But He is Allah, my Lord. Its origin is 'but I am,' so the hamzah was deleted and its movement was placed on the noon of 'but,' thus the two noons met and there was idgham. An example of this is the saying of the speaker:

'And you throw me a glance, meaning you are guilty... and you say to me, but I do not reject you.'

He says: 'And you throw me, O beloved, with your glance,' meaning: you indicate towards me. The throwing is a clear metaphor because it likens the release of sight to the release of a stone. It is possible that the 'b' is for the tool, so the target is omitted, which he explained by saying: 'meaning you are guilty.' Thus, it is an explanatory meaning, meaning that what you threw at me is her claim that he is guilty. And 'qala' means he rejected him, and 'qalah' means he rejected him. It may be said: 'qala' means to hate him with the greatest hatred, but its origin is: 'but I am,' so the movement of the hamzah was transferred to the noon, then it was deleted, then the noon was merged into the following noon, and the final alif was omitted in writing as in speech. If the connection were treated like a pause, it would have been established, and the object was brought forward, which is 'you' for the importance of her innocence from rejection and specifying her with that over other women.

That is: but I do not reject you, and it is the pronoun of the matter, and the matter is Allah, my Lord, and the sentence is the news of 'I am,' and the reference of it returns to the pronoun 'I.' Ibn Amer read with the alif of 'I' established in both connection and pause, and this is good because the alif is a substitute for the deletion of the hamzah. Others do not establish it except in the pause. And from Abu Amr, he paused with the 'h': 'but He.' And it was read: 'but He is Allah, my Lord,' with the noon silent and omitting 'I.' And Ubayy ibn Ka'b read: 'but I am' on the original. And in the reading of Abdullah: 'but I am no deity except Him, my Lord.' If you say: what is the purpose of this?

I say: due to His saying: 'Did you disbelieve?' He said to his brother: 'You are a disbeliever in Allah, but I am a believer, a monotheist,' just as you say: 'Zayd is absent, but Amr is present.'