QuranReader

The Surah takes its name from the word wal-lail with which it opens.

<h2>Name</h2>
<p>The Surah takes its name from the word <em>wal-lail</em> with which it opens.</p>
<h2>Period of Revelation</h2>
<p>Its subject matter so closely resembles that of Surah Ash-Shams that each Surah seems to be an explanation of the other. It is one and the same thing which has been explained in Surah Ash-Shams in one way and in this Surah in another. This indicates that both these Surahs were sent down in about the same period.</p>
<h2>Theme and Subject Matter</h2>
<p>Its theme is to distinguish between the two different ways of life and to explain the contrast between their ultimate ends and results. In view of the subject matter this Surah consists of two parts, the first part consisting of <a href=/92/1-11>vv. 1-11</a> and the second of <a href=/92/12-21>vv. 12-21</a>.</p>
<p>In the first part, at the outset it has been pointed out that the strivings and doings that the individuals, nations and groups of mankind are engaged in in the world, are, in respect of their moral nature, as divergent as the day is from the night, and the male from the female. After this, according to the general style of the brief Surahs of the Quran, three moral characteristics of one kind and three moral characteristics of the other kind have been presented as an illustration from among a vast collection of the strivings and activities of man, from which every man can judge which style of life is represented by one kind of the characteristics and which style of life by the other kind. Both these styles have been described in such brief, elegant. and pithy sentences that they move the heart and go down into memory as soon as one hears them. Characteristics of the first kind are that one should spend one's wealth, adopt God-consciousness and piety, and acknowledge the good as
good. The second kind of the characteristics are that one should be miserly, should least care for God's pleasure and His displeasure, and should repudiate what is good and right. Then it has been stated that these two modes of action which are clearly divergent, cannot be equal and alike in respect of their results. But, just as they are divergent in their nature, so they are divergent in their results. The person (or group of persons) who adopts the first mode of action, Allah will make easy for him the correct way of life, so much so that doing good will become easy for him and doing evil difficult. On the contrary, he who adopts the second mode of life, Allah will make easy for him the difficult and hard way of life, so much so that doing evil will become easy for him and doing good difficult. This passage has been concluded with a most effective and touching sentence, saying: "This worldly wealth for the sake of which man is even prepared to risk his life will not go down with
him into the grave; therefore, what will it avail him after death?"</p>
<p>In the second part also three truths have been stated equally briefly. First, that Allah has not left man uninformed in the examination hall of the world, but He has taken on Himself the responsibility to tell him which one is the straight and right way out of the different ways of life. Here, there was no need to point out that by sending His Messenger and His Book He has fulfilled His this responsibility, for both the Messenger and the Book were present to afford the guidance. Second, that the Master of both the world and the Hereafter is Allah alone. If you seek the world, it is He Who will give it, and if you seek the Hereafter, again it is He Who will give it. Now, it is for you to decide what you should seek from Him. The third truth that has been stated is that the wretched one who rejects the good, which is being presented through the Messenger and the Book, and turns away from it, will have a blazing fire ready for him. As for the God fearing person who spends his
wealth in a good cause, without any selfish motive, only for the sake of winning his Lord's good pleasure, his Lord will be pleased with him and will bless him with so much that he will be well pleased with Him.</p>


 وَٱلَّيْلِ إِذَا يَغْشَىٰ

وَٱلنَّهَارِ إِذَا تَجَلَّىٰ

وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ

إِنَّ سَعْيَكُمْ لَشَتَّىٰ

فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ

وَصَدَّقَ بِٱلْحُسْنَىٰ

فَسَنُيَسِّرُهُۥ لِلْيُسْرَىٰ

وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ

وَكَذَّبَ بِٱلْحُسْنَىٰ

فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ

وما يغني عنه ماله اذا تردى

وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ

إِنَّ عَلَيْنَا لَلْهُدَىٰ

وان لنا للاخرة والاولى

وَإِنَّ لَنَا لَلْـَٔاخِرَةَ وَٱلْأُولَىٰ

فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ

لَا يَصْلَىٰهَآ إِلَّا ٱلْأَشْقَى

ٱلَّذِى كَذَّبَ وَتَوَلَّىٰ

وَسَيُجَنَّبُهَا ٱلْأَتْقَى

ٱلَّذِى يُؤْتِى مَالَهُۥ يَتَزَكَّىٰ

وما لاحد عنده من نعمة تجزى

وَمَا لِأَحَدٍ عِندَهُۥ مِن نِّعْمَةٍ تُجْزَىٰٓ

الا ابتغاء وجه ربه الاعلى

إِلَّا ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلْأَعْلَىٰ

وَاللَّيْلِ إِذَا يَغْشَى

وَالنَّهَارِ إِذَا تَجَلَّى

och vid dagen, när den träder fram i klarhet!

وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَى

إِنَّ سَعْيَكُمْ لَشَتَّى

فَأَمَّا مَن أَعْطَى وَاتَّقَى

För den som villigt ger [av sina ägodelar] och fruktar Gud

وَصَدَّقَ بِالْحُسْنَى

فَسَنُيَسِّرُهُ لِلْيُسْرَى

skall Vi göra det lätt [att följa religionens bud].

وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى

Men den som håller hårt om penningpåsen och som [därför att han är rik] tror sig vara fri från allt beroende

وَكَذَّبَ بِالْحُسْنَى 

فَسَنُيَسِّرُهُ لِلْعُسْرَى

[för honom] skall Vi göra det tungt och svårt. -

وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّى

Och vilken glädje har han av sin rikedom, när han störtar i fördärvet?

إِنَّ عَلَيْنَا لَلْهُدَى

VÄGLEDNINGEN ankommer helt visst på Oss;

وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَى

och Oss tillhör det kommande [livet] såväl som ert första [liv i denna värld].

فَأَنذَرْتُكُمْ نَارًا تَلَظَّى

Jag varnar er därför för en Eld som flammar högt,

لَا يَصْلَاهَا إِلَّا الْأَشْقَى

الَّذِي كَذَّبَ وَتَوَلَّى

den som ropar "Lögn!" och vänder sanningen ryggen.

وَسَيُجَنَّبُهَا الْأَتْقَى

Men den gudfruktige skall föras långt bort från denna [Eld] -

الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى

han som ger [av sina ägodelar] för att rena [sin själ],

وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى

inte för att betala tillbaka tidigare mottagna förmåner

إِلَّا ابْتِغَاء وَجْهِ رَبِّهِ الْأَعْلَى

men av kärlek till sin Herre, den Högste.

NITTIOANDRA SURAN
AL-LAYL (NATTEN)
Mekka-perioden
FULL enighet råder om att detta är en av de allra tidigaste surorna – sannolikt
den nionde, tidsmässigt, av uppenbarelserna; ordet ”natten”,
som blivit dess titel, förekommer i första versen.

Al-Layl

Ordagr.: ”den som har skapat [el. ’skapar’] mankön och kvinnokön”, dvs. de
element varigenom differentieringen mellan könen kommer till stånd. Detta,
jämte natten och dagen, mörkrets och ljusets symboler, är en anspelning – påminnande om de första tio verserna i föregående sura – på den synbara polariteten i naturen och likaså på den kluvenhet som kännetecknar människans mål
och motiv och som nästa vers talar om.


Dvs. goda och dåliga (jfr not 6 till 91:8) – här underförstås ”och följderna av
era göranden och låtanden måste också bli olika”.

Dvs. tror på en moralisk värdeskala, oberoende av tid och samhällsmiljö, och
sålunda också på den absoluta giltigheten av vad som kan kallas ”det moraliska
imperativet”. — Enligt en ”tradition”, som åberopar Ubayy ibn Kab, svarade
Profeten på hans fråga om innebörden av detta ord (al-husna): ”Paradiset.”
(Ö.a.)


Eller (som ett påstående): ”hans rikedom kommer inte att gagna honom, när
han …” etc.

Denna förklaring understryker att människans liv i denna värld och det kommande livet endast är två etapper på en och samma oavbrutna resa.


Ordagr.: ”och inte till någon som han har en förmån [att tacka för och] som
måste återbetalas”. I vidsträckt mening och sett i framtidsperspektiv omfattar
detta också det fall då någon har skäl att förvänta sig en belöning.

وَٱلَّيۡلِwa-al-layliإِذَاidhāيَغۡشَىٰyaghshā١

wa-al-layli
idhā
yaghshā
١