INTRODUCTION TO SURAH AL-LAYL
This surah, named after the word “al-Layl” in its first verse, was revealed in Mecca as the 9th surah. In the preceding eight surahs, the focus was on the belief in the Afterlife, with warnings of Hell for those who rejected this belief. This surah continues with similar warnings but shifts the emphasis from attitudes toward the Afterlife to behaviors in this world, providing more elaboration on the consequences of people’s actions.
Reason for the Surah
Several stories have been told about the reason for the revelation of this surah. In particular, the character traits described in verses 17-20 have been associated with individuals such as Abu Bakr, Ali, Bilal, Abu Dahdah, and Umayya b. Khalaf, who lived during the Prophet’s time. However, as with the mention of Abu Lahab in Surah At-Tabbat, specific names are not given; instead, general character traits are highlighted. The surah uses vivid figures of speech, with literary devices being highly effective in conveying the message, drawing people toward faith and Islam. While it’s challenging to capture the full essence of these literary devices in translation, efforts are made to convey their meaning in English.
9 / SURAH AL-LAYL
Meaning of the Verses
1-4Utter ignorance, light of the revelation; knowledge and genetic properties is the evidence that your works and efforts are indeed diverse and scattered.
5-7Because of this, whoever gives his wealth/earning, enters under the guardianship of Allah and confirms the best, We will provide for him easiness for “the easiest” .
8-11But whoever withholds and sees himself free of need and denies the best, We will provide for him easiness for “the most difficult”. His wealth will not save him when he falls headlong into manipulation, destruction/when he dies.
12Guidance to the right and good is only upon Us. 13And the before and the after belong only to Us.
14-16That is why, I have warned you of a fire which is blazing in which no one except those who deny, who turn away, those who are the most unhappy will enter.
17-21The one who gives his wealth to purify himself without expecting a recompense in return, only seeking the countenance of his Sublime Rabb, who has entered under the guardianship of Allah will be kept away from it. And that one will definitely be satisfied soon.
Analysis of Verses
Verses 1-4 :
1-4Utter ignorance, light of the revelation; knowledge and genetic properties is the evidence that your works and efforts are indeed diverse and scattered.
“Utter ignorance, light of the revelation; knowledge and genetic properties “
Note: The literal meaning of the words in the verse is: “By the night when it covers, and by the day when it shines, and by that which forms the male and the female, your labor is certainly scattered and fragmentary”, and we have given the figurative meaning.
Our Lord begins this surah with an oath. In Surah Al-Fajr (verse 5), we will see that Allah’s oaths differ from human oaths. While humans swear to convince others of their sincerity, Allah swears to capture the attention of the wise, to encourage reflection, and to provide proof or reference. More detail about this is given in the introduction to Surah Al-Qalam.
The specific elements Allah highlights in these oaths—night and day—draw our attention. We are not only asked to reflect on these as parts of the day but also on their distinct roles. The night is described as “covering and shrouding,” while the day is depicted as “shining.”
In literature, the night is often associated with the unknown, sadness, and fear, while the day symbolizes clarity, light, and knowledge. The night “covers,” preventing the use of sight, our primary sense, creating a sense of insecurity. People restrict their movements in the darkness out of fear of the unknown. On the other hand, daylight allows everything to be seen clearly, giving people a sense of security and control. The aphorism “The evil of the day is better than the good of the night” reflects this view.
Daytime, on the other hand, is considered superior to night by people because it allows everything to be seen in full clarity thanks to its light and brightness. The aphorism “The evil of the day is better than the good of the night” expresses this judgment.
The connection between darkness and ignorance is twofold. Darkness can hinder knowledge, while ignorance keeps people in darkness. In this context, “night” symbolizes ignorance and social darkness, while “day” symbolizes the light of revelation and the peace that comes from knowledge, wisdom, and divine guidance. Thus, the verses can be interpreted as follows:
“Imagine if ignorance covered everything, what would humanity be like? It is because of the horror of this ignorance that …”
“Imagine if the light of revelation enveloped all around; if knowledge and wisdom shone brightly everywhere, what would humanity be like?
In verse 3, “what makes up the male and the female”
The phrase “haleka” in the original verse is explained in Surah Alaq.
The third oath in the Surah is made to the “ما (mâ)” that forms the male and the female. This subtlety forces us to reflect deeply, but unfortunately, it has been overlooked in many commentaries and translations. The true meaning has not been fully pondered, and the nuance has often been lost. Let’s take a closer look at the original verse, written in Latin letters, paying special attention to the emphasized word:
“وما خلق الذكر والانثى Wa ma haleqa’z-zakera wa’l-unsa”
The underlined “mâ” in the verse is called “Ism-i Mawsul” in Arabic.
The use of the prepositions ماMa and منmen
According to the rules of Arabic grammar, the word “ما (mâ),” meaning “thing,” is used to refer to inanimate objects, mindless animals, or the attributes of intelligent beings. Meanwhile, “من (men),” meaning “who” or “person,” is used for Allah or for intelligent beings, like humans..
In this verse, our Lord uses the preposition “ما (mâ),” drawing attention not to His essence but to His attributes. In short, “ما (mâ)” here does not refer to Allah’s essence but rather to the manifestation of His Lordship—the rules, systems, and factors that He has created to establish these systems.
If “ما (mâ)” here refers to Allah, then the verse emphasizes that it is through His attributes that He alone holds the power to create male and female. The same issue will arise again in Surah Ash-Shams. In this sense, Allah is declaring that it is His monopoly to create gender, to form male and female.
However, if “ما (mâ)” in this verse refers to an inanimate or senseless being, then the verse suggests that male and female are created by a substance or “thing” that is itself created by Allah. The entire universe, including every object within it, is the creation of Allah. As such, this “thing” is one of Allah’s creations, acting as an intermediary in the creation of male and female. Just as Allah created water to facilitate the growth of grass, here He has created something else that serves as an intermediary in the formation of male and female.
Thus, a literal interpretation of the verse could be: “And by that which created the male and the female…” This interpretation highlights the agency of a “thing” or system that Allah has set in place, without directly stating that Allah Himself is the creator in this specific phrase.
Unfortunately, many Qur’anic scholars and commentators have overlooked the specific grammatical role of “ما (mâ)” and translated the verse ambiguously as, “And to Him who created the male and the female…” Because of these translations, many readers have assumed that the verse explicitly refers to Allah as the creator of male and female.
Many sources have made interesting points about this verse in order to give meaning to “ما ma”. Underlying these explanations, which are usually made by giving the meaning of ma-i mawsul as ma-i masdariyya, is actually an attempt to understand the verse properly.
For example: In stories 466 and 467 in Sahih al-Bukhari, Book of Tafsir, Chapters 342 and 343, it is claimed that this verse means “Wezzakari wa’l-unsa [by man and woman]”.
Second example: Ibn Mas’ūd’s version reads, “Walezī haleqa’z-zakara wa’l-unsa [By the one who created the male and the female].”
Third example: “And ma haleqah al-zakara wa’l-unsa [to the one who created him male and female]”.
There are other variations of interpretation and opinion, each offering a slightly different perspective on the word “ما (mâ)” and its implications. Ultimately, the subtle distinction here invites us to think more deeply about the systems and attributes Allah has created, and the verse emphasizes both divine agency and the created processes that operate within Allah’s design.
That which created male and female
The human genetic code, which determines all biological traits, is encoded in 46 chromosomes within every cell. Two of these chromosomes specifically determine sex. These are known as sex chromosomes: XY for males and XX for females. During ovulation in women, the eggs produced each carry an X chromosome. In men, however, the sperm cells can carry either an X or a Y chromosome. If a sperm with an X chromosome fertilizes the woman’s egg, the resulting child will be female (XX). If a sperm carrying a Y chromosome fertilizes the egg, the child will be male (XY).
Thus, the sex of the child is determined by whether the sperm from the male carries an X or a Y chromosome. This scientific fact, that the male contribution is what determines the sex of the child, aligns strikingly with the Qur’anic verses that refer to the creation of male and female being linked to a single drop of semen from the man.
This Qur’anic reference is indeed miraculous, as it points to scientific knowledge that was unknown for centuries. The discovery of chromosomes and the understanding of genetic inheritance, including the determination of sex through the combination of X and Y chromosomes, only emerged in modern biology relatively recently. However, the Qur’an highlighted this reality centuries ago, showcasing a remarkable alignment with scientific findings.
“is the evidence that your works and efforts are indeed diverse and scattered.”
In the preceding verses, our Lord drew our attention to three subjects by oath. These were “ليل night/ignorance”, “رنها day/light of revelation” and “what constitutes male and female/genetics”.
This verse, which is the answer to the oaths, explains that the different human efforts and endeavors, in other words, human behavior, which is caused by social and biological factors, is caused by these three things [ignorance, faith, genetics].
Verses 5-7
5-7Because of this, whoever gives his wealth/earning, enters under the guardianship of Allah and confirms the best, We will provide for him easiness for “the easiest”.
That is, “Whoever gives out of his earnings, abstains from evil, and upholds the best, We will make easy for him that which is easy, that is, happiness, using the light of the day/revelation.” This can only be realized when the day shines, when the light of revelation is followed, and when faith is practiced.
Another point that should not be overlooked in the verse is that the issue of income sharing is raised with the phrase “out of what he earns.” One of the key principles of a just social system is ensuring fairness in income distribution. The expression “out of his earnings” in the verse offers a practical and realistic approach to remedying imbalances in income distribution. This economic and moral responsibility placed on believers is, in modern terms, a form of “income redistribution.”
This concept was also implied by the word “salla” [social support] in verse 43 of Surah Al-Muddaththir and verse 15 of Surah Al-A’la, which we have already seen. In this verse, the phrase “to give out of earnings” further explains the idea of social support. In Surah Al-Fajr, this subject is elaborated and emphasized.
The explanation of “اليسرى al yusra / that which is the easiest” in the verse was discussed in the analysis of verse 8 of Surah Al-A’la.
Verses 8-11
8-11 But whoever withholds and sees himself free of need and denies the best, We will provide for him easiness for “the most difficult”. His wealth will not save him when he falls headlong into manipulation, destruction/when he dies.
Those who are afflicted by the darkness of ignorance and refuse to listen to revelation, denying the truth, are characterized as miserly. They consider themselves self-sufficient and give nothing to anyone. On the contrary, they accumulate wealth and riches, always desiring more. In the end, their actions lead to their own and society’s downfall.
The expression “العسرى al-usra [the most difficult]” has been interpreted as representing “evil, unhappiness, and distress.” Like “yusra [that which is easiest],” the word “usra” implies something extremely difficult, with the superlative form suggesting it can only refer to Hell. The meaning of the verse is essentially, “We will provide for him ease toward Hell.”
The phrase “giving ease” for Hell is used ironically, mocking those who deny the Afterlife. This form of expression can be found in other verses, such as 3:21, 4:138, 9:3, 31:7, 45:8, and 84:24, employing similar literary devices.
The word “تردّى teredda,” which we translate as “to perish or fall headlong,” is derived from the root “ردى redy,” meaning “to perish.” When used in the verb form, it carries the meaning of “perishing by falling down a mountain or into a pit.” The verse can thus mean that the person either “dies and falls into the grave” or “falls into Hell and perishes completely.”
Verses 12-13
12, 13 Guidance to the right and good is only upon Us. And the before and the after belong only to Us.
The “after” in this verse refers to the Afterlife, while the “before” refers to this worldly life. This verse emphasizes that ownership, control, and all outcomes ultimately belong to Allah alone. Even though Allah is not accountable to anyone, He has taken it upon Himself to guide humanity, directing them toward what is good, true, and beautiful—ultimately leading them to Paradise. As discussed in Surah al-Fatiha, “guidance” involves leading people toward righteousness, providing knowledge and evidence to discern between right and wrong, sending prophets, and revealing scriptures. It is clear that no one, not even the prophets, has the power to guide without Allah’s will.
Verses 14 – 21:
14-16That is why, I have warned you of a fire which is blazing in which no one except those who deny, who turn away, those who are the most unhappy will enter.
17-21The one who gives his wealth to purify himself without expecting a recompense in return, only seeking the countenance of his Sublime Rabb, who has entered under the guardianship of Allah will be kept away from it. And that one will definitely be satisfied soon.
Based on the principle of understanding the Qur’an through the Qur’an, the most fitting explanation of these verses can be found in Surah Ibrahim (47-51). These verses expand on the fate of those who turn away from Allah’s guidance and the blessings awaiting those who seek purity and give sincerely, expecting nothing but Allah’s approval.
47Then never think that Allah will break His promise to His messengers! Indeed, Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the One Who has the principle of maintaining justice by seizing, recompensing the criminal.
48-51On that day, the earth will be replaced with another area and the heavens/universe as well so Allah may recompense every self for what it has earned. And they will come out for Allah, the One and the Only and the prevailing. On that day, you will see the criminals bound in shackles. Their shirts will be of pitch and the fire will cover their faces. Indeed, Allah is the One Who is swift in account.
(Ibrahim 47-51)
It is stated above that “Allah is powerful, the avenger”.
The word “intikam” (revenge) is often misunderstood to imply vengeance driven by hatred. However, “انتقام intikam” in its correct context refers to achieving justice and balance by punishing the wrongdoer, not out of malice but to maintain order and fairness. In the context of society, this “power of revenge” is akin to the judicial system, where courts administer justice. In the divine realm, however, Allah alone holds the ultimate power of retribution. He is the one who dispenses divine justice, either forgiving or punishing according to His perfect wisdom and knowledge. Since Allah is free from any shortcomings and has complete knowledge of everything, only He can deliver true and perfect justice. Thus, Allah is described as “the most powerful of avengers” or “the ultimate dispenser of retributive justice.”
“And soon that person will surely be pleased.”
Those who share the blessings that Allah has bestowed upon them with those in need, without expecting anything in return, only to gain Allah’s pleasure, will achieve their goal and will be pleased with Allah for giving them the opportunity to do such a good deed. This will be discussed in more detail in verses 27-30 of Surah Al-Fajr.
Allah is the one who knows best.