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Surah 92. Al-Lail

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92:6
وَصَدَّقَ بِٱلْحُسْنَىٰ Wa s addaqa bi a l h usn a
and believes in the truth of the ultimate good3 -
  - Mohammad Asad

I.e., in moral values independent of time and social circumstance and, hence, in the absolute validity of what may be described as "the moral imperative".

and testifies to goodness,
  - Muhammad Farooq-i-Azam Malik
and 'firmly' believes in the finest reward,
  - Mustafa Khattab
And believeth in goodness;
  - Marmaduke Pickthall
And (in all sincerity) testifies to the Best 6163
  - Abdullah Yusuf Ali

The good are distinguished here by three signs: (1) large-hearted sacrifices for Allah and men: (2) fear of Allah, which shows itself in righteous conduct for Taqwa, (see n. 26 to ii. 2) includes just action as well as a mental state: and (3) truth and sincerity in recognising and supporting all that is morally beautiful, for Husn is the good as well as the beautiful.

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92:7
فَسَنُيَسِّرُهُۥ لِلْيُسْرَىٰ Fasanuyassiruhu lilyusr a
for him shall We make easy the path towards [ultimate] ease.4
  - Mohammad Asad

See note [6] on 87:8 .

We shall facilitate for him the easy way.
  - Muhammad Farooq-i-Azam Malik
We will facilitate for them the Way of Ease.
  - Mustafa Khattab
Surely We will ease his way unto the state of ease.
  - Marmaduke Pickthall
We will indeed make smooth for him the path to Bliss. 6164
  - Abdullah Yusuf Ali

So far from there being any hardship in a good life, the righteous will enjoy their life more and more, and Allah will make their path smoother and smoother until they reach eventual Bliss.

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92:8
وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ Waamm a man bakhila wa i staghn a
But as for him who is niggardly, and thinks that he is self-sufficient,5
  - Mohammad Asad

Cf.{96:6-7}.

As for him who is a stingy and considers himself independent of Allah
  - Muhammad Farooq-i-Azam Malik
And as for the one who is stingy, indifferent 'to Allah',
  - Mustafa Khattab
But as for him who hoardeth and deemeth himself independent,
  - Marmaduke Pickthall
But he who is a greedy miser and thinks himself self-sufficient.
  - Abdullah Yusuf Ali

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92:9
وَكَذَّبَ بِٱلْحُسْنَىٰ Waka thth aba bi a l h usn a
and calls the ultimate good a lie -
  - Mohammad Asad
and rejects the goodness,
  - Muhammad Farooq-i-Azam Malik
and 'staunchly' denies the finest reward,
  - Mustafa Khattab
And disbelieveth in goodness;
  - Marmaduke Pickthall
And gives the lie to the Best 6165
  - Abdullah Yusuf Ali

The evil are distinguished here by three signs: (1) selfish greed and denial of other people's rights; (2) arrogance and self-sufficiency (xcvi. 6-7); and (3) knowingly dishonouring Truth out of spite, or seeing ugliness where there is beauty. Such men's downward progress gathers momentum as they go, and their end can be nothing but Misery. Where will be their boasted wealth and possessions, or their self-confidence?

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92:10
فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ Fasanuyassiruhu lilAAusr a
for him shall We make easy the path towards hardship:
  - Mohammad Asad
We shall facilitate for him the hard way.
  - Muhammad Farooq-i-Azam Malik
We will facilitate for them the path of hardship.
  - Mustafa Khattab
Surely We will ease his way unto adversity.
  - Marmaduke Pickthall
We will indeed make smooth for him the Path to Misery;
  - Abdullah Yusuf Ali

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92:11
وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ Wam a yughnee AAanhu m a luhu i tha taradd a
and what will his wealth avail him when he goes down [to his grave]?6
  - Mohammad Asad

Or (as a statement): "of no avail will be to him his wealth when he...", etc.

Just think! What benefit will he get from his wealth, if he himself is doomed.
  - Muhammad Farooq-i-Azam Malik
And their wealth will be of no benefit to them when they tumble 'into Hell'.
  - Mustafa Khattab
His riches will not save him when he perisheth.
  - Marmaduke Pickthall
Nor will his wealth profit him when he falls headlong (into the Pit). 6166
  - Abdullah Yusuf Ali

Wealth amassed in this world will be of no use at the Day of Final Judgment, nor will any material advantages of this life bring profit by themselves in the Hereafter. What will count will be a life of truth and righteousness, and of goodness to all the creatures of Allah.

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92:12
إِنَّ عَلَيْنَا لَلْهُدَىٰ Inna AAalayn a lalhud a
BEHOLD, it is indeed for Us to grace [you] with guidance;
  - Mohammad Asad
Surely it is for Us to give guidance,
  - Muhammad Farooq-i-Azam Malik
It is certainly upon Us 'alone' to show 'the way to' guidance.
  - Mustafa Khattab
Lo! Ours it is (to give) the guidance
  - Marmaduke Pickthall
Verily We take upon Ourselves to guide. 6167
  - Abdullah Yusuf Ali

Allah in His infinite mercy has provided full guidance to His creatures. All through His creation there are sign-posts indicating the right way. To man He has given the five senses of perception, with mental and spiritual faculties for coordinating his physical perceptions and leading him higher and higher in thought and feeling. He has besides sent inspired men as prophets for further teaching and guidance.

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92:13
وَإِنَّ لَنَا لَلْـَٔاخِرَةَ وَٱلْأُولَىٰ Wainna lan a lal a khirata wa a lool a
and, behold, Ours is [the dominion over] the life to come as well as [over] this earlier part [of your life]:7
  - Mohammad Asad

This statement is meant to stress the fact that man's life in this world and in the hereafter are but two stages of one continuous entity.

and surely to Us belong the end and the beginning.
  - Muhammad Farooq-i-Azam Malik
And surely to Us 'alone' belong this life and the next.
  - Mustafa Khattab
And lo! unto Us belong the latter portion and the former.
  - Marmaduke Pickthall
And verily unto Us (belong) the End and the Beginning. 6168
  - Abdullah Yusuf Ali

In the End man will return to Allah, and even from the beginning of man's life Allah's mercies and loving care surround him. In the probationary period of man's life, he has a measure of free-will, and he is expected to use it in such a way as to bring his whole being into harmony with the universal Will and Law. For he will have to answer for the right use of his talents and opportunities. If man's will has any meaning, he has the choice of accepting Allah's guidance or rejecting it, and in the latter case he must take the consequences. Hence the warning of the future "Fire" in the next verse.

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92:14
فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ Faan th artukum n a ran tala thth a
and so I warn you of the raging fire -
  - Mohammad Asad
Therefore, I warn you of the blazing fire,
  - Muhammad Farooq-i-Azam Malik
And so I have warned you of a raging Fire,
  - Mustafa Khattab
Therefor have I warned you of the flaming Fire
  - Marmaduke Pickthall
Therefore do I warn you of a Fire blazing fiercely;
  - Abdullah Yusuf Ali

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92:15
لَا يَصْلَىٰهَآ إِلَّا ٱلْأَشْقَى L a ya s l a h a ill a alashq a
[the fire] which none shall have to endure but that most hapless wretch
  - Mohammad Asad
in which none shall burn except the wretched
  - Muhammad Farooq-i-Azam Malik
in which none will burn except the most wretched-
  - Mustafa Khattab
Which only the most wretched must endure,
  - Marmaduke Pickthall
None shall reach it but those most unfortunate ones 6169
  - Abdullah Yusuf Ali

The Fire of Punishment will not reach any except those who have deliberately sinned against their conscience and rejected Allah's Truth. The term used for them is "Ashqa" (superlative degree). Cf. lxxxvii. 11. The corresponding idea in Christian theology is expressed in the following sentence. "All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men" (Matt. xii. 31).

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92:16
ٱلَّذِى كَذَّبَ وَتَوَلَّىٰ Alla th ee ka thth aba watawall a
who gives the lie to the truth and turns away [from it].
  - Mohammad Asad
who deny the truth and give no heed.
  - Muhammad Farooq-i-Azam Malik
who deny and turn away.
  - Mustafa Khattab
He who denieth and turneth away.
  - Marmaduke Pickthall
Who give the lie to Truth and turn their backs.
  - Abdullah Yusuf Ali

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92:17
وَسَيُجَنَّبُهَا ٱلْأَتْقَى Wasayujannabuh a alatq a
For, distant from it shall remain he who is truly conscious of God:
  - Mohammad Asad
But the pious shall be kept away from it,
  - Muhammad Farooq-i-Azam Malik
But the righteous will be spared from it-
  - Mustafa Khattab
Far removed from it will be the righteous
  - Marmaduke Pickthall
But those most devoted to Allah shall be removed far from it 6170
  - Abdullah Yusuf Ali

"Those most devoted to Allah": the Atqa, the Allah-fearing men who live lives of purity, and seek only for the "Face of their Lord Most High". See the verses following.

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92:18
ٱلَّذِى يُؤْتِى مَالَهُۥ يَتَزَكَّىٰ Alla th ee yutee m a lahu yatazakk a
he that spends his possessions [on others] so that he might grow in purity -
  - Mohammad Asad
the one who spends in charity for self-purification,
  - Muhammad Farooq-i-Azam Malik
who donate 'some of' their wealth only to purify themselves,
  - Mustafa Khattab
Who giveth his wealth that he may grow (in goodness),
  - Marmaduke Pickthall
Those who spend their wealth for increase in self-purification 6171 6172
  - Abdullah Yusuf Ali

The spending may be for charity, or for good works, such as advancing the cause of knowledge or science, or supporting ideals, etc. "Wealth" must be understood not only for money or material goods, but also for any advantage or opportunity which a man happens to enjoy, and which he can place at the service of others.

The Arabic root word zaka implies both increase and purification, and both meanings may be understood to be implied here. Wealth (understood both literally and metaphorically) is not for selfish enjoyment or idle show. It is held on trust. It may be a trial in itself, from which a man who emerges successfully is a man all the purer in his life; and even if he was a good man before, his proper use of his wealth increases his position and dignity in the moral and spiritual world.

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92:19
وَمَا لِأَحَدٍ عِندَهُۥ مِن نِّعْمَةٍ تُجْزَىٰٓ Wam a lia h adin AAindahu min niAAmatin tujz a
not as payment for favours received,8
  - Mohammad Asad

Lit., "no one having with him any favour to be repaid". In its widest sense, projected towards the future, the phrase implies also the expectation of a reward.

not seeking any favor from anyone for which a reward is expected in return,
  - Muhammad Farooq-i-Azam Malik
not in return for someone's favours,
  - Mustafa Khattab
And none hath with him any favor for reward,
  - Marmaduke Pickthall
And have in their minds no favor from anyone for which a reward is expected in return 6173
  - Abdullah Yusuf Ali

The good man does not give in charity or do his good deeds with the motive that he is returning someone else's favour and compensating and rewarding someone for some service done to him or expecting some reward in retum for his own good deed: the sole motive in his mind is that he desires the Countenance or Good Pleasure of Allah Most High. This "Countenance" or "Face" (Arabic, Wajh) implies good pleasure or approval; but it implies something more. It also means the Cause,-either the "final cause" or the "efficient cause" of Aristotelian philosophy. For the Atqa would refer everything, backwards in origin and forwards in destiny, to Allah. Allah is the source of their goodness, as well as its goal or purpose.

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92:20
إِلَّا ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلْأَعْلَىٰ Ill a ibtigh a a wajhi rabbihi alaAAl a
but only out of a longing for the countenance of his Sustainer, the All-Highest:
  - Mohammad Asad
except seeking the good pleasure of his Rabb, the Most High.
  - Muhammad Farooq-i-Azam Malik
but seeking the pleasure of their Lord, the Most High.
  - Mustafa Khattab
Except as seeking (to fulfil) the purpose of his Lord Most High.
  - Marmaduke Pickthall
But only the desire to seek for the countenance of their Lord Most High. 6174
  - Abdullah Yusuf Ali

The definition of Righteousness, Charity, or Self-sacrifice, becomes thus highly spiritualised. The Atqa are so completely identified with Allah's Will that everything else is blotted out to them. What would seem to be sacrifice from other points of view, becomes their own highest pleasure and satisfaction. Every virtuous man will have his own bliss, for there are degrees in virtue and bliss. This supreme bliss is the portion-not the prize-of supreme virtue.

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