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[Qur'an itself is best lexicon for its words. Fifth time use further explains the meanings that 12 sons of يَعْقُوبَ alahisalam had become twelve generations/tribes with different parental root.]

Salam to all,

What are your thoughts on this? It is related to translation. It is from Arab Christian and an evangelical Christian and Islam critic Dr. Jay Smith

https://youtu.be/1dQJPkau-xY

Firstly he talked about: ٱلْأَسْبَاطِ;    ٱلْأَسْبَاطَ.

This is used four times; 3 genitive and 1 accusative. 

At all four places it begins with the name of the Ancestor إِبْرَٟهِيـمَ alahisalam. The last name at all four places is يَعْقُوبَ alahisalam. يَعْقُوبَ alahisalam is the grandson of إِبْرَٟهِيـمَ alahisalam.

Thus ٱلْأَسْبَاطِ a plural definite noun relates to يَعْقُوبَ alahisalam whose other name is: Israel and the community Jews are called Children of Israel.

Its Root is: س ب ط
Ibn Faris [died 1005] stated:

(مقاييس اللغة)

السين والباء والطاء أصلٌ يدلُّ على امتداد شيء، ً

That it leads to the perception of extension, prolongation of a thing.

Lane's Lexicon: A tribe of the Jews: pl. أَسْبَاطٌ: (M, Msb, K:) سِبْطٌ (M) and أَسْبَاطٌ (S, Msb) in relation to the Jews, (M, Msb,) or [rather] the Children of Israel, (S,) being like قَبِيلَةٌ (M) and قَبَائِلُ (S, Msb) in relation to the Arabs: (S, M, Msb:) and the former are thus called to distinguish them from the children of Ishmael.
https://haqeeqat.pk/roots/(631).htm

Qur'an itself is best lexicon for its words. Fifth time use further explains the meanings that 12 sons of يَعْقُوبَ alahisalam had become twelve generations/tribes with different parental root.

وَ قَطَّعْنَٟهُـمُ ٱثْنَتَىْ عَشْـرَةَ أَسْبَاطًا أُمَمًۭاۚ

So the talk is superfluous.     

[Translator must always keep in mind "Arabic is a pro-drop language".]

Yes, dear Mazhar, absolutely... With the full release of GPT o1 coming soon, the first step towards this solution can be taken. And right after that, GPT 5 will bring even deeper analysis and creative solutions from AI. We are at a historic moment in technology, and if there are no setbacks and development continues at this pace, we will soon have the assistants we have dreamed of, insha'Allah.

I have added two paragraphs in chapter 3 of my book on translation which are crucial for accurate translation. It need to be fed also in AI software.

3.14. Translator must always keep in mind "Arabic is a pro-drop language".
Since Grand Qur'ān is for the humanity, its first audience was the people of Mecca and surrounding localities. Further, while reading Grand Qur'ān, it must be kept in mind that it was gradually-intermittently revealed to the Messenger who then communicated it to the people of those days. Therefore, while conveying an Ayah—unitary verbal passage wherein some element is elided, it was so because it was already in their knowledge and they were quite familiar about it. Its mentioning would have cost redundancy.
Arabs dislike using larger quantity of words and like to convey voluminous information by employing minimum words. It also reflects that the Arabic language regards its listener and reader as a responsible, attentive and intelligent person who focuses his listening and perception faculties on that which is being stated. Thus the placing of words which could compromise the literary par excellence of the text along with offence to the first listeners, it is elided. The elisions are conspicuous by grammatical structures; and for the readers of later time-frame the semantics of the elided element are also mentioned at another place with repetition of key words in the elliptical sentences.
It will be unfair on the part of the translator; it could even indicate that the translator has directly started translating without firstly having critically read the entire discourse, not to render the ellipses in the target language text because the reader is not aware about the nature and style of ellipses in Arabic. The reader is, however, conversant with the kinds of ellipses in English language which are found in dependent clauses. In Arabic, the ellipses also occur in the independent clauses. Lapse of translator in this regard can affect the semantic value of the original source text; and it can even distort the text, or render it vague.
Therefore, the Translator should render the semantic content of elisions in the target language and give the reference of Sura and Ayah from where the semantic information is taken by brackets, like [3:164;62:2]. The key to understand ellipses is to always keep in mind that the message is geared to be consonant with the audience's prior knowledge and assumptions.

3.15. Anaphora resolution is a must.

Arabic is an agglutinative language, the pronouns can occur as suffixes of nouns, verbs or prepositions. Therefore, Anaphora Resolution is vital to understanding the meaning of Grand Qur'ān. It means the problem of resolving what a pronoun refers to. In written or oral text anaphora can be thought of as "pointing back or referring to something or someone mentioned earlier". The entity to which it refers is called its antecedent. The process of determining the antecedent of an anaphor—lexical entity is called anaphora resolution. It is contrasted with cataphora that refers forwards, not backwards.
Pleonastic pronouns are considered non-anaphoric since they are not interpreted as linked to any expression (antecedent). For example, in English the pronoun "it" could be pleonastic, e.g., "It is important".
Pronouns form a special class of anaphors because of their empty semantic structure; they do not have an independent meaning from their antecedent. Thus they will refer a singular entity. Grand Qur'ān is characterized by very frequent use of anaphors. The majority of anaphoric devices in it appear around pronominal anaphors. Hence, the ability to resolve pronoun antecedent is vital to understanding the Qur'ān. Grand Qur'ān relies on the reader's world knowledge and intuition when using pronouns without explicitly including any antecedent information. For example a good number of second person pronouns in the Qur'ān refer to exalted Messenger Muhammad Sal'lallaa'hoalaih'wa'salam with no prior mention of his name as we firstly notice in 2:4.
Similarly, the second person pronoun "you" is understood in command verbs in English. The pronoun "you" can refer a single person, either male or female, two persons or a group of persons. But in Arabic the second person pronouns make distinction between singular male and female, dual, and plural masculine and feminine. Therefore, this peculiar aspect must be reflected in translation.

Third person pronouns can refer both to persons, inanimate objects and fact. The inanimate/non-living objects have also gender distinction. Therefore, we will refer the feminine inanimate object by "she" and masculine by "he, that" and "it" can be used to refer some specific situation and point of view. The referent of other pronouns will be mentioned in parenthesis for the convenience of the reader.

[Scrutiny of available translations reveals inadequacy of Ad-verbum and Ad-sensum theory of translation for Arabic.]

I think Emre_1974tr AI will help removing this deficiency.

Scrutiny of available translations reveals inadequacy of Ad-verbum and Ad-sensum theory of translation for Arabic.

31.1. It has vividly been pronounced that the translation of Qur'ān is not possible by resorting to Ad Verbum (word by word) and Ad Sensum i.e.  sentence by sentence Theories of translation. These theories are also not relevant for the reason Arabic is written like a continuous string of words resembling the single string of protein encoding genes of Messenger RNA in human genome. And also because the writer has free and wide choice of arranging the word order to add rhetorical meanings much over and above the collective meanings of individual words and elements of sentences. Moreover, Arabic is a pro-drop language.

31.2. For proving this point, scrutiny of translations of very first Ayah would suffice. The Divine Discourse begins with these words:
                بِسۡمِ ٱللَّهِ ٱلرَّحْـمَـٰنِ ٱلرَّحِيـمِ ١

31.3. Semantics in simple words is the study of the meaning of words and sentences. The first to study is the surface structure. The first Ayah comprises of a simple elliptical sentence (total eclipse-subject and predicate blocked) since it starts with a prepositional phrase and there is neither a verb nor a noun in nominative and accusative case to identify subject, predicate or object. Its four orthographic words comprise of a preposition and four nouns in genitive. Pedagogical lesson is to first learn about prepositions; and nouns and their mutual differences. It has all the three more common phrases in languages. The second pedagogical lesson is to learn identifying phrases in the Divine Discourse which can conveniently be distinguished visually. The moment we see dozens and dozens of translations, available on line(https://www.islamawakened.com/quran/1/1/default.htm), we notice they all are just word by word translation of individual words and phrases.

31.4. I have not seen in all the translations the mention of the theory and methodology they selected for their effort. But their works reveal they just did it word by word adding a copula to give sense of a sentence. We may select few, firstly giving the translation by George Sale and Rodwell since both seem to have influence on later translations.
       George Sale: (London, 1734)  In the name of the most merciful God.
       John Medows Rodwell: (London, 1861)  In the Name of God, the Compassionate, the Merciful.
       Sahih International: In the name of Allah , the Entirely Merciful, the Especially Merciful.
       Pickthall: In the name of Allah, the Beneficent, the Merciful.
       Yusuf Ali: In the name of Allah, Most Gracious, Most Merciful.
       Shakir: In the name of Allah, the Beneficent, the Merciful.
       Sher Ali [Qadiani] In the name of Allah, the Gracious, the Merciful.
       Muhammad Ali (Lahori Qadiani) In the name of Allah, the Beneficent, the Merciful

31.5. We should first determine the accuracy or otherwise of the translated text:
      i.  Whether this English "sentence" is a complete sentence or is lacking in linkages.
      ii. If it is not a complete sentence, what will be the meanings or connotation of  "In the name of God":
     (a) In behalf of;
     (b) By the authority of;
     (c) With appeal to; in appeal or reference to; or
     (d)  Just a swearing;
     (e) Invocation: a calling upon Allah.
31.6. The translated "sentence" is incomplete and suffers ambiguity. English grammar tells: A sentence is a group of words which starts with a capital letter and ends with a full stop (.), question mark (?) or exclamation mark (!). A sentence contains or implies a predicate and a subject. There has to be a verb in it.

31.7. Translated text can be termed as a sentence fragment. It fails to be a sentence in the sense that it cannot stand by itself. It does not contain even one independent clause. It may locate something in time and place with a prepositional phrase or a series of such phrases, but it is still lacking a proper subject-verb relationship within an independent clause. Hence Sale and Rodwell's translation is patently incorrect. Since others have just copied-plagiarized, they neither seem to have given a thought nor seem to have revisited the Arabic text to parse it and then translate. Unfortunate!
31.8. Except George Sale all have have rendered the Adjectival Phrase: ٱلرَّحْـمَـٰنِ ٱلرَّحِيـم, as two non-restrictive appositives by setting off by commas. Non-restrictive appositives are not crucial to the meaning of the sentence. The Restrictive appositive, also called essential is one which narrows down the noun it modifies. A Restrictive appositive noun or phrase is necessary to the meaning of the sentence and it is not set off by commas.
31.9. Grand Qur'ān is perhaps the only book about which majority of scholars, both believing and non-believing, quite often opt not to adhere to otherwise well accepted norms of behaviour - academic discipline of transferring a book of one language to another language. Just one example suffices to prove this unusual practice. One of the basic obligations of a Translator, who has self-assigned the task of translating a book into another language, is that he should firstly thoroughly study it to locate the Proper Nouns and identify them whether it is name of a person/sentient, or his title; place, or organization. We have in academics means and methods to distinguish a Proper Noun - Personal Name in a lengthy text. None seems to have cared to resolve whether Ar'Reh'maan is the Proper Noun - Name of Allah the Exalted, despite the fact that it finds mention for fifty-seven times (https://haqeeqat.pk/sohail/3) in the text of Grand Qur'ān; fully declinable in all cases, genitive 21; nominative 21 times, accusative 3; and with prefixed preposition 12 times.

What is the Thesis Statement of Grand Qur'an? It is:

لَآ إِلَٟهَ إِلَّا هُوَۖ

has exact 38 occurrences. Last is 9:129

https://haqeeqat.pk/sohail/1246

The probability is 1/19 for everything ever posted on the subject.

Interestingly, in Tanzil, three occurrences of Badamā (بَعْدَمَا) in 2:181, 8:6, and 13:37 were changed to two words Badi Mā (بَعْدَ مَا) to match the other 30 occurrences. Was this a scribal error that propagated, or a slight language nuance?

For instance, all other 30 occurrences are preceded by the word min (مِن, from), with the first in 2:75 and the 30th in 98:4 as min ba`di mā (مِن بَعْدِ مَا, three words). Looking at old manuscripts, it's unclear due to the scribal style whether it was written as one word or two.

650-750 CE see 6th line from top 1st word 2:181 بَعْدَمَا (unclear ?)
https://corpuscoranicum.de/en/manuscripts/59/page/10v?sura=2&verse=181
650-750 CE see 1st line at top 3rd word 2:181 بَعْدَمَا  (?)
https://corpuscoranicum.de/en/manuscripts/32/page/5r?sura=2&verse=181

660-710 CE see 8th line from bottom 1st word 8:6 بَعْدَمَا (?)
https://corpuscoranicum.de/en/manuscripts/163/page/65r?sura=8&verse=6
650-750 CE see 4th line from bottom 3rd word 8:6 بَعْدَمَا (?)
https://corpuscoranicum.de/en/manuscripts/32/page/14v?sura=8&verse=6

750-900 CE see 1st line 8:6 بَعْدَمَا (single word)
https://corpuscoranicum.de/en/manuscripts/31/page/59v?sura=8&verse=6

750 CE see end 9th line from top start 10th line 13:37 بَعْدَمَا (?)
https://corpuscoranicum.de/en/manuscripts/13/page/51v?sura=13&verse=37

In conclusion, the difference between بَعْدَمَا (Badamā) and بَعْدَ مَا (Badi Mā) lies in their structure and how they function in the sentence:

بَعْدَمَا (Ba`damā) – This is a compound word, typically used as a conjunction meaning "after" (بَعْدَ) followed by the particle "ما" (mā), which acts like "what" or "that." Together, it can mean "after what" or "after that." It functions like a single unit, connecting two ideas or clauses, and is treated as one word.

بَعْدَ مَا (Badi Mā) – Here, the two parts are separate. بَعْدَ means "after," and مَا acts as a relative pronoun or particle meaning "what" or "that." The separation allows for a more explicit structure. This version is often found in constructions where the word min (مِن, "from") precedes it, as in مِن بَعْدَ مَا (min badi mā), meaning "after what" or "after that," creating a clear phrase with individual components.

Context and Nuance:
بَعْدَمَا as a single unit can be considered more idiomatic or classical in its usage.
بَعْدَ مَا, when written as two words, emphasizes the individual elements "after" (بَعْدَ) and "what" (مَا), possibly highlighting the temporal relationship between events.

Salaam

It is a possessive phrase. بَعْدَ has 57 occurrences and is always in construct. Thus makes a possessive phrase as grammatical unit.

All occurrences:
https://haqeeqat.pk/sohail/1145

Grand Quran has 86972 words =86942 words parts of speech and 30 comprising of letters of alphabet. Recurrence and Root mentioned with other references also

 https://haqeeqat.pk/sohail/quranwords

[I asked artificial intelligence whether it could be referring to the sister of Moses and Aaron, or the miracle of Jesus. Here is its response:]

Here is the literal translation of Surah Az-Zukhruf, Verse 48 in English:

Each miracle We showed them was greater than its/his sister. We seized them with punishment so that they might return (to the right path)."

I asked artificial intelligence whether it could be referring to the sister of Moses and Aaron, or the miracle of Jesus. Here is its response:

"Yes, from an Arabic grammar perspective, the expression "أُخْتِهَا" (uhtehâ) literally means "its sister." The pronoun "its" refers to the word "âyet" (miracle) used in the verse, as "âyet" is a feminine noun in Arabic. Therefore, this pronoun is used to make a comparison between miracles.

However, as you mentioned, this expression can also be understood as "his sister" in the sense of "Moses' sister." Grammatical structure allows for this interpretation. In other words, the meaning "his sister" can be derived, but context plays a role here. While traditional interpretations and context may view this as a metaphorical comparison, your thought suggests that the verse could refer to another context or personal interpretation.

From a grammatical standpoint, since "uhtehâ" technically means "his sister," it is grammatically possible to derive a meaning related to a person."


GPT 4o

It quite closely translated except it/he. Pronoun هَاۖ refers back to feminine noun ءَايَةٛ
وَمَا نُرِيِـهِـم مِّنْ ءَايَةٛ إِلَّا هِىَ أَكْبَـرُ مِنْ أُخْتِـهَاۖ

While what Our Majesty showed them some demonstrative physical sings/manifestations she was greater in affect than her sister one/earlier happening —

اور ہم جناب نے جس بھی عینی شہادت(آیت/معجزہ)کو انہیں دکھایا وہ اپنے سے پہلے دکھائی گئی شہادت سے حجم اور وسعت اور لوگوں کے علم میں آنے کے حوالے سے بڑی تھی

Some information should be inserted to tell AI that Arabic has no "it" in its vocabulary.

[Translator must not associate self thought, hearsay, fabricated and conjectural assertions]

3.10. Translator must not associate self thought, hearsay, fabricated and conjectural assertions

The would-be-interlingual and intralingual translators - exegetes are forewarned that scholars who associate fabricated and conjectural assertion with the contents of the verbal passages (يُلْحِدُونَ) are not hidden from His Majesty, the Author of the Book. They are the scholars who deviate and introduce into it which does not belong to it. Their upshot is declared Hell-Prison.

General public is warned that all along history satanic minded scholars of tilted hearts have been spreading distortions that are creations of their imagination to divert people from the Book of Allah the Exalted.

3.11. Translator must restrict himself to inbuilt explicatory devices

The would-be-interlingual translator exegete is told to first understand and comprehend every part of it by taking recourse to two built in explicative devices and then translate and explain accordingly in source language text. The explicative devices are:

(i) تَدَبُّرٌ, Critical thinking: Follow an enquiry based process: use prior and background information (يَتَدَبَّرُونَ). Very often, though, coherence is taken to imply something more than simple logical consistency; often there is a demand that the propositions in a coherent system lend mutual inferential support to each other. So, for example, the completeness and comprehensiveness of the underlying set of concepts is a critical factor in judging the validity and usefulness of a coherent system. A pervasive tenet of coherence theories is the idea that truth is primarily a property of whole systems of propositions, and can be ascribed to individual propositions only according to their coherence with the whole. This approach of studying also provides the Key to the Translators for checking the accuracy of their effort before making it public. If there are contradictions and conflicts in the target language text; that work is faulty, erroneous, inaccurate and unreliable.

(a) It thus becomes apparent that keeping in view the vastness of information, the variety of concepts - ontology, and the fact of its audience being entire humanity whose cognitive capability is capacity-limited, it was necessary to render it facilitative for every reader, exoterically and esoterically. Encyclopedic presentation was the best method to achieve the objective. Encyclopedic knowledge is conveniently stored in the mind as frames that act as background knowledge for interpreting and comprehending the discourse.

(b) The best discourse is that which is organized and presented in the manner most suited for the human cognitive and learning process. A discourse will become grand if it serves simultaneously as encyclopedia, and as dictionary of its important words and terms.

(ii) تَصْرِيفٌ: The other inbuilt device, the unique feature of this book only, for the reader and facilitation of translator is: تَصْرِيفٌ. Grand Qur'ān; authored by the Creator of Cognitive machinery, introduces a conceptual frame and then explains it in revolving manner, like multiple cameras recording a focused object from different angles, to render it explicit from all angles.

(a) One writing device for facilitating the reader to conclusively comprehend an object, topic and concept is to describe it with the help of dichotomous relations; and by showing it from different angles, dimensions, and aspects. Dichotomous relations and terms incorporate both closeness and distance and help human cognitive tendency in categorizing experiences with their help. This device portrays the varieties, or vicissitudes of affairs or events; scope, diametric properties; and possibilities the reader might not have given a thought. It illustrates how and why is it important to observe the other side of same or similar subject or concept and be mindful of possibilities that have not occurred but are probable.

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

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

كَانَ ٱلنَّاسُ أُمَّةٙ وَٟحِدَةٙ

The people used to be a singular harmonious unit-group.

فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّــۧنَ مُبَشِّـرِينَ وَمُنذِرِينَ

Thereby, [for reason of emergence of differences-division-people enslaved by conjectural stories:10:19; 22:52], Allah the Exalted brought into the world (ٱلنَّبِيِّــۧنَ) the Chosen and elevated allegiant - subjects to appoint them Messengers assigning the responsibility to assure-guarantee glad tidings and to caution - awaken the people. [Refer 2:213]

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:

بَدِيعُ ٱلسَّمَٟوَٟتِ وَٱلۡأَرْضِۚ

He the Exalted is the Primal Originator and Accomplisher of the Skies and the Earth.

وَإِذَا قَضَىٰٓ أَمْرٙا

Be informed, Provided He the Exalted has finalized-decided-completed any matter-thing, individual event —

فَإِنَّمَا يَقُولُ لَهُۥ كُنْ

Thereat, He the Exalted merely expresses verbally for that thing-matter-affair-person, saying; "You become in evident-tangibly existing state".

فَيَكُونُ .١١٧

In compliance thereof and in determined natural course that (abstract but effected thing- matter - affair - person) takes existence in physical realm (which can be known- cognizable by others). [2:117]

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:

وَكَانَ أَمْـرُ ٱللَّهِ مَفْعُولٙا .٤٧

Be mindful; the decision and commands of Allah the Exalted is bound to get executed and become physically accomplished. [Refer 4:47]

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:

أُو۟لَـٟٓئِكَ ٱلَّذِينَ ءَاتَيْـنَـٟـهُـمُ ٱلْـكِـتَٟبَ وَٱلْحُكْـمَ وَٱلنُّبُوَّةَۚ

They (aforementioned 18 Messengers) are the Men whom Our Majesty had given the Book; and the faculty of distinguishing wisdom and decision power (in childhood) and the Elevated status and distinction over all other creation (at birth by simultaneously descending the book earmarked for them-2:213). [Refer 6:89]

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:

فَنَادَتْهُ ٱلْمَلَٟٓئِكَـةُ وَهُوَ قَآئِمٚ يُصَلِّـى فِـى ٱلْمِحْرَابِ

His prayer was accepted whereby the Angels called upon him (Zakaria alai'his'slaam), while he was standing for As-sa'laat: Time Bound Protocol of Servitude and allegiance, in the Secluded Chamber —

أَنَّ ٱللَّهَ يُبَشِّـرُكَ بِيَحْيَـىٰ

That, "Indeed, Allah the Exalted congratulates you with good news of Yahya —

مُصَدِّقَـاۢ بِكَلِمَةٛ مِّنَ ٱللَّهِ

 He will be an affirmer and testifier; this news conveyed to you is with the word- promise of Allah the Exalted.

وَسَيِّدٙا وَحَصُورٙا وَنَبِيّٙا مِّنَ ٱلصَّٟلِحِيـنَ .٣٩

And he will be honoured as distinguished dignitary and encircled by people in attendance; and at birth would be Elevated-Chosen Servant [Nabi], one of the distinguished righteous". [3:39]

It is again mentioned:

يـٟزَكَرِيَّآ إِنَّا نُبَشِّـرُكَ بِغُلَٟمٛ ٱسْـمُهُۥ يَحْيَىٰ

"O Zakaria! Indeed Our Majesty are conveying you good news of a son, his name is Yahya —

لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَـمِيّٙا .٧

Our Majesty have not declared in foretimes this cognition of name to anyone for his sake." [19:07]

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.

قَالَ رَبِّ أَنَّـىٰ يَكُونُ لِـى غُلَٟمٚ وَقَدْ بَلَغَنِىَ ٱلْـكِـبَـرُ وَٱمْرَأَتِـى عَاقِرٚۖ

He [Zakaria alai'his'slaam] said: "My Sustainer Lord! I am curious to know how a boy- male child would take existence for me in circumstances while old age has already overtaken me to its extremity; and further my wife is infertile?"

قَالَ كَذَٟلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ .٤٠

He the Exalted conveyed; "Exactly in the same circumstances it will happen as promised. Allah the Exalted does innovatively- new and creative—unprecedented whatever that He desires and decides." [3:40]

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

وَزَكَرِيَّآ إِذْ نَادَىٰ رَبَّهُۥ

And mention about Zakaria [alai'his'slaam] when he called his Sustainer Lord [prompted by reply of Syeda Maryam-19:38] —

رَبِّ لَا تَذَرْنِـى فَرْدٙا وَأَنتَ خَيْـرُ ٱلْوَٟرِثِيـنَ .٨٩

"My Sustainer Lord, do leave me not in the state of a solitary individual, while the fact remains that You are the best of the inheritors." [21:89]

فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ

Whereupon Our Majesty responded for him, and We bestowed for him Yahya —

وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ

And Our Majesty perfected—cured for him his wife [from the problem of infertility].  [Refer 21:90]

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

يـٟيَحْيَىٰ خُذِ ٱلْـكِـتَٟبَ بِقُوَّةٛۖ

[Promise was fulfilled, he was born and on reaching maturity appointing him the Messenger, Our Majesty said] "O Yahya! You hold the Book implementing it with firmness".

وَءَاتَيْنَـٟهُ ٱلْحُكْـمَ صَبِيّٙا .١٢

And earlier Our Majesty had given him the faculty of distinguishing wisdom, decision power, while he was still a child — [19:12]

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:

وَبَشَّـرْنَٟهُ بِإِسْحَٟقَ نَبِيّٙا مِّنَ ٱلصَّٟلِحِيـنَ .١١٢

And Our Majesty delighted him (Iebra'heim alai'his'slaam) with the news of Ies'hauq [alai'his'slaam] to be born as Elevated and Chosen Allegiant, one of the distinguished Perfectionists. [37:112]

The son was born in similar circumstances:

وَٱمْرَأَتُهُ قَآئِمَةٚ فَضَحِكَتْ

[And they gave him the good news of son-51:28] While his wife was standing [behind the door for servicing any thing of need for the guests], Hearing the news of a son she laughed, [and entered the drawing room being emotionally inspired with happy but strange news]

فَبَشَّـرْنَـٰـهَا بِإِسْحَٟقَ وَمِن وَرَآءِ إِسْحَٟقَ يَعْقُوبَ .٧١

[in response to her saying-51:29] Thereat, Our Majesty had given her the good news of Ies'hauq [alai'his'slaam] and after Ies'hauq grandson Ya'qoob [alai'his'slaam]. [11:71]

قَالَتْ يَٟوَيْلَتَىٰٓ ءَأَلِدُ وَأَنَا۟ عَجُوزٚ وَهَـٟذَا بَعْلِـى شَيْخٙاۖ

She exclaimed; "how serious a thing for me! Will I give birth to a child while I am aged woman and this, my husband, is in very old stage.

إِنَّ هَـٟذَا لَشَىْءٌ عَجِىبٚ .٧٢

Indeed this would certainly be a strange, unheard, amazing phenomenon." [11:72]

It is further explained:

فَأَوْجَسَ مِنْـهُـمْ خِيفَةٙۖ

Thereat, (finding them not taking food) he felt the perception of slight apprehension from them (without exhibiting on face) —

قَالُوا۟ لَا تَخَفْۖ

[noticing it] They said, "Please be not apprehensive —

وَبَشَّـرُوهُ بِغُلَٟمٛ عَلِيـمٛ .٢٨

And they gave him the good news of birth of a highly knowledgeable son. [51:28]

فَأَقْبَلَتِ ٱمْرَأَتُهُۥ فِـى صَرَّةٛ فَصَكَّتْ وَجْهَهَا

Sequel to listening this, his wife [who was standing behind the door for servicing any thing of need for the guests-11:71] came in face to face in a contracted/wrapped state, immediately realizing having reflexively entered, feeling shy she covered her face with hand—

وَقَالَتْ عَجُوزٌ عَقِيـمٚ .٢٩

And said, "An old barren woman! [will bear the son]" [51:29]

قَالُوا۟ كَذَٟلِكِ قَالَ رَبُّكِۖ

They replied to her, "This will happen in this condition; because, Madam, this has been said by the Sustainer Lord of you —

إِنَّهُۥ هُوَ ٱلْحَكِيـمُ ٱلْعَلِيـمُ .٣٠

Indeed He the Exalted is Infinitely Just Supreme Administrator of the created realms; the Fountain and Setter of knowledge - science of visible and invisible domains.". [51:30]

Proper Noun (Diptote) - Fir'aoun - Pharaoh

a King with acute Narcissistic personality disorder

https://haqeeqat.pk/Fir'aunPharaoh.htm