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لوگوں کے نتیجہ کے متعلق حقیقت جان لو: وہ لوگ جواللہ تعالیٰ کے رسول(کریمﷺ)اور قرء ان مجید پر دل کی شاد سے ایمان لائے ہیں۔ |
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اور وہ جنہوں نے یہود کی شناخت کو اختیار کر لیا تھا، Root: ھ و د; |
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،اور وہ جو اپنے آپ کو نصاریٰ کہلوانے لگے تھے،اور وہ جو صابئین تھے Root: ص ب ء |
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:ان میں سے بشرط جو کوئی اللہ تعالیٰ اور یوم آخرت پر ایمان لایا تھا اور صالح انداز میں (وقت کی کتاب کے مطابق)زندگی بسر کی تھی |
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نتیجتاً ان لوگوں کا اجر اُن کے لئے منتظر ہے ان کے رب کی جانب سے بطور ایوارڈ۔ Root: ع ن د |
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اور کسی طرح کا خوف ان پر مسلط نہیں ہوگا۔ |
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(اور نہ کبھی انہیں حزن و ملال کا سامنا ہو گا۔(البقرۃ۔٦٢ |
2.
→
Ayah
62 comprising of 31 words is a single lengthy
sentence that has clauses which are in itself sentences which
cannot stand at their own. It resembles a complex sentence in English.
It is a declarative sentence; and the time-frame is past timeline.
3. Concept—theme:
Ayah relates to the main theme of the Divine Message and about the course of conduct, in broader terms, that entitled people for their award and perpetual success - salvation.
4. Coherence:
Interrupting the address to the Posterity of Iesraa'eel narrating the misconduct of their majority in the past, a pleasant information is given that there were people till the recent past who conducted well, in generalized terms for anyone of different identities in timeline.
Syntactic analysis
:
Verb-like-particle + Relative pronoun plural masculine in accusative
state as subject noun of VLP + Third person masculine plural perfect
verb with suffixed subject pronoun referent to Relative Pronoun.
Afterwards, people of three different identities are mentioned.
:
It is conjunct to the preceding sentence as a subordinate clause;
relative pronoun is repeated rendering it distinct from people referred
to in the main independent clause;
:
It is conjunct to the preceding clause and thus to Verb-like-particle
for which reason both are in accusative state.
The first part of this sentence is
repeated in Ayah 22:17 with the only difference of sequencing of nouns:
.
But, while the previous two
clauses are exactly repeated in Ayah 5:69; the order of these two nouns
is inverted and they are in nominative state:
which shows that it constitutes a new nominal sentence; and is not the
subject noun of Verb-like-Particle, and its predicate is elided, which
can conveniently be estimated that the verdict about them is also the
same as is for others since it is universal principle in the entire
timeline.
What is the grammatical difference between Ayah 2:62 and 5:69 which is reproduced below:
Grammatically, the sentence in Ayah 2:62 and 22:17 is what is called Simple sentence: a simple sentence contains a single subject and predicate. As against it, the sentence in Ayah 5:69 is Compound sentence: It is a sentence made up of two or more simple sentences combined using a conjunction such as and. They are made up of more than one independent clause joined together with a coordinating conjunction. The conjunct
:
This conditional compound sentence is exactly same in Ayah 2:62 and
5:69. Its apodosis clause in 2:62 is:
:
This is inverted nominal sentence is the apodosis clause to conditional
noun, with prefixed particle "فَ" reflecting cause
and effect/apodosis. The prepositional phrase meaning "for them" relates
to elided fronted predicate. The possessive phrase:
is the delayed Subject of inverted nominal sentence, which is the
apodosis clause. This clause is not present in Ayah 5:69.
:
These are two further clauses conjunct to the preceding apodosis clause.
The conditional clause and its apodosis clause is collectively the Predicate of Verb-like-particle, estimated in nominative state.
In Ayah 5:69, the apodosis clause is:
which is evident from the prefixed "فَ"
reflecting cause and effect/apodosis.
The conditional clause and its apodosis clause is the Predicate of verb-like-particle, estimated in nominative state.
The major difference between Ayah 2:62, 5:69 and 22:17 is that the Speaker in the first and the last Ayah is Allah the Exalted while in Ayah 5:69 it is the elevated Messenger who is asked to make that declaration with the choice of slightly different structure.
The slightly different structuring of the sentences in these two Ayahs focuses the attention not on the group of people described by different identities but upon certain attitude, behaviour and conduct of some of their members that will yield them the mentioned reward irrespective of their association - affiliation to different identities in past timeline. This is rendered explicit by adding mention of two more identities who will all retain the same identity on the Day of Demarcation - Individuation:
Know the information about the people identified-recognized-referenced in time and space as those who willingly accepted-believed;
And those who reverted to identity of Jews; and the Sa'bi'ouen and those identified as Nisaa'ra; and Al-Majoos; and those who ascribed sculpted idols [after assigning superfluous names] as partners of Allah;
Indeed Allah the Exalted will decide—draw bifurcation between them—people of six identities on the Day of Judgment.
Indeed Allah the Exalted is Ever Witness/Observer/Guard over each and all things. [22:17]
-
:
It is plural active participle. As for other identities, they all share
one feature; that they accept the existence of Allah the Exalted. But
there are, and there were people who did not believe in the existence of
Allah the Exalted. In common parlance they are called "atheists" who
believe not in Allah or in the concept of deities. In the first address
to humanity, a question is posed that relates to such type of people:
How can you disavow Allah the Exalted while knowing that you were inanimate objects, then for a purpose He the Exalted vivified you people; (created you from matter 6:02). [refer 2:28]
For this class of people in the humanity it is declared that they are the proven non-believers:
Indeed those people who reject accepting Allah the Exalted and His Messengers;--------[refer 4:151]
Recurrences:
:
(1)2:62(2)2:218(3)2:277(4)4:137(5)5:69(6)8:72(7)10:09(8)11:23(9)18:30(10)18:107(11)19:96(12)22:17(13)31:08(14)41:08(15)85:11(16)98:07=16
Recurrence: (1)2:62(2)2:274
:
(1)2:62(2)2:112(3)2:262(4)2:274(5)2:277=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
إعرا ب القرآن Syntactic Analysis
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حرف المشبهة بالفعل ينصب الاسم ويرفع الخبر، ويفيد التوكيد |
1064 |
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2 |
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اسم موصول في محل نصب اسم إِن |
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3 |
[فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكر غائب/باب افعال] |
الجملة صلة الموصول |
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5 |
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معطوف على الذين الأولى |
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6 |
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7 |
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8 |
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معطوف على الذين |
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9 |
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10 |
اسم فاعل کا صیغہ معرفہ باللام-منصوب-جمع سالم-مذکر |
معطوف على الذين |
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11 |
اسم الموصول/اِسم شرط مبنى على السكون |
في محل نصب بدل من اسم إن ، ويجوز إعرابها شرطية مبتدأ |
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12 |
فعل ماضٍ مبني على الفتح/واحد مذكر غائب/باب افعال |
الجملة صلة الموصول |
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13 |
جار و مجرور = بِ حرف جر + لفظ الجلالة مجرور للتعظيم و علامة الجر الكسرة |
متعلقان بالفعل |
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14 |
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15 |
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معطوف على اللّه |
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صفة اليوم |
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17 |
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18 |
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الجملة معطوفة على أمن |
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مفعول به |
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20 |
حرف فَ + جار و مجرور حرف لَ + ضمير متصل في محل جر-جمع مذكر غائب |
الفاء رابطة لجواب الشرط في المعنى ولهم متعلقان بالخبر المحذوف |
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21 |
الإِضَافَةُ-اسم:مرفوع-واحد مذكر/مضاف + ضمير متصل-جمع مذكرغائب في محل جر-مضاف إليه |
مبتدأ والجملة خبر إن |
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ظرف مكان متعلق بالمصدر أجر أو بحال محذوفة تقديرها محفوظا عند ربهم. |
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الإِضَافَةُ = اسم: مجرور-واحد مذكر/مضاف + ضمير متصل-جمع مذكرغائب في محل جر-مضاف إليه |
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24 |
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25 |
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26 |
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مبتدأ |
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27 |
جار و مجرور = حرف جر+ ضمير متصل في محل جر-جمع مذكر غائب |
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28 |
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29 |
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30 |
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31 |
فعل مضارع مرفوع بثبوت النون/و- ضمير متصل في محل رفع فاعل-جمع مذكرغائب |
1094 |
Allah, Proper Noun: Genitive.
[Recurrence: 139-First occurrence in 2:08] 
:
Negation Particle.
حرف نفي
Personal Pronoun ;third
person; plural masculine; nominative. ضمير
منفصل مبني جمع
مذكرغائب