Tafsir of Al-Jathiyah 45:5

(And the alternation of the night and the day) — recited in the genitive case (al-jarr) by implying the preposition fi (in). Abdullah [Ibn Mas'ud] recited it with its mention, and the omission of the preposition while maintaining its grammatical effect (its influence on the case of the noun) has occurred, as in the saying:

When it is said: "Which of the people is the most evil in tribe?" Kulaib pointed with palms and fingers.

What makes the usage here eloquent is the mention of the preposition in the two preceding verses. It was also recited in the nominative case (al-raf’) as an incipient (mubtada’), with its predicate (khabar) being the word "signs" (ayat) that follows. By their "alternation" is meant their succession, or their disparity in length and shortness. It is also said: their alternation lies in the fact that one is light and the other is darkness.

(And what Allah has sent down) — a conjunction to "alternation." (From the sky) — from the direction of height; it is said it refers to the clouds, or the known celestial body, through a type of interpretation. (Of provision) — meaning rain. It is called provision because it is the cause of it; thus, it is a metaphor. Even if it were not interpreted, it would be correct, as it is, in itself, also a provision.

(And brought to life therewith the earth) — by bringing forth from it types of crops, fruits, and vegetation. This causality is a natural order necessitated by wisdom. (After its death) — its dryness and its barrenness of the signs of life, and the absence of the power of growth from it. (And the directing of the winds) — from one direction to another, and from one state to another. Its postponement after the mention of sending down rain, despite its actual existence preceding the rain, is either to signal that it is an independent sign—for if the existential order were observed, one might imagine that the sum of the directing of the winds and the sending down of rain constitutes a single sign—or because the directing of the winds being a sign is not merely because it is the beginning of the creation of rain, but for it and for all other benefits, among which is the driving of ships in the seas. Zayd ibn Ali, Talhah, and Isa recited it as "directing the wind" (tasrif al-rih) in the singular.

(Signs for a people who reason) (5) — in the nominative case as an incipient, its predicate being the preceding prepositional phrase, namely (in the alternation) as you have heard, and the sentence is conjoined to what precedes it.

It is said: "alternation" in the genitive is conjoined to "your creation" (khalqikum), which is preceded by the preposition fi. "Signs" is conjoined to the preceding "signs," which is in the nominative case due to being an incipient. In this, there is the conjunction of two things governed by two different governing agents (amidayn), and some of the people forbid this; they are the majority of the Basrians. Others permit it, and they are the majority of the Kufans. Among them are those who make a distinction, saying: It is permissible in instances like your saying, "In the house is Zayd, and the room [is] ‘Amr," and not permissible in instances like your saying, "Zayd is in the house, and ‘Amr [is in] the room," because in the first, the preposition governed the conjoined noun, so the conjunction took the place of the preposition, whereas in the second, the conjoined noun did not reach the conjunction, so it involved the omission of the preposition without a replacement. The complete discussion of this issue is in its proper place.

It is said: "alternation" is conjoined to the genitive preceding it, and "signs" is the predicate of an omitted incipient, i.e., "They are signs." This was chosen by those who do not permit the conjunction to the objects of two different governors and who hold that omitting the preposition while maintaining its effect—when its mention has preceded—is weak. Abu al-Baqa’ said: "Signs" is in the nominative case as an emphatic affirmation (ta’kid) for the preceding "signs," and they repeat the thing if the speech is prolonged in the sentence for emphasis and reminder. This was rebutted by the claim that this only occurs with the exact replica of what preceded, and the difference in qualities indicates the difference in the qualified, so there is no ground for emphasis. Furthermore, it involves separation between the governed and the conjoined, and between the emphatic and the emphasized; even if permitted, it would be a complication in the eloquence of the Great Quran.

It was read "signs" here in the accusative case (al-nasb) by whoever read it that way there [in the previous verse], so it is the object of an omitted verb, i.e., "I mean signs." It is also said: the conjunction in His saying "and the alternation" conjoins "alternation" to the genitive preceded by fi, and its conjunction to the noun of inna is based on the permissibility of conjoining to the objects of two governors. Abu al-Baqa’ said: It is in the accusative case as emphasis and repetition for the noun of inna, like "Indeed, in your garment is blood, or in Zayd's garment [is] blood," and what is in it has already passed. Some said: It is the noun of an omitted inna, for inna may be omitted while its effect remains. Abu Hayyan mentioned in al-Irtishaf in the discussion of "Indeed, of the best of people, or the best of them, is Zayd ibn Muhammad ibn Yahya al-Zayd," that he opts for the accusative of "the best of them" and the nominative of "Zayd," so the noun of inna is omitted, and "the best of them" is in the accusative due to the omission of inna because of the indication of the mentioned inna. The estimation is: "Indeed, of the best of people is Zayd," and "Indeed, the best of them is Zayd." al-Shatibi acknowledged the derivation of the accusative in the verse upon this, but al-Safaqsi relayed it from Abu al-Baqa’ and refuted it by saying that inna is not omitted. Ibn Hisham said at the end of the fourth chapter of al-Mughni: It is far-fetched, and the apparent [meaning] is that it necessitates the omission of the preposition in "alternation," and in that case, its state is not hidden. All other recitations are narrated here from those from whom they were narrated previously.

The indefinite form of "signs" in the verses is for exaltation in quantity and quality. The meaning is: that the fair-minded among the servants, when they look at the heavens and the earth with the correct look, they know that they are manufactured and that they must have a manufacturer, so they believe in Allah the Exalted and acknowledge Him. When they look at the creation of their own selves and their transformation from one state and condition to another, and at the creation of the types of animals on the face of the earth, their faith increases and they attain certainty, and confusion is dispelled from them. When they look at the rest of the events that renew at every moment, such as the alternation of the night and the day, the descent of rains, the life of the earth after its death, and the directing of the winds—southerly and northerly, intensity and weakness, heat and cold—they reason, and their knowledge is solidified, and their certainty is purified.

This is how it is in al-Kashshaf, and from it, the hidden meaning of the difference in the terminal endings (fawas’il) is known. In al-Kashf, it is mentioned that the essence of it is that it is by way of progression. This agrees with what the Sufis and others hold, that certainty is a special rank in faith. Then, since the axis of both—faith and certainty—and by which we mean the intellect supported by the light of insight, was made by Him for the purity of certainty from the occurrence of doubts in every aspect, there is all goodness in its solidification. In the arrangement of the verses, what was observed in the arrangement of the three ranks was observed: putting forward what is older in existence. It is not necessary that the second sign be greater than the first, nor the third than the second, because of what he mentioned: that the one who unites between the two gazes is certain, and between the three is one who reasons, provided they are as such to achieve this goal. If it is greater from another aspect, there is no harm, for the look into the state of one’s self and what is of its type, then its genus among the rest of humans and animals, due to proximity, repetition, and abundance of number, is more conducive to the absence of doubt and the attainment of certainty. Even if the gaze into the heavens is more perfect in indicating the perfection of power and knowledge, that does not harm, nor is it what is sought here. Then, the look into the aforementioned alternation is more indicative of the solidification of that certainty in that it renews from time to time, and it prompts looking and reflection whenever it renews. This is the truth: the completion of the look into the second compels the look into the first, because the heavens and the earth are among the causes of the formation of living beings in a way. Likewise, the look into the third compels the look into the first two. As for the first, it is clear; as for the second, it is because it is the final cause, so it must be comprehensive. This is very precious speech.

The Imam said regarding the arrangement of these endings: I think the reason is that it was said, "If you are believers, understand these proofs; and if you are not of the believers but are of the seekers of certainty and conviction, understand these proofs; and if you are not of the believers nor of the certain, then at least be of the group of those who reason, and strive in knowing these proofs." It is not hidden that he missed this deep realization and did not choose [the path of] progression, yet it is truly choice-worthy. The difference between what is here and what is in Surah al-Baqarah, namely: "Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the ships which sail through the sea with that which benefits people..." is for stylistic variation (tafannun), and the miraculous speech is full of it. The Imam mentioned regarding this what does not invigorate the listener, so reflect.