Surah Al-Baqarah (The Cow)

Verse 1

• Madaniyyah (Revealed in Medina), except for verse 281, which was revealed in Mina during the Farewell Pilgrimage.
• Its verses are two hundred and eighty-six.

Alif. Lam. Mim. (Alif. Lām. Mīm.)

Al-Baqarah (The Cow): (1) Alif Lam Mim

Exegesis of the Letters Alif Lam Mim:

The letters that are pronounced individually (like A-L-M) are names for the entities they represent (the individual letters themselves).

Proof that they are Nouns (Ism):

1. The word for the letter (e.g., Ḍād) is a single term denoting a specific, independent meaning without reference to a specific time frame (unlike verbs). This meaning is the first letter of the root word (e.g., ḍaraba). Thus, they are established as nouns.
2. They are treated grammatically as nouns: they can undergo Imālah (inclination of the vowel), Tafkhīm (emphasis), definite/indefinite marking (ta‘rīf and tanqīr), pluralization, diminutivization, description, predication, and annexation (genitive construction). This confirms they are nouns.

Addressing the Hadith: If someone argues based on the Hadith narrated by Al-Tirmidhi from Ibn Mas‘ūd, where the Prophet (PBUH) said: "Whoever recites a letter from the Book of Allah, he has one good deed, and the good deed is multiplied tenfold. I do not say Alif Lam Mim is one letter, but Alif is a letter, Lām is a letter, and Mīm is a letter."

Response: The Prophet (PBUH) called them "letters" metaphorically (majāzan) because they are the names of the letters. Applying the name of one correlated entity to the other is a common metaphorical usage.

First Sub-Point: The Subtlety in Naming: The Arabs observed a subtle point in this naming: Since the named entities (the letters) are themselves single, isolated sounds, and since Arabic names often consist of up to three letters, they found a way to indicate the named entity within its own name. They made the named entity the initial sound of its name, except for Alif, for which they substituted the Hamza sound because Alif itself cannot carry a vowel (it is inherently quiescent).

Second Sub-Point: Their Grammatical State Without Modifying Factors: When these names are not followed by grammatical operators (like case markers), they remain quiescent at the end, similar to number names (e.g., wāḥid, ithnān, thalāthah). However, when grammatical operators affect them, they become subject to I‘rāb (inflection), as in: "This is Alif," "I wrote Alifan," and "I looked at Alifin." This is because the essence of the word form is intended to convey the essence of the meaning, and the word's vowels indicate the meaning's state. When only the essence of the meaning is intended, the word form must be devoid of vowel movements.

Third Sub-Point: Their Inflectability (I‘rāb): These names are grammatically inflected (mu‘rabah). Their quiescence is merely the default state of a noun when the cause for inflection is absent, similar to other nouns. The proof that their quiescence is a pause (waqf) and not a fixed structure (binā’) is that if they were fixed, they would follow the pattern of fixed words like kayfa or aynā, and we would not find combinations of two quiescent letters together (like Ṣād Qāf Nūn).

There are two main positions regarding the meaning of ${ \text{Alif Lām Mīm} } and similar opening letters of the Surahs:

Position 1: They are a Concealed Secret Reserved by Allah. This view holds that these letters are a hidden secret (sirr mahjūb) known only to Allah.

• Abu Bakr Al-Siddiq (RA) said: "Every Book has a secret for Allah, and the secret of the Qur'an is the openings of the Surahs."
• Ali (RA) said: "Every Book has a selection, and the selection of this Book is the letters of the alphabet."
• Some Gnostics likened knowledge to a sea, from which a valley flows, then a river from the valley, then a stream from the river, and finally an irrigation channel from the stream. If the valley were exposed to the sea, it would be destroyed; if the sea flowed into the valley, it would be ruined. This illustrates that the depths of knowledge are with Allah, from which He gave the Prophets valleys, the Prophets gave scholars rivers, scholars gave the common people small streams according to their capacity, and the common people gave their families irrigation channels.
• A narration states: "The scholars have a secret, the rulers have a secret, the Prophets have a secret, the angels have a secret, and after all that, Allah has a secret. If the ignorant knew the secret of the scholars, they would destroy them; if the scholars knew the secret of the rulers, they would rebel against them; if the rulers knew the secret of the Prophets, they would oppose them; if the Prophets knew the secret of the angels, they would accuse them; and if the angels knew the secret of Allah, they would be lost in confusion and perish." This is because weak intellects cannot bear strong secrets, just as the sunlight cannot be borne by bats.

The Mutakallimūn (Theologians) Rejected This View: They argued that it is impermissible for the Book of Allah to contain anything incomprehensible to creation. They supported this with verses, narrations, and rational arguments.

Arguments of the Mutakallimūn (Using Verses):

They cited fourteen verses:

1. { \text{Do they not reflect upon the Qur'an? Or are there locks upon [their] hearts?} } (Muhammad: 24) – Command to reflect implies comprehensibility.
2. { \text{Do they not reflect upon the Qur'an? If it had been from other than Allah, they would have found within it much inconsistency.} } (An-Nisa: 82) – Reflection is commanded to verify its perfection, which requires understanding.
3. { \text{And indeed, it is a revelation from the Lord of the worlds, / Brought down by the Trustworthy Spirit / Upon your heart, [O Muhammad], that you may be of the warners, / In a clear Arabic tongue.} } (Ash-Shu‘arā’: 192-195). If it were incomprehensible, the Prophet (PBUH) could not be a warner through it. "Clear Arabic tongue" necessitates comprehensibility.
4. { \text{Those who would derive [knowledge of it] from them.} } (An-Nisa: 82). Derivation (Istinbāṭ) is impossible without grasping the meaning.
5. { \text{And [We have sent down] to you the Book as a clarification of all things} } (An-Nahl: 89), and { \text{We have not neglected in the Book anything.} }
6. { \text{Guidance for the people} } (Al-Baqarah: 185), { \text{Guidance for the pious} } (Al-Baqarah: 2). The unknown cannot be guidance.
7. { \text{A wisdom [fully] comprehended} } (Al-Qamar: 5), and { \text{A healing for what is in the breasts and guidance and mercy for the believers.} } (Yunus: 57). These attributes require understanding.
8. { \text{There has come to you from Allah a light and a clear Book.} } (Al-Ma'idah: 15).
9. { \text{Is it not sufficient for them that We have sent down to you the Book which is recited to them? Indeed in that is a mercy and a reminder for a people who believe.} } (Al-‘Ankabut: 51). How can it be sufficient or a reminder if incomprehensible?
10. { \text{This is a message for mankind, that they may be warned thereby} } (Ibrahim: 52). How can it be a message or a warning if unknown? The verse concludes: { \text{and that those of understanding will remember.} }
11. { \text{And [We have sent down] to you a clear proof from your Lord and a manifest light.} } (An-Nisa: 174).
12. { \text{And whoever turns away from My remembrance - indeed, for him is a narrow life} } (Ṭā-Hā: 124). How can one turn away if the remembrance is unknown?
13. { \text{Indeed, this Qur'an guides to that which is most upright} } (Al-Isrā’: 9).
14. { \text{The Messenger [has brought] what was revealed to you from your Lord... [and they say] "We hear and we obey."} } (Al-Baqarah: 285). Obedience requires prior understanding.

Arguments of the Mutakallimūn (Using Narrations):

• The Prophet (PBUH) said: "I have left among you that which, if you hold fast to it, you will never go astray: the Book of Allah and my Sunnah." Holding fast requires knowledge.
• Ali (RA) narrated that the Prophet (PBUH) said: "Adhere to the Book of Allah; in it is the news of those before you, the news of those after you, and the judgment of what is between you. It is the decisive word, not jest. Whoever abandons it, Allah crushes him; whoever seeks guidance elsewhere, Allah misleads him. It is the firm rope of Allah, the wise reminder, the straight path. By it, desires do not lead astray, scholars are never satiated by it, it does not wear out from repeated use, and its wonders never cease. Whoever speaks by it speaks truthfully, whoever judges by it is just, whoever disputes with it prevails, and whoever calls to it guides to the straight path."

Arguments of the Mutakallimūn (Using Reason):

1. If something incomprehensible were revealed, addressing people with it would be like addressing an Arab in the language of the Zanj (an unintelligible language). Since the latter is impermissible, so is the former.
2. The purpose of speech is comprehension (Ifhām). If it is not understood, addressing someone with it is futile and foolish, which is unbecoming of the Wise.
3. The challenge (Taḥaddī) was issued based on the Qur'an. A challenge cannot be issued regarding something unknowable.

They argue that these letters are part of the Mutashābih (ambiguous/allegorical verses) and are not known, based on the verse: { \text{And none knows its interpretation except Allah...} } (Al ‘Imrān: 7). They assert that the stopping point must be after "Allah" for several reasons:

1. If { \text{And those firm in knowledge} } were connected to { \text{except Allah} }, then the phrase { \text{say, "We believe in it"} } would be disconnected, which is invalid because it lacks context. If it were a Ḥāl (circumstantial clause), it would refer back to everything preceding it, implying Allah Himself says, "We believe in it," which is disbelief.
2. If the firm in knowledge knew the interpretation, singling them out for belief in it would be meaningless, as their belief would be like believing in the clear verses (Muḥkam). There would be no special merit in their belief.
3. If the interpretation were meant to be known, seeking that interpretation would not be blameworthy. Yet, Allah blames those who follow the ambiguous verses: { \text{But those in whose hearts is deviation [incline] after [much of it] towards dissension, seeking [to cause] discord, and seeking [to derive] its interpretation.} } (Al ‘Imrān: 7).

Arguments of Opponents (Using Narration):

• The narration mentioned earlier in this section suggests that some knowledge is hidden, known only to the "scholars of Allah," and rejected by the heedless.
• The view that these openings are unknown is narrated from major Companions, and we must follow them based on the Hadith: "My companions are like the stars; whichever you follow, you will be guided."

Arguments of Opponents (Using Reason):

1. The obligations (Taklīf) commanded by Allah are of two types:
   • Those whose wisdom we grasp generally (e.g., Prayer, Zakat, Fasting—humility, helping the poor, breaking desires).
   • Those whose wisdom we do not grasp (e.g., specific rites of Hajj like stoning the Jamarat, Sa‘y between Safa and Marwah, Ramal, Iḍṭibā‘).
2. The verified scholars agree that just as Allah commands the first type, He may command the second. Obedience in the first type doesn't prove complete submission, as the person might obey due to recognizing the inherent benefit. Obedience in the second type proves complete submission, as it is done purely out of obedience to the Commander.
3. If this applies to actions, why not to speech? Allah may command us to utter words whose meaning we do not grasp, with the goal being to manifest obedience and submission.
4. Furthermore, when a person grasps a meaning fully, its impact on the heart lessens. When one does not grasp the meaning but is certain the Speaker is the Wisest of judges, the heart remains perpetually attentive and reflective. The essence of obligation is occupying the inner self with the remembrance and reflection upon Allah's speech. It is plausible that Allah knows a great benefit for the servant lies in remaining perpetually attentive and preoccupied with this unknown, thus obligating them to it to achieve that benefit.

Those who hold this view differ on what the meaning is:

1. They are the names of the Surahs: This is the view of most theologians, Al-Khalil, and Sibawayh. Al-Qaffal noted that Arabs named things after letters (e.g., Lam for a man's name, Ṣād for copper, ‘Ayn for clouds, Ghīn for clouds, Qāf for a mountain, Nūn for a whale).
2. They are the Names of Allah: Narrated from Ali (RA) who used to say: "O K.H.Y. ‘A.Ṣ." and "O Ḥā. Mīm. ‘Ayn. Sīn. Qāf."
3. They are parts of the Names of Allah: Sa‘īd ibn Jubayr said that { \text{Alif Lām Rā} }, { \text{Ḥā Mīm} }, and { \text{Nūn} } combined form the name Ar-Raḥmān, though we cannot know the exact composition for the rest.
4. They are the Names of the Qur'an: The view of Al-Kalbī, Al-Suddī, and Qatādah.
5. Each letter indicates a Name or Attribute of Allah: Ibn Abbas (RA) on { \text{Alif Lām Mīm} }: Alif refers to Allah being the First, Last, Eternal, Everlasting. Lām refers to Him being Laṭīf (Subtle). Mīm refers to Him being Malik (Sovereign), Majīd (Glorious), Mannān (Bestower). On { \text{Kāf Hā Yā ‘Ayn Ṣād} }: It is praise by Allah upon Himself. Kāf indicates He is Kāfī (Sufficient). Hā indicates He is Hādī (Guide). ‘Ayn indicates He is ‘Alīm (All-Knowing). Ṣād indicates He is Ṣādiq (Truthful). Ibn Jarīr narrated from Ibn Abbas that Kāf refers to Kabīr (Great) and Karīm (Generous), and Yā refers to Yujīr (Protector), and ‘Ayn to ‘Azīz (Mighty) and ‘Adl (Just). (The difference between this and point 5 is that here each letter is assigned a specific name, whereas in point 5, the assignment was less rigid).
6. Some refer to Names of the Essence (Dhāt), others to Names of Attributes. Ibn Abbas on { \text{Alif Lām Mīm} }: "I am Allah, the All-Knowing." On { \text{Alif Lām Mīm Ṣād} }: "I am Allah, the Decider (Afaṣṣil)." On { \text{Alif Lām Rā} }: "I am Allah, the All-Seeing (Arā)." (Narrated by Abū Ṣāliḥ and Sa‘īd ibn Jubayr).
7. Each letter indicates an Action Attribute. Alif = His Favors (Ālā’), Lām = His Subtlety (Luṭf), Mīm = His Glory (Majd). (Muḥammad ibn Ka‘b Al-Qurazī). Al-Rabī‘ ibn Anas said every letter is mentioned in connection with His favors and blessings.
8. Some refer to Names of Allah, others to names other than Allah. Al-Ḍaḥḥāk said: Alif is from Allah, Lām is from Jibrīl, and Mīm is from Muḥammad (i.e., Allah revealed the Book through Jibrīl to Muḥammad).
9. Each letter indicates an action: Alif means Allah praised Muḥammad and sent him as a Prophet. Lām means the deniers rejected him. Mīm means the disbelievers were filled with rage and frustration upon the manifestation of truth. Some Sufis said: Alif means "I am," Lām means "for Me," Mīm means "from Me."
10. The view of Al-Mubarrad (and many verified scholars): Allah mentioned them as a challenge to the disbelievers. When the Prophet (PBUH) challenged them to produce the like of the Qur'an, or ten chapters, or one chapter, and they failed, these letters were revealed to indicate that the Qur'an is composed only of these letters—which they know and master in eloquence—yet they could not produce its like. This proves it is from Allah, not humans.
11. ‘Abd Al-‘Azīz ibn Yaḥyā: Allah mentioned them as if to say: "Listen to them separated so that when they come to you composed, you will have already known them," just as children first learn letters separately before learning compound words.
12. Ibn Ruq and Quṭrub: When the disbelievers conspired: { \text{Do not listen to this Qur'an and talk nonsense during it so that you may overcome} } (Fussilat: 26), Allah, desiring their benefit, revealed these incomprehensible letters to silence them and make them listen to the Qur'an that followed, hoping they might reflect on the ambiguous parts to find an explanation for the unclear openings. This made them listeners and reflectors.
    • This view is supported because these letters only appear at the beginning of Surahs.
    • Scholars say the wisdom of revealing ambiguous verses is that the seeker, knowing the Qur'an contains ambiguities, will strive to reflect upon it hoping to find something that strengthens his position. This striving leads him to the clear verses that save him from error. If revealing ambiguous verses that might lead to error is permissible for this purpose, revealing these letters that suggest no error is even more appropriate for this purpose.
    • The counter-argument is that this is like speaking in the Zanj language or uttering nonsense for this purpose, which invalidates the Qur'an being guidance and clarification. The response is: If speaking the Zanj language contained this benefit, it would be permissible. Speech is an action, and the motive might be something other than conveying meaning. If "nonsense" means speech devoid of any benefit, it is not the case here. If it means words devoid of direct conveyance, why should that invalidate the speech if other benefits exist? As for the Qur'an being guidance, listening attentively to these openings becomes one of the greatest means of guidance and clarification.
13. Abū Al-‘Āliyah: Each letter indicates the duration of a people's lifespan. Ibn Abbas narrated that Abū Yāsir ibn Akhtab and others questioned the Prophet (PBUH) about { \text{Alif Lām Mīm} }, and when he confirmed it was from Heaven, they used gematria (Hisāb al-Jumal) to calculate the lifespan of the Ummah as 71 years. When the Prophet mentioned { \text{Alif Lām Mīm Ṣād} }, they calculated 161 years. When he mentioned { \text{Alif Lām Rā} }, they calculated 231 years. When he mentioned { \text{Alif Lām Mīm Rā} }, they became confused, saying they didn't know whether to take the smallest or largest number, thus doubting his truthfulness. This is the context of { \text{It is He who sent down to you the Book...} } (Al ‘Imrān: 7).
14. These letters indicate the interruption of one speech and the beginning of another. Aḥmad ibn Yaḥyā Tha‘lab said Arabs often introduce a new topic with something unrelated to signal the break from the previous discourse.
15. Ibn Al-Jawzī narrated from Ibn Abbas that these letters are praise by which Allah glorified Himself.
16. Al-Akhfash: Allah swore by these letters due to their nobility, as they are the building blocks of revealed books in various languages, the building blocks of Allah's Beautiful Names and high Attributes, and the origins of human speech by which they communicate and worship Allah. Allah mentioned only some of them, implying the whole, as one says "I read Al-Ḥamd" meaning the whole Surah. Thus, Allah swears by these letters that this Book is that Book established in the Preserved Tablet.
17. Although speaking these letters is common, knowing they are named as such requires learning. When the Prophet (PBUH) mentioned them without prior learning, it was news of the unseen (Ghayb). Thus, Allah mentioned them first in the Surah to serve as an immediate miracle proving his truthfulness.
18. Abū Bakr Al-Tabrīzī: Allah knew a group would claim the Qur'an is eternal (Qadīm). He mentioned these letters to indicate that His speech is composed of these letters, and therefore cannot be eternal.
19. Al-Māwardī: { \text{Alif Lām Mīm} } means: "It has afflicted you (Alamma bikum) that Book," meaning it was revealed to you. Ilmām means visitation. This is because Jibrīl descended with it like a visitor.
20. Alif points to the necessary uprightness at the beginning (observing the Shari‘ah), as in { \text{Our Lord is Allah, then they stood firm} } (Fussilat: 30). Lām points to the bending/struggle during striving (Mujāhadāt) (observing the spiritual path/Tariqah), as in { \text{And those who strive in Our cause, We will surely guide them to Our paths} } (Al-‘Ankabut: 69). Mīm points to reaching the station of Love, like a circle whose end is its beginning (annihilation/Fana’ in Allah—the station of Reality), as in { \text{Say, "Allah," then leave them in their plunging [in vain talk].} } (Al-An‘ām: 91).
21. Alif comes from the deepest part of the throat (first exit point of letters). Lām comes from the tip of the tongue (middle exit point). Mīm comes from the lips (last exit point). This indicates that the beginning, middle, and end of the servant's remembrance must be none other than Allah, as in { \text{So flee to Allah.} } (Adh-Dhāriyāt: 50).

The chosen view among the verified scholars is that these are the names of the Surahs.

Proof: These terms are either incomprehensible or comprehensible.

• The first option (incomprehensible) is false because if it were permissible, one could speak Arabic in the Zanj language. Also, Allah described the entire Qur'an as guidance, which contradicts incomprehensibility.
• If they are comprehensible, the intended meaning is either:
  • Designated titles (Ism Al-Laqab): Names used as labels.
  • Names of the meaning (Ism Al-Ma‘nā): Names denoting the concept itself.

The second option (Ism Al-Ma‘nā) is false because:

1. These letters are not established in Arabic for the meanings mentioned by the exegetes. Since the Qur'an was revealed in Arabic, we cannot assign meanings not established in Arabic.
2. The exegetes proposed differing meanings, and there is no linguistic basis to prefer one interpretation over another.
3. If we accepted all proposed meanings, it would contradict the consensus, as each exegete only adopted one meaning.
4. Therefore, the only remaining option is that they are Designated Titles (Ism Al-Laqab).

Addressing Objections to the "Designated Title" View:

Objection 1: Why can't they be incomprehensible? (Countered by the argument that it's like speaking the Zanj language). Response: Why can't it be like the Zanj language? Allah used words like Mishkāh (niche) and Sijjīl (baked clay), which are not purely Arabic but align with other languages, or words whose source was outside Arabia but became Arabized upon adoption.

Objection 2: The Qur'an is described as guidance and clarification, and ambiguity does not negate this. Response: Any ambiguity found in the Qur'an has its clarification found in reason, the Book itself, or the Sunnah. These openings, however, are ambiguous in a way that no clarification can be found for their intended meaning.

Objection 3: If the purpose was merely to silence them (as Quṭrub suggested), then any nonsense speech would be permissible for this purpose, which is unanimously false. Response: If the nonsense speech achieved this specific benefit (leading to listening), it would not be entirely devoid of benefit. As for the Qur'an being guidance, if listening attentively to these openings leads to the greatest means of guidance, then this purpose is valid.

Objection 4 (Regarding other interpretations): We maintain that { \text{Alif Lām Mīm} } is not established in Arabic for those meanings. Furthermore, the proposed meanings contradict each other, and opening the door to esoteric interpretations (Bāṭiniyyah) is impermissible.

Addressing Counter-Objections to the "Names of Surahs" View:

Counter-Objection 1: Many Surahs share the same opening (e.g., { \text{Alif Lām Mīm} } appears in several Surahs). A proper name should remove ambiguity. Response: It is not impossible that Allah has a hidden wisdom in naming several Surahs with one label, distinguished by another subtle marker.

Counter-Objection 2: If they were names, they should be known by mass transmission (Tawātur), as they are unusual names not following Arabic conventions. Response: Naming a Surah with a specific word is not a major affair, so it might not reach the level of Tawātur.

Counter-Objection 3: Arabs do not name things by combining three, four, or five words (like numbers). Naming a Surah with three letters combined violates Arabic linguistic norms. Response: Combining them into a single, non-inflecting word (like Ḥaḍramawt) is prohibited, but listing them sequentially like number names (e.g., Alif, Lām, Mīm) is permissible. Sibawayh affirmed the permissibility of naming things after a sequence of letters.

Counter-Objection 4: If they were names, the Surahs should be famous by these names, but they are famous by other names (e.g., Surah Al-Baqarah). Response: It is possible for a nickname (Laqab) to become more famous than the original name.

Counter-Objection 5: These letters are part of the Surah, and a part precedes the whole in rank. A name follows the named entity in rank. Making a part the name of the whole implies precedence and succession simultaneously, which is impossible. Response: A name is a word denoting an independent entity without temporal reference, and the word ism (name) is also like that. Thus, a name can be the name of itself. If a word can name itself, why can a part not name the whole? The difference is that the compound word follows the simple word, whereas the name follows the named entity. If the compound names the simple, the compound follows the simple in one sense (composition) but precedes it in another (as a name). If the simple names the compound, the simple precedes it by nature but follows it as a name, which is impossible.

Counter-Objection 6: If this were true, every Surah would have to have such an opening, which is not the case. Response: The placement of the name depends on wisdom; it is not necessary for all Surahs to have such a name. Ultimately, Allah does what He wills.

The view that these letters were revealed to make the disbelievers listen attentively is reinforced by two points:

1. They only appear at the beginning of Surahs, suggesting a specific introductory purpose.
2. Scholars state that the wisdom behind revealing ambiguous verses is that the seeker, knowing the Qur'an contains ambiguities, will strive to reflect upon it hoping to find something that strengthens his position. This striving leads him to the clear verses. If revealing ambiguous verses that might lead to error is permissible for this purpose, revealing these letters that suggest no error is even more appropriate for this purpose.

First Sub-Point: Grammatical Status of These Names: These names fall into two categories:

1. Inflectable (Yata’attā fīhi al-I‘rāb):
   • Either a single noun (like Ṣād, Qāf, Nūn).
   • Or several words combined to resemble a single word (like { \text{Ḥā Mīm} }, { \text{Ṭā Sīn} }, { \text{Yā Sīn} }). These are balanced against names like Qābīl and Hābīl. { \text{Ṭā Sīn Mīm} } is composite but treated like Abjad letters, thus non-inflecting due to two causes: being a proper noun (‘Alamiyyah) and feminine gender (Ta’nīth).
2. Non-Inflectable (Lā Yata’attā fīhi al-I‘rāb): Like { \text{Kāf Hā Yā ‘Ayn Ṣād} } and { \text{Alif Lām Mīm Rā} }. These must be treated as quoted speech (Maḥkī), retaining their original form, like saying, "Leave me alone from tamratān (two dates)" where the dual form is preserved in the accusative/genitive case structure.

Regarding Single Letters (e.g., Ṣād):

• Reading 1 (Fath/Accusative): Reading Ṣād with a fatḥa (A) might be the accusative case (Naṣb) implying an omitted verb like "Mention (Udhkur) Ṣād." It is non-inflecting due to the prohibition of Ṣarf (as established). Sibawayh allowed this for { \text{Ḥā Mīm} } and { \text{Ṭā Sīn} }. Some narrated reading Yā Sīn with a fatḥa on the Nūn. Alternatively, the fatḥa could be the genitive case (Jarr) implying an oath with a hidden preposition (like Bā’), which was opened because it is non-inflecting. This is supported by narrations that Allah swore by these letters.
• Reading 2 (Kasr/Genitive): Some read Ṣād with a kasra (I), which is due to the need to move the quiescent letter to avoid two consecutive quiescent letters (iltiqā’ as-sākinayn).

Second Sub-Point: Number of Letters: Allah mentioned exactly half of the letters of the alphabet (14 letters: A, L, M, Ṣ, R, K, H, Y, ‘A, Ṭ, S, Ḥ, Q, N) across nine and twenty Surahs.

Third Sub-Point: Variation in Length: These openings vary in length: one letter ({ \text{Ṣād} }, { \text{Qāf} }, { \text{Nūn} }), two letters ({ \text{Ṭā Hā} }, { \text{Ṭā Sīn} }, { \text{Yā Sīn} }, { \text{Ḥā Mīm} }), three letters ({ \text{Alif Lām Rā} }, { \text{Ṭā Sīn Mīm} }), four letters ({ \text{Alif Lām Mīm Ṣād} }, { \text{Alif Lām Mīm Rā} }), and five letters ({ \text{Kāf Hā Yā ‘Ayn Ṣād} }, { \text{Ḥā Mīm ‘Ayn Sīn Qāf} }). This corresponds to the structure of Arabic words, which range from one to five letters.

Fourth Sub-Point: Grammatical Position: Do these openings have a grammatical position (Maḥall min al-I‘rāb)?

• If they are names of the Surahs: Yes, they do. They can be in the nominative case (as a subject/topic), or accusative/genitive case based on the validity of swearing by them (as discussed above).
• If they are not names of the Surahs: No, they have no grammatical position, similar to a sentence that begins a discourse or isolated counted words.

Indication in { \text{Dhālika Al-Kitāb} } (That is the Book)

Verse 2-3: { \text{That is the Book about which there is no doubt, a guidance for those conscious of Allah, / Who believe in the unseen, establish prayer, and spend out of what We have provided for them.} }

The word Dhālika (That) is used for distant reference.