Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Layl

Delve into the profound meanings of Surah Al-Layl, a chapter that contrasts the two fundamental paths of human striving, with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words that frame the surah’s powerful message. By exploring the etymology, morphology, and Tafsir of essential terms like Layl (Night), Nahār (Day), ʿUsrā (Difficulty), and Yusrā (Ease), readers can gain a richer understanding of the surah’s core themes: the diversity of human efforts, the consequences of generosity versus miserliness, and the ultimate promise of divine facilitation and reward.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Layl and the Qur’an – showing where and how frequently the term appears in Surah Al-Layl and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Layl.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Al-Aʿlā (الْأَعْلَىٰ) – The Most High

Linguistic Root & Etymology

The root is ʿ-L-W (ع-ل-و), which means to be high, exalted, or transcendent. Al-Aʿlā is the superlative form, meaning “The Most High.” It is one of the names of God, signifying His absolute transcendence above all of creation.

The Arabic root is ع-ل-و.

• Morphology: `Al-Aʿlā` (الْأَعْلَىٰ) is a superlative adjective on the `afʿal` pattern.
• Extended Semantic Range: The root signifies highness, elevation, and transcendence. `ʿUluww` is highness or haughtiness. `ʿAlī` is high. `Al-Aʿlā` is the absolute highest, with nothing above Him.
• Occurrences in Surah Al-Layl and the Qur’an: This name appears once in Surah Al-Layl. The root appears over 80 times, and `Al-Aʿlā` is the name of Surah 87.

This divine name is mentioned as the object of the righteous person’s striving. They give their wealth seeking the Countenance of their “Lord, the Most High.” This highlights the lofty nature of their intention; they are not seeking anything low or worldly, but are directing their actions towards the highest possible goal—the pleasure of the highest possible being, `Al-Aʿlā`.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:20), this is the magnificent attribute of the Lord whose “Face” the righteous are seeking. “But only seeking the countenance of his Lord, the Most High.” The commentators explain that the one who gives in charity with a pure intention is not seeking the pleasure of any created being. Their gaze is fixed on the highest of all possible goals: the pleasure of their Lord, who is Himself “the Most High.” The attribute is mentioned to show the loftiness of the intention of the giver. A high goal is befitting of a high Lord.

Thematic Context

This connects to the surah’s central theme of the motivation for righteous striving. The surah has contrasted the two paths. This verse provides the ultimate and the most noble of all possible motivations for the path of righteousness. The theme is that the true believer is the one whose entire life is an upward journey, a striving to please the one who is “Most High.” This is the key to a sincere and an accepted deed.

Modern & Comparative Lens

The concept of a “highest good” or a “highest goal” is a central one in all ethical and philosophical systems. This verse is a powerful and a beautiful Qur’anic statement on this. It identifies the “Countenance of the Lord, the Most High” as the ultimate and the most noble of all possible goals for a human life. This provides a transcendent and a powerful purpose for a moral and a spiritual life.

Practical Reflection & Application

This name of God is a call to elevate our own intentions. The practical application is to strive to make our good deeds for the sake of our Lord, “the Most High.” We should purify our intentions from the desire for the praise of people or for any worldly gain, and we should set our sights on the “highest” of all possible rewards. This is the key to a truly noble and a truly liberated soul.

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2. Aʿṭā (أَعْطَىٰ) – He gives

Linguistic Root & Etymology

The root is ʿ-Ṭ-W (ع-ط-و), which means to give. The verb aʿṭā (Form IV) means to give or to grant.

The Arabic root is ع-ط-و.

• Morphology: `Aʿṭā` (أَعْطَىٰ) is a third-person perfect tense verb from Form IV.
• Extended Semantic Range: Form IV, `aʿṭā`, often implies giving a significant gift or bestowing a bounty (`ʿaṭāʾ`). It is a giving that is based on generosity.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once in this surah. The root appears about 13 times, famously in Surah Al-Kawthar (“Indeed, We have `aʿṭaynāka` [given you] The Abundance”).

This is the first action that defines the path to ease (`yusrā`). The righteous path begins with the act of `aʿṭā` (giving). This is not just any giving, but a generous giving from one’s wealth. It is presented as the primary practical manifestation of a heart that has `taqwā` (God-consciousness) and believes in the best reward.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:5), this is the first of the three characteristics of the righteous person whose path is made easy. “As for he who gives and fears Allah.” The commentators explain that this refers to the one who “gives” from their wealth in charity and in fulfilling their financial obligations. It is the first and most practical sign of a righteous heart. This act of giving is presented as the direct and the complete opposite of the one who is “miserly” (bakhila). The surah begins its description of the righteous path with this active and a generous verb.

Thematic Context

This is the central theme of the surah. The surah is a powerful argument that our “striving” is of two types. The theme is that the fundamental dividing line between the two paths is this very act of “giving.” The path to ease begins with generosity, and the path to difficulty begins with miserliness. The entire moral and spiritual framework of the surah is built upon this foundational act of selfless giving.

Modern & Comparative Lens

The virtue of “giving” or “charity” is a central ethical principle in all of the world’s great religious and humanitarian traditions. The Qur’an’s placement of this as the very first characteristic of the successful soul is a powerful statement of its primary importance. It is a rejection of a purely internal or a contemplative spirituality, and an affirmation of a faith that must be manifested in practical and a compassionate action.

Practical Reflection & Application

This verse is a direct and a beautiful command. The practical application is to be a person who “gives.” We should strive to make generosity a central and a defining characteristic of our lives. We should “give” from our wealth, our time, and our talents, with the full and the certain confidence that this is the first and the most important step on the path that has been “eased for ease.”

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3. Aḥadin (أَحَدٍ) – Anyone

Linguistic Root & Etymology

The root is ʾ-Ḥ-D (أ-ح-د), which means one. Aḥad means “one” or, in a negative context, “anyone.”

The Arabic root is أ-ح-د.

• Morphology: `Aḥadin` (أَحَدٍ) is a noun meaning “one” or “anyone.” It is distinct from `wāḥid`, which is the cardinal number “one.”
• Extended Semantic Range: `Aḥad` is used to emphasize a unique singularity (as in `Allāhu Aḥad`, Allah is The One). In a negative sentence, as here, it is a comprehensive negation: “not for *anyone* at all.”
• Occurrences in Surah Al-Layl and the Qur’an: The word appears once in this surah. The root is common, with its most famous usage being in Surah Al-Ikhlas.

This verse describes the purity of the giver’s intention. His charity is not given to repay a favor to `aḥadin` (anyone). This negates all worldly, transactional motives. The act is not part of a social calculation of debt or reciprocity. This radical purity of motive—giving only for the sake of Allah—is what elevates the act to the level of the “most pious.”

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:19), in the description of the sincere giver, the surah states, “And there is not for anyone, in his estimation, any favor to be repaid.” The commentators explain that this is a sign of the absolute purity of his intention. He does not give charity to “anyone” in order to repay a past favor or with the expectation of a future favor in return. His giving is not a form of social or a transactional investment. It is a pure and an unconditional act of giving for the sake of God alone.

Thematic Context

This connects to the surah’s central theme of the pure and the selfless motivation of the “most pious” (al-atqā). The surah is a detailed portrait of the inner state of the righteous. This verse is a key part of that portrait. The theme is that true generosity is a liberated generosity. It is free from the complex web of social debts and expectations. It is a direct and a pure transaction between the servant and his Lord.

Modern & Comparative Lens

The concept of a “disinterested goodness”—an act of kindness that is done without any expectation of a reward—is the highest ideal of many ethical systems. This verse is a powerful and a beautiful Qur’anic expression of this. It is a critique of a charity that is done for the sake of networking, of social climbing, or of repaying a debt. The Qur’an calls to a higher, God-centered altruism that is free from any attachment to “anyone” in the created world.

Practical Reflection & Application

This verse gives us a high and a beautiful standard for our own charity. The practical application is to purify our intentions when we give. We should strive to give with a heart that is free from any expectation of a worldly return from “anyone.” We should give for the sake of God alone, seeking our reward only from Him. This is the key to a truly sincere and a truly accepted deed.

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4. Al-Ākhirah (الْآخِرَةَ) – The Hereafter

Linguistic Root & Etymology

The root is ʾ-KH-R (أ-خ-ر), meaning the end or the last. Al-Ākhirah is the Last [Life], the Hereafter.

The Arabic root is أ-خ-ر.

• Morphology: `Al-Ākhirah` (الْآخِرَة) is the feminine form of the adjective `ākhir` (last). It functions as a noun for “the Last Life” or “the Hereafter.”
• Extended Semantic Range: The root signifies that which comes after or is last. It is the opposite of `al-ūlā` (the first [life]).
• Occurrences in Surah Al-Layl and the Qur’an: The word appears once in this surah. The concept of the Hereafter is foundational, and the root appears over 200 times.

The verse `wa inna lanā la-l-ākhirata wa-l-ūlā` (“And indeed, to Us belong the Hereafter and the first [life]”) is a powerful declaration of absolute sovereignty. God asserts His total ownership and control over both realms of existence. This refutes the foolishness of the miser who hoards worldly wealth as if it is his own, forgetting that both the wealth and his own self belong to the Lord of this life and the next.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:13), after stating that “to Us belongs the guidance,” a definitive statement of sovereignty is made. “And indeed, to Us belongs the Hereafter and the first [life].” The commentators explain that this is a statement of God’s absolute and total ownership and control over both this life and the next. All of the affairs of both realms are in His hands. He is the one who gives and withholds in this life, and He is the one who will be the sole judge and disposer of all affairs in the next. It is a statement of complete and all-encompassing divine dominion.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The surah has presented the path of the miserly, who is obsessed with the “first life,” and the path of the generous, who is preparing for the “Hereafter.” This verse is a powerful reminder that God is the Lord of *both*. The theme is a profound one: to neglect the Hereafter for the sake of the first life is the ultimate act of foolishness, because the very Lord whom you are disobeying is the one who is in complete control of the very world that you are chasing.

Modern & Comparative Lens

The concept of God’s sovereignty extending over “both worlds” is a central tenet of theism. It is a rejection of a dualistic worldview that would separate the “secular” from the “sacred.” This verse is a powerful Qur’anic statement that the same Lord who is the Lord of the mosque is also the Lord of the marketplace. His dominion is absolute and indivisible.

Practical Reflection & Application

This verse is a profound cure for the spiritual disease of short-sightedness. The practical application is to live our lives with the constant and the certain awareness that both this life and the next are in the hands of one Lord. We should not live as if they are two separate and competing realities. We should strive to use our “first life” as a beautiful and a productive seedbed for our “Hereafter,” with the full and certain knowledge that the Lord of both is one and the same.

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5. Andhartukum (أَنذَرْتُكُمْ) – I have warned you

Linguistic Root & Etymology

The root is N-DH-R (ن-ذ-ر), which means to warn. The verb andhartukum means “I have warned you.”

The Arabic root is ن-ذ-ر.

• Morphology: `Andhartukum` (أَنذَرْتُكُمْ) is a first-person singular perfect tense verb from Form IV (`andhara`, to warn) with the second-person plural object pronoun `-kum`.
• Extended Semantic Range: The root signifies a warning of danger. A `nadhīr` is a warner, a primary function of the prophets. A `nadhr` is a vow, which carries an implicit warning to oneself if it is not fulfilled.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root is common, appearing over 130 times.

This phrase marks a shift in the surah’s tone from description to direct admonition. The “I” refers to Allah, speaking through His Prophet. It is a personal and solemn warning from the Creator to His creation: `fa-andhartukum`, “So I have warned you…” This direct address heightens the gravity of the message about the raging Fire, making it an inescapable and personal warning.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:14), after affirming God’s sovereignty over both worlds, a direct and a solemn warning is issued. “So I have warned you of a Fire that rages.” The commentators explain that this is a direct address from God to all of humanity, delivered through His Prophet. The use of the first person (“I have warned you”) gives the warning a profound sense of immediacy and gravity. It is not an abstract or an impersonal warning; it is a direct and a personal warning from the Lord of the worlds Himself.

Thematic Context

This connects to the surah’s central theme of the consequences of the two divergent paths. The surah has laid out the choice, and it now presents the ultimate and the terrifying consequence of choosing the wrong path. The theme is one of divine mercy and divine justice. The “warning” is an act of mercy, designed to save people from the Fire. But the Fire itself is an act of justice for those who reject that warning. The surah is, in its essence, the content of this divine “warning.”

Modern & Comparative Lens

The concept of a “divine warning” is a central element of the prophetic mission in the Abrahamic faiths. The prophet is a “warner” (nadhīr). This verse is a powerful and a direct expression of this. It is a statement that God has not left humanity in a state of ignorance about the consequences of their choices. He has sent a clear and a direct “warning.”

Practical Reflection & Application

This verse should be heard by every believer as a direct and a personal “warning” from our Lord. The practical application is to take this warning with the utmost seriousness. We should not be heedless of the reality of the Hellfire. We should allow this “warning” to motivate us to be among the “most pious” (al-atqā) who will be “saved” from it, not among the “most wretched” (al-ashqā) who will enter it.

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6. Al-Ashqā (الْأَشْقَى) – The most wretched

Linguistic Root & Etymology

The root is SH-Q-W (ش-ق-و), which means to be wretched or miserable. Al-Ashqā is the superlative form, meaning “the most wretched” or “the most unfortunate.”

The Arabic root is ش-ق-و.

• Morphology: `Al-Ashqā` (الْأَشْقَى) is a superlative adjective on the `afʿal` pattern.
• Extended Semantic Range: The root signifies `shaqāwah`, a state of misery, distress, and ultimate damnation. It is the opposite of `saʿādah` (felicity, happiness). `Al-Ashqā` is the one who has reached the pinnacle of this wretched state.
• Occurrences in Surah Al-Layl and the Qur’an: The word appears once here. The root appears about 18 times.

This title identifies who enters the raging fire. It is not just anyone who sins, but `al-Ashqā`, “the most wretched.” The surah defines this character by two actions: he denied (`kadhdhaba`) the truth and turned away (`tawallā`). This person is the ultimate spiritual failure, having chosen the path of miserliness and disbelief, thus earning the title of the most unfortunate and wretched of all.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:15), the surah describes who will enter the raging Fire. “None will [enter to] burn therein except the most wretched.” The commentators explain that the “most wretched” is the arrogant disbeliever who, out of his pride and his heedlessness, deliberately turns away from the path of guidance. His “wretchedness” is a self-inflicted state, a result of his own foolish and arrogant choice to “deny and turn away,” as the next verse explains. He is the ultimate and the most tragic of all losers.

Thematic Context

This connects to the surah’s central theme of the two opposing paths and the two opposing characters. The surah has presented the path of the pious giver. This verse is the beginning of the portrait of his direct opposite. The “most wretched” is the counterpart to the “most pious” (al-atqā). The theme is one of a clear and a final sorting. The Fire is for the “most wretched,” and salvation is for the “most pious.”

Modern & Comparative Lens

The concept of “wretchedness” as a spiritual state is a powerful one. This verse defines the “most wretched” not as the one who is poorest or most afflicted in this world, but as the one who has been given the ultimate opportunity for salvation and has deliberately turned away from it. It is a profound and a timeless statement on the nature of spiritual tragedy. The greatest of all tragedies is the self-inflicted one.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be extremely careful that we are not among the “most wretched.” The practical application is to cultivate the opposite quality: the quality of the “most pious” (al-atqā). We should be among those who respond to the divine call with humble acceptance, not with the arrogant denial that is the hallmark of the “most wretched.”

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7. Al-Atqā (الْأَتْقَى) – The most pious

Linguistic Root & Etymology

The root is W-Q-Y (و-ق-ي), which means to protect oneself. Al-Atqā is the superlative form of one who has taqwā. It means “the most pious” or “the most God-conscious.”

The Arabic root is و-ق-ي.

• Morphology: `Al-Atqā` (الْأَتْقَى) is a superlative adjective on the `afʿal` pattern, derived from the verbal noun `taqwā`.
• Extended Semantic Range: The root `waqā` means to shield or protect. `Taqwā` is the state of awareness of God that “shields” one from His displeasure. `Al-Atqā` is the one who has perfected this quality and is most shielded.
• Occurrences in Surah Al-Layl and the Qur’an: The word appears once here. The root is a core concept, appearing over 250 times.

This title is the counterpart to `al-Ashqā`. `Al-Atqā` is the “most pious” one who will be saved from the Fire. The surah immediately defines this person not by their rituals, but by their charity: “who gives his wealth to purify himself.” This defines the pinnacle of piety in terms of sincere, selfless generosity.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:17), this is the title given to the one who will be saved from the raging Fire. “But the most pious will be kept far from it.” The commentators explain that the “most pious” is the ultimate and the most successful of all human beings. He is the direct and the complete opposite of the “most wretched.” The surah then immediately proceeds to define the practical and the defining characteristic of this “most pious” person: he is the one “who gives his wealth to purify himself.” Many commentators have stated that this was revealed concerning the great companion Abu Bakr as-Siddiq, who was famous for spending his wealth to free the enslaved believers, though the ruling is general for all.

Thematic Context

This connects to the surah’s central theme of the two opposing paths and the two opposing characters. The “most pious” is the hero of the surah. The theme is a profound and a powerful one. The surah is defining the pinnacle of piety (taqwā) not in terms of the quantity of one’s prayers or fasting, but in terms of the sincerity and the purity of one’s selfless giving. The path to becoming the “most pious” is the path of charity that is done for the sole purpose of self-purification.

Modern & Comparative Lens

The concept of “piety” is often associated with ritual observance. The Qur’an’s definition of the “most pious” in this surah is a radical and a socially-engaged one. It is a powerful statement that the ultimate test of one’s piety is not in one’s private worship, but in one’s relationship with one’s wealth and one’s willingness to use it for the good of others. This is a timeless and a universal ethical principle.

Practical Reflection & Application

This verse gives us a high and a beautiful station to aspire to. We should all strive to be among the “atqā.” The practical application is to follow the clear and the simple roadmap that the surah has given us. We should be people who are generous with our wealth, and we should give with the primary and the sincere intention of “purifying our own selves.” This is the clear and the direct path to becoming one of the “most pious” and to being saved from the Fire.

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8. Bakhila (بَخِلَ) – He is stingy

Linguistic Root & Etymology

The root is B-KH-L (ب-خ-ل), which means to be stingy or miserly. The verb bakhila means “he is stingy” or “he withholds.”

The Arabic root is ب-خ-ل.

• Morphology: `Bakhila` (بَخِلَ) is a perfect tense verb.
• Extended Semantic Range: The root signifies `bukhl` (miserliness), the act of withholding one’s wealth out of excessive love for it and fear of poverty. It is the opposite of generosity.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root appears 12 times, always in a highly negative context.

This is the first action that defines the path to difficulty (`ʿusrā`). `Bakhila` (“he was stingy”) is the direct opposite of `aʿṭā` (“he gave”). Miserliness is presented as the primary practical manifestation of a heart that is self-sufficient (`istaġnā`) and denies the ultimate good (`kadhdhaba bi-l-ḥusnā`).

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:8), this is the first of the three characteristics of the wretched person whose path is made difficult. “But as for he who is stingy and considers himself self-sufficient.” The commentators explain that this is the direct and the complete opposite of the one who “gives” (aʿṭā). The “stingy” person is the one who withholds his wealth out of a greedy attachment to it and a lack of trust in God’s promise. This inner state of miserliness is the first and the most foundational of all the characteristics of the one who is on the path to ruin.

Thematic Context

This is the central theme of the surah. The surah is a powerful argument that our “striving” is of two types. The theme is that the fundamental dividing line between the two paths is this very quality of generosity versus miserliness. The path to difficulty begins with being “stingy,” and the path to ease begins with giving. The entire moral and spiritual framework of the surah is built upon this foundational choice.

Modern & Comparative Lens

The critique of “stinginess” or “miserliness” as a corrosive and a self-destructive character flaw is a central theme in all of the world’s great ethical and literary traditions. The Qur’an gives this psychological flaw a profound spiritual and eschatological significance. It is not just a social vice; it is a spiritual disease that is the direct and the certain path to the “difficulty” of the Hereafter.

Practical Reflection & Application

This verse is a direct and a powerful warning. The practical application is to be vigilant against the disease of “stinginess” in our own hearts. We must be active in fighting this default human tendency by practicing regular and generous charity. Every time we give, we are striking a blow against the “stinginess” of our own souls and are taking a step on the path that leads to ease, not to difficulty.

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9. Ad-Dhakara (الذَّكَرَ) – The male

Linguistic Root & Etymology

Adh-Dhakara is the male.

The root is DH-K-R (ذ-ك-ر).

• Morphology: `Adh-Dhakara` (الذَّكَر) is a noun for a male.
• Extended Semantic Range: The same root also means “to remember” or “to mention” (`dhikr`). While linguistically distinct, some scholars have noted a thematic link: the male lineage was the primary means by which a family’s “mention” or legacy was remembered.
• Occurrences in Surah Al-Layl and the Qur’an: The word appears once here. The root is extremely common, appearing over 290 times.

The third oath of the surah is “By what He created of the male and the female.” This oath by the pair of sexes, a fundamental duality in creation, serves to reinforce the central thesis of the surah: that just as creation is full of pairs (night/day, male/female), so too is human striving divided into a pair of opposite paths with opposite outcomes.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Layl (92:3), this is the first part of the third oath. “And by what He created of the male and the female.” The commentators explain that this is an oath by the magnificent and the mysterious creation of the two sexes. The perfect and complementary nature of the “male and the female,” which is the means of the continuation of the human species and the source of love and of family, is a profound and an undeniable sign of a wise and a purposeful creator.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting pairs in the creation to affirm the reality of the great moral and spiritual pair of human striving. The surah has sworn by the night and the day. It now swears by the “male and the female.” The theme is that just as God has created the physical world in these contrasting but complementary pairs, so too has He created the moral world with the two contrasting but consequential paths of good and of evil.

Modern & Comparative Lens

The concept of humanity being created as “male and female” is a foundational principle in the Abrahamic traditions. The Qur’an’s oath by this reality is a powerful statement of its importance and its sanctity. It is an affirmation of the complementary nature of the two sexes and the institution of the family as a divinely-ordained sign. It is a timeless statement on the foundational nature of this biological and social pairing.

Practical Reflection & Application

This verse is a call to be grateful for the gift of our own gender and for the blessing of the family. The practical application is to honor this divine design by building a society that is based on the mutual respect and the harmonious cooperation of both men and women. It is a call to see in the beautiful and complementary nature of the “male and the female” a profound and a continuous sign of our Creator’s wisdom and His mercy.

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10. Al-Hudā (لَلْهُدَىٰ) – The guidance

Linguistic Root & Etymology

The root is H-D-Y (ه-د-ي), which means to guide. Al-Hudā is the guidance.

The Arabic root is ه-د-ي.

• Morphology: `Al-Hudā` (الْهُدَىٰ) is a verbal noun meaning “The Guidance.”
• Extended Semantic Range: The root `hadā` means to guide or show the way. `Hidāyah` (guidance) is a gift from God. `Al-Hudā` refers to the ultimate, correct guidance sent by God through His prophets and books.
• Occurrences in Surah Al-Layl and the Qur’an: This term appears once in this surah. The root is extremely common, appearing over 300 times.

The verse `inna ʿalaynā la-l-hudā` (“Indeed, upon Us is the guidance”) is a statement of divine responsibility and grace. God has taken it upon Himself to provide `al-hudā`—to make the right path clear to humanity. This clarifies that people are held accountable only after the path has been clearly shown. The choice to follow or reject the path remains with the individual, but the provision of the path itself is a divine guarantee.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:12), a definitive and a reassuring statement is made by God. “Indeed, upon Us is the guidance.” The commentators explain that this is a divine guarantee. God has taken it upon Himself, as an act of His grace, to provide “the guidance” for humanity. He has not left us to wander in darkness. He has made the path clear by sending the messengers and the books. The responsibility of “guidance”—in the sense of showing the way—is a responsibility that God has graciously taken upon Himself.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The surah has presented a clear choice between the path of ease and the path of difficulty. This verse is a powerful statement that the path of “guidance” has been made clear and accessible. The theme is one of a perfect and a just divine system. We are held accountable for our choices because the “guidance” has been made available to us. Our failure is not a failure of the map, but a failure to follow it.

Modern & Comparative Lens

The concept of “divine grace” and of a God who actively seeks to guide humanity is a central tenet of the Abrahamic faiths. This verse is a particularly powerful and a confident expression of this. It is a rejection of a deistic God who creates and then abandons. The God of the Qur’an is a God who takes upon Himself the responsibility of “guidance.”

Practical Reflection & Application

This verse should fill our hearts with a profound sense of gratitude and a deep sense of security. We have not been left alone. The “guidance” is upon our Lord. The practical application is to turn with our full hearts to the sources of this guidance that He has provided: the Qur’an and the Sunnah. We should study them with the full and the certain confidence that in doing so, we are connecting with the very “guidance” that our Lord has taken it upon Himself to provide.

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11. Al-Ḥusnā (بِالْحُسْنَىٰ) – The best

Linguistic Root & Etymology

The root is Ḥ-S-N (ح-س-ن), meaning to be good or beautiful. Al-Ḥusnā is the feminine superlative, meaning “the best” or “the most beautiful.”

The Arabic root is ح-س-ن.

• Morphology: `Al-Ḥusnā` (الْحُسْنَىٰ) is the feminine superlative of `aḥsan` (best).
• Extended Semantic Range: The root signifies `ḥusn` (goodness, beauty). `Al-Ḥusnā` is a comprehensive term for the ultimate good.
• Occurrences in Surah Al-Layl and the Qur’an: The word appears twice here. The root is very common, appearing over 190 times.

`Al-Ḥusnā` is the object of belief or denial that determines one’s path. Scholars interpret it as the “best reward” (Paradise), the “best statement” (`Lā ilāha illā Allāh`), or the “best way” (Islam). To `ṣaddaqa bi-l-ḥusnā` (affirm the best) is to believe in God’s promise and orient one’s life towards it. To `kadhdhaba bi-l-ḥusnā` (deny the best) is to reject this ultimate good.

Classical Exegesis (Tafsir)

This is a pivotal term in Surah Al-Layl, appearing in the description of both paths (92:6, 9). The righteous is the one who “believes in the best.” The wicked is the one who “denies the best.” The commentators have explained “the best” in several beautiful ways. It refers to the “best” reward, which is Paradise. It refers to the “best” statement, which is the declaration of faith (Lā ilāha illā Allāh). And it refers to the “best” way, which is the religion of Islam. It is a comprehensive term for the ultimate and most beautiful of all realities that God has promised.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The human response to the “ḥusnā” is the ultimate and the final separator between the two groups. The theme is that the divine message is, in its essence, a call to the “best.” The one who “affirms” this and orients their life towards it will be eased towards ease. The one who “denies” it will be eased towards difficulty. The entire human drama revolves around our response to this call to the “best.”

Modern & Comparative Lens

The concept of the “highest good” (summum bonum) is a central question in philosophy and ethics. This verse provides the Islamic answer: the “ultimate good” is the reward of Paradise and the pleasure of God. It is a state of ultimate and perfect well-being. To “believe in the best” is to have a fundamentally optimistic and a hopeful worldview, a worldview that is oriented towards the ultimate and most beautiful of all possible ends.

Practical Reflection & Application

This verse is a call to a life that is based on an affirmation of the “best.” The practical application is to have a firm and an unshakeable belief in the promise of God. We should be among those who “believe in the best” reward and who therefore live a life that is worthy of it. We should be optimists of the Hereafter. This is the key to a heart that is filled with hope and a life that is eased towards ease.

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12. Ibtighāʾa wajhi Rabbihi (ابْتِغَاءَ وَجْهِ رَبِّهِ) – Seeking the countenance of his Lord

Linguistic Root & Etymology

Ibtighāʾa is “seeking.” Wajh is the countenance or the face. Rabbihi is “his Lord.”

The roots are B-GH-Y (ب-غ-ي) for `ibtighā’`, W-J-H (و-ج-ه) for `wajh`, and R-B-B (ر-ب-ب) for `Rabb`.

• Morphology: `Ibtighā’` (ابْتِغَاء) is the verbal noun of the Form VIII verb `ibtaghā` (to seek). `Wajh` (وَجْه) is a noun for face.
• Extended Semantic Range: `Ibtaghā` means to seek or desire something earnestly. `Wajh` literally means “face” but idiomatically refers to countenance, pleasure, honor, or the essence of a thing. “Seeking the `Wajh` of Allah” means seeking His pleasure and the reward of seeing Him.

This phrase describes the purest and highest possible motivation for a good deed. The “most pious” person gives their wealth not for any worldly return, but only for this: `ibtighā’a wajhi Rabbihi`. It is the pinnacle of sincerity (`ikhlāṣ`), where the sole objective is the pleasure of God and the ultimate reward of seeing His “Face” in Paradise.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:20), this is the description of the one and only motivation of the “most pious” when he gives his wealth. “But only seeking the countenance of his Lord, the Most High.” The commentators explain that this is the pinnacle of a pure and a sincere intention (ikhlāṣ). The righteous person does not give his charity for any worldly reason—not for reputation, not for thanks, not for a return favor. His one and only goal is to seek the “Face” or the “Countenance” of his Lord. This is a desire for God’s good pleasure and for the ultimate reward of seeing Him in the Hereafter.

Thematic Context

This connects to the surah’s central theme of the motivations that underlie the two divergent paths of human striving. The surah has presented the miserly as those who are motivated by a love for their wealth and a sense of self-sufficiency. This verse presents the direct and the noble counterpart. The theme is that the ultimate and the most powerful of all motivations is this pure and selfless “seeking of the Face of God.” This is the intention that purifies the deed and that leads to the ultimate and most satisfying of all rewards.

Modern & Comparative Lens

The concept of “intrinsic motivation”—doing something for the love of the act itself or for a higher purpose, rather than for an external reward—is a key concept in modern psychology. The desire to act “for the Face of Allah” is the ultimate and most powerful form of this. It is a motivation that is completely purified of the ego and of all worldly concerns. It is a timeless and a universal ideal of selfless service.

Practical Reflection & Application

This verse gives us the most beautiful and the most powerful of all possible intentions for our good deeds. The practical application is to consciously strive to make our own actions “for the Face of Allah.” Before we give in charity, before we help a person, before we perform any act of worship, we can pause and make this intention in our hearts. This simple act of orienting our will towards the “Face of Allah” is what transforms a simple action into a profound and an accepted act of worship.

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13. Istaġnā (اسْتَغْنَىٰ) – He considers himself self-sufficient

Linguistic Root & Etymology

The root is GH-N-Y (غ-ن-ي), which means to be rich or self-sufficient. The verb istaġnā (Form X) means to consider oneself self-sufficient or to act as if one has no need of something.

The Arabic root is غ-ن-ي.

• Morphology: Istaġnā (اسْتَغْنَىٰ) is a third-person perfect tense verb from Form X. Form X often implies seeking or considering oneself to possess the quality of the root verb. Here, it means “he considers himself `ghanī` (rich/self-sufficient).”
• Extended Semantic Range: The root relates to wealth (`ghinā’`) and freedom from need. Allah’s name `Al-Ghanī` means The Self-Sufficient. `Istiġnā’` is the spiritual disease of falsely attributing this divine quality to oneself.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root is common, appearing about 73 times.

This is the second characteristic of the one on the path to difficulty. `Istaġnā` is a state of arrogant delusion. Feeling enriched by worldly possessions, the person begins to see themselves as independent and free from any need of God. This false sense of self-sufficiency is the direct cause of their miserliness (`bakhila`) and their denial of the best reward (`kadhdhaba bi-l-ḥusnā`).

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:8), this is the second of the three characteristics of the wretched person. “But as for he who is stingy and considers himself self-sufficient.” The commentators explain that these two qualities are inextricably linked. A person is stingy precisely because he feels “self-sufficient” and has no need of the reward that comes from God. His worldly wealth has deluded him into a false sense of independence. This is the root of his arrogance and his failure to recognize his own profound neediness before his Creator.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The path to difficulty is the path of the one who is defined by this false sense of “self-sufficiency.” The theme is that the foundation of a righteous life is the recognition of one’s own poverty (faqr) before God. The root of a wicked life is the delusion of one’s own “self-sufficiency” (istināʾ). The surah is a call to choose the path of humble dependence, not the path of arrogant independence.

Modern & Comparative Lens

The illusion of “self-sufficiency” is the core of the modern, secular, and individualistic worldview. This verse is a profound and an ancient critique of this. It asserts that from a theological perspective, this is the original and the ultimate delusion. A true understanding of reality begins with the recognition of our own profound and continuous dependence on our Creator for every moment of our existence.

Practical Reflection & Application

This verse is a powerful cure for arrogance. The practical application is to cultivate a deep and a constant sense of our own neediness before God. We should never feel that we are “self-sufficient” and have no need of His guidance or His mercy. We should be in a constant state of turning to Him, recognizing that we are the poor and He is the only one who is truly Rich. This is the essence of humility and the key to a true relationship with God.

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14. Ittaqā (وَاتَّقَىٰ) – And he fears Allah

Linguistic Root & Etymology

The root is W-Q-Y (و-ق-ي), which means to protect oneself. The verb ittaqā means to have taqwā, to be conscious of God in a way that leads you to protect yourself from His displeasure.

The Arabic root is و-ق-ي.

• Morphology: `Ittaqā` (اتَّقَىٰ) is a Form VIII perfect tense verb.
• Extended Semantic Range: The root `waqā` means to shield or protect. `Taqwā` is the state of awareness of God that leads one to “shield” oneself from His punishment by obeying His commands and avoiding His prohibitions. `Ittaqā` is the act of embodying this quality.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root is a core concept, appearing over 250 times.

This is the second characteristic of the one on the path to ease. Their giving (`aʿṭā`) is not a random act of kindness but is rooted in this deep, internal state of `taqwā`. It is a God-consciousness that motivates them to be generous, knowing they are being watched by God and seeking to “shield” themselves from His displeasure by pleasing Him.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:5), this is the second of the three characteristics of the righteous person. “As for he who gives and fears Allah.” The commentators explain that the act of giving is only truly valuable if it is accompanied by this inner state of taqwā. A person may give for show or for a worldly reason. The true believer is the one who gives out of a deep and a sincere “fear” and consciousness of their Lord. Their generosity is a direct fruit of their piety.

Thematic Context

This connects to the surah’s theme of the practical and the holistic nature of the righteous path. The surah is a call to a faith that is not just an outward action, but is a deep, internal state. The theme is one of a beautiful and an inseparable connection between the outward and the inward. The true believer is the one whose generous hand is a direct reflection of their pious heart. The two qualities, giving and fearing, are the twin pillars of the path that is “eased for ease.”

Modern & Comparative Lens

Taqwā is often translated as “fear of God,” but it is more accurately “God-consciousness” or “piety.” It is not a paralyzing fear but a state of loving awe and vigilant awareness that promotes righteous behavior. It is the core ethical and spiritual disposition in Islam. The concept of “mindfulness” in modern psychology shares some similarities, though taqwā is specifically mindfulness of the divine presence and its moral implications.

Practical Reflection & Application

This verse gives us a clear and a simple formula for a successful life. The practical application is to ensure that our good deeds, especially our charity, are always rooted in a sincere and a deep “consciousness of God.” We should give not to be praised by people, but to protect ourselves from the displeasure of our Lord and to seek His pleasure. This is the key to having our deeds accepted and to having our path made easy.

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15. Kadhdhaba (وَكَذَّبَ) – He denies

Linguistic Root & Etymology

The root is K-DH-B (ك-ذ-ب), meaning to lie or to deny. The verb kadhdhaba means “he denied.”

The Arabic root is ك-ذ-ب.

• Morphology: `Kadhdhaba` (كَذَّبَ) is a Form II perfect tense verb. Form II often intensifies the root meaning, so `kadhdhaba` is a more vehement “denial” than the simple Form I.
• Extended Semantic Range: `Kadhaba` means to lie. `Kadhdhaba` means to accuse someone of lying or to reject something as a lie.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears twice in this surah. The root is extremely common, appearing over 280 times.

This is the creedal basis for the path to difficulty. The one who is miserly (`bakhila`) and feels self-sufficient (`istaġnā`) does so because he `kadhdhaba bi-l-ḥusnā`—he vehemently rejects the “best” promise of God as a lie. His actions are a direct result of his internal state of denial.

Classical Exegesis (Tafsir)

In Surah Al-Layl, this is a defining characteristic of both the wretched in general (92:9) and of the “most wretched” specifically (92:16). “But as for he who is stingy… and denies the best.” “None will [enter to] burn therein except the most wretched, who denied and turned away.” The commentators explain that the act of “denial” is the creedal and the intellectual component of their wretchedness. Their miserliness and their self-sufficiency are the practical manifestations of their inner “denial” of the “best” (the promise of God). Theirs is a complete and a holistic state of rejection, both in belief and in action.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The surah is a stark contrast between the one who “affirms the truth” (ṣaddaqā) and the one who “denies” (kadhdhaba). The theme is that our ultimate destiny is a direct and a logical consequence of this fundamental choice. The one who “denies” the best will be eased towards difficulty. The surah is a powerful argument to choose the path of affirmation, not the path of denial.

Modern & Comparative Lens

The concept of “denial” is a key defense mechanism in modern psychology. The Qur’an’s use of the term “takdhīb” is a profound and an ancient diagnosis of this state. It is not just about disagreeing with a proposition; it is about an active and a willful “denial” of a reality that one finds too uncomfortable or too demanding to accept. The surah is a powerful deconstruction of the psychology of this denial.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be absolutely certain that we are not among those who are in a state of “denial.” The practical application is to be among the opposite: the “affirmers of the truth” (al-muṣaddiqīn). We should strive to be people who, when they are presented with a clear sign from their Lord, respond with humble acceptance, not with arrogant “denial.” It is a call to a life of affirmation, not of negation.

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16. Khalaqa (خَلَقَ) – He created

Linguistic Root & Etymology

The root is KH-L-Q (خ-ل-ق), which means to create, to form, or to bring into being.

The Arabic root is خ-ل-ق.

• Morphology: `Khalaqa` (خَلَقَ) is a third-person perfect tense verb.
• Extended Semantic Range: The verb `khalaqa` means not just to create, but to create with a specific measure, proportion, and purpose. It implies a deliberate, masterful act of bringing something into existence. One of Allah’s names is `Al-Khāliq` (The Creator).
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once in this surah. The root is a primary theological term, appearing over 260 times.

The third oath of the surah is `wa mā khalaqa` (“And by What/Who created…”). The oath is by the very act of creation itself, specifically the creation of the male and female. This grounds the surah’s moral argument in the physical reality of creation. The same Creator who designed the universe with complementary pairs also designed the moral universe with divergent paths.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Layl (92:3), the surah swears, “And by what He created of the male and the female.” The commentators explain that the oath is by the magnificent and the mysterious creation of the two sexes. The perfect and complementary nature of the “male and the female,” which is the means of the continuation of the human species and the source of love and of family, is a profound and an undeniable sign of a wise and a purposeful creator.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting pairs in the creation to affirm the reality of the great moral and spiritual pair of human striving. The surah has sworn by the night and the day. It now swears by the “male and the female.” The theme is that just as God has created the physical world in these contrasting but complementary pairs, so too has He created the moral world with the two contrasting but consequential paths of good and of evil.

Modern & Comparative Lens

The concept of humanity being created as “male and female” is a foundational principle in the Abrahamic traditions. The Qur’an’s oath by this reality is a powerful statement of its importance and its sanctity. It is an affirmation of the complementary nature of the two sexes and the institution of the family as a divinely-ordained sign. It is a timeless statement on the foundational nature of this biological and social pairing.

Practical Reflection & Application

This verse is a call to be grateful for the gift of our own gender and for the blessing of the family. The practical application is to honor this divine design by building a society that is based on the mutual respect and the harmonious cooperation of both men and women. It is a call to see in the beautiful and complementary nature of the “male and the female” a profound and a continuous sign of our Creator’s wisdom and His mercy.

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17. La-sawfa yarḍā (وَلَسَوْفَ يَرْضَىٰ) – And he is going to be satisfied

Linguistic Root & Etymology

La-sawfa is an emphatic particle for the future, “And surely, he is going to…” Yarḍā (root: R-Ḍ-Y (ر-ض-ي)) means “he will be pleased” or “he will be satisfied.”

The Arabic root is ر-ض-ي.

• Morphology: `La-sawfa` (لَسَوْفَ) is a doubly emphatic future indicator. `Yarḍā` (يَرْضَىٰ) is an imperfect tense verb.
• Extended Semantic Range: `Riḍā` (satisfaction/pleasure) is the highest state of the soul in Paradise.
• Occurrences in Surah Al-Layl and the Qur’an: The phrase appears once here. The root `R-Ḍ-Y` is very common, appearing over 70 times.

This is the ultimate promise and the conclusion of the surah. The one who gives selflessly seeking only the “Face” of his Lord is given this doubly-emphasized promise: he will most certainly be satisfied. This `riḍā` (satisfaction) is absolute and all-encompassing, a reward that perfectly matches his pure intention.

Classical Exegesis (Tafsir)

This is the final verse and the magnificent, concluding promise of Surah Al-Layl (92:21). After describing the “most pious” who gives his wealth for no other reason than to seek the Face of his Lord, this is the divine reward. “And he is going to be satisfied.” The commentators explain that this is one of the most beautiful and comprehensive of all promises. It is a promise of a complete and a total “satisfaction” that will be given by God to His sincere servant. He will be so overwhelmed with the generosity of God’s reward that his heart will reach a state of perfect and eternal contentment. There is no higher or more beautiful of all possible ends.

Thematic Context

This is the final and the ultimate promise of the surah. It is the destination of the path that has been “eased for ease.” The theme is one of a perfect and a beautiful correspondence. The one who sought nothing but the “Face” and the “pleasure” of his Lord will be rewarded with the ultimate state of being “pleased” himself. The surah, which began with the dark and covering night, ends with this vision of a soul that is eternally and completely satisfied in the light of its Lord.

Modern & Comparative Lens

The human search for “satisfaction” or “contentment” is the ultimate and the universal of all human quests. This verse is a powerful and a direct Qur’anic statement on this. It asserts that true and lasting “satisfaction” is not to be found in the fleeting pleasures of this world, but is the final and the ultimate reward for a life of selfless and sincere giving. It is the ultimate and the most beautiful of all possible happy endings.

Practical Reflection & Application

This verse is a direct and a beautiful promise that should be the ultimate goal of our lives. The practical application is to be among those who are worthy of this promise. We should strive to be like the “most pious,” giving from our wealth with no other intention than to seek the Face of our Lord, with the full and the certain hope that if we do so, our final state will be one of a complete and an eternal “satisfaction” that our Lord Himself will bestow upon us.

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18. Al-Layl (وَاللَّيْلِ) – And the night

Linguistic Root & Etymology

Al-Layl is the night.

The root is L-Y-L (ل-ي-ل).

• Morphology: `Al-Layl` (اللَّيْل) is a noun for the night.
• Occurrences in Surah Al-Layl and the Qur’an: The word gives the surah its name and appears once. The root appears over 90 times.

The surah opens with an oath by “the night as it covers,” establishing the first half of a cosmic pair. The night, with its concealing darkness, is contrasted with the day, with its revealing light. This natural duality serves as a divine sign and a parallel for the moral duality of human striving.

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah and it gives the surah its name. “By the night as it covers.” The commentators explain that the surah opens by swearing an oath by the magnificent and the universal phenomenon of the “night.” The night “covers” the world with its darkness, bringing a time of rest, of stillness, and of peace. The oath is by this profound and a merciful sign of God, which is a necessary and a beautiful part of the cosmic rhythm.

Thematic Context

This is the foundational oath of the surah. It connects to the theme of the surah as a discourse on the contrasting and the diverse nature of human striving. The surah begins by swearing by the ultimate pair of cosmic contrasts: the “night” that covers and the “day” that shines. The theme is that just as the physical world is composed of these two great, opposing realities, the moral world is also composed of two great, opposing realities: the path of the generous and the path of the miserly.

Modern & Comparative Lens

The dichotomy of “night and day” or “darkness and light” is the most fundamental and the most universal of all symbolic pairs. The Qur’an uses this powerful and a primal contrast as the basis for a divine oath. It is a call to see in the daily and the predictable cycle of night and day a profound and a meaningful sign of the dualities that are at the heart of our own moral and spiritual lives.

Practical Reflection & Application

This verse is an invitation to see the “night” not as a time of fear or of nothingness, but as a profound sign and a mercy from our Lord. The practical application is to be grateful for the blessing of the night. We should use its darkness for its intended purpose of rest, and we should also use its stillness for the intimate worship of the One who “covers” the world for our benefit. This transforms the simple experience of the night into a profound act of remembrance.

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19. Māluhu (مَالُهُ) – His wealth

Linguistic Root & Etymology

Māl is wealth. Māluhu is “his wealth.”

The root is M-W-L (م-و-ل).

• Morphology: `Māluhu` (مَالُهُ) is the noun `māl` with the third-person possessive pronoun `-hu`.
• Occurrences in Surah Al-Layl and the Qur’an: The word appears twice in this surah. The root appears about 86 times.

The surah questions the ultimate value of `māl` (wealth) for the miserly person. He withholds it, but it will not avail him when he plummets into the Fire. It is also the `māl` that the “most pious” gives away to purify himself. The surah thus presents wealth as a neutral tool whose ultimate value is determined by how it is used.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:11), a powerful and a poignant question is asked about the miserly person. “And what will his wealth avail him when he plummets?” The commentators explain that the miserly person, who was so attached to “his wealth” and who made it the center of his life, will discover on the Day of Judgment that it is completely and utterly useless. All the wealth that he hoarded and that he was so proud of will not be able to save him or to benefit him in the slightest when he is cast into the Fire.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The surah has presented the miserly person as the one who is on the path to difficulty. This verse is the final and the tragic confirmation of the foolishness of his choice. The theme is one of a profound and an ironic loss. The very thing that he thought was his salvation (“his wealth”) will be shown to be the very thing that was the cause of his ruin. The surah is a powerful critique of the illusion of security that wealth provides.

Modern & Comparative Lens

The question “What good will his money do him then?” is a timeless and a universal one. It is the ultimate critique of a life that is dedicated to the accumulation of wealth for its own sake. This Qur’anic verse is a particularly powerful and a direct expression of this. It is a profound meditation on the transient nature of all material possessions and a call to a life that is based on the eternal and the true “wealth” of a pure soul and of good deeds.

Practical Reflection & Application

This verse is a direct and a powerful call to a healthy detachment from our worldly wealth. We should not be deluded by the false sense of security that “our wealth” provides. The practical application is to use our wealth in a way that *will* avail us when we plummet. We should invest our wealth in the “goodly loan” to God through charity and good works. This is the only way to transform our temporary worldly wealth into a true and a lasting eternal wealth.

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20. An-Nahār (وَالنَّهَارِ) – And the day

Linguistic Root & Etymology

An-Nahār is the day.

The root is N-H-R (ن-ه-ر).

• Morphology: `An-Nahār` (النَّهَار) is a noun for the daytime.
• Extended Semantic Range: The root can also refer to a river (`nahr`). Both concepts share the idea of something flowing and being manifest.
• Occurrences in Surah Al-Layl and the Qur’an: The word appears once here. The root is common, appearing over 100 times.

The oath by “the day as it shines” (`wa-n-nahāri idhā tajallā`) provides the second half of the cosmic pair. The day, with its manifest brightness, is the opposite of the concealing night. This duality in creation mirrors the duality in human action.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-Layl (92:2), the surah swears, “And by the day as it shines.” The commentators explain that the oath is by the day, which “shines” and makes all things clear and manifest. The day is the time of activity, of clarity, and of vision. It is a powerful and a universal sign of the creative power and the perfect design of God.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting pairs in the creation to affirm the reality of the great moral and spiritual pair of human striving. The “day” that shines is the direct and the perfect counterpart to the “night” that covers. The theme is that just as the physical world is composed of these two great, opposing realities, the moral world is also composed of two great, opposing realities: the path of the righteous, which is a path of light and clarity, and the path of the wicked, which is a path of darkness and confusion.

Modern & Comparative Lens

The personification of the day as an agent that “shines” is a beautiful and a powerful poetic device. It is a call to see the daylight not as a mere astronomical phenomenon, but as an active and a positive force with a profound and a beneficial purpose. It is a timeless and a universal image of the glory and the all-encompassing nature of the daylight.

Practical Reflection & Application

This verse encourages us to be mindful observers of the miracle of the daylight. The practical application is that when we see the brightness of the day, we should be reminded of the “light” of the divine guidance. We should be grateful for both the physical light that allows us to see our way in the world and the spiritual light of the Qur’an that allows us to see our way to our Lord. It is a call to a life that is filled with both physical and spiritual clarity.

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21. Niʿmatin tujzā (نِّعْمَةٍ تُجْزَىٰ) – A favor to be repaid

Linguistic Root & Etymology

Niʿmah is a favor or a blessing. Tujzā is a passive verb meaning “it is to be repaid” or “recompensed.”

The root for `niʿmah` is N-ʿ-M (ن-ع-م) and for `tujzā` is J-Z-Y (ج-ز-ي).

• Morphology: `Niʿmah` (نِعْمَة) is a noun for favor. `Tujzā` (تُجْزَىٰ) is a feminine singular passive verb, “she/it is recompensed.”

This phrase clarifies the pure intention of the righteous giver. He gives not because he has received a `niʿmah` (favor) from any created being that `tujzā` (must be repaid). His act is not part of a human economy of favors. It is a transaction with God alone.

Classical Exegesis (Tafsir)

In the description of the sincere giver in Surah Al-Layl (92:19), the surah states, “And there is not for anyone, in his estimation, any favor to be repaid.” The commentators explain that this is a sign of the absolute purity of his intention. He does not give his charity in order to repay a past “favor” that someone has done for him, nor does he give it with the expectation of a future “favor” in return. His giving is not a part of a worldly, transactional system of debts and credits. It is a pure and an unconditional act of giving for the sake of God alone.

Thematic Context

This connects to the surah’s central theme of the pure and the selfless motivation of the “most pious” (al-atqā). The surah is a detailed portrait of the inner state of the righteous. This verse is a key part of that portrait. The theme is that true generosity is a liberated generosity. It is free from the complex web of social debts and expectations. It is a direct and a pure transaction between the servant and his Lord.

Modern & Comparative Lens

The concept of a “disinterested goodness”—an act of kindness that is done without any expectation of a reward—is the highest ideal of many ethical systems. This verse is a powerful and a beautiful Qur’anic expression of this. It is a critique of a charity that is done for the sake of networking, of social climbing, or of repaying a debt. The Qur’an calls to a higher, God-centered altruism.

Practical Reflection & Application

This verse gives us a high and a beautiful standard for our own acts of charity and kindness. The practical application is to purify our intentions when we give. We should strive to give with a heart that is free from any expectation of a worldly return. We should give for the sake of God alone, seeking our reward only from Him. This is the key to a truly sincere and a truly accepted deed.

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22. Nuyassiruhu (فَسَنُيَسِّرُهُ) – We will ease him

Linguistic Root & Etymology

The root is Y-S-R (ي-س-ر), which means to be easy. The verb nuyassiruhu means “We will make it easy for him” or “We will ease him.”

The Arabic root is ي-س-ر.

• Morphology: `Nuyassiruhu` (نُيَسِّرُهُ) is a first-person plural imperfect tense verb from Form II (`yassara`, to make easy). The `sa-` prefix indicates the future. `-hu` is the object pronoun “him.”
• Extended Semantic Range: The root signifies ease (`yusr`), facility, and that which is simple.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears twice in this surah. The root is common, appearing about 44 times.

This verb describes a profound divine law. God promises to `nuyassiru` (make easy) the path for both the righteous and the wicked, according to their choices. For the one who gives, has piety, and believes, God will “ease him towards ease” (`li-l-yusrā`). For the one who is miserly and denies, God will “ease him towards difficulty” (`li-l-ʿusrā`). This means God will make their chosen path feel natural and easy for them to follow, a concept that explains the power of habit.

Classical Exegesis (Tafsir)

This verb is used in two powerful and contrasting ways in Surah Al-Layl. For the righteous, “We will ease him toward ease” (92:7). For the wicked, “We will ease him toward difficulty” (92:10). The commentators explain that this is a profound statement of a divine law. The one who chooses the path of ease (righteousness) will be “eased” by God, meaning He will make the path of goodness easy and beloved to him. The one who chooses the path of difficulty (miserliness) will be “eased” by God, meaning He will make the path of evil easy and appealing to him, as a just consequence of his own choice.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The surah is not just describing two paths; it is describing a dynamic and a self-reinforcing process. The theme is that our choices have a direct and a powerful impact on our own future choices. A good deed makes the next good deed “easier.” A bad deed makes the next bad deed “easier.” This is a profound and a psychologically astute description of the power of habit and the divine law that governs our spiritual development.

Modern & Comparative Lens

The concept of “neuroplasticity” in modern neuroscience is the idea that our brains physically change and adapt based on our repeated behaviors and thoughts. This is a scientific and a secular parallel to the spiritual reality described in this verse. The Qur’anic concept is that God Himself is the one who “eases” these pathways. It is a powerful vision of a dynamic relationship between human choice and divine facilitation.

Practical Reflection & Application

This verse is a direct and a powerful motivation to be consistent in our good deeds. The practical application is to strive to do good, even when it is difficult, with the full and certain confidence that if we are sincere, God will “ease” the path for us. With every good deed, the next one will become easier. It is a beautiful and a hopeful promise that is a direct call to a life of consistent and positive action.

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23. Ṣaddaqā (صَدَّقَ) – He affirms the truth

Linguistic Root & Etymology

The root is Ṣ-D-Q (ص-د-ق), which means to be truthful. The verb ṣaddaqa (Form II) is an intensive form, meaning he affirms the truth of, he believes in completely, or he testifies to the truth of.

The Arabic root is ص-د-ق.

• Morphology: `Ṣaddaqa` (صَدَّقَ) is a Form II perfect tense verb.
• Extended Semantic Range: The root signifies truthfulness (`ṣidq`). `Ṣadaqah` (charity) is so named because it is a proof of the truthfulness of one’s faith. `Ṣiddīq` is one who is utterly truthful. `Ṣaddaqa` is to actively believe and affirm the truth of something.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root is very common, appearing over 150 times.

This is the third characteristic of the one on the path to ease. Along with giving (`aʿṭā`) and piety (`ittaqā`), he `ṣaddaqa bi-l-ḥusnā` (affirms the best). This is the foundation of belief. His actions and inner state are built upon a firm, heartfelt affirmation of God’s promise of the “best” reward (Paradise). This is the direct opposite of the one who `kadhdhaba` (denies).

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:6), this is the third of the three characteristics of the righteous person. “As for he who gives and fears Allah and affirms the truth of the best.” The commentators explain that this is the creedal and the intellectual foundation of the righteous path. The believer’s generous actions and their pious heart are all based on this firm and certain “affirmation” of the “best” (al-ḥusnā)—the promise of God, the reality of Paradise, and the truth of the declaration that there is no god but Allah.

Thematic Context

This connects to the surah’s theme of the holistic and the comprehensive nature of the righteous path. The surah has presented a path that is based on three pillars: action (giving), inner state (piety), and creed (affirmation of the truth). The theme is that a true and a successful faith is one that is balanced and complete, a faith that is sound in its actions, in its heart, and in its mind.

Modern & Comparative Lens

The concept of “affirmation” is a powerful one. It is more than just a passive belief; it is an active and a heartfelt testimony to the truth. This is a central part of the Islamic concept of faith (īmān), which is defined as an “affirmation with the heart, a declaration with the tongue, and an action with the limbs.” This verse is a beautiful and a concise summary of this holistic definition.

Practical Reflection & Application

This verse is a call to a faith that is based on a deep and a certain “affirmation.” The practical application is to move beyond a wavering or a cultural belief to a faith of deep and personal conviction. We can do this by studying the proofs for our faith, by reflecting on the signs of God, and by asking God to grant us a heart that is firm in its “affirmation of the best.”

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24. Saʿyukum la-shattā (إِنَّ سَعْيَكُمْ لَشَتَّىٰ) – Indeed, your efforts are diverse

Linguistic Root & Etymology

Saʿyukum is “your efforts” or “your striving.” La-shattā (root: SH-T-T (ش-ت-ت)) is an emphatic “are surely diverse” or “are surely separate.”

The root for `saʿyukum` is S-ʿ-Y (س-ع-ي) and for `shattā` is ش-ت-ت.

• Morphology: This is an emphatic nominal sentence. `Saʿy` (سَعْي) is a verbal noun for striving. `Shattā` (شَتَّىٰ) is a plural adjective meaning diverse or separate.
• Extended Semantic Range: `Saʿy` means to strive, to hasten, or to endeavor. It implies a purposeful and energetic effort. `Shattā` means different and leading to different ends.

This is the central thesis of the surah, the statement for which the opening oaths were sworn. It declares that human efforts, while seemingly varied, ultimately fall into two fundamentally different (`shattā`) moral categories: one that leads to ease and one that leads to difficulty.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:4), after the three magnificent opening oaths, this is the great truth that the oaths are sworn to affirm. The commentators explain that this is the thesis statement of the entire surah. The surah is making a definitive and a powerful statement about the nature of the human condition. The “efforts” and the “strivings” of humanity are not all the same; they are fundamentally “diverse” and are separated into two distinct and opposing categories. The rest of the surah is a detailed exposition of these two “diverse” paths and their two “diverse” outcomes.

Thematic Context

This is the foundational theme of the surah. The surah has sworn by the great “diverse” pairs of the cosmos—the night and the day, the male and the female—to affirm the reality of the “diverse” nature of human moral striving. The theme is one of a fundamental and an inescapable moral choice. The surah is a call to be conscious of this diversity and to ensure that our own “striving” is on the path that leads to success, not the one that leads to ruin.

Modern & Comparative Lens

The concept of a “diversity” of life paths and of worldviews is a central feature of the modern human condition. This verse is a profound and an ancient acknowledgment of this. However, the Qur’an does not see this diversity as a relativistic one where all paths are equally valid. It is a “diverse” choice between two ultimate paths, one of which is right and the other of which is wrong. It is a statement of a moral, not a relativistic, diversity.

Practical Reflection & Application

This verse is a direct and a powerful call to be mindful of the nature of our own “striving.” The practical application is to ask ourselves: “In which of the two ‘diverse’ categories does my own life’s effort fall?” We should strive to make our “striving” a beautiful and a righteous one, a striving of giving, of piety, and of affirming the truth. It is a call to a life of conscious and purposeful striving.

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25. Sa-yujannabuhā (وَسَيُجَنَّبُهَا) – And he will be kept far from it

Linguistic Root & Etymology

The root is J-N-B (ج-ن-ب), which means the side. The verb sa-yujannabuhā means “he will be kept far from it” or “he will be made to be at a side from it.”

The Arabic root is ج-ن-ب.

• Morphology: `Sa-yujannabuhā` (سَيُجَنَّبُهَا) is a future passive verb from Form II. `Jannaba` means to put something to the side. The passive `yujannabu` means “he is made to be at a side” or “kept away.” The `sa-` indicates the future.
• Extended Semantic Range: The root relates to the side (`janb`). `Ijtināb` means to avoid something by keeping it to one’s side.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root is common, appearing over 40 times.

This is the promise for `al-Atqā` (the most pious). He `sa-yujannabuhā`—will be actively moved aside and kept far away from the raging Fire. This implies a proactive divine protection. He will not even have to come near it. His piety and sincere charity in this life create a “side” or a distance between him and the punishment in the next.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:17), this is the definitive promise to the “most pious.” “But the most pious will be kept far from it.” The commentators explain that “it” refers to the raging Fire that has just been described. The verse is a divine guarantee of the salvation of the one who is “most pious.” Their piety and their selfless giving in this life will be the means by which God will “keep them far” from the punishment in the next. It is a promise of ultimate and complete safety.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah has just described the “most wretched” as the one who will “enter and burn” in the Fire. This verse is the direct and the hopeful counterpart. The theme is one of a perfect and a just separation. The “most wretched” is destined for the Fire, and the “most pious” is destined to be “kept far from it.” The surah is a powerful motivation to be in the second of these two categories.

Modern & Comparative Lens

The concept of “salvation” as being “kept far” from a danger is a powerful and a beautiful one. It is a vision of a proactive and a protective divine mercy. It is not just that the believer is allowed to enter Paradise; they are actively “kept far” from the very sight and the sound of the punishment. It is a promise of a perfect and an untroubled peace.

Practical Reflection & Application

This verse is a profound source of hope and a powerful motivation. The practical application is to strive to be among the “most pious,” so that we may be among those who will be “kept far” from the Fire. The surah has given us the clear definition of this person: the one who gives his wealth to purify himself, for no other reason than to seek the Face of his Lord. This is the clear and the direct path to this ultimate and beautiful salvation.

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26. Shattā (لَشَتَّىٰ) – Diverse

Linguistic Root & Etymology

The root is SH-T-T (ش-ت-ت), which means to be separate or diverse. Shattā is the plural form, meaning diverse, different, or various.

The Arabic root is ش-ت-ت.

• Morphology: `Shattā` (شَتَّىٰ) is a plural adjective.
• Occurrences in Surah Al-Layl and the Qur’an: The word appears once here. The root appears only 4 times.

This word is the core of the surah’s thesis statement: “Indeed, your efforts are surely `shattā` (diverse).” It asserts that human actions are not homogenous; they are fundamentally divided into different categories that lead to different outcomes. The oaths by the night/day and male/female establish a universe of pairs, and this word applies that principle to human striving.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:4), after the three magnificent opening oaths, this is the great truth that the oaths are sworn to affirm. “Indeed, your efforts are diverse.” The commentators explain that this is the thesis statement of the entire surah. The surah is making a definitive and a powerful statement about the nature of the human condition. The “efforts” and the “strivings” of humanity are not all the same; they are fundamentally “diverse” and are separated into two distinct and opposing categories. The rest of the surah is a detailed exposition of these two “diverse” paths and their two “diverse” outcomes.

Thematic Context

This is the foundational theme of the surah. The surah has sworn by the great “diverse” pairs of the cosmos—the night and the day, the male and the female—to affirm the reality of the “diverse” nature of human moral striving. The theme is one of a fundamental and an inescapable moral choice. The surah is a call to be conscious of this diversity and to ensure that our own “striving” is on the path that leads to success, not the one that leads to ruin.

Modern & Comparative Lens

The concept of a “diversity” of life paths and of worldviews is a central feature of the modern human condition. This verse is a profound and an ancient acknowledgment of this. However, the Qur’an does not see this diversity as a relativistic one where all paths are equally valid. It is a “diverse” choice between two ultimate paths, one of which is right and the other of which is wrong. It is a statement of a moral, not a relativistic, diversity.

Practical Reflection & Application

This verse is a direct and a powerful call to be mindful of the nature of our own “striving.” The practical application is to ask ourselves: “In which of the two ‘diverse’ categories does my own life’s effort fall?” We should strive to make our “striving” a beautiful and a righteous one, a striving of giving, of piety, and of affirming the truth. It is a call to a life of conscious and purposeful striving.

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27. Tajallā (تَجَلَّىٰ) – It shines

Linguistic Root & Etymology

The root is J-L-W (ج-ل-و), which means to be clear or manifest. The verb tajallā (Form V) is an intensive form, meaning to shine forth or to be manifest in its full glory.

The Arabic root is ج-ل-و.

• Morphology: `Tajallā` (تَجَلَّىٰ) is a third-person perfect tense verb from Form V.
• Extended Semantic Range: The root means to unveil, clarify, or make manifest. The verb `tajallā` implies a magnificent self-revelation or shining forth. The same verb is used in Surah Al-A’raf when God “revealed His glory” (`tajallā`) to the mountain, causing it to crumble.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root appears 10 times.

The oath is by the day `idhā tajallā` (“when it reveals its glory”). This personifies the day, presenting its arrival not as a passive event, but as an active and glorious self-revelation. The brilliant light of the day makes everything clear, just as the path of guidance is made clear. It is the perfect counterpart to the concealing night.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-Layl (92:2), the surah swears, “And by the day as it shines.” The commentators explain that the oath is by the day, which “shines” and makes all things clear and manifest. The day is the time of activity, of clarity, and of vision. It is a powerful and a universal sign of the creative power and the perfect design of God.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting pairs in the creation to affirm the reality of the great moral and spiritual pair of human striving. The “day” that shines is the direct and the perfect counterpart to the “night” that covers. The theme is that just as the physical world is composed of these two great, opposing realities, the moral world is also composed of two great, opposing realities: the path of the righteous, which is a path of light and clarity, and the path of the wicked, which is a path of darkness and confusion.

Modern & Comparative Lens

The personification of the day as an agent that “shines” is a beautiful and a powerful poetic device. It is a call to see the daylight not as a mere astronomical phenomenon, but as an active and a positive force with a profound and a beneficial purpose. It is a timeless and a universal image of the glory and the all-encompassing nature of the daylight.

Practical Reflection & Application

This verse encourages us to be mindful observers of the miracle of the daylight. The practical application is that when we see the brightness of the day, we should be reminded of the “light” of the divine guidance. We should be grateful for both the physical light that allows us to see our way in the world and the spiritual light of the Qur’an that allows us to see our way to our Lord. It is a call to a life that is filled with both physical and spiritual clarity.

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28. Talaẓẓā (تَلَظَّىٰ) – It rages

Linguistic Root & Etymology

The root is L-Ẓ-Y (ل-ظ-ي), from which comes the name of the Fire, Laẓā. The verb talaẓẓā is an intensive form, meaning to rage or to blaze fiercely.

The Arabic root is ل-ظ-ي.

• Morphology: `Talaẓẓā` (تَلَظَّىٰ) is a Form V imperfect tense verb.
• Extended Semantic Range: The root signifies a blazing, roaring fire. `Laẓā` is one of the names of Hell, meaning “The Blaze.” The verb `talaẓẓā` describes this fire as being in a continuous state of raging and flaring up.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root appears 4 times.

The surah warns of a `nāran talaẓẓā`—”a Fire that rages.” The verb choice is dynamic and terrifying. It portrays Hell not as a static place but as a living, roaring entity in a constant state of fury. This visceral description is meant to serve as a powerful deterrent from the path that leads to it.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:14), after affirming God’s sovereignty, a direct and a solemn warning is issued. “So I have warned you of a Fire that rages.” The commentators explain that this is a description of the living and the active nature of the Hellfire. It is not a static fire; it is a fire that is in a constant state of “raging” and of blazing with an intense and a terrible fury. The word is designed to create a sense of a powerful and an uncontrollable conflagration.

Thematic Context

This connects to the surah’s theme of the grave consequences of choosing the wrong path. The surah is a warning, and this is the ultimate content of that warning. The theme is to create a powerful and a visceral aversion to the Hellfire. The description of it as “raging” is designed to shake the listener out of their heedlessness and to make them take the divine warning with the utmost seriousness.

Modern & Comparative Lens

The image of a “raging fire” is a universal symbol of an uncontrolled and a destructive power. The Qur’an uses this powerful and familiar image to describe the nature of Hell. It is a literary and a theological device to convey the sheer and absolute horror of the final punishment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should flee from the deeds of denial and of miserliness that lead to this fate. We should constantly seek refuge in God’s mercy from the torment of a “Fire that rages.” This healthy fear is a powerful motivator for a life of sincere piety.

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29. Taraddā (تَرَدَّىٰ) – He plummets

Linguistic Root & Etymology

The root is R-D-Y (ر-د-ي), which means to perish or to fall into ruin. The verb taraddā means to plummet or to fall headlong into destruction.

The Arabic root is ر-د-ي.

• Morphology: `Taraddā` (تَرَدَّىٰ) is a Form V perfect tense verb.
• Extended Semantic Range: The root signifies destruction, ruin, and falling. `Taraddā` implies a fall into a pit or into a state of perdition.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root appears about 9 times.

This verb describes the final, catastrophic end of the miser. His wealth will be of no use `idhā taraddā`—”when he plummets.” It is a vivid image of a helpless fall into the abyss of the Hellfire. The life spent hoarding wealth ends in a violent and irreversible descent into ruin.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:11), a powerful and a poignant question is asked about the miserly person. “And what will his wealth avail him when he plummets?” The commentators explain that this is a description of the moment when the miserly person is cast into the Hellfire. He will “plummet” headlong into its depths. The verse is a powerful statement of the utter and complete uselessness of his worldly wealth at this critical and final moment. All the wealth that he so lovingly hoarded will be of no benefit to him whatsoever.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The surah has presented the miserly person as the one who is on the path to difficulty. This verse is the final and the tragic confirmation of the foolishness of his choice. The theme is one of a profound and an ironic loss. The very thing that he thought was his salvation (“his wealth”) will be shown to be the very thing that was the cause of his ruin when he “plummets.”

Modern & Comparative Lens

The image of “plummeting” into an abyss is a universal and a timeless symbol of a catastrophic and an irreversible fall from grace. The Qur’an uses this powerful and a visceral image to describe the final and the terrible end of the one who has chosen a life of miserliness and of denial.

Practical Reflection & Application

This verse is a direct and a powerful call to a healthy detachment from our worldly wealth. We should not be deluded by the false sense of security that our wealth provides. The practical application is to use our wealth in a way that *will* avail us when we plummet. We should invest our wealth in the “goodly loan” to God through charity and good works. This is the only way to transform our temporary worldly wealth into a true and a lasting eternal wealth.

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30. Tawallā (وَتَوَلَّىٰ) – And he turned away

Linguistic Root & Etymology

The root is W-L-Y (و-ل-ي), which means to turn. The verb tawallā (Form V) means to turn away or to show aversion.

The Arabic root is و-ل-ي.

• Morphology: `Tawallā` (تَوَلَّىٰ) is a Form V perfect tense verb.
• Extended Semantic Range: The root signifies turning towards or away from something, and is the root of `walī` (protecting friend). The reflexive Form V, `tawallā`, means to deliberately turn one’s back on something or someone in rejection.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root is very common, appearing over 230 times.

This is the second defining action of the “most wretched.” He not only `kadhdhaba` (denied the truth in his heart) but also `tawallā` (actively turned his back and walked away from it). It is a comprehensive rejection, both internal and external, that solidifies his path towards the Fire.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:16), this is the second of the two defining characteristics of the “most wretched.” “[He is the one] who denied and turned away.” The commentators explain that this is a comprehensive description of his rejection. His rejection was twofold. He had the inner state of “denial” of the truth in his heart. And he had the outer, behavioral state of “turning away” from obedience and from the message of his Lord. His heart and his limbs were united in their rebellion.

Thematic Context

This connects to the surah’s theme of the two opposing paths. The surah is a stark contrast between the one who “affirms the truth” and “fears,” and the one who “denies” and “turns away.” The theme is that our ultimate destiny is a direct and a logical consequence of this fundamental orientation of our soul. The one who “turns away” from God in this life will find themselves on the path that leads to the Fire.

Modern & Comparative Lens

The act of “turning away” is a powerful and a universal symbol of rejection and contempt. This verse is a profound insight into the psychology of denial. It is a timeless description of a person who is so committed to their own worldview that they cannot even bear to be in the presence of the truth, and so they must actively “turn away” from it.

Practical Reflection & Application

This verse is a profound warning. The practical application is to be the opposite of this. We should strive to be people who “affirm the truth” and who “turn towards” their Lord. This means that our faith should not just be an internal feeling; it must be coupled with the outward action of turning *towards* God in prayer and in obedience. It is a call to a faith that is whole, where the heart and the body are united in their submission.

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31. Al-Unthā (وَالْأُنثَىٰ) – And the female

Linguistic Root & Etymology

Al-Unthā is the female.

The root is ʾ-N-TH (أ-ن-ث).

• Morphology: `Al-Unthā` (الْأُنثَىٰ) is a noun for a female.
• Occurrences in Surah Al-Layl and the Qur’an: The word appears once in this surah. The root appears about 30 times.

The oath by the creation of “the male and the female” presents a fundamental pair in creation. This duality in the biological world serves as a divine sign and a parallel to the moral duality that is the subject of the surah: the two different types of human striving.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Layl (92:3), this is the second part of the third oath. “And by what He created of the male and the female.” The commentators explain that this is an oath by the magnificent and the mysterious creation of the two sexes. The perfect and complementary nature of the “male and the female,” which is the means of the continuation of the human species and the source of love and of family, is a profound and an undeniable sign of a wise and a purposeful creator.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting pairs in the creation to affirm the reality of the great moral and spiritual pair of human striving. The surah has sworn by the night and the day. It now swears by the “male and the female.” The theme is that just as God has created the physical world in these contrasting but complementary pairs, so too has He created the moral world with the two contrasting but consequential paths of good and of evil.

Modern & Comparative Lens

The concept of humanity being created as “male and female” is a foundational principle in the Abrahamic traditions. The Qur’an’s oath by this reality is a powerful statement of its importance and its sanctity. It is an affirmation of the complementary nature of the two sexes and the institution of the family as a divinely-ordained sign. It is a timeless statement on the foundational nature of this biological and social pairing.

Practical Reflection & Application

This verse is a call to be grateful for the gift of our own gender and for the blessing of the family. The practical application is to honor this divine design by building a society that is based on the mutual respect and the harmonious cooperation of both men and women. It is a call to see in the beautiful and complementary nature of the “male and the female” a profound and a continuous sign of our Creator’s wisdom and His mercy.

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32. Wajhi Rabbihi (وَجْهِ رَبِّهِ) – The countenance of his Lord

Linguistic Root & Etymology

Wajh is the countenance or the face. Rabbihi is “his Lord.”

The root for `wajh` is W-J-H (و-ج-ه) and for `Rabbihi` is R-B-B (ر-ب-ب).

• Morphology: This is a genitive construct. `Wajh` (وَجْه) means face. `Rabbihi` (رَبِّهِ) means “his Lord.”

This phrase describes the sole motivation of the `atqā` (most pious). He gives only to seek the `Wajh` of his Lord. This signifies seeking God’s pleasure, His attention, and the ultimate reward of seeing Him. It is the purest form of intention, devoid of all worldly motives.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:20), this is the description of the one and only motivation of the “most pious” when he gives his wealth. “But only seeking the countenance of his Lord, the Most High.” The commentators explain that this is the pinnacle of a pure and a sincere intention (ikhlāṣ). The righteous person does not give his charity for any worldly reason—not for reputation, not for thanks, not for a return favor. His one and only goal is to seek the “Face” or the “Countenance” of his Lord. This is a desire for God’s good pleasure and for the ultimate reward of seeing Him in the Hereafter.

Thematic Context

This connects to the surah’s central theme of the motivations that underlie the two divergent paths of human striving. The surah has presented the miserly as those who are motivated by a love for their wealth and a sense of self-sufficiency. This verse presents the direct and the noble counterpart. The theme is that the ultimate and the most powerful of all motivations is this pure and selfless “seeking of the Face of God.” This is the intention that purifies the deed and that leads to the ultimate and most satisfying of all rewards.

Modern & Comparative Lens

The concept of “intrinsic motivation”—doing something for the love of the act itself or for a higher purpose, rather than for an external reward—is a key concept in modern psychology. The desire to act “for the Face of Allah” is the ultimate and most powerful form of this. It is a motivation that is completely purified of the ego and of all worldly concerns. It is a timeless and a universal ideal of selfless service.

Practical Reflection & Application

This verse gives us the most beautiful and the most powerful of all possible intentions for our good deeds. The practical application is to consciously strive to make our own actions “for the Face of Allah.” Before we give in charity, before we help a person, before we perform any act of worship, we can pause and make this intention in our hearts. This simple act of orienting our will towards the “Face of Allah” is what transforms a simple action into a profound and an accepted act of worship.

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33. Yaghshā (يَغْشَىٰ) – It covers

Linguistic Root & Etymology

The root is GH-SH-Y (غ-ش-ي), which means to cover or to envelop. The verb yaghshā means “it covers.”

The Arabic root is غ-ش-ي.

• Morphology: `Yaghshā` (يَغْشَىٰ) is a third-person masculine singular imperfect tense verb.
• Extended Semantic Range: The root signifies covering, enveloping, or overwhelming something, like a swoon (`ghashyah`) overwhelming consciousness.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root appears about 24 times. Surah 88 is named Al-Ghashiyah (The Overwhelming Event).

The surah opens with an oath by the night `idhā yaghshā` (“when it covers”). This personifies the night as an active agent that envelops and conceals the world in its darkness. This act of “covering” is presented as a divine sign and sets up the primary contrast with the “revealing” light of the day.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-Layl (92:1), the surah swears, “By the night as it covers.” The commentators explain that the oath is by the night, which acts as the agent that “covers” the world with its darkness, enveloping the light of the day and bringing a time of rest and stillness. It is a powerful and a universal sign of the creative power and the perfect design of God. The daily and predictable “covering” of the world by the night is a profound and a necessary mercy.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the great moral and spiritual contrasts in human striving. The “covering” of the night is the ultimate symbol of darkness and of concealment. This is then contrasted in the oaths with the “shining” of the day. The theme is one of a perfect and a beautiful parallelism. Just as there is a physical contrast between the covering darkness of the night and the manifest light of the day, there is a moral and a spiritual contrast between the path of the miserly and the path of the generous.

Modern & Comparative Lens

The personification of the night as an agent that “covers” the world is a beautiful and a powerful poetic device. It is a call to see the night not as a mere absence of light, but as an active and a positive force with a profound and a beneficial purpose. It is a timeless and a universal image of the mystery and the all-encompassing nature of the night.

Practical Reflection & Application

This verse encourages us to be mindful observers of the miracle of the night. The practical application is to see the coming of the night not as an end, but as a beautiful and a merciful “covering.” We should use this time of covering for its intended purposes: to find rest for our bodies, and to “cover” ourselves in the intimate and the quiet worship of the Lord of the night.

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34. Yarḍā (يَرْضَىٰ) – He will be satisfied

Linguistic Root & Etymology

The root is R-Ḍ-Y (ر-ض-ي), which means to be pleased or content. The verb yarḍā means “he will be pleased” or “he will be satisfied.”

The Arabic root is ر-ض-ي.

• Morphology: `Yarḍā` (يَرْضَىٰ) is a third-person masculine singular imperfect tense verb.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root is very common, appearing over 70 times.

This is the final promise to the “most pious.” After a life of giving only to seek the pleasure (`wajh`) of his Lord, he is promised that he, in turn, `la-sawfa yarḍā` (“will surely be satisfied”). This is a state of ultimate, personal fulfillment and contentment, a reward that perfectly matches his selfless intention.

Classical Exegesis (Tafsir)

This is the final word and the magnificent, concluding promise of Surah Al-Layl (92:21). After describing the “most pious” who gives his wealth for no other reason than to seek the Face of his Lord, this is the divine reward. “And he is going to be satisfied.” The commentators explain that this is one of the most beautiful and comprehensive of all promises. It is a promise of a complete and a total “satisfaction” that will be given by God to His sincere servant. He will be so overwhelmed with the generosity of God’s reward that his heart will reach a state of perfect and eternal contentment. There is no higher or more beautiful of all possible ends.

Thematic Context

This is the final and the ultimate promise of the surah. It is the destination of the path that has been “eased for ease.” The theme is one of a perfect and a beautiful correspondence. The one who sought nothing but the “Face” and the “pleasure” of his Lord will be rewarded with the ultimate state of being “pleased” himself. The surah, which began with the dark and covering night, ends with this vision of a soul that is eternally and completely satisfied in the light of its Lord.

Modern & Comparative Lens

The human search for “satisfaction” or “contentment” is the ultimate and the universal of all human quests. This verse is a powerful and a direct Qur’anic statement on this. It asserts that true and lasting “satisfaction” is not to be found in the fleeting pleasures of this world, but is the final and the ultimate reward for a life of selfless and sincere giving. It is the ultimate and the most beautiful of all possible happy endings.

Practical Reflection & Application

This verse is a direct and a beautiful promise that should be the ultimate goal of our lives. The practical application is to be among those who are worthy of this promise. We should strive to be like the “most pious,” giving from our wealth with no other intention than to seek the Face of our Lord, with the full and the certain hope that if we do so, our final state will be one of a complete and an eternal “satisfaction” that our Lord Himself will bestow upon us.

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35. Yatazakkā (يَتَزَكَّىٰ) – To purify himself

Linguistic Root & Etymology

The root is Z-K-W (ز-ك-و), which means to be pure or to grow. The verb yatazakkā (Form V) means to purify oneself or to grow in purity.

The Arabic root is ز-ك-و.

• Morphology: `Yatazakkā` (يَتَزَكَّىٰ) is a Form V imperfect tense verb, indicating a reflexive action of seeking or undergoing purification.
• Extended Semantic Range: The root signifies purity, growth, and increase. It is the root of `Zakāh` (obligatory charity), which “purifies” wealth. `Tazkiyah` is the process of purifying the soul.
• Occurrences in Surah Al-Layl and the Qur’an: The verb appears once here. The root appears about 59 times.

This verb describes the sincere intention behind the charity of `al-atqā` (the most pious). He “gives his wealth *in order to* purify himself.” His giving is not primarily for the benefit of the receiver, but for his own spiritual growth and the purification of his soul from the diseases of greed and attachment to the world.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:18), this is the description of the inner motivation of the “most pious.” “[He is the one] who gives his wealth to purify himself.” The commentators explain that this is the sincere and the noble intention that is behind the charity of the true believer. He is not giving his wealth to gain a reputation or to receive a worldly favor in return. His primary and his ultimate goal in giving is his own, internal, spiritual “purification.” The act of giving is the means by which he purifies his own soul from the disease of stinginess and purifies his own wealth from its unlawful elements.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The surah has presented a clear choice. The theme is a profound and a powerful one. The surah is saying that the ultimate transaction is not between the giver and the receiver, but between the giver and his own soul. The path to “ease” is the path where one uses one’s wealth as a tool for one’s own “self-purification.” This is the ultimate and the most noble of all forms of spiritual self-development.

Modern & Comparative Lens

The concept of “self-purification” (tazkiyah) is the ultimate goal of the Islamic spiritual path. This verse is a powerful and a direct statement that the act of giving charity is not just a social act, but is a central and an indispensable part of this spiritual process. It is a timeless and a universal principle that true self-improvement is achieved not through a selfish focus on the self, but through a selfless service to others.

Practical Reflection & Application

This verse gives us a beautiful and a powerful intention to have whenever we give in charity. The practical application is to make the “purification of our own self” our primary goal when we give. We should see our charity not as a loss of wealth, but as a gain in purity. This transforms the act of giving from being a mere social duty into being a profound and a transformative act of personal and spiritual growth.

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36. Yusrā (لِلْيُسْرَىٰ) – The Ease

Linguistic Root & Etymology

The root is Y-S-R (ي-س-ر), which means to be easy. Al-Yusrā is the path of ease or the state of ease.

The Arabic root is ي-س-ر.

• Morphology: `Al-Yusrā` (الْيُسْرَىٰ) is a feminine noun meaning “The Ease.”
• Extended Semantic Range: The root signifies ease, facility, and that which is simple. It is the opposite of `ʿusr` (hardship).
• Occurrences in Surah Al-Layl and the Qur’an: The word appears once here. The root is common, appearing about 44 times.

`Al-Yusrā` is the destiny for the one who gives, has piety, and believes. God promises to “ease him towards The Ease.” This means that God will facilitate the path of righteousness for him in this life, making good deeds feel natural and beloved to him, and will ultimately lead him to the final state of ease, which is Paradise.

Classical Exegesis (Tafsir)

In Surah Al-Layl (92:7), this is the destiny of the one who gives, fears God, and believes in the best. “We will ease him toward ease.” The commentators explain that this is a magnificent and a beautiful promise. The one who chooses the path of righteousness will be “eased” by God towards the ultimate “ease” of Paradise. The very path of righteousness itself will be made “easy” and beloved to him in this world, and his final destination will be the abode of eternal “ease.” It is a state of being in a perfect and a beautiful harmony with the divine will.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. It is the direct and the hopeful counterpart to the one who is “eased toward difficulty.” The theme is one of a perfect and a just correspondence. The one who chooses the “difficult” path of righteousness in this world will be rewarded by having that very path made “easy” for him and by being led to the ultimate “ease.” It is a profound and a beautiful spiritual dynamic.

Modern & Comparative Lens

The concept of the “path of ease” is a powerful and an appealing one. It is a rejection of the idea that the religious life must be one of constant and joyless struggle. The Qur’anic vision is a more nuanced and a more hopeful one. While the initial choice for righteousness may be difficult, the promise is that God Himself will make that very path “easy” and enjoyable for the sincere seeker. This is a powerful and a motivating vision of the spiritual life.

Practical Reflection & Application

This verse is a direct and a powerful motivation to be consistent in our good deeds. The practical application is to strive to do good, even when it is difficult, with the full and certain confidence that if we are sincere, God will “ease” the path for us. With every good deed, the next one will become easier. It is a beautiful and a hopeful promise that is a direct call to a life of consistent and positive action.