Rather, what al-A‘shā meant here by taghannī was residing in a place, from the Arabic expression ghaniya fulān bi-makān kadhā: “So-and-so resided in such-and-such a place.” Hence Allah’s words:

“As though they had never lived there.” [al-A‘rāf: 92]

As for his citing the verse (1):

Throughout life, each of us has no need of his brother;
When we die, we need each other even less.

= this is an oversight on his part. Taghānī (mutual independence) is a reciprocal verbal form involving two people (2), each dispensing with the other. Similarly, one says tadāraba al-rajulān (“the two men exchanged blows”) when each strikes the other, or tashātamā (“they exchanged insults”) and taqātalā (“they fought one another”). Someone who uses this form for an action involving two people cannot use it in the same way for the action of one person, saying taghānā Zayd (“Zayd was mutually independent”) or tadāraba ‘Amr (“‘Amr exchanged blows”). Likewise, one cannot use taghannā Zayd to mean “Zayd was self-sufficient,” unless the speaker means that he made a show of self-sufficiency without actually being self-sufficient. Similarly, one says tajallada fulān (“So-and-so showed fortitude”) when he makes a show of fortitude without possessing it; the same applies to tashajja‘a (“he made a show of courage”) and takarrama (“he made a show of generosity”).

If someone interprets reciting the Quran melodiously in this sense—far removed though it is from the understood meaning of Arabic speech—his error (3) would be all the more disastrous, because this would entail, as a consequence of