And when he mentioned the two signs, he mentioned what they are. He said: ﴿And He is the One who made the night﴾, meaning the sign of it is the moon, ﴿and the day﴾, the sign of it is the sun, ﴿as a succession﴾, meaning having a known state in the difference, so this comes after that, with the opposite of what it has of attributes, and it takes its place in many of the intended matters and the estimated things. And he knows the extent of tolerance in it. Whoever misses something of this, he compensates for it in that; Ibn Jarir said: And the Arabs say: This succeeded from such and such a succession, and that is when something comes in place of something that has gone before it.

And in the dictionary, it is stated that the succession and the succession - with the kasra - means the differing one. Based on this, the estimation would be: He made them differing in light and darkness, in heat and cold, and other than that from the rulings. And Al-Razi said in Al-Lawa'ih: It is said: The matter between them is a succession, meaning a turn, each one succeeding his companion. And the people are a succession, meaning differing.

And when the one who does not benefit from something is like the one who is deprived of that thing, he specified the making with the gathered fruit and said: ﴿For whoever desires to remember﴾, meaning he obtains remembrance, even if in the slightest ways - by what is indicated by the idgham in the reading of the congregation with the opening of the dhāl and the two kāfs being emphasized, for what his mind indicates that the change in this great state cannot be without a changer who is capable, mighty in power, and chosen. Thus, his remembrance leads him to faith if he is ungrateful. And the reading of Hamzah with the lightening of the mention indicates that what they both indicate from the completeness of power and the comprehensiveness of the knowledge that certainly indicates the oneness to the utmost of clarity does not require thought, rather it occurs with the slightest attention. ﴿Or desires gratitude﴾, meaning great and profound gratitude for the blessings of Allah, so that his will carries him towards gratitude if he is a believer, because of what his Lord has bestowed upon him from bringing each of them after the arrival of the other to gather its fruits. And if He had made one of them permanent, the interests of the Hereafter would have been missed, and boredom would have occurred with it, and weariness from it, and slackness in the matters estimated by the times, and laziness and a decline in determination, which is only stirred by the entrance of another time, and other than that from the matters that the Most High, the Great, has decreed.