And when the focus of the Qur'an is on establishing the four fundamentals: Tawhid, Prophethood, the Hereafter, and Knowledge, and the discussion has been lengthy regarding His - glorified and exalted is He - informing about His commands and prohibitions and actions with His allies and enemies that indicate the completeness of power and knowledge, and He concluded that their partners would not suffice them - He explained this by stating that He is the Lord, none other than Him, in a context that indicates the oneness which is the greatest objective of the Surah, sufficient to demonstrate the arguments for it. And regarding the second objective - which is the resurrection, from which He has completed the clarification of its states with the expression that has been established in minds that it is more intense than the resurrection - with evidence that is concerned with the completeness of power and knowledge, He said: "Indeed, your Lord" meaning: the One who is gracious to you by bringing you into existence from non-existence and managing your interests is "Allah" meaning: the King who has no equal, alone, neither an idol nor anything else. Then He described Him with what confirms that, saying: "Who created the heavens and the earth" meaning: in their vastness and greatness.

And when the disbelievers might say: What is with Him, if He is capable, and you are right in your message, that He does not hasten to bring us the interpretation of it - He clarified that His habit is to be deliberate, even though His command and seizing are like a glance of the eye when He wills it. He said: "In six days" meaning: in their measure. And when the management of this creation is an astonishing matter that minds cannot encompass, and for this reason, Quraysh would say: How can a single God encompass creation! He pointed to His greatness and high status with the tool of distance, saying: "Then He established Himself on the Throne" meaning: He took to managing what He has created and brought into existence, taking a complete, thorough, and independent approach to it, for this is the affair of one who possesses a kingdom and takes to managing it, demonstrating that there is no rival to Him in any of it, and that the address of the people should be according to what they are accustomed to from their kings, so that His greatness - glorified and exalted is He - may settle in their minds. He ingrained in their original natures the negation of any resemblance to Him, and it is said: So-and-so sat on the throne of kingship, even if there is no throne or sitting. And similarly, it is said in the opposite: So-and-so's throne has collapsed, meaning: his honor has departed, his kingdom has been disrupted, and his affairs have become corrupt. This would be a metaphor that does not require attention to the application of composition, and the words are taken at face value, as in their saying for the tall: Tall of stature, and for the generous: Great of ash.

And when - glorified is He - nothing occupies Him from another matter, He began with the management of that which is a sign of it by witnessing it in the covering of the earth with its darkness at one time. So He said, indicating the perfection of His power intended by the statement of being established, by a matter that is witnessed every day due to the abundance of its benefits which He - glorified is He - made by which this existence is organized: ﴿He covers﴾ meaning: His state is established, He covers ﴿the night the day﴾. And Abu Hayyan said: And Hamid ibn Qais read: the night covers - with the opening of the 'ya', the stopping of the 'ghain', the opening of the 'shin', and the rounding of the 'lam'. Thus said Abu Amr al-Dani about him. And Abu al-Fath ibn Jinni said about Hamid: with the night being in the accusative and the day in the nominative. And Ibn Atiyyah said: And Abu al-Fath is more established. And what he said - that Abu al-Fath is more established - is a statement that is not correct, as the rank of Abu Amr al-Dani in reading and knowledge of it, the accuracy of its narrations, and his specialization in it is in a place that no one among the imams of reading can match, let alone the grammarians who are not readers and who have not narrated the reading from anyone nor has anyone narrated the reading from them. This is with the added piety and the verification in transmission and the abundance of the share of the Arabic language. I have seen for him a book on (Kalla) and a book on the idgham of Abu Amr the Great - indicating his knowledge of what the imams of the grammarians and the readers hardly know to the rest of his classifications. And what Abu Amr al-Dani transmitted from Hamid is more possible in terms of meaning; because that is in agreement with the reading of the group since 'the night' in their reading - even if it is in the accusative - is the subject in terms of meaning since the hamzah of transmission or the doubling made it a direct object, and it is not permissible for it to be a second object in terms of meaning; because the two accusatives have been transgressed by the verb and one of them is the subject in terms of meaning. Thus, it is necessary that the first of them be as that was necessary in: I made Zayd own 'Amr, as the order of precedence is the clarifier that it is the subject in terms of meaning as it was necessary in: Musa struck 'Isa. This is concluded. And when He - glorified is He - informed that the night covers the day, it indicated that the day likewise by His saying clarifying the state of the night ﴿It seeks it﴾ meaning: the night pulls and seeks the day always with a request ﴿swiftly﴾ meaning: very quickly to cover the night. And this is because a thing is not sought except after its existence. And when the day exists, it is covering the night, because they are opposites; the existence of one of them wipes out the existence of the other. And He - glorified is He - began by mentioning the night because its covering is the first occurrence after the completion of creation, and their movement is through the movement of the Throne. And for this, He connected them to it, and it is the most intense of movements in speed and the most complete in intensity. And for the sun, there are two types of movement: one of them according to its essence is completed by cutting through all the degrees in all the heavens, and because of it, the year occurs. And the second according to the movement of the greatest heaven is completed in the day with its night. And the night and the day only occur because of the movement of the outermost heaven which is called the Throne, not because of the movement of the two luminous bodies. And Ibn Jinni permitted that ﴿It seeks it﴾ be a state of the day in the reading of the group even if it is an object, meaning: the state of the day seeking the night swiftly to cover it, and that it be a state of both of them together because each one of them is seeking the other. And with this, what he said in the reading of Hamid is organized, for each one of them would be covering the other. He said in his book: (The accountable in the rare readings): And the aspect of the correctness of the two readings and the meeting of their meanings is that the night and the day alternate, and each one of them, even if it removes its companion, its companion also removes it. And each one of them - on this - is a subject even if it is an object, and an object even if it is a subject, on the condition that the apparent in the hastening here is only the day because it, with its brightness and rising, shows a greater effect in the hastening than the night.

And when he mentioned the two great lights, he followed them with the verse of each, saying: ﴿And the sun and the moon and the stars﴾ meaning: He created them, or each of them covers the other, what is his sign while all are ﴿subdued﴾ meaning: for movement and others ﴿by His command﴾ and it is: His will and His words. The angels lead them as it has been narrated that Allah has angels who drive the sun and the moon.

And when it was established that all that we see of beings is His creation, and what we know of meanings is His command, - it resulted - certainly - in His saying ﴿Indeed, to Him﴾ meaning: alone, and He advanced the caused over the cause as is required by the ruling - from the tangible to the rational, saying: ﴿Creation﴾ and it is what was from existence by causation, growth, and development. Al-Razi said: Everything that is a body or corporeal is specified by a certain measure, so it is from the realm of creation. The realm of creation is by His subjugation, and the realm of command is by His management, and the dominance of the spiritual over the corporeal by His decree. ﴿And the command﴾ is what was from that, an extraction from non-existence without causation, like the soul, and what was preservation and management by words (p-418) like religions and all that observes the guardianship. Al-Razi said: Everything that is free from volume and measure is from the realm of command, and he counted the angels among the realm of command. Thus, this certainly resulted in His saying in a manner of praise that causes necks to bow and heights of horizons to fall short: ﴿Blessed﴾ meaning: He has established a stability that is not the stability of reality other than it, along with prosperity, blessings, and the abundance of virtuous effects and noble results ﴿Allah﴾ meaning: the Lord of glory and honor.

And when it indicated that He deserves this praise for His essence, it indicated that He deserves it for His attributes, saying: ﴿Lord of the worlds﴾ meaning: the Originator of all that and its nurturer, creating and directing by His command. In the sixth part of (Benefits of the Rescuer), it is narrated from Sufyan ibn Uyaynah that he said: What does this creature say - meaning: Bishr al-Marisi? They said: O Abu Muhammad! He claims that the Quran is created. He said: He lied. Allah - exalted and glorified is He - said: ﴿Indeed, to Him belongs creation and command﴾ so creation is the creation of Allah, and the command is the Quran. This has ended. And this which he explained is what the verse can imply, that the command is what is meant by His saying: ﴿By His command﴾ which is the will and the words, along with the possibility of what has been presented.