Entry of First Human in the created realm with unprecedented exalted ceremony

An all time classic real-life narrative of five events/acts

Contents: (1) Translation;(2) Structure; (3)Concept-topic;(4) Coherence; (5) Entry of First Human in the created realm with unprecedented exalted ceremony; (6) Meanings of  verb: ; (7) Behaviour of Ieb'lees: ;   (8) Guest in Paradise ;(9) First human lapse; (10) Honourable departure to Earth was much after lapse; (11) Final moments of the departure of the First Human couple from extraterrestrial Paradise to the Earth with full honour and protocols

2. → : Ayah 2:34-39 comprising of 102 words is a paragraph with fourteen sentences. It is all time classic narrative. It is the climax; the turning point of the entire history of creation, the "protagonist" of the created realm is taken to the stage to receive welcome, salute and obeisance from the Species created earlier than him.

3. Concept—topic:

The episode relates to the immediate moment of the first Man taking existence named Adam. Narrative of the most spectacular ceremony, the created realm had ever witnessed, at the time of Man coming into existence. All lined up to pay obeisance to him.

4. Coherence:

The address to the humanity is resumed telling them the first episode of human history when he took existence in extraterrestrial land.

Entry of First Human in the created realm with unprecedented exalted ceremony:

It is the climax of the Narrative, the turning point of the entire history of creation, the "protagonist"-the basic cause of the created realm is to receive welcome, salute and obeisance from the Species created earlier than him. We must realize the importance of this episode since it is the first choice of all the episodes mentioned in the Grand Qur’ān. This is the only episode; if we carefully read and understand it, throwing away ridiculous stories fabricated by pseudo-scholars, that warps us in space-time in two universes - extraterrestrial and the Earthly. We are woven in the centre of the time-string rendering us living in the past and in the future simultaneously. Please retain in memory that we are reading the book which is described by epithet: Light—Enlightenment. We need not acquire an intra-universe "wormhole". The book will make us much ahead of NASA's discovering and making "Warp Bubbles" since they will enable only interstellar travel, while we in our imagination are travelling beyond the extremities of the Sky. Our guide lord Muhammad Sal'lallaa'hoalaih'wa'salam did physically travel warping space-time, therefore, since then it is not a fiction but a scientific reality—(The corporeal Journey far beyond the ascensions of Earthly Universe).

It is interesting and quite meaningful that this episode finds mention in five Chapters and last time in Chapter 38 titled: Sād:  the Fifteenth-middle letter of the 29 letter Arabic Alphabet; As a numeral, it denotes 90-reflecting the entire range from 0 to 9; its head part is used in Grand Qur’ān as a sign to suggest linkage-interweaving the text in recitation. Grand Qur’ān is also rendered as an interwoven text (28:51).

This episode is also important from another angle. It tells us what is that which causes the dropping from the loop and becoming condemned and miniature as happened to Ieb'lees.

: It recurs in 7:11; 17:61;18:50 and 20:116. First of all let us express our gratitude to Allah the Exalted for affording great honour by this direction to the earlier existing living beings for paying an exalted ceremonial reception and welcome to First Human Person, named A'adam [alaihisalam].

: Please notice the difference in the orientation of this episode with that of the earlier episode:

Here Allah the Exalted has used the First Person Plural Pronoun which is a Majestic singular, signifying "Our Majesty" as the subject of verb while earlier it was expressed by relational word: "your Sustainer Lord". Previously it was merely informing the Angels about the decision of sending Adam to the Earth as self-ruling with free-will to administer his affairs. But earlier at the time of his creation, they were commanded for an act.

The natural sequence of acquainting people about two events of remote history is that the more recent is mentioned first and the other of distant past later on. The other way of communication of a single episode - Narrative- a Real-Life Event is starting from the first event to the last event which is called in Arabic: ; it denotes narrating the episode in the exact manner of its actual happening—displaying  pictures of it clip by clip, image by image: the footage in present day parlance so that the activity and actual happening could be visualized by the listener and reader.

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

:  [اسم مبنى على السكون] Adverb of time-Point in time

: Verbal sentence; verb perfect; Subject pronoun referent to His Majesty Allah the Exalted. Prepositional phrase, they who were addressed, Angels

: "You people pay obeisance for Aa'dam." : Complying with the command they all paid obeisance.

: However, Ieb'lees (in response to the command given to him separately-7:12) did not pay obeisance; he demurred and puffed his self obsessed with pride of grandeur and superiority;

Allah the Exalted has informed about a group of scholars who have atilt in their hearts that they mingle and jumble fabricated stories at whatever place they think it can be confusing for ordinary people who are not aware of the niceties of language and grammar. Many have fabricated ridiculous stories and interpretations about this exceptional clause. The exceptive particle is evidently conveying exception to compliance of the command and not that of some member of Angels. The excepted when it is different, termed in Arabic: منقطع,  it is always in accusative case. I have no doubt in mind that the majority of scholars were erring for reasons of some poverty of intelligence or lack of scholarly proficiency; it was deliberate effort venting their bias against the Book. Grand Qur’ān explains that Angels are a different species than the species Jinn to whom: belongs. The sentence is exactly repeated with the addition of information about Ieb'lees:

Grand Qur’ān has explicitly informed that Ieb'lees is of species Jinn and never had any relationship with the Angels. We are informed that the Angels never ever disobey the commands of Allah the Exalted (16:50; 66:6) and never feel and express grandeur for self, while Ieb'lees did both.

About those who fabricated stories with reference to this exception clause, they were certainly not naive to ignore specific information about this episode later in the text of Qur’ān. Ieb'lees was given the same command to pay obeisance to Adam:

: "I ordered you, Ieb'lees."

The last sentence of Ayah: is exact repetition of last sentence of Ayah 2:34 under study about the same event. The exception particle and Ieb'lees in accusative case occurs after the verbal sentence wherein the subject of verb are the Angels. It is followed by possessive phrase: to emphasize that all the Angels without a single exception did the act, it is followed by: a plural noun/quasi active participle in nominative case, again emphasizing that all the Angels without a single exception did the act of obeisance.

Meanings and perception of Root:  س ج د

The source Root of verbs: ; ; ; is: س ج د .  The concept and basic meanings of it are the feel of lowliness, humility, submissiveness by one for someone else, which is manifested by lowering of one's head in the state chin moving towards chest along with eyes going downwards, or bending oneself down. The basic perception unfolds that this is a relational word-it happens or takes existence only when there are two entities. Moreover, evidently it is not an abstract or theoretical proposition but a physical act; something expressed, conveyed, and submitted through body language instead of verbal expression.  This act signifies and demonstratively portrays-parallels one's thought of surrender and submission reflecting acceptance of his relative humble state and position as against the exalted, honoured, elevated stature, and glory of other. This gives us its initial perception and meanings as obeisance, homage, respectful, saluting  gesture and behaviour towards/for someone else.

The relational aspect, physical nature and the reflection of the relativity in stature, position and elevation of the subject and the one for whom this act is done is explained at first instance of use of this Root in this Ayah.

The relational aspect is conspicuously evident, that one is the performer and the other is the one for or before whom the act is performed. The sincere feel and passion, paralleled by the physical gesture of body parts bowing, reflects wilful and affectionate acknowledgement of the greatness, grandeur and superiority of the one for or before whom one demonstrates it. The essence, or the inherent consideration for the performance of this act, at one's own inclination, before or for someone is to seek his attention, acknowledgement, and thereby become nearer to the exalted.

Behaviour of Ieb'lees:

• He demurred and puffed his self with pride of grandeur and superiority;

• And he had behaved as those who refuse the command.  [refer 2:34]

These three sentences are the circumstantial clause about Ieb'lees. The verb: is perfect and the hidden subject pronoun is referent to Ieb'lees. It stems from Root: ء ب ى. Its semantic domain is emotion. The basic perception infolded in the Root is that of the feel and resultant conduct signifying dislike and disdain for something considered not worthy of one's dignity and self-respect whereby one demurs, restrains, consents not and aversion is expressed, or where one regrets to perform certain act for personal reasons. In positive sense, it will not denote emotion and passion, but a logical and rational rejection. The next verbal sentence clarifies that it was because of obsession of grandeur and and superiority. And he was rejecter of the honour bestowed upon Aa'dam.

The act of Ieb'lees and his state of mind, when he demurred to comply with the command, further reflects the denotation of the act signified by this verb. He was obsessed/puffed with pride of grandeur and superiority. What impression and message is conveyed, and is gathered by onlookers watching this physical gesture, body language? It is quite vividly disclosed by quoting the plea/so called logic of  Ieb'lees for holding himself back in paying obeisance for Adam alahissalam. His answer discloses the manifestations and exposures linked in doing the commanded act: .

• Allah the Exalted enquired, asking, "O Ieb'lees! What is that which hampered-restrained-held you back that you might not humble-show obeisance despite that I directed you for this?"

• He replied: "I am superior than him;

• Because You have created me from fire;

• And have created him from clay." [7:12]

At another recurrence of this episode, his answer was:

• However, Ieb'lees demurred in response to the command given to him separately, that he might be with those who humble in obeisance. [15:31]

• Allah the Exalted enquired, asking, "O Ieb'lees! What was that for you which prompted that you may not be the reverent along with those who humble in obeisance?" [15:32]

• He replied, "I did not find myself desirous and compromising that I might humble showing obeisance for a skinned being;

• Your Majesty have corporeally created him;

• With the raw material comprising sand mixed crinkled clay drawn from odor-diffused pulverized fetid muddy compound." [15:33]

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 He replied, "Should I make obeisance for him whom You created "dusty"/from clay?" [Refer 17:61]

He said [proudly], "Have You seen! this is the one whom You have exalted and honoured over me?". [Refer 17:62]

• Know the history of that point in time when We had said for [to] the Angles, "You people pay obeisance for Aa'dam".

• Thereat, they did pay obeisance to him. However, Ieb'lees (in response to the command given to him separately) demurred.  [20:116]

Notwithstanding that Ieb'lees is the first pseudo-intellectual, his understanding of exposure and manifestation, which is caused by: "you pay obeisance", discloses the essence embedded in this bodily act-gesture. It is visibly concrete exposure of feel and acceptance of relative humility, smallness, less importance, and inferiority in state, position and honour than the one whom obeisance is paid. He, in his own assessment, weighed himself as superior/better than the one whom he was asked to pay obeisance. Therefore, he did not find it befitting to pay obeisance to the one whom he thought inferior to his self. His support argument and "logic" for presuming himself superior, indicating that rather he is more deserving to be paid obeisance, was the base material of their respective creation. He did not become a reverent for the one whom Allah the Exalted dignified and honored upon him. This is reflective of his act: "he made his own self obsessed/puffed with pride of grandeur and superiority".

The above Episode has indicated that the basic or initial perception infolded in the Root: س ج د relates to a feel of reverence for someone, other than one's self, and its tangible expression by physical gesture-body language-lowering of head in the state chin moving towards chest along with eyes/gaze going downwards. It demonstrates acceptance of ones relative inferior-junior status, humbleness, less significance with simultaneous recognition of other's dignified, honored, elevated stature, rank, position, significance, importance, grandeur worthy of respect and obeisance. [In this Episode, 21 out of 92 occurrences appear]

It thus conspicuously reveals that the state of mind, i.e. the feel precedes the gesture, its expression by body language. The Root has been used at other occurrences also where the relational field restricts its meanings to its basic-initial signification, i.e. feel of humbleness with head down on chin in humility posture.

This narrative is about the ceremony held in honour of the First Man, Adam immediately after his taking existence as a living. Before him, there were only two living creations enjoying free will who were directed to welcome, honour and pay him obeisance individually and collectively. This is the honour bestowed upon Man magnanimously by Allah the Exalted, the Supreme Sovereign of the universes.

This was ceremony since the command was anew and with reference to the Name of man. Otherwise, this command of paying obeisance had already been given to them when a man was about to be created:

• 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]

• Know the history of  point in time when your Sustainer Lord said for [to] the Angels:

• "Know the fact that I am about to create a Being in a state of "skinned corporeal compact structure";

• It will structured with extract drawn from wet clay". [38:71]

The pronouncement was: . This news negates hypothetical, conjectural myths propagated by the pseudo-intellectuals about emergence of human beings through so-called evolutionary process. The object of the intended creation was introduced by the cognition code/name: . The basic perception of its Root "ب ش ر", is the Skin. The circumstantial state, shape, or physical appearance of this intended object does not find mention in the informative sentence. However, it is manifestly evident by mention of the "raw material" selected for composing/coagulating it, that it was "a frame, mould, body, and structure".  Human Person has an apparent structure, physical body::

• Moreover, another fact about those Messengers of aforetimes is that We had not assigned them exceptional bodies of characteristic feature that they did not keep eating food/meals.

• Nor were they the Beings who lived perpetually - indefinitely. [21:08]

Guest in the Paradise

• Be cognizant, Our Majesty had said: "O Aa'dam, stay - be the guest of Paradise, you and your wife;

• And you both eat of abundant variety there from, wherever you both wished and liked.

• However, you both should refrain going near this female tree; taste its fruit.

• Failing whereby you both might become and be considered who interrupt - use things without right - permission." [2:35]

After the creation and grand ceremony commensurate with the prestige, status and honour bestowed upon the Human being by his Creator, Allah the Exalted; and an unpleasant event of surfacing of Ieb'lees as antagonist under misguided perception of grandeur and pride exposing himself as the first pseudo intellectual and narcissist in created realm, the female human being as spouse of the Male Human seems to have been created from him. There is no mention suggesting that like her male member of species her structure, mould, model was made. She was rendered existing from the first person; how! It is not disclosed.

• O you the mankind! Listen carefully:

• You people be mindful, cautious and fearsome of your Sustainer Lord. Your Sustainer Lord is He the Exalted Who created you people off an alone person, individual;

• And He created his spouse-wife from a part of that individual. [refer 4:01]

• He the Exalted has created you people off an alone person, individual;

• Afterwards He the Exalted had declared she as his wife who was created off that person; [wife-first relationship]. [refer 39:06]

Ieb'lees took into his consideration and comparison only the raw material of creation of both species. But, naively overlooked the structure of the whole universe that was set to serve the human beings. It is common attitude and behaviour of all pseudo-intellectuals and narcissists amongst human beings who follow his footsteps.

Thereafter the pairing of human being as spouses, Allah the Exalted addressed Aa'dam alahissalam:

• Be cognizant, Our Majesty had said: "O Aa'dam, stay - be the guest of Paradise, you and your wife;

• And you both eat of abundant variety there from, wherever you both wished and liked.

The episode is interwoven in the Discourse by the rhetoric device of repetition. It again finds mention:

• And We said;  "O Adam, stay-be the guest of Paradise, you and your wife;

• And both eat from wherever you both wished and liked. [refer 7:19]

Our experience is that the newly born baby has enough energy at the time of birth to survive for a certain period before taking energy from external source. The first created Man and Woman also had sufficient inbuilt energy before they were provided external energy source of eating and drinking.

: Verb: Imperative; second person; singular; masculine; Subject pronoun أَنْتَ hidden; مصدر-سُكُونٌ Verbal Noun.

 : Second person singular masculine pronoun is for emphasis and to conjunct it with possessive phrase "and your spouse".

: The object of verb, the Paradise.

I have translated the verb: as "Be the guest" instead of "dwell" which also signifies living in a place for short period. But the word "dwell" distorts the intended meanings since it shows as if it was intended in any case to allow them live for a short period. They were told that only in case of violation of one restriction, they will have to leave the place. So the choice was theirs. This was a stay as guests but on the day of resurrection those who remained in the "knot" of the loop will be so told:

• "You people enter into the Paradise, you and spouses of you people, delighted." [43:70]

The couple was advised:

• However, you both should refrain going near this female tree; taste its fruit.

• Failing whereby you both might become and be considered who interrupt - use things without right - permission."

Same advice in same words again finds mention in Ayah 7:19. The feminine demonstrative pronoun along with its appositive definite noun specifying a particular feminine - fruit bearing tree indicates that they both were at that point in time at the entrance and observing the Paradise. He was further cautioned:

• Therefore, We had told him; "O Aa'dam! Mind it; Ib'lees is certainly enemy for you and your wife.

• Thereby be cautious that he might not cause exit of you both from the Paradise. In that case you Adam might have to effort and struggle for acquiring facilities you enjoy here. [20:117]

• Certainly the possibility that you face not hunger therein is vouchsafed for you. Neither is there the possibility of problem of clothing - nudity. [20:118]

• And that certainly you will neither experience therein problem of thirst - scarcity of drinks, nor will you experience exposure to heat. [20:119]

However, our Father and Mother were deceived by the First Pseudo Intellectual-Ieb'lees through fascinating conjectural "information" about the potentialities of that feminine tree.

• Thereat, through devious manipulation Ash'Shai'taan caused both slip away off the given advice.

• Thereby, he caused the exile of both from state of felicity-comfort in which they had been—

• Since We directed: "You go down to the Earth all.

• Some of you people will be acting as enemy for some others.

• Know it, comfortable dwelling and livelihood is arranged in the Earth for you people for a duration to an appointed moment of termination". [2:36]

Allah the Exalted had told Aa'dam [alai'his'slaam] while asking him to stay as a guest in the Paradise along with his wife that they should not go near a certain tree; and that in case of violation he would be considered amongst those who interrupt/use the things of others without permission. Moreover, he was candidly told that in that eventuality he will no more deserve to stay as guest therein; and they will have to quit the place. No physical restraints-structures were put to restrict Aa'dam to access that tree. Allah the Exalted treated and considered them as honorable guests and that they had the freedom of their decision-choice-action.

The verbal sentence: begins with prefixed particle signifying sequence, cause and effect. This shows that before the action denoted by suffixed verb something else had happened. What was the cause, or the strategy to achieve the result indicated in the suffixed perfect verb is not mentioned here. The verb signifies making someone slip, to commit an error, lapse. The subject of the verb is: Ash'Shai'taan. Ieb'lees is now referred by an epithet. It stems from Root: ش ط ن . The basic perception infolded in the Root is that of something becoming distant or remote. It is therefore primarily a relational word-Root since one thing gets distant and remote in relation to another thing. It is used to refer particularly to a long Rope perhaps with an understanding that its two ends are turned distant away from each other. Anyone who is condemned and cursed stands thrown away distantly and remotely.

Prepositional phrase: relates to the verb and pronoun refers to the given advice. Success of Ash'Shai'taan was due to this reason:

• And in the remote past We had made an obligation to Aa'dam [alai'his'slaam].

• Subsequent to delusional inspiration by Shai'taan, he forgot it. However, We did not find deliberateness against him in this regard.  [20:115]

• And Aa'dam did not stick to the word of his Sustainer Lord whereby he got lured to trap - distraction. [refer 20:121]

: Prefixed conjunction فَ which shows cause/reason and effect + Verb: Perfect; third person; singular; masculine;  Subject pronoun hidden; مصدر-نِسْيَانٌ Verbal noun.  Basic perception infolded in its Root: ن س ى is to forget, become oblivious. It can happen because of naively or one can leave paying attention to something by design and will - deliberately for purpose. It is specifically declared that it was not deliberate act. Please note Allah the Exalted has not held his wife to have suffered forgetfulness.

How a man can be made momentarily forgetting a thing? Warning about the attempt by Shai’taan to get them out of the Paradise was given to him in plain words. Shai'taan had disclosed his intentions in these words:

• And I will certainly put in great effort to make them deeply forgetful-neglectful; [How, what is the technique/strategy?] and I will indeed fascinate them with repetitively pronounced alluring conjectural hopes and desires. [refer 4:119]

• [Be cautioned, Satan's strategy/modus operandi is] He gives them promises and fascinates them with widely spread alluring conjectural hopes and desires.

• Be mindful; Shati'aan promises them but solely for the objective of deception. [4:120]

- :  These verbs stem from: Root: م ن ى.

The basic perception infolded in the Root is to inspire a fascinating desire and hope. Its actualization and positive affect upon the targeted is possible only through an object, a cause that will relay the thought generating hope and desire. A physical object named by this Root, i.e. quite picturesquely explains the concept and perception of it. It denotes the semen which creates desire and hope of offspring only on its ejecting and lodging into the "receptacle" of one's wife.

Let us find and see how Shait'aan put his strategy into action, its subtleties and affect;

• Purposely, Shai'taan [Ieb'lees] subtly relayed a fascinating inspiration for both of them.

• His objective was that he might cause that of their bodies visible for them which were in hidden condition from each other.

• [how he relayed the fascinating thought?] He said; "The Sustainer Lord of you has not forbidden you from this female-fruit-bearing tree—

• Except for the reason that you both might become governors-rulers;

• Or that you both might attain life of immortals." [7:20]

• And he swore to both of them and said: "Believe me, I am certainly a sincere well-wishing advisor for you both." [7:21]

• Thereby, he duped them both to accomplish his desire by deceptive delusional manipulation. [refer 7:22]

• Purposely, Shai'taan [Ieb'lees] subtly relayed a fascinating inspiration towards him when he said;

• "O Aa'dam! May I lead you to the tree of eternity and to a kingdom that never falls/decays?" [20:120]

A desire, false hope, fascination causes excitement and excitement results in disquiet and destabilization that causes unintentional forgetfulness resulting in a slip from the determined standpoint.

• Thereat, through devious manipulation Ash'Shai'taan caused both slip away off the given advice. [refer 2:36]

• Thereby, he duped them both to accomplish his desire by deceptive delusional manipulation. [refer 7:22]

The natural, already told effect was:

• Thereby, he caused the exile of both from state of felicity-comfort in which they had been—

: Prepositional Phrase relates to the elided predicate of preceding deficient perfect verb. Object pronoun is masculine; therefore, it is not referent to Paradise.

• And We directed: "You all descend.

This is a verbal sentence; Verb-Subject followed by a command verbal sentence which is the object of preceding verb, the statement that was made. It again finds mention:

• We said: "You go down out of this place jointly-together. [refer 2:38]

• He the Exalted said: ""You all descend; [refer 7:24]

• He the Exalted said: "You both go down to Earth, jointly departing from this place: Paradise.  [refer 20:123]

At three places the addresses are more than two but in its last time occurrence the addressee are two, Aa'dam and his wife. Since we all the living humanity ever since the revelation of Grand Qur’ān are addressed as sons of Aa'dam, our origin is also off Paradise. The use of plural otherwise includes in it Ash'Shai'taan.

There is a debate about the location of paradise where they were staying as guest. A group says it was some garden on the Earth. Strangely such people realized not that the Sun covers the entire globe and no garden on Earth is void of its light and heat. The peculiarity of the Paradise is mentioned where they were staying:

• And that certainly you will neither experience therein problem of thirst - scarcity of drinks, nor will you experience exposure to heat. [20:119]

Further if they were already on the Earth then what was the need to say for descending and Earth is the place for sojourn. Further information about arrangements and life span on the Earth was given:

• Some of you people will be acting as enemy for some others.

• Know it, comfortable dwelling and livelihood is arranged in the Earth for you people for a duration to an appointed moment of termination". [Refer 2:36; same sentence reappear in 7:24]

These are two nominal sentences. The second is inverted nominal sentence. And in Chapter further information that was given is:

• He the Exalted told them: "You people will live therein, and will die therein.

• And you people will be evacuated out of it [revived to life]." [7:25]

The departure from the Paradise for sojourn on Earth was not affected immediately after the lapse of eating from the prohibited tree. There was a considerable long intervening period before actual journey towards the Earth.

• Thereby [recognizing the wrong/regretful ness caused] Adam acquainted himself with words learnt from his Sustainer Lord for expressing regrets.

• Thereupon, on expressing words of regret seeking overlooking it, his Sustainer Lord focused mercy upon him.

• It is a fact that He is the Only Who is repeatedly forgiving-pays attention, the fountain of Mercy. [2:37]

Again this sentence is conjunct to the preceding sentence by conjunction particle that indicates sequence and presence of a cause of which the subsequent clause is the effect. Though it is in perfectly coherent in the discourse but is also reflective of intervening events.

• Thereby, he duped them both to accomplish his desire by deceptive delusional manipulation.

• Thereat, as soon they had tasted the fruit of the designated tree, their bodies became naked in each other's view.

• And [Suffering this trauma they instantly came out of the fascinating trance] they both hastened and kept covering themselves by placing the leaves of the garden upon their bodies. [7:22]

• Having deceptively been made to act they both ate the fruit from that female-tree, thereat their bodies became naked in each other's view.

• And [Suffering this trauma they instantly came out of the fascinating trance] they both hastened and kept covering themselves by placing the leaves of the garden upon their bodies.

• And Aa'dam did not stick to the word of his Sustainer Lord whereby he got lured to trap - distraction. [20:121]

When they had ate the fruit of tree this had happened. Shai'taan new the effect of eating of fruit of particular tree that it could melt away the dress they were wearing; and so was his objective of relaying fascinating inspiration that they might see what was hidden of their bodies from each other's view.

• Purposely, Shai'taan [Ieb'lees] subtly relayed a fascinating inspiration for both of them.

• His objective was that he might cause that of their bodies visible for them which was in hidden condition from each other. [ref7:20]

The dress is for the whole body, but Shait'aan was interested that they may watch some part of body of each other where another type of fascinating pleasure surges. It is thus evident that prior to this event they had not seen the body of their spouse.

• O You the posterity of Adam! Our Majesty has sent dress-clothing upon you people. Its characteristic feature is that it renders your bodies covered-concealed—body-contours/inflection points veiled; and its other feature is that it serves as integuments/feathers like protection [from heat discharge/outflow-16:81].[refer 7:26]

: This verbal sentence is the adjectival portrayal of the direct object: of preceding perfect verb: ; and is referent of the hidden subject pronoun of imperfect verb: . Verb is of Form-III. Grammarians say that one of the characteristic features of Form-III is: تَصِيرٌ:  - to make the doer or the object obtain the root of the verbal noun from which the verb is formed. This feature:  تَصِيرٌ signifies, turn into, cause to become.

By appositive - conjunct particle second characteristic feature of dress is: a verbal/collective noun, signifies feather, feathers.

The most prominent feature of bird's anatomy is feathers that are unique to birds. Feathers perform a number of functions for a bird. Firstly, they provide insulation, this is very important in a warm blooded animal (body temperature of most birds is maintained at around 40C). Feathers also protect birds from UV light.

Their bodies had wholly become naked. The feminine noun: signified entire human body. Full body of a man is buried:

• Self-aggrandizement got over and problem of disposal of body of brother overtook him; whereat Allah the Exalted sent a raven/crow who kept scratching and digging the earth;

• The objective was that He the Exalted might show him the method as to how he buries the body of his brother.

• Watching it he sighed saying: O my woe! Am I so incapable and helpless that I might have been like this crow whereby I might have buried the body of my brother".

• Thereat with this thought of regret he was in saddened mood of remorseful. [5:31]

Their action on getting undressed was volitional. This shows they had instantly come out of the fascinating trance. They hastened covering up their bodies with leaves to revert to position they were in immediately before inadvertent mistake. They were addressed immediately after they had again concealed their bodies by wrapping leaves:

• And their Sustainer Lord called them: "Did I not restrain you both from this particular tree?

• And had I not given you warning regarding the fact that Shai'taan is certainly proclaimed enemy of you both? [refer 7:22]

They rendered their sincere apologies by praying:

• Both humbly stated: "Our Sustainer Lord; we have wronged ourselves;

• And if You the Exalted excuse and forgive us not and bestow not mercy upon us;

• We will certainly be amongst the doomed." [7:23]

The request was acceded, inadvertent error was not only exonerated but Aa'dam was further honoured:

• Afterwards his Sustainer Lord chose him, attended to him and guided him. [20:122]

The conjunction particle after narrating the earlier events quite evidently tell us that the First couple lived for a considerable length of time in the Paradise before being seen off to travel to the Earth. Before it formal words for seeking pardon were learnt:

• Thereby [recognizing the wrong/regretful ness caused upon seeking apology] Adam acquainted himself with words learnt from his Sustainer Lord for expressing regrets.

• Thereupon, on expressing words of regret seeking overlooking it, his Sustainer Lord focused mercy upon him.

• It is a fact that He is the Only Who is repeatedly forgiving-pays attention, the fountain of Mercy. [2:37]

Final moments of the departure of the First Human couple from extraterrestrial Paradise to the Earth with full honour and protocols:

Before Man was ascended his status on Earth was told to the Angels:

• Know the history of the point in time when the Sustainer Lord of you the Messenger said to the Angles:

• "Be informed, I am about to render Adam as self-ruler enjoying liberty of decision making in the Earth." [refer 2:30]

The man before departure was consoled and given the instructions to follow which will enable him to come back to the Paradise with honour and as Permanent Resident with rights of ownership, not merely as guest.

• We said: "You go down out of this place jointly-together.

• Take note thenceforth whenever guidance-guide from Me would have come to you people;

• Thereat, whoever would have followed in letter and spirit My Guidance in such manner that nothing else influences in between;

• Thereby, fear will not overshadow-haunt such class of people.

• Neither will they have a cause to grieve". [2:38]

It is a complex sentence with four subordinate clauses. This event again finds mention in Chapter 20 with added information:

• He the Exalted said: "You both go down to Earth, jointly departing from this place: Paradise.

• There some of you people will be acting as enemy for some others.

• Take note thenceforth whenever guidance-guide from Me would have come to you people;

• Thereat, whoever affectionately acted upon My Guidance in letter and spirit in such manner that nothing else influences in between;

• Thereby, having acted on My Guidance neither would he go stray - neglectful - unrewarded nor would he face trouble - difficulty - inconvenience." [20:123]

This is the eternal Rule, in time and space, for salvation and success and return to Original Abode. Words: guidance and:   "My guidance" stem 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. It denotes 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. What could be the best communication keeping in view the nature of his creation and that how is it conveyed by his Creator?

• You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce; "The fact remains that guidance of Allah the Exalted is certainly it: Qur’ān; it is the Guide.  [refer 2:120;and 6:71]

The definite noun: is an epithet for the Grand Qur’ān. The sentence is repeated in inverse order to explicate that it is the guidance and guide in the space-time:

• You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce; "The fact remains that: the Guide: Qur’ān is the Guidance of Allah the Exalted."  [refer 3:73]

The possessive phrase: is semantically equivalent to possessive phrase: "My guidance". Whoever followed it in letter and spirit is ensured return to the Paradise, fear will not haunt them, nor they will have an occasion of grief. Grand Qur’ān is the string, whoever binds himself to it in the like manner of ribosome binding with the Messenger RNA in human genome he warps himself in space-time. It is specifically directed:

• And you people diligently and sincerely bind yourselves by resorting - taking recourse to "the Rope of Allah the Exalted - (Grand Qur’ān", as collective fraternity;  [refer 3:103]

Once we tie ourselves with Grand Qur’ān, it being: will also tell us our location of existence at any given point in time as to where are we - in Paradise or outside it in Hell-Prison. Thereby, we can obtain guidance for further proceedings before we are thrown out of the "Warp bubble".

Since man was descending to the Earth as a Ruler - autonomous entity enjoying real freewill, the upshot of aberrant was also declared:

• And those people who deliberately refused to accept and publicly contradicted Our Aa'ya'at: unitary verbal passages of the Book:

• They are the people who will be the resident subjects-companions of scorching Hell-Prison.

• They will abide therein permanently. [2:39]

It is one sentence with two subordinate clauses which are otherwise nominal sentences. Same information in same words is repeated:

• Know about those who deliberately refused to accept and publicly contradicted Our Aa'ya'at: Verbal passages of revealed book: Grand Qur’ān:

• They are the people who will be the residents-companions of the Hell-Prison.

• They will be the permanent residents therein.

• Beware; it is an evil abode/destination to land in.  [64:10]

Recurrences

: (1)2:34(2)17:61(3)18:50(4)20:116=4

 (1)2:34(2)7:11(3)17:61(4)18:50(5)20:116=5

Recurrence:(1)2:34(2)7:11(3)17:61(4)18:50(5)20:116=5

:  (1)2:34(2)20:116=2

: (1)2:34(2)38:74=2

  (1)2:35(2)7:19=2

(1)2:35(2)7:19=2

(1)2:35(2)7:19=2

(1)2:36(2)7:24(3)20:123=3

(1)2:36(2)7:24=2

 (1)2:37(2)2:54=4

(1)9:104(2)9:118

(1)2:38(2)20:123=2

: (1)2:38(2)5:69(3)6:48(4)7:35(5)46:13=5

:  (1)2:38(2)2:62(3)2:112(4)2:262(5)2:274(6)2:277(7)3:170(8)5:69(9)6:48(10)7:35(11)10:62(12)39:61(13)46:13=13

[Recurrence (1)2:39(2)5:10(3)5:86(4)22:57(5)57:19(6)64:10]

[Recurrence (1)2:39(2)64:10]

(1)2:39(2)2:217(3)2:257(4)3:116(5)7:36(6)10:27(7)13:05(8)58:17(9)64:10=9

(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