Surah Ar-Rum: (23) And among His signs is your sleep...

When mention was made of some necessary contingent matters (like the variation in characteristics), which include sleep at night and striving for sustenance during the day, two necessary matters and two contingent matters were mentioned. In this verse, there are several issues:

Issue 1: The meaning of "{Your sleep by night and day}"

It is said that it means sleeping by night and sleeping by day (the midday nap/siesta). Then He said, "{and your seeking [of sustenance]}"—meaning in both times, as a person often earns at night.

Alternatively, it means: your sleep by night and your seeking [of sustenance] by day. Thus, one is mentioned for the other. Other verses support this:

• Allah says: "{And We made the night and the day two signs, then We erased the sign of the night...}" (Al-Isra: 12).
• And: "{And We made the night a covering, * And We made the day a time for livelihood}" (An-Naba: 10, 11).

The structure would then be: And among His signs are your sleep and your seeking [of sustenance] by night and day out of His bounty.

The deferral of mentioning "seeking" (ابتغاء) and its association in the wording with an action (sleep) is an indication that the servant should not attribute sustenance to their own effort or skill, but rather see it all as coming from the bounty of their Lord. This is why "seeking" is often coupled with "bounty" in many places, such as:

• "{And when the prayer is finished, then spread throughout the land and seek [some] of the bounty of Allah}" (Al-Jumu'ah: 10).
• "{and that you may seek [some] of His bounty}" (An-Nahl: 14).

Issue 2: Prioritizing Sleep over Seeking Sustenance

Sleep at night was mentioned before seeking sustenance during the day because rest is desired for its own sake, whereas seeking is only done out of necessity. Thus, only one who is in immediate need or fears the future exerts effort.

Issue 3: The Audience Addressed

He said, "{for a people who use reason * [and] who listen}," whereas previously He said, "{for a people who reflect}" and "{for the worlds}."

We say: Sleep at night and seeking from His bounty might be assumed by the ignorant or heedless to be mere animalistic instincts, so their status as blessings from Allah is not apparent to everyone. Therefore, He did not say they are signs "for the worlds."

Furthermore, the first two signs (variation in tongues and colors) are necessary attributes that remain as long as humanity exists. Sleep and seeking are contingent matters that cease at certain times (when one is awake or has attained sustenance). Thus, the former were made general signs, while the latter required a specific audience.

As for saying "{for a people who reflect}": Know that some matters are known without reflection, some require mere thought, and some cannot be grasped through thought alone but require a stopping point (a guide) to halt at and a guide to direct one to them, so that one understands when hearing from that guide. Some matters require sensory examples, like geometric shapes.

However, the creation of pairs (male/female) is not naturally assumed by anyone unless their thought is stagnant. If they reflect, they realize that creation is a sign. As for sleep and seeking, many might assume these are simply the actions of creatures, and they might require a guide without deep reflection. Therefore, He said, "{for a people who listen}," who pay attention to the words of the guide.

{7 < And among His signs is that He shows you lightning, out of fear and hope, and sends down water from the sky and thereby revives the earth after its death. Indeed, in that are signs for a people who use reason. > 7 !}