The positioning of the phrase: "these it is that shall be the losers (ûla ika humu al-khâsirûn):"

Having mentioned the crimes of the depraved and scared them, [the Qur'an] reinforces its threat [by mentioning] their ends and punishment, so as to scare them more effectively. And it says: "They make a loss by trading the hereafter for this world and exchanging guidance for their own caprices."

Now let's begin [analyzing] the positioning [and relationships] of the phrases' parts.

Consider this: the verses and their phrases and parts resemble the hands of a clock that show the seconds, the minutes, and the hours. If one proves one thing, another corroborates it to its own extent, and the other assists it as far as it can. Similarly, if this one wants something, that one helps, and the other aids it in such a way that it recalls the following lines:

Our phrases are diverse but your beauty is one, And all of us do point to that beauty.

It is by virtue of this mystery that the Qur'an's fluency and its pre-eminent level and the fineness of its embroideries reach the degree of miraculousness.

The parts of the phrase: "Behold, Allâh does not disdain to propound a parable of a gnat, or of something [even] less than that (Inna Allâha lâ yastahyi an yadriba mathalan mâ ba'ûdatan fa-mâ fawqahâ):"

Consider this: the [particle] "Inna - Behold! (lit. indeed, verily)" is corroborative and [its purpose is] to dispel hesitation and rebut denial. So too it indicates the succession of vacillating [doubts] mentioned previously.

The word "Allâh" is [used] to alert [the listener's] mind against the error of [making the] comparison mentioned above.

The choice of "does not disdain (lit. is not ashamed to) (lâ yastahyî)" rather than 'does not desist or refrain from,' - although shame (al-hayâ), which is a retraction of the self, is impossible in reference to the* Most High and it is futile to negate the impossible - indicates that since such things as wisdom, eloquence and so on necessitate a fine parable, there is no reason to refrain [from propounding one] except shame, and since shame is impossible for the Most High, there is absolutely no reason to refrain [from propounding one]. Thus, it silences [the unbelievers] most effectively and subtly. Moreover, it alludes by means of [the literary device by which similar forms express different meanings, called] mushâkala al-suhba, to the foolish words they were saying: "Isn't Muhammad's lord ashamed by these parables about trifling matters?" [That is, the Qur'an uses the expression they used in order to refute what they were saying.]