al-ʿAlaq— The Clot

In both occurrences of ٱقْرَأْ (āyāt 1 and 3) Abū Jaʿfar turns the sākin hamzah into a madd letter — ٱقْرَا — in every position. Ḥamzah does the same, but only when stopping on the word. Khalaf al-ʿĀshir departs from the reader he otherwise follows (Ḥamzah): he keeps the hamzah in waqf and does not use the sakt. Warsh has no ibdāl here, because his ibdāl of the sākin hamzah is confined to a hamzah that is the fāʾ of the verb, and in iqraʾ it is the lām. Al-Sūsī has none either: iqraʾ is one of the words expressly excepted from his general ibdāl of the sākin hamzah. The couplets: the Durrah's line on Abū Jaʿfar's ibdāl of every sākin hamzah except in anbiʾhum and nabbiʾhum; the Shāṭibiyyah's line on Ḥamzah's waqf, where a sākin hamzah becomes the madd letter of the vowel before it; the Durrah's line on Khalaf al-ʿĀshir keeping the hamzah in waqf and dropping the sakt; the Shāṭibiyyah's line limiting Warsh to the hamzah that is the verb's fāʾ; and al-Sūsī's rule with its list of exceptions, among them iqraʾ in its three places.

Al-Sūsī makes the mīm sākin when it stands before a bāʾ and the letter before the mīm is voweled; it is then hidden — 'it comes down hidden', i.e. ikhfāʾ takes place in it. The poet said 'is made sākin' rather than 'is merged' because a mīm that is to be merged is first made sākin, and once sākin its rule before a bāʾ is ikhfāʾ, as in ʿallama bi-l-qalam. If the letter before the mīm is itself sākin, the silencing and the ikhfāʾ are both ruled out, as in Ibrāhīmu banīhi and al-yawma bi-Jālūt. Yaʿqūb differs from him except in some words. (al-Wāfī 64)