Al-Furqan: (61-62) Blessed is He Who made...

Know that when the disbelievers were described as showing extreme aversion to prostration, the Almighty mentioned what, if they reflected upon it, would lead them to recognize the obligation of prostration and servitude to the Most Merciful.

He said: {تبارك الذى جعل فى السماء بروجا} (Blessed is He Who has placed in the heaven constellations/mansions).

• Tabāraka (Blessed): We have previously discussed this term.
• Al-Burūj (Constellations/Mansions): These are the stations of the moving celestial bodies (planets), which are well-known. They are named Burūj because they are like high palaces (quṣūr ‘āliyah) for these stars, just as mansions are for their inhabitants. The derivation of Burūj is from tabarruj (display/prominence) due to their visibility.
• There is another opinion from Ibn Abbas (may Allah be pleased with him) that Al-Burūj refers to the great stars, but the first interpretation is preferable due to the subsequent phrase: {وجعل فيها} (and placed therein).
• If it is asked: Why can the pronoun hā (therein) not refer back to As-Samā’ (the heaven) instead of Al-Burūj? We reply that since Al-Burūj are closer, referring the pronoun back to them is more appropriate.

{والسراج الشمس} (and the sun as a lamp): This is based on the verse: {وجعل الشمس سراجا} (And made the sun a shining lamp) (Noah: 16).

• It is also recited as {سرجا} (a lamp). This refers to the sun and the major stars within those mansions.
• Al-Hasan and Al-A‘mash recited: {سراجا وقمرا منيرا} (a lamp and an illuminating moon), where munīran (illuminating) is an adjective derived from laylah qamrā’ (a moonlit night), as if saying: "and a moon that illuminates the nights." Since nights become moonlit because of the moon, the adjective is attributed to it. It is also plausible that qamar (moon) is used here in the sense of qamr (the source of illumination), similar to how rushd (guidance) can mean ar-rushd (the guidance), or ‘Arab (Arabs) can mean al-‘Arab (the Arabs).

Regarding {خلفة} (succession/alternation), there are two opinions:

1. First Opinion: It signifies that the two things (day and night) are structured such that one follows the other. It is said that khilfah or ikhtilāf exists between two things if they differ greatly. Thus, {جعل اليل والنهار خلفة} means He made them possess succession, meaning one follows the other in sequence. Ibn Abbas (may Allah be pleased with him) said that each one is made to succeed the other in what needs to be done; whoever falls short in an act during one, completes it in the other. Anas ibn Malik narrated that the Prophet (peace be upon him) said to Umar ibn Al-Khattab, who missed reciting the Qur'an at night: "O Ibn Al-Khattab, Allah has revealed a verse concerning you," and recited: {وهو الذى جعل اليل والنهار خلفة لمن أراد أن يذكر} (And He it is Who made the night and the day a succession for those who wish to remember). [Meaning:] What you miss of voluntary acts (nawāfil) during the night, make them up during the day, and what you miss during the day, make it up during the night.
2. Second Opinion: This is the view of Mujahid, Qatadah, and Al-Kisa’i. They state that when two things differ, they are called khalfān. Therefore, {خلفة} means they are different: this one is black, and that one is white; this one is long, and that one is short. The first opinion is closer [to the intended meaning].

As for the phrase {أن يذكر} (to remember/take heed):

• The general reading (Qurrā’) is with the shaddah (tashdīd: {لِّيَذَّكَّرَ}), while Hamzah reads it with takhfīf (lightening: {لِيَذَّكَّرَ}). Ubayy ibn Ka‘b recited it as {يَتَذَكَّرُ} (to be mindful).
• The meaning is that the observer should look at their alternation and realize that their transition from one state to another (and their change) necessitates an agent who transfers and changes them.
• The phrase {أن يذكر} refers back to all the preceding blessings. The Almighty clarified that those who said, "Who is the Most Merciful?"—if they reflected upon these blessings and remembered them—they would deduce His immense power from them, and the grateful would thank Him for the blessings in both (night and day), such as finding repose at night and engaging in activity during the day, as He said: {ومن رحمته جعل لكم اليل والنهار لتسكنوا فيه ولتبتغوا من فضله} (And of His mercy He made for you the night and the day, that you may rest therein and [that] you may seek of His bounty) (Al-Qasas: 73).
• Alternatively, they are for the times of those who remember and are grateful; whoever misses an act of worship during one, performs it in the other.
• Ash-Shakūr (The Most Appreciative) is the maṣdar (verbal noun) of shakara (to thank), meaning yashkur shukūran.

{وعباد الرحمان} (And the servants of the Most Merciful):

{الذين يمشون على الا رض هونا} (those who walk upon the earth humbly): Hawnan means with tranquility and modesty, without arrogance or haughtiness.

{وإذا خاطبهم الجاهلون قالوا سلاما} (And when the ignorant address them, they say, "Peace"): They respond to foolish talk or insults with words of peace, avoiding confrontation and responding to ignorance with forbearance.

{والذين يبيتون لربهم سجدا وقياما} (And those who spend the night prostrating to their Lord and standing [in prayer]): They dedicate their nights to worship, alternating between sujūd (prostration) and qiyām (standing in prayer).

{والذين يقولون ربنا اصرف عنا عذاب جهنم إن عذابها كان غراما} (And those who say, "Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever a lasting affliction."): They constantly supplicate for protection from Hellfire, recognizing that its punishment is inescapable and permanent (ghurāman).

{إنها سآءت مستقرا ومقاما} (Indeed, it is evil as a settlement and a residence.): It is an evil place to settle permanently or temporarily.

{والذين إذآ أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما} (And those who, when they spend [in charity], are neither wasteful nor stingy but [instead] are moderate between that.): In their spending, they avoid extravagance (isrāf) and extreme stinginess (iqtār), maintaining a balanced middle path (qawāman).