Contents: (1) Translation of Ayahs; (2) Sentence by structure and meanings; (3) Concept—theme; (4) Coherence; (5) Explanation of Ayah 28; (6) Explanation of Ayah 29; (7) Recurrences (8) Morphology and syntax of each word.

2. → : Frame-8 - Ayah 2:28-29 comprising of 34 words is a complex sentence with clauses that are grammatically sentences but cannot stand at their own due to linkages with previous clauses. The text is argumentative.

This Frame conjuncts to Frame-3 -Ayah 2:6-7 wherein people who disavow Allah the Exalted are mentioned in contrast to those who believe in Allah the Exalted as Omnipresent without being in their sight.

3. Concept—theme:

It relates to thesis statement of the Divine Discourse. Minimum level of rationality expected of a human being is the awareness of First Cause, the Creator of his existence and acknowledging Him.

4. Coherence:

The address to the humanity continues and specifically targets those people mentioned in 2:6 who deny the first cause in contrast to the first characteristic trait of: in Ayah 2:3.

Key words:

The question sentence: links back in linear coherence to: : "The first characteristic feature of Mutta'qeena is: they heartily accept and believe in the presence of the Unseen—not in their sight: their Creator: Allah the Exalted" of Ayah 2:3; and to: : "General information about those who have disavowed the Creator" of Ayah 2:6.

: This verbal sentence is circumstantial clause to remind the subject of preceding verb about their past state, their origin.

: It is the predicate of preceding deficient verb. It is feminine plural noun; it stems from Root:  م و ت. Ibn Faris [died 1005] stated:

الميم والواو والتاء أصلٌ صحيح يدلُّ على ذَهاب القُوّة من الشيء. منه المَوْتُ: خلاف الحياة

That it leads to the perception of a thing void of strength, vitality; it thereby refers to inanimate contra. of life.

Inanimate signifies never having been alive and having none of the characteristics of a living thing. The Root firstly refers to all sort of matters. The peculiarity of matter is inertia: inability to move or act; resistance to change: the property of a body by which it remains at rest or continuous moving in a straight line unless acted upon by a directional force. The order of the creation of physical realm was matter to life:

• The Omnipresent, the Perpetual, the Absolute is the One Who created the matter and the life.  [refer 67:02]

It is a compound sentence describing the ascending order of creation, the matter and life.

The Root: م و ت describes the characteristics of matter which is specifically described by Root: ش ى ء. Matter is defined as anything that occupies space and has mass. Because of its mass, all matter has inertia and weight, if it is in gravitational field. Volume is a measure of the amount of space occupied by an object. It is inanimate: never having been alive and having none of the characteristics of a living thing. It is void of vitality, life which has the desire and force, capability of activity, exerting force and directing self and others. Life has the desire of growth, continuity and accomplishment that renders it distinct from its origin, the matter. It retains in it all the qualities of matter except inertia. Thus life is a creation; independent of the creation of matter, something abstract that is inserted into a certain combinations of matter yielding a creature.

• He the Exalted is the One Who appropriately proportioned/synchronized/harmonized and balanced each and all things that He the Exalted has created.

• Further be informed, He the Exalted initiated the Process of creation of  the Human Being corporeally with extract drawn from wet-clay. [32:07]

• Were they created from other than matter?

• Or, are they themselves the creators of their selves? [52:35]

Majority of translators have rendered the meaning of the sentence as "you were dead". English word "dead" refers in common parlance as having passed from the living state to being no longer alive. However it also means inanimate. It is therefore appropriate to convey the intended meanings by "inanimate objects" for the convenience of the people of ordinary intellectual level. Next sentence with prefixed conjunction particle also reveals that earlier to having been rendered alive people were in the state of lifeless inanimate objects. Matter was the first creation in the physical realm.

Death prior to life has no meanings. Death is only to life. Man, on creation, is the possessor of life. But he is not created from what is other than of matter. What is other than of matter? Obviously Life! Statues sculpted by people from clay and stones and then introduced as godheads by assigning them imaginary names are noting but inanimate objects contra of vivified ones. though in appearance they may look like human beings, with faces, ears, eyes, hands and legs. Allah tells:

• Realize it, those whom they people call besides Allah the Exalted, they absolutely create nothing;

• While they themselves are created-shaped-sculpted; [16:20]

• They whom people call godheads are inanimate objects, other than vivified. [refer 16:21]

After the creation of a living entity it remains alive for a certain period of time and it is caused to die a natural death. The state after death of a living entity is not described as matter but as dead body denoted by word: naturally dead mammal; and: dead body of a naturally died person.

Death is inevitable after lapse of pre-determined life duration:

• How can you disavow Allah the Exalted while knowing that you were inanimate objects, then for a purpose He the Exalted vivified you people;

• After lapse of a determined time-span He the Exalted will cause you to die.

The conjunction in between the fact of vivifying us and causing us to die is particle: . It has 339 occurrences. We should be clear about its semantic features because confusing it or equating it with two other conjunction particles "و" and "ف" can lead to erroneous conceptualization of a topic/subject/phenomenon.

: It is a conjunction particle. It is ordinarily translated with English words "and", or "then" by considering it synonym/synonymous {مرادف,مترادف} of conjunction particles "و" and "ف".  But, Grand Qur'an  has explained and used it in a manner distinct in all respects from "و" and "ف".

The word "and" or "then" as equivalent of  "ف" ,"و" are conjunction, denoting order and a delay giving the perception of a sequence "after that, afterwards, next, as a consequence". It also gives informal perception of "in addition to, as well as, along with, coupled with, combined with, furthermore, likewise". These particles show a connected series. And "ف" reflects the relationship of cause and effect.

Both these English words and the Arabic particles reflect a sequence of happenings/things which are interrelated. And one does not perceive the distance of time between the two things mentioned before and after the use of word "and" or "then". It reflects the continuity in the two things conjunct by them though delay in the order of happenings is evident with respect to the thing occurring after them in relation to the one occurring before them.

But particle: is used in a distinct manner. It emphasizes the sequence between two structurally independent statements It occurs as conjunction between two things different from each other in nature and reflects a break and predetermined time gap between both, not the natural time flow that is understood in the continuity or cause and effect relationship. It does not reflect the perception of relationship of cause and effect.  At its very first occurrence in the Quran, the meanings of it have been made quite evident, and distinct.

The conjunction between: and: is by prefixed conjunction particle: فَ  in the verbal sentence: . But once the man is a living entity, thereafter, his life-span is determined and appointed for him by Allah the Exalted. In between: and: the conjunction particle: signifies a time-span determined and decided for individuals by the Creator:

• He the Exalted: Who created you people corporeally with extract drawn from wet-clay.

• Thereafter, He the Exalted appointed a time-span of life. [6:02]

Life cycle is again described in Chapter 22 with similar structure:

• Realize it, He the Exalted is Who caused you people alive; after lapse of time-period [determined of your life 6:02] He will cause you to die; thereafter upon lapse of time (appointed period of existence of universe) He will revive you all to life.

• It is rue that the man is generally ungratefully disobedient. [22:66]

Whenever the death after life is mentioned the conjunction particle is: to emphasize that life-span is determined and fixed by the Sustainer Lord for each individual:

• And He is the One Who will cause me to die natural death, thereafter [lapse of time till resurrection moment] He will cause me to revive to life. [26:81]

• Allah the Exalted is Who created you people; afterwards He provided you sustenance; after lapse of time-period (determined of your life 6:02) He will cause you to die; thereafter upon lapse of time (appointed period of existence of universe) He will revive you all to life.  [Refer 30:40]

Similarly, whenever there is mention of revival of life after death—resurrection the conjunction particle is: signifying a determined duration of time that will end at a specific moment:

• He the Exalted: Who created you people corporeally with extract drawn from wet-clay.

• Thereafter, He the Exalted decided-appointed a time limit of life.

• Be aware; time limit with appointed deadline-the particular termination moment is a guarded secret with Him the Exalted. [Ref 6:02]

: It denotes reverse calendar: a calendar that starts with the deadline and thus by passing moment it comes nearer and nearer.

After mention of resurrection again there is conjunction particle before the next clause: which signifies a determined time duration between the resurrection and escorting us for presentation before Him the Exalted for accountability. And this is the purpose of the creation of matter and life:

• The Omnipresent, the Perpetual, the Absolute is the One Who created the matter and the life.

• The purpose and consideration on the back of this creative activity was that He the Exalted might expose by subjecting to a test as to who amongst you people is more appropriate-balanced-beautiful-moderate with regard to conduct, behaviour and actions.

• And He the Exalted is the All Pervasive Dominant, the Oft-Forgiving. [67:02]

It is linked to:. The discourse is primarily argumentative to persuade the audience to realize their obligations towards their Sustainer Lord Who has done all that the Lord is expected to do for His subjects. Side by side information about creations is also gradually being unfolded without compromising with the persuasive aspect of the discourse.

It is the second time occurrence of verbal sentence: . Previously it was used with reference to creation of audience, we the living humanity, and second time it is again about the creation done for us whatever is present on-in the Earth. The Prepositional Phrase: relates to verb signifying that the referred creation was for the benefit and service of you people. The object of verb is following Relative Pronoun: which is followed by a prepositional phrase relating to elided linkage clause, signifying whatever exists in the Earth is created for the service and benefit of you people. Last word: is circumstantial adverb relating to Relative Pronoun. It emphasis that whatever exists in the Earth is all together for your benefit.

The Divine Discourse concatenates facts in perfect sequence and chronological order. After the clause describing the creation not of the Earth but of whatever exists in the Earth, the next clause is conjunct with particle: signifying a determined time lag in between, and later mentioned activity as distinct from the one previously mentioned.

: This is a verbal sentence. Verb: is perfect, third person, masculine, singular with hidden subject referent to Allah the Exalted. It is of Form-VIII which has reflexive causative meanings;  مصدر-اِسْتِوَاءٌ Verbal noun. It is a result/accomplishment verb. Most result verbs also describe events that take time, but these events have an inherent temporal endpoint: the time when the result state comes about. The duration of the event up to the endpoint is taken up by the process that leads up to this result state, though it is left unspecified by the verb. Its Root is: س و ى. It signifies to fashion in a suitable manner, make adopted to exigencies or requirements; perfect a thing, to put a thing into right or good state, equation. The prepositional phrase: with directional preposition signifies the object of the intent upon which result is desired. Since the verb is not of motion, the directional preposition indicates only the object of preceding result verb.

This clause: after the clause about creation of all that exists in the Earth explicitly indicates the prior existence of the Sky. She existed before the creation of all that in the Earth. It needed to be fashioned to equate it to the new creation of Earth and other objects in it. All those opinions are patently incorrect that regard the Earth to be first in the order of creation. The verb: and: are used for such object only which is already created/existing:

• Know the history of point in time when your Sustainer Lord had said for the Angels;

• "I am about to create a being of "skinned corporeal compact structure";

•  It will be corporeally created with the raw material comprising sand-mixed—crinkled clay drawn from odor-diffused pulverized fetid muddy compound. [15:28]

• Consequent to composing-coagulating and subject to I having caused it-the Masculine Structure stretched and proportioned-fashioned;

• And when I would have blown within him the Essence-Verbal Command about My decision-finalized affair [kun-take existence as living];

• Thereat, he having taken existence in pursuance of My command, you all are directed to settle in the state-frame of mind showing obeisance for him- [Aa'dam alahissalam]" [15:29]

The act of proportioning, equating is subsequent to creation:

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

 : This is the subsequent action clause that was intended in preceding clause, conjunct with particle "فَ". The object pronoun is feminine plural referring to the stage when the one existing sky was layered into seven and each layer was equated and proportioned. This layering of the Sky into seven parts and their proportioning was after the Creation of Earth and its wherewithal.

Recurrences:

: (1)2:28(2)3:101=2

 : (1)2:28(2)22:66(3)30:40=2

:  (1)2:28(2)39:44=2

   (1)2:29(2)6:73(3)11:07(4)21:33(5)25:54(6)57:04=6

(1)2:29(2)41:11=2

 (1)2:29(2)6:101(3)57:03=3

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