And when the succession of night and day is a clear sign of power and manifests in the blessing, it was said, returning the last part to the first, and reminding of the blessing and the perfection of power. This is because the night conceals them in a way that is subtle and secret. Thus, it is the greatest of them in that matter, because the movement of the day is apparent due to its brightness, unlike the night, which is the place of its withdrawal. Therefore, it is more indicative of power. "And the night" refers to the night of departure. "When it moves" means it passes away just as the night of this world and the darkness of its oppression passes away, and it is succeeded by dawn. In it, those who return to Allah are moving back to their homes after laying down their burdens. [And the last part of the oath has returned to the first.] Ibn Kathir and Ya'qub affirmed the 'ya' in "moves," while the others omitted it. The reason for its omission was asked about by Al-Mu'arraj to Al-Akhfash, who said: 'Serve me for a year.' So he asked him after a year, and he said: 'The night moves in it but does not move.' Thus, he adjusted it from its meaning, and it became necessary to adjust it from its wording, just as He, the Most High, said: "And your mother was not a harlot" [Maryam: 28]. For when he adjusted from "harlot," his wording was adjusted, and he did not say: "harlotry." - This is the end. And it refers back to the wording, while it is necessary to respond to the narrations of affirmation. The wisdom in it - and Allah knows best - is from the perspective of the one moving and what occurs in the movement. As for the perspective of the one moving, their division on the night of departure into those who stay and those returning to their land is indicated by the omission, urging that due to its greatness in the paths. Thus, the night of their connection was all that passed, as they take advantage of its presence and enjoy its length from those scenes, places of worship, and sanctuaries. And as for the returning ones, it is affirmed that the night moved entirely away from them, returning to their homes in what was revealed of their day. And as for the perspective of what occurred in the movement, it is to indicate its length at one time and its shortness at another. The omission indicates the shortness, and the affirmation indicates the length, based on what occurred from the completeness of its movement and what occurred for those moving in it from the standing of the description of the ancients before the All-Knowing King, as the Imam Taqi al-Din Ibn Daqiq al-Eid, may Allah have mercy on him, said, referring to this: How many nights have we reached you in movement We do not know drowsiness nor do we rest. The verses mentioned about him in Al-Muzzammil indicate that the night has been divided into long and short, and the one moving in it into one who is present and one who is traveling. Thus, the difference in that and in all the individuals of the oath indicates that its doer is capable, chosen, and one who prevails. Therefore, He followed it with the indication of the overpowering of the overpowering and the subjugation of the mighty. As for "a harlot," its wisdom was mentioned in Maryam.