Al-Layl

By the night as it enshrouds, with its darkness all that is between the heaven and the earth,

and [by] the day as it unveils, [as] it is revealed and becomes manifest (idhā, ‘as’, in both instances is an absolute adverbial, operated by the verbal action of the oath),

and [by] the One Who (mā 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].

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.

As for him who gives, what is due to God, and is fearful, of God,

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]),

We shall surely ease his way to [the abode of] ease, to Paradise.

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],

and denies the best [word],

We shall surely ease his way, We shall pave for him the way, to hardship, to the Fire;

And his wealth shall not (mā is or negation) avail him when he perishes, in the Fire.

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].

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.

So I have warned you of, I have threatened you, O people of Mecca, [with], a raging fire (talazzā, ‘raging’: one of the two original tā’ letters [of tatalazzā] has been omitted; a variant reading retains it, tatalazzā, that is, ‘one that is flaming’),

which none shall enter but the wretched one (al-ashqā means al-shaqī),

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.

The God-fearing one (al-atqā means al-taqī) shall be spared it, he will be removed far away from it,

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-siddīq) [Abū Bakr], may God be pleased with him, when he purchased Bilāl [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:

and no one has any favour [outstanding] with him that must be requited;

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;

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 [Abū Bakr] did, may God be pleased with him, and such [a person] will thereby be removed far from the Fire and rewarded.