Al-Hijr: (75)

"Indeed, in that" — meaning in what has been mentioned of the story — "are signs" — that is, marks through which one is guided to the truth of the truth.

"For the mutawassimīn" (those who discern/mark). Ibn Abbas said: "For the onlookers." Ja’far ibn Muhammad (may Allah be pleased with both of them) said: "For the mutafarrisin (those who possess discernment/physiognomy)." Mujahid said: "For those who take heed." Others said different things, but these meanings are close. In al-Bahr, it is stated that tawassum is the form tafa‘‘ul derived from wasm (a mark), which is the sign through which one is guided to a desired object. Tha’lab said: Tawassum is looking from head to toe and investigating the facets of identification. The poet said:

Or every time a tribe arrived at ‘Ukaz, they sent for their expert to discern.

It is mentioned that its origin is verification and contemplation, derived from wasm, which is marking with a heated iron on the skin of a camel or otherwise. It is said: "I discerned (tawassamtu) good in him," meaning its signs appeared to me from him. Abdullah ibn Rawaha said regarding the Messenger of Allah (may Allah bless him and grant him peace):

I have discerned good in you, I know it, and Allah knows that I am steady of vision.

The prepositional phrase (for the mutawassimīn) is in the position of an adjective for "signs" or is connected to it. According to what al-Jalal al-Suyuti said, this verse is a foundational source for firāsa (physiognomy/spiritual intuition). Al-Tirmidhi recorded from the hadith of Abu Sa’id in a marfu’ (elevated) narration: "Beware of the firāsa of the believer, for he looks with the light of Allah the Exalted," then he recited this verse. Some of the Malikis would issue judgments based on firāsa, following the path of Iyas ibn Mu’awiyah.