Muna'fi'qeen: Imposter believers—the Narcissist in the society of believers of exalted last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam

 

 

 

 

Coherence:

This is linear - instant response to the individual who prayed to Allah the exalted for providing continued guidance upon the High road that keeps leading safely and stably to the destination of peace and tranquility-Ayah 1:7. He is advised to frequent the Grand Qur'aan for taking guidance from it in every matter for aright course of action and conduct. And out of the three categories of people he had mentioned, third are described who are wanderers: .

Ayahs 8-20: → comprise of 193 separate words. It is like a paragraph in English language that is around seven to ten sentences long. The paragraph form refers to its overall structure, which is a group of sentences focusing on a single topic.

There are three main parts of a paragraph:

The paragraph unity is maintained when every other sentence would give specific information than the topic sentence that maintains the same focus of attention as the topic sentence.

Concept—theme:

The text of paragraph is expository: a type of informational text that provides factual information about a topic using a clear, non-narrative organizational structure with a major topic and supporting information. It is written in a way that doesn't assume that the reader has prior knowledge of the subject matter. It is used to explain things rather than argue a point. Here it describes people who are termed in the discipline of Psychology as "Narcissists". It is a personality disorder. A critical reader will find that the Grand Qur'aan classifies and portrays people by their psychology and assigns them a typical name-term for identification. Like a superb coherent paragraph, it discloses in ascending order the characteristic features  of the Narcissist in the society of believers of exalted last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam . The first is that they are Imposter Believers: Introduction of a peculiar class of people belonging exclusively to the Believer's society: , "the Narcissist" and they are the wanderers:   the second category of people who do not follow: as stated in 1:6-7. The paragraph will close by exemplifying these people with natural phenomenon that images their inner-self to facilitate the believers recognizing them.

 

This is the topic sentence of the paragraph. It is an inverted nominal sentence with a recommencing/conjunction particle - a course coordinator. Prepositional phrase:relates to elided fronted predicate. The prepositional phrase signifies the presence of a sub-set—certain group of people in the society. The delayed Subject is Relative Pronoun: "he who", and its relative clause is verbal sentence: "he says, proclaims before others". Its hidden subject pronoun links to the Relative Pronoun. What he says is called: مقول القول  and the expression is the direct object of the verb: "We have accepted the belief in Allah the Exalted and the Last Day". The factual position of their claim is exposed by the following circumstantial clause which is a nominal sentence with negation particle: which is called "The one that Resembles ليس: stated as: [المشبهة بـ"ليس"]—But the position is that in truth and entailment they are certainly not the believers.

: The prepositional phrase signifies for we the readers located within the twenty-first century a reference about the presence of a sub-set—certain group of people in the society. But who were they in the seventh-century audience of Grand Qur'aan? The people living in those days in Madina were divided into three sub-set with distinct identities; firstly the emigrant believers who had migrated from Mecca, secondly Anssar the original residents of Madina who provided help and shelter to the emigrant believers, and thirdly the People of Book comprising of Jews and those who named themselves as Nisara (Christians in common parlance). Which was the sub-set referred by this phrase? Obviously, the first two were not its referent because about them the information we have:

We are left with the third sub-set of people of Madina of seventh-century, the Jews and Christians. It is later clarified that the earliest Muna'fi'qeen were people of the segment of society identified as Jews. There were not a single Muna'fiq in Mecca since no one proclaims allegiance and belief to please or deceive a people who have no authority and power in the society. Similarly there was no Munafiq from amongst the Christians.

Narcissism is a personality disorder. Psychologists say that hypocrisy is just as essential to a narcissist's functioning as a horse is to carriage's. The Free Dictionary lists the following as definitions of "hypocrisy": The practice of professing beliefs, feelings, or virtues that one does not hold or possess; falseness. The practice of professing standards, beliefs, etc., contrary to one's real character or actual behaviour, especially the pretence of virtue and piety; the condition of a person pretending to be something he is not, especially in the area of morals or religion; a false presentation of belief or feeling. Insincerity by virtue of pretending to have qualities or beliefs that one does not really have. Like denial, not everyone who engages in hypocrisy is a narcissist, but all narcissists are hypocrites. It comes with the personality disorder.

The topic sentence describes that they pretend by professing belief what they are not, i.e., the Believers. This in English is equivalent to "hypocrisy"—it is just one feature not sum of their personality—therefore it does not encompass them and thus is not the translation of term: . The subsequent sentences provide the details that relate to the people mentioned in the topic sentence. Why do they make a false statement professing to be what they are not in reality? It is clarified:

 

—A complete verbal sentence—Verb-Subject-Object, the subject refers to the people who claim to be believers—"They seek by contrary to fact verbal assertion to beguile Allah the Exalted".

This verbal sentence occurs only twice and by later occurrence we get the specific term-name that describes this particular class of people in the society of believers:

 

: Verb: Imperfect; Third person; masculine; plural ; Mood: Indicative; [Form III];  [و]  Subject Pronoun, in nominative state; مصدر مُخَادَعَةٌ Verbal Noun. Its Root is: خ د ع. According to classical lexicons its basic perception is to proclaim, express, show something which is contrary to what one conceals in his heart. In consideration of objective of such volitional act, it connotes to deceive, delude, beguile, circumvent others. In positive sense it will denote to outwit someone. ((لسان العرب) الخَدْعُ: إظهار خلاف ما تُخْفيه). Form-III verb imparts conative meanings—"an act of attempting". Another object of their act are: —and to convince those who have accepted consciously and truly [the Messenger and Grand Qur'aan].

This characteristic act is reflective of their deceptive and coward nature. They use this considering it a protective shield:

This is what is their desire and intentions. But the reality is absolutely opposite to it:

Living a life of hypocrisy requires an extraordinary ability to deceive oneself. Narcissists have a bugaboo—a source of fear or annoyance: something that causes fear, annoyance, apprehension of loss, especially an imagined threat or problem. A narcissist is a duplicitous— two-faced who engages in double-dealing. This requires a strong tolerance for cognitive dissonance. Why they not analyze to perceive-realize that by adopting this strategy they are deceiving none but their selves is because if they redefine what they were doing so that it is different from what they publicly pronounce they never come up against that bugaboo, cognitive dissonance.

We are transcribing: with "the Narcissist" for the convenience of understanding them, but they are a unique group in human history that firstly emerged in timeline when the exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam had established a self ruling society after migration from the sacred city Mecca to Madina. Though the Greek word from which hypocrisy is derived includes jealousy in its meanings which is an emotion that typically refers to the thoughts and feelings of insecurity, fear, concern, and anxiety over an anticipated loss of status or something of great personal value, particularly in reference to a human connection, the Muna'fi'qeen nurture many emotions as disease in their hearts:

 

: It is an inverted nominal sentence; Prepositional phrase coupled with possessive phrase:   relates to elided fronted predicate. The prepositional phrase signifies the presence-anchorage-implantation within their hearts. Separable Preposition "" denotes rest in a place or during a time, and motion into a place. This signification is then transferred to the relation subsisting between any two things, the one of which is regarded as the place in which the other is, or happens, or into which it goes or is put. It is utilized for adverbial meanings.

The natural ordering in a nominal sentence is for the topic to be first and the comment to be second. But this structure may be inverted to achieve rhetorical benefit. There are a few situations in which inverting the structure is prohibited, and there are others in which inverting the structure actually becomes mandatory. One situation that the sentence must be inverted is when the topic is purely indefinite and the comment is a prepositional or adverbial phrase as is the case in this sentence. And this is situation when the topic/subject may be indefinite. Inverting the structure of sentence helps achieve rhetorical benefit.

In English the sentence order is subject - predicate. Therefore, while translating inverted nominal sentences of source text care must be taken otherwise the message will be distorted. Translating it as "In their hearts is a disease" is patently incorrect because except additional of copula "is" it is translation of individual words from right to left and not the translation of sentence whereby ambiguity in English rendition is quite apparent.

: It is the delayed subject of the sentence. It is a verbal noun and denotes a state that takes a man beyond the border of health, exactitude, validity, truth. Its primary significance is disease:

By inverting the sentence and putting subject in pure indefinite state, reference of some immediate physical disorder in the heart is removed and its scope is widened to cover all sorts of negative emotions about which we in the 21st century do know that it increase the risk of heart disease. The sentence under study has ten recurrences and at all places it refers not to health related disease but strong negative emotions that cause personality disorders:

This sentence is inalienable feature of Muna'fi'qeen but there are others who also have this characteristic feature:

: The first two words constitute a verbal sentence in order: Verb-Fronted object-delayed Subject. All English translations are erroneous who render the object of verb as "disease" while the object is third person, masculine, plural noun referring back to people under discussion. Majority have erroneously translated the sentence "Allah has increased their disease".

The Root of verb is: ز ى د which signifies to grow, increase, augment, enhance, develop, overwhelm. This needed to be disambiguated as to regarding what they were let increase, overwhelm. The disambiguation accusative (in Arabic grammar تميز): removes the ambiguity, "Thereby, it being their willful act, Allah the Exalted has let them overwhelm, with regard to their respective disease [by leaving them as condemned- discarded]."

This is a inverted nominal sentence like the one in 2:7. The reason for requital of severe punishment is their habit of lying in their worldly life. When deficient perfect verb: is followed by imperfect verb in indicative mood the meanings of Imperfect verb are converted into past continuous verb; it thus signifies an habit. It is their regular behaviour pattern repeated so often that it has become typical of them:

 

: Particle "Waw" is the most frequently used cohesive tie. It is discourse coordinator, sentence starter: Sentences within an expository text,  after the introductory sentence are often initiated with "wa"; the presence of "and" signals the speaker's identification of an upcoming unit which is coordinate in structure to prior unit.

We are trying to follow the pedagogical-teaching strategy of Grand Qur'aan on need to know basis and later try understanding semantics. Particle: :  has occurred for the first time. It is Time Adverb. It is a particle that can have a conditional as well as temporal function. In that case, the content of the condition refers to the future. In this case the particle is often followed by a verb in the past tense with a future perfect meaning. Since a particle with a conditional meaning is involved the condition always will have to be completed by a result clause which is the case for all conditional particles. As for this particle is concerned, it is necessary that the conditional element in the sentence refers to a known case which will happen in any case. Consequently there may be no doubt about the conditions taking place. This way is stressed the temporal character of the condition.

The sentence following it is grammatically considered in genitive state by construct (جملة  في محل جر بالإضافة) like a possessive phrase.

  Verb: Perfect; Third person; singular; masculine; Passive; [Form-I];  مصدر قولٌ Verbal Noun. In a passive construction the focus is on the event rather than the agent. In active voice verb we have subject and if transitive the object also. In Passive voice the affected if mentioned is called Proxy Subject (نائب فاعل) and is always in nominative case/state. Here the agent who said the quoted statement is not specified, but the context clarifies that it was someone of the true believers.

: Prepositional phrase relating to verb. In English, about saying something to others we use "to"- a preposition or adverb indicating the direction, destination or position of something. But in Arabic for saying something to someone, the preposition "ل " is used which signifies "for". However, when we use "for" to translate preposition "ل " "When it was said for them" it can also mean as if something was conveyed through third party to them and not face to face conversation. Fact remains that in real terms whatever we say whether face to face or convey it we say for the addressee since it is he who has to listen it comprehensively or regard it just as noise by remaining inattentive or feels dissonance.

: This verbal sentence is the direct object of the verb, that which was said. : نَاهية جَازمة Prohibitive Particle. When it comes before second person conjugations of imperfect verbs it denotes a negative/prohibitive/forbidding counseling. Its identification and distinction from other uses/functions is evident by its having acted as a Jussive Particle by rendering the following verb in Jussive Mood. Compare use of  earlier in 1:07; 2:02; and before imperfect verb in 2:06. It will help register in our memory its identification and meanings facilitating quick understanding of its 1728 occurrences. 

  Verb: Imperfect; second person; plural; masculine; Mood Jussive; [Form-IV]; [و] Subject pronoun, in nominative state;مصدر اِفْسَادٌ Verbal Noun. The jussive [in Arabic: مجزوم] is a grammatical mood of verbs for exhorting, counseling when preceded by prohibitive particle. Its visual sign in third plural masculine verbs is that the last "Noon" is dropped which is the sign of indicative mood.

Root of verb is:  ف س د . The basic perception infolded in the Root is that of a thing becoming dilapidated, damaged, decayed or decomposed; and it no more remaining - sustaining on its original essence. Anything that has lost its balance and equilibrium. The natural effect of it is that it disturbs tranquility, stability and beauty causing imbalance, disturbance, disquiet and feel of discomfort and ugliness. It is the opposite/contrast/antonym of Root: "ص ل ح"  that signifies a state of dynamic balance and equilibrium—resulting in tranquility, stability, beauty and feel of quiet and comfort.

The perception of the Root is also opposite to that of Root: "ح س ن"  that signifies that each part of a thing is in exact proportion and contiguity to others and surroundings resulting in a beautiful pleasant look. Hence oddity and haphazardly dispersed state is the signification of Root: "ف س د".

There response was:

Hypocrites feel dissonance when they are confronted with information that is inconsistent with their belief and conduct. The dissonance can be reduced by critically analyzing the incoming information and on finding it irrefutable and resultantly changing one's belief. But if intellect is not applied they opt restoring consonance through misperception, rejection or refutation of the information abruptly.

 

Experts suggest that one of the criteria a book has to meet to earn title of a great book is that "The book has to speak from an important original setting. But a great book is one that is not trapped in its original setting. It has to be written in a way that constitutes it a living experience for readers today."

The form of text is expository and choice of words is such that it covers those Muna'fi'qeen who lived in the time-frame of revelation of Grand Qur'aan and those who thenceforth lived and are living in time and spare.

: In this sentence there are three affecting entities—the participants are two different people, firstly someone of true believers who asked, the others are Muna'fi'qeen who were asked; and the third are those the second were directed to emulate. The third persons referred were obviously known both to the speaker and his addresses. The addressee Muna'fi'qeen responded and declared the third type of people as "the fools". Allah the Exalted rebuked their statement and emphatically declared that in fact they themselves are truly the fools but intend not to know it.

The people who were asked to be emulated in the manner of believing were not on the scene and were declared the fools by addressee. They need to be identified in that time-frame. The recurrence of adjective resembling participle: in 2:142 will identify to us these remarkable people belonging to Nisa'ra and Jews of those days whose belief was declared worth emulation. They abandoned their long held concept of East and West as Qibla-ta-Focal Point and returned to: the Community of Iebra'heim alai'his'slaam, their ancestor, by accepting Kaa'ba as the First and universal Qibla-ta.

 

These directions, East and West are Qib'laa'tae of Nisara and Jews; in Madina Munawwara East and West has nothing to do with Kaa'aba and Aaq'saa/Bait Muq'aduss because they are respectively in North and South of Mad'ina.

The known fools/Muna'afiqeen have been declared: in 2:13-frame of reference, at the time of revelation the first were from amongst Jews-see 2:14 below.

 

 

We are interested to know exactly as to the identification of the earliest Muna'afiqeen by the group they belonged to because the information is structured in such manner that it relates to this type of people in the entire timeline. Recurrence or repetition from a functional standpoint play a central role in increasing the information of the reader in expository text. We find recurrences of sentences that link additional information associated with the earlier exposition.  

The first sentence: is repeated in Ayah 2:76. This shows one face of Muna'afiqeen, when they meet/confront the true believers. And their second face is depicted in this information: . The prepositional phrase relating to the preceding verb: signifies that they went towards "their satanic minded bosses" as is further evident by their statement they made before them: "Certainly, We are affiliated with you people. We only contrive jesting with them, the believers." The further information associated with the first sentence in Ayah 2:76 gives new information  about the response to their explanation/excuse of associating with the Believers:

We further find the information that the clergy leadership they met in privacy taught them deceptive tactics to try revert their men to their fold who had joined the true believers:

The objective of aforementioned deceptive tactic was: : The pronouns refer to the target people of deceptive tactic. They were desperate to win back those of their folk whom they called "the fools" (2:13) while the believers were asking Muna'afiqeen to emulate them in belief. The targeted true believers were of same origin as were Muna'afiqeen, members of Jew community:

 

Narcissists are not stupid. They spin words and audience will be hanging on their every word. The Muna'afiqeen of those days upon visiting in privacy the elite of their parent community, the Jews tried to convince them of their continued affiliation and loyalty by stating:

"Certainly, We are affiliated with you people. We only contrive jesting with them, the believers." How clever they are can be seen in the choice of word: a Form-X Active Participle, مصدر اِسْتِهْزَاءٌ Verbal noun. Its Root is:  ھ  ز ء. Basic perception is that of joking, talk in a playful manner, to make fun of something or someone. In its irreducible semantic features emotion of hate, scorn-to feel or display contempt or disdain for somebody, to despise are not included. Had they used a word reflecting despise for the believers, their stance would have become doubtful because one does not like to associate with disdainful people.

: Allah the Exalted responding to their statement has used the verb from which is derived the active participle they employed. There is a rhetorical device termed "Antanaclasis" in which a similar word is repeated with different meanings or sense. Muna'afiqeen had stated that they were taking the believers non-seriously and associating with them just playfully. The extreme of taking someone non-seriously is to discard and condemn him. Muna'afiqeen who are declared as fools understand not that Allah the Exalted is by will and design ignoring them as discarded. They understand not the severity of condemnation but ask their selves about their unpleasant assertions:

: And He the Exalted lets them prolonging in their defiant brims, leaving them in state of blind distracted wandering. This information further confirms the sense in which the preceding verb is used to convey persistent condemnation, and not joking, mock as we see in almost all the available translations. Grand Qur'aan is self explanatory and facilitates cross-checking the accuracy of rendition of any sentence in target language text by rhetorical and cohesive device of repeating phrases and sentences:

 : This sentence is common in all the three Ayahs quoted above and in all three is circumstantial clause. They people are in such state by will and design, thereby, Allah the Exalted leaves-discards them to remain so.

 

A coherent paragraph has always a conclusion - a brief reflection or statement about the main idea. After giving concise and succinct information about the people introduced in the topic sentence, the verdict is given about them. This verdict shows that the "disease" in their hearts is not a natural health problem - their narcissism is a well thought volitional act with a predetermined objective as reflected by the choice of perfect Form-VIII verb: meaning they have purposely purchased.

Word repetition is a common feature in all languages, and serves different purposes, rhetorical, emphatic, or otherwise. But its use in the Grand Qur'aan is at its peak of excellence. It ties up the whole discourse compactly. The object of the verb is: the definite noun which is source of active participle: the second category of people who do not follow: as stated in 1:6-7.They are specifically identified by characteristic features of: Muna'fi'qeen: Imposter believers—the Narcissist in the society of believers of exalted last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam. Thus the whole text up to this point is unified. For the non believers, the reiteration of a word as object noun: of preposition  بـِ  has unified the text with the initial sentence with: in Ayah 2:2.

: This sentence begins with a conjunction particle "فَ Fa", firstly it occurred in 2:10. It conjuncts clauses, semantically signifies cause and effect relationship and shows that later is immediately subsequent to the former in time. The preceding clause showing their act was for reason of their double-faced attitude for enjoying sympathy and favour of both parties; but instead even lost confidence of their original party.

For this reason their "Instant Commerce" did not yield benefit to them and this attitude retained them in a state of those who incline not to become guided aright.

: It is a nominal sentence.  

: Possessive Phrase: Noun: Definite; singular; masculine; nominative + Possessive Pronoun: Third person; masculine; plural; genitive state referent to people described earlier linking back to topic sentence-2:8; definite by construct is the Subject of the nominal sentence. It is from Root: م ث ل. Its basic perception stated by Ibn Faris [died 1005] is: يدلُّ على مناظرَة الشّيءِ للشيء that it leads to the perception of visual comparability and correspondence of a thing with another thing.

It is employed as figure of speech. In English it is described by the term: Simile. A Comparison or Simile, is, when the resemblance between two objects is expressed in form, and generally pursued more fully than the nature of a metaphor admits. The advantage of this figure arises from the illustration which the simile employed gives to the principal object. It help explain something or make it easier to understand. Therefore, comparisons ought to be founded on likenesses which are too obvious. Faint and remote resemblances will strain the mind of the reader to comprehend them, and throw no light upon the subject.

This Root is distinct from another Root:  ش ب ه and word: تَشْبِيهٌ that shares its aspect of comparison but in a different way and between between a thing and phenomenon or hidden aspect of another thing, or abstract idea. Its equivalent term in English is Metaphor.

The fact about existing realities is that not all are visible to human naked eye. The Primal Creator and also the knowledgeable-observant-scientists convey the knowledge about realities not apparent to human eye by using the metaphors. Descriptions by metaphors enable people perceive a general idea-image of invisible fact by relating it to characteristic features of the metaphor.

: Two successive Possessive Phrases, it is the predicate.

  : This verbal sentence-Verb-Subject-Object is the Linkage Clause and the hidden Subject pronoun is referent to the preceding Relative Pronoun. Verb is of Form-X. This form equals form VIII plus a causative affix. Semantically it adds connotation of seeking or aspiring for the meanings of its Form-I; sought to be done by the Object. It shows the doer of action has a sincere purpose. Its verbal noun pattern is: استفعال . George Sale and John Rodwell, the pioneer Christian translators, overlooked the radicals: اِسْتَ prefixed to the verb and converted it to its first Form for rendition in English. Such practice results not merely in loss of the original text but can distort the perception and even coherence element. All translators who followed them have rendered erroneous translation; I have yet to find one who did not copy them. 

    : This sentence begins with conjunction particle "فَ Fa", that signifies cause and effect, and achievement of the purpose intended in the preceding clause.   It is a subordinating conditional adverb that introduces a subordinate temporal clause which signifies the relationship between background and foreground information. : It is a verbal sentence, feminine verb-hidden feminine subject pronoun, and, object. The hidden feminine subject pronoun is referent to preceding object noun of previous verb. This is the first feminine verb we have encountered. Its last radical: تْ with pause sign is feminine marker not subject pronoun. The object is Relative pronoun and: is about its elided linkage clause. It is a Possessive Phrase, first noun is Adverb of place signifying surroundings; and the Possessive Pronoun: Third person; singular; masculine; genitive state; is referent to the person who kindled fire.

: It is the apodosis clause for the preceding conditional adverb and is a verbal sentence. The verb is rendered transitive by using the preposition: بـِ in prepositional phrase coupled with possessive phrase: .  The object noun of preposition signifies the Visible Light and its construct third person plural masculine pronoun is referent to the people under discussion. Thus what was faded or taken away by Allah the Exalted is the Visible/White Light that reached them; it is further evident from the next clause:

   : And He the Exalted discarded them/Muna'fi'qeen as self engulfed in layers of darkness. The prepositional phrase relates to the elided second direct object of preceding verb, the first is the suffixed pronoun referent for the people under description. The verb is doubly transitive that takes an indirect object and a direct object. In view of preposition and substantive plural noun denoted "within layers of darkness - located at a point surrounded by darkness all around", the elided object is estimated as "as self engulfed in the layers of darkness".

  : This is circumstantial clause referent to the first object pronoun of preceding verb; this is the circumstance they are in; they are in mindset of observing and perceiving not.

: These are three predicates of the elided subject of the sentence - third person masculine plural noun for the economy since it is understood from the preceding sentences.

Appositive/Coordinating Conjunction Particle: [التخيير alternative options:]   

It is a Possessive Phrase: كَ Prefixed Exemplifying Noun. The Possessive Noun is Hyperbolic/Intensive participle. It is singular, masculine, denoting a single entity. Hyperbolic/Intensive participle signifies the one that enacts the base meaning of its Verbal Noun exaggeratedly/excessively/intensively. Its Root " ص و ب" denotes the overtaking-descending of a thing that holds firmly and durably the ground-overtaken thing. Thus, it describes Supercell thunderstorm that can persist for many hours.

: This prepositional phrase relates to the elided adjective for the preceding indefinite noun. The inner self of this Hyperbolic/ Intensive active participle- صَيِّبٍ  is portrayed by an inverted nominal sentence:

Supercell thunderstorm-In-Cloud Lightening

Would you believe if I say that the early 7th century Arabs of desert Hijaz were aware of activities and phenomenon taking place within a single thunderhead like the sort of excited and charged movements all over, and about in-cloud luminosity? You will certainly ask for the evidence. Honestly speaking, I do not have any authority or evidence in its support. But, the most famous book of the world reaching to me from them, i.e. Grand Qur'aan did say this to desert Arabs. Therefore, you have either to accept my unsubstantiated statement or you will have to believe that this Book was not authored by an Arab living in 7th century AD in the city of Mecca, but is a Divine Revelation.

It is the Prepositional Phrase, and the singular masculine pronoun refers back to صَيِّبٍ Hyperbolic/Intensive participle. This phrase relates to the elided fronted Predicate of the nominal sentence, and the preposition indicates that the aforesaid three things are the inner self of the Intensive Active Participle-state and the activities going on within it since the verbal nouns signify only activity and state.

It is the delayed Subject of the Nominal Sentence, and is Plural feminine. It denotes layers of darkness. The following two Verbal Nouns are in opposition to it. Had these not been Verbal Nouns, for apposition plural nouns were needed in nominative case.  It is a verbal noun signifying an activity wherein is excitement, and the whole thing is in excited and charged state. This is the perception infolded in the Root as was portrayed by learned Ibne Faris [died-1005] in these words:

 يدلُّ على حركةٍ واضطرابٍ. وكلُّ شيءٍ اضطربَ 

That it leads to the perception of movement, and agitating excitement and the whole thing is in commotion-charged stat

: It is also a verbal noun signifying firstly the luminosity and gleam of a thing; and secondly, congregation/joining of "blacks" and "whites" in a thing. Learned Ibne Faris [died 1005] words: لمعانُ الشيء؛ والآخر اجتماع السَّوادِ والبياضِ في الشيءi

It may be noted that the Verbal Noun: is prior to and to it links as apposition the Verbal Noun: . Both are  within the صَيِّبٍ Hyperbolic/Intensive participle. Therefore, for this reason and grammatical structuring being in apposition to a plural noun, these two verbal nouns cannot and should not be taken as Object Nouns with the meanings as "thunder" and "lightening". They signify only the verbal meanings as mentioned above. Within the severe/super thunderstorm, the sequence is first: and then .

The excited and charged state and luminous and gleaming activity is happening within this: صَيِّبٍ. Did Arabs of 7th century, or even today does the majority of people the world over know about "In-Cloud Lightening"? Majority, in time and space, only knows about Cloud-to-Ground Lightening followed by listening sound of thunder as one sharp crack.  

The Meteorologists can better adjudge whether or not  is like this?

 

This simile is for the Mun'afi'qeen. One avoids the Truth-Message either by remaining deaf, dumb and blind or for reason of considering it as threat to his interests. Mun'afi'qeen consider and react to the Message as some people react when suddenly faced with a violent thunderhead.

: They insert their fingers in their Ears on hearing stunning thunder-clap to guard fear of the death.

 : It is a possessive phrase and is Causative Adverb, in Arabic:المفعول لأجله, also termed   .المفعول له The Causative Adverb suggests the reason/purpose for which an action came to be. Verbal nouns [مصدر], mostly indefinite, and in Possessive phrase as is the case here, has the capacity to act as Causative Adverb. It is typical trait of Mun'afi'qeen:

They are the people who fear the sound of thunder, a phobia called Brontophobia, also known Astraphobia. In an effort to avoid listening the sound of the thunder, when in the open, they cover their ears.

: Know it; Allah the Exalted is all-encompassing those who are deniers - non-believing. It is nominal sentence.

  It is a Deficient Verb: Imperfect; third person; singular; masculine; Indicative Mood evident by  ـُ  vowel sign;  كَوْدٌ Verbal noun.

: It is the subject noun ( اسم يَكادُ) of the preceding deficient verb.

  : It is a verbal sentence and is termed the predicate of deficient verb in accusative state. The hidden subject pronoun of verb is referent to the preceding definite noun. The verb does not denote, as has commonly been rendered in English translation, "snatching" because it is odd to pair it with the sight. Lightening does not snatch sight; it causes ophthalmic effects, usually corneal injury, other eye injuries include retinal bleeding and retinal detachment. Corneal injury is a wound to the part of the eye known as the cornea. The cornea is the crystal clear (transparent) tissue that covers the front of the eye. It works with the lens of the eye to focus images on the retina. It results in blurred vision. 

The Root of verb: is: خ ط ف, used seven times. Its meanings were described by Ibn Faris [died-1005] as: استلابٌ في خفّة—depriving someone of something suddenly and quickly. Other Classical lexicons and Lane's lexicon say that it is said of an arrow that falls upon ground and then glides along upon the ground to the object of aim. Arrow pricks the object not snatches any part of object, like the lightening that damages the sight. Quickness in pace or going, element of suddenness is there in it. They further refer to a certain bird of a desert and is said to be thus called because of the swiftness with which it pounces down, a bird that sees its shadow and thinks it to be prey upon which it advances.

The accuracy of aforesaid understanding is immediately confirmed in the sentence:: However, had Allah the Exalted so decided, He would have taken away their acoustic and optical faculty—faculty of hearing and observation.

Its effect on the victim will be becoming deaf and blind deaf.

: The hidden subject of both the verbs in this sentence is referent to the Lightening. The lightening has two immediate effects, illumination for the eyes and then sudden feel of darkness.

: It is a nominal sentence. The paragraph is closed by mentioning the dominance of Allah the Exalted to persuade people to remember there is always the possibility of aforementioned happening since He is the Causality Determiner upon every matter to set things in right proportion.

Contents:

1)

 

One of the characteristic features of Grand Qur'aan is: , it categorizes and classifies matters on every subject. Human being is

They are Muna'fi'qeen, the first characteristic feature of Muna'fi'qeen is their claim of believing in Allah, the Last Day and verbally testifying that Muhammad Sal'lallaa'hoalaih'wa'salam is certainly the Messenger of Allah the Exalted as told in 63:01. Therefore, it should not be translated by the word Hypocrite, since amongst non believers there could be hypocrites but they are NOT Muna'fi'qeen, they will have a better class-place in Hell-Prison than Muna'fi'qeen-the Imposter believer.

Responding to their claim, Allah the Exalted, in the last declarative sentence, has declared that in truth their statement does not entail belief. He the Exalted does not consider them believers. They will be considered believers only if they accepted what is stated in 4:65.

The objective is later told plainly:

"These Muna'fi'qeen have consciously and purposely adopted their declarations as protective shield/ deception" [Refer 58:16 and 63:02]

 

 [This is solely the peculiar characteristic of Muna'fi'qeen- see 4:142]

 

 

 

 

[since don't reflect/do not see beyond their selfish vested interests]

 

 

n this sentence there are three types of people, one who asked, others who were asked and the third who were to be emulated whom they described as fools on their back, those men and women of  Nisa'ra and Jews who abandoned their long held concept of East and West as Qibla-ta and returned accepting Kaa'ba as universal Qibla-ta. Read with 2:142. This was a plain litmus test of their claim of belief.

[it refers to those persons who were definitely recognized both by speakers and listeners at that point in time]

 

[read in conjunction 2:76, it confirms that earliest Muna'fi'qeen were from amongst Jews]

 

 

 

 

 

[One responds only when reflects and differentiates, see 2:171]

 

One avoids the Truth-Message either by remaining deaf, dumb and blind or for reason of considering it as threat to his interests. Mun'afi'qeen consider and react to the Message as some people react when suddenly faced with a violent thunderhead.

 

 

 

 

o

[Read with 33:26;59:02]

[Same information in same words in 33:38]

[Same pronouncement in 35:43]o

 [therefore it was pronounced] A proclamation that if the Muna'fi'qeen, and those who have a disease in their hearts and they are the creators of disturbance and disquiet in the city Madina did not desist

 We will certainly let you overpower them definitely, thereafter they will not remain your neighbors except for a little while, [33:60]

 cursed and condemned; [they did not desist resultantly] wherever they were found they were seized and removed from society [either by exile or arrest] in the manner as condemned and discarded away. [33:61]

This has been the tradition/Way of Allah amongst those who have passed in earlier times;

 and you will never find for the tradition/Way of Allah any change/replacement. [33:62 Replica/Mirror 48:23]

What is relationship of wood with them; how Nifaq develops--building blocks--cylindrical--parallel---