The proverb is a mirror of the sīn, so the sīn became an example, and in this order the structure of the structure was established, but it did not appear between the sīn and the mīm, which is the place of change and the adjectives of verbs. If they had appeared, the sīn and the mīm would have disappeared, since they are not an intransitive attribute of the ancient, like the bā, so its concealment from them was a mercy to them, as it was the reason for the continuation of their existence and what it was. It is not for a human being that God should speak to him except by revelation, or from behind a veil, or send a messenger, and he is the Messenger. So these are the ba, the s, and the me, the whole world.

[ The function of the ba in the meem ]

Then the ba made the reduction in the meem by way of resemblance to occurrence, since the meem is the position of kingship, which is servitude, and the lowering of the ba made it known by itself and made it stop in its true nature. Whenever the ba is found, the meem is found in the position of Islam. If the ba disappears one day for an unforeseen reason, which is the meem’s advancement to the position of faith, it will be opened in the world of power with praise. And similar things, so he was commanded to remove the place in order to make the proverb clear, and it was said to him: “Glorify the name of your Lord, the Most High, who nourishes you with divine materials, for He is your Lord,” with the opening of the meem, and the alif appeared and the ba was removed, because the command was directed at it to praise it, and it had no power to do that, and the ba is innovated like it, and the one innovated as a matter of facts has no verb.