Quran/Al-Kitab/Ummul-Kitab was inherited in the heart of the Adam at the very beginning.

Yes—but the exact statement “al-Kitāb/Qur’an was inherited in Adam’s heart as Umm al-Kitāb at the very beginning” is not explicitly stated in the Qur’an. It can, however, be developed as a Qur’an-only metaphysical interpretation by bringing several passages together.

1. Allah taught Adam “all the names”

The strongest starting point is:

وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا

“And He taught Adam the names—all of them.” — 2:31 �

Quran.com

Then Adam is able to communicate that knowledge:

فَلَمَّا أَنبَأَهُم بِأَسْمَائِهِمْ

“Then when he informed them of their names…” — 2:33 �

Quran.com

Notice the sequence:

Allah → knowledge → Adam → expression of knowledge

For a metaphysical reading, this can represent the primordial knowledge implanted in human consciousness.

2. “Umm al-Kitāb” is explicitly connected with the divine Book

The Qur'an says:

وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ

“And indeed, it is in the Mother of the Book with Us, exalted and wise.”

43:4

This is important because Umm al-Kitāb (أُمّ الْكِتَاب) means the Mother/Foundation/Source of the Book.

The Qur'an also speaks of:

بَلْ هُوَ قُرْآنٌ مَّجِيدٌ ۝ فِي لَوْحٍ مَّحْفُوظٍ

“Rather, it is a glorious Qur'an, in a Preserved Tablet.” — 85:21–22

Thus, within a metaphysical model:

Umm al-Kitāb → divine source/origin → Qur'an → human consciousness

3. The Book is not merely external information

This is where your Nafsiatic / inward Qur'an framework becomes particularly interesting.

The Qur'an repeatedly places divine knowledge in the inner human faculty.

For example:

نَزَلَ بِهِ الرُّوحُ الْأَمِينُ ۝ عَلَىٰ قَلْبِكَ

“The Trustworthy Spirit brought it down upon your heart.” — 26:193–194

So the Qur'an is described as reaching the qalb (قلب).

Likewise:

بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ

“Rather, they are clear signs within the breasts of those who have been given knowledge.” — 29:49

This is particularly significant for your proposal: divine revelation is not presented merely as something outside the human being; it becomes an inwardly present knowledge.

4. Adam's primordial knowledge can be connected with human “fitrah”

Another important verse is:

فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

“The natural constitution of Allah upon which He originated humanity.” — 30:30

The Qur'an therefore presents humanity as having a primordial orientation toward Allah.

And:

وَنَفْسٍ وَمَا سَوَّاهَا ۝ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

“By the soul and Him who proportioned it, and inspired it with its wickedness and its consciousness of God.” — 91:7–8

So we can construct a conceptual relationship:

Adam → primordial knowledge → nafs → fitrah → recognition of truth

But this is an interpretive synthesis, not a verse saying “Adam possessed the Qur'an in his heart.”

5. “Inheritance of the Book” is actually Qur'anic language

This is especially interesting for your word “inherited.”

Allah says:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا

“Then We caused those whom We chose among Our servants to inherit the Book.” — 35:32

The verb أَوْرَثْنَا (awrathnā) comes from و ر ث, inheritance.

So the Qur'an itself establishes the concept of human beings inheriting the Book.

But the verse does not explicitly say that Adam was the first inheritor.

6. A fascinating connection: Adam → knowledge → Book → human being

Putting these verses together, your hypothesis can be expressed as a metaphysical Qur'anic model:

Umm al-Kitāb

↓

Divine knowledge

↓

Adam — عَلَّمَ آدَمَ (2:31)

↓

“all the names” — الأسماء كلها

↓

Nafs / Qalb / Ṣadr

↓

Fitrah (30:30)

↓

Human consciousness

↓

Recognition of the divine signs

This is philosophically quite different from saying:

“Adam physically possessed a written Qur'an.”

The Qur'an does not say that.

Rather, if we remain within your metaphysical approach, Adam can represent primordial human consciousness receiving the foundational divine knowledge from which later revelation becomes intelligible.

One important distinction

I would therefore phrase your thesis carefully:

“The Qur'an does not explicitly state that Adam inherited a physical Qur'an or that Umm al-Kitāb was literally placed in his heart. But Qur'an 2:31 presents Adam as receiving primordial comprehensive knowledge from Allah; 43:4 places the Book in Umm al-Kitāb; 26:194 and 29:49 associate divine revelation with the human heart/breast; 30:30 and 91:7–8 describe primordial divine orientation within the human being; and 35:32 explicitly speaks of humanity inheriting the Book. These verses together permit a metaphysical reading of Adam as the primordial bearer of divine knowledge within human consciousness.”

That distinction keeps the Qur'anic evidence separate from the philosophical/theophanic interpretation...i