'In the name of Allah, the Most Gracious, the Most Merciful' His saying - glorified and exalted is He -: ﴿And He is the One who made for you the stars so that you may be guided by them in the darkness of the land and the sea. We have detailed the signs for a people who know.﴾ ﴿And He is the One who created you from one soul, and there is a resting place and a repository. We have detailed the signs for a people who understand.﴾ This address encompasses both the believers and the disbelievers; the proof therein is established against the disbelievers; and the lesson therein is possible and relevant for the believers. And

And Nafi', Ibn 'Amir, 'Asim, Hamzah, and Al-Kisai read: "Fa mustaqarr"; with a فتح (fatha) on the qaf; on the basis that it is a place of settling. Ibn Kathir and Abu 'Amr read: "Fa mustaqir"; with a كسر (kasra) on the qaf; on the basis that it is a present participle. They all agreed on the فتح (fatha) of the dal in "mustawda'"; with the estimation: "a place of deposit"; and it is also estimated as a مفعول (object); and this cannot be correct in "mustaqir"; because "istiqara" does not take an object; thus, a مفعول cannot be built from it. However, Harun Al-A'war narrated from Abu 'Amr: "And mustawdi'"; with a كسر (kasra) on the dal. So whoever reads: "Fa mustaqir and mustawda'" - on the basis that they are a place of settling and a place of deposit - he connects it with a مجرور (genitive); its estimation is: "For you is mustaqir and mustawda'"; and whoever reads: "Fa mustaqir and mustawda'" - on the basis of the present participle in "mustaqir"; and the name of the مفعول in "mustawda'" - he connects it with a مجرور (genitive); its estimation is: "So among you is mustaqir and mustawda'". The interpreters have differed in the meaning of this settling and depositing; the majority said: "Mustaqir is in the womb; and mustawda' is in the backs of the fathers; until Allah, the Exalted, decrees their emergence." Ibn 'Awn said: "I walked to the house of Ibrahim Al-Nakha'i; and he was ill; they said: He has passed away; and some of them informed me that Abdur-Rahman Ibn Al-Aswad asked him about "mustaqir and mustawda'"; and he said: Mustaqir is in the womb; and mustawda' is in the spine." Al-Hasan Ibn Abi Al-Hasan said: "Mustaqir is in the graves; and mustawda' is in the world." Ibn 'Abbas said: "Mustaqir is the earth; and mustawda' is at the womb." Ibn Jubair said: "Mustawda' is in the spine; and mustaqir is in the Hereafter." What is necessitated by reasoning is that the son of Adam is mustawda' in the back of his father; and he is not mustaqir in it with absolute settling; because he will certainly move; he will move to the womb; then he will move to the world; then he will move to the grave; then he will move to the gathering; then he will move to Paradise or the Fire; and he will settle in one of them with absolute settling; and there is no mustawda' in it; because there is no more movement for him after that; and he is in every intermediate state between these two conditions mustaqir; in addition to that which precedes it; and mustawda' in addition to that which follows it; because the term wadiah necessitates in it a movement without a doubt.

And "yafqahoon" means: they understand; and the interpretation of such has been mentioned previously.