→ Ayahs 2-23-24 comprising of 37 words is a single lengthy recommencing sentence that has few clauses which are in itself sentences but they cannot stand alone. It is a conditional sentence. It is a complex sentence comprising of a condition clause (protasis) and response clause (apodosis). Traditional grammarians classify conditional sentences in the English language into three types: real, hypothetical and unreal conditional. It has argumentative clauses that depart from the assumption that receiver's beliefs must be changed.

Concept—theme:

Ayahs relate to the argument and evidence of second segment of the thesis statement of Divine Discourse: مُّحَمَّدٌ رَّسُولُ اللَّهِ ۚ Muhammad [Sal'lallaa'hoalaih'wa'salam] is the Messenger - Spokesperson of Allah the Exalted.

The subject is about the Origin of the Book - Divine Revelation and the concept of inimitability of Grand Qur’ān being a Divine Discourse. All books other than the Divine Discourse are imitable.

Coherence:

Key words:

It is conjunct to the Ayahs 2:21-22 by course coordinator conjunction and the audience continues to be the humanity by the use of second person masculine plural pronoun. The key word ties it and links it back to the first sentence of Ayah 2 of the Chapter:

Recommencing particle It is a discourse coordinator, that signals the speaker's identification of an upcoming unit which is coordinate in structure to prior unit.

Conditional Particle; If, Subject to, provided that;

: Verb: Deficient Perfect; second person; plural; masculine + Suffixed subject Pronoun [اسم كَانَ]; nominative state referent to addressee the humanity; meaning "you have been". The plural pronoun is always also referent to each individual. This conditional sentence conjuncts to the preceding command sentence for such individuals who might be feeling reluctant to obey the command because of the possibility of obtaining this condition.

: This prepositional phrase relates to the elided predicate of preceding deficient perfect verb. One can plunge into duality of mind and perplexity or it can be caused by misleading publicity.

  : This clause relates to preceding verbal noun, that this perplexity is "regarding that which Our Majesty has gradually revealed upon Our Sincere Allegiant."

: It is a Possessive Phrase; first noun is also definite because of possessive pronoun, signifying "the Allegiant of Our Majesty". The first person mentioned by choice of words expressing personal affiliation is the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. The Grand Qur’ān concatenates facts in perfect sequence and chronological order that covers physical and non-physical realms, temporal and pre-temporal eras. The word: "the Messenger of Our Majesty" is not the choice word here. In the timeframe of revelation, people who were already believers did know him and accepted the Grand Qur’ān as Divine Revelation:

• And news about those: Who had heartily accepted-believed and conducted righteously and moderately [Nisara-Christians, and Monotheist believers belonging to people whom book was not given];

• And acknowledged-accepted that which has gradually been communicated to Muhammad [Sal'lallaa'hoalaih'wa'salam]; Grand Qur’ān:

• -- And Qur’ān is the Infallible Doctrine-Discourse, which is sent compactly towards them in easy to read and comprehend composition by their Sustainer Lord --

• He the Exalted has exonerated them of their past lapses and shortcomings;

• And has perfected their condition. [47:02]

The perplexity, that some one of the audience might be in, is not mentioned but is conspicuous from the apodosis clause that it is regarding the authorship of the Book:

: Thereby, the best course to get out of disconcerting duality of mind on this point is that you bring one Surat: Segment authored in semblance of a Segment of it: Qur’ān.

The humanity is the audience; Arabs and non-Arabs. Therefore, suggestion is not for trying authoring a:  a segment denoting: "an Enclave of superiority and elevation-Ascending Leap",  resembling one of Qur’ān. But the challenge is to bring it from anywhere including the Mother City Mecca and at any point in time.

A simple solution is suggested. If someone is perplexed that the Qur’ān is not a Divine Revelation but is authored by the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam: it should be easy to find a short text authored by another writer-linguist, not replica, but just resembling that of Qur’ān. Moreover, the tools of Arabic language are equally available to writers and linguists the world over.  Therefore, if some one is caught in a genuine confusion, or alleges that the Qur’ān is authored personally by the Exalted Messenger Muhammad صلى الله عليه وسلم   then he must be able to find some written material, having semblance in its contents with that of Qur’ān, drafted and authored by anyone in the whole of  the world. This suggests a simple solution argument to the one who may have genuinely been caught in confusion and duality of mind. Equally, it places a challenge to him who deceptively attributes it as personally perceived, compiled and authored by the elevated Messenger Muhammad صلى الله عليه وسلم .  then it should not be hard for him to find another work resembling it.

: "For the needful, you invite-get help of all your friends-helpers-lawyers available to you other than Allah the Exalted." This magnanimous offer further negates the possibility of their hypothesis being true.

: It is also a conditional clauses with elided apodosis clause since it is mentioned in the preceding sentences. "Try it, if you were truthful in expressing perplexity about source of Qur’ān."

The coherence in Grand Qur’ān is of par excellence. The flow of information is in such sequence that the listener/reader nowhere find an occasion and justification to break his silence and interrupt the speaker/text for seeking clarification. The flow of information about variety of thoughts and subjects is in such sequence and  linkages that the absorbed attention of listener/reader might not distract. The flow, coherence and linkages are so strong that, applying the principle of Arabic language; which permits that Subject [مبتدأ] of a Nominal Sentence may have many Predicates, one may say that whatever till end is there in the discourse after: is its predicate. This reflects sublime concatenation, consistence, contiguity and colligation in the Grand Qur’ān.

This Ayah conjuncts to the introduction of the Book in different perspective of its Divine Origin - intellectual property of the Book published by the Messenger:

.....................

• This is the Book, you will find reading it that its contents are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, incongruous, biased and opinionated matter. [refer 2:2]

• And/However if you are perturbed: cast in disconcerting duality of mind regarding authoring- compilation of it: Qur’ān, which We have gradually revealed upon Our Sincere Allegiant----;

• Thereby, the best course to get out of disconcerting duality of mind on this point is that you bring one Surat: Segment authored in semblance of a Segment of it: Qur’ān. [refer 2:23]

The predicate of the first sentence by negation of the presence of all sorts of peeving substance in the contents of the Book, which renders the Discourse infinitely reliable, conspicuously suggests its origin as Divine. The par excellence coherence may be seen that by using repetition device the present conditional sentence conjuncts to the first sentence even after 294 words in between passed. The subject matter of this Ayah will again conjunct by repetition of key words and sentences with a far distant part of discourse:

• Mind it, this Qur’ān were not a compilation that might be authored, compiled or edited by someone other than Allah the Exalted.

• [The Messenger has not authored it] In fact this Qur’ān is the affirmation and authentication of that: Book, revelations which was communicated before it.

• Moreover, the organization-differentiation-delineation-arrangement of the said Book: Qur’ān has been by the command of the Sustainer Lord of the Universes;.

• Let it be known about the contents of the Book that it are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, incongruous, biased and opinionated matter.

• It is communicated by the Sustainer Lord of the universes-all physical realms. [10:37]

• Contradicting it, do they keep saying to people: "He: Muhammad [Sal'lallaa'hoalaih'wa'salam] has drafted, compiled it: Qur’ān with his own effort, perception, knowledge, and understanding?"

• You the Messenger [Sal'lallaa'hoalaih'wa'salam] ask them: "If you think it is authored by me, thereby, you bring one Surat: Segment authored in semblance of a Segment of it: Qur’ān.

• And for the needful, you invite- get help of all your friends-helpers-lawyers you have access to other than Allah the Exalted;

• Try it, if you were truthful in your assertion about authorship of Qur’ān." [10:38]

 Note the repetition of sentence: of Ayah 2:23—the commanding voice is of the Author of the Book; and the sentence is repeated by adding a command verb: addressing the exalted Messenger, the publisher of the Book to give the same command. The sentence: is repeated: with change of one word to restrict to individual's choice and access to linguists, writers, authors of books in Arabic language. And the last sentence: is also repeated.

• Sequel to this effort, if you people have not been able to do it—

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

• Thereby, you people be consciously cautious of the Heated Hell-Prison—

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

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

Ayah is conjunct to the previous clause with cause and effect conjunction particle and is a conditional sentence. In between conditional clause and its its apodosis clause, the verbal sentence: is a parenthetical clause emphasizing that inimitability is a permanent feature of the Book. Parenthesis is a rhetorical device. In English the parentheses can be circumscribed either by dashes -- they are more dramatic and forceful -- or by parentheses. All rhetorical devices are primarily meant to create effect. This device creates effect of extemporaneity and immediacy. Parenthetical form also serves to give some statements a context which they might not have if they were to be written as complete sentences following another sentence. This sentence creates much stronger effect to persuade the reader realizing the fact and concentrate on the discourse instead of indulging in futile efforts.

Thereby humanity is directed to become mindful and cautious of the Heated Hell-Prison which is prepared as final abode for the Non-Believers of Grand Qur’ān:

• Certain fact about those who have deliberately refused to accept is that:

• Their Wealth and their Progeny might never avail to fetch them tangible laxity and relaxation from the grace of Allah the Exalted.

• Be aware, they are the people who will be the charred-affected of the Heated Hell-Prison. [3:10]

• And you the Messenger [Sal'lallaa'hoalaih'wa'salam] give glad tidings- assure/guarantee to those who have heartily accepted- believed, and performed deeds-acts righteously-moderately: [as directed in the Book]

• That gardens are in wait- prepared- promised for them where streams flow on lower side by it.

• -- Every time they were fed variety of fruits there from as sustenance, they said: "This fruit is alike which was given to us foretimes--

• And they were given things in resemblance of their perceptions --.

• And that spouses of purified- clean heart as companions-mates are assured for them therein.

• And they will abide therein permanently. [2:25]

The Ayah is conjunct to the previous one by discourse coordinator particle: [wāw]. And the discourse is interrupted by addressing directly to the exalted Messenger Sal'lallaa'hoalaih'wa'salam. It is another rhetorical device termed Apostrophe—literally, a turning away from one's strophe to address someone else. It interrupts the discussion on a subject or discourse and addresses directly another person or personified thing. The humanity is informed that the upshot for the non-believers is the scorching Hell-Prison who ascribe intellectual property of Grand Qur’ān to the elevated Messenger. To give another clue to them about erroneousness of such pretension of some, the address is turned towards the Messenger with a command verb. It shows how could he be the author of it when he himself is being directed to do a certain thing revealing his status and position as spokesperson.

What he is advised is to give glad tidings/stand guarantee to the believers is also a rhetorical device called "antithesis". This device establishes a clear, contrasting relationship between two ideas by joining or juxtaposing them in adjacent phrases, clauses or sentences. It is useful for making relatively fine distinctions or for clarifying differences which might be otherwise overlooked by a careless thinker or casual reader.

Since the physical world is in couplings-duals - male female - positive-negative, human beings are inveterate categorizers, so the mind has a natural love for antithesis which creates a definite and systematic relationship between ideas.

: It is Imperative verbal sentence with second person subject hidden pronoun is referent to the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. The last consonant has added vowel sign to break اجتماع الساكنين cluster of two vowel-less consonants. Verb is of Form-II from مصدر-تَبْشِيرٌ Verbal noun. It stems from Root:ب ش ر. Ibn Faris [died-1005] stated:

ظهور الشّيء مع حُسْنٍ وجمال. فالبَشَرة ظاهِرُ جِلْد الإنسان، ومنه باشَرَ الرّجُلُ المرأة

That it signifies the emergence, manifestation, occurrence, happening of a thing with its face beauty and proportional body structure. It denotes the visible skin of the man; and from it is derived/interred husband-wife sexual intercourse.

The effect on observing: حُسْنٍ وجمال in an object/person is gladdening and the result is feel of joy. Similarly the husband-wife sexual intercourse resulting in orgasm gives feel of joy, tranquillity, serenity [refer 30:21]; and more than usually vigorous and alive.

Thereby, in Form-II verbs it signifies giving gladdening news relating to the acquisition or expectation of something good that triggers the feel of joy.

The irreducible semantic features are rendered explicit at the very first place of its occurrence. Firstly, that the news is infallible fact, not a prophecy. It is very meaningful that the speech which the elevated Messenger is advised to convey is interrupted in the middle by an information giving sentence using passive perfect verbs giving living conditions and expression of the residents of the gardens. This emphasizes that the news the elevated Messenger is conveying is as authentic as if it has already happened. In English also we have the future perfect verbs to convey the certainty of happening in the future. And then the news continues: .

Secondly, the promised things are such that the recipient can perceive them in his imagination as delightful and exhilarating.

This verb signifies joyful news distinct from happiness which is a temporary affair with reference to time frame based on outward circumstances. It is specifically mentioned that this news is about a joy that has permanence with reference to time frame.

It is the first time that the concept of reward/award is introduced in the Divine Discourse which is: gardens. But as a critical reader we need to note the apostrophe and the verb: because if it was not there even then the remaining sentence was in perfect cohesion with the previous discourse as we find later in a similar situation this antitheses:

• And regards those who heartily accepted-believed and conducted moderately in accordance with the Book: We will soon enter them into:

• Gardens; canals of water flow by their side; the characteristic feature of those gardens. They will reside therein indefinitely.

• Spouses of purified-clean hearted as companions-mates are assured for them therein.

• And We will enter them into shade; permanently plenteous. [4:57]

Linguists say that every rhetorical device has an effect and for catering speech to the audience – what is known as being exigent. It takes care of psychographics of audience. Grand Qur’ān is inimitable because it is the only living Book meant for those people who are truly living ones. It is not for literally and metaphorically dead people. Therefore, it is organized in such manner with choice of words, phrases, structuring of sentences and segments of text, flow of discourse, and par excellent use of rhetorical devices that renders not only the Divine Discourse living but also its reader as alive in time-space.

If we just reflect upon this segment which is directly addressing us, every member of the humanity, we will feel alive not only in the present times but also alive in the company of the people who were living in Mecca prior to its first time deliverance to them. Only such person can be assigned to deliver news about the remote future who is already acknowledged by the society as truthful and trustworthy.

Anyone who wish to feel as if he is present in the very moment, right between the lines, he must critically read taking notice of the time frame of audience in every sentence and segment of the Discourse.

• And you people realize that the Messenger [Sal'lallaa'hoalaih'wa'salam] of Allah the Exalted  is present among you—can be imagined as if he is among you; [refer 49:07]

In this sentence the prepositional phrase: ; in which the object pronoun includes each living individual of humanity, relates to the elided predicate of Verb-Like particle. The audience of the time frame 7th century knew the presence of the Messenger of Allah among them, and for us today the elided predicate will mean the same thing.

Recurrences:

: Recurrence: (1)2:21(2)2:168(3)4:01(4)4:170(5)4:174(6)7:158(7)10:23(8)10:57(9)10:104(10)10:108(11)22:01(12)22:05(13)22:49 (14)22:73 (15)27:16 (16)31:33(17)35:03(18)35:05(19)35:15(20)49:13=20

: (1)2:23(2)22:05=2

:(1)2:23(2)2:31(3)2:94(4)2:111(5)3:93(6)3:168(7)3:183(8)6:40(9)6:143(10)7:194(11)10:38(11)10:48(12)11:13(13)21:38 (14)27:64(15)27:71(16)28:49(17)32:28(18)34:29(19) 36:48(20)38:157(21)44:36(22)45:25(23)46:04(24)49:17(25)56:87(26)62:06(27)67:25=27

  :(1)2:23(2)2:107(3)3:64(4)4:119(5)4:173(6)9:31(7)9:116(8)10:38(9)11:13(10)11:20(11)11:113(12)29:22(13)29:25(14)33:17(15)34:22(16)42:31(17)42:46(18)71:25=18

: (1)2:24(2)66:06=2

: (1)2:24(2)3:131=2

: Recurrence: (1)2:25(2)2:82(3)2:277(4)3:57(5)4:57(5)4:122(6)4:173(7)5:09(8)5:93(9)7:42(10)10:04(11)10:09(12)11:23(13)13:29(14)14:23(15)18:30 (16)18:107(17)19:96(18)22:14(19)22:23(20)26:227(21)29:07(22)29:09(23)29:58(24)30:15(25)30:45(26)31:08(27)32:19(28)34:04(29)35:07(30)38:24(31)38:28(32)40:58(33)41:08(34)42:22(35)42:23(36) 42:26(37)45:30(38)47:02(39)47:12(40)48:29(41)65:11(42)84:25(43)85:11(44)95:06(45)98:07(46)103:03=46

: [ فى محل نصب صفة ] Adjectival description.  (1)2:25(2)2:266(3)3:15(4)3:136(5)3:195(6)3:198(7)4:13(8)4:57(9)4:122(10)5:12(11)5:85(12)5:119 (13)9:72(14)9:89(15)13:35(16)14:23 (17)16:31(18)20:76(19)22:14(20)22:23(21)25:10(22)29:58(23)39:20(24)47:12(25)48:05(26)48:17(27)57:12(29)58:22(29)61:12(30)64:09 (31)65:11(32)66:08(33)85:11 (34)98:08=34

:  (1)2:25(2)2:39(3)2:81(4)2:82(5)2:217(6)2:257(7)2:275(8)3:107(9)3:116(10)7:36(11)7:42(12)10:26(13)10:27(14)11:23(15)13:05(16)23:11(17)58:17=17