Al-Isbah is a source named after the morning. Al-Hasan read it with an open hamzah as the plural of subh and recited the saying: "He has perished in the morning and built in the morning... the evening and the morning succeed each other." ["Rabah" is the name of a tribe, then it became the name of the tribe. It was narrated with a dot below instead of a dot above. The evening and the morning: they are narrated with a kasrah on the hamzah as they are two sources, and with an open hamzah as the plural of masa' and subh. The darkness of the night erases the light of the day and vice versa. The attribution of annihilation to succession is a mental metaphor, in the sense of attributing time, or it is based on the belief of the pre-Islamic Arabs, thus it is a reality for them.]

With a kasrah and an open hamzah as two sources, and the plural of masa' and subh. If you say: What is the meaning of Falaq al-subh and the darkness? [He returned to his words. He said: "If you say, what is the meaning of Falaq al-subh and the darkness, which splits... etc.?" Ahmad said: It was said that the Creator and the Splitter are synonymous, and what is meant is the Creator of the morning. The more apparent is what the author explained, and Allah knows best.] It is that which splits from the morning, as he said: "It was covered, then it split from its surface... the night splits from the whiteness of the day." [As if the remnants of what has perished from its bubbles... are scattered white hairs in the black of the hair.

It was covered, then it split from its surface... the night splits from the whiteness of the day.

By Abu Nuwas describing wine. He says: As if the remnants of what has perished and gone from its bubbles are scattered white hairs in black hair, because each of them is white spread in something that opposes its color, and it does not necessitate that it is black as indicated by what follows. Then he said: It was covered, meaning it was concealed by the bubbles, so covering is a metaphor for concealment. Then it split: it was torn and removed from its surface, meaning its face, like the splitting of the night and the darkness from the whiteness of the day. The commonality is the concealment of everything by another, then its appearance by the scattering of that other; it is a compound. It does not necessitate that the bubbles are black like the night, and the wine is white like the day. And see how it was imagined that in the first it is white and in the second it is black, while it is the opposite. This is from the wonder that leads to joy. And in it, it is seen in the first as white, admired, then the soul turns away from it and desires the wine, and it is imagined that it is dark, then it is uncovered and it appears white with a yellowish hue, like the sky at dawn.]

I said: There are two interpretations: one is that it refers to the splitter of the darkness of the morning, which is the twilight at the end of the night, and its end which is closest to the morning. The second is that it refers to the splitter of the morning, which is the column of dawn from the whiteness of the day and its brightness. They said: The column of dawn split. The dawn was called Falaq, meaning split.

And Al-Tai said: And the blue of dawn appears before its whiteness... and the first of the rain is a drop, then it pours. [These are the signs of lightning behind which there is rain... generosity and a spark behind which there is a flame. And the blue of dawn appears before its whiteness... and the first of the rain is a drop, then it pours.]

By Abu Tammam. And it was said to Al-Buhturi. And "Makhail" are lights that are imagined, or it is imagined to us that the rain follows it. And "al-jood" originally means the gathering of "jayd," like "sahb" and "sahib," and it is the abundant and beneficial. And "al-wari" is the spark of the flint, and "al-zanad" is its plural, like "kalb" and "kilab," and it may be singular like "kitab." He says: The beginnings of matters appear small, then they increase, so one should be cautious from the very beginning before it reaches its goal, for the harm increases and it becomes difficult to avert, or the meaning is that one should be patient until reaching the desired goal, so the entire speech is in the realm of metaphor. And it was narrated: And the falsehood of life appears before its truth.

And after this verse, it was narrated: And likewise, the passion of lovers is like... it appears in jest and in addiction it consumes.

And it is recited: 'The Splitter of the Dawn, and He Who made the Night a resting place,' with the accusative case indicating praise. Al-Nakha'i read: 'The Splitter of the Dawn and made the Night.' And 'resting place' is what a man finds comfort in and reassures himself with, whether it be a spouse or a beloved. Hence, fire is called 'sakan' because one finds comfort in it. Do you not see that they named it 'the comforting one'? And the Night is a place of reassurance for the weary from the Day, for it is a time of rest for them. And it is possible that it is meant: 'And He made the Night a place to dwell in,' from His saying: 'so that you may dwell therein.' And 'the sun and the moon' are recited with the three vowel markings, so the accusative case indicates an implied action indicated by 'He Who made the Night,' meaning: 'And He made the sun and the moon as a calculation.' Or they are connected to the position of the Night. If you say: How can the Night have a position when the addition is real, because the active participle added to it is in the past tense, and you do not say: 'Zayd struck 'Amr yesterday'? I say: What is in the past tense is merely indicative of a continuous making in different times, just as 'the Splitter of the Grain' and 'the Splitter of the Dawn' are, just as you say: 'Allah is Able and Knowing,' without intending one time over another. The genitive case is connected to the word 'Night,' and the nominative case is for the subject, with the predicate omitted, its estimation being: 'And the sun and the moon are made as a calculation,' or 'counted as a calculation.' And the meaning of making the sun and the moon a calculation is making them for calculation, for the calculation of times is known by their cycles and movements. And 'al-hisban' (with a dammah) is the source of 'hasaba,' just as 'al-hisban' (with a kasrah) is the source of 'hasaba.' An example of this is 'kufran' and 'shukran.' That refers to making them a calculation, meaning that arrangement by the known calculation is the estimation of the Almighty, who subdued them and made them subservient, the All-Knowing in their management and movement.