And when there is nothing from mercy more profound or more indicative of power than conveying some of the Creator's attributes to the created, a type of conveying so that they may embody it according to what they can from it, and thus attain eternal life and everlasting happiness. He said: ﴿He taught the Qur'an﴾, meaning the visible, witnessed by writing and recited [heard], encompassing all good, distinguishing between every confusion. And it was necessary [to conclude] that no one knows the heard, for it is an attribute of Him, and His attributes in greatness are like His essence, and His essence is pure unseen, for creation is too insignificant to encompass Him with knowledge. "And where is the Pleiades from the hand of the one who reaches?" So, the teaching of the Qur'an indicates that He is capable of teaching whom He wills. ﴿And He taught Adam the names all of them﴾ [Al-Baqarah: 31]. It is not hidden what is in His precedence over all blessings, for the greatest of blessings is the blessing of religion, which is followed by the blessing of this world and the Hereafter. It is the highest rank, for it is the peak of the heavenly books, their foundation, their proof, and the expression upon them. Its benefit is the conveyance to the seat of truth that is advanced, for it clarifies what pleases Allah to be acted upon and what displeases Him to be avoided.

Imam Ja'far ibn al-Zubayr said: It is known that the glorious Book, although all of its verses are miraculous and its chapters are decisive in the grandeur of composition and the excellence of arrangement, some of them are clearer than others in demonstrating their miracle, the manifestation of their eloquence, and their brevity. Do you not see how quickly minds grasp the eloquence of verses and chapters from the very first moment without much contemplation, like His saying, the Exalted: "And it was said, O earth, swallow your water, and O heaven, cease" [Hud: 44] and His saying: "So proclaim what you are commanded and turn away from the polytheists" [Al-Hijr: 94]? No one halts at their remarkable miracle except one whom Allah has sealed his heart or has closed the door of understanding for him. How then can he enter and knock at it? And the chapter of Al-Qamar is of this type. Do you not see the brevity of the stories in it while still encompassing their aspects and fulfilling their purposes? And what occurs with each story of admonition, warning, and clarification? If I had not intended to comment on what I based on the arrangement of the chapters, I would have clarified what I referred to regarding what I have not been preceded in. Perhaps Allah, glorified and exalted is He, will facilitate that in what is at hand of interpretation, may Allah benefit through it and ease it. When this chapter encompasses what we mentioned and the great mercy is evident in the repetition of the stories and the accompanying admonitions, and the proof of Allah against creation becomes manifest, this is one of His greatest graces, glorified and exalted is He, for whoever He facilitates to reflect upon the Quran and grants him success in understanding it and considering it. He, glorified and exalted is He, followed that with a reminder of this blessing, saying, blessed and exalted is He: "The Most Merciful" [Ar-Rahman: 1] "Taught the Quran" "Created man" [Ar-Rahman: 3] "Taught him eloquence" [Ar-Rahman: 4]. He specifically chose this name from His beautiful names as a sign of His mercy with the Book and His great kindness through it. "And if you count the favor of Allah, you will not be able to enumerate it" [An-Nahl: 18]. Then it has been established that the chapter of Al-Qamar is a warning, and from where do the servants have this beautiful grace and this great forbearance until they are returned to the expounding of the indications and the clarification of the proofs if it becomes difficult for them to increase in eloquence? So, Allah informed that this is a mercy, saying: "The Most Merciful" [Ar-Rahman: 1] "Taught the Quran". Then when you contemplate the chapter of Al-Qamar, you find its address and warning specific to the children of Adam, rather, only to the polytheists of the Arabs among them. The chapter of Al-Qamar was followed by the chapter of Ar-Rahman as a reminder to both species and a warning to them, and a confirmation for both kinds regarding what He, glorified and exalted is He, has placed in the world of wonders and clear proofs. The confirmation and reminder are repeated in it with His saying: "So which of the favors of your Lord would you deny?" [Ar-Rahman: 13], addressing both kinds and warning both species. Thus, its connection to the chapter of Al-Qamar is made very clear.