We have detailed it based on knowledge, knowing how to explain its rulings, admonitions, stories, and all its meanings, until it came as a wise and sound book, without any crookedness. Ibn Muhaisn read: 'We have preferred it,' with the heavy ض, meaning we have preferred it over all books, knowing that it is deserving of preference over them. And 'a guidance and mercy' is a circumstantial phrase from the accusative 'preferred it,' just as 'based on knowledge' is a circumstantial phrase from the nominative. Except for its interpretation, except for the outcome of its matter and what it leads to from the clarification of its truthfulness and the appearance of the correctness of what it has stated regarding the promise and warning. Our Lord's messengers have certainly come with the truth, meaning it has been clarified and confirmed that they came with the truth. We return to a clause that is connected to the previous clause, included with it in the ruling of inquiry, as if it were said: Do we have any intercessors, or do we return? And its subject is raised by its occurrence in a position suitable for the noun, as you say at the beginning: Does Zaid strike? And no other action is required to be added to it. So it is not estimated: Does an intercessor intercede for us or do we return? Ibn Abi Ishaq read: 'Or do we return,' in the accusative, connected to 'so they intercede for us.' Or 'or' could mean 'so that' meaning they intercede for us so that we return and act. Al-Hasan read 'we return' in the accusative and 'so we act' in the nominative, meaning: so we act.