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(Al-Layl )
[92:1]
By the night as it enshrouds, with its darkness all that is between the heaven and the earth,
[92:2]
and [by] the day as it unveils, [as] it is revealed and becomes manifest (idh
ā
, ‘as’, in both instances is an
absolute adverbial, operated by the verbal action of the oath),
[92:3]
and [by] the One Who (m
ā
either functions as man, ‘the One Who’, or it is related to a verbal action)
created the male and the female, Adam and Eve, or every male and female — the hermaphrodite, although
problematic for us, is [in fact] either male or female according to God, and therefore a person [actually]
commits perjury if he speaks with one [thinking that] because he has sworn not to speak with a male or a
female; [he may do so with a hermaphrodite].
[92:4]
Assuredly your efforts, your deeds, are dissimilar, with some working towards Paradise by means of
obedience, while others [in effect] are working towards the Fire through [acts of] disobedience.
[92:5]
As for him who gives, what is due to God, and is fearful, of God,
[92:6]
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and affirms the truth of the best [word], that is, [the truth] of ‘there is no god but God’ (in both places [here
and below, verse 9]),
[92:7]
We shall surely ease his way to [the abode of] ease, to Paradise.
[92:8]
But as for him who is niggardly, with what is due to God, and deems himself self-sufficient, without need for
His reward, [92:9] and denies the best [word],
[92:9]
and denies the best [word],
[92:10]
We shall surely ease his way, We shall pave for him the way, to hardship, to the Fire;
[92:11]
And his wealth shall not (m
ā
is or negation) avail him when he perishes, in the Fire.
[92:12]
Truly with Us lies [all] guidance, the pointing out of the path of guidance from that of error, so that Our
command may be followed by adhering to the former [manner of conduct] and that Our prohibition [may
also be heeded] by refraining from falling into the latter [manner of conduct].
[92:13]
And truly to Us belong the Hereafter and the first [life], that is to say, [that of] this world, and so whoever
seeks either of the two from anyone other than Us has erred.
[92:14]
So I have warned you of, I have threatened you, O people of Mecca, [with], a raging fire (talazz
ā
, ‘raging’:
one of the two original t
ā
’ letters [of tatalazz
ā
] has been omitted; a variant reading retains it, tatalazz
ā
, that
is, ‘one that is flaming’),
[92:15]
which none shall enter but the wretched one (al-ashq
ā
means al-shaq
ī
),
[92:16]
he who denies, the Prophet, and turns away, from faith — this delimiting [of those who deserve to enter this
fire] constitutes an interpretation of His saying, But He forgives other than that to whomever He will [Q.
4:48], which in turn suggests that what is meant is that entry [into the Fire] which will be everlasting.
[92:17]
The God-fearing one (al-atq
ā
means al-taq
ī
) shall be spared it, he will be removed far away from it,
[92:18]
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he who gives his wealth to purify himself, offering it as a [means of self] purification before God, exalted be
He, by making this payment for the sake of God, exalted be He, and not for show or the sake of reputation,
so that he [or the offering] stands purified in the sight of God. This [verse] was revealed regarding the
truthful one (al-sidd
ī
q) [Ab
ū
Bakr], may God be pleased with him, when he purchased Bil
ā
l [the Ethiopian],
who was being tortured on account of his faith, and then freed him, whereat the disbelievers said, ‘He only
did this in return for a favour which he [must have] owed him’, and so the following was revealed:
[92:19]
and no one has any favour [outstanding] with him that must be requited;
[92:20]
but, he did this, only seeking the pleasure of his Lord the Most High, that is to say, only seeking [to secure]
God’s reward;
[92:21]
and verily [soon] he shall [himself] be pleased, with the reward he will be given in Paradise. The verse
applies [equally] to anyone who may do as he [Ab
ū
Bakr] did, may God be pleased with him, and such [a
person] will thereby be removed far from the Fire and rewarded.
Meccan, consisting of 11 verses.
When this was revealed, the Prophet (s) said All
ā
hu akbar! at the end, and so it became the recommended
practice (sunna) to say this at the end of it; it is also reported that it [the saying of it] is actually enjoined at
the end of this [s
ū
ra] and at the end of every s
ū
ra henceforth, and that is [to say] All
ā
hu akbar or l
ā
il
ā
ha
ill
ā
’Ll
ā
h wa’Ll
ā
hu akbar.
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