الليل
Al-Layl
The Night • makkah • 21 Verses
View Aspects
وَٱلَّيْلِ إِذَا يَغْشَىٰ
91:5.
Commentary:
In this verse "the night when it covers up" has been cited as a witness to the truth of the Holy Prophet. It is a Divine law that when darkness spreads over the earth, a heavenly Reformer is raised. And now that humanity is groping in spiritual darkness God has raised the Holy Prophet in order that His servants might be rescued from the "Slough of Despond" in which they are stuck up.
In the preceding Surah the principal subject of discussion was Ash-Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night precedes that of the day.
91:5.
In the preceding Surah the principal subject of discussion was Ash- Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night which represents disbelievers precedes that of the day which represents believers.
وَٱلنَّهَارِ إِذَا تَجَلَّىٰ
91:4.
Commentary:
The verse signifies that with the appearance of the Holy Prophet the night of disbelief is about to give place to the day of belief.
By the substitution of the word تجلی (shines forth) in this verse in place of جلاھا (reveals its glory) in the corresponding verse in the preceding Surah it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the teaching.
91:4.
By the substitution of the word Tajalla (shines forth) in this verse for Jalla (reveals its glory) in the corresponding verse in the preceding Surah, it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the Teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the Divine Teaching.
وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
36:37; 51:50; 78:9.
Commentary:
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give, of the other (the female) to receive. Like the physical world there are in the spiritual world males—God’s great Prophets and Divine Reformers—who teach and guide, and there are also spiritual females—their followers—who receive and benefit by the Divine teaching. The verse embodies a hint that by the coming together of the perfect teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
36:37; 51:50; 78:9.
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give and of the other (the female) is to receive. Like the physical world, there are in the spiritual world males—God’s great Prophets and Divine Reformers who teach and guide; and spiritual females—their followers, who receive and benefit by the Divine Teaching. The verse embodies a hint that by the coming together of the perfect Teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
إِنَّ سَعْيَكُمْ لَشَتَّىٰ
Important Words:
شتی (diverse). They say شت الاشیاء i.e. he disunited or dispersed the things. أمرشت means, a broken or disorganized state of affairs. قوم شتی means, a people separated or consisting of sundry bodies. جاؤوا اشتاتاً means, they came separate (Lane).
Commentary:
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of Truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ
وَصَدَّقَ بِٱلْحُسْنَىٰ
Commentary:
This and the preceding verse mention three characteristics of persons who are successful in life, viz. they spend in the cause of truth out of what God has bestowed upon them, and are always on their guard against doing anything that may harm others. Over and above this, they adopt good principles and right ideals. Briefly, right action, right feeling and right thinking are the three essential prerequisites for national progress and prosperity which believers possess in an ample measure.
This and the preceding verse mention three characteristics of those persons who are successful in life. Briefly, these are right action, right feeling and right thinking and these characteristics the believers possess in ample measure.
فَسَنُيَسِّرُهُۥ لِلْيُسْرَىٰ
87:9.
Commentary:
The verse means that the person who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired results. Or it may mean that the doing of good deeds will become easy for such a person and he will enjoy doing them.
87:9.
He, who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired good results. Or, the verse may mean that the doing of good deeds becomes easy for such a person and he also enjoys doing them.
وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ
Commentary:
In contrast to the three good qualities mentioned in the preceding two verses (6-7), the three bad qualities that lead to the undoing of a man are mentioned in these two verses (9-10).
وَكَذَّبَ بِٱلْحُسْنَىٰ
In contrast to the three good qualities mentioned in the preceding two verses (6, 7), three bad qualities that cause the moral undoing of a man are mentioned in these two verses (9, 10).
فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ
Commentary:
The verse means that the actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or it may mean that the doing of good deeds becomes difficult for such a person.
The actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or, the verse may mean that the doing of good deeds becomes difficult for such a person.
وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ
3:11; 58:18; 111:3.
وَإِنَّ لَنَا لَلْءَاخِرَةَ وَٱلْأُولَىٰ
Commentary:
The wicked disbelievers face failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control.
The wicked disbeliever faces failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control. The verse may also mean, 'to Us belongs the end and the beginning of all things.'
فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ
لَا يَصْلَىٰهَآ إِلَّا ٱلْأَشْقَى
ٱلَّذِى كَذَّبَ وَتَوَلَّىٰ
وَسَيُجَنَّبُهَا ٱلْأَتْقَى