ߞߘߐ ߟߎ߬ ߘߟߊߡߌ߬ߘߊ߬ߟߌ ߟߝߊߙߌ ߘߏ߫ 1 ߝߐߘߊ ߘߏ߫ ߤߎ߯ߘߎ߫ - ߊ߲߬ߞߌ߬ߟߋ߬ߞߊ߲ ߘߟߊߡߌߘߊ - ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫ - ߊ߬ ߓߊ߯ߙߊ ߦߋ߫ ߛߋ߲߬ߠߊ߫. - ߞߎ߬ߙߣߊ߬ ߞߟߊߒߞߋ ߔߘߋߞߎ

Hūd

1 : 11

الٓرۚ كِتَٰبٌ أُحۡكِمَتۡ ءَايَٰتُهُۥ ثُمَّ فُصِّلَتۡ مِن لَّدُنۡ حَكِيمٍ خَبِيرٍ

(1) Alif, Lām, Rā’^[2476]; ˹this truly is˺ a Book whose Signs are perfected^[2477] and then they were spelled out; ˹it comes˺ from ˹One Who is˺ Most Wise, All-Knowledgeable.

[2476] The sura opens up with these three disjointed letters that highlight the Qur’an’s inimitable nature and that are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the truthfulness of the Message (c.f. 2: 1); a purpose particularly served in this instance (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
This opening passage precisely captures the essence of the Message which the Qur’an encapsulates, citing in particular the persistent contradictions between the Believing and the Denying camps.
[2477] That is the ayas of the Qur’an were made to perfection with neither deficiencies nor contradictions. They were then detailed and explained with truthful news and just rulings (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr): “He is the One Who sent down the Book to you ˹Muhammad˺; among its Signs are those which are impregnable – these are the foundation of the Book” (3: 7); “Like so We spell out the Signs so that the path of the criminals becomes plain ˹to sight˺” (6: 55); “Indeed We have employed every kind of parable for mankind in this Qur’an; but humankind is the most argumentative of all beings” (18: 54).