One may begin with a primordial point. Al Ahad. The indeterminate unique oneness from which all determination can be derived.
From this point, extension is possible in any direction and at any quantity. If we regard the first determination to be that of the vertical one then we arrive at the Alif. The geometric symbolism of the vertical plane of the axis mundi, representing all degrees of existence, or, as the esteemed sheikh would put it, the multiple states of the being. Further, we can see the Alif as being representative of Wahid, and as such, the 99 names and the ayaan ath thabita. This being because the Alif can continuously be placed in its sequential order to derive multiplicity. The point on the other hand will first lead to a geometric extension before it does any sequence. Notice how the determination, spatially, represents the 99 names through their shared set limit whereas the point has no set determination, itself being the locus of pure potentiality.
Now we arrive at the horizontal extension represented by the Ba. There are many things that can be said of this, each building on the last. The first being the obvious geometric orientation of the Ba being perpendicular to the Alif, resulting in the primordial cross when intersected. The horizontal plane in this sense representing multiplicity, extension, and manifestation. When we notice the Ba also contains a point we must make note of the discontinuity between the horizontal plane and the point itself. The horizontal line cannot place itself on the point and yet it is a determination of it while remaining distinguished. This is because principle can never equal the manifestation while simultaneously manifestation has no real independence outside of the principle. The dot being placed underneath the Ba represents the principle being hidden and masked underneath layers of multiplicity as we might call in Arabic “Al Batin”. If we make note of the proceeding letters, Ta and Tha, we note that they are identical with Ba except being marked even more severely by multiplicity. So we can see how at first you have pure indeterminate undifferentiated unique oneness (Ahad) followed by determinate oneness (Wahid) followed by successive multiplicity.
Now we can observe, whereby the Qur'an begins with Ba (basmala), it does so as the macrocosmic word given linguistic form, “Kun fa yakun”. Not only is the Qur'an here encompassing of all contingencies of multiplicity, reflected through it beginning with the symbolic lettering as such, but it's also reflective of manifestation beginning with the realised determinations of unity.
“Was Adam taught the names of things or was he marked by them?
Unshackle me from the chains of names and set me loose into the truth
Let me taste the reality not as it appears to me but as it really is
May I perhaps breath the Essential air after surfacing from the depths of language”
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