Al-Hasan read 'from the resurrection' with a vowel change. Its parallel is 'bringing' and 'driving away', as if it were said: If you are in doubt about the resurrection, what removes your doubt is to look into the beginning of your creation. The 'alaqah' is a clot of congealed blood.

The 'mudghah' is the small piece of flesh that is chewable. The 'mukhalaqah' is the smooth and even one, free from deficiency and flaw. It is said: He created the miswak and the stick, when he made it even and smooth, from their saying: a smooth rock. If it is smooth, as if Allah, glorified and exalted is He, creates the pieces of flesh in varying states: some of them are perfectly created, smooth and free from flaws, and some are the opposite. This variation follows the variation of people in their creation, forms, heights, and shortness, and their completeness and deficiency.

And we have indeed transferred you from state to state and from creation to creation to clarify to you through this progression Our power and wisdom. That He who is able to create humans from dust first, then from a drop of fluid second, and there is no correspondence between water and dust, and He is able to make the drop a clot, and between them is a clear difference, then makes the clot a piece of flesh, and the piece of flesh bones: He is able to restore what He has begun. Rather, this is more included in power than that, and easier in comparison. The occurrence of the action not being directed to the clarifier indicates that His actions clarify through them from His power and knowledge what cannot be encompassed by mention nor surrounded by description. Ibn Abu 'Ablah read: 'to clarify for you.' And it is read: 'and We establish you' with a 'ya'. And it is read: 'and We bring you out' with a 'nun' and in the accusative. And 'We establish you' and 'We bring you out' can be in the accusative and nominative. And from Ya'qub: 'We establish' with a 'nun' and the 'qaf' is pronounced with a 'dhammah', from 'qarra' the water when it is poured. So the reading in the nominative indicates that He establishes in the wombs what We wish to establish of it until a specified time, which is the time of birth, the end of six months, or nine, or two years, or four, or as He wills and decrees.

And what He does not wish to establish, the wombs erase it or abort it. The reading in the accusative is a reason that is connected to another reason.

And its meaning is: We created you in this progression for two purposes, one of which is to clarify Our power. The second is that We establish in the wombs what We establish, until they are born and grow up and reach the age of obligation, so We obligate them. This reading is supported by His saying: 'Then to reach your full strength' alone, because the purpose is to indicate the kind. It is also possible: We bring each one of you out as a child. The 'full strength' is the completeness of power, intellect, and discernment, and it is one of the plural terms that has no singular form like 'as-suddah'. The term 'qatud' refers to the wood of the saddle, and its plural is 'qatud' and 'aqtad'. And 'batil' is the opposite of truth, and its plural is 'abatil' without a standard, as if they collected 'ibatil'. It is also mentioned in His saying: 'Until he reaches his full strength', meaning his strength, which is a singular form that came in the structure of the plural, like 'anak', which is 'asrab'. There is no equivalent for them, and it is said to be a collection that has no singular form from its wording, like: 'ababil', 'ibadid', and 'madakir'. And it seems that they are intensities in various things, so they were built upon the wording of the plural. And it is read: 'And among you is he who is taken in death', meaning he is taken by Allah. 'The most despicable of age' is old age and senility, until he returns to his original state in the time of his childhood: weak in body, feeble in mind, and little understanding. It indicates that just as He was able to elevate him in degrees of increase until he reaches the point of completion, He is able to lower him until he reaches the lowest state, 'so that he knows nothing after knowledge'. Meaning: so that he becomes like women, such that if he acquires knowledge in something, it does not take long before he forgets it and loses his knowledge until he asks about it at that moment, saying to you: Who is this? You say:

So-and-so, he does not remain a moment except that he asks you about him. Abu Amr read: 'the age,' with the meem being silent. 'The lifeless': the dry dead. This is a second indication of resurrection, and due to its clarity and being something observed, Allah repeated it in His Book: 'It shook and swelled.' It moved with vegetation and became inflated, and it was read: 'Rab'at,' meaning it rose. 'The delightful': the pleasing sight for the one who looks at it.