And when he mentioned the two groups, he followed them with warning and promise. And it was recited: 'salaasil', without tanween. And 'salaasila', with tanween. [Mahamood said: 'It was recited with the tanween of 'salaasil', and its reason is that this noon is a substitute for the alif of the indefinite article... etc.' Ahmad said: 'This is of the first class because his belief is that the widespread recitation is not restricted to the transmitted mutawatir from the Prophet, blessings and peace be upon him, in its details, and that it is entrusted to the ijtihad of the reciters and their choice according to their understanding, as has been mentioned before. And he added to that here, making the tanween of 'salaasil' akin to a mistake that the tongue may slip into in an inappropriate place due to its practice in its appropriate place. The truth is that all the widespread readings are transmitted mutawatir from him, blessings and peace be upon him, and the tanween here is according to the language of those who inflect in the prose of speech all that does not inflect except for 'af'al', and the recitations include various languages. As for 'qawaarir qawaarir': it was recited without tanween, which is the original, and the tanween of the first one specifically is a substitute for the alif of the indefinite article because it is a separator, and the tanween of the second is like the first in following it. No one has recited with the tanween of the second and the omission of the tanween of the first, for it is contrary to leave the tanween of the separator when there is a need for correspondence, and to have the tanween of others without need.] And in it are two opinions: the first is that this noon is a substitute for the letter of the indefinite article, and the connection is treated like the stop. The second is that the one who recited it in this way is someone who is accustomed to reciting poetry and has trained his tongue to inflect the non-inflecting.