And when he mentioned the verse of the day, he followed it with the verse of the night. He said: ﴿And the moon﴾; and its meaning in the reading of Ibn Kathir, Nafi, and Abu Amr, and a narration from Ya'qub, is with the raising: it runs to a place of rest for it. The others read it with the lowering, indicating the greatness of this running, due to its speed in covering in a month what the sun covers in a year. Therefore, he weakened the action interpreted by the one who lowered it, and he applied it to the pronoun of 'the moon' so that it would be mentioned twice, indicating the intensity of the care, alerting to the greatness of the action in it. He reiterated the manifestation of greatness, saying - starting anew in the reading of the raising -: ﴿We have decreed it﴾; meaning: we measured it with a great measure; that is, we measured its course, ﴿into stages﴾, twenty-eight. Then it remains hidden for two nights at the completion, and one night for the decrease; it cannot exceed one day. The scholar Abu al-Qasim al-Qushayri said: it moves away from the sun, and it continues to move away until it returns to being a full moon. Then it draws near; and whenever it gets closer to the sun, it increases in itself in decrease, until it vanishes. ﴿Until it returns﴾; meaning: after it was a great full moon, ﴿like a dried twig﴾; from the palm tree; it is the stalk of the cluster, from between its branches to its end; and it is its growth from the palm tree, thinly bent. And it is 'fa'ulun'; the people of language mentioned it in 'the noon'. They said: 'He shaped the garment' as he depicted in it the shapes of the dried twigs. And the interpreters said: it is from 'arija'; meaning: it became crooked. And when its redness takes on a yellowish hue, he said: ﴿the ancient﴾; meaning: the transformer; for the dried twig, when it remains long, becomes like that; it bends, and becomes yellow.