It was read وَادَّكَرَ with a د (dal) which is the eloquent form. And from Al-Hasan: واذكر with a ذ (dhal) with a dot. The origin is: تذكر, meaning to remember the one who was saved from the two young men from being killed, Yusuf, and what he witnessed after a nation after a long period. This is because when he sought the king's interpretation of his dream and the matter became difficult for the assembly, he remembered the survivor, Yusuf, and the interpretation of his dream and the dream of his companion. He asked him to mention him to the king. Al-Ashhab Al-Aqili read بَعْدَ أُمَّةٍ with a broken hamzah, and the أُمَّة is the blessing. Al-Adi said: Then after success and kingship, the graves covered them there. [Where is Khosrow, Khosrow of the kings, Abu Sasan, but where before him is Shapur? Then after success and kingship, the graves covered them there. Then they became as if they were dried leaves, so I interpreted it with the north wind and the south wind.] This is by Al-Adi bin Zayd. Khosrow, Sasan, and Shapur are names of kings, and Sasan is the father of the kings. It is narrated: Anushirvan, instead of Abu Sasan, is one word. Khosrow the second is a replacement for the first, added to what follows, as it is said: the king of kings. It is Persian that has been Arabized, and its origin is خسرو (Khosrow), which was changed by the Arabic language. If it were Arabic taken from الكسر (the breaking), the meaning would be that he was breaking the power of the kings. What follows is an explanatory statement for it, and the saying is related to an omitted condition from Shapur, and in 'but' there is an indication that Shapur is greater than both of them. And ثُم (then) - with an open vowel - is an adverb for an omitted subject, meaning they are then. If it is pronounced with a dammah, it is a conjunction for an omitted subject, meaning they succeeded then after success, meaning survival or victory and kingship. It is narrated instead of it 'guidance'. And أُمَّة - with a kasrah - means the blessing, and with a dammah, it means the great army. And ارتهم means their graves covered them in that place, a metaphor for their death, as they are buried in the depths of the earth after their greatness on its surface. Then they were likened to dried leaves that the north wind and the south wind have scattered. This is similar to this, and this is similar to that, so I interpreted it as meaning it twisted, or meaning: it brought them to, meaning time prolonged until their bones crumbled and became like that. This is after He blessed him with salvation. And it was read بَعْدَ أُمَّةٍ after forgetting. [The saying 'It was read after a nation after forgetting' likely means after.] It is said: أمه يأمه أمها, if he forgot. And whoever read with a silent م (meem) has erred. [The saying 'And whoever read with a silent م has erred' means he has sinned from the error with a kasrah, which is sin. This was clarified in the Sahih.] I will inform you of its interpretation; I will tell you about it from one who has knowledge of it. And in the reading of Al-Hasan: I will bring you its interpretation, so send me to him to ask him, and command me to interpret it. And from Ibn Abbas: the prison was not in the city.