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o Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy. |
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In Grand Qur'aan other Roots with first two letters س م 1.س م د 2. س م ر 4.س م ك 5.س م م 6.س م ن It is interesting that some glimpse of the perception infolded in this Root is also reflected by the above mentioned Roots having first two common consonants س م
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Root: س م و Words from this Root in the Grand Qur'aan: a) Total occurrences: 381 b) No of constructions: 33 The basic perception infolded in the Root is
of eminence, elevation, ascension, transcendence, and loftiness of a
thing spread and overshadowing another thing. This causes the
thing to become conspicuous and prominent and renders its existence
conveniently recognizable enabling acknowledgment by everyone. The
elevated, fully spread and prominent Sky roofing the entire Earth is
This Root is the source of the word The beginning is with the code/name.
This eternal truth/fact is the first
information given in the Grand Qur'aan
The physical presence of a thing before the eyes does not yield knowledge if you do not know their names since it does not give you the ability to describe them individually because of lack of fundamental, prerequisite/first stage of knowledge i.e. cognition of the code/name. Nothing can preserve/save in the memory [of humans as well the computer] without knowing or assigning a code/name to it. The second occurrence of this Root with its original perception has further unfolded the importance of name/code of things and persons in quite lucid manner.
Be informed that He/Allah, the Exalted, taught Adam the particular/peculiar names of things, all of them. Afterwards He caused those things put at view before the Angels,
whereupon/for reason He asked them, "You tell Me the names of these things put at your view, if you people were those who narrate the truth-authentic-accurate statement/news" [2:31]
They said, "[We always repetitively narrate that] The Sublime Glory is alone for You; absolute knowledge is not [exhibited/evident] for us; except that only which You have taught/caused us to know. Certainly You are the All Knower and The Infinitely Wise/Knower of invisible/secreted/infolded." [2:32] The Angels had given their opinion/observation with regard to human's future conduct on the information that Adam will enjoy freedom of will and decision on Earth. It was merely an opinion/presumption not based on complete knowledge. After making Adam know the names of all things the same were presented before the Angels and were asked to name them to prove that whatever they had opined was based on comprehensive knowledge. One earns the title of truthful only when he makes a statement based on complete knowledge. A statement based on incomplete information/data does not rise to the level of truth; it is merely an opinion not worthy of consideration/treatment as truth at the given point in time. However, at the same time it is not a lie since it is an expression on the strength of some data/information and is not merely an imaginative assertion. The opinion would prove either correct or wrong only at a point in time later than point in time of its expression when further data/information/conduct becomes visible. That is why scientists do not lie, they opine whereas philosophers do lie when they base study on a presumption/imagination/myth. Scientists never waste the time of humanity; philosophers and pseudo intellectuals do. Despite the fact that the dimensions of the things were manifestly evident to their eyes they expressed their lack of knowledge about the same. The only reason is that they did not have the cognition of the code of those things and therefore were unable to distinguish and describe them individually. This reflects that mere presence/visibility of things does not constitute "knowledge". If one does not know the code/name of the thing its visibility is meaningless for him. "Knowledge" is that when one knows the code of the thing, which is within the reach of his visibility/focus/vision. Anything coming into vision is capable of saving in memory only if it is assigned a name/code. The name/code is for the faculty of listening and the appearance/shape/dimensions of the things is for vision. Listening and vision constitute a "pair" for knowledge. A code of a thing enables a man to perceive the thing in his vision [in metaphorical meanings of بصر]. In Qur'aan, the faculty of listening is first in mention than the faculty of vision [seeing], which is also the ground reality that on birth man listens first and sees afterwards. Without the code/name, the existence of anything and concept cannot be accepted, it is none existing. Moreover, without existence of a thing/matter or person in actual reality any name/code assigned for such imaginative thing/existence is of no significance and is merely meaningless utterances of the mouth [أَفْوَاهِهِمْ]. The code/name and physical presence/existence of the things are bits of information/data. If only one thing comes into the vision of a human being then can it get printed/saved in his memory? For answering this simple question we need not be specialists in psychology, nerves and brain. The answer is in negative. The saving/retention of information about the dimensions and code of a thing in the memory is possible only and is obliged to existence of more than one thing enabling comparative study/observation of those. The comparative study and the information about the variations, differences, measures, and relationships is the primary reason which enables their saving and preservation in the memory. The variation, difference, and relationship are at least between the two.
o And in each and everything We have created pairs so that you people could save/preserve and remember and recall for narrating. [51:49] Let us reflect for a second, that had everything of the universe not been in pairs, was it possible for us, what to say of gaining knowledge and admonishment, even to talk and narrate? Reverting to perhaps the most knowledge giving dramatic scene of Adam and the Angels, is the visibility and knowing the code of a thing constitute that what we name “knowledge”? The second constituent element and indication of knowledge about anything is the capability to narrate it verbally. Things should not be let remain in a state where one could speculate negatively or get into some confusion. The clarification of the point was through this demonstration,
He said, "O Adam! tell them, make them aware/knowledgeable with the names of these things". In compliance, when he had told them the names of those things; [Refer 2:33] This indicates that identification of the things constitutes knowledge. The identification is in fact the ability of [تميز] segregating and making a distinction from others and narrating it by its specific code/name. Allah, the Knowledgeable au fait of all niceties and delicacies/subtlety/refinements gave to the Last Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam]
And indeed We have since given you, the Messenger [Muhammad Sal'lallaa'hoalaih'wa'salam]
seven [feminine, Aa'ya'at] from the "binary" Book
o i.e./and the Grand Qur'aan. [15:87]
The
4. 5. 17. 18. 19. 20. 21. 22. 23. 24. 25.
The specific name grants distinction and
recognition and eminence and thus makes it conspicuous and prominent. It
elevates the thing from others. And this
Root has been used to name a thing which has the reflection of the
perception and its effect, i.e. 26.
29. 30. 31.
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.
The eminence and other visual peculiarities of
the Sky reflect the perception infolded in the Root. The
contrast pairing of 
the
Earth. The "gender" of both is however feminine. 
"beginning is with the name/code".
Prefixed Preposition
Prepositional
phrase: Prefixed Preposition
Prepositional
phrase +
Possessive Phrase: Prefixed Preposition
Passive Participle; singular; masculine;
indefinite; "specified/named/defined/designated/ timed". (1)2:282(2)6:02(3)6:60(4)11:03(5)13:02(6)14:10(7)16:61(8)20:129(9)22:05(10)22:33(11)29:53(12)30:08(13)31:29(14)35:13(15)35:45(16)39:05(17)39:42(18)40:67(19)42:14(20)46:03(21)71:04=21
[فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع
المتحرك]
Verb:
Perfect; first person; singular; [Form II]; [التاء- ضمير متصل في محل رفع فاعل]
Subject Pronoun, in nominative state +
[فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع
المتحرك]
Verb; Perfect; second person; plural; masculine; [Form II]; [التاء-
ضمير متصل في محل رفع فاعل-الميم علامة جمع الذكور-والواو لاشباع الميم
ولأثبات أن الميم للجمع] Subject pronoun,
in nominative state + 
Verb:
Imperative, plural, second person; [Form II] + Attached object pronoun:
Noun; Plural; indefinite; masculine; accusative.
(1)19:07(2)19:65=2
Verb:
perfect; third person; singular; masculine; [Form II] + Attached pronoun:
second person; plural; masculine; . "He named you people"
(1)22:78=1
Verbal noun;
feminine; accusative
"to ascribe feminine name/
appellation" [Form-II]
(1)53:27=1
Verb:
Imperfect; third person; passive;
singular; feminine; "She/that is named" (1)76:18=1
(1)11:44=1
Noun;
Indefinite; Singular; Feminine; Genitive. (1)41:12=1
Noun;
Indefinite; plural; Feminine; Genitive. (1)2:29(2)41:12(3)65:12(4)67:03(5)71:15=5
