Jan 1, 2011

Surah Al-Lail (The Night) - سورة الليل

سورة الليل
Surah Al-Lail (The Night)
Ayat 01 - 21

بسم الله الرحمن الرحيم

Recited by Sheikh Mishary Rashid Al-Efasy
with Bahasa Melayu Translations.

Recited by Sheikh Mishary Rashid Al-Efasy
with narration in english

 بسم الله الرحمن الرحيم

englishtafsir.com
Sayyid Abul Ala Maududi
Tafhim al-Qur'an - The Meaning of the Qur'an

92. Sura Al Lail (The Night)

Name

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

Period of Revelation

Its subject matter so closely resembles that of Surah Ash-Shams that each Surah seems to be an explanation of the other. It is one and the same thing which has been explained in Surah Ash-Shams in one way and in this Surah in another. This indicates that both these Surahs were sent down in about the same period.

Theme and Subject Matter

Its theme is to distinguish between the two different ways of life and to explain the contrast between their ultimate ends and results. In view of the subject matter this Surah consists of two parts, the first part consisting of vv. 1-11 and the second of vv. 12-21. 
 
In the first part, at the outset it has been pointed out that the strivings and doings that the individuals, nations and groups of mankind are engaged in in the world, are, in respect of their moral nature, as divergent as the day is from the night, and the male from the female. After this, according to the general style of the brief Surahs of the Quran, three moral characteristics of one kind and three moral characteristics of the other kind have been presented as an illustration from among a vast collection of the strivings and activities of man, from which every man can judge which style of life is represented by one kind of the characteristics and which style of life by the other kind. Both these styles have been described in such brief, elegant. and pithy sentences that they move the heart and go down into memory as soon as one hears them. Characteristics of the first kind are that one should spend one's wealth, adopt God-consciousness and piety, and acknowledge the good as good. The second kind of the characteristics are that one should be miserly, should least care for God's pleasure and His displeasure, and should repudiate what is good and right. Then it has been stated that these two modes of action which are clearly divergent, cannot be equal and alike in respect of their results. But, just as they are divergent in their nature, so they are divergent in their results. The person (or group of persons) who adopts the first mode of action, Allah will make easy for him the correct way of life, so much so that doing good will become easy for him and doing evil difficult. On the contrary, he who adopts the second mode of life, Allah will make easy for him the difficult and hard way of life, so much so that doing evil will become easy for him and doing good difficult. This passage has been concluded with a most effective and touching sentence, saying: "This worldly wealth for the sake of which man is even prepared to risk his life will not go down with him into the grave; therefore, what will it avail him after death?"

In the second part also three truths have been stated equally briefly. First, that Allah has not left man uninformed in the examination hall of the world, but He has taken on Himself the responsibility to tell him which one is the straight and right way out of the different ways of life. Here, there was no need to point out that by sending His Messenger and His Book He has fulfilled His this responsibility, for both the Messenger and the Book were present to afford the guidance. Second, that the Master of both the world and the Hereafter is Allah alone. If you seek the world, it is He Who will give it, and if you seek the Hereafter, again it is He Who will give it. Now, it is for you to decide what you should seek from Him. The third truth that has been stated is that the wretched one who rejects the good, which is being presented through the Messenger and the Book, and turns away from it, will have a blazing fire ready for him. As for the God fearing person who spends his wealth in a good cause, without any selfish motive, only for the sake of winning his Lord's good pleasure, his Lord will be pleased with him and will bless him with so much that he will be well pleased with Him.



Profile Of The Surah

Juz : 30 Surah No. :92 Surah:AL-LAIL No. of Verses: 21

AL-LAIL



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

Period of Revelation
Its subject matter so closely resembles that of Surah Ash-Shams that each Surah seems to be an explanation of the other. It is one and the same thing which has been explained in Surah Ash-Shams in one way and in this Surah in another. This indicates that both these Surahs were sent down in about the same period.

Theme and Subject Matter
Its theme is to distinguish between the two different ways of life and to explain the contrast between their ultimate ends and results. In view of the subject matter this Surah consists of two parts, the first part consisting of vv. 1-11 and the second of vv. 12-21.

In the first part, at the outset it has been pointed out that the strivings and doings that the individuals, nations and groups of mankind are engaged in in the world, are, in respect of their moral nature, as divergent as the day is from the night, and the male from the female. After this, according to the general style of the brief Surahs of the Quran, three moral characteristics of one kind and three moral characteristics of the other kind have been presented as an illustration from among a vast collection of the strivings and activities of man, from which every man can judge which style of life is represented by one kind of the characteristics and which style of life by the other kind. Both these styles have been described in such brief, elegant. and pithy sentences that they move the heart and go down into memory as soon as one hears them. Characteristics of the first kind are that one should spend one's wealth, adopt God- consciousness and piety, and acknowledge the good as good. The second kind of the characteristics are that one should be miserly, should least care for God's pleasure and His displeasure, and should repudiate what is good and right. Then it has been stated that these two modes of action which are clearly divergent, cannot be equal and alike in respect of their results. But, just as they are divergent in their nature, so they are divergent in their results. The person (or group of persons) who adopts the first mode of action, Allah will make easy for him the correct way of life, so much so that doing good will become easy for him and doing evil difficult. On the contrary, he who adopts the second mode of life, Allah will make easy for him the difficult and hard way of life, so much so that doing evil will become easy for him and doing good difficult. This passage has been concluded with a most effective and touching sentence, saying: "This worldly wealth for the sake of which man is even prepared to risk his life: will not go down with him into the grave; therefore, what will it avail him a
fter death?"'

In the second part also three truths have been stated equally briefly. First, that Allah has not left man uninformed in the examination hall of the world, but He has taken on Himself the responsibility to tell him which one is the straight and right way out of the different ways of life. Here, there was no need to point out that by sending His Messenger and His Book He has fulfilled His this responsibility, for both the Messenger and the Book were present to afford the guidance. Second, that the Master of both the world and the Hereafter is Allah alone. If you seek the world, it is He Who will give it, and if you seek the Hereafter, again it is He Who will give it. Now, it is for you to decide what you should seek from Him. The third truth that has been stated is that the wretched one who rejects the good, which is being presented through the Messenger and the Book, and turns away from it, will have a blazing fire ready for him. As for the God fearing person who spends his wealth in a good cause, without any selfish motive, only for the sake of winning his Lord's good pleasure, his Lord will be pleased with him and will bless him with so much that he will be well pleased with Him. 

MUQADDIMAH SURAH AL-LAIL

Surah ini diturunkan di Mekah, mengandungi 21 ayat. Dinamakan surah "Al-Lail" (Malam), kerana pada awal surah ini, Allah Taala bersumpah dengan "malam" dan siang, dan dengan diriNya yang menciptakan makhluk-makhlukNya, bahawa sesungguhnya amal usaha manusia adalah berbagai keadaannya. Yakni ada yang membawa kebaikan kepada orang yang mengerjakannya, dan ada pula yang sebaliknya.

Intisari kandungannya: Membentangkan soal manusia dan amal usahanya: Bahawa orang yang memberikan apa yang ada pada- nya ke jalan kebaikan dan bertaqwa mengerjakan suruhan Allah dan meninggalkan segala larangan- Nya serta ia mengakui dengan yaqin akan perkara- perkara yang baik, (kalimah tauhid dan segala perkara yang wajib diakui dan dipercayai), maka sesungguhnya Allah akan memberikannya kemudahan untuk mendapat kesenangan (Syurga).

Sebaliknya: orang yang bakhil tidak berbuat kebajikan dan merasa cukup dengan kekayaannya dan kemewahannya serta ia mendustakan perkara yang baik (kalimah tauhid dan segala perkara yang wajib diakui dan dipercayai), maka sesungguhnya Allah akan mem- berikannya kemudahan untuk mendapat kesusuhan dan kesengsaraan.

Kemudian ditegaskan bahawa Allah jualah yang memberi hidayah pertunjuk tentang yang benar dan yang salah dan Dialah jua yang menguasai hari akhirat dan alam dunia.

سورة الليل


بسم الله الرحمن الرحيم
 
92:1
وَاللَّيْلِ إِذَا يَغْشَىٰ
By the night as it envelops;
Demi malam apabila ia menyelubungi segala-galanya (dengan gelap-gelitanya),
 
92:2
وَالنَّهَارِ إِذَا تَجَلَّىٰ
And by the day as it appears in brightness;
Dan siang apabila ia lahir terang-benderang;
 
92:3
وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ
And by Him Who created male and female;
Demi Yang menciptakan (makhluk-makhlukNya) lelaki dan perempuan, (jantan dan betina); -
 
92:4
إِنَّ سَعْيَكُمْ لَشَتَّىٰ
Certainly, your efforts and deeds are diverse (different in aims and purposes);
Sesungguhnya amal usaha kamu adalah berbagai-bagai keadaannya.
 
92:5
فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ
As for him who gives (in charity) and keeps his duty to Allah and fears Him,
Jelasnya: adapun orang yang memberikan apa yang ada padanya ke jalan kebaikan dan bertaqwa (mengerjakan suruhan Allah dan meninggalkan segala laranganNya), -
 
92:6
وَصَدَّقَ بِالْحُسْنَىٰ
And believes in Al-Husna.
Serta ia mengakui dengan yakin akan perkara yang baik,
 
92:7
فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ
We will make smooth for him the path of ease (goodness).
Maka sesungguhnya Kami akan memberikannya kemudahan 
untuk mendapat kesenangan (Syurga).
 
92:8
وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ
But he who is greedy miser and thinks himself self-sufficient.
Sebaliknya: orang yang bakhil (daripada berbuat kebajikan) dan merasa cukup dengan kekayaan dan kemewahannya, -
 
92:9
وَكَذَّبَ بِالْحُسْنَىٰ
And gives the lie to Al-Husna (see Verse No: 6 footnote);
Serta ia mendustakan perkara yang baik,
 
92:10
فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ
We will make smooth for him the path for evil;
Maka sesungguhnya Kami akan memberikannya kemudahan untuk mendapat kesusahan dan kesengsaraan;
 
92:11
وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ
And what will his wealth benefit him when he goes down (in destruction).
Dan apakah pertolongan yang dapat diberi kepadanya oleh hartanya apabiha ia telah terjerumus (ke dalam azab seksa hari akhirat)?
 
92:12
إِنَّ عَلَيْنَا لَلْهُدَىٰ
Truly! Ours it is (to give) guidance,
Sesungguhnya tanggungan Kamilah memberi hidayah petunjuk (tentang yang benar dan yang salah).
 
92:13
وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ
And truly, unto Us (belong) the last (Hereafter) and the first (this world).
Dan sesungguhnya Kamilah yang menguasai hari akhirat dan alam dunia.
 
92:14
فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ
Therefore I have warned you of a Fire blazing fiercely (Hell);
Maka (serentak dengan memberi hidayah petunjuk) Aku juga telah memberi amaran mengingatkan kamu akan api neraka yang marak menjulang,
 
92:15
لَا يَصْلَاهَا إِلَّا الْأَشْقَى
None shall enter it save the most wretched,
Yang tidak akan menderita bakarannya melainkan orang yang sungguh celaka, -
 
92:16
الَّذِي كَذَّبَ وَتَوَلَّىٰ
Who denies and turns away.
Yang telah mendustakan (kebenaran) dan berpaling ingkar.
 
92:17
وَسَيُجَنَّبُهَا الْأَتْقَى
And Al-Muttaqun (the pious and righteous - see V.2:2) will be 
far removed from it (Hell).
Dan (sebaliknya) akan dijauhkan (azab neraka) itu 
daripada orang yang sungguh bertaqwa, -
 
92:18
الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ
He who spends his wealth for increase in self-purification,
Yang mendermakan hartanya dengan tujuan membersihkan dirinya 
dan hartabendanya,
 
92:19
وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ
And have in his mind no favour from anyone for which a reward 
is expected in return,
Sedang ia tidak menanggung budi sesiapapun, yang patut di balas,
 
92:20
إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ
Except only the desire to seek the Countenance of his Lord, the Most High;
Hanyalah mengharapkan keredaan Tuhannya Yang Maha Tinggi;
 
92:21
وَلَسَوْفَ يَرْضَىٰ
He surely will be pleased (when he will enter Paradise).
Dan demi sesungguhnya, ia tetap akan berpuas hati (pada hari akhirat, dengan mendapat segala yang diharapkannya). 
 

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