ٱللَّهُ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا … ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ قَرَارًا وَٱلسَّمَآءَ بِنَآءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ
"It is God who made the night for you to rest in, and the day giving light… It is He who made the earth for you a place to stay and the sky a building, and who gave you form and made your forms beautiful."
وَٱلنَّهَارَ مُبْصِرًا — "He made the day seeing". The lexicographers count this usage a figure: it is not the day that sees, but the one who sees in the day. Transfers of this kind (isnād majāzī) are common in Arabic and lend the word life.
قَرَارًا and بِنَآء — the earth a place to stay, the sky a building. Both words are architectural: one the floor, the other the structure. The word qarār had also been used of the hereafter in verse 39 (dāru'l-qarār) — the same root, for two abodes.
وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ — taṣwīr: to give form, to shape. The like of it was treated in al-Infiṭār (fī ayyi ṣūratin mā shāʾa rakkabak).
The order is worth recording, and I give it as my own reading: night, day, earth, sky — all of them are outside. And the list comes from the outside inward and ends in the human being's own form. This is one instance of the pairing named at Fuṣṣilat 41/53, āfāq and anfus.