The appointment in His saying, "So make between us and you an appointment," is not free from being a time, a place, or a source. If you make it a time, then considering that His saying, "Your appointment is the Day of Adornment," corresponds to it, two things are required: that you make the time a future one, and that it becomes difficult for you to establish a place. And if you make it a place due to His saying, "a place other than this," it requires you to say: "If you make the first appointment a name of a place to correspond to the saying 'a place other than this,' it is necessary for you..." Ahmad said: In its application, and since it is described by His saying, "We do not break it afterward," unless you make the sentence an interruption, it is still not free from being distant, in that the occurrence of the sentence following the indefinite noun in its scope, it is expected to be an attribute, and Allah knows best. There is another shorter and safer view in my opinion, which is to make the appointment a name of a place to correspond to 'a place other than this,' and it serves as a substitute for it, and it corresponds to the answer by time with the explanation mentioned, and the return of the pronoun remains. We say: in this case, it returns to the source understood from the name of the place, because its letters are in it. The appointment, if it is a name of a place, then its essence is a place of promise, just as if it were a name of time, then its essence is a time of promise. If the return of the pronoun to what the strength of the speech indicates is permissible, even if it is not explicitly stated in any way, then its return to what is like the explicitly stated is more appropriate. Among what confirms this is that they said: "Whoever is truthful is better for him." They mean: "Truthfulness is better for him," so they returned the pronoun to the source and estimated it as explicitly stated due to the action from which it is derived. If this is clarified, then the name of the place is derived from the source as the action is derived from it, so the utterance of it is sufficient for the return of the pronoun to its source, and Allah knows best. According to these two interpretations, the answer of Moses, blessings and peace be upon him, is from the concise words of the prophets, for he was asked to appoint them a place, and he knew that they would certainly ask him for an appointment for a time as well, so he preemptively answered it and included it as a singular answer. One may say: If the one being asked is for an appointment for the place, then why did he answer with the time that was not explicitly asked about, and made the answer to what was asked implicit? His answer - and Allah knows best - is that he sufficed with the context of the question for an explicit answer. As for what was not asked about, if he included it, his intention would not be understood, as there is no context indicating it, and Allah knows best. Also, the expectation of the breaking of the promise upon the place, and that it does not correspond to His saying, "Your appointment is the Day of Adornment," and the reading of Al-Hasan does not correspond to it in place or time at all, because he read "the Day of Adornment" in the accusative, so it remains to make it a source meaning the promise, and to estimate a deleted addition, meaning: the place of the appointment, and to make the pronoun in "We do not break it" refer to the appointment, and "a place" as a substitute for the deleted place. If you say: How does it correspond to His saying, "Your appointment is the Day of Adornment," and it must be made a time, while the question is about the place and not about the time? I say: It corresponds in meaning even if it does not correspond in wording, because they must gather on the Day of Adornment in a specific place, well-known for their gathering on that day, so by mentioning the time, the place is known. As for the reading of Al-Hasan, the appointment in it is only a source. The meaning is: "Fulfillment of your promise on the Day of Adornment." This correspondence is also from the perspective of meaning. It is permissible not to estimate a deleted addition, and the meaning would be: "Make between us and you a promise that we do not break." If you say: Then how does 'a place' become accusative? I say: By the source or by an action indicated by the source. If you say: How does it correspond to the answer? I say: As for the reading of Al-Hasan, it is evident. As for the reading of the general public, it is based on the estimation: "Your promise is a promise on the Day of Adornment."

According to the reading of Al-Hasan, it is permissible for مَوْعِدُكُمْ to be a subject, meaning the time. وضُحًى is its predicate, with the intention of defining it, because it is the morning of that very day. It has been said that the day of adornment is the day of Ashura, and the day of Nairuz, and a day of celebration they had every year, and a day when they would set up a market and adorn themselves on that day. It was read as نُخْلِفُهُ in the nominative as a description of the appointment. And in the jussive as an answer to the command. It was read سُوىً and سوى, with both the kasra and the damma, and in both inflected and uninflected forms. Its meaning is: a mediator between us and you, as mentioned by Mujahid, and it is derived from equality because the distance from the center to the two ends is equal without any difference. For those who did not inflect, the reason is that the connection is treated like a pause. It was read وَأَنْ يُحْشَرَ النَّاسُ with the feminine and masculine forms. It means: and that you, O Pharaoh, will be gathered. And that today will be gathered. It is permissible that it contains a pronoun referring to Pharaoh, mentioned in the third person either as a customary way of addressing kings, or he addressed the people with the words مَوْعِدُكُمْ and made يُحْشَرَ for Pharaoh. The position of أَنْ يُحْشَرَ is either nominative or genitive, in conjunction with اليوم or الزينة: and he only promised them that day so that the word of Allah would be exalted and His religion would prevail, and the disbeliever would be humiliated and falsehood would be vanquished in front of witnesses, and in the gathering to strengthen the desire of those who wish to follow the truth, and to limit the boundaries of the falsifiers and their supporters, and to increase knowledge of that matter in every wilderness and settlement, and to spread it among all the people of the tents and the towns.