Contents: (1) Translation of ayahs; (2) Text type; (3) Concept—topic; (4) Coherence; (5) Explanation of first sentence of ayah 2:40; (6) Second sentence of 2:40; (7) Third sentence of 2:40; (8) Command to believe in Qur’ān-First sentence of 2:41; (9) Commercialism of religious scholars-2nd and 3rd sentence 2:41; (10) Last sentence of 2:41; (11) Intellectual deceit, fraud and corruption Ayah 2:42; (12)  Command to adhere to the protocols of Islam-2:43; (13) Ayah 2:44; (14) As-sa'laat is felt burdensome except by humble minded true believers-Ayah 2:45-46 (15) Recurrences; (16) Morphology and syntax of each word.

2. → : Ayah 2:40-46 comprising of 90 words is a paragraph with eighteen sentences. Text is injunctive.

3. Concept—topic:

The Posterity of Iesraa'eel are directly addressed. Therefore, those of us who are not of them should remember that the message is always geared to be consonant with the audience's prior knowledge and assumptions. It is the audience in relation to whom will depend the main idea, validation and support, word choice, sentence structure, writing plan - form, writing relationship: what tone of voice comes to you as a reader. They are reminded to fulfill their covenant whereby Allah the Exalted will fulfill His word given to them in foretimes. In the address their clergy and ruling elite is being cautioned to adhere to their covenant, and their general public is rendered abreast about their elite to become heedful.

4. Coherence:

The Divine Discourse is binary in its structure like that of the DNA or like computer data storage in binary codes. It seems as if it is structured for responding the prayer of people who are acting on the advice given to Man at the time of his descent from Paradise. After giving them response in wider terms, now they are being told the history and course of their contemporary nation; the majority of whom has been declared: . The humanity is being educated that what they are required to do is not something unique, the man was always subject to follow it. This is the nation the majority of whom in their entire history of existence have maintained mischievous and aberrant attitude and behaviour. They are the creators of problems and imbalances for humanity. Like , they are to survive as a nation till the Last Day. Therefore; as for historical content in the Divine Discourse. they find the maximum space so that humanity remain cautious of their mischief.

It is a lengthy discourse stretching up to Ayah 141; by repetition of the first sentence of Ayah 40 in 2:47 and 2:122: it is bound in one frame.

Origin of : the sons of Iesraa'eel alai'his'slaam:

Ayah comprises of three imperative sentences addressed to the the Posterity of Iesraa'eel alai'his'slaam.

  :: Prefixed vocative particle coupled with Possessive Phrase; literally means "O you the sons of Iesraa'eel". They owe their biological origin to Iesraa'eel alai'his'slaam::

• All meals were permissible for the sons of Iesra'eel [Bani Iesraa'eel]—

• Except that which Iesraa'eel [Yaqoob alai'his'slaam] had forbidden upon his self in the times before At'Tor'aat were descended.

• You the Messenger [Sal'lallaa'hoalaih'wa'salam] ask them: "Thereby, to substantiate your assertion you come to me with At'Tor'aat, thereat, you read therein if you people were who express truthfully." [3:93]

It is thus evident that they had already become a distinct fraternity - a nation sharing common blood before their safe exodus from Egypt and revelation of At'Tor'aat after exodus. It is strange that wherever facts are distorted by imaginative stories by pseudo-intellectuals, the critical and mindful reader finds Grand Qur’ān has already explicitly negated them by mentioning the actual fact. All gossips are rendered fallacious that attribute their origin to some son of Noah alai'his'slaam. This information in simplest words negates the imaginatively built so called history.

• And it is a fact that We had sent  Noah  and Iebra'heim [alai'his'slaam];

•  

• And We kept in the progeny of both of them the position of Distinction of Elevation and Selectivity and the Book;

• Thereby there are those who made themselves aright guided living amongst them;

• While most of them are "fasiqoona"/the promise breakers and transgressors/who go out of the prescribed bounds. [57:26]

The Grand Grand Ancestor of: is also mentioned:

• Know it, Our Majesty gave Mūsā  [alai'his'slaam] the Book and We rendered it as guide for Bani Iesraa'eel:

• By advising them: "you people should not adopt, apart from Me, anyone as trustee, protector and disposer of affairs— [17:02]

• O you the progeny of him whom We uploaded in the ship along with Noah [alai'his'slaam]".

• It is a fact that he, Noah [alai'his'slaam], was persistently a thankful sincere allegiant. [17:03]

They genetically originate from a staunch believer who was one of those that embarked the ship along with Noah alai'his'slaam for rescuing them before the local flooding annihilated the nation of Noah alai'his'slaam.

• The aforementioned by name were those upon whom Allah the Exalted showered blessings. They are the members of the group-galaxy of Chosen and distinctly exalted sincere Allegiants—

• Genetically they were from some of the progeny of Adam [alai'his'slaam]; and of some of them whom We had uploaded in the ship along with Noah [alai'his'slaam];

• And of the progeny of Iebra'heim [alai'his'slaam] and Iesraa'eel [Yaqoob alai'his'slaam]; And of him/her whom We had guided and We had chosen.

• When the Aa'ya'at: verbal passages of the Book of Ar'Reh'maan were recited upon them they kneeled down prostrating, and eyes overflowing with tears. [19:58]  [Please prostrate-it helps getting nearer to Allah the Exalted]

Thus the life line of:   is: → → : the grand son of:  alai'his'slaam.   the sons of Iesraa'eel alai'his'slaam - the son of Ies'hauqe alai'his'slaam, whose original name is Ya'qoob alai'his'slaam:

• And Our Majesty gifted to him/Iebra'heim [alai'his'slaam] Ies'hauqe and Ya'qoob [as unsolicited gift-21:72].

• And We kept in his progeny the position of Distinction of Elevation and Selectivity and the Book.  [29:27]

: It is a verbal sentence; Verb-Subject-Object which is a Possessive Phrase literally means "the favour of Mine" referring some specific favour; and:    comprising of Relative feminine pronoun and linkage clause is the adjectival clause for the preceding possessive phrase. The same expression by a third person will be: . The specific favour is disclosed later for all the audience of the Divine Course:

• Recollect the history; When Mūsā [alai'his'slaam] said to his nation:

• "O my nation! Recall the grace of Allah the Exalted upon you people;

• That He appointed amongst you the Chosen and Elevated Allegiants;

• And rendered you people self-rulers by rescuing from slavery in Egypt;

• And gave you people that which He had not given in human history for which there is till date no precedence in history. [5:20]

• Recollect the history; When Mūsā [alai'his'slaam] said to his nation:  Recall the grace of Allah the Exalted upon you people in the situation:

• When He the Exalted rescued you people from the fold of nation and allegiants of Pharaoh;

• They used to remain in search of subjecting you people with the horrible torment.

• They remained in search to cause slaughtering your newly born sons.

• However, they had consciously and purposely decided to leave your wives alive.

• Of course, a tremendous trial was inherent therein that your Sustainer Lord let persist for a while for you. [14:06]

6. Thereon they are directed:

These are two sentences; first is imperative and the other has verb in jussive mood because their response and action is awaited. The verbs: and are from Root "و ف ی".  Learned Ibn Faris [died 1005] has stated its perception:

وفي (مقاييس اللغة)

الواو والفاء والحرف المعتلّ: كلمةٌ تدلُّ على إكمالٍ وإتمام. منه الوَفاء: إتمام العَهْد وإكمال الشَّرط

That it leads to the perception of completion, finalization, accomplishment and execution; accomplishing, fulfilling the commitment; and completion of the condition, stipulation.

It is evident from the basic perception that the words stemming from it will be by nature result verbs and nouns.

As we know the basic perception infolded in the Root is the irreducible semantic feature of all the words stemming from it; and since its basic perception is of finalization, accomplishment, culmination, therefore, the meanings of the words will depend upon the nature of the activity signified by the collocates.

This Root and words made from it are debated and disputed by pseudo-intellectuals and psychological manipulators. However, interesting fact is that the Grand Qur’ān has made the perception infolded in this Root abundantly evident and manifest at the very first place it has used it.

It is an accepted academic practice that the meanings of a word can be resolved by taking recourse to collocates, words that tend to co-occur in similar environments. This method is quite frequently used in the Grand Qur’ān to render the meanings and perception of its important words unambiguously evident for the critical reader.

: It is prepositional phrase coupled with possessive phrase; it relates to preceding verb. عَهْدٍ: It is a commitment, undertaking, responsibility, and obligation uplifted by a person; it is a burden upon one till such time he puts it down; absolves himself by discharging his commitment - undertaking. Fulfilling the promise is segregating, separating, detaching the lifted burden from one's self.

The irreducible semantic feature in the word "commitment", "contract" is the accomplishment of the responsibility assigned to or agreed upon by the parties concerned.

• Note it; Such are the people who fulfill their commitment - obligation when they have bilaterally contracted; [refer 2:177]

Later the humanity is informed about the articles of the Covenant of Posterity of Iesraa'eel:

• Know it; Allah the Exalted had indeed obtained the Covenant of the Sons of Iesraa'eel - the posterity from the second Son of Iebra'heim alai'his'slaam.

• And We had appointed from amongst them twelve as leader [one each for 12 tribes-7:160].

• And Allah the Exalted stated to them the Articles of Covenant: "I am surely with you subject to: You people remained steadfast in maintaining As-sa'laat: Time bound protocol of servitude and allegiance and you paid Az-zaka'at: the financial liability for economic uplift of society;

• And that you people accepted and believed in My Messengers and that you revered and assisted them **;

• And that you people gifted to Allah the Exalted a goodwill shearing from wealth: financially helped people only for seeking approval and appreciation of Him the Exalted.

• Thereat, I will indeed absolve you-overlook-delete from your record your omissions and commissions and certainly I will enter you people in to Gardens-Paradise where streams flow on the lower side by it.

• Consequently for reason of this solemn pledge-agreement having been put into effect, whoever amongst you afterwards denied it:

• Thereby for that act of substitution-conversion he has certainly lost the aright path."  [5:12]

[** This Article was amended and modified through Easa alai'his'slaam to read only one Messenger after his death-61:06. Respects and salutation is upon Easa alai'his'slaam who was the first Pronouncer/مؤذن of end of arrival of the Elevated and Chosen Persons [Nabi in Arabic] and Messengers on the corporeal appearance of one whose name he knew at that point in time as "Ahmad-The Praiser"; and who on birth/sent for physically joining the humanity is named and introduced as Muhammad Sal'lallaa'hoalaih'wa'salam-the one who is praised all the time without interruption; and along with him was sent the "An-Noor-Visible Light-Giver and guarantor of continuity of life; the Grand Qur’ān" in the Sky of the Earth-7:157]

7. : These are two sentences. The word: composed of the particle of exclusivity and first person pronoun, is the object of elided verb. Next is a complete verbal sentence with imperative verb-subject, suffixed نِ noon of protection-to help not to confuse the subject and the object, and elided object pronoun first person singular. Two consecutive sentences emphasize for acting in this manner with immediate effect and to make it as an attitude for the rest of life.

: The verb stems from Root: ر ھ ب.  Ibn Faris [died-1005] stated in famous lexicon: مقاييس اللغة:

الراء والهاء والباء أصلان: أحدهما يدلُّ على خوفٍ، والآخَر على دِقّة وخِفَّة.

That it leads to the perception of fear and the feel of insignificance and triviality.

In keeping with the basic perception the near accurate equivalent in English is awe which is a mixture of wonder and dread signifying a feeling of amazement and respect with fear that is often coupled with a feeling of personal insignificance or powerlessness. This Root has the word: that renders its semantic features manifest:

• However, monasticism was innovated novelty of their own inclination. We had not prescribed it for them; their purpose was but to seek and pursue for the appreciation and approval of Allah the Exalted. [refer 57:27]

This Root is used for the first time in the address to the Posterity of Iesraa'eel: : It is a unique construction of sentences; in the first sentence verb + subject is elided and only object of elided verb is mentioned. Next verbal sentence beings with prefixed conjunction particle of cause and effect and sequence. This structuring is quite meaningful and implicitly hints at the composition of the Posterity of Iesraa'eel grouped into powerful clergy and common people; and that awe is also of two types.

The common majority of Posterity of Iesraa'eel have no knowledge of the Revealed Book except what is told to them by their clergy and ruling elite. Thereby, they regard them in awe. The low-rank people in the presence of a powerful group leader have awe as fundamental emotional response. This differential, submissive response has advantages in terms of ensuring one's place in a group and maintaining social hierarchies that can boost long-term chances of survival. This type of awe is rather passive since it is merely because of feel of powerlessness and selfish motives.

• They, the Jews and Christians, have purposely held their recognized religious scholars and secluded spiritually contemplating men; and also Al Mesiah, the son of Maryam as god fathers-god-lords apart from Allah the Exalted.  [refer 9:31]

The true awe is an emotional response to to perceptually vast stimuli. The optical faculty is the source for the people to experience awe by asocial stimuli - the awe-inducing nature scenes all around them reflecting the Divine providence and Will evidently. It is positive feeling of being in the presence of something vast that transcends our understanding of the world. It leaves a feel of chill in the heart.

English word "fear" and its equivalent in Arabic: stemming from Root: خ و ف is most general term signifying a distressing emotion - agitation and anxiety caused by the presence or imminence of danger. The Root:  ر ھ ب is not interchangeable with: خ و ف, since in fear the element of feel of insignificance and triviality is not necessarily present. Therefore, translating it by English word "fear" is not appropriate. Form-1 verb of Root:  ر ھ ب can better be rendered  in English by the word "awe" which has in its semantic ambit the feeling of personal insignificance and powerlessness.

8. Command to believe in the Grand Qur’ān:

• Moreover, you people heartily accept that (Grand Qur’ān) which I have since communicated.

• It is Testifier-Affirmer-Certifier-Sanctifier for that which is found written in the Book with you people [Tor'aat].

• And you people should not become the first denier of it: Qur’ān.

• Moreover, you the clergy should not indulge in commercialism gaining a trifling price substituting—in place of My Aa'ya'at: unitary verbal passages of the revealed Book;

• And devotedly be heedful to Me, thereat, keep feeling awe for Me exclusively.  [2:41]

Ayah comprises of four verbal sentences.

: This is conjunct to preceding sentence. Verb is imperative, second person, masculine, plural and subject pronoun is referent to Bani Iesraa'eel. The verb is made transitive by preposition: Prepositional Phrase. Prefixed Preposition بِ; + Relative pronoun. This verbal sentence is the Linkage clause for the Relative pronoun with elided linkage pronoun which is its object; Verb: Perfect; First Person; Singular; Masculine; [Form-IV]; [التاء] Subject pronoun, in nominative state;  مصدر-اِنْزَالٌ Verbal noun—And you people believe in that which I have since revealed - communicated -descended. In the time frame when it was said for the first time, it referred to the compilation of that much of the Divine Discourse that had been made public. Thenceforth it is referent to Grand Qur’ān.

: This is circumstantial clause for the elided third person singular masculine object pronoun of preceding verb.

: It is Active Participle, a derived noun from Active voice verb, Form-II- مصدر-تَصْدِيْقٌ Verbal noun. Form-II is: Attributive-Estimative/Declarative: The derivative verb makes an attribution to object; to consider someone or something to be something. It signifies someone who declares and renders something/someone as certified, sanctified as true. 

: It is Prepositional phrase: Inseparable preposition  لِّ + Relative Pronoun; relating to preceding Active Participle referent to what is revealed - Grand Qur’ān;

It is Possessive Phrase: Location Adverb + Suffixed Possessive pronoun: second person; masculine; plural, genitive state. This locative adverb is the part of the elided linkage clause of preceding Relative Pronoun. 

This injunction is repeated by addressing the People of the Book, Jews and Christians:

• O you the people whom Book was  given earlier, listen:

• Heartily accept that which We have gradually communicated: Qur’ān.

• It is Testifier-Affirmer-Certifier-Sanctifier for that which is found written in the Book with you people [Tor'aat and Injeel] [refer 4:47]

: This circumstantial accusative clause for Grand Qur’ān poses a problem for the Clergy - Ruling elite of Jews for point blank refusal of Grand Qur’ān as a Divine Book. Their common folk could get confused to understand the logic for refusing a book which certifies as true that which is written in the Torah. 

• Moreover, when it was said for them, "You people incline to believe in Qur’ān which Allah the Exalted has since communicated";

• They-the Jew elite replied, "We believe and keep believing in that which was sent upon us".

• The fact is that they refuse to accept; besides that, the To'raat, which was subsequently sent [that is Inj'eel and Qur’ān]

• They refuse despite the fact that it-Qur’ān is the Infallible Doctrine-Discourse;

• It is the Testifier-Affirmer-Certifier-Sanctifier for that which is found written in the Book with them.

• You the Messenger [Sal'lallaa'hoalaih'wa'salam] confront them: "then why you kept indulging aforetimes in character assassination of the Chosen and exalted Allegiants of Allah the Exalted by slanderous and libelous statements to distance-ill-repute them from people's reverence?—

• Answer it if you were truly the believers in that sent to you earlier". [2:91]  

9. Commercialism of clergy - religious scholars; They are further advised:

: And you people should not become the first denier of it: Qur’ān.

: Moreover, take caution that you the clergy should not indulge in business with My Aa'ya'at:  unitary

: It is second person plural masculine imperfect jussive Form-VIII verb stemming from Root:  ش رى. Ibn Faris [died 1005] stated:

(مقاييس اللغة)

الشين والراء والحرف المعتل أصولٌ ثلاثة: أحدها يدلُّ على تعارضٍ من الاثنين في أمرين أخذاً وإِعطاءً مُمَاثَلةً، والآخر نبتٌ، و*الثالث هَيْجٌ في الشيء

That it leads to the perception of incompatibility between two things in matter of taking and giving in alikeness; secondly it signifies sprouting, seedling and thirdly it signifies excitement, irritation, incitement in a thing.

This Root is used only for the words that convey the meanings of taking and giving of things mutually incompatible.

• The aforementioned are the people who have purposely purchased the vagrancy - straying exchanging with the Guidance - Grand Qur’ān.

• Thereby, their "Instant Commerce" did not yield benefit.

• It retained them in a state of those who incline not to become guided aright. [2:16]

It is like instant commerce in which things are exchanged hand to hand. Therefore, this Root is used to convey meanings of taking something or giving something like purchasing and selling. The exchange can also be of promissory nature - taking on the promise of paying later - credit sale:

• Know it; Allah the Exalted has purchased from the Believers their selves and their wealth against  the Paradise that it becomes theirs in future.

And then this exchange is termed as: : promissory business transaction—Credit sale:

• Thereby, celebrate joyfully the pleasure of your promissory business transaction: credit sale, the one which you have contracted with Allah the Exalted.

Commercialism is the irreducible feature of this Root

• Moreover, you the clergy should not indulge in commercialism gaining a trifling price substituting—in place of My Aa'ya'at: unitary verbal passages of the revealed Book; [refer 2:41]

: It is adjectival phrase; it is the object of preceding verb.

Prepositional Phrase + Possessive Phrase: بـِ Inseparable preposition + Noun: Definite; Plural; feminine; genitive + Suffixed Personal Pronoun: First person; singular in genitive state. It relates to preceding verb. The preposition: بـِ also denotes substitution. This use is termed: للمُقَابَلَةِ for requital.

It is obvious that this sort of engagement is exclusive to the clergy and religious scholars and its affected are the common people who do not directly have the knowledge of the revealed Book. How do they earn what in real terms is but a trivial gain? How do they substitute the Verbal Passages of the Book of Allah? This is explicitly disclosed:

• Thereby, [that commons are misled by conjectural matter] Woe-regret would be the upshot for those people who keep writing certain book with distinct titles and caption with their own hands-thoughts—

• Thereafter having written it they [publish the book] tell the people claiming:

• "This book contains matter which is according to that communicated by Allah the Exalted"—

• They say so to gain a commercial benefit of trifling import with it.

• Therefore, Woe-regret is in wait for them for that which their hands have written [fascinating, misleading, hypothetical, conjectural hearsay and myths].

• Moreover, Woe-regret is in wait-is the eventuality for that what they earn-popularity, commercial-financial benefit by it. [2:79]

• Note the factual news about those: scholars - religious elite who conceal - withhold telling people some information of the Book which Allah the Exalted has revealed - communicated;

• And they gain a commercial benefit of trifling import with this recourse;

• They are who eat taking into their bellies noting but fire. [This is because they will have nothing beneficial in their account ledger-3:77].

• Moreover, Allah the Exalted will not address them on the Day of Resurrection;

• And He the Exalted will neither cause their uplift.

• Be mindful, a severe-grave punishment is prepared - in wait for them. [2:174]

• They are the people who have purchased the vagrancy-straying exchanging with the Guidance-Grand Qur’ān.

• They have bartered retribution for forgiveness.

• Strange! what is that which has caused them content upon the scorching Hell Prison? [2:175]

• Know the historical report: Allah the Exalted had obtained, at a certain point in time, the covenant-pledge of those whom the Book was given:

• "It is must for you: the clergy, learned, scholarly men of the society that you will distinctly and vividly explain the Book for the common people and you will not conceal-withhold it from people."

• Thenceforth, for reason of vested interests they discarded-threw away it on their backs; and indulged in commercialism gaining a trifling price substituting it;

• Consequently; what a disgusting and wretched is the commercialism that they indulge in.  [3:187]

10. : "And devotedly be heedful to Me, thereat, keep feeling awe for Me exclusively." These are two sentences with alike structure of last sentence of 2:41. The word: composed of the particle of exclusivity and first person pronoun, is the object of elided verb. Next is a complete verbal sentence with imperative verb-subject, suffixed نِ noon of protection-to help not to confuse the subject and the object, and elided object pronoun first person singular. Two consecutive sentences emphasize for acting in this manner with immediate effect and to make it as an attitude for the rest of life.

11. Intellectual deceit, fraud and corruption

• Mind it; you people should not clothe the Proven Truth [My Aaya'at, any Statement of Fact] with the falsehood-conjectural stories-scum. Nor you people should keep withholding-concealing for common people the Infallible Truth—

• While you people are aware of that. [2:42]

Intellectual deceit, fraud and corruption require two things for its accomplishment:

(a)    Clothing some of the truth with falsehood;

(b)    Withholding; conceal some of the known truth by not disclosing it to others.

There is no denying that shrewd, crafty and cunning persons have been misleading and misguiding people, since their majority do not apply common sense what to say of reflecting with reason and logic. Such persons are usually aware of the weakness and desires of other people, and quite conveniently deceive them.

This topic again finds mention in Chapter 3:

• O You the clergy-knowledgeable people of the Book!

• What for you people clothe the Infallible Truth with the false conjectural fascinating assertions;

• And withhold mentioning the Infallible Truth;

• You people do it while you are fully aware of that? [3:71]

12. Command to adhere to the protocols of Islam

• Moreover, you people maintain Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance; and willingly pay Az-zaka'at: financial liability for economic uplift of society;

• And kneel together in the company of those who kneel. [2:43]

On revelation of Grand Qur’ān they are reminded to recall their Covenant and fulfill the Promise to accept this Revelation and the elevated Messenger; and conduct their selves in the following manner which was also an Article of the Covenant:

• Moreover, you people maintain Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance; and willingly pay Az-zaka'at: financial liability for economic uplift of society;  [refer 2:83]

• And they the People of the Book were commanded not but that they may be subservient and allegiant subjects for Allah the Exalted by remaining exclusively and continuously loyal to the Operative Code of life prescribed by Him the Exalted.

• And that they might steadfastly maintain the Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance; and should pay Az-zaka'at: financial liability for economic uplift of society.

• Remain mindful; this is the straightly settled permanent Constitution-Perpetuated Code- Operative System of Life. [98:05]

: Time Bound Protocol of Servitude and Allegiance

: The financial liability for economic uplift of society

: This verbal sentence is conjunct to the preceding sentence.

  : Verb is imperative, second person plural masculine, [و] subject noun is referent to the addressees;  مصدر-رُكُوْعٌٌ Verbal noun. It stems from Root: ر ك ع. It conveys the perception of bending, curving, kneeling. They are separately commanded to kneel.

  : It is a possessive Phrase. First noun is definite location adverb and possessive noun is definite plural active participle from  مصدر-رُكُوْعٌٌ Verbal noun.  It thus signifies: in the company of - along with those who kneel. The act of kneeling is otherwise the compulsory segment of the Protocol: . A group of the Jews had abandoned kneeling since long as we see that this injunction was also separately given to Syeda Maryam, the truthful:

• O Mar'yam; devoutly stand for your Sustainer Lord and prostrate.

• And you kneel together in the company of those who kneel.” [3:43]

We find the ascending order of actions prescribed for the Protocol of: as :

• O those/you who proclaim to have accepted-become believers, listen;

• You are directed to kneel and to prostrate. [refer 22:77]

: They perform the act and remain for sometime in the state signified by the Verbal Noun: رُكُوْعٌ.  Classical Arabic lexicons state its basic perception as bending and curving on knees with palms of hands resting on them. The Root also denotes humility and self-abasement [Lane's Lexicon- رُكُوعٌ].

In this posture the Spinal Cord is in submissive and humble posture. The spinal cord is termed as the pathway-a bridge between the human brains and various organs of the body. However, the spinal cord can function on its own at times without the brain coming into picture. Notwithstanding the speed of information travel from the body to brain and back is very fast, it is not enough at times. In certain situations information needs faster travel to coordinate reflexes when the spinal cord takes the matters into its own hands.

Such overtake of authority by the spinal cord is usually in threat and danger situations. Allah the Exalted has taken care of this "dictatorial function" of the spinal cord and has granted relaxations and modifications to cope with such circumstances.

• Do you, the people of clergy/men of understanding, direct common people to act virtuously and magnanimously and you keep forgetting about yourselves though you are the people who read the Book?

• Is it for reason that you people do not reflect to notice this evident contradiction in your behaviour/conduct? [2:44]

Sermons that are not backed by action are empty words. He who assumes the role of a trailblazer must firstly act upon the injunctions of the book before persuading people to adopt a virtuous and magnanimous conduct and behaviour. The believers are questioned and informed:

• O those/you who proclaim to have accepted-become believers, listen;

• Why you pronounce those statements for people you yourself do not act upon? [61:02]

• In the Judgment of Allah the Exalted it is inappropriate and abominable act that you pronounce those statements upon which you people do not act [since it demonstratively proves and confirms you to be a liar]. [61:03]

• Moreover, you people elevate your personality by patience, steadfastness—coolly perseverance; and by performing As-sa'laat: Time Bound Protocol of Servitude and allegiance.

• Beware: As-Sa'laat is certainly burdensome upon people, except those who are the humble-minded.  [2:45]

• The humble-minded reverent are those who consider without ocular perception as if they were in the Presence of their Sustainer Lord;

• And that they have certainly to revert for accountability towards Him the Exalted. [2:46]

Verb; Imperative; second person; masculine; plural; [Form-X]; [و ] Subject pronoun, in nominative state; مصدر-اِسْتِعَانَةٌ Verbal noun; This is from Root "ع و ن". The basic perception infolded in the Root is to seek assistance in the desire of striking balance and equation to gain firmness and stability; a state which neither suffers from the "heat" of the youth nor weakness of aging. It is in between the two quite stable and tranquil state of sobriety.

: The prepositional phrase relates to the preceding verb. The object noun of preposition is verbal noun stemming from Root: ص ب ر. Ibn Faris [died 1005] stated:

(مقاييس اللغة)

الصاد والباء والراء أصولٌ ثلاثة، الأول الحَبْس، والثاني أعالي الشيء، والثالث جنسٌ من الحجارة.فالأول: الصَّبْر، وهو الحَبْس.

That it signifies endowment - natural ability of quality; secondly; paramount quality of a thing; and thirdly is endurance in difficulties; thus it means patience, endurance, forbearance.

The basic perception infolded in it is to remain calm, cool and composed in suffering the pangs of inflictions; retaining firmness, determination and sincerity to the point of view/idea - course of action held earlier. Its equivalent in English is patience/forbearing + perseverance. Patience is the state of endurance under difficult - painful - strain; preserving coolness and composure in the face of delay and provocation. Patience is the level of endurance one can have before negativity. It is also used to refer to character trait of steadfastness.

: It is a nominal declarative sentence. The subject pronoun of Verb-like particle is referent to: . The predicate of sentence is: Emphatic Particle + Adjective resembling participle on فَعِيْلٌ  measure: Indefinite; singular; feminine; nominative. It is considered as burdensome by a class of people; anything felt burdensome if performed under compulsion of circumstances, it is done reluctantly and with heavy heart.  It is further explained:

• Indeed the Muna'fi'qeen: Imposter Believers seek by contrary to fact verbal proclamation to beguile Allah the Exalted;

• While the fact is that He the Exalted just outwits them by let them engulfed in their deceptive perception by leaving them as discarded/condemned.

• And when they get up to join the Ass-sa'laat congregation they stand reluctantly and irritant with heavy heart. They just stand for feigning to people that they are believers.

• And they do not remember Allah the Exalted except occasionally. [4:142]

• And they not come to join the Ass-sa'laat congregation: Time Bound Protocol of Servitude and allegiance except in the manner that they are reluctant and irritant with heavy heart. [Ref 9:54]

• Thereby, regret and vow is the eventuality for certain performers of As-sa'laat: Time bound protocol of servitude and allegiance; [107:04]

• Who are neglectful and heedless of their Sa'laat; [107:05]

• Who occasionally come for it only feigning to people; [107:06]

• And they cause hindrance even in freely-ordinarily available things of public use and refuse giving trivial value things to others. [107:07]

Muna'fi'qeen consciously and purposely proclaim; having become believers in Allah the Exalted, the Last Day and the Messenger Sal'lallaa'hoalaih'wa'salam as a protective shield and deception [Refer 58:16 and 63:02]. For this reason they may have to accompany the true believers for the Time bound Protocol of servitude and allegiance reluctantly and with heavy heart.

The Time Bound Protocol of servitude and allegiance is not burdensome upon another class of people:   :

: It is an Active participle and is used as a term. It stems from Root: خ ش ع. It conveys the perception of  humbleness, submissive and lowly. And this attitude of humbleness is because of their understanding:

It is declared about them:

Thus : Time Bound Protocol of Servitude and allegiance is the first and mandatory tangible evidence to support ones verbal proclamation of having voluntarily accepted the Belief: . It reflects him as the member of  : fraternity of Muslims.

15. Recurrences:

  : (1)2:40(2)2:47(3)2:122(4)5:72(5)20:80(6)61:06=6

: (1)2:40(2)2:47(3)2:122=3

: With prefixed Fa in 16:51

: (1)2:41(2)4:47=2

:  (1)2:41(2)5:44=2]

: Adjectival Phrase: (1)2:41(2)2:79(3)2:174(4)3:87(5)3:187(6)3:199(7)5:44(8)9:09(9)16:95=9

:  [الجملة الإسمية فى محل نصب حال] Nominal sentence-circumstantial clause (1)2:22(2)2:42(3)2:188(4)3:71(5)8:27=5  

Recurrence: (1)2:43(2)2:83(3)2:110(4)4:77(5)24:56(6)73:20=6

(1)2:43(2)2:83(3)2:110(4)4:77(5)10:87(6)24:56(7)30:31(8)73:20=8

: (1)2:43(2)2:83(3)2:110(4)4:77(5)22:78(6)24:56(7)58:14(8)73:20=8

: (1)2:44(2)2:76(3)3:65(4)6:32(5)7:169(6)10:16(7)11:51(8)12:109(9)21:10(10)21:67(1)23:80(12)28:60(13)37:138=13

  Recurrence: (1)2:45(2)2:153=2

[نِ is placed before suffix pronoun ى to indicate that it is not the part of the verb but "Me" is object of the verb and is the recipient of action]

16     إعرا ب القرآن. Syntactic Analysis