And when the mention of this heavenly verse is in the context of the obligation in response to their denial of prophethood; it is a proof of their return to disbelief; and it is known that the establishment of prophethood is contingent upon the establishment of monotheism; the understanding listener expects the news of what He (glorified and exalted is He) has from the established existing signs; the observable ones; indicating His power; so He follows it with that as evidence of His oneness; with what He has of creations; explaining His saying: ﴿And let them know that He is but one God﴾ [Ibrahim: 52]; and as a proof of their disbelief in the miraculous; and He began with the heavenly bodies; due to their visibility to everyone; and their nobility; and the manifestation that they are from the miraculous due to their lack of association; and the accessibility to them; so He said - opening with the letter of expectation -: ﴿And We have certainly made﴾; meaning: with what we have of greatness that none can attain except us; that which is sufficient without opening a door or the like; ﴿in the heaven towers﴾; meaning: abodes for the moon; the plural of 'tower'; which is originally the high palace; the first of them is Al-Hamal; and the last of them is Al-Hut; they are named so because they are for the wandering stars like the abodes for their inhabitants; and they are (p-30) of different natures; the movement of the sun and the moon in each of them affects what the other does not affect; so their difference in that - although their relation to the sky is one - is a proof of the one chosen doer; and the Arabs are the most knowledgeable people about them; and about their differences; and the root of 'buruj'; with every turning; revolves around the necessary appearance for elevation; the necessary appearance for strength; and it may fall short and thus weakness may ensue; so from the absolute appearance: 'the towers of the sky'; Al-Qazzaz said: they are called towers because they are the houses of the stars; as if they are like fortresses for them; and it is said: they are named for their height; and every elevated fortress is a tower; and 'the tower'; meaning: moved: the width of the white of the eye; and the clarity of its blackness; and it is said: 'the tower' in the eye; is that the white surrounds the black; appearing in the sight of a person; so that nothing of the black of the eye is hidden; and 'the woman has unveiled herself': she has shown her beauty; and 'the jarbiyah': the north; for its elevation; and 'the jarib': the valley; for its appearance; and 'the jarib': a measure of four handfuls; and 'jarib of the earth': is known; and it is a square area; each side of it is sixty arms; and from it 'the jarab': for a container made of hides; and 'the jawrab': for the wrapping of the foot; because they are both apparent in relation to what is in them; and likewise 'the jurban': for the covering of the sword; and 'the jarab of the well': its cavity; and 'the arjab': the intestines; resembling (p-31) the jarab; and 'the barjah': a ship from the ships of the sea used for fighting; and 'the bujrah': every knot in the abdomen; and 'the ujrah': every knot in the body; and 'the bujrah': the protruding navel; and the navel of the camel; it has grown; or not; and 'the burj'; and 'the burji': the great matter; and 'someone came with the burjah': it is the calamity; and in it is what combines the appearance with strength; and from that 'Rajab': the name of a month; and 'I revered the man': I honored him; and 'the ruqb': from the description of medicines; and 'the rajb': shyness; and pardon; and 'the rajb': awe; and 'the mujarrib': the one who has been afflicted with hardships; and 'I revered the palm tree for reinforcement': I built from its side a structure so it does not fall; and 'the jabr': the opposite of breaking; and the king; for the existence of jabr in him; for his strength; and 'I mended the bone'; and 'the jabirah': what is placed on the fracture to heal it; and 'I treated the man': I did good to him; and 'I compelled him': I brought him to what he wants; and 'I compelled him to do so': I forced him to it; meaning: I removed his compulsion; and 'the jarabah': the offspring of donkeys; and it is also the strong ones among people; and 'the jabbar from the palm': the tall young one; and 'the Jabbar': a name from the names of Allah (glorified and exalted is He); and 'the Jabbar': every tyrant; and everything that escapes the hand; and the great strong tall one; and the arrogant who does not see for anyone a right over him; and 'the mutajabbir': the lion; and 'Jabbar'; with the damm softened: the day of Tuesday; because Allah (glorified and exalted is He) created the disliked in it; (p-32) as in the authentic narration; and from weakness: 'the jabbar'; with the damm softened; it is the waste of blood; and wars; and others; and it may be from jabr of the fracture; because it was mended by it the wasted; and it became strong by it; and it was treated well; and everything that corrupts; and destroys; is a Jabbar - as if it is likened to the splint that corrupts for the repair of the fracture; and 'the jabr': the servant; for his weakness; and his need for strengthening; and from weakness also 'the jarib'; in relation to whoever settles with him; and he is from the strength in relation to himself; and from the appearance and spread also; and 'the jarba': the sky; likened to the ajrab; and 'a barren land': is dry; and 'the tarbuj': is arrogance; and 'the rawbuj': a small dirham; Al-Zubaidi said: it is foreign; and the root of 'jabara'; from it specifically in its arrangement; revolves around benefit; and sometimes looks at what is necessary for it from the absence of harm; like 'the jabbar'; with the damm softened; for what was wasted; and sometimes looks at what is necessary for benefit from arrogance; and oppression.

And when He mentioned the constellations, He described - glorified and exalted is He - the sky, which contains them. He said: ﴿And We have adorned it﴾; meaning: the sky, because it is the subject being discussed regarding the stars; ﴿for those who look﴾; meaning: for everyone who has the readiness to look into the signs of the Oneness [of Allah]; there is no barrier preventing him from knowing that except for the lack of directing his sight towards it with the eye or with insight.