Reading from the Hashiyah of al-Jalalayn.

The student: Yes. His statement: "with the lightening of the mīm, meaning the hamzah is for the interrogative of denial, as he will indicate by his statement:" "meaning they are not equal" " and

Whoever

مَن

is a relative pronoun meaning

the one who

الذي

, a subject in the position of nominative, its predicate is omitted, estimated by his statement: " like one who is disobedient" , and his statement:

stands in prayer

قانت

is a nominal sentence which is the relative clause of the relative pronoun, and his statement:

prostrating and standing

ساجِدًا وقائِمًا

are two states from

stands in prayer

قانت

, and his statement:

fears the Hereafter

يحذر الآخرة

is another state, interwoven or synonymous, or an introductory sentence inserted, and his statement meaning

Rather

بل

means the one for the transitional negation, and the hamzah means the one for the interrogative of denial, and in this reading the mīm is written in the nūn as it is written in the reading of lightening, and this is following the script of the Imam's Mushaf, as is taken from al-Jazariyyah and its commentary by the Shaykh al-Islam, and this is with regard to the script of the Mushaf, but in other places the mīm of

or

أم

is written separate from

Whoever

مَن

as in the phrase of the commentator, and

Who

من

in this reading is also a subject and the predicate is estimated as mentioned in the parsing exactly in both readings, there was no difference, and his statement: " meaning they are not equal" means the one who stands in prayer and the disobedient one, so this is an explanation of the negation derived from the hamzah of denial in his statement:

Is one who is devoutly

أمَّن هو قانت

[Az-Zumar 39:9]

equality is made explicit in the first reading and is included in

or

أم

in the second, and his statement: " just as the knowledgeable and the ignorant are not equal" is an explanation of his statement: to the end, and the interrogative in it is also for denial. End.
And the phrase of al-Samin: His statement: al-Harramiyyan, Nafi' and Ibn Kathir, read with the lightening of the mīm, and the rest with its heaviness, so as for the first, there are two views in it: the first is that it is the hamzah of the interrogative that entered upon meaning , and the interrogative is for confirmation, and its counterpart is omitted, estimated as: Is the one who stands in prayer like one who made partners for Allah, or is the one who stands in prayer like another, or the estimation is: Is this one who stands in prayer better or the disbeliever addressed by his statement: , and this is indicated by , so he omitted the predicate of the subject and what is equivalent to what is asked about, and the estimation is that the first two are more likely, due to the lessness of omission, and the second is that the hamzah is for the call and is the one being called, and the one being called is the Prophet (peace and blessings be upon him), and he is the one commanded by his statement: , as if it was said: O one who stands in prayer, say: So-and-so and so-and-so. And as for the second reading, it is entering upon the relative , so the mīm was assimilated into the mīm, and in at that time there are two statements: the first is that it is connected and its equivalent is omitted, estimated as: Is the disbeliever better or the one who stands in prayer? And the second is that it is disconnected, so it is estimated with and the hamzah, meaning: But is the one who stands in prayer like another or like the disbeliever to whom it is said . End.