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[First Ayah of Chapter 2;3,29,30,31 & 32]
It is obvious that alphabets translate various sounds into signs, symbols or pictures.
The Transmitter/ Communication Cord
** The use of word "First" with qualification might raise some question in mind. We will revert to it later, Allah the Exalted willing.
Lane seems to have taken from لسان العرب وكَتَبَ الدابةَ والبغلة والناقةَ يَكْتُبها، ويَكْتِـبُها كَتْباً، وكَتَبَ عليها: خَزَمَ حَياءَها بحَلْقةِ حديدٍ أَو صُفْرٍ تَضُمُّ شُفْرَيْ حيائِها، لئلا يُنْزَى عليها؛
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So called Mystery of Initial Letter/Consonants.
* ا Alif: First Letter, but not consonant, of Arabic alphabet ( أبجدية عربية), it has no speech sound and is not conjoined with the succeeding consonants of a word or the following word; * Laa'm and Mee'm: Two consonants of Arabic alphabet, conjoined/stitched together; and both have above them, an ancillary glyph/prolongation sign/mark called "Madda" which means and extends/stretches the sound value of the letter to which it is added. The prolongation mark [Madda] reflects that the following joined letter is still resulting in pause as consonant لـ ends with still ﻡ resulting in natural pause in its pronunciation "Laa'm". Likewise, the consonant ﻡ has the prolongation sign suggesting to pronounce it with stretched sound to make the last still letter ﻡ vivid in sound ending in natural pause "Mee'm-ميم ". Prolongation sign will also appear when the following syllable/consonant with vowel is delicate "Hamza, ء" which can distinctly and audibly pronounced only when the preceding letter is pronounced elongated. Arabic language equally cares for the convenience of the speaker and the listener. Please remember that the prolongation sign is not the equivalent nor it represents a hamza followed by Alif. ** It reflects that the Book in hand is in the language that has letters and other marks, representing that its writing system is letter-diacritic combination based, resulting in the combination of sounds that form a syllable, rather than a single sound. *** Arabic alphabet has 29 parts. It comprises 1 letter and 28 consonants. [The word Qur'aan in the Qur’aan at all the places of its occurrence appears with distinct hamza and alif]. Fourteen Letters out of 29 [28, consonants and Aleph is letter without speech] have been used in different combinations in 29 Sura [equal to the total number of letters of Arabic language] of Grand Qur'aan. In 19 Suras, there are 20 complete Aa'ya'at comprising only of letters and prolongation sign, and in 10 Suras these are the initial part of the Aa'ya'at. One letter has two styles ه and ـهـ. [Refer 19:01 and 20:01] Letter ھ is used only in the beginning and middle of a word and ه is not used as such, it is only at the end isolated or conjoined/attached. **** The first Ayah of Grand Qur'aan reflects that the style of handwriting/written Arabic is cursive, which means that most of the letters within a word connect to the adjacent letters. Arabic style has a substantially different shape of letters. It depends on whether it will be connecting with a preceding and/or a succeeding letter. Thus, all primary letters have conditional forms for their glyphs, depending on whether they are at the beginning, middle or end of a word, and resultantly they may exhibit four distinct forms (initial, medial, final or isolated). However, six letters have only isolated or final form, these are أ,د,ذ,ر,ز,و and so force the following letter, if any, to take an initial or isolated form, as if there were a word break. Letters and consonants coupled with diacritic combinations produce composite speech sound and that is a "word" conveying a specific perception and meanings. The First Ayah of Grand Qur'aan does not contain what is termed as "vowel". It shows that consonants and vowels are two different entities, the later being something which is secondary and subsequent in taking actual existence and appearance. The vibration of an apparatus given the name “Vocal Cord”, quite recently, first produces the sound of consonants. However, way back Qur'aan gave more specific description حَبْلِ الْوَرِيدِ, the Cord that makes reach the thought/idea to a point where the limit of another place start-auditory apparatus of listener. Thereafter, the tongues create the vowel sounds, or we can say “vowelization” takes place afterwards. The auditory distinguishing of vowels from each other depends on the precise shape and volume of the oral cavity, i.e. the region of the vocal tract between the larynx and the opening of the mouth. The main organ involved in adjusting the shape and volume of the oral cavity is the tongue. The phenomenon of vibration of vocal cord [ حَبْلِ الْوَرِيدِ] producing sound, or in fact converting the idea/thought, retrieved from memory, one intends to convey to others, into sound is but natural upon which the man does not exercise mechanical control by will. However, once the sound has arrived in the mouth cavity, the tongue mechanically articulates it by will and design to "vowelize" the sound in the manner one may like to throw/eject it out of the mouth.
The shape of the vocal tract and the way
the human tongue manipulates grants it the capability to willfully take
three extreme positions that lead to vowel sounds. When the body of the
tongue is pushed forward and towards the roof of the mouth we get this
vowel
And they say
We leave the mechanism of production of sound of consonants and vowels for the speech experts and Phonetic Laboratories. However, I wish to suggest a thought for study and experimentation. When we do not wish to say something or orally convey an idea for the auditory apparatus, the air from the lungs passes through the larynx unhindered. However, the moment we wish to say something the Vocal Cord starts hindering and forcing the air to cause vibration and produce "buzzy sound", or in other words convert the thought/data retrieved from the memory into sound. The peculiarity of sound depends on the nature/peculiarity of vibration. Therefore, the vibration of Vocal Cord would vary to produce different sounds corresponding to the words that portray the thought/image one intends to convey through speech. Since the whole system is operating in complete harmony and coordination with remarkable speed, therefore, I presume that sound code is built-in the words/consonants, which is decoded by all those cells operating in converting idea/thought into speech.
Grand Qur'aan is a book. A book has divisions. Grand Qur'aan has also
divisions and its smallest
unitary-passages are singularly called
Moreover, everything has two aspects, one apparent and visible perceivable through vision, and the other is invisible but integral part of that thing. Therefore, this Root signifies 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. This is the visual side of learning knowledge. However, the fact remains that we learnt about the tangible thing or some visible mark and sign not by merely having seen it. We perceived and saved it in the memory only through its verbal presentation. The true source of knowing and perceiving things is verbal. The tangible matter itself and its verbal presentation are in fact the complimentary mirrors of each other. Our knowledge is dependent upon the existence of matter and awareness of its name/code, which verbally mirrors it through words comprising of 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 cannot 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 thought/word was the first in existence. Grand Qur'aan 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 of the thing precedes its physical existence.
He is the Primal Originator of the Skies and the Earth. [Refer 2:117] [Same information in
6:102;13:16;40:62] Allah is the Creator/Primal Originator of each and every thing. [Refer 39:62]
He/Ar'Reh'maan is Allah-The Original Creator, The Extractor, The Creator of Dimensions/Shape/ Manifestations. [Refer 59:24]
The Omnipresent, the Perpetual, the Absolute is the One Who created the matter and the life. [67:02] Allah, the Exalted, originates everything that exists, i.e. matter in all its manifestations and dimensions and the life. What preceded it, and what is prior to physical existence of a thing? 0 Be informed that when He finalizes/decides about any matter/thing the sequel is that He merely orders for that to become evident/come into existence and resultantly that thing/matter gets physical execution/appearance/emergence/existence. [Recurrence: (1)2:117(2)3:47(3)19:35(4)40:68=4]
Indeed Our Word/command for any matter/thing, when We have finalized/decided about it, is only that We say for that thing to become evident/come into existence and resultantly that thing/matter get physical execution/appearance/existence. [16:40] [He will say and promise will take effect-6:73]
The only act/affair/command of Him when He finalizes/decides about any matter/thing is that He orders/says for that to become evident/come into existence and resultantly that thing/matter get physical execution/appearance/existence. [36:82] It is thus evident that Allah, the Exalted is referring to the 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.
Qur'aan has a distinct and independent "Exclave Passage" comprising seven Unitary-passages for believers. Its wording is different for pronouncement by the sincere allegiants of Allah, the Exalted. The sincere allegiant pronounces in the beginning:
Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy. For believers the first
information and pronouncement is
Our Sustainer Lord, Ar'Reh'maan! You guide us upon the Path that keeps heading safely and straight to the destination of peace and tranquility; [01:06] The immediate response to believers and initiation of the Book for non-believers is with these words:
The universality of the Book require that, at its
very outset, it should not place a demand upon its reader, who hitherto
has not read it, or listened it, or believed in it. Had it been so, it could have been
embarrassing for an atheist, or an unbeliever, or would have given him a
chance of raising sustainable objection,
who somehow picked it up in the pursuit of
knowledge and truth, which is the basic stimuli for reading a book.
The
The basic requirement to acquire the ability to read a book of any
language is to acquaint oneself with the sound and manner
of shaping/drawing of the letters [حروف
الهجاء] of that language. Each letter [حرف]
has a specific, distinctive and cognizable sound articulated with the
help of sound articulators and ejected/thrown out of one's mouth.
An alphabet attempts ideally to indicate each separate sound by a
separate symbol. The next step is to know the
conjoining/combining/sewing/compiling together of the letters, which
creates words with a distinct sound having predetermined
perception/meanings. The words structure into phrases and sentences to
convey ideas, thoughts, knowledge, feelings, data, information, news,
concepts and perceptions for the listener or the reader. These sentences
eventually compile what is called This unique style of introducing the Book with a letter and consonants indicates that the writing style of it/Arabic book is not "Scriptio continua" which was the prevalent style in most of other languages of the world during the period of revelation of Grand Qur'aan. The pronouncement of letter and then the consonants and thereafter the words with vowels reflects a natural distancing and space between words as well as between communication of "units of thought" for clarity of understanding by the listener and reader. People picking up books have different motives and inclinations, serious as well as non-serious to the extent of few for just killing the time. However, the truth seekers wish to get hold of only such books which would reveal to them the truth and fact. Nevertheless, the fear and apprehension is always there that whether or not one will find any truth and fact in the book after going through the entire volume and that it may turn out to be an exercise in futility and waste of time. Gentlemen who are coming across the Qur'aan for the first time may reflect on a unique and unprecedented thing, which they never noticed in any book of the world they might have read so far. They do not care for your fears, apprehensions and time and you still read them in the hope to find some knowledge and truth. Look into the Book who respects your concerns/fears. It tells you in very first line:
This should satisfy your concern and fear that you will certainly get the truth you are seeking. However, if your claim is that you are a truth seeker then it has also created an obligation upon you; now you cannot refuse reading it otherwise you will expose yourself that in truth you are not a truth-seeker. Being claimant of truth-seeker, you have to read it. Reading of a book creates a liability and obligation upon the reader. He has either to accept its words or discard its version by a counter argument and evidence of fact negating its statement. The first Ayah
It signifies the act of writing down, in which the basic perception of the Root dominates. Writing is nothing except bringing closer the particles/consonants of the language and stitching/sewing them together. As is the purpose of stitching the mouth of some receptacle/container, the purpose of writing is to keep the matter preserved, and avoid it being scattered and diminishing. The basic purpose of conjoining the mouth of she-camel's vulva is to ensure protection from the unwanted/undesirable entry into it without the will of the owner when he is away from her. The same objective is there when a person authors/puts down his statement/thoughts in writing, whereby none can pollute/intermix any thing in that written matter/thought in the time and space since it is physically available for reference and visual check.
The act of bringing together, or conjoining and stitching, or scrolling
the papers/ parchments/ tablets containing written matter yields what is
called
The basic purpose to achieve from conjoining the os of she-camel’s vulva is to avoid undesirable entrance of undesirable matter in the absence and without the will of the owner. People are bound to add matter of their own perceptions while transmitting oral utterances forward in time and place. On the contrary, if that person had also put it in writing, his utterance would go into confinement in a conjoined and static state, and would reach people exactly in the words he had uttered from his mouth.
The writing of the spoken matter results in inscription fixedly attached
or engraved on paper or tablet and covers a space. Anything, letter,
treatise, book on having been put into writing attains the attribute of
existence and permanence retaining its virginity i.e. originality and
purity, being the same for everyone in time and space for understanding,
perceiving the words/statement/utterances/hadith of the author. Hence,
it conveys the meanings "to prescribe, ordain, make
mandatory/obligatory". A nation/fraternity comes into being only when there is a book, a social contract or a constitution. Let us admit affectionately that no language of the world can match the Arabic, the language of our Guide Lord, the Last Messenger Sal'lallaa'hoalaih'wa'salam, the elevated and praised one.
Similarly the basic perception infolded in the Root
"ق
ر أ "
is to collect together a thing at one place/point. It thus changes the
scattered/separated/spread position of a thing into a collective whole.
The basic perception of the Root is compilation, the process of
gathering. When we carry out this process with regard to
letters/alphabet of a language/written material it produces and yields
the product
The Grand Qur'aan is for the guidance of entire humanity untill the Day of Judgment and, in time and space, the safety and security of its original text is the responsibility and concern of the Sustainer Lord of the Worlds Who sent it.
[About Grand Qur'aan same pronouncement in same words
6:155;similar
21:50;38:29]
And this is the Book [Grand Qur'aan], We have
sent it. This has been given permanence and perpetuation/the
striking peculiarity of it is that it is prescribed/made to stay for ever. [It should be remembered that, except Grand Qur'aan, none of the earlier revealed books have been declared as
Indeed We have sent the Grand Qur'aan/the Awakener/Reminder and indeed for him We are certainly the protector/guard. [15:09] It might be difficult to deny that the first listeners of the Grand Qur'aan had the excellent command over the niceties and delicacies of the Arabic language and manners of communication through this medium. None of them expressed any unfamiliarity with this style of introducing the Book with initial. Had they expressed any such surprise or objected to it the same would have found mention and answer in the Grand Qur'aan since their even such stupid assertions are also mentioned and answered in which they alleged that the Qur'aan is taught/read to him by a person while that person was identified as non-Arab [Refer 16:103]. It thus indicates that nothing is unusual in these letters and signs found in the beginning of Grand Qur'aan and its chapters. We know that
(a) the initial Alif [Aleph ا] stands for Allah; (b) (b) Laam [ﻝ] means and refers to prerogative, something/someone particularly/exclusively assigned to someone; and (c) Meem [ﻡ], being the First letter of the name of the Last Messenger, should be taken as abbreviation of Muhammad Sal'lallaa'hoalaih'wa'salam. This will
render the meanings of
You, the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce for the information of humanity, "Indeed my Salat, and all my physical acts, and my life and my death are for Allah, the Sustainer Lord of the Worlds" [6:162] "My life and death" includes all the moments from taking birth/joining the community of beings and parting away from the association of beings. He has said all these moments of him are solely and exclusively for Allah. He is telling us "Muhammad Sal'lallaa'hoalaih'wa'salam is for Allah". This is the reflection of absolute sincerity. And Allah swt says;
O you the Messenger Sal'lallaa'hoalaih'wa'salam; swearing is of your age of life. [Refer 15:73] [ع م ر is the period/duration of time when life breathes; first to the last breathe] Let us pay our respects and salutations and show obeisance to him in a humble and respectful manner. This will help us to elevate our selves and it will place us amongst those who recognize and acknowledge the honour bestowed by Allah, the Exalted on him and prove us to be unlike and distinguish over selves from Iblees who refused to show obeisance to Adam whom Allah granted him distinction and honour. The first Ayah of
Grand Qur'aan reflects that the style of handwriting/written Arabic is
cursive. Arabic style has a substantially different
shape of letters. It depends on whether it will be connecting with a
preceding and/or a succeeding letter. Thus, all primary letters have
conditional forms for their glyphs, depending on whether they are at the
beginning, middle or end of a word, and resultantly they may exhibit
four distinct forms (initial, medial, final or isolated). The Aa'ya'at comprising of letters and
ancillary glyph have two of such letters
ا
and
ر -
Some letters look almost the same in all four forms,
while others show considerable variation. Generally, the initial and
middle forms look similar except that in some letters the middle form
starts with a short horizontal line on the right to ensure that it will
connect with its preceding letter. The final and isolated forms, are
also similar in appearance but the final form will also have a
horizontal stroke on the right and, for some letters, a loop or longer
line on the left with which to finish the word with a subtle ornamental
flourish. In addition, some letter combinations are written as
ligatures [special shapes;when
two or more
graphemes are
joined as a single
glyph]
including This variation in the letters of Arabic is exactly according to the perception of Root "ک ت ب". When we bring closer the mouth of some receptacle and sew it then the shape of it at certain points where stitch is applied is changed. We will have to accept that the Arabic is the most scientific language as its Roots enfold and mirror all the physical realities.
7)
8)
9)
10)
11)
12)
13)
14)
15)
16)
17)
18)
19)
20)
21)
22)
23)
24)
25)
26)
27)
28)
29)
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002
called كسرةٌ carrying sound like "i" in English words "leap-neat-seat'.
And this vowel on the last consonant of a word reflects its state in
genitive. 
.
Believers were directed to avoid using it while in the presence of the Messenger
the First Surat "Exclave Passage", meant exclusively for those who are or
have become believers,
with the first numbered Ayah
a book; written reading matter/substance.
,
-singular, masculine, passive
participle; Root "ب ر ك" which
enfolds the basic perception of anything became firm, steady, steadfast
or fixed; remained, continued or stayed in a place, constantly or
perseveringly-Lane's Lexicon.] [Refer 6:92]
Alif Lām Mīm Sād 7:01
Alif Lām Mīm
[initial part of 13:01]
20:01
26:01
[initial part of 27:01] 
36:01
Sād [initial part of 38:01] 
40:01
[initial part of 50:01] 
[initial part of 68:01] 
