علم الزمن والوقت
“The dilemma question” in “Ar-Roshd Model” about “thought and action interaction” is based on “cosmic and monotheistic vision”, and does not take place at an atheistic and materialistic context, which answers only materialistic questions. However, the questions pertaining to man, his creation, happiness, destiny, pleasure and worries … are referred to “the belief in Allah” only.
“Ash-Shams chapter” in the book of the Qur’an comes before “Al-Lyl chapter”. I have analyzed both chapters based on the context of “thought and action”, which led to the observations that make “time” a matter of intellectual and civilizational dimension and gave “time” a new dimension for the dilemma question in Ar-Roshd Model, such as the following:
The two chapters start by swearing, and make “time and Zaman” subject for swearing; i.e. sworn by: “sun, forenoon, moon, day, night, sky and earth”; there is no doubt that the natural time (i.e. the time pertaining to the natural phenomenon) does not exceed these seven cosmic elements, which characterize the chronological movement by the feature of simplicity and explicitness that the first man was known by and will keep tracking him until the Day of Judgment in his natural innate relation with time, when he is exerting the efforts of thinking or practicing actions.
Furthermore, the verses of the two chapters swear by the motion of time, its movement and alteration: the use of “coordinating conjunction like by”, “the adverb of time like when”, in addition to the verbs in the past tense such as: followed, showed up, concealed, built, spread, including the present verbs: envelops and appears”.
Ash-Shams chapter is attached to “action”, because the sun is a symbol of daytime and represents movement, earning and making a living. Al-Lyl chapter is attached to “thinking”, as the night represents contemplation, observation and relaxation …as well as all meanings of using mind and heart. The symbol of the two chapters thereby indicates: the motion of action for (the sun) and thinking for (the night), which is the same consistency taking place for the interaction of day and night; henceforth, there is no interaction of thinking and action without the involvement of night and day cycle. The cycle of day and night carries meaning and value when it comes across thinking and action, otherwise it will naturally turn into a meaningless and an empty process that has nothing to do with the responsibilities of man.
Both the two chapters used reversing style; when the object of swearing was the sun (the attached word to action), the object sworn for was “the soul”; i.e. which is initially convenient to thinking and contemplation. Whereas, when the object of swearing was the night (the attached word to thinking) the object sworn for was a kind of action and movement: “pursuit: your efforts”, this style signifies a spiral illustration of time according to the Qur’an.
There is an organic relation between “time movement” and life movement. The Almighty Allah created time for man and made it as a unit of measurement for his thought and action. The Almighty also “created life and death” as an ordeal, in order to test man’s endeavors and efforts “to test which of you is best in deed”.
The common elements between night and day, Ash-Shams and Al Lyl chapters at the level of terminology are: “conceals” for the night and “appears” for the day, so time has two main dimensions: concealing (i.e. withholding) and appearing (i.e. uncovering). Therefore, time conceals man’s thought and action entirely from all sides in an infinite way, in the meanwhile, time exposes and discloses man’s thought and action in order to reveal the fact about him.
Determining the right and wrong criteria for both matters (thought) and (action) as well as the relation between them (interaction) is referred to (the belief in Allah and the pleasure of Allah) Glorified be the One. Thus, both chapters employed the forms that indicate His Glorified Splendor, which does not imply any Partners beside Him, such as: “perfected him, what is wrong for him, and what is right for him, indeed he succeeded who purifies his own-self, he fails who corrupts his own-self” in Ash-Shams chapter. In Al-Lyl chapter, we read: created, believes, we will make smooth for him, denies and turns away. Moreover, the swearer here is the Lord of Majesty only, none is allowed to give an oath to time, or to any other creatures, no matter how higher they are.
“The dilemma question” in “Ar-Roshd Model” about “thought and action interaction” is based on “cosmic and monotheistic vision”, and does not take place at an atheistic and materialistic context, which answers only materialistic questions. However, the questions pertaining to man, his creation, happiness, destiny, pleasure and worries … are referred to “the belief in Allah” only. The end of the two chapters astonishes us by referring to the destiny and the ultimate goal; Ash-Shams chapter was concluded by “And for Him is no fear of its consequences”; i.e. by fate and destiny. Al-Lyl chapter was concluded by “And soon will they attain (complete) satisfaction”; i.e. by the purpose of man’s existence, which is limited to attaining the satisfaction and the pleasure of the Almighty Allah “But the greatest bliss is the good pleasure of Allah”, there is no doubt that if the interaction of time and the alteration of night and day are not baptized by “the satisfaction of the Almighty Allah” they will lose their meaning and will become devastating for man. The Prophet Moses can be the best example: when he was racing against time, in order to go in hurry to the Mount of Sinai and get the pleasure of his Lord; for him time was “a highly valued worship”. On the other hand, Joseph peace be upon him was asking his Lord to stop the track of time and make smooth his imprisonment, thus, the ultimate goal is the same “attaining the satisfaction of the Almighty Allah”.
Translated by: Toufik Achour
The article in Arabic: التحليل الدلالي لسورتي الشمس والليل من مدخل زمني لـ: د محمد باباعمي
