سورة الأنعام

Ali ibn Ibrahim (may Allah have mercy on him): فَالِقُ الإِصْبَاحِ [The Cleaver of the daybreak]; that is, He brings the day and the light after the darkness.

Ibn Abbas (may Allah have mercy on him): فالِقُ الْإِصْباحِ [The Cleaver of the daybreak] — it has been said that its meaning is "the Creator of the morning."

Imam Baqir (peace be upon him): When you seek your needs, go after them by day, for Allah has placed modesty in the two eyes; and when you wish to marry, let it be at night, for Allah has made it a means of rest.

Imam Rida (peace be upon him): Indeed Allah has made the night a means of rest and has made women a means of rest, and among the recommended acts is marrying and giving food (hosting a meal) at night.

Imam Rida (peace be upon him): Among the recommended acts is marrying at night, because Allah has made the night a source of rest, and women are a source of rest.

Imam Baqir (peace be upon him): Muyassir ibn Abd al-Aziz narrates: Imam Baqir (peace be upon him) said: O Muyassir! Marry at night, for indeed Allah has made it a source of rest.

Imam Sadiq (peace be upon him): Marry at night, for Allah has made it a source of rest, and do not seek your needs at night, for the night is dark.

Imam Sajjad (peace be upon him): Aban narrates: Imam Sadiq (peace be upon him) said: Ali ibn al-Husayn (peace be upon him) used to command his young servants not to slaughter [any animal] until the dawn broke, and he would say: "Allah the Exalted has made the night a source of rest for everything." I said: "May I be your ransom, what if we fear [that the animal will die]?" He said: "If you fear the death [of the animal], then slaughter it."

Imam Ali (peace be upon him): Do not travel at the beginning of the night, for Allah has made the night a source of rest, and has appointed it for staying, not for journeying. So rest your body in it, and give rest to your mounts.

Imam Sadiq (peace be upon him): Imam Sadiq (peace be upon him), after mentioning the night and the day, said: "If one of them were made perpetual, life would never be stable for them; therefore, the Planner of these things and their Creator made the day light-giving and the night a means of rest."

Ibn Abbas (may Allah have mercy on him): جَعَلَ اللَّیْلَ سَکَناً [And He made the night for rest] means Allah has made the night a means of peace and rest for you.

Imam Kazim (peace be upon him): Mu'alla narrated that Imam Rida (peace be upon him) was asked: "How did Allah come to know?" He said: "He knew, and willed, and intended, and decreed (qaddara), and ordained (qada), and executed (amda). He executed what He had ordained, and ordained what He had decreed, and decreed what He had intended; so His will (mashiyyah) proceeds from His knowledge, and His intention (iradah) from His will, and His decree (taqdir) from His intention, and His ordainment (qada) from His decree, and His execution (imda) from His ordainment. Thus His knowledge precedes His will, and will is in the second rank, and intention in the third rank, and taqdir consists in that qada be executed. Allah, Blessed and Exalted, can, whenever He wills, bring about bada (change of divine decree) in the things He knows and in the things He has intended for the measuring out of things. When Allah's qada takes place through His imda, there is no more bada. So knowledge of the known is before its existence, and will regarding what is willed is before its actualisation, and intending the intended is before its realisation, and taqdir of these known things is before their being detailed and brought forth into actuality and realisation. Qada by way of imda is the definitive form of actions, bodies and perceived things which are grasped by the senses — those existents which have colour, smell, weight and volume, and all creeping things such as humans, jinn, birds, beasts and other existents perceived by the senses. Allah the Exalted has bada in matters that have not yet come into actuality, [but] when the concrete, comprehensible, perceptible form of them occurs, there is no more bada, and Allah does whatever He wills. Through His knowledge of things, He knows them before they come into existence; through His will, He makes known their attributes and limits and brings them into being before manifesting them; through His intention, He distinguishes them from one another in their colours, attributes and limits; through His taqdir, He measures out their sustenance and knows their beginning and end; through His qada, He makes clear their places to people and guides people to them; and through His imda, He explains their causes and makes His command manifest — ذلِکَ تَقْدِیرُ الْعَزِیزِ الْعَلِیمِ [that is the arrangement of the Mighty, the Knowing]."