We do not seclude a single one in the Galaxy of Messengers.

The Believers are asked to make a declarative pronouncement of their ideological belief, which is in sharp contrast to the belief of Jews and Christians, in these words:

It is reiterated:

The addresses of declarative statement in the Ayah-Unitary Verbal Passage are the Jews and Christians. All the names are those that are recognized and accepted by both these communities. The Jews seclude Easa alai'his'slaam as well the Last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam from the Group described by Arabic Adjective resembling participle: . It describes the Galaxy of Persons who are declared as Chosen, Dignified and Elevated Sincere Allegiants of Allah the Exalted. Jews do not believe in the Book: given to Easa alai'his'slaam. Nor they believe in the Book communicated to humanity through Muhammad Sal'lallaa'hoalaih'wa'salam. Christians do not believe and accept the Last Messenger Muhammad Sal'lallaa'hoalaih'wa'salam and:  the Grand Qur’ān.

We firstly pronounce that we heartily believe in that which is communicated to us, i.e. , and add that we wilfully believe in all that which was communicated, or given like Unprecedented Displays, to the Elevated Messengers of Allah the Exalted mentioning specifically by their personal Names. And then we pronounce that we believe in that which was given in timeline to all the declared Chosen, Dignified and Elevated Sincere Allegiants: .

We emphasize the ideological difference we have with Jews and Christians by stating:

This declaration of ideological belief is the subject of our study. It is necessitated since George Sale, perhaps the first English translator of Qur’ān, published in 1734, had erroneously translated it, "We make no distinction between any of them". It is intriguing that what made him select word "distinction" which has no remote relevance with Arabic Verb in the text. That day onward, we find the same word repeated by majority of translators, who merely "re-translated" or "re-worded by choice of synonyms" the earlier translated material without re-visiting the Arabic text of Qur’ān.

It is strange that even some of those who heavily rely upon Classical Exegeses like تفسير الجلالين and تفسير الطبري  and تفسير القرطبي  also ignored what was stated therein. They had stated that it negated the belief of Jews and Christians denying someone as included in the Group of : those declared as Chosen, Dignified and Exalted Sincere Allegiants of Allah the Exalted.

Grammatical parsing of the above sentence is as under:

Particle of Negation.

 It is verbal sentence. Verb:  Imperfect; First Person; Plural; Mood: Indicative; [Form-II]; Subject pronoun hidden;  مصدر-تَفْرِيْقٌ Verbal Noun.

It is a Possessive Phrase relating to the Verb. Noun-Adverb of Place, accusative; and Possessive Noun Masculine Number, indicating one person/thing individually; genitive.

Prepositional Phrase: Separable Preposition + Attached pronoun: Third person; plural; masculine in genitive state. It relates to the elided adjective for preceding noun:  . Preposition with pronominal suffixes designate the local point of departure; hence it is connected with verbs which convey the idea of separation, departure, holding oneself or another aloof from other persons or things. Suffixed third person masculine pronoun refers back to: those Men declared as Chosen, Dignified and Exalted Sincere Allegiants of Allah the Supreme Sovereign and Sustainer Lord of Universes.

Its Root is "ف ر ق". 

Arabic, as is well known, is the language based on Roots, three or four consonants placed in a peculiar sequence which signify a specific and exclusive perception and signification. Words, originating from these Roots on various well defined patterns-moulds-structuring frames, retain the original perception infolded in the Root with additional meanings and connotation, shades and colours added by peculiar pattern-placing of vowels-syllabification, addition of consonants.

Basic perception infolded in Root  "ف ر ق" as reported in لسان العرب Arabic Classical Lexicon is that of: الفَرْقُ: خلاف الجمع That it denotes an act opposite to collection, inclusions, assembling, gathering, assembly. It signifies separating, disjoining, dispersing, or seclude. Lane's Lexicon states:

[2 فرّقهُ  , inf. n. تَفْرِيقٌ and تَفْرِقَةٌ,  He separated it [into several, or many, portions]; disunited it [i. e. a thing, or a collection of things]; or dispersed, or dissipated, it; or did so much [or greatly or widely]; syn. بَدَّدَهُ.  And فرّق بَيْنَ الأَشْيَآءِ [He made, or caused, a separation &c., or much, or a wide, separation, &c., between the things].

: It is Form II Verb which represent two shifts in the meaning from Form-I. First shift is causative and the other is to intensify the meanings of Form-I Verb. As is evident from the quotes of Classical Lexicons, it does not signify "distinction". English noun "distinction" means:

World English Dictionary

distinction: — n

1. the act or an instance of distinguishing or differentiating

2. a distinguishing feature

3. the state of being different or distinguishable

4. special honour, recognition, or fame

5. excellence of character; distinctive qualities: a man of distinction

6. distinguished appearance

7. a symbol of honour or rank

Encarta:

1. difference: a difference between two or more people or things, or the recognition of such a difference

2. high quality: excellence in quality or talent

3. something to be proud of: something done or given as a mark of respect or honor

4. distinguishing feature: a feature or quality that characterizes or singles out somebody or something

One of the unique features of Grand Qur’ān is that it has built in system to serves as a Lexicon for its important words and terms. It helps conveniently detect and catch the distortions made by translators and exegetes. Perception infolded in Root: "ف ر ق" is portrayed by contrast words in real situations:

Verbal Noun/Noun of action: Indefinite; singular; masculine; nominative. Its meanings "parting-seclusion" are evident from the effect that it yields, breaking of accompany:

Verb: Imperfect; Second person; singular; masculine; [Form-III]; Mood: Jussive. It is from مصدر-مُصَاحِبَةٌ Verbal noun denoting companionship, accompany. Thus: signifies breaking of companionship; parting, secluding or isolating somebody from others. Grand Qur’ān further clarifies its perception and meanings by yet another contrast:

Consequently when they have crossed over—accomplished their respective appointed duration:

Thereat you (respective husbands) cause uniting them in your fold in accordance with known norms of society—

Or you apart them respectfully, in accordance with known norms of society.  [Ref 65:02]

: Form-III Imperative Verb of Root: "ف ر ق" is  contrasted with Form-IV Verb: of Root "م س ك". It signifies to take hold of, grasp, to withhold, keep back with one's self, remain united. Its opposite: obviously signifies alienating, parting, permanent separation, and termination of association.  

Let us see other tenses like the: First Person, plural, imperfect, indicative mood of Form-II

The effect and state that emerges by the act in Form-II; masculine; plural perfect Verb ; whose object is their  Constitution-Code of Life; is that people have become: . Its Root is "ش ى ع" which primarily signifies becoming spread, dispersed, scattered.  It is an indefinite Noun of paucity which signifies few groups in a society who individually are people of like persuasion or opinion divulged by a person. They each are referred as: , which signifies people formed into a party, division, group, secluded entity.

Grand Qur’ān has also used the Verbal Noun of Form-II Verbs of this Root:

It might seem strange that despite such an elaborate explanation in Qur’ān about Verb: , learned George Sale, should opt for English word "distinction". This erroneous translation had in fact distorted the whole perception and thought conveyed in the sentence. We, unlike Ieb'lees-Shai'taan, do acknowledge heartily to whomever Allah the Exalted has granted distinction-elevation-exaltation.