→ : Ayah 2:26-27 comprising of 64 words is a complex sentence with clauses that are grammatically sentences but cannot stand at their own due to linkages with previous clauses.

Concept—theme:

Concept of similes and conflicting response by two types of people, believers and non-believers. A new class of people is introduced by a term: : the Aberrant.

Coherence:

Key words: - - - that link it to all the preceding discourse.

Address to the humanity is resumed.

Since humanity is its audience what should be conspicuous in its contents is the presence of all that is relevant to human beings. It is clarified:

• Our Majesty have not neglected mention a relevant thing in the Book: Grand Qur’ān. [6:38]

Therefore, how could: female mosquito be neglected mention. And the context has provided place for its mention when already gigantic similitude has been mentioned and it is in contrast by miniature but far deadliest than the supercell thunderstorm.

In Arabic the nouns are either masculine or feminine. Like the male is never like a female, Arabic nouns are also generally not alike in appearance. The most conspicuous feminine mark is suffix Taa' MarbuTa (ـة/ة) as is in: . Therefore, the gender of noun must be taken care of while rendering it in target language text, otherwise the original message might be distorted particularly in similes and metaphors.

Further the use of verb: loudly declares that the noun is feminine because the question of shyness arises generally when a feminine is exemplified in public. Moreover, the pronoun referring it is also feminine third person singular.

: Verb: Imperfect; third person; singular; masculine; [Form-X] Mood: indicative; Subject pronoun hidden, referent to Allah the Exalted; added prolongation sign because it is followed by voweled hamza;  مصدر-اِسْتِحْيَاءٌ Verbal noun.  Form-X verbs are reflexive causative. Verb denotes to feel shy, reluctant, embarrassed. In its semantic features "disdain" is not included.

The surface meanings are simply apparent that striking - mentioning example of seemingly an insignificant female is not something one should feel shy but it is the relevance that matters. A reader of ordinary prudence understands that the point highlighted is that it is not the grandeur and loftiness of the example as was previously given to portray the narcissists but example of a tiny object and more tiny than it is also a tool for referencing.

But for a critical reader who delves deeper than the surface meanings, the structuring of the sentence and use of Relative pronoun twice with its elided relative clauses provides clues to study more about the female mosquito and organism which is still tinier than it. The first Relative pronoun is the adjective for: and its elided clause in 21st century can be taken as the entering of the disease-transmitting organism into female mosquito: vector where after it reaches to top of her at the time when she bites the  human host to feed blood for obtaining protein for egg production. The locative adverb: gives the time or place of occurrence for an action. This adverb, however, cannot be used to give the place of action if such a place has well-defined, physical limits.

Otherwise, both male and female mosquito feed on nectar and plant juices.

The purpose of striking simile is to catch audience's attention to notice and perceive and to make particular impression or effect on him. With regard to response about such disclosures, attitudes of audience are:

The true believers with regard to the information communicated in the Divine Discourse do not have what is called Plato's problem. "Plato's problem is the term given by Noam Chomsky to the gap between knowledge and experience. It presents the question of how we account for our knowledge when environmental conditions seem to be an insufficient source of information. It is used in linguistics to refer to the "argument from poverty of the stimulus". In a more general sense, Plato's Problem refers to the problem of explaining a "lack of input". Solving Plato's Problem involves explaining the gap between what one knows and the apparent lack of substantive input from experience (the environment)."

The true believers are not like those who consider the Divine Discourse as  intellectual property of the exalted Messenger but the fact is:

The response from another type of people is:

• However, as for those are concerned who have rejected-refused to accept, they in response question others, saying; "What is that which Allah has intended by this disclosure-similitude?"

Similar response information is given with regard to disclosure of the number of Angels serving as warders of the Hell-Prison:

• And that those —Irrational beliefs - a disease - psychological disorder - envy, jealousy, and malice, bias, rancour is self implanted- nurtured within their hearts- locus of understanding - consciousness and the Non-Believers might say:

• "What Allah intends by giving this example/information about Warders of Hell-Prison [like the worldly Prison/Jail]."

The basic purpose of a book is to preserve knowledge for the posterity of humanity. And if the knowledge/fact/information preserved in a book is for the entire humanity then it becomes all the more important that this book should be easy for comprehension since the level of intellect of human beings varies. One method to make things easier for perception is to explain a thing with an example.

The Grand Qur’ān is rendered easy by giving examples since comparative study makes the long time storage in the memory safe and easy for retrieval/recalling and narrating by human beings. In giving example it is not the grandeur and loftiness of the thing equated with the exemplified but the relevance to the occasion is important to convey and make the perception vivid.

The purpose of simile is described:

• And Allah the Exalted strikes examples-similitude for the people.

• The purpose of striking examples is that they might at their own conveniently perceive and retain in memory, remember, take lesson and recall to narrate the point explained. [refer 14:25]

However, the effect of disclosure of information and simile is dependent upon the attitudinal behaviour of the listener/reader:

• Appreciate the fact that Our Majesty have illustrated in this Qur’ān regarding every relevant issue and concept mirroring information by rotation in alternate directions, angles, and perspectives for the convenience of people.

• Yet, most of the people have demurred for no reason except being ungratefully disobedient. [17:89]

• Appreciate the fact that Our Majesty have illustrated in this Qur’ān regarding every relevant issue and concept mirroring information by rotation in alternate directions, angles, and perspectives for the convenience of people.

• But the fact remains that the man in most of the things is purposelessly debating/wrangling. [18:54]

And the objective of disclosing information by simile is given in these words:

• He by such revelation exposes—proves/let many remain aberrant;

• And He the Exalted guides with it many.

The pioneer English translators, George Sale and John Rodwel, undoubtedly biased and mean mentality scholars, had translated the first sentence by substituting the Form-IV verb with Form-I verb as under, respectively:

        He will thereby mislead many,

        Many will He mislead by such parables

Later all the translators copied them, majority of whom are just plagiarist pseudo scholars.

It is Form-IV Verb: Imperfect; Third person; singular; masculine; Mood: indicative; Subject pronoun hidden referent to Allah the Exalted; مصدر-اِضْلاَلٌ Verbal noun. It is Causative - Causing someone or something to perform the action of Measure I. Those who perform the action of its Form-I verb are called:: . All erroneous English and Urdu translations have substituted the Form-IV verb: with Form-I verb. Allah the Exalted causes, lets them remain: astray as they are, and thus remain exposed to other people.

Please remember that all translations are patently incorrect which attribute that Allah the Exalted misleads many people. On the contrary, Allah the Exalted explicates every subject so that people might not astray

• Allah the Exalted explicitly explicates for you people so that you might not wander. [Refer 4:176]

This is Form-I Verb: Imperfect; second person; plural; masculine; Mood: Subjunctive by Subjunctive Particle; و Subject pronoun in nominative state; مصدر-ضَلاَلٌ Verbal noun.

: Here the verb is of Form-I from مصدر-هِدَايَةٌٌ Verbal noun; meaning He the Exalted guides, provides guidance. 

The sub-division of: (1) Unmindful, casual, unaware; unwary; and (2) Aberrant

There are people who are unmindful or are ignorant and seem wanderers, aimlessly strolling. Therefore, the referents in the preceding clause are specified:

• Realize it that except for those who are: aberrant: averse, dissolutely move out of the bounds and restraints, He the Exalted by it does not let anyone remain unmindful.

The Form-I Active Participle: is derived from verb: ضَلَّ - يَضِلُّ ضَلَّ - يَضَلُّ. Its Root is: ض ل ل. Learned Ibn Faris [died-1005] stated:

الضاد واللام أصلٌ صحيحٌ يدلُّ على معنىً واحد، وهو ضَياع الشيء وذهابُهُ في غيرِ حَقِّه

That it leads to the perception of a thing getting lost, missing or vanished; and departure-adopting a course other than of justice, certitude, truth, light.

Lane's Lexicon states its meanings: To loose one's way, go astray, fail, err, wander, forget, waste, deviate, go away from the thoughts, lurch; confusion, mistake, loss.

This Root is one of just 47 Roots which have more than 190 occurrences in Grand Qur’ān. It is used 191 times in different contexts and with such collocates that remove the ambiguity apparent in the meanings given in the Lexicons.

Grand Qur’ān is the only book that has built in lexicon for its important words and terms. It exposes the perception and meanings of  its important words and terms in a picturesque manner. It exposes the meanings of its important words by using it in different semantic fields whereby one can perceive all its dimensions relating to substance as well accident including metaphorical aspect. It exposes the perception and meanings of most of its words picturesquely by relationships and contrasts.

The difference between: and: is of word and term. A term can simply be understood as a word. 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. The word: incorporates in its semantic field dichotomous features. It has in its ambit the features that relate to attitude as well as behaviour. But we know that a word which has more than one meanings can be used in one sense at a time. Therefore, it will be used only in one sense that can easily be understood in the context. As against it, the term: portrays the behavioral pattern of individuals. The following two sentences of Ayah explicate that: is a dichotomous word portraying attitude and behaviour of an individual and its behavioral aspect is explained by the term: :

• He by such revelation exposes—proves/let many remain aberrant;

• Realize it that except for those who are: aberrant: averse, dissolutely move out of the bounds and restraints, He the Exalted by it does not let anyone remain unmindful.

It is thus clarified that the object - affected - target of verb: is NONE except: the aberrant.

Its meanings are further evident in reverse structured information:

• Mind it; Allah the Exalted does not guide those people who are aberrant-the promise breakers and transgressors of the prescribed bounds. [refer 5:108; 9:24,80;61:05]

• Indeed Allah does not guide those people who are aberrant/the promise breakers and transgressors who go out of the prescribed bounds. [refer 63:06]

Like the animals amongst which cattle are unmindful, neglectful and indifferent of their surroundings while absorbed in regurgitating, amongst men are also those who have similar attitude. But many people can develop attitude of neglectfulness, casualness, absorption in routine life, unwary because they were unaware for not having been warned - cautioned since generations:

• It is a certain fact that Allah the Exalted had conferred beneficence/indebtedness upon [] the Believers at the moment He appointed a Revivalist/re-Awakener within them as a messenger who was one of staunch monotheist believer in their community (posterity of Iesma'eile alahissalam)

• He recites syllable by syllable/word by word upon them Our Aa'ya'at: unitary verbal passages of the Book conveying information and facts.

• And he intellectually uplifts-sanctifies them (by removing shackles of conjectural myths/distortions).

• And he educates them to read and write the recited text imparting the knowledge of the Book and he teaches them how to attain the wisdom: capability to perceive the information about invisible realities.

• And they were certainly in a manifest state of unwariness in aforetimes. [3:164]

The first and the basic semantic element of Root: is about the attitude

• Take note about this book: Grand Qur’ān: Our Majesty has compactly descended it. The other peculiarity assigned to it is its permanence and perpetuation.

• Therefore, you people are directed to follow the Grand Qur’ān in letter and spirit in such manner that nothing else influences in between.

• Moreover, remain cautious/mindful/vigilant/guarded against what is prohibited avoiding unrestrained conduct in reverence and fear of Allah the Exalted;

• So that you may persistently be the recipient of mercy-salvation. [6:155]

• The permanent Book has been sent lest you people take the plea saying: "The Book had been sent only upon two groups before us;

• And the fact is that we were certainly unaware of  their study." [6:156]

The main object of the Divine Course in the timeline has always been to revive/revitalize/resuscitate people to awareness:

• The Grand Qur’ān is the gradual revelation/disclosure by the All Pervasive; the Dominant/ Sovereign Who is the Fountain of Infinite Mercy; [36:05]

• So that you may admonish the Nation (Bani Iesma'eile- to whom no admonisher had come in times many generations before you Muhamad Sal'lallaa'hoalaih'wa'salam-6:156) whose fathers/earlier generations were not admonished for which reason they/majority of them are unwary. [36:06] [Read with 28:46;62:02; also 6:92,42:07]

It is rendered explicitly evident that the first and foremost perception and meanings infolded in the Root: ض ل ل relate to attitude of failing to be alert and cautious; careless, unsuspecting, un-mindful, or unaware which can be described by one word unwary.

Someone who is in what is reflected by adjectival phrase: and thus is one of the: could be in the group referred and  portrayed by the active participle: denoting those who are unaware, unwarned, uninformed. Does lack of awareness fall  within the spectrum of culpable mental states?

In the administration of human system of justice a famous principle is "Ignorantia juris non excusat or Ignorantia legis neminem excusat [Latin for "ignorance of the law does not excuse" or "ignorance of the law excuses no one"]. But the built in assumption in this principle is that the ruling/controlling authority had duly and reasonably informed and warned the people through wide publicity.

But the Supreme Sovereign of the Universes has a flawless system of justice based on absolute mercy. In that system none deserves and is liable to punishment until and unless he is informed and warned and made to know in simple and distinct/vivid words regarding what should he abstain from doing. Allah, the Supreme Judge considers the ignorance and unawareness as a strong defense plea for exoneration and takes upon Himself the responsibility to awaken people from their slumber, ignorance, neglectfulness and warn the humanity, and make them explicitly know what they are required to abstain from so that the accused people could not take the plea in their self defense that they were not aware or were not made to understand the prohibitions. The system is explicitly mentioned:

• This sending of Awakening Messengers was because your Sustainer Lord were never the annihilator of certain locality unjustly on their part;

• When her inhabitants were in a state of unawareness-ignorant. [6:131]

• Understand it, this has never been the practice that Allah the Exalted might let people remain unwary after having given them guidance till such time He the Exalted rendered explicitly explicative for them what they be mindful, fearful and restrained about.

• The fact remains; Allah the Exalted is eternally the knower of absolute: visible and infolded knowledge of physical realm: all that exists. [9:115]

It is after this that cases of advertent negligence fall within the spectrum of culpable mental states, since they involve the agent’s awareness. The faculties needed for becoming enlightened and to shed unwariness are equally provided to human beings. He who does not utilize them despite being informed and warned falls in the category heedless:

• Take note, Our Majesty has pitch-forked many branched off from the species Jinn and Human for placing them in Hell-Prison;

• Their notable characteristic-parameters are:  Hearts are provided for them as locus of understanding; but they intend not to understand with those;

• Eyes are inserted for them; but they intend not to observe with them;

• Moreover, ears are inserted for them; but they intend not to apprehensively listen with them.

• They are in attitude like the mammals. Nay, in fact they are rather more indifferent - lost in their selves.

• They are the people who are truly the heedless. [7:179]

: Elative Noun (comparative -Verbal noun: ضَلاَلٌ): Indefinite; singular; masculine; nominative, Root: ض ل ل ; meaning more indifferent, lost in their selves than those with whom they are compared. This word is again paired with: , in this context it does not mean unaware or ill-informed which has passive connotation and does not entail culpability, but signifies heedlessness since it is neglectful behaviour.

The important thing is that such people are contrasted with mammals - livestock with regard to: and not with animals of wilderness. All such translations are patently incorrect who rendered its meanings as "more astray, more misguided". Livestock are neither astray nor misguided. They are instinctively indifferent - unmindful to their environment while busy in regurgitating their food. None of the animals can ever be described as astray or misguided since they all submit to their Sustainer Lord Allah the Exalted:

• Moreover, be aware that, whoever exists amongst the Species-Animals in the Skies, and whoever exists of the Species-Animals in the Earth, they all regularly make themselves acknowledge and submit humbly in surrender for Allah the Exalted. [Refer 16:50]

Francs Bacon once remarked that "some books are to be tasted, others to be swallowed, and some few to be chewed and digested," Reading a book analytically is chewing and digesting it. It is the moral, professional and intellectual duty of a person who intends to translate a book for circulation in public that he must critically read the entire source text before embarking upon rendering it in target language text. When we study their works even with reference to only these two Roots: ض ل ل and:  غ ف ل it becomes apparent as if they had not read the Grand Qur’ān critically and had not analyzed the semantic features embedded in the words emanating from these roots and their naturally pairing collocates which restrict general meanings to specific meanings. Getting more information is learning, and so is coming to understand what we did not understand before. But there is an important difference between these two kinds of learning. To be informed is to know simply that something is the case. To be enlightened is to know, in addition, what is it all about: why it is the case, what its connections are with other facts, in what respects it is the same, in what respects it is different, and so forth. A translator must first enlighten himself and then start translating.

Once a man is informed and cautioned by the Divine Course, he is no more unaware, uninformed. Henceforth, if he remains negligent in his behaviour he will be described as heedless person and aberrant. And for such person, a specific terms is used:

• Realize it that except for those who are: aberrant - averse: dissolutely move out of the bounds and restraints, He the Exalted by it does not let anyone remain unmindful.

: Unlike: and which are general words; it is a term that gives a typical description of certain people who have; apart from the basic features inherent in the general words, a typical behaviour pattern illustrated in the following clauses portraying their characteristic behaviour.

Characteristic behaviour of: -

It stems from Root: ف س ق.

Ibn Faris [died-1005] stated in lexicon (مقاييس اللغة):

 كلمة واحدة، وهي الفِسْق، وهو الخروج عن الطَّاعة. تقول العرب: فَسقَتِ الرُّطَبَةُ عن قِشْرها: إذا خرجَتْ

That it means to depart from the loyalty to what was accepted; Arabs say when a fresh date falls from the main stem prematurely.

The dates that fall prematurely are degraded and usually served to animals as feed. Anything that remains within bounds; it is in equilibrium and balanced state for growth and maturity, capable of attaining its potential to the optimum. And anything that is fond of running out of bounds; it has the psyche of defiance and non acceptance of restrictions. The Grand Qur’ān has used it for the first time in Arabic literature to describe a man demonstrating such behaviour.

The first characteristic of their behaviour is what is the basic perception infolded in the Root as described by learned Ibn Faris:

• They [the Aberrant ] are those who violate - breach the Contract with Allah the Exalted, after it is consented as Covenant.

This sentence is the adjectival description of preceding Active Participle. : This verbal sentence is the [الجملة صلة الموصول] Linkage clause of Relative Pronoun. The Verb is Imperfect; third person; plural; masculine; Mood: Indicative evident by نَ ; and [و] Subject pronoun, in nominative state referent to Relevant Pronoun and thus to antecedent Active Participle; مصدر-نَقْضٌ Verbal noun.

: Its Root is: ن ق ض. It has basic perception of breach and violation and untwisting, breaking a rope or structure into pieces. Its meanings are clear:

• And you people should not become like that woman who broke-untwisted her spun yarn after having been strengthened, rendering it broken strands; [refer16:92]

The object of verb: is:  —Possessive Phrase  meaning the Contract of Allah the Exalted. The word: signifies a contract - pact - treaty; It is a bi- or multilaterally undertaken obligations, where for the obligation to come into existence two or more parties must agree to their respective undertakings. So:   is the title of the Contract signifying specific contract that was initiated or proposed by Allah the Exalted portraying therein its terms, conditions and considerations and respective obligations of the parties to the Contract. It is different both from promise and agreement. Promise is a unilateral declaration that one will do or refrain from doing something specified. The substantive difference between unilaterally taken obligations like, promise, vows, oaths, and bi- or multilaterally undertaken obligations is that two or more parties must agree to their respective undertakings for the obligation to come into existence. The difference between agreement and contract is that the later has consideration as its essential element.

The people who are aberrant: averse breach the Contract of Allah:  —prepositional phrase coupled with two successive possessive phrases relate to the verb. The suffixed possessive pronoun third person is referent to the preceding object of verb: , signifying "after it has been consented as covenant." What is the difference between: and: .

A contract can be struck between two individuals; or there can be one person as one party while the other party could comprise of many people. In case of one agreeing party does something in violation of the contract then it is considered broken and the other party can denounce it. The contract becomes null and void. But when the contract between an individual entity and a group of people as second party is turned into a Covenant then disseverment by some members of the other party does not render the contract revoked. The other members of the second party continue to be responsible for discharging their obligation. Those who dissever the Covenant are: the aberrant, aversely.

This characteristic trait of aberrant - averse is again mentioned as antitheses of: the men of wisdom whose are described:

• Men of Wisdom are those who fulfill the obligations of the Contract of Allah the Exalted; and they do not disavow the Covenant.  [13:20]

• Beware about those who in time and space break away - disavow the Contract of Allah the Exalted, after its having consented as  Covenant—

• Moreover, they cut-distance away from that which Allah the Exalted has commanded that it be adhered to.

• Furthermore, they keep creating disturbance-disquiet-confusion in the society:

• They are the people: curse and condemnation is fate for them;

• And the terribly wretched abode/home is in wait for them. [13:25]

People of such behaviour have existed in time and space:

• Know it, We did not find the majority of them to have respect and adherence for any article of covenant-promise;

• And We observed the majority of them as "al-fasiqoona": aberrant - averse: dissolutely move out of the bounds and restraints. [7:102]

Second characteristic trait of: -

• Moreover, they cut-distance away from that which Allah the Exalted has decreed that it be adhered to.

• Furthermore, they keep creating disturbance- disquiet- confusion in the society.

This sentence also occurs in 13:25 reproduced above. An aberrant: person breaches the covenant. The covenant is a like a rope  that ties people into a fraternity. 

: It is a verbal sentence. Verb: Imperfect; third person; plural; masculine; Mood: Indicative, evident by نَ [Form I]; [و] Subject Pronoun, nominative state, referent to aberrant people; مصدر-قَطْعٌ Verbal noun. The affect of:  and is that it does not let the object remain tenacious, indissoluble and in the state signified by passive verb: , to render something linked, intertwined, junction/union.

: Relative pronoun. It is the direct object of preceding verb; and verbal sentence: is its linkage clause; that which Allah the Exalted has commanded, bound;

Prepositional Phrase:  بـِ Inseparable preposition + Personal Pronoun: Third person; singular; masculine; with prolongation sign. It relates to the preceding verb and the object pronoun is referent to Relative pronoun; "that which Allah the Exalted has commanded, bound with it".

 : This is a Subordinate clause. The particle is called [المصدريّة], Subordinating conjunction, [ناصب] Subjunctive particle. This is a reference to the meaning signified by this particle when combined with a present tense verb. The verb's meaning is interpreted in the meaning of a Verbal Noun [Masdar] from which that verb is derived. Grammarians refer to this verb in the accusative as interpreted Masdar/verbal noun-[المؤَوَّلُ]. This clause is appositive for the preceding object pronoun of preposition.

: Verb: Imperfect; third person; singular; masculine; Passive; [Form-IV] Mood: Subjunctive; proxy subject hidden; مصدر-ايصَالٌ Verbal noun. Its Root is: و ص ل.  It leads to the perception of joining a thing with another that renders them together, in a sequence; joint, link, intertwinement, junction/union.

This clause is repeated to show the conduct of people who are diametrically opposite to aberrant; they are: :

• And they are ones who persistently adhere to what Allah the Exalted has commanded that it be adhered to; [13:21]

The irreducible semantic feature of this Root is amalgamation that renders things into a unified whole, an interwoven state, a union, joined. Thereby, when it will be used in relation to a discourse that has many different issues, concepts, subjects, it will refer the weaving them all to create one unified whole like many strands of threads twisted to make rope.

The upshot of:

• These are truly those who cause- earn loss to their selves in time-line.

• And the destiny for those who publicly contradicted the Aa'ya'at: revealed Verbal Passages of Our Majesty is that a certain punishment will keep afflicting them.

• This consequence is for the reason that they kept transgressing the prescribed bounds. [6:49]

• They are the people: curse and condemnation is fate for them;

• And the terribly wretched abode/home is in wait for them. [refer 13:25]

Allah the Exalted let the aberrant remain as they are because they have since been condemned and cursed:

• And you should not become like those who forgot Allah whereby (by discarding and condemning them-13:25) He made them forget their own selves [never evaluating their conduct remaining unconscious of eventuality].

• They are the people who are aberrant: averse, transgressors/who go out of the prescribed bounds. [59:19]

Specific people who are declared: the aberrant: averse

• The fact remains: We have compactly sent to you the Messenger [Sal'lallaa'hoalaih'wa'salam] explicit Aa'ya'at: Unitary Verbal Passages mirroring information, facts and knowledge.

• Know the fact that none refuses accepting them except those who are: "al-fasiqoona": aberrant: dissolutely move out of the bounds and restraints. [2:99]

• You the believing Muslims have been a people best in goodness and moderation. This community was made prominent for the peoples: mankind.

• You enjoin people to act according to the accepted social values-norms and forbid people to stay away from the conjectural, unexampled, unauthentic and unverifiable myths.

• And you people believe and place your trust with Allah the Exalted.

• And had the people of the Book accepted and believed [in the Messenger and Grand Qur’ān]; indeed it would have been much better for them.

• The believers are present amongst them: People of the Book;

• But the majority of them are: "al-fasiqoona": aberant: the promise breakers who dissolutely move out of the bounds and restraints. [3:110]

• The information about men and women who are deceptive and false claimants of belief in the believer's society is that some of them take directions from some others.

• They enjoin sticking by deviations, unfamiliar, unauthentic and unverifiable myths and they forbid the accepted social values/norms/appropriate conduct: the verbal passages of Qur’ān.

• And they keep their fists closed.

• They have forgotten Allah; therefore, He the Exalted has discarded and condemned them as not worthy of consideration.

• Indeed the Muna'fi'qeen: imposter believers: they are truly the aberrant: transgressors of the prescribed bounds. [9:67]

• And enter your hand into your neckband—towards Axilla/armpit, it will come out as pure shining white without any spot;

• These two are included in Nine unprecedented displays—miraculous signs towards Fir'aoun/ Pharaoh and his nation.

• Indeed they have been a people aberrant: deviants and limits violator. [27:12]

• And the people of Noah [alai'his'slaam] in aforetimes;

• Indeed they were a people who remained aberrant: deviants and limits violator. [51:46]

• It is one and the same thing result wise upon them, whether you the Messenger [Sal'lallaa'hoalaih'wa'salam] had inclined yourself to seek forgiveness for them or have not inclined yourself that you should seek forgiveness for them—

• Since Allah will never grant forgiveness for them.

• Indeed Allah the Exalted does not guide those people who are aberrant: averse, the promise breakers and transgressors who go out of the prescribed bounds. [63:06]

And in the ultimate analysis and broadest meanings the human classification is:

• Is then the one who had persistently been a believer like the one who persistently remained a Fasiq:  aberrant: dissolutely moves out of the bounds and restraints?

• No, they are not equal and identical. [32:18]

Recurrences:

Recurrence: (1)2:26(2)2:144(3)22:54 (4)41:53=4

:(1)2:27(2)13:25=2

:(1)2:27(2)13:25=2

:(1)2:27(2)13:25=2

[الجملة الاسمية] Recurrence: (1)2:27(2)8:37(3)9:69(4)29:52(5)39:63=5

Grammar Notes:

-Particle: It functions as:

(1) A conditional particle indicating comparison or contrast in which case it is usually repeated in the discourse [2:26]

(2) detailing-rather differentiating Particle " تفصيل" or a partitive particle implying conditional dependency, comparison or contrast between two constituents of its sentence [the second of which will always be fixed with "Fa" and lending emphasis to it "as for ...it was/is"  

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