It is recited in nine readings: 'tusaqit' with the merging of the 't', and 'tatasaqat' with the two 't's pronounced, and 'tasqat' by omitting the second 't', and 'yusaqit' with the 'y' and merging the 't', and 'tasqat', and 'yasqit', and 'tasqat', and 'yasqit': the 't' refers to the palm tree, and the 'y' refers to the trunk. 'Rutab' is either a distinguishing term or an object depending on the reading. Al-Mubarrad said: It is permissible for it to be in the accusative case with 'huzza', but it is not like that. The 'b' in 'bi-jid'i-n-nakhlati' is a connection for emphasis, like His saying, 'And do not throw yourselves into destruction with your own hands', or in the sense of: do the shaking with it, like His saying: 'It injures in its ankles'. [The explanation of this evidence was provided in the second part, page 578, so refer to it if you wish, the corrector said.] They said: Dates are customary for the postpartum woman from that time, as is the practice of chewing (tahnik), and they said: It was from the 'ajwa dates. And it was said: There is nothing better for the postpartum woman than fresh dates, nor for the sick person than honey. It was said: If her delivery was difficult, there was nothing better for her than fresh dates. From Talhah ibn Sulayman: 'Janiyyan' with a kasrah on the 'j' for following, meaning we have gathered for you in the fresh dates and the fresh benefits, one of which is eating and drinking, and the second is the comfort of the heart, as they are both miraculous. This is the meaning of His saying: 'So eat and drink and be comforted', meaning: and please your soul and do not grieve, and cast away what has saddened and troubled you. And it was read: 'wa-qarri' with a kasrah, a dialect of Najd. 'Fa-imma tarayinna' with a hamzah: Ibn al-Rumi. From Abu Amr: This is from the language of those who say: 'Labaytu bil-hajj', and 'halaytu as-suwaq' [The phrase 'says: I have answered the call for Hajj and sweetened the flour' is commonly said as: 'I have answered the call for Hajj and made the flour sweet', meaning: I made it sweet. (A)] This is due to the closeness between the hamzah and the soft letter in substitution, 'sawman' for 'samtan'. And in the Mushaf of Abdullah: 'samtan'. And from Anas ibn Malik similarly. And it was said: 'siyaman', except that they did not speak during their fasting, and the Messenger of Allah, blessings and peace be upon him, prohibited fasting by silence [I have not seen it like this, and Abdul Razzaq narrated from the hadith of Jabir with the wording: 'No fasting during the day until the night', and in it is Hizam ibn Uthman who is weak, and Abu Dawood has a similar narration from Ali. It has been mentioned previously in the interpretation of An-Nisa.], because it was abrogated in his nation, and Allah commanded her to vow fasting so that she would not engage with people who are engrossed in speaking for two reasons: one is that Jesus, peace be upon him, would suffice her with words that would clear her of blame. The second is the dislike of arguing with the foolish and conversing with them. In it, silence before the foolish is obligatory. And the most humiliated of people is the foolish one who has not found a companion. It was said: She informed them that she vowed fasting by gesture. And it was said: It was permissible for her to speak in a human way, meaning I speak to the angels without humans.