إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَى يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ذَلِكُمُ اللَّهُ فَأَنَّى تُؤْفَكُونَ ﴿۹۵﴾ فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ﴿۹۶﴾

﴾95﴿ Innal laaha faaliqul habbi wannawaa yukhrijul haiya minal maiyiti wa mukhrijul maiyiti minal haiy; zaalikumul laahu fa annaa tu'fakoon
﴾96﴿ Faaliqul isbaahi wa ja'alal laila sakananw wash shamsa walqamara husbaanaa; zaalika taqdeerul 'Azeezil 'Aleem

﴾95﴿ Indeed Allah Almighty is the one who breaks the seeds and nuts, He brings out the living from the dead and He brings out the dead from the living This (holder of the attribute) is Allah Almighty, so which way are you turned
﴾96﴿ It breaks the morning and turns the night into a resting place, And turning the sun and the moon to account for this is the destiny of the dominant omniscient essence

[95] This is a rational argument proving both Tawhid (the oneness of Allah) and resurrection.
(الْحَبِّ) refers to grains and seeds, and (النَّوَى) to seeds of fruits.
(فَالِقُ) — means that Allah splits open the earth to bring out the sprout, or that after creating the seed or pit, He causes it to crack open from within.
(يُخْرِجُ) — this part has already been explained previously, which is why attention is not given here again.
Because al-ḥayy wa al-mayyit (the living and the dead) refers to things like:
sprouting fresh green plants from dry seeds, and the reverse,
bringing forth knowledge from the ignorant, and vice versa,
bringing a monotheist from a polytheist, and vice versa,
creating living beings (humans or animals) from a drop of fluid or from eggs, and vice versa — all of this falls under this meaning.
(وَمُخْرِجُ) — this is an elaboration on fāliq, because yukhrij al-ḥayy was a description of fāliq, but yukhrij al-mayyit was not, so it is mentioned separately using the active participle (ism fā‘il).
(ذَلِكُمُ اللَّهُ) — this is the conclusion of the argument: the one who controls nature, time, and matter is not any saint, force, or idol, but only Allah Almighty.
[96] Previously, the argument was based on the conditions of the earth; now the reasoning is presented through the conditions of the heavens.
(فَالِقُ الْإِصْبَاحِ) — meaning: the One who splits the night by revealing the morning, i.e., Fāliq al-ẓulmah al-layl bil-iṣbāḥ — the one who breaks the darkness of night with dawn.
(وَجَعَلَ) — since earlier the active participle (ism fā‘il) was used with a verb-like meaning, it is valid here to connect it with a verb (ja‘ala) in coordination.
(سَكَنًا) — refers to the time of rest, i.e., the night is made for tranquility and rest.
(حُسْبَانًا) — meaning either:
1. The sun and moon revolve according to a fixed calculation (accounting),
2. Or, they are used for calculating days, months, and years,
3. Or, it may also carry the meaning of striking or blazing, based on another interpretation.