CHAPTER 92: AL-LAYL (THE NIGHT)

It was revealed in the Mecca period. It consists of 21 verses. Layl means "night." The surah takes its name from the same word in the first verse. (H. T. FEYIZLI, 1/595)

In the name of Allah, the Most Gracious, the Most Merciful.

92/1-11 TO SHOW THE RIGHT WAY BELONGS TO US

Translation

1- 4- By the night when it covers [with its darkness], 2- By the day when it appears in brightness, 3- By Him who created the male and the female! 4- [O mankind!] Verily, your efforts are diverse [with different goals].

5- 7- As for him who gives [for the sake of Allah] and fears [sins], 6- And testifies to the best [the Word of Tawhid], 7- We will facilitate for him the way to ease [the path to Paradise].

8- 11- But as for him who is stingy and considers himself free of need [of Allah], 9- And denies the best [the Word of Tawhid], 10- We will facilitate for him the way to difficulty [Hell]. 11- And his wealth will not avail him when he falls [into the abyss of Hell].

Commentary

(1-3) ‘By the night when it covers and conceals with its darkness, by the day when it appears and shines in brightness, by Him who created the male and the female!’

Here, the night, the day, and the Creator of the male and female are sworn upon. The "night," which covers everything with its darkness, and the "day," which shines and reveals everything, are exact opposites. (O. CELIK, 5/486)

"Male" and "female," created as different genders, are also exact opposites. Just like these, people are divided into two opposite groups in terms of faith, deeds, and morality. (O. CELIK, 5/486)

(4) ‘Verily, your efforts are diverse.’

This verse is the response to the oath. It means that your deeds are certainly different. (S. HAWWA, 16/233)

The meaning of the diversity of people's deeds is that some believe and perform righteous deeds, while others disbelieve and do evil. (I. KARAGOZ,8/542)

Some believe and some disbelieve (64/2), some obey and some rebel; some work for the pleasure of Allah and Paradise, while others work for Hell through denial and rebellion. (I. KARAGOZ,8/542)

(5-7) ‘As for him who gives and fears (Allah)’

Whoever gives the rights due from his wealth, fears his Lord and avoids His prohibitions, and fulfills the obligatory duties. (S. HAWWA 16/233)

Ibn Kathir says: "If he gives what Allah has commanded to be given and avoids disobeying Him in what He has commanded." (S. HAWWA 16/233)

‘And testifies to the best,’

Nasafi says: "The most beautiful religion—which is Islam—or the most beautiful reward—which is Paradise—or the most beautiful word—which is the Word of Tawhid." (S. HAWWA 16/233)

‘We will facilitate for him the way to ease.’

This means being able to live Islam—the path most suitable for human nature—with ease, without being forced or burdened, and with peace of heart. It is the opening of the chest to Islam. (O. CELIK, 5/487, 488)

Indeed, it is stated in the noble verse: "Whomever Allah wills to guide, He expands his breast to Islam" (An'am 6/125). (O. CELIK, 5/487, 488)

Allah Almighty makes his affairs easy. Doing good and beneficial deeds in this world becomes easy for him. The steep ascents that evil people do not dare to climb seem like a descent to him. (O. CELIK, 5/487, 488)

Acts of worship that are heavy for the soul become the most enjoyable tasks for him. Sins and harams that the soul enjoys become difficult tasks that he can never do. (O. CELIK, 5/487, 488)

Thus, the paths of Paradise, the place of eternal peace and happiness, are made easy for him. (O. CELIK, 5/487, 488)

(8, 9) ‘But as for him who is stingy and considers himself free of need (of Allah),’

If he acts stingily in spending his wealth, does not consider himself in need of his Lord, and does not refrain from disobeying Him, or if he is content with worldly lusts and does not consider himself in need of the blessings of the hereafter. (S. HAWWA 16/233)

‘And denies the best.’

Ibn Kathir says: "The reward he will see in the abode of the hereafter." (S. HAWWA 16/233)

Nasafi says: "Islam or Paradise." (S. HAWWA 16/233)

In Mecca, where this surah was revealed, there was a great income gap among people; wealthy pagan Arabs acted incredibly selfish, insensitive, and indifferent toward the poor. (QUR’AN WAY, 5/633)

According to the report of the Holy Qur'an, which is a living witness of the period, the rich pagans became so arrogant as to say: "Should we feed those whom Allah could feed if He willed?" (cf. Ya-Sin 36/47), and they went so far in ruthlessness as to advise stinginess to one another (cf. Nisa 4/37; Hadid 57/24). (QUR’AN WAY, 5/633)

For this reason, after establishing the belief in the oneness of Allah, the greatest goal of the verses revealed in the Meccan period was to purify people's hearts from selfishness, lack of love, and stinginess toward the poor and unprotected; and to develop a social spirit and mindset where both troubles and blessings can be shared. (QUR’AN WAY, 5/633)

The surah under discussion contains meaningful findings, advice, warnings, and good news that prepare this mindset. (QUR’AN WAY, 5/633)

(10) ‘We will facilitate for him the way to difficulty (Hell).’

What is promised to such people is "the facilitation of the most difficult." Because he does not believe, acts of worship and good deeds become difficult for him. He does not like doing them. (O. CELIK, 5/489)

In contrast, committing sins becomes easy. He takes pleasure in doing bad deeds. He thinks the bad is good. Lusts become beautified in his eyes. By doing this, he debases himself. (O. CELIK, 5/489)

Finally, when he dies and falls into the pit of the grave, and from there into the pit of Hell, the wealth he valued so much will not provide him any benefit. (O. CELIK, 5/489)

What is meant by Allah preparing His servant for the difficult is that the servant insists on wrongdoings by not accepting the path shown by Allah and His Messenger—in the context of this surah, by continuing his stinginess—and as a result, Allah withdraws His guidance and help from him and leaves him to himself. (QUR’AN WAY, 5/634)

This is the greatest deprivation for a human. Because the servant who is left alone in this way tries to satisfy his carnal desires regardless of whether they are halal or haram; it becomes easy for him to do evil and commit sins, and he takes pleasure in them. (QUR’AN WAY, 5/634)

(11) ‘And his wealth will not avail him when he falls (into Hell).’

The wealth he accumulated out of stinginess, wanting to be rich and feel no need for anything, will not save him from falling into the grave or going to the lowest of the low in destruction; on the contrary, it will increase his punishment and harm. (ELMALILI, 9/260)

‘mā yughnī / It does not avail / removing a distress from him’

If a person dies without faith, no matter how rich he was in the world, his wealth will be of no use in the hereafter. What will benefit a person in the hereafter is faith, piety (taqwa), and righteous deeds. (I. KARAGOZ,8/546)

Property and possessions are the ornaments of worldly life; what remains are the righteous deeds (18/46). When a person dies, his property and possessions stay in the world and belong to his heirs. (I. KARAGOZ,8/546)

If a Muslim has earned his property and possessions through halal means, given zakat and charity, made donations (infak), and spent in charitable ways, he will see the benefit of this in the hereafter. (I. KARAGOZ,8/546)

Almighty Allah gives a reward of seven hundred fold to those who spend from their wealth in the way of Allah (2/261). (I. KARAGOZ,8/546)

92/12-21 ONLY THE WICKED WILL ENTER THAT FIRE

Translation

12- 13- Verily, to show the right way belongs to Us. 13- And verily, the Hereafter and the world belong to Us. 14- [O people of Mecca!] I have warned you of a Fire blazing fiercely [Hell].

15- 16- None will enter [the Fire] except the most wretched / disbeliever. 16- Who has denied [the Prophet] and turned away [from faith and the commands of Allah].

17- 18- But the most righteous [who lives most in accordance with Allah's commands] who gives his wealth [sincerely for Allah's sake] to purify himself will be kept far away from it [the punishment of Hell].

19- 20- That pious believer does not give the blessing with him to expect gratitude from anyone, but only to seek the pleasure of his Lord, the Most High. 21- And he will surely be well-pleased [with the blessing Allah will grant him].

Commentary

(12) ‘Verily, to show the right way belongs to Us.’

Almighty Allah—as a favor and mercy to His servants—has taken it upon Himself to explain the right path to the nature and consciousness of human beings. (S. KUTUB 10/499)

And again, He has undertaken to explain the right path to people through prophets, the messages of the prophets, and through evidence. He has undertaken this Himself so that no one is left with an excuse to hide behind and so that no one is oppressed. (S. KUTUB 10/499)

(13) ‘And verily, the Hereafter and the world belong to Us.’

The sovereignty belongs to Us at the beginning and at the end, and the right of disposal is Ours. There is no other owner to oppose or interfere. (ELMALILI, 9/261)

Therefore, there is no possibility for you to find another place of appeal in either the Hereafter or the world where a decree or wish other than Allah's will be valid; nor can you save yourselves by saying "we do not need His guidance." Whatever He says will be so. (ELMALILI, 9/261)

(14) ‘O people of Mecca! I have warned you of a Fire blazing fiercely.’

I have frightened you with a fire that blazes more and more as it burns. (S. HAWWA 16/235)

The description of the fire with a verb expressing the present tense is to indicate that its flame actually continues. (I. H. BURSEVI, 23/416)

Hadith: "The person among the people of Hell with the lightest punishment is the one who has two sandals with straps made of fire. Because of these sandals, his brain boils just as a pot boils. He does not know that there is anyone suffering a more severe punishment than himself. However, he is the one with the lightest punishment among the inhabitants of Hell." (From Muslim; S. HAWWA 16/240)

‘None will enter Hell except the most wretched.’

What is meant by "the most wretched" (al-ashqa) has been interpreted and explained with the following to describe that he is a disbeliever: "He who has denied," meaning he called the true guidance a lie, "and turned away," meaning he called the truth a lie and paid no attention to it; this is the disbeliever. (ELMALILI, 9/261)

According to the divine decree, he is the most unhappy and the most wretched. He will remain leaning into that fire. The transgressor (fasiq) who turns away without denying is not the "most wretched," but simply "wretched." Even if he enters the fire, he does not remain leaning in it. (ELMALILI, 9/261)

(17, 18) ‘But the most righteous who gives his wealth (purely for Allah's sake) to purify himself will be kept far away from it (the punishment of Hell).’

Paradise has also been prepared for the righteous (muttaqin) (3/133). In order for a person to be righteous, they must believe according to the conditions, avoid prohibitions, fulfill obligatory duties, and observe the rights of Allah and His servants (2/1-5, 3/133-135). (I. KARAGOZ,8/549)

In the 18th verse, a characteristic of the pious believers is mentioned: "Spending one's wealth in the way of Allah and helping the poor." (I. KARAGOZ,8/549)

The vast majority of Ahl al-Sunnah commentators suggest that the verse in question was revealed about Abu Bakr (ra). It is understood that Abu Bakr did not remain indifferent to the great persecutions against Muslims in Mecca and stood by the Muslims in all matters related to his wealth, primarily by buying slaves and setting them free. (M. DEMIRCI, 3/577)

For this reason, Almighty Allah emphasized that he was an exemplary personality by referring to the said person in this surah revealed in the first year of Mecca. It may not be a correct approach to limit the attribute "the most righteous" (al-atqa) in the relevant verse only to Abu Bakr. Because all Muslims who do what he did—that is, spend their wealth for the sake of Allah—protect themselves from the fire. (M. DEMIRCI, 3/577)

Therefore, it would be a more accurate path to mention the verses we have discussed here specifically for Abu Bakr (ra)—as the Ahl al-Sunnah commentators also say—and generally for all Muslims who possess the same quality. (M. DEMIRCI, 3/577)

(19, 20) ‘That pious believer does not give the blessing with him to expect gratitude from anyone, but only to seek the pleasure of his Lord, the Most High.’

Ibn Kathir says: "He gave his wealth in the hope of seeing his Lord in the gardens of Paradise in the home of the Hereafter." (S. HAWWA, 16/236)

What is understood from what is mentioned here is that the most supreme giving in terms of excellence is that which is for the sake of Allah. The middle level is that which is given to receive its reward in the Hereafter. The lowest is that which is given for a permissible worldly purpose. As for what is given for ostentation and show or for another purpose, this is not permissible. (I. H. BURSEVI, 23/421)

(21) ‘And he will surely be well-pleased.’

Finally, in the last verse, it is heralded that those who value the pleasure of Allah so much, avoid sins that would deprive them of this pleasure, and help people willingly and completely without expectation, will be made satisfied by Allah. (QUR’AN WAY, 5/635)

That is, they are given the good news that they will be safe from what they fear and attain what they hope for; there can be no greater good news than this for a believer. (QUR’AN WAY, 5/635)