1. Introduction

Communication is the process a message or communication is sent by the sender through a communication channel to a receiver, or to multiple receivers. The Communicator has to encode the message - the information being conveyed into a form that is appropriate to the communication channel and the receiver/s who then decode the message to understand its meaning and significance. Since all communication has a context, communication happens for a reason; the desired outcome or goal is mutual understanding.

Communication channel is the term given to the way - the method used to transmit the message to a recipient. Effective communication aims at avoiding and minimising potential misunderstanding and barriers at each stage in the communication process.

Different categories of communication include: Spoken or Verbal Communication which is either Written Communication; or face-to-face speech or through a media; and Non-Verbal Communication (رَمْزٙا-sign language); and Visualizations like charts and graphs. Verbal Communication is the use of words of a language to share information with other people. It, therefore, includes both spoken and written communication. It is all about the words chosen and interwoven in string by the sender and how they are heard and interpreted.

The Last Divine Communication is: كَلَٟمُ ٱللَّهِ the Speech, the Parlance—verbal Message, the Discourse spoken by Allah the Exalted exclusively to His elevated universal Messenger. It is then declared as: كِتَٟبُ ٱللَّهِ the Book of Allah the Exalted which is the verbatim transcription of: كَلَٟمُ ٱللَّهِ in black and white on papers by the right hand of the elevated universal Messenger Muhammad (Sal'lallaa'hoalaih'wa'salam) as its First Publisher, and given the title Qur’ān which means a composition covering/warping space-time. One of its epithets: ٱلذِّكْرُ describes it as Grand Memoir:

The diction in the very beginning of the Chapter is amazing which encodes much more information than the literal meanings of words. What sort of rhetoric is there in pairing a consonant of alphabet with the Qur’ān, for oath of emphasis? Arabic Alphabet comprises of 29 units and this is exactly the middle, 15th consonant. It is said that it has the meaning of "Homogeneity, Consistent, Full - a Solid Block". The attribute of Qur’ān is: ذِى ٱلذِّكْرِ, the holder/possessor of Grand Memoir, the container of history covering both the past and the future while it always remains in the middle ever-present. Interesting statistical information is that this consonant is used exactly 29 times in the Chapter. Deep reflection may indicate the Universal Messenger and Qur’ān is ever-present; and if we analytically read it we may realize that universe is but a theatre where documentary is being replayed/ released. Only the past can be recollected, revisited and visualized. The events and conversations in what is in our perception the future and the Hereafter are described in the past tenses. The Writer of the Book has thus already seen it and this documentary is His Memoir - historical account - biography written from personal knowledge. It is the exhibit of the infinite knowledge of Allah the Exalted:

The text of the book is the exclusive Intellectual Property of Allah the Exalted.

Further, there is a concept of "Great Books". Mortimer Adler lists three criteria for including a book on the list:

• The book has contemporary significance; that is, it has relevance to the problems and issues of our times;

• The book is inexhaustible; it can be read again and again with benefit; "This is an exacting criterion, an ideal that is fully attained by only a small number of the 511 works that we selected. It is approximated in varying degrees by the rest."

• The book is relevant to a large number of the great ideas and great issues that have occupied the minds of thinking individuals for the last 25 centuries.

Another criterion which should rather be the first to earn the title of great for a book is that it will speak from an important original setting but is not trapped in its original setting. It is alive in every-present. The only book that has inbuilt claim of being the greatest, par excellence book is the Qur’ān:

The Qur’ān is adjectivally portrayed by Adjective resembling participle: ٱلْعَظِيـمَ on فَعِيْلٌ measure [عَظْمَةٌ base]. The resembling participle is that noun derived from intransitive verb which indicates on the root meaning being an attribute. And this attribute is usually perpetual or intrinsic. It means the all time great, the exalted. It is an unprecedented description, because ordinarily it is the reader and critiques who acts as judge to evaluate and regard a book great when it meets the criteria that earn the title of great for a book. It is reiterated with reference to Principle Book:

The subject of Verb-like particle is the third person masculine pronoun referent to Qur’ān. Its first predicate is: لَعَلِـىٌّ comprising of لَ Prefixed particle of emphasis + Adjective resembling participle on فَعِيْلٌ measure: Indefinite; Masculine; singular; nominative. It stems from Root: ع ل و which encodes perception of "to raise, exaltation, loftiness, honour, elevation and grandeur. It refers to upper part or surface of a thing or place".

The statement that Qur’ān is all time the greatest and most exalted book has the value of a claim - to say, without proof or evidence, that something is true. Since a critical reader must have the habit of evaluating a statement to judge its value, quality, importance and extent; its study, with reference to standards and criteria set by the scholars that earns title of great for a book, will reveal it the most exalted and par excellence book.

All communication is sharing information. It is the Will of a Living Who desires to share information with others. Information, thus, arises only through an intentional, volitional act of the Living Being. Therefore, information is but a variable quantity depending on the desire and decision of the Holder of Information and Knowledge:

"Information" is not just "abstract entity" but is a physical - concrete reality. In fact it is "information - knowledge" that exists while what we think exists actually subsists. Knowledge is Infinite; all that persists is finite, whereby certain quantity of information and knowledge is always retrievable and acquirable.

The Universe is like the screen of the Computer displaying limited amount of knowledge stored in its RAM (Random Access Memory) which can instantly be acquired but much more information is already there in its Permanent Memory that will come to access once transferred to RAM and displayed. So the Source of Knowledge is Unitary. Whatever amount of knowledge the: ٱلْعَلِيـمُ ,the au fait source of knowledge - Allah the Exalted did wish to share, it is displayed in the observable form of universe that can be obtained equally by everybody who has passion for knowledge; but also has rendered it exploitable (سَخَّرَ) by humans.

The other method of communication - conveyance of information and knowledge is verbal, orally and in writing. Whatever and to whatever extent the Unitary Source of Knowledge wished to share, He has already shared with His Spokesperson closing the chapter of any further communication of information and knowledge:

Henceforth, there shall be no communication and sharing of information. Onwards, it will only be exposure of realities to visual faculty. The fact about existing realities is that not all are visible to human naked eye. The Primal Creator as well as 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 features of the metaphor.

Knowledge acquired by human beings, until seventh century, was through naked eye observation. Naked eye observation of an object and reality grants conviction about its existence. Thought of invisible realities was all along there in human mind that kept him busy in developing theories to gain a perception about various phenomena. 

Turning point was when the Creator of all that exists, Allah the Exalted Who had initiated creation with self-imposed obligation of Mercy, personified Mercy for all in the person of Muhammad [Sal'lallaa'hoalaih'wa'salam], His Last Messenger. The Grand Qur’ān, life sustaining [8:24] and path illuminating Visible Light came to humanity along with him [7:157]. It disclosed that a new era of observation of invisible realities is ushering in. It advised humanity to break away from the ideas of the Greeks, who were mired in the belief that they could theorize and deduce underlying principles; and to believe in empirical observation and measurement:

Grand Qur’ān informed that Allah the Exalted will henceforth keep bringing to human visual access the knowledge about universe and human body, whereby the fact that Grand Qur’ān mirrors Proven Fact-absolute reality might become self manifest to the people who keep denying it. Why a first time observation of hitherto unseen thing manifests that the Qur’ān is a statement of proven fact? This is possible only if the same thing finds mention in the Qur’ān. Verbal specification and visual observation are two aspects of identification of a tangible fact of real existence as denoted by Arabic word: ءَايَةٚ. The visual observation of an earlier unseen fact by humans will manifest a book written earlier in time as Book of Facts which contains its verbal presentation. This will establish that the Book really contains verbal statements of physical-scientific facts and is not conjectural, hypothetical and presumptive in its contents.

2. Divine Communication Methodology: Foretold

(a) Guidance: هُدٙى shall arrive encoded in: ءَايَٟتُ ٱللَّهِ, the transmitters of Allah conveying information and knowledge, explicitly and implicitly.
(i) Meanings of: هُدٙى;
(ii) Meanings of: ءَايَٟتُ ٱللَّهِ

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 master of his destiny that stands decided at the time of his death in 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:

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 Signs: verbal passages and unique displays:

It is thus evident that the guidance, advice or information aimed at resolving a problem, difficulty and conflict and giving the direction towards a path, shall be encoded in ءَايَٟتٚ, singular ءَايَةٚ. The juxtaposition of upshot of two types of response to Divine Communication (2:38-39) 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 for communication from Allah the Exalted to humanity and species Jinn there shall be an intermediary in space-time. It is thus a tripartite arrangement.

Warping spacetime, Qur’ān takes us from descent to ascent in the Paradise where its residents (أَصْحَـٟـبُ ٱلْجَنَّةِ) affirmed:

They called upon (perhaps by video link 37:54-55) the Inmates of Hell-prison (أَصْحَـٟـبُ ٱلنَّارِ) and enquired about the Word of Allah the Exalted at the time of descent to the Earth:

They further explained the cause of being Inmates of Hell-Prison:

2. Divine Communication Methodology: Foretold

(a) Guidance: هُدٙى shall arrive encoded in: ءَايَٟتُ ٱللَّهِ, the transmitters of Allah conveying information and knowledge, explicitly and implicitly.
(i) Meanings of: هُدٙى;

The subject: هُدٙى of the verb in the dependent clause (2:38 and 20:123 quoted above) 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 from time to time in future (يَأْتِـيَنَّكُـم). Thereby, the Source - Fountain of Guidance is Unitary. Preposition denotes (إبتداء الغاية) commencement and signifies motion proceeding from or away from a place towards a destination and rest in it.

The basic perception encoded in its Root: ھ د ى is to direct or guide to the way or cause to take, or to follow a right way; or course or direction. It denotes a way, course, method, mode, or manner, of acting, or conduct, or proceeding or the like. The day is called: هُدٙى because of its brightness, visibility and making every thing prominently evident for the vision. And: هادية is that rock which is visible from a distance in the ocean. Thereby, it serves the purpose of giving information about one's location and serves as guide for further proceedings.

The first object of the verb is definite plural: ٱلنُّجُومَ, "the Stars", and its second rendered-as object is manifestly understood from verbal sentence with preposition interpreted in the meaning of verbal noun: اِهْتِدَاءٌ. The plural on the pattern of فُعُولٌ indicates abundance. Certain Stars are declared as helping people in finding direction in the bewilderment of oceans and deserts, no-clue places. But later particular Star is mentioned by which people self find the direction towards destined location:

Since ancient times, humans have knowledge about determining directions and paths with the help of stars. But the source of guidance is always unitary, the North/Pole Star. Other stars, Big Dipper (Ursa Major) and Little Dipper (Ursa Minor) point to the North Star. The Grand Qur’ān is declared as: ٱلْحَقُّ, the statement of absolute fact, established reality in time and space. It once said that Allah the Exalted has rendered/appointed peculiar Stars, and later it is said that people get direction-orientation with the help of one Specific Star. Grand Qur’ān was meant, not only for those Arabs who were to listen it first, but is for the entire humanity in time and space. Therefore, its language is such that it contains and narrates a fact in such manner that it should seem and could have been perceived as an absolute truth by its first listeners, and proves to be an absolute fact for the posterity for whom the knowledge of the universe will keep unfolding. The above statement of the Grand Qur’ān is a fact from whatever angles it may be seen. In common knowledge, people perceive that North/Pole Star is the one but that is not the fact. Today North Star is Polaris but prior to it Thuban (derived from the Arabic word  ثعبان thuʿbān) was at its location.

This mention has defined the objective of Arabic word: هُدٙى that it is to rescue, and escaping out of the layers of darkness, uncertainty and bewilderment by knowing the direction of the desired destination.

If people loose their way in the desert and sea, then "guidance", the decision of adopting the direction of the path is to be taken from the North Star. If someone insists to follow the way by his imagination and wishful thinking, can anyone save him the risk of wandering in the vastness of desert and ocean? The source of guidance is always unitary. It is strange that majority does not accept this simple and straightforward rule and still rely on hearsay sources. Perhaps the drug of imagination and mystery has been taken down very deep in their veins, which has stagnated their minds and heart.

It is incumbent upon the person who invites towards a vision and course to be at the head for guidance - direction and keep leading and showing the way to the followers. Allah the Exalted personally confirmed to him about this fact:

(ii) Meanings of: ءَايَٟتُ ٱللَّهِ 

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 Signs: verbal passages and unique displays:

It is thus evident that the guidance, advice or information aimed at resolving a problem, difficulty and conflict and giving the direction towards a path, shall be encoded in 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". This resembles communication through the medium of visualizations like charts and graphs.  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.

Thus ءَايَٟتٚ is the fundamental and only source of learning including both methods of acquiring knowledge by observation - experiencing and through "teacher" and study of book.

3. Divine Communication Methodology: Intermediary: the galaxy of exalted men (ٱلنَّبِيُّونَ) and Timing.

The juxtaposition of upshot of two types of response to Divine Communication (2:38-39) 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 for 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 since it is semantically heavily loaded. Its Root "ب ع ث" denotes, as Ibn Faris stated:

1- الإثارة: bringing up, raising into the world; act of presenting on the scene; awaking; and stated it signifies;

2- (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 dependent clause begins with particle (الفاء الفصيحة) which signifies cause and effect and conjuncts to an elided element whereby it adds fluency and reveals the elided element. The timing and objective of physical appearance - presentation of ٱلنَّبِيِّــۧنَ AnNabiyyeena on the scene of world is later explicitly mentioned. It is reiterated by referring, it was but to fulfil the word given to man at the time of his descent to the Earth:

The verbal sentence: فَبَعَثَ ٱللَّهُ occurs only twice in the Discourse; its repetition exposes its exact signification:

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 (فَبَعَثَ) 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 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 signifies perception of eminence, elevation, ascension, exaltation of something in relation to others, or distinguished from others". Allah the Exalted has mentioned some of them by name:

These four Ayahs 6:84-87 comprising of 69 words, though appear like a paragraph in English language, but it is like a Complex-Compound Sentence:  a sentence that contains two or more independent clauses and at least one dependent clause. And by purpose-type it is a Declarative Sentence –Used to make a simple statement. The favour, preference, and relative benefaction and blessing bestowed upon them are elaborated:

The Form-VIII verb: ٱجْتَبَيْنَٟهُـمْ includes 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 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.

The narrative is interrupted by a parenthetical statement to amalgamate the past in the present scenario before making a concluding statement about the eighteen named members of the exalted Galaxy:

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: 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 natural death" 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, 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 along with. 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 - spokespersons of Allah the Exalted and were at His service. 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 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 and adjective resembling participle which refers intrinsic and perpetual attribute. Circumstantial expression often expresses 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, an honour not bestowed upon any other 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. The concept encoded in the Root, Verbal Noun, and the peculiar feature of the adjective resembling participle: ٱلنَّبِيُّونَ declare them galaxy of those Men who have the permanent attribute of distinctly elevated and exalted above all others in the created realm; dignified and distinguished over all others creation. Their par excellence attribute is that they are the personal choice of the Creator of all that exists, Allah the Supremely Exalted, Who is pleased to pronounce that they are for ever the best selection in the judgment of Him the Exalted.

They constitute exclusively a Unique Group, distinct and exalted from all members of rational species. We are not given the exact number of Men who are the Members of this Unique Group. However, we are informed that Allah the Exalted has granted distinction to some Members of this Group upon its other Members.

4. The choice for grant of exalted stature is since their "Abstract existence", thus born with declaration as the great.

Allah the Exalted pronounced:

The choice of the verb: بَعَثَ is very meaningful since it is semantically heavily loaded. Its primary, conceptual meaning (also called "denotative" or "cognitive" meaning) is bringing up, raising into the world; act of presenting on the scene; awaking. Its analogy is like seeds that generally "wake up" and germinate when soil moisture and temperature conditions are favourable for them to grow. It has built-in connotative meaning of prior existence of the object in dormant state. The communicative value an expression has by virtue of what it refers to, over and above its conceptual meanings is termed connotative meaning.    

The first question of Metaphysics or first philosophy is existence and first cause. Metaphysics is the branch of philosophy which Aristotle called as "first philosophy". It deals with the nature of existence, the being and the world and it is a subject that deals with "first causes and the principles of things". So the study of metaphysics has but to start from Man's own existence. It is no coincidence that the first occurrence of the word of semantic domain: خ ل ق "creation" is about creation of humanity, reflecting the honour it has in the physical realm, and being the cause behind all created realm, though he was made to emerge/take existence in physical form when all arrangements commensurate to his status and security were set in place (23:17). The cause behind "creation" is the "intent" (اِرَادَةٌ; أَرَادَ) of the Creator:

It is thus explicit that before creation, any object - affair is decided and accomplished which becomes an abstract reality described by Adjectival Phrase: أَمْرٙا مَّقْضِيّٙا. It will become a physical reality whenever asked to take existence in the physical realm because:

It is thus evident that Allah the Exalted is referring to; let us presume for convenience of our perception, an "idea/thought" of a thing that has yet to emerge in its physical shape-existence as an "object". It indicates that the "image" or "verbal specification" of the object-thing exists prior to its physical manifestation. This also holds true for such human creators who develop or invent something from the already existing matter, though it may be vague at idea stage.

Our knowledge is dependent upon the existence of matter and awareness of its name-code, which verbally mirrors it through words composed with letters and consonants of a language making us cognizant of it. Cognizant is he who can verbally mirror the image of that thing for others. This being the ground reality, We could not say with certainty regarding whether thought-idea-image-name-word mirroring the physical object is the first in existence, or the object mirrored by that Word was first in existence. Grand Qur’ān has clarified for us in simple words that the idea, thought, wish and will of a Living Being precedes the emergence of a physical reality. The idea, thought and perception and verbal description of the thing precedes its taking physical existence. It comes into Physical Realm only in compliance to a Word.

There is mention of 23 Members of Galaxy in the Divine Discourse by name. After mentioning 18 of them by name they are described:

The sequencing of granted (ءَاتَيْـنَـٟـهُـمُ) three objects is by time frame moving from present to remote past; from state of strengthen maturity to their childhood and birth. The status of elevation and distinction (ٱلنُّبُوَّةَ) is their intrinsic feature on birth; and were granted the Book (ٱلْـكِـتَٟبَ) [substantive noun] on being assigned the responsibility of the Messenger; while in between they were granted: ٱلْحُكْـمَ, the faculty of wisdom of restraining doing an evil, injustice and wrongful act. It is verbal noun [مصدر] that signifies the occurrence of an action or a state without association with a tense of time; therefore, it is situational. The fact that the Members of Galaxy were so selected and existed in Abstract Realm before (فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّــۧنَ) they were given existence in the physical realm. They were thus born with intrinsic identity of great and exalted over other creation. It is made explicit by mention of biography of some members of this Galaxy:

It is again mentioned:

Upon receiving gladdening information of son named Yahya and his exalted stature at birth, he could not resist inquisitiveness, a natural urge in such circumstances, and enquired for further information.

It is indicated that his extreme old age was not the handicap and the handicap suffered by his wife was rectified/cured:

The other two exclusive features - attributes of the life after birth of the member of said Galaxy were:

The childhood of another two members of the Galaxy, i.e. Iesma'eile [alai'his'slaam] and Yusuf [alai'his'slaam] is also mentioned in the Discourse that reflects they were bestowed wisdom and decision power very early to keep their lives spotless of any blame or shame- worthy instance.

The fact that the Members of this Galaxy are endowed this exalted characteristic since birth is explicit from another mentioned instance:

The son was born in similar circumstances:

It is further explained:

5. Born as Non-Ancestral Member of Unique Galaxy (ٱلنَّبِيُّونَ): Messenger: ٱلْمَسِيحُ عِيسَى ٱبْنُ مَـرْيَـمَ - "loop to Adam".

They were given existence/born at certain space-time, and upon attaining strengthen maturity, recognized as Man, they were appointed Messenger for certain people. Their analogy is to the peculiar RNA in Human genome which remains Messenger-designate until it becomes "mature" when it moves into the cytoplasm of the cell to deliver the message that it took from the DNA. The fact revealed by the statement: فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّــۧنَ is that the Members of Galaxy were so selected and existed in Abstract Realm before they were given existence in the physical realm. They were thus born with the intrinsic identity of great and exalted over other creation.

The study of Anthropology in Grand Qur’ān reveals five unique instances of human creation; they are Adam; his wife - the first female human; Ies'hauq [alai'his'slaam] son of Iebra'heim [alai'his'slaam] and Yahya [alai'his'slaam] the son of Zakariyya [alai'his'slaam] born at extreme old age while mother was believed to be infertile; and Easa [alai'his'slaam], the son of Maryam who was virgin and remained till death, a unique display of creativity.

Per se exalted are only the member of Galaxy described by (الصفة المشبهة) adjective resembling participle: ٱلنَّبِيُّونَ. The biography of unique Member will make the point explicit that they hold this stature since birth:

Conveying her the news of getting a son, they stated that it is: بِكَلِمَةٛ accompanied with the Word. The phrase relates to the preceding verb where preposition: بـِ is لِلمُصَاحَبَةِ for accompaniment, in the meaning of: مع along with. Elided specification of its object is by another phrase: مِّنْهُ denoting it is unfailing promise by Him the Exalted. The word-unfailing promise relates to peculiarities of the son about whom the news was given.

Maryam intercepted their talk for seeking clarification about a serious complication and missing link in the news of getting son according to her position and knowledge and understanding of causality phenomenon, ignoring the word of promise about the son, and stated:

She strongly exclaimed: أَنَّـىٰ يَكُونُ لِـى وَلَـدٚ; "How would/could a son take birth for me?" These are the same words by which Zakaria alai'his'slaam had delightedly asked. The difference is that he used: غُلَٟمٚ a boy- male child while she used a specific word: وَلَـدٚ son born of: ٱلْوَٟلِدَانِ ; they are: وَٟلِدٌ, father; and وَٟلِدَةُ mother —the yield of reproductive activity of husband and wife. And then she explained the circumstantial reason "While the ground reality is that no man has touched me."  Hence the question to enlighten her the how aspect of the news of a son taking birth from her in virgin state. Her perception and understanding as to how a son takes birth and her virgin state were acknowledged as truth. And the news was reiterated that it will happen in the same circumstances: قَالَ كَذَٟلِكِ: She was addressed and told: "Exactly in the same circumstances it will happen as promised."  Its science - how was not narrated since human mind can perceive only through observation of precedents. Unless unprecedented thing- phenomenon takes physical existence no certain knowledge can be perceived. She was told the first cause that will effect the physical execution of the promise: ٱللَّهُ يَخْلُقُ مَا يَشَآءُ, Allah the Exalted creates whatever He desires and decides. The answer is according to rhetorical situation different from the one faced by Zakaria [alai'his'slaam], who was told: ٱللَّهُ يَفْعَلُ مَا يَشَآءُ.

After resolving her complication and curiosity, remaining information about the Son who will take birth in virgin state was given to her:

Grand Qur’ān is unique in harmonious unity of its text. Cohesion and coherence will be found in the narration of various concepts and episodes incorporated at various places of discourse, even when we place them together as thesis. If we go back to Ayah 3:47, and if we were a critical reader, we must have noticed that the immediate-after events; on Sydena Maryam getting the information that the son will born in the same untouched-by-man—Virgin state, are not mentioned. The episode about the actual birth is continued with the cohesion tie- a conjunction particle:

This tells us her location; no more in Mosque, but living with her family members at home.

The third person, masculine, plural pronoun refers back to the "household of her" which reflects the presence of plural number of people with at least one male member. After she had settled in seclusion, Allah the Exalted sent Gibraa'iel [alai'his'slaam] as Messenger who appeared before her like a very decent human being.

She again asked for knowing the science - causality - how aspect of a male son taking existence from her by telling him, the Archangel, the known science of birth of a son in humans:

She expressed the ground realities in plain and descriptive words as to how a male child takes existence in human beings. A woman is to be "touched" by a man either legally and righteously as husband or she gets "touched" illicitly by a man outside the fold of marriage. She precisely and emphatically negated existence of both. He replied her:

He then reaffirmed it by quoting her the response of her Sustainer Lord:

Since the verbal sentence: لِنَجْعَلَهُۥٓ is prefixed by particle of intent, the sentence explains the reason of Virgin birth. The second Object of verb is: ءَايَةٙ—a tangible sign, pointer, unprecedented happening and phenomenon which is not only in itself an existent but also is a clue to perceive something else, abstract or real. The verb denotes to render something as such and such. The Prepositional Phrase: لِّلْنَّاسِ "for the people" relates to elided adjectival of: ءَايَةٙ. It is however explicitly understood because: ءَايَةٙ a sign is the Indicator which exists as an indication of another's existence or another phenomenon, the Indicated. By his unprecedented virgin birth, he is rendered a sign that leads to the people to understand that Allah the Exalted is not restrained or limited in the existing sciences - causality phenomenon perceivable by humans and that He could create anything and in whatever manner He decides. He the Exalted is the Fountain of Knowledge and Setter of sciences.

She was convinced and psychologically prepared for it by this disclosure: وَكَانَ أَمْرٙا مَّقْضِيّٙا: This is recommencing sentence to emphasize upon her the news of Virgin birth as inevitable. The Subject Noun of deficient verb refers to yet-to-born Easa son of Maryam. The Adjectival Phrase: أَمْرٙا مَّقْضِيّٙا  is the Predicate of Deficient verb. مَّقْضِيّٙا : It is Masculine Passive Participle from the same مصدر-قَضَآءٌ Verbal noun of verb: قَضَىٰٓ. The Phrase means: "an affair- matter that has been decided- finalized and has become an ordained reality".

She was earlier told in response to her exclamation about getting a son in Virgin state: إِذَا قَضَىٰٓ أَمْرٙا —Subject to- when He the Exalted has finalized- decided about any matter, affair, and individual event to take place/get executed. The effect and outcome of this Verbal Sentence: قَضَىٰٓ أَمْرٙا is denoted by the adjectival phrase: أَمْرٙا مَّقْضِيّٙا —that affair, matter, event which has since been made ordained reality referring to yet-to-born Easa son of Maryam.

The Verb is Perfect; third person; singular; feminine; ت feminine marker; مصدر حَمْلٌ Verbal Noun; Suffixed Object Pronoun: Third person; masculine; singular, in accusative state referent for yet-to-born Easa son of Maryam. The verb and verbal noun denotes carriage of a weight - something invisibly. Translating the verb by English word "conceived" is erroneous because it cannot carry a definite direct object referred by suffixed definite third person pronoun. She left her house for: مَكَانٙا قَصِيّٙا "a remote location- place", which is Adjectival Phrase; and is Locative Adverb [مفعول فيه] in the sentence; it gives the time or place of occurrence for an action. She was corporeally alone with her son in the womb.

The location where she settled was by the trunk of particular solitary female date-palm tree. Date Palms are unique that they are either a male tree or a female tree. The male trees produce pollen, and the female trees produce flower-dates. Only female date-palm tree bears fruit. Male tree is separate which was not present in the desert. Strange! alone female tree bearing offspring!

What she pensively exclaimed upon that happening is but heart piercing. Never one would have heard such words emitting from the mouth of a mother who just delivered a child. Such extreme emotional words can spontaneously emit from the mouth of a woman who has guilt-feeling and fear of earning disrepute in society. Or it can pensively emit from the mouth of a just-become mother who has given birth to a son uprightly but has no evidence to satisfy people of her uprightness. This becomes very serious issue for a woman who enjoyed reputation of a truthful lady in society (5:75); she feared her truthfulness is at jeopardy because she thought she had no evidence - scientific explanation for the Virgin birth to make people believe her.

She was advised not to feel grief. Grief is an emotion after a happening. On the contrary, fear is an emotion about an untoward happening in future. Her pensive exclamation was not because of fear. The location and season of Virgin birth of Easa [alai'his'slaam] is further manifest from this scene of the episode. She was at that point in time in a desert where water level is raised to ground surface and is available at certain points only. It was a summer day since dates ripe throughout the world only in hot weather. She was told that upon her hugging the trunk of female tree and jerking her towards her, she will reacting reciprocally shed upon her fresh ripe dates. The third person feminine imperfect jussive mood verb (تُسَٟقِطْ) is of Form-III which has meanings of reciprocity. The location itself is amazing and mysterious, an atmosphere of strangeness and secrecy. A virgin woman has given birth besides the trunk of all alone female tree bearing fresh dates, as if she was also a unique virgin, who upon being hugged by human virgin mother reciprocates and sheds/showers her "offspring" - dates upon her.

At this juncture she seems to have recalled the characteristic traits of her newly-born son which were told to her at the time of breaking of the news of her getting a son. One mentioned in Ayah 3:46 was: — And the word-promise is that he-your son will verbally converse with people in state of milk-sucking baby in the cradle, and later as a man in the old age. She became tranquil, composed and confidently bold that the evidence of her uprightness and truthfulness is her newly-born son.

Where and to whom she had come? قَوْمَهَا—Her nation- people. Please note the Pronoun of Possessive Phrase, it is third person singular feminine for Maryam. Despite the fact she is accompanied by a male, general rule of Arabic language is not followed to refer the nation with masculine pronoun. The only reason is that they were NOT the nation of him—newly born Easa alai'his'slaam.

The elders of her nation, upon seeing her with a male-child in her cradle, expressed scornful displeasure and impliedly alleged her of having committed an illicit act by using words like "improper thing" and negatively mentioning her father and mother that they were not doers of illicit sex. Members of elite and higher echelons of society usually avoid direct explicit words for alleging a woman, but here their words are more strong, expressive rather nude to express their allegation.

Can a man of ordinary prudence would allege with such harsh words a woman carrying a newly-born baby in her cradle about whom he previously knows that she is married? Obviously not. It was only because they all knew she was a pious virgin lady. She maintained her cool after having listened to the allegation expressed by them rather vulgarly:

Their exclamation in a rather harsh tone was genuinely based on human experience, observation, and natural law that people cannot verbally converse with a newly-born breast feeding baby in the state of being in mother's cradle. There were no such precedent and they were justified in loosing temper when she, instead of responding to them, pointed towards the newly-born son. Now, if in total violation of so called scientific - natural law - causality; and contrary to human belief stretching over thousand of years, the newly-born starts talking to them, then they were left with no argument but to accept the Virgin birth as an unprecedented display of unique creation by Allah the Exalted.

The grant of Divine Book is the necessary and inalienable prerequisite for the physical appearance of the Member of Galaxy of Men of the personal choice of Allah the Exalted and that exalted stature is his identity right from birth.