Said in the second verse (96) is: فَالِقُ الْإِصْبَاحِ (He is) the One who causes the dawn to break.& The word: فَالِقُ (Faliq) means one who splits, and the word: الْإِصْبَاحِ (al-Isbah) here means the time of morning. Thus, the ex¬pression: فَالِقُ الْإِصْبَاحِ (Faliq al-labah) means one who splits the morning, that is, one who tears the dark layer of darkness apart and brings the morning out. This too is one of those functions of such magnitude that would render the combined powers of all Jinns and human beings and all others to nothing. It does not take much to realize the truth of it. Everyone with a pair of sighted eyes is compelled to concede that the causer and creator of the morning light from the darkness of the night cannot be a human being, or angel, or any other created being, from fact or fiction. Instead of all that, the undeniable truth is that this is the work of that One Being that created the whole universe, a Being beyond human comprehension. Night for Rest is a Blessing After that, it was said: وَجَعَلَ اللَّيْلَ سَكَنًا (And He has made the night for rest). The word: سَکَن (sakan) is a derivation from : سُکُون (sukun). Everything - means, time or place - by having or reaching which one feels peaceful and comfortable is called sakan, therefore, the home of a person has been referred to as sakan in the Holy Qur&an: جَعَلَ لَكُم مِّن بُيُوتِكُمْ سَكَنًا (Allah made for you your home a place to rest - 16:80). This is so because the home of a person, even if it be a hut, is a habitual source of peace and comfort. Therefore, this sentence comes to mean that Allah Ta` ala has made the night a time of peace and comfort for every living being. By saying: فَالِقُ الْإِصْبَاحِ (Faliq al-Isbah: the One who causes the dawn to break) mentioned there were blessings which one benefits from during the light of the day, something that would not be equally possible during the darkness of night. Then, by saying: وَجَعَلَ اللَّيْلَ سَكَنًا (made the night for rest) after that, indication was given that, no doubt the light of the day is a great blessing for human beings trans-acting most of their businesses and chores with its help, but not that bad is the darkness of night, for that too is a big blessing when it helps a person, all tired after a hard day&s work, get the rest needed to go back to work with recovered energy. Otherwise, human nature cannot withstand respite-less labour. Earmarking the darkness of night for comfort is a regular blessing and, certainly, a special demonstration of the irresistibly subjugating power of Allah Ta` ala. Since this blessing comes handy every day without having to ask for it, one hardly bothers to think how great a favour and reward it is. Imagine if everyone were to fix a time of rest with one&s choice, then, someone would be getting ready to sleep at eight in the morning, someone else at twelve noon and there will oth¬ers sleeping at all sorts of odd hours during the day and night. The result would have been that there would have not come a single hour out of the twenty four hours of the night and day when human beings would have not been busy with their business, job or work and plants and factories would have not been working as usual. The inevitable result of such breathless activity would have been that the peace of the sleeping would have been disturbed and equally disadvantaged would have been those working on their jobs. The high decibel of discordant sounds emitting from traffic, factories and workers themselves would have interfered with the peace of the sleeping, and the absence of the sleeping would have affected those working on their jobs. In addition to that, those sleeping would have missed doing things which can be done only when it is time for them to sleep. In short, Allah Jalla Sha&nuhu has, in His great power to subdue, has set upon, not only hu¬man beings but on all living creatures, the weight of sleep in a manner that one is compelled to stop working and go to sleep. With the fall of dusk, birds and beasts and cattle head for their nests, lairs and homes. Man has to stop working as a compulsion and has to start looking towards his place of rest. Silence reigns. Darkness of night becomes an ally of sleep and rest, as light is usually not conducive to sleep. Just imagine what would happen if all governments and peoples of the world joined hands in a global agreement to fix a universal time to sleep. First of all this would have posed too many problems. Then, should all human beings, abiding by a possible agreement, were to sleep at an appointed time, who would have made animals abide by that agreement? If they roamed around scot-free what would have happened to the sleeping human beings and their belongings? Most exalted is the majesty of Allah and great is His power to subdue that He has appointed sleep to descend upon every human being and every living creature at a given time compulsively, and thus, He has saved them from the very need of such international agreements: فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِي (So, blessed be Allah, the Best of creators) (23:14). Solar and Lunar Calendar In the next sentence: وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا (and the sun and the moon for measurement), the word: حُسْبَان (Husban) is a verbal noun and is used to mean to count, measure, calculate or compute. The sense of the verse is that Allah Ta` ala has appointed the rising and setting and the movement of the sun and the moon in a particular measure through which human beings can easily calculate years, months, days, hours, even minutes and seconds. Again, this is the manifestation of the same Divine power to subdue and commission into desired action that such huge glowing globes of awesome proportions and their movements have been so formidably programmed to perform according to measure which just does not vary even by a second despite the passage of thousands of years. Whatever machinery has been employed to make them function so flawlessly cer¬tainly needs no workshop, nor needed there is our customary repair and replacement of time-barred parts. The spheres of light, their func¬tion, their movement, everything in the system is performing perfectly as commanded: لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ |"It behooves not the sun to overtake the moon, neither does the night outstrip the day|" - 36:40 (as translated by Arberry). Alas, it must have been because of this for¬midable and changeless Divine system that man was mistaken as he took these manifestation of the system as existing in their own right, even went on to the limits of worshipping them. Had this system been open to flaws, a little malfunction here and there, some time out for repairs, then, one would have discovered that this mechanism is not au¬tomatic, somebody has made it and somebody keeps it running. But, such has been the brilliance and permanence of these great heavenly bodies that human beings have been blinded to the reality behind. It was to let them know what it was that came scriptures and prophets and messengers. This statement of the Qur&an also indicates that the calculation of years and months can be solar and it can be lunar as well. Both are rewards from Allah Jalla Sha&nuhu. It is a different matter that the lunar calendar has been used in Islamic injunctions for the sake of providing convenience to the common masses of the world so that they do not have to undergo the trouble of complicated calculations. Since Islamic history and Islamic injunctions are based on lunar calendar, it is an obligation on the Muslim Ummah that it retains and protects this calendar. As for other methods of calculation, such as the Solar or Gregorian calendar, if they are adopted because of some necessity, there is no sin in it. But, ignoring the lunar calendar totally and letting it be forgotten is a grave sin - an unfortunate conduct which may lead to a situation in which a Muslim does not know when the months of Ramadan, Dhil-Hijjah and Muharram will come. At the conclusion of the verse, it was said: ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (This is a measure set by [ Allah ] the Mighty, the Knowing). It means that this wondrous system of movement, precise and perpetual, at the scale of such magnitude, something which does not admit the difference of a second, can only be the charismatic feat of the supreme power of the One who is Al-` Aziz, the Mighty, and who is the Subduer of whatever there is, and who if fully capable of articulating His Will as He deems fit and, besides that, He is Knowing, having the knowledge of everything and the mastery of doing what He elects to do.
