Al-Haqqah: (19) As for he who is given...

There are two issues concerning this verse:

Issue 1: The word "Hā'u" (هاؤم)

The word "Hā'" (هاء) is a sound used to command, implying "Take!" similar to Af (أف) or Ḥiss (حس).

Abu al-Qasim al-Zajjaji mentioned that there are various forms (linguistic usages) for this command. The best form, according to Sibawayh, as narrated from the Arabs, is: "Hā', O young man" (هاء يا فتى), meaning "Take/Receive."

They use the hamza (أ) with a fatḥa (a vowel mark), making the fatḥa on the kāf a marker for the masculine singular, just as they say "Hāka, O young man" (هاك يا فتى).

• For the dual, it is said: "Hā'umā" (هاؤما).
• For the plural, it is said: "Hā'umū" (هاؤموا) or "Hā'um" (هاؤم).

The mīm (م) in this context is like the mīm in the dual pronoun Antumā (أنتما) and the plural pronoun Antum (أنتم). The ḍammah (vowel mark) that develops on the hamza of Hā'um is actually the ḍammah of the plural mīm (as the original form was Hā'umū and Antumū). They elongated the ḍammah and treated the dual form according to the ruling of the plural in many grammatical contexts.

Issue 2: Precedence of the العامل (Governing Agent)

When two governing agents act upon one object (ma'mūl), the consensus is that applying the nearer agent is permissible. The debate is whether applying the farther agent is permissible or not.

The Kufans permitted it, while the Basrans forbade it.

The Basrans argued using this very verse:

1. The phrase "Hā'um" (هاؤم - Take!) is an agent causing the accusative case (nāṣib).
2. The phrase "Iqra'ū" (اقرؤا - Read!) is also an agent causing the accusative case.

If the farther agent (Iqra'ū) were governing, the implied object would be: "Take his book," and thus the command should have been "Read it" (اقرأوه). They cite a similar case: {Ātūnī Ufrigh 'alayhi qitran} (Bring me [it], I will pour molten copper upon it).

Critique of the Basran Argument: This argument is weak because this verse only proves that the nearer agent is applied here, which is undisputed. The dispute is whether applying the farther agent is permissible in general, and the verse does not address that. Furthermore, the pronoun object might be omitted because its presence is clear enough, as in the verse: {Wa-dh-dhakarayni Allāha kathīran wa-dh-dhakārati} (And [remembering] God often and [remembering] the males and females). Why couldn't the pronoun be omitted here as well?

The Kufan Argument: The first agent (Hā'um) exists prior in time to the second agent (Iqra'ū). When the first agent existed, it necessitated an object because the cause cannot exist without its effect. Therefore, the object becoming governed by the first agent precedes the existence of the second agent. When the second agent comes into existence, the object has already become governed by the first, making it impossible for it to also be governed by the second, due to the impossibility of attributing one result to two causes, and the impossibility of attributing a prior existing effect to a cause that comes later. This is considered one of the subtle points of grammar.

Issue 3: The Silent Hā' (هاء السكت)

The Hā' (هاء) here is the Hā' al-Sakt (the silent hā' used for pause) found in "Kitābiyah" (كتابيه) and "Ḥisābiyah" (حسابيه).

The rule for these hā' letters is that they should be established when pausing (waqf) and dropped when continuing the recitation (waṣl). Since these hā' letters are written in the Uthmanic script (Muṣḥaf), they must be pronounced in the recitation. Since pronouncing them is only appropriate when pausing, scholars recommended pausing at these points for this reason.

Some daring reciters omitted these hā' letters entirely during continuation. Ibn Muḥayṣin recited it by making the yā' quiescent without the hā'. A group of reciters established the hā' in both pausing and continuation, following the written script of the Muṣḥaf.

Issue 4: The Context of Joy

When he is given his book in his right hand, and then he says: "Hā'um, read my book!" (هاؤم اقرؤا كتابيه), this indicates he has reached the utmost degree of joy.

When he receives his book in his right hand, he knows he is among the saved and the winners of bliss. He desires to show this to others so they may rejoice in what he has attained. It is also said that he says this to his family and relatives.

Then, the Almighty recounts what he says: