So when He, glorified and exalted is He, established in this Book that it is specifically true, it was established that it is the greatest of proofs and signs. He began to remind what He referred to by saying: ﴿And how many a sign﴾ [Yusuf: 105] of the tangible, evident signs that indicate the truth of the verses of the Book, due to what they possess in themselves of steadfastness and indication, by what the doer possesses of power and choice - that He is capable of all things, and that what He informed about the resurrection is true due to the wisdom it has, and the indication - by what is expressed about it from the miraculous - that it is from Allah. He began with what He began with in those signs of the heavens due to their nobility and because they are more indicative. He said: ﴿Allah﴾, meaning the greatest King who possesses all attributes of perfection, alone ﴿Who raised the heavens﴾ after creating them from nothing - just as you are associated with that; and the raising is the placing of something in the direction of height, whether by transfer or by creation, existing ﴿without pillars﴾, the plural of 'pillar' like 'uhub' and 'ihab' [or 'column', and the column is an elongated body that prevents the elevated from tilting, and its origin is the prevention of tilting]. ﴿You see them﴾, meaning visibly carrying these great bodies, which like them do not carry in the courses of your customs except after their proportion in size. This is on the basis that ﴿You see them﴾ is an attribute, and it is permissible - and perhaps it is better - that it be understood as a response to a question as if He said: What is the evidence that they are without pillars? It was said: The observation [which] there is no clearer than it.

And when the raising of the heavens was after the creation of the earth and before its perfecting, it was mentioned that He began in the management of what is for the two realms of benefits and what is in them of attributes and substances. He indicated the greatness of that management with the tool of delay, saying: ﴿Then He established Himself on the Throne﴾. Al-Razi said in his Lawa'ih of 'Al-Burhan': "He specified the Throne because it is the highest of His creation and its finest, and its appearance is the highest and the place of His glorification and the manifestation of His dominion and the origin of His mercy and the place of His proximity." He did not attribute anything from His creation as He attributed to it, so He said, glorified and exalted is He: ﴿Lord of the Throne﴾ [Al-Buruj: 15], as He said: ﴿Lord of Glory﴾ [Ar-Rahman: 27]. And 'Lord' is a word of truth, connection, manifestation, and origin. Al-Rummani said: "And the establishment is the taking over with power and the penetration of authority. Its origin is the management, just as the origin of standing is the uprightness. Then it is said: 'standing in management.'" He expressed with 'Then' due to the distance of this rank from the ambitions and its elevation above what can be attained. There is no arrangement or delay until it is understood that what was before was not like that. The intended meaning is that He took to management for what He created, as is the case with kings when they establish themselves on their thrones, meaning there is no opponent for them, even if there is no sitting at all. This is because the spirit of the king is management, and it is his most just state, and Allah knows best. ﴿And He subjected﴾, meaning He made submissive with great subjugation ﴿the sun﴾, meaning that which is a sign of the day, ﴿and the moon﴾, meaning that which is a sign of the night, for what is in them of wisdom, benefits, and interests by which the land and the servants are rectified. The letter 'lam' entered into them, and each one of them has no second due to the meaning of the name being of the attribute. Therefore, if there were to be something like them, it would not stop in applying the name to it, nor likewise Zayd and Amr. And the subjugation is the preparation for that meaning which is made submissive for it to be by itself without the effort of its owner in what it needs, like the subjugation of fire for cooking and water for flowing. ﴿Each﴾, meaning from the two celestial bodies, ﴿is running﴾.

And when the context is for management, it is known that the intended meaning of their running is for that, which is their movement in the stations and degrees by which the seasons change, and the vegetation changes, and the times are regulated. And the faster the management is, it is known that its owner is more knowledgeable, especially if he is more judicious. Thus, the place of 'lam' is not for 'to', so He explained by saying: ﴿For the sake of﴾, meaning for the sake of His specification with a time ﴿appointed﴾. This one's time is a year, and that one's time is a month; and the appointed time is the fixed time for the occurrence of a matter and its cessation.

And when all of that includes from the verses what is beyond enumeration, while being in the utmost precision, he began a news that is like a reminder of what has passed from wisdom. He said, clarifying the establishment on the Throne after he indicated the greatness of this news with what is related to the connected attributes of greatness: "He manages the affair"; meaning in livelihood and the Hereafter, and what organizes them by doing in them the action of one who looks into the outcomes and consequences to bring it forth in a manner that is precise and beyond being subject to contradiction. Rather, it is in truth that which knows the outcomes of affairs and their consequences. He is not preoccupied by one matter from another, while this world - from the highest of the Throne to what is beneath the earth - contains kinds, types, categories, and individuals that none but He encompasses. And that is certainly indicative that He, glorified and exalted is He, in His essence and attributes is exalted above resembling the created beings, One, Unique, Eternal, and there is none comparable to Him.

And when this is a great clarification without ambiguity, he said: "He details the verses"; meaning those which have emerged into existence through His management, indicating His oneness and the perfection of His wisdom, which includes His innovations. So He differentiates them and distinguishes between them in a manner that is without ambiguity, to facilitate for your minds and train your understandings, so that you may know that it is the action of the One who is chosen, not the action of the natural elements or any other causes that He has created. Otherwise, they would have been on a single pattern. And He gathered them for what has preceded in the indication of their abundance by His saying: "And how many a sign in the heavens and the earth"; as if this 'alif' and 'lam' is for that denial (there).

And when this management and this detailing indicate the completeness of power and the utmost wisdom, and the resurrection for the separation of judgment and ruling with justice and the manifestation of greatness is the focal point of wisdom, He explained by saying: "Perhaps you will have the encounter with your Lord"; meaning that your state may be the state of one who is hoped for, by what he observes from the indications of certainty in the encounter with the One who brought him into existence, the Benefactor to him with all that he needs for nurturing. "You will be certain"; meaning you will know that without doubt, by reasoning through the power over the initiation of creation, over the power regarding what has become customary to be easier than initiation, which is the resurrection. And that wisdom is not complete except by that.