o                   002

   Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy          [ Note] It should be remembered that it is not the written text/part/Ayah of سُورة الْبَقَرَة [Chapter 2] and hence it is never numbered. For convenience of those readers who are already believers, this is traditionally printed since it is commanded in the Qur'aan to read/recite with the Name of Sustainer Lord, The Creator.  For Non believers, Qur'aan  begins hereafter.
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25


[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









 ـِ  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.











** The use of word "First" with qualification might raise some question in mind. We will revert to it later, Allah the Exalted willing.

























 [He will say and promise will take effect-6:73]






















































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؛





















































































































































































































So called Mystery of Initial Letter/Consonants.

* ا AlifL The First Letter,  not consonant, of Arabic alphabet ( أبجدية عربية‎): it has no speech sound and is not conjoined with the succeeding consonants of a word or with 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 causing pause as consonant لـ ends with still resulting in natural pause in its pronunciation "Laa'm". Likewise, the consonant has the prolongation sign suggesting to pronounce it with stretched sound to make the last still letter vivid in sound ending in natural pause "Mee'm-ميم ". Prolongation sign will also appear when the following 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 to nor it represents a hamza followed by Alif.

** The First Ayah 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. It results in the combination of sounds that form a syllable rather than a single sound.

*** Arabic alphabet has 29 parts. It comprises of one 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"; an expression 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 the vowels depends on the precise shape and volume of the oral cavity; the region of the vocal tract between the larynx and the opening of the mouth. 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 is but natural upon which man does not exercise mechanical/voluntary control by will. It  converts the idea-thought into sound that is retrieved from memory when one intends to convey it to others   However, once the sound has arrived in the mouth cavity the tongue mechanically articulates it by will and design to "vowel-ize" 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  ـِ  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.  In Arabic vocabulary, there is a valid word . Believers were directed to avoid using it while in the presence of the Messenger صلى الله عليه وسلم.  The cause was the abuse of the human capability of "vowelizing" the sounds of consonants by some emigrant Arab-ized Jews of those days. They articulated it in such a manner that some audience could perceive sound conveying meanings of little or derogatory import.

And they say in the manner of twisting and turning it with the help of their tongues. [Refer 4:46]

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: and collectively as: "the passages of him/it-masculine pronoun in the Possessive Phrase referring to the Grand Qur'aan".

 :It is the "First": of the original text of Grand Qur'aan for a person/reader who is not already the Believer**. The basic perception and meanings infolded in the Root: "أ ى ى" of word: is that of any physical mark, indication, landmark, or a discernible sign which one can cognize, perceive and save in memory with reference to its surroundings and dimensions. Thereby what is achieved is a bit-unit of information about a tangible thing in relation to something else. The perception and saving/storage of an idea about anything in memory, both for humans and computer, is dependant upon relating/linking it to something else.

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 that makes 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 sound mirroring the physical object is the first in existence, or the object mirrored by that thought/word was first in existence. Grand Qur'aan has clarified for us in simple words that the idea, thought, wish and will of the 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.

He the Exalted is the Primal Originator of the Skies and the Earth. [Refer 2:117]

[Same information in 6:102;13:16;40:62]

Allah the Exalted is the Creator-Primal Originator of each and all the things. [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; matter in all its manifestations and dimensions and the life. What preceded it, and what is prior to physical existence of a thing?


  • Be informed that subject to He the Exalted has finalized-decided-completed any matter-thing, individual event, thereat-sequel to it;

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

  • Resultantly that [abstract] thing-matter-affair-person gets physical execution-appearance-tangibly existing state, becomes that which can be known-cognizable by others. [ (1)2:117(2)3:47(3)19:35(4)40:68=4]


  • Be informed that, subject to Our Majesty has finalized-decided-completed any matter-thing, individual event, thereat;

  • We may merely express verbally for that thing-matter-affair-person, saying; "You become in evident-tangibly existing state".

  • Resultantly that [abstract] thing-matter-affair-person gets physical execution-appearance-tangibly existing state which can be known-cognizable by others. [16:40]


  • Know it, the only act-affair-command of Him the Exalted is that; subject to His Majesty has finalized-decided-completed any matter-thing, individual event, thereat,

  • He may merely express verbally for that thing-matter-affair-person, saying; "You become in evident-tangibly existing state".

  • Resultantly that [abstract] thing-matter-affair-person gets physical execution-appearance-tangibly existing state which can be known-cognizable by others.. [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.

: It refers to both a physical reality that tangibly exists and the Words of the Creator of that reality are verbal mirroring of it. Hence,  the unitary passages of Qur'aan are: meaning: its verbal passages mirroring established realities and facts. : It is the "First" of the original text of Grand Qur'aan and is reflective of the basic and foremost meanings of the word, that is any physical mark, indication,  or a discernible sign which is cognizable. It is visibly evident that the first Ayah does not contain a "statement" which is described by Arabic word: "" [refer 52:34].

Qur'aan has a distinct and independent "Exclave Passage" comprising seven Unitary verbal passages for the 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: "Beginning is with the code/name". This is the First scientific/physical fact of the physical worlds. The creation and for created ones, the initiation of the process of learning/knowledge is but the "code/name". Human memory is not capable of preserving anything, as also that of computer, without knowing or assigning a code/name to a thing /phenomenon.  The sincere allegiants pray the end of the "Exclave Passage",

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 a non-believer, and  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 Grand Qur'aan begins, unlike: the First Surat "Exclave Passage" meant exclusively for those who are or have become believers, with the first numbered Ayah


The teaching experts say that in order to read, one must follow a sequence of characters arranged in a particular spatial order. Text of some languages flows from left to right like English, for example. And Chinese text flows from top to bottom. Therefore, the reader must know the pattern and use it consistently. The First Ayah is indicative of the fact that the Book in hand is written in language whose text flows from right to left.

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:  and: a book; written reading matter/substance.

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, if you have come to know about  the Qur'aan for the first time please reflect on a unique and unprecedented thing which is never noticed in any book of the world. 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 is the Book, you will find reading it that its contents are absolutely void of peeving substance: suspicious, conjectural, whimsical, conflicting, ambiguous, anomalous, irrational, un-certain, illusory, unsubstantiated, biased and opinionated matter. [this feature makes it the Unique Book, the only infinitely reliable Book].

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: reflects the concept and perception both of Root "ک ت ب" and "ق ر أ " from which emanates the words: and in Arabic language; a book; written reading matter/substance. The basic perception and meanings of this Root "ک ت ب" were to conjoin the os [plural ora/ mouth opening] of she-camel’s vulva by means of a ring or thong in order to close the opening so that an unknown male, without the will of her owner, might not cover her even if she sits in heat. Its perception and meaning is to bring the mouth of something together, conjoin it and sew it. [Refer Lane's Lexicon; Vol-7; pp 118-entry in left column]

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 diminished. 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: a book. Book is a container to secure the matter contained therein from being scattered, disintegrated or polluted/intermixed.

The difference between: قول with meanings of an oral statement and: كتاب a book is that the former is the sound one-يَلْفِظُ meaning which he throws out of his mouth. It scatters in air and eventually diminishes though it may not vanish in reality. On the contrary, if the same thing which one has يَلْفِظُ, is put in writing [placed in a receptacle, conjoined and sewn together] it will become safe and lasting. The psyche of oral utterances [افواه] is also that it quickly spreads and scatters in the society. This is diametrically opposite to the concept and perception of Arabic Root and word: كتاب. Therefore, anything orally said, i.e. thrown out of the mouth as sound, articulated in a particular shape of the words of a language of the listener, can not be said or considered to be of permanent value in time and space since it could be heard only by those in whose ears it had created vibrations.

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: 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".

The basic purpose of: ك ت ب is to conjoin and sew together and the ultimate objective of: كتاب is to conjoin and sew people together to make them one unit, a homogeneous fraternity.

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 , a book; written reading material collected together and placed in one receptacle; it is the opposite of a shredded/scattered state.

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]

  • Take note about this book: Grand Qur'aan: Our Majesty has compactly descended it. Its other peculiar characteristic is that it is rendered permanence and perpetuation for ever. [Refer 6:92]


[It should be remembered that, except Grand Qur'aan, none of the earlier revealed books have been declared as , -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.]

  • Indeed Our Majesty have successively communicated the Memoir-Reference Book: Grand Qur'aan.

  • And know it We are certainly the protector and guard for it. [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 unfamiliarity with this style of introducing the Book with initials. Had they expressed any surprise or objected to it the same would have found mention and answer in the Grand Qur'aan since their 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: is a complete: which does not contain: a statement. Despite it, if we wish to presume that there is some mysteriousness or occult meanings in these simple letters and signs why should we not presume like this;

(a)   the initial Alif  [Aleph ا] stands for Allah;

(b)   (b) Laam [] means and refers to prerogative, something/someone particularly/exclusively assigned to someone; and

(c)    Meem [], 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 as "For Allah is Muhammad Sal'lallaa'hoalaih'wa'salam". Muhammad Sal'lallaa'hoalaih'wa'salam states this fact as is recorded for ever in the Grand Qur'aan:

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce - make it public for humanity:

  • "It is a fact that my Sa'laat: time bound Protocol of servitude and allegiance, and all my physical conduct-protocols, and my entire life and my death are administered exclusively and solely for Allah the Exalted, the Sustainer Lord of the Universes-all that exists. [6:162]

"My life and my death" includes all moments from taking birth/joining the community of beings and parting away from the association of beings. He has said that all these moments of him are solely and exclusively for Allah the Exalted. He is telling us "Muhammad Sal'lallaa'hoalaih'wa'salam is solely and exclusively at service for Allah the Exalted". This is the reflection of absolute sincerity. Reciprocally, Allah the Exalted acknowledges this fact by taking this oath; 

O you the Messenger [Sal'lallaa'hoalaih'wa'salam]; swearing by 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 -.These forms are called:

  • Initial: at the beginning of a word; or in the middle of a word, after a non-connecting letter.
  • Medial: between two connecting letters (non-connecting letters lack a medial form).
  • Final: at the end of a word following a connecting letter.
  • Isolated: at the end of a word following a non-connecting letter; or used independently.

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 lām-alif.

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.

Contextual forms




























































































1-6)    Alif Lām Mīm First Ayah of Chapter 2;3,29,30,31 & 32. [Total 6]

7)  Alif Lām Mīm Sād 7:01

8) Alif Lām [initial part of 10:01]

9) Alif Lām Ra [initial part of 11:01]

10) Alif Lām Ra [initial part of 12:01]

11)  Alif Lām Mīm Ra [initial part of 13:01]

12)  Alif Lām Ra [initial part of 14:01]

13) Alif Lām Ra [initial part of 15:01]

14)  19:01 Kāf Hā Yā Ain Sād

15)  20:01 Tā Hā

16) 26:01 and 28:01=2 Tā Sīn Mīm

17) [initial part of  27:01]  Tā Sīn

18) 28:01        Tā Sīn Mīm

19) 36:01 Sīn

20)  [initial part of 38:01] Sād

21) 40:01

22) 41:01

23) 42:01-02

24) 43:01

25) 44:01

26) 45:01

27) 46:01

28) [initial part of 50:01] Qāf

29) [initial part of 68:01]


 Main Page/Index    Word by Word       Grammar of Arabic of Grand Qur'aan

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25
26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50
51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75
76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100
101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125
126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150
151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175
176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200
201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225
226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250
251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275
276 277 278 279 280 281 282 283 284 285 286