Exegesis of the verse: ((He causes the night to enter into the day, and He causes the day to enter into the night . . . )) .

Then Allah the Exalted said: conversely, the day encroaches upon the night, so the day lengthens and the night shortens. This is an action that none but Allah alone is capable of; He is the One who causes the night to enter into the day and the day to enter into the night. Moreover, this encroachment occurs with wisdom, gradually, coming little by little until it ends and then returns. What do you think would happen if the night jumped from its longest point to its shortest? The system of the universe would be disrupted, the world would be corrupted, and its timings would be ruined. But Allah Mighty and Majestic makes it gradual so that people know their times. Also, based on this gradualness, the change of seasons is established. When the day lengthens, the time the sun is above the surface of the earth lengthens, the weather becomes hot, and the sun’s rays become vertical, making their effect on heat stronger than when they are not vertical. The opposite is the case for winter. Consequently, the time of the seasons results from this encroachment. And from the mercy of Allah Mighty and Majestic is that this seasonal time does not come all at once. What do you think if people moved from the hottest day of the year to the coldest day? It would be a great harm, or the reverse? But the Merciful, Wise Lord brings this about gradually. Who is able to add an hour to the night or an hour to the day? No one is able, even if the entire community, all creation, gathered to add an hour to the night or an hour to the day, they would find no way to do so. And His saying: The word "dead" in both places has two readings: and meaning with emphasis and with lightness. Is the intended meaning of sensory life or spiritual life, or both? The third is the intended meaning, because the wording is suitable for both meanings, and when the wording is suitable for both meanings without conflict between them, it is obligatory to apply it to both. Sensory life has many examples. The human being is created from a drop of fluid, which is dead in the linguistic sense, so it becomes living from an inanimate thing. For this reason, Allah the Exalted said: You were dead in the wombs of your mothers, with no spirits in you, then He breathed into the human being the spirit, so it became living. So means He makes the dead living, as He the Exalted said: Or He brings out a living, growing, moving thing from something that does not grow, which is dead, like bringing out a chick from an egg, for the egg is dead and a living chick comes out of it. So this is sensory death and sensory life. And the spiritual: means the believer from the disbeliever, because the believer is alive with a spiritual life and the disbeliever is dead. The scholar the ignorant person, as He the Exalted said: The first is the scholar and the second is the ignorant. This is sensory and spiritual life. He said: The dead from the living, regarding sensory life, is like the egg from where? From the hen, dead from living, and not? Dead from living? And it may include the dead when it falls from the living, meaning a woman who delivers a dead fetus; it comes out even though this fetus does not move, but it comes out by the power of Allah, Allah Mighty and Majestic drives it until it comes out. Yes? The seed from the tree, the seed does not grow and the tree grows, and this is a special life, a plant life. The spiritual: the believer comes out from the disbeliever, the disbeliever comes out from the believer, and the ignorant comes out from the scholar, is that so? Yes. He said: You give, meaning without recompense, because accounting is only with exchange. If one does not want recompense, he is not held to account, but the one who wants recompense is the one who is held to account, so that it is known whether what he took was in return for what he gave or not. As for the one who does not need recompense or the one who does not take recompense, he is not held to account. So you provide for whom You will without recompense, but He negated the accounting which implies, or whose necessary consequence is, exchange. So Allah Glorified and Exalted is He gives without recompense. And how many are the blessings that Allah has bestowed upon us, but He does not hold us to account; He gives to us from His Glorified and Exalted is He generosity and nobility. And if He commands us to be grateful and we are grateful, this is a second gift. So the human being’s gratitude to his Lord for His blessing is also from His blessing, it is from His blessing. For this reason, the poet said:
If my gratitude is a blessing from Allah, then a blessing like it requires gratitude
So how can the attainment of gratitude be achieved except by His grace, even if the days lengthen and life continues
The meaning of the two verses is clear, meaning that if Allah guides you to be grateful for His blessing, this is a blessing that requires gratitude. So if you are grateful for it, the gratitude requires another gratitude, and if you are grateful for the third, it requires a fourth, and so on. For this reason, he said: How can the attainment of gratitude be achieved except by His grace, even if the days lengthen and life continues. Yes, so he says: meaning You give to whom You will without accounting. Know that the provision of Allah Mighty and Majestic is of two types: provision by which the body is sustained, and provision by which the heart and spirit are sustained. As for the first, it includes the believer and the disbeliever, the righteous and the wicked, the obedient and the corrupt, and even the animals. What is it? The provision by which the body is sustained includes everyone, even the disbeliever is provided for. Does it include the haram? Yes, it includes the haram, even the one who does not eat or drink except haram is provided for by Allah, but it is a provision by which the body is sustained. And the second is that by which the heart and spirit are sustained, and this is specific to the people of faith and knowledge. These are the ones for whom Allah Mighty and Majestic provides what sustains their hearts and spirits. Knowledge, because knowledge is to the heart like water is to the tree; it is not possible for the heart to grow without it. Faith is likewise; it is not possible for the heart to be established and corrected except by faith. And the more the heart increases in faith in Allah, the more it increases in rectitude. So provision is of two types? General and specific. The general is that by which the body is sustained, and the specific is that by which the heart and spirit are sustained. So whoever Allah provides with that by which the heart and spirit are sustained, He has provided him with that by which the body is sustained. But not everyone who is provided with that by which the body is sustained is provided with that by which the heart and spirit are sustained. He said: The word: We say in it what has been mentioned before, meaning what Your wisdom has decreed that You provide for him. The causes of provision are many: either movement from the human being or support from Allah. And movement also does not benefit except with support from Allah. But sometimes a person is provided for without earning, without work, such as when a relative dies and he inherits from him, or he goes out to the wilderness and gathers firewood, even though this is a type of work. And sometimes it is necessary to practice work and trade, and all of this is among the causes of provision. Indeed, among the causes of provision is the mindfulness of Allah. And the meaning of mindfulness of Allah is not that a person confines himself to the mosque and worships. Mindfulness of Allah is broader than that. The one who strives for the orphan and the poor, who goes and seeks provision for them and takes care of them, the Messenger (peace and blessings be upon him) said: So is this a religion or not? Striving for the orphan and the poor, going in the land of Allah to seek for these orphans and the poor, and everyone who does not earn is poor, even if he is from your children, even if you are rich, and this child does not earn, so he is poor. So if you strive for him, you are like the one who fights in the path of Allah. And I think he said like the one who fasts and does not break his fast, and like the one who stands in prayer and does not sit. So the mindfulness of Allah is not that a person confines himself to the mosques. The mindfulness of Allah is that he performs the obedience of Allah, whatever its type, even seeking provision for those whose assistance is obligatory upon you is considered from the mindfulness of Allah Mighty and Majestic. We take the benefits: