The Exalted Men - chosen as intermediaries and special assistants: ٱلنَّبِيُّونَ

We do not belong to this Universe comprising of Earth and the Sky, each layered in seven segments. Our origin is partly terrestrial; some constituent elements are earthly but the primary and vital element is water which is extraterrestrial matter, flash descended in measured quantity and stored in the Earth [refer 23:18]. We came into existence in areas beyond the space of Universe of Earth and Skies.

However, a happening caused us to leave that place and we came down to the Earth. Perhaps, all those present on the Earth would have observed, for the first time, a UFO-Unidentified foreign object landing with the first Man and the First Lady on board as governors of their destiny enjoying freewill, autonomy and discretionary powers to self administer their affairs [ref 2:30].

We were told that this descent and sojourn on the Earth is for a limited period and that we might be ascended back to our ancestral abode, the Paradise, subject to we follow certain conditions. Our Universe, an Enclave comprising of seven Skies and the Earth, was created and subjected to the service of Human Beings. The impossibility to traverse and move out, or escape its frontiers is like this:

It should be noted that Sky is the one which was stretched and made as seven Skies. Therefore, the doors of the Sky mean the exit points for leaving our Universe and entering into foreign domain-extraterrestrial space. It should further be noted that the information regarding non opening of the Doors of the Sky is only about the Criminals-Convicts. Thus it is the man who is the master of his own destiny that stands decided at the time of his death in the Earthly world, and in the Hereafter it is just judicial formality for conviction.

Man was sent to the Earth with full honours and protocol as self-governing entity of freewill and autonomy. Before seen off it was plainly told that he will be communicated in timeline the guidance to follow which will enable him to come back to the Paradise with honour and as Permanent Resident with rights of ownership, not merely as guest.

The episode is repeated which clarifies that the descent to the Earth was as distinguished gentleman with an air of distinction and dignity:

The subject: هُدٙى of the verb in the dependent clause is an indefinite noun that is specified by the prepositional phrase: مِّنِّى clarifying that it will always be initiated by the Speaker, Allah the Exalted and it will reach you people. Preposition denotes (إبتداء الغاية) commencement and signifies motion proceeding from or away from a place towards a destination and rest in it. However, it was not explicitly mentioned as to the method and intermediary of this communication. But it was disclosed that the guidance shall be through verbal passages:

It is thus evident that the guidance shall be in the form of ءَايَٟتٚ, singular ءَايَةٚ. Its Root is "ء ى ى" which embeds Semantic frame: Sign. Sign is defined as an object, corporeal and real thing having dimensions; or a discernible sign which one can perceive and save in memory with reference to its surroundings and dimensions; and event or phenomenon whose presence or occurrence indicates the existence, presence or occurrence of something else, the relationship being asymmetric. Phenomenon is a fact or situation that is observed to exist or happen, especially one whose cause or explanation is in question. Nothing can be perceived and stored in memory without relating it to something else. Moreover, everything has two aspects, one apparent and visible perceivable through sensory organs; and the other is invisible but integral part of that thing. Therefore, this Root signifies as Er-Rághib stated, any apparent thing inseparable from a thing not equally apparent so that when one perceives the former he perceives the other to a certain extent which he cannot otherwise perceive.

Ibn Faris stated it signifies "وهو النَّظَر" noticing, viewing, looking and perceiving by sight. A Sign, in Arabic: ءَايَةٚ is in fact a mirroring transmitter of truthful information which exists as an indication about some invisible existence, reality, fact, and phenomenon, the Indicated. It has in it an element of news. Thereby, what is achieved is a bit or more of information. It is neither synonym nor synonymous to: عَلَامَةٌ which is derived from Root: ع ل م that denotes such mark, representation, symbol, or figure about which it is already known as to what it features - portrays. The relationship between Indicator and Indicated in: عَلَامَةٌ is that of symbolization or iconicity.

This is the visual side of learning knowledge. It thereby refers to unprecedented displays that are strange to known causality phenomena termed in common parlance as "miracle". The other source of knowing and perceiving things is verbal. In Grand Qur’ān the word: ءَايَةٚ is firstly used to refer to the Divine communication through linguistic tokens, the verbal Passages of the Divine Speech - Book that indicate information and guidance. These passages are Indicators indicating the Existence of Invisible Author - Speaker. Text is a Sign indicating the Existence of its Creator exercising Volition. When the creator of a thing; who knows absolutely the visible and invisible aspect of that thing, verbally narrates about that thing, such verbal statement is: "ءَايَةٚ" in the true sense of the word since it mirrors established realities and facts.

The juxtaposition of upshot of two types of response renders it manifest that the guidance shall be public and apply to all the audience, individually and collectively. Although not stated explicitly, it is implied that in the communication from Allah the Exalted to humanity and species Jinn there shall be an intermediary in space-time. It is thus a tripartite arrangement. Who were to act intermediary?

The choice of the verb: بَعَثَ is very meaningful. Its Root "ب ع ث" denotes, as Ibn Faris stated, الإثارة: bringing up, raising into the world; and stated it signifies (وتأْويلُ البَعْثِ: إِزالةُ ما كان يَحْبِسُه عن التَّصَرُّف والانْبِعاث) "Its final outcome - interpretation is the removal of what was holding him back from conduct, disposition; and signifies rejuvenate, resurrection". The restraining of free action makes things dormant, static, heedless, negligent, unmindful, captivated; deep unconsciousness and in its extreme meanings death, which converts the living into matter that is fond of inertia [unwillingness to move or act, property of matter to hate and resist to change from outside disturbing its rest or continuous moving in one manner]. Removing of the restraint implies and results in the revival, which is the basic concept folded in this Root. Therefore, all the words of Root will share this basic concept in whatever manner they are shaped and employed in a sentence. And its words must have a relation with the restraint that restrained the free action.

The object of verb is: ٱلنَّبِيِّــۧنَ the sound plural Adjective resembling participle derived from Verbal Noun نَبْوَةٌ and نَبَاوَةٌ on the measure "فَعِيلٌ". Its nominate form is: ٱلنَّبِيُّونَ, and plural of paucity: ٱلۡأَنۢبِيَآءَ, and singular: ٱلنَّبِىُّ. It has additional soft consonant termed: يَآءُ النِسْبَةِ  the consonant of relative association denoting each member belongs to a unique group. Adjective resembling participle, or termed as Verbal Adjective, is a noun derived from an intransitive verb. It indicates on the root meaning being an attribute. And this attribute is usually perpetual or intrinsic.

It stems from Root: ن ب و. Ibn Faris stated: يدلُّ على ارتفاعٍ في الشيء عن غَيره أو تَنحٍّ عنه that "it leads to the perception of eminence, elevation, ascension, exaltation of something in relation to others, or distinguished from others". Allah the Exalted after mentioning the names of 18 of them in Frame-12 comprising of Verses 84-90 of Chapter-6 pronounced the stature they are bestowed:

The favour, preference, and relative benefaction and blessing bestowed upon them is elaborated:

The Form-VIII verb: ٱجْتَبَيْنَٟهُـمْ includes meaning of doing an action gracefully and carefully with predetermined objective. It stems from Root: ج ب و. Ibn Faris stated:"(يدل على جَمْع الشيء والتجمُّع) it leads to the perception of collection of the thing, accumulation and rendering it a cluster, group". In Form-VIII it signifies collecting in the way of choice or selection in preference. It thus signifies them as the Galaxy of Men of the personal choice of Allah the Exalted. The يَآءُ النِسْبَةِ consonant of relative association also declares them a unique group of determined number of Men who were to appear in the world in succession. Their further distinction and exalted status is pronounced:

The Supreme Sovereign of the Universes emphasised about them: أَخْلَصْنَٟهُـم. The Form-IV verb renders the object reverted from one state to another giving it the attribute and character inherent in its verbal noun: اِخْلاَصٌ and Root: خ ل ص. It signifies they were selected and exclusively chosen as service providers with absolute sincerity, purity and piety. The affect of the verb renders the members of this galaxy as: ٱلْمُخْلَصِيـنَ which is Form-IV Passive Participle. The first time use of this Passive Participle in the episode of Yu'suf alahissalam affirms that this selective character is since birth and before appointment as the Messenger:

Responding to the grant of respite he had boasted but repeated his resolve of not trying upon the: ٱلْمُخْلَصِيـنَ which refers: ٱلنَّبِيُّونَ the galaxy of Men declared prominently exalted over the created realm and selected to exclusively serve Allah the Exalted:

The Accomplisher of the Galaxy of: ٱلْمُخْلَصِيـنَ which refers: ٱلنَّبِيُّونَ, who is appointed the Universal Messenger, is asked to elaborate this distinguishing characteristic of selection for service with reference to his own person: 

"My living and my dying" covers every single moment from taking existence to last breath. This is the complete biography of the elevated Messenger before and after having been given the Grand Qur’ān which is succinctly summed up in a single sentence. As we continue analytically studying Qur’ān we will find that it describes the life of our Leader including his privacies of bed room quite explicitly that we can see it even today as moving. We know impressions of movement do not fade.

This pronouncement covers every moment from thought of creating physical realm to eternity. This is peak and sublime actualization of the concept and content encoded in the passive participle: ٱلْمُخْلَصِيـنَ.  Grand Qur’ān seems embodiment of the person of the exalted Messenger and his life seems personification of Grand Qur’ān.

They all are personification of sincerity and white light with no black dot. Their reward for serving as Personal Servants of the Supreme Sovereign of the Universes is that they are declared worthy of veneration in the World:

The preposition:  بـِ in the phrase is for: العوض أو المقابلة compensation. The semantic function carried by this is the sense of rewarding, in that something is given or taken in return for something else. Alternatively it can be estimated as: لِلمُصَاحَبَةِ for accompaniment in the meaning of: مع. The best reward is mentioned by: [البَدَلُ] equivalent appositive: ذِكْرَى ٱلدَّارِ which is a definite possessive phrase signifying the ever revolving repute, remembrance, and mention. It is specifically mentioned:

The second nominal sentence has indefinite topic and predicate is elided. This happens either when preceded by circumstantial (واو الحال) conjunction particle, or sentence is supplication, greeting; or saluting with acknowledgement of elevated and honoured position. Lastly it can be for rhetorical benefit. The meanings of the topic and elided predicate are self evident by the mention of specified allegiant - servants that people are put under an obligation to pay homage and salutation recognizing them worthy of veneration.

The distinct feature of these servants of Allah the Exalted, the Supreme Sovereign of kingdom extending beyond the Universe to infinite boundaries, is depicted by the verbal sentence: ٱصْطَفَىٰٓ, where verb is Form-VIII from verbal noun: اِصْطِفَاءٌ, and Root: ص ف و. It embeds perception of clarity, purity and sincerity void of all sorts of mixtures, combinations and commingling. It signifies to choose someone in preference to others and distinguish him particularly or specially. It exalts him above, or exclusively of others by something. Why are they declared distinguished and venerated in entire timeline is revealed and emphasised by rhetoric device of repetition of topic sentence at another place at the close of speech:

Who and why are they distinguished and venerated is explained that they were sent as the Messengers of Allah the Exalted. With regard to repute and their remembrance and oft mention the Universal Messenger is informed:

The distinct feature of these servants of Allah the Exalted, the Supreme Sovereign depicted by the verbal sentence: ٱصْطَفَىٰٓ makes them:

Allah the Exalted has declared and described them: ٱلنَّبِيُّونَ in this circumstantial clause by adjectival phrase: ٱلْمُصْطَفَيْـنَ ٱلۡأَخْيَارِ comprising of definite plural passive participle and adjective resembling participle (الصفة المشبهة) which refers intrinsic and perpetual attribute. Circumstantial expression often express nuances of purpose or finality and describes the state of the object only while the sentential verb (ٱصْطَفَىٰٓ) was under enactment. Both the attributes are evaluative and judgmental and are adjudged (عِندَنَا) by His Majesty, Allah the Exalted. It declares them embodiment and personification of the highest standards of perfection in the created Realm whereby they are ever the great and exalted over the entire creation.

A mere semantic analysis of the words associated with this Galaxy of Men would suffice to know their greatness and enable us acknowledge, revere and salute them.