As for the explanation of the presentation. Here: a sound by which one understands the meaning of "Take" like "Ah" and "Hass," and similar to that. The saying "like Ah and Hass, and similar to that" indicates from each of them the meaning of annoyance and pain, as the dictionaries indicate. My book is in the accusative case with "Hawum" according to the Kufans, and according to the Basrans with "Iqra'u," because it is closer to the acting verbs. Its origin is: "Hawum, my book, read my book," so the first was omitted due to the indication of the second upon it.

An example of this is "Bring me, I will pour molten copper on him." They said: If the first acting verb were the case, it would have been said: "Read it and pour it." The "h" is for pausing in "My book," and likewise in "My account," "My wealth," "My authority," and the right of these "h's" is to be established in pausing and omitted in connection.

Mahamud said: "The right of these 'h's' means in 'My book,' 'My account,' 'My wealth,' 'My authority,' etc." Ahmad said: The justification for the reading by following the mushaf is strange, while the true belief is that the seven readings in their details are transmitted by continuous narration from the Prophet, blessings and peace be upon him. Thus, whoever established the 'h' in connection only established it from the transmission of the reading of the Prophet, blessings and peace be upon him, as it was before it was written in the mushaf. What these people do is merely introducing personal reasoning into the widespread readings and believing that there is something taken by theoretical choice, and this is a mistake that should not be opened, for it is a gateway to something greater. There was a discussion between me and Sheikh Abu Amr, may Allah have mercy on him, regarding his saying: "And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him" according to the reading of Hafs, which concluded that it is necessary to respond to whoever established the 'h' in connection in the words of Surah Al-Haaqqa. For I argued with him by establishing the famous readers for it as such, so I understood from his response to that what he understood from the words of Al-Zamakhshari here, and I did not accept it from him, may Allah have mercy on him, so he retracted from it. This discussion was through correspondence between me and him, and it was the last thing written from the sciences as his close ones informed me, and that is correct because it was in the early days of his illness, may Allah have mercy on him. Allah knows best.

It has been preferred to pause to establish it in the mushaf.

And it is said: There is no harm in connection and omission. Ibn Muhaisn read with the yā' being silent without the 'h.' A group read with the 'h' established in both connection and pause, following the mushaf. I thought I knew. The reason for treating thought as knowledge is that the predominant thought is considered equivalent to knowledge in customs and rulings. It is said: I think a thought like certainty that the matter is such and such.

"Rāḍiyah" is attributed to contentment, like "the armored" and "the archer." The attribution has two aspects: an attribution by the letter and an attribution by the form. Or the action is made metaphorical for it, and it belongs to its owner, "‘Āliyah," elevated in place in the sky, or of high ranks, or of high buildings, palaces, and trees. "Dānīyah" is that which can be reached by the sitting and the sleeping. It is said to them: "Eat and drink in comfort."

The saying "Eat and drink in comfort" in the dictionaries means: the food became comfortable. And "Hana'a" the food means: it made me comfortable, and there is no equivalent for it in the hamzated form "Hana" and "Hana'a." And I made the food comfortable, meaning: I enjoyed it, and eat it comfortably and pleasantly. Or you have been made comfortable in the source for what you have sent forth from good deeds in the past days of this world.

And according to Mujahid: the days of fasting, meaning: eat and drink as a substitute for what you abstained from eating and drinking for the sake of Allah.

It is narrated that Allah, the Exalted, says: O My allies, how often I looked at you in this world while your lips were parched from drinks, your eyes were sunken, and your bellies were hollow. So today, be in your bliss, and eat and drink comfortably for what you have sent forth in the past days.