And when this is the head of the verse, and the expression with 'qārūrah' might sometimes imply or suggest that it is made of glass, and in glass there is a deficiency due to the quickness of breaking because of its excessive hardness, he said, reiterating the wording of the beginning of the second verse, to emphasize the description of the good qualities of glass and to clarify its type: ﴿qārīrā min fiḍḍah﴾ meaning it combined the attributes of the two distinct jewels: the clarity of glass [and its shine] and the whiteness of silver and its nobility and softness. The reading of those who added tanwīn to the two indicates that there is no right to prevent it, pointing to its greatness and the extent of its abundance and its superiority in virtue and honor. And the reading of Ibn Kathīr, in limiting it to the tanwīn of the first, is to indicate that it is the head of the verse, and the second is the first of what comes after it, with the understanding of the greatness because the second is a repetition of the first as it has preceded in conveying the meaning, so it is as if it is tanwīn. And Abū 'Amr paused at the first with an alif, preventing it from being declined, for that is sufficient in indicating that it is the head of the verse.

And when a person does not like for the vessel or what is in it of food or drink to be more than his need or less than it, he said: ﴿qaddirūhā﴾ meaning in essence and attributes ﴿taqdīran﴾ meaning according to the measures of need without increase or decrease, for what each of them intended was, there is no burden, no muddiness, and no deficiency.