener benefits from the ascription making it proper for him to remain silent. It is a descriptive statement not specifically addressed to some audience. We find mention:   later in 6:19;10:37; and 43:31.

A written piece of information is created by an author for a specific reason. This reason for writing is known as author's purpose. Understanding the purpose is closely related to the ability to identify the tone of a passage. Tone is the mood of author's written voice. Purpose and tone are established with word choice. Choice of words:  impresses the auditory faculty of the reader and helps him recognize that he is addressed by the Majestic authority. "The Voice is the heart and soul of a book"; we will keep quite clearly hearing the "voice" of the Exalted Author and the elevated Relater - Publisher: the honoured Messenger of Allah the Exalted throughout the text of Grand Qur’ān provided we attentively and critically listen and read it.  

People picking up books have different motives and inclinations, serious as well as non-serious to the extent of few for just killing the time. No other book in the world gives this much regards and respect to its individual reader as if he were the sole audience of the Book. Pronoun: "كَ" in demonstrative pronoun: is for second person, singular, masculine; the addressee who has picked up, or is presented this Book. The Book recognizes and acknowledges him as truly a truth seeker. A truth-seeker wishes to get hold of such books only which would reveal to him the information, knowledge, truth and fact and raise their level of understanding. Nevertheless, apprehension and uncertainty is always there that whether or not he will find truth and fact in the book after going through entire volume, and that it might turn out an exercise in futility and waste of time.

The first concern of a serious/critical reader is the accuracy, reliability and objectivity of the Book in hand. These concerns are satisfied only if the book is void of suspicious, conjectural, whimsical, conflicting, un-certain, illusory, perplexing, biased and opinionated matter.

Grand Qur’ān is the only book that cares and respects the concern and time value of serious reader. It addresses the natural apprehension and uncertainty he might feel having picked up the Book in the hope and pursuit of truth.  It tells the reader, whoever he might be, about its peculiarity immediately after cognitive introduction- :

• This is the Book, you will find all the time you read it, that its contents are absolutely void of psychologically disconcerting suspicious, conjectural, whimsical, conflicting, un-certain, illusory, unsubstantiated, biased and opinionated matter. [Refer 2:02]

This is a complete nominal sentence as the first Predicate for the preceding subject: the Book-Grand Qur’ān; defining and describing the structure of the whole book. It is the substance and matter in the book that renders it great. The pursuit of perfection is, as Mathew Arnold said; "getting to know the best which has been thought and said in the world". The best is pure and certain "knowledge" in true sense of the word, not bits of information and opinions. "The Knowledge" is to know infinitely that which will never be affected or altered in time and space. "The Knowledge" is only that which is absolutely void of suspicious, conjectural, whimsical, conflicting, un-certain, illusory, biased and opinionated matter. This unique and unprecedented introductory information ensures the reader that the Book in hand is infinitely reliable; thereby inimitable.

This emphatic and absolute negation of presence of any statement within the Book that might cause disturbance, disquiet, annoyance or agitation of  mind and heart helps satisfy your concern, apprehension and uncertainty regarding achieving objective of reading a book. This negation might place your mind in tranquil state since it subtly suggests that you will certainly find in the Book nothing but the established and proven truth, a source of tranquillity for the heart and mind.

However, if you claim to be a truth seeker, it has also created an obligation upon you; now you cannot refuse reading it otherwise you will expose yourself that in fact you are not a truth-seeker but a prisoner of own thoughts and passions. A truth seeker is never biased, prejudiced and whimsical. He is left with no option but to read the Book and accept its contents or venture to prove them wrong. Being claimant of truth-seeker, you have to read it. Reading of a book creates a liability and obligation upon the reader. He has either to accept its words or discard its version by a counter argument and evidence of fact negating its statement.

: It is a Negation particle, with specific characteristic النَّاْفِيَةُ لِلْجِنْس : that it signifies the negation of genus; negation in absolute sense from all possible angles. Its identification is that it governs the following word and puts it in the accusative state while in default state all nouns are in nominative case/state. Here it governs the verbal noun: .

: It is the subject noun of the negation particle; a Verbal/Infinitive noun, in Arabic terminology مصدر . It is a noun signifying action and state only. It is the source from where the verbs are derived. Its past and present tense verbs are رَابَ-يَرِيبُ. Infinitive Noun [مصدر] signifies the action indicated in the verb derived from it. The action that a verb denotes signifies change and alteration of states in time and space, physical or abstract, which was the intent or objective of doing that act. An action causes an effect to take existence; causes a new state to emerge different to that which existed before the execution of action.

The Root of:: is: "ر  ى  ب".  [Lane Lexicon-ريب] states, " رَابَ-يَرِيبُ, Infinitive Noun رَيْبٌ  "It [a thing] occasioned in me disquiet, disturbance, or agitation of mind. This is the primary signification."  At page 364 [third entry in the right column] it states; " رَيْبٌ   The primary signification is Disquiet, disturbance, or agitation of mind, and accidents or evil accidents of time that disturb or disquiet the heart and mind.]

All the critical readers of the books may collectively catalogue all such elements in non-fiction books that might be considered as unpleasant and disquieting even by one reader; and thereafter peruse the Arabic text of Grand Qur’ān only to find that none is present therein. This renders it infinitely reliable and a pleasant read.

: It is a prepositional phrase relating to predicate of this sentence. The preposition فِي signifies rest in a place or during a time, and motion into a place. This signification is then transferred to the relation subsisting between two things, one of which is regarded as the place in which the other is, or happens, or into which it goes or is put. The suffixed pronoun is for third person, singular, masculine referring to: "The Book", a singular, definite, masculine noun.

The major difference between Verb and Infinitive Noun in meaning is that verb signifies occurrence of an action within a particular time-period, like the past, present or future. The Infinitive Noun [مصدر] alone can only signify the occurrence of an action within the time-period in which it finds mention. Other words are required to signify the action of the verbal noun within the context of past or future. This aspect of peculiar choice of words in a statement of Source language Arabic when ignored causes major "translation loss" in the target language for perceiving the compact thought conveyed therein. These words in the translation, "you will find all the time you read it" attempt to convey this aspect of use of an Infinitive Noun in the statement.  

The Grand Qur’ān itself is the best "Lexicon" that explains perception, meanings, depths and niceties of important words and terms used therein by their use in relation to persons and situations and cause and effect equation. The psychological makeup of Muna'fi'qeen: Imposter believers is duality of thought and conduct which creates a permanent state of restless waver, and toss.

• The fact is that only they feign seeking your permission for exemption to proceed for war who in fact believe not in Allah the Exalted and the Last Day: Muna'fi'qeen. And their hearts are self-irked suffering duplicity.

• The natural consequence is that they, in their self-created state of irksome duplicity of thought, keep vacillating. [9:45]

The effect of:  upon them is:

: Verb: Intransitive; Imperfect; Third Person; Plural; Masculine; Mood: Indicative evident by نَ ;[Form-V]; [و] Subject Pronoun, nominative state; مصدر-تَرَدُّ دٌ Verbal noun. Its Root is " ر د د". Basic perception and signification is to revert back to the original position, location or state. Measure/Form-V verb relate to the intensive meaning of Form-II with the addition of reflexive meaning, i.e. the meanings of Form-II are reflected back onto the subject of verb. The indicative mood of the verb signifies continuance, or frequentative signification. The intensive and frequentative signification renders its meanings as to cause someone to waver, vacillate in an affair, or between two affairs. This reflects a confounded and perplexed state of heart and mind. [Also see p 228-Vol-3, entry 2; Lane's Lexicon] The feel, emotion, and passion and disconcert, irk etc are, in general perception too, related to the heart. Hearts need to disassociate from the emotion and passion to attain a tranquil state:

• Their building, the one they designed, will continue to be irking disquiet of duality sustained in their: Muna'fi'qeen hearts. This irk will continue except that their hearts might diligently self disassociate/distance.

• Remain cognizant; Allah the Exalted is the Fountain and Setter of knowledge-science of visible and invisible domains, realities. considerations; and the Infinitely Just Supreme Administrator of the created realm. [9:110]

Arabic word: is not synonym or synonymous with but is distinct from word: , which when used as a substantive signifies doubt, or absence of conviction/certainty about a matter/concept/idea, skepticism/skepticalness. : "Doubt" takes existence in mind only when someone receives some information about some object or subject that he considers not enough to grant him the feel of sureness and certainty. This state of mind, generally referred as "doubt", reflects ones lack of decision about the veracity of information reaching him. He may neither accept it nor discard it. "Some definitions of doubt emphasize the state in which the mind remains suspended between two contradictory propositions and unable to assent to either of them^". Moreover, the emergence of doubt regarding some bit of information may or may not be the cause of giving rise to emotional disturbance, irritation, irk and uneasiness of heart.

However, some information might place the mind of the recipient in such doubt; especially such information that is contrary to one's long held perception, culture, practice, matters relating to Non declarative memory that have become habit; that might generate, for some, feeling of irk, disquiet, and disconcert. The Grand Qur’ān highlights the point by quoting the statement of ruling elite in response to an information/invitation:   

o

• "It is a fact that we are certainly plunged in doubt about that towards which you are inviting us; the doubt having characteristic trait of a causer of disquiet, irritation, and disconcert". [Refer 11:62]

o

• Moreover, the fact is that they/Bani Iesraa'eel are certainly plunged in doubt regarding it-the Book; the doubt having characteristic trait of a causer of disquiet, irritation, and disconcert. [Refer 11:110 and Replica/Mirror 41:45]

o

• "It is a fact that we are certainly plunged in doubt about that towards which you all are inviting us; the doubt having characteristic trait of a causer of disquiet, irritation, and disconcert". [Refer 14:09]

o

• It is certain that they remained plunged in doubt/skepticism, the doubt having characteristic trait of a causer of disquiet, irritation, and disconcert [in accepting the word of Messengers]. [Refer 34:54]

o

• Moreover, the fact is that those, the posterity after them, who/Bani Iesraa'eel were caused to inherit the Book, certainly are plunged in doubt regarding it/Grand Qur’ān [communicated to you], the doubt having characteristic trait of a causer of disquiet, irritation, and disconcert. [Refer 42:14]

Grand Qur’ān has clarified that: and are not interchangeable and signify different concepts or states of heart and mind. : It might be the consequence and affect of a particular: ; but conversely:  is not the consequence and affect of:  . Cause and affect are not considered as synonyms or synonymous. There is a quote of Arabs of the days of revelation of Qur’ān which further confirms the perception infolded in :

• Or do they say to people, "He is a poet, the one for whom We wait with content the frustrating disquieting time". [52:30]

The quotes of the response of people of the past, on presentation of information and invitation to adopt a different code and mode of life, depict that their doubt leading to disturbance, irritation and disconcert was not factual but volitional. The volitional doubt will cause disquiet and concern when there is conflict and clash between heart and mind; conflict between desire-emotion-passion-considerations of stakes and rationality. The passion overshadowed their rational intellect.

Only that book earns the title of "Sublime Book" which is a source of granting tranquillity to mind and heart by providing tangible answers to all uncertainties and misconceptions. The uncertainties are satisfied only when the Book narrates nothing but the established and proven truths not merely in relations to time and space but such that are sustained and are facts not affected by time and space. We might call it the "Absolute Truth" or "established and proven fact in the whole realm of time and space". The structure, theme and main point of the unity of whole book described by simple negation sentence: also serves as an instrument to evaluate the accuracy and veracity of translations. This par excellence feature is conversely ascribed by an epithet which we will study next:

 They refuse despite the fact that it, Grand Qur’ān, is the Infallible Doctrine-Discourse; [Refer 2:91]

Caution: All translations, including the classical exegeses, are erroneous who substituted the original text-word by another word and then rendered the meanings of the sentence in target language. The basic academic principles of translation and interpretation of texts in target language text do not permit substituting the choice word of original text by another word of the same language before rendering the sentence meanings in target language. It is incorrect rather biased approach.

The lamentable aspect is that majority of English and Urdu translations are not the original works of their authors but are mere plagiarism. They seem to have selected the work of George Sale and John Rodwell as model. Both these scholars certainly fall in the category of scholars declared as enemies of the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam - the original publisher of Grand Qur’ān.

George Sale: There is no doubt in this book; it is a direction to the pious,

John Rodwell: No doubt is there about this Book: It is a guidance to the God-fearing,

6. Classification of human beings: kinds of people: the holders of: The ultimate ethics; the characteristic for immortalization and perpetual happiness.

: It is the second predicate of the subject of sentence. "This Book is a Guide-Manual for those who sincerely endeavour to attain salvation."

: It stems 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. 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.

• Mūsā [alai'his'slaam] said: "He the Exalted is Our Sustainer Lord Who have given shape and dimensions to every thing of His creation. Afterwards the completion of intermediary processes He the Exalted prescribed regulation - information code for its course of conduct, proceeding and management. [20:50]

• You the Messenger [Sal'lallaa'hoalaih'wa'salam], repetitively praising the Name of your Sustainer Lord the Exalted, keep struggling for the assigned job. [87:01]

• He is the One Who created all that exists. Thereat, He stretched-fashioned-equated-made it even. [87:02]

• Moreover, He the Exalted is the One Who destined things in measure-limit-scale-proportional relativity.

• Thereby, He the Exalted prescribed regulation - instruction for its conduct, operation and management. [87:03]

• The fact remains that prescribing the regulation - information code for the course of conduct, proceedings and management. exclusively rests upon Our Majesty. [92:12]

 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.

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, wariness, fending off. It signifies such people who endeavour for ultimate success by remaining mindful and cautious and avoid unrestrained conduct.

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 one 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 such frame of mind otherwise all ethics is just ritual of no avail.

• And you the Messenger [Sal'lallaa'hoalaih'wa'salam] convey them the news of the two sons of Adam as the infallible statement of fact relating to time when they both had offered a sacrifice.

• Thereat, the sacrifice offered by one of them was accepted. And that offered by the other one was not granted acceptance. He whose sacrifice was not accepted said to the other: "I undertake on oath that I will certainly kill you".

• He replied: "The fact is that Allah the Exalted accepts the offerings of those who sincerely endeavor to attain salvation. [5:27]

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. 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 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]

7. Characteristics of .

The first characteristic attributed to them is:

• They are the people who heartily accept and believe in the presence of the Unseen—not in their sight: their Creator: Allah the Exalted.

: 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:

• He the Exalted is the One Who has created you people;

• For reason of enjoying real free will, a rejecter - disbeliever is there amongst you, and a believer in the Creator, without being in sight, is there amongst you.

• And Allah the Exalted is ever watching the acts you people perform. [64:02]

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.

• Our Majesty has created you people. Thereby, why you people not accept and publicly endorse - affirm this fact? [56:57]

• Thereby, have you seen-examined that which you people keep pouring - ejaculating?  [56:58]

• Are you the people who create that (sperm)? Or Our Majesty are the Creator? [56:59]

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

• Know it; We had indeed given to Mūsā [alai'his'slaam] and Haroon [alai'his'slaam]:

• The Criterion-delineator of right and wrong, fact and conjecture; and a source of enlightenment; and a reference source: guide-Manual for those who sincerely endeavour to attain salvation. [21:48]

• They: Mutta'qeen are the people who remain mindful and fearful of Omnipresence of their Sustainer Lord despite being not in their sight;

• While they are consciously apprehensive about the Appointed Moment. [21:49]

• Know about those people who, being afraid, mindful and cautious of their Sustainer Lord, are humbly loving ones—for fear of Him stand in awe; [23:57]

• And the Paradise is brought nearer, opposite of something being distant away, for those who sincerely endeavor to attain salvation. [50:31]

• This is what you people are promised for everyone who maintains sincere righteous orientation and remains guarding; [50:32]

• It is he who remained careful/mindful/afraid of Ar'Reh'maan without He being in sight;

• And he came with a dedicated heart. [50:33]

• Indeed those people who remain careful/mindful/afraid of their Sustainer Lord  without being in their sight,

• Forgiveness and magnificent reward is guaranteed for them. [67:12]

: 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.

• Likewise, none at all weight-mass of sprinkled dot-speck present in the Earth nor that present in the Sky conceals and will conceal itself to distant away from your Sustainer Lord.

• Know it that neither genus of particles relatively diminutive in mass than the speck; nor genus of particles that are relatively greater than that, are but inventoried in a book that makes everything explicit: isolated, individualized and distinct. [10:61]

• And He the Exalted is with you wherever you people might be;

• And Allah the Exalted is ever watching the acts which you people perform. [refer 57:04]

• Have you not visualized/understood the apparent fact that indeed Allah knows whoever/whatever is in the Skies and whoever/whatever is in the Earth;

• In the secluded mutual planning consultations there has never been three persons except He the Exalted being the fourth with them,

• And neither there have been five except He the Exalted being the sixth with them,

• And nor any smaller number than those nor larger except that He the Exalted has always been along with them wherever they may have been.

• Afterwards on the Day of Judgment He will inform them about that which they did.

• The fact remains; Allah the Exalted is eternally the knower of absolute: visible and infolded knowledge of physical realm: all that exists.  [58:07]

Man is strange in behaviours. 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:

• And they- members of ruling elite were not expecting to be held accountable before Our Majesty said to people;

• "Why is it Angels have not descended upon us or we see with our eyes our Sustainer Lord".

• Certainly they felt obsessed with pride of grandeur in their Selves and behaved insolently showing extreme insolence. [25:21]

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:

• Moreover, recall that point in time when you had said: "O Mūsā! We will not accept your word till such time that we might see Allah the Exalted, manifestly with naked eye".

• Thereupon, the thunder storm seized you people;

• While you were continuously observing it. [2:55]

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:

• Thereby subjecting them to accountability on Day of Judgment, Our Majesty will certainly  question those people towards whom the Messenger were sent;

• And We will certainly enquire from the Messengers about the response they received. [7:06]

• Thereat, in response to their answer, Our Majesty will narrate the history to the Messengers in detail based on knowledge;

• Mind it, We were never absent from the scene like the Messengers after their natural death. [7:07]

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 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:

• Is it for reason that they have not yet traversed in the world - land [seeing archeological evidence of past history]—

• Whereby the hearts may become such that they could with it reflect to differentiate - draw conclusion;

• Or ears become such that with them they could truly listen [the facts of past being narrated to them].

• [they do not respond] The fact is that indeed "the vision: neurological signal stored in memory after interpretation of the image seen" never gets blind but the hearts become blind which are in the chests [to recall/retrieve/again see the stored fact]. [22:46]

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:

• He the Exalted is the Primal Originator-Creator of the Skies and the Earth;

• He has created/declared/appointed for you people from your own selves as mates/companions.

• And amongst the Mammals pairs/mates;

• He is the One Who spreads you people in that manner.

• There is not at all a physical object: matter and living for the purpose of describing Him.

• And He is the One Who is eternally the Listener [of what is said, at whatever frequency] and is of Vision - everything/act is in His focus. [42:11]

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:

• Does he presumably assure himself that not a single one has watched him? [90:07]

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.

(ii) Second characteristic trait of:  

The second characteristic trait 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.

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:

• Iebra'heim [alai'his'slaam] prayed: "My Sustainer Lord, declare me as he who institutionalizes the As-Sal'aat: Time Bound Protocol of Servitude and allegiance. And declare as such someone of my progeny." [Red 14:40]

This protocol is thenceforth the permanent symbol and protocol of:   =   = = —Community of Iebra'heim alai'his'slaam—perpetually prescribed code of conduct—Islam—High Road: that leads safely and stably to the destination of peace and tranquility—  The abode of perpetual tranquility, 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:

• The fact about Ass-sa'laat: It has remained prescribed and mandatory for the true believers, characteristically time-bound; scheduled. [Ref 4:103]

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:

• Shall I inform you upon whom the Shaiteen/Devils descend? [26:221]

• They descend upon each one of perfidiously lying sinner. [26:222]

• They spread - throw before people the hearsay and most of them are liars. [26:223]

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

(iii) Third characteristic trait of:  

The third characteristic trait in ascending order is described:

• Further, 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] [2:03]

This too is otherwise a complete sentence, but it is a clause because the pronouns are referent to antecedent: .

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:

• You people might never attain the Virtue until and unless you people may heartily and generously spend [seeking appreciation and approval of Allah, the Al-bur'ro] a part out of that: wealth which you people love most to retain.

• And should you spend in whatever manner [openly or secretively] anything of benefit;

• Thereby for reason of omnipresence Allah the Exalted is certainly always aware of it. [3:92]

[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.

(iv) Fourth characteristic trait of:  

The fourth characteristic trait in ascending order is described:

• Moreover, they (Mutta'qeena) are those who 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.

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: .

(v) Fifth characteristic trait of:  

The fifth characteristic in ascending order is described:

• And they have conviction regarding the Hereafter.

: 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 feature is that it is the end after which similar thing will not occur. The Hereafter will be the "New-Modern creation":

• Were We then weary with the originating creation?

• No, there was even not the slightest weariness as earlier told you [46:33]; the fact is that they feign being in confusion about the modern/latest creation - resurrection. [50:15]

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:

• Know it, they said, "Is it possible that when we would have become bones and decayed, disintegrated as crumbled particles, we become revived as renewed creation?" [17:49]

• You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "You will certainly be revived even if you would have become stones or iron; [17:50]

• Or anything which you consider adamantine: extremely hard or unyielding in your thoughts."

• In response to it they will say, "Who will revert us to original position?"

• You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "He the Exalted Who brought you into being in the first place".

• In response, they will shake their heads towards you and will say, "When will it accomplish?"

• You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce, "It might have come nearer; [17:51]

• Be mindful, the Day He the Exalted will call you, thereat, you people will reflexively respond by His glorifying praise;

• And you people will guess that you lived in dead state but for a little while." [17:52]

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

• Take note about this book: Grand Qur’ān: Our Majesty has compactly descended it. Its other peculiar characteristic is that it is rendered permanence and perpetuation for ever.

• Its yet another characteristic is that it is the affirmer-certifier-sanctifier of that which was communicated and revealed in times before it.

• The intended objective of it is that you the Messenger [Sal'lallaa'hoalaih'wa'salam, with it] might admonish and awaken the inhabitants of the Mother of cities [Mecca-the Sanctified City]; and all those who inhabit around it. [the whole world]

• Take note; those who truly believe in the Hereafter; they heartily accept and believe in it: the Grand Qur’ān.

• And they remain vigilant for regularly performing their As-Salaat: time bound Protocol of Servitude and Allegiance. [6:92] 

(8) Verdict about:

At the end of sentence two, otherwise grammatically sentences, are the clauses with similar structure that contain a verdict about the people described earlier. Repeating a sentence structure is termed "parallelism" which is an elegant method of creating cohesion.

• The aforementioned people are progressing upon the guidance communicated by their Sustainer Lord ["My Aaya'at" in the Qur’ān].

• And they are the people who are truly the endeavourers for perpetual success -  fruitfulness. [2:05] [Its Replica/Mirror 31:05]

This Ayah is replicated in the introductory part of Chapter 31 wherein Ayah 1 and 5 are identical to that of this Chapter.  

The perpetual success signifies honourable return to the Original Abode of Man - 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 towards the Paradise.

• Her capaciousness-width is that of the Skies and the Earth.

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

(9). Circular coherence:

There are two coherence schemes, linear and circular, later is also called Semitic coherence. In Semitic coherence the discourse looks more like a ring than a line. The first passage in such a ring discourse would connect linguistically and thematically not to the next passage; but to the last passage. The second passage would thus connect with the second to last one, and so on.

Grand Qur’ān is a unique book. It has both the schemes of linear and circular coherence. Ayah 2 of this Chapter has circular coherence with Ayah 2:285, the second to last one. We have noticed that the characteristic traits of: Mutta'qeena are described with reference to two frames of timeline, immediately before the appointment of exalted Nabi Muhammad Sal'lallaa'hoalaih'wa'salam as the Last Messenger - Spokesperson of Allah the Supreme Sovereign and the revelation of Qur’ān, and the time frame immediately afterwards. They who were: they were: truly the staunch monotheist believers. Upon the revelation of Grand Qur’ān, they accepted it:

• The Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam 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 Monotheist 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 galaxy of the Messengers of Him the Exalted".

• Further they the Believers said: "We have listened the Word-Unitary Verbal Passages of Grand Qur’ān 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]

(10) Litmus test to know whether we are: and entitled for Paradise:

The direction of achievement is seeking protection, forgiveness and the Paradise. The most crucial information about the Paradise is given in this disclosure:

• The Paradise is prepared exclusively for those who sincerely endeavor to attain salvation..

Do we have any barometer, instrument or litmus test sort method to assess at any given point in time whether or not we fall in the fortunate category of those who have: firmly embedded in their hearts? The best test and examination can obviously be the one adopted by Allah the Exalted. 

• This is a certain fact that the believers who keep their voices humbled in the grace-by the side of the Messenger of Allah the Exalted:

• They are truly the people, the hearts of whom Allah the Exalted has Personally examined finding them sincere for salvation.

• Protection/forgiveness and a splendid reward is assuredly in wait for them. [49:03]

: It is a Nominal Sentence, in nominative state as the Predicate of Verb-Like Particle.  Demonstrative Pronoun [Indeclinable Noun] refers back to the people specified with reference to their conduct with feel of respect and deference, whenever they are in the Grace-by the side of the Elevated Messenger of Allah, the Exalted. This Pronoun is the Subject of Nominal Sentence and the following Relative Pronoun is the Predicate, in nominative state. 

: This is a complete Verbal sentence, comprising of Verb, Subject and Object. It is [صلة الموصول] a linkage clause for Relative Pronoun explaining and specifying it. The Subject, Performer of the act of the Verb is Allah the Exalted. The act done is . It is Perfect Verb of Form-VIII from إِمْتِحَانٌ Verbal noun. It signifies testing and examining something. Form-VIII verbs denote reflexive meanings denoting the action having been performed personally by the Subject.

The object that has been tested and examined is: "the hearts of them". The masculine, plural pronoun of this possessive phrase refers back to those who act in the manner described earlier. 

:  Prepositional Phrase relating to Verb. The search, scrutiny and examination of an area-object is for finding the presence or otherwise of something. The result yielded by this examination is the embedded desire for salvation. It is further confirmed by the following declarative clause, pronouncement of verdict that they have achieved the destination, which believers are asked to effort for. It is announcement of forgiveness and great reward for such people.

This is the Litmus Test to gauge the level of: one has in his heart. Let us start peeping into our hearts to gauge the level of respect and deference we have therein for the elevated Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. In case, it is not short only in relation to Allah the Exalted, thereby we must become suspect about achieving anything on the strength of our actions, which we, in our own assessment, might believe as weighty.

(11) Recurrences:

: Once

: Recurrence: [(1)02:02(2)4:87(3)6:12(4)10:37(5)32:02(6)42:07(7)45:26=7 [with Shadda on (1)03:09(2)3:25(3)17:99=3

Recurrence: (1)2:03(2)9:71=2

: Recurrence:(1)2:03(2)8:03(3)22:35(4)28:54(5)32:16(6)42:28=6

Recurrence:(1)2:04(2)4:162=2

Recurrence: (1)2:05(2)31:05=2

Recurrence: (1)2:05(2)3:104(3)9:88(4)24:51(5)30:38(6)31:05=6  Also in 7:157except وَ and with "fa" in 7:08;23:102;59:09;64:16

(12) Syntactic Analyasis