This is the side-by-side reading note linked from Entry 7, not a settled identification of the groups. The comparison keeps the full relevant relations visible rather than treating a repeated word as proof. Its reading boundary is Fatiha and the opening of Baqarah through the examples, ending at 2:20.
| Comparison | Wording in Fatiha | Wording in Baqarah | What I am testing |
|---|---|---|---|
| Blessing and guidance | صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ, “the path of those You have blessed” (1:7) | أُو۟لَـٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ, “those are upon guidance from their Rabb” (2:5) | Both contain على, but the relations differ: blessing is attributed to “You”; the people are described as upon guidance, with their Rabb as its source. Is this the first correspondence? |
| Anger and sealing | غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ, “not those under anger” (1:7) | خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ وَعَلَىٰ سَمۡعِهِمۡۖ, “Allah has sealed their hearts and their hearing” (2:7) | على occurs in both. But the sealing clause does not itself name anger. The middle correspondence remains a proposal, not an identity established by the repeated word. |
| Going astray, increased sickness and the exchange of guidance | وَلَا ٱلضَّآلِّينَ, “nor those who have gone astray” (1:7) | فِي قُلُوبِهِم مَّرَضٞ فَزَادَهُمُ ٱللَّهُ مَرَضٗاۖ, “in their hearts is sickness, so Allah increased them in sickness” (2:10); أُوْلَٰٓئِكَ ٱلَّذِينَ ٱشۡتَرَوُاْ ٱلضَّلَٰلَةَ بِٱلۡهُدَىٰ, “those who bought misguidance in exchange for guidance” (2:16) | The ض ل ل root provides a visible connection. The increase clause, unlike the earlier sealing clause, does not use على. Do these features support the correspondence I am considering? |
The Arabic is the textual evidence; the brief English renderings are reading aids. The proposed relationships are my questions, not part of the quotations.
Questions that remain
- In the first comparison, the people are upon guidance from their Rabb. The phrase does not say that guidance was placed upon them after their qualities were listed. The nominal description is not a third action verb parallel to “sealed” and “increased”. What the difference contributes here, including what it tells me about time, remains a question.
- The occurrence of على in the blessing and anger phrases, and in Baqarah's guidance and sealing descriptions, is observable. Its grammatical relations are not identical. Absence of على from the specific increase clause is also observable; no claim is being made that the word is absent from the third group's whole passage.
- The sealing clause does not name anger. The suggestion that the second description's brevity reflects anger is an open authorial thought, not a linguistic finding.
- The ض ل ل root links الضالين with الضلالة, but the proposed mapping must also account for كافرين within the third description's examples (Baqarah 2:19). The author therefore asks whether the categories overlap rather than assuming three mutually exclusive sets.
The verse links support the quoted wording. They do not independently establish the proposed correspondences or the reason for a change in wording. No later Qur’anic passages or imported tafsir are used to settle these questions here.