And when this station cannot be valid except with the completion of knowledge and the perfection of power, he established the evidence for that in this third verse more simply than in the second verse, just as the second was simpler than the first and clearer in enlightening the ignorant and reminding the scholars. Thus, this verse is a detail of the two preceding verses, and there was no need for such detail in the verse of the family of 'Imran, because most of what is intended by it is the indication of the comprehensiveness of power. As for this, it is evidence of uniqueness, so it was necessary to mention what might be added to its close causes, as a reminder that there is no partner for Him in anything of that and that everything is by His creation, even if He established for that apparent causes. Allah, the Most High, said, "Indeed, in the creation of the heavens and the earth," meaning: and their differences. For the creation mentioned in the verse is one of His blessings upon His servants, as mentioned at the beginning of the surah. Then He mentioned what arises from them, saying: "and the differences," which is a derivation from the term 'khalaf,' meaning what occurs from separation after gathering in a matter of affairs. He preceded the night because it is the original and the older, "and a sign for them is the night and the day" and their creation. The verse is from the interweaving, mentioning the creation first as evidence for its omission second and the differences second as evidence for its omission first. Al-Harali said: And when it is from the Sunnah of Allah that whoever calls Him to Him and to His messengers with a witness of breaking the norm in creation or a matter that He hastened with punishment in this world, He renewed after it another nation, as He, glorified and exalted is He, said: "And what prevented us from sending the signs except that the former ones had denied them." This nation was the final one, after which there is no other nation, for its Lord exempted it from its need for breaking the norms. The Prophet, blessings and peace be upon him, said: "There is no prophet except that he was given signs that were similar to what the people believed in, and what Allah has given me is a revelation that Allah, glorified and exalted is He, has revealed to me, and I hope to be the one who has the most followers." Thus, the matter of consideration is broader in response and more permissible in contradiction, and it suffices them with what He has manifested to them in His creation through the display and subjugation of the witnesses, so that they may be scholars submissive to the spirit of knowledge, not to the authority of coercion. This is one of their distinctions over others, and He did not respond to them regarding what they asked of that. When He reached, the Most High, with the call of lordship, He mentioned creation and provision and mentioned the earth as a bed and the sky as a canopy, according to the custom of the Arabs in the order of a visible sense, placing them in this discourse by presenting His verses and witnesses upon the high rank of a rational meaning above the rank of the previous tangible matter. He said: "Indeed, in the creation of the heavens and the earth," addressing those who have rational insight that exceeds the insight of the senses, considering the heavens and their spheres, and enumerating them with the witnesses of their stars until it becomes known that they are numbered heavens. This is what appears in its position for those who have consideration in the creation of the heavens. And when there were no tangible witnesses for the earth in its number as in the heavens, its mention in the Quran did not occur except in singular form, while the mention of the heavens came in plural form for the people of rational insight and in singular form for the people of sensory insight. The easiest consideration is what is between the heavens and the earth in comparison to their shares in the existence of the heavens in a limit of elevation, clarity, luminosity, movement, and the earth in contrast to that in depth, density, darkness, and stillness. Thus, consideration occurs in the existence of the observed cooperation from the observed opposition, and this is what creation is incapable of, so they know that it is from the matter of truth. For creation can only have cooperation in what is compatible, not in what is opposing. Whoever is destined to water, for example, fire will spoil it, and whoever is destined to fire, water will spoil it. And the truth, glorified and exalted is He, has established for creation, existents, and parents individuals that are gathered, in which He has subdued conflicting existents of the elements, and the existence of the creation of the heavens and the earth is observed in contrast to them. Thus, the gathering of fire with water does not occur in opposition to what is between hot and cold, and the gathering of air with the earth does not occur in opposition to what is between dense and subtle, and the gathering of everything in one thing from one body and one limb, even in one part from its finest parts, except by a matter that creation is incapable of and can only be done by the truth that creation is bewildered by. Thus, He is their God, who is one God, His effects are present in their souls, and His witnesses are visible to their eyes, and the realities of those witnesses are evident to their minds. It is as if He, glorified and exalted is He, has read to them His wise mention that is visible to their eyes, uncovering the veil of their eyes so that they may distinguish themselves from those whose eyes were veiled from His mention.

And when He, glorified and exalted is He, mentioned the creation of the opposites of high and low in the mention of the heavens and the earth, He organized by it the difference of the two horizons in which the appearances of the different night and day occur. This is so that their consideration may be shaken between the consideration of the higher and the lower, and the east and the west. Thus, the witnesses of His encompassing them may fall upon them in the oneness of their Lord, and returning that to Him without attributing it to anything other than Him, from what is included in the limitation of the existence of this encompassing from the upper encompassing, the lower encompassing, and the encompassing of all sides from the dressed horizons of night and day. This is a general address that is suitable for the subject of the surah, which is a summary of what is explained in it and in the rest of the Qur'an, as it is its tent and its peak. End of quote.

And when He, exalted is He, mentioned what the movement of the stars has created in the realm of the ships, He followed it with the movement of the ships in the expanse of the sea, and He said: "And the ships," which is what is great among the ships, in contrast to the small boat, which is the insignificant among them. Al-Harali said: The singular and the plural are equal; the movements of the singular are preferred in the pronoun, and the movements of the plural are secondary in the pronoun, as the singular is first and the plural is second, being broken. End of quote. And when He intended here the plural, as it is more indicative of ability, He described it with the feminine tool, and He said: "That which runs" with the estimation of Allah, and He affirmed the matter with His saying: "In the sea." He attributed the running to it, and it is known that it has no real running nor action in the sense of rising to the belief in such a thing in the stars, indicating that it has no action nor management as some philosophers believe. And Al-Harali said: And when He, glorified and exalted is He, mentioned the totality of creation and the totality of difference in the two faces, He connected that to the encompassing of the sea over the earth and the intermingling of the seas in it, to convey the benefits carried in the ships from what is conveyed from the benefits of the east to the west and the benefits of the west to the east, and the benefits of the north to the south and vice versa. So, whatever a ship carries that is beneficial, it has certainly been included in its mention with the ambiguous word "what" in His saying, glorified and exalted is He: "With that which benefits people." And He mentioned them by the name of people, which is the first to occur in cooperation, collaboration, and contemplation regarding what is lesser than that in the benefits of this world, which is a witness to this saying. End of quote.

And when he mentioned the benefit of the sea with ships, he mentioned from its benefit what is more general than that. He said: "And what Allah has sent down" which has complete greatness "from the sky" meaning: its direction by attracting the clouds to it. And when what descends from it is of various kinds, and the context is for appealing to remove the disagreement, he mentioned what is the cause of life. He said: "from water, and He brought the earth to life with it" by what grows from it. And when the bringing to life encompasses the time following death, he negated the neighbor. He said: "after its death" by its absence. And when he mentioned the life of the earth with water, he indicated that the life of every living being is by it. He said: "And He spread" from spreading, which is the scattering of numerous individuals in different directions "in it" with greenery "from every creature" from the creeping, which is the movement with the soul. Al-Harali said: The Most High obscured the matter of creation and difference and the process, so He did not attribute it to any of His names that would clarify it. He attributed the sending down of water from the sky to His great name, which is Allah, for the position of the manifestation of dominance over creation in the flow of the provisions of water and its renewal time after time, unlike the continuous nature of what is obscured from the creation of the heavens and the earth, which is permanent in a state and the difference of night and day that is continuous in one direction and the process of the past ship according to its customary rule. So He manifested His name in what testifies to their necessity for Him in every year, so they may turn in worship towards the high place from which the water descends, thus transferring them from the worship of what is on the earth to the worship of "Is it safe for you from Him who is in the heaven that He should cause the earth to swallow you?" [Al-Mulk: 16] "And he, blessings and peace be upon him, said to the nation: 'Where is Allah?' She said: 'In the heaven.' He said: 'Free her, for she is a believer.'" Therefore, the least of faith is the turning towards the worship of Him who is in the heaven, ascending to the high status on the Throne to the unseen of the existent in the secrets of the hearts. Thus, in this introduction, there is a direction for creation to the God who sends down water from the sky, which is Allah, who has no partner with Him, so that this would be a prelude to the oneness of God. For this reason, the Most High mentioned the verse of divinity, which is the bringing to life, and life is every emergence from the inanimate, for the meaning of life in reality is completeness in the deficient. The vibrating is alive in addition to the inanimate, ascending to what is above that from the ranks of life, such as the life of animals and the creatures of the earth. Therefore, the Most High mentioned the two types of bringing to life in meaning, and He manifested the name with the earth for its manifestation in the animal. He manifested where it was hidden from creation, and He did not mention it where it is apparent to creation. He alerted them to the two considerations: the sending down of water, from which they have drink and from which there are trees, and by it is the life of the animal and from it is their pasture.

And when He, glorified and exalted is He, mentioned what is the cause for the vegetation caused by water, He mentioned what is the cause for the clouds, the cause for the rain, and the cause for life. So He, exalted is He, said: ﴿And the turning of the winds﴾, meaning: sometimes a pouring, at other times a retreat, and at times from the north and at times from the south. And the turning is the execution of what is turned according to the ruling upon it. The wind is the moving of the air in the regions. ﴿And the clouds﴾, which are the accumulated ones in the direction of the high from a substance between water and the air that is withdrawn in the atmosphere. ﴿Subjugated﴾, meaning: by it, from the subjugation, which is the execution of a thing according to the purpose for which it was subjugated. ﴿Between the heaven and the earth﴾, it does not descend towards the lower direction despite its heaviness due to carrying the vapor of water, just as the remaining celestial bodies descend where there is no tangible holder for them, nor does it disperse even though nature necessitates one of three: the dense necessitates descent, the light necessitates ascent, and the intermediate necessitates dispersion. ﴿For signs﴾. And Al-Harali said: When He, exalted is He, mentioned the higher and the lower, and the rising of the night and the day from both sides, and the sending down of water, He mentioned what fills what is between that from the winds and the clouds, which is what is between an air movement to a water illumination, and what is required from that of its bright beginnings, such as its lightning and the totality of its events. Thus, in this discourse, there is sufficiency with principles from the foundations of consideration. He mentioned the heaven and the earth and the horizons and what is between them from the winds and the clouds and the sent down water, which is the essence of creation in their immediate world, to make that a sign of a high matter beyond it, and every aspect of it to be a sign of a matter from the matter of Allah, so that the heaven becomes a sign of the high matter of Allah, and it is higher than the highest, and the earth becomes a sign of the hidden matter of Allah, and it is more hidden than the hidden, and the difference between the night and the day becomes a sign of the light of its appearance and the darkness of its absence from the matter beyond the matter of the night and the fire. And what has been sent down from water to revive the earth and create the animal is a sign of what descends from the light of His knowledge upon the hearts, so they live by it a life that is the life of the apparent, a sign upon Him. And the turning of the winds and the subjugated clouds between the heaven and the earth are signs upon the turning of what is between the earth of the servant, which is his apparent, and his heaven, which is his hidden. And the subjugation of some to others is to be a sign of the exaltation of Allah over His high heavens in the senses and over the heaven of the exalted hearts in the consciousness. So, for all of that, He, exalted is He, made these types of considerations ﴿For signs for a people﴾, and they are those who stand firmly in the matter. So there is an indication that this cannot be attained by one who is in the age of people until his nature grows and the virtue of his mind reaches the point of being among the people who stand in consideration, standing like those who are alert in the affairs of the world. Because the Arabs recognized that its usage among the people is for the sake of assistance and strength until they say: a people or women, in contrast between the two meanings. And He, exalted is He, mentioned the mind, which is a light from His light, guidance for whoever establishes it from the limit of the fluctuation of people's conditions to be illuminated by His light in the reading of the letters of His wise Book, which He wrote with His hand and enriched the unlettered with the reading of what was written for them instead of the reading of the book of what was written by creation - it has ended; so He said: ﴿They understand﴾, meaning: they know that the one who turns (p-299) these matters in these different qualities and precise aspects is an active chooser, and He is capable of what is observed from reviving the earth and others that are greater than it, such as resurrecting the dead and others that He wills. And that He, with all of that, is one, having no partner, whom the wise among the people oppose, knowing that through that, they do not take rivals besides Him, nor do they lean away from His high side to others. And this verse encompasses all that Al-Bayhaqi transmitted in the Book of Names and Attributes from Al-Halimi that it is among what must be believed in Allah, glorified and exalted is He, which is five things: the first is His affirmation, glorified and exalted is He, so that the separation from denial occurs through it; the second is His oneness, so that the purity from polytheism occurs through it - and these two are from His saying: ﴿And your God is one God﴾ [Al-Baqarah: 163]; the third is the affirmation that He is neither a substance nor an accident, so that the purity from likening occurs through it - and this is from His saying: ﴿There is no deity except Him﴾ [Al-Baqarah: 163] because whoever does not have another to take his place has no likeness; the fourth is the affirmation that the existence of everything besides Him was by His creation of it and His invention of it, so that the purity from the saying of those who speak of cause and effect occurs through it - and this is from His saying: ﴿The Most Gracious, the Most Merciful﴾ [Al-Baqarah: 163] ﴿Indeed, in the creation of the heavens and the earth﴾; and the fifth is that He is the disposer of what He has created and the one who turns it as He wills, so that the purity from the saying of those who speak of nature or the management of the stars or the management of the angels occurs through it - and this is from His saying: ﴿And what Allah has sent down from the heaven of water﴾ to its end. Al-Bayhaqi said: The names of Allah, glorified and exalted is He, which have come in the Book and the Sunnah, and upon which the scholars have agreed to call Him by them, are divided between the five beliefs. So let each one of them be associated with some of them, and there may be some of them that can be associated with two meanings and enter into two or more categories. It has ended. And the reason for the abundance of evidence is that the minds of people are varied. So He, glorified and exalted is He, made the world, which is the existing entities, a totality of what is other than Him, indicative of His existence and His action by choice into two sections: one section that can be perceived by the apparent senses and is called in the custom of the people of the Shari'ah testimony, creation, and dominion; and a section that cannot be perceived by the apparent senses and is called the unseen, the command, and the kingdom. The first is perceived by the generality of people, and the second is perceived by those of understanding whose minds are free from doubt and whispers. So Allah (p-301) glorified and exalted is He, with the perfection of His care, compassion, and mercy, made the world in its two sections encompassing a totality and details from multiple aspects and numerous ways that human powers cannot control, by which His oneness is indicated, some of which are clearer than others, so that all may share in the knowledge, and each one may receive according to what has been prepared for him, except that he be among those whose hearts are sealed, and that is, seeking refuge with Allah, glorified and exalted is He, the wretched one.