Commentary on Tafsir al-Jalalayn: ((He created the heavens and the earth with the truth)) is connected to the verb "created." ((He wraps)) means He causes ((the night to enter into the day)) so it increases, and ((He wraps the day)) means He causes it to enter into ((the night)) so it increases.

And His saying: "

with the truth

بالحق

connected to

Created.

خلق

" means that His creation of them is with the truth. The truth means that He created them truly, with no creator of them other than Him. This is one meaning. The second meaning of "with the truth" is for the sake of the truth, not in vain, as He the Exalted said: The heavens or the sky? And He the Exalted said: And Allah Mighty and Majestic has spoken the truth, for in the creation of the heavens and the earth there is truth that is apparent. Through them, Allah Mighty and Majestic is known, and His cosmic signs and His legislative signs become manifest. Through them, creation lives. We cannot in this gathering encompass all the truth in the creation of the heavens and the earth. The author said: "

He wraps

يُكَوِّر

causes to enter " There is no doubt that Allah causes the night to enter into the day and causes the day to enter into the night, as in other verses. But does the meaning of "wrapping" here imply insertion, such that He causes the day to enter into the night so it lengthens, and He causes the day to enter into the night so it lengthens? [As written] The apparent meaning of the word rejects that, because Allah said: and "wrapping" is rolling. "Wrapping" is rolling, and from this comes the "kawr" of the turban, meaning its winding; its windings are called "akwar." So means He rolls the night over the day. This resembles His saying the Exalted: And if this is the apparent meaning of the word, then it is obligatory that we take the word by its apparent meaning, because the apparent meaning is what comes to the mind of the listener. If someone says: Why do you not make the matter as the author said, so that we interpret the Qur'an by the Qur'an, and make mean We say: This is not correct, for two reasons. The first reason is that it contradicts the apparent meaning of the word, correct? And what is the apparent meaning of ? It rolls and folds. And secondly, it misses the meaning derived from the word . As for the meaning derived from insertion, that is known from the other verses. So at that time, we benefit from a new benefit other than the benefit of insertion. {May Allah have mercy on you} Is it clear, everyone? Good. As for His the Exalted causing the day to enter into the night and the night to enter into the day, that is a known thing, and other verses indicate it. He said: " it increases

made subject the sun and the moon

وسخر الشمس والقمر

[Ar-Ra'd 13:2]

He subjected them " Subjecting {May Allah have mercy on you} means subduing. So He subjected them for what? For the benefit of the servants, as indicated by His saying the Exalted: So the subduing here is for the benefit of the servants. The sun and the moon are well-known and do not need definition. If we wanted to define them as the astronomers define them, we would add to their obscurity. If we said: The sun is a fiery, blazing mass, and so on as they said, people would wonder: What is the sun? Where is it? A mass? The moon is also a solid, cold, dark rocky mass, and so on as they said, and the mind would go in every direction. But if we say: The sun is what we see as the sign of the day, and the moon is the sign of the night, each one knows them, it is clearer than anything. He subjected them in their running and in the difference of this running. So their revolving around the earth and their differing in length and shortness is undoubtedly for the benefit of the servants. From where? From the sun and the moon. meaning it moves in its orbit. The orbit is the circular thing, and they revolve with a clear circularity, but it differs according to the night and the day. And His saying: means until a term, i.e., a limit. means for a specific, named limit from whom? From Allah Mighty and Majestic. And this is a specified term. The author said: The Day of Resurrection. And the evidence for that is His saying the Exalted: until He said: And when will this be? On the Day of Resurrection, as He the Exalted said: So these two run until the Day of Resurrection. And when the Day of Resurrection comes, the need of people for them will cease, and it will cease...
is a particle of introduction and comes for attention. And His saying: refers back to Allah Mighty and Majestic. And The author said: " The One who prevails over His affairs and takes revenge upon His enemies " And this is one of the meanings of might that Allah has affirmed for Himself. It has previously been mentioned that it has a second and third meaning: the might of decree and the might of refraining, in addition to the might of overpowering. So Allah Glorified and Exalted is described with complete might. He the Exalted said: Say, Is He not So all types of might are affirmed for Allah Glorified and Exalted. And His saying: is an intensive form from "ghafar" (forgiveness) or a relational form. And "ghafar" or "ghufuran" is covering the sin and passing over it. It is not sufficient for us to say that forgiveness or pardon is passing over the sin, because the meaning derived from it rejects that. Forgiveness is derived from "mighfar," and the "mighfar" is something placed on the head to protect it from the arrows of enemies. So in this "mighfar" there is covering and what? Protection. And for this reason, we say in the meaning of "al-Ghafar" (The Forgiver): He is the One who forgives the sin, i.e., the One who covers the sin and passes over it.