Exegesis of Al-Layl (Q. 92)

In the Name of Allah the Most Merciful the Most Gracious...
He was asked about the exegesis of the statement: {By the night when it covers, the day when it manifests, and what created male and female...}
The {night} and its covering refers to its appearance and materialisation.
The manifestation of {day} is the display of the sun over desolate and civilisation.
The people of earth live, move, spread, meet, and plan by its manifestation.
As the Glorified says: {He hast made the day as a resurrection} (Q. 25:47).
Out of His Mercy, He made it as a light and a fire
In order that His bounty may be what they acquire.
As the Glorified says: {Out of His Mercy, He made for thee the night and day that thou may rest therein and seek from His bounty in order that thou may be grateful} (Q. 28:73).
The existence of the day and night is sufficient as a proof
That Allah uses for the people who contemplate this truth.
{...created male and female} means: created everything in pairs;
Whether His creation be human beings, animals, or trees of different fares.
Whenever a mate is created from the roots and fruits, it is sectioned then
By what He created all creation due to His Mercy, Grace, Power, and Wisdom.
Those other than us say that {what created} should be "Who created."
By that, they mean that Allah is the One who is sworn by. Allah be venerated!
It is not as they say regarding the swearing—and Allah knows best;
Because He previously swore by the night and day, the Exalted and Blessed.
If {what created} meant "Who created," He would have begun with it.
Allah would have sworn by His Name out of Its reverence and state exalted.
{Verily, thy efforts are diverse}
Their deeds are different because they vary into two types:
Invalid or valid, truth or falsehood, what‟s evil or what‟s right.
All deeds are diverse. They are invalid or correct in themselves.
Do you not hear what Allah says regarding their varied levels?
{Regarding the one who gives and is God-conscious confirming that which is good, We shall ease him towards ease}
This one gives to those whom he has a duty to fulfil their rights.
He is God-conscious regarding what he is ordered to realise.
{...confirming that which is good} is: confirming the compensation.
{We shall ease him towards ease}: We will assist him with remuneration
And generosity to death and to the Mass Gathering.
We will even assist him in death and the Mass Gathering.
{Regarding the one who is stingy, assuming that he is self-sufficient...}
Due to his wealth and earnings, this one believes that s/he is free of need.
This one is also stingy regarding all the bestowals of his/her Lord indeed.
{...belying that which is good...}
The meaning of the belying of the good is:
Belying what Allah promises the God-conscious.
{We shall ease him towards hardship}
We will assist him towards dishonour and punishment.
{Shall his wealth render him to be one who is independent...}
Will his wealth benefit him enough to an independent position,
{...when s/he falls?}: when s/he is destroyed and brought to perdition?
This was after he was guided and enjoined from worldly affairs
And what Allah caused him to own, but he is defiant before Allah there.
Do you not here that Allah says regarding that: {Verily, upon Us is guidance and verily, to Us are the Hereafter and the first. We have warned thee concerning the Fire ablaze}
It‟s blazing Fires are severe in burning and incineration.
It seers forth with heat and is the place of extreme conflagration.
Allah then informs them of its combustion.
It refers to its punishment therein and consumption:
{It will not burn except the depraved, the one who belies and turns away}
He belied the recompense of his actions and its compensation.
He turned away from God-consciousness and righteous commendation.
Then the Glorified informs them concerning who will avoid the Blaze.
This one refers to the God-conscious about whom the Praiseworthy says:
{The one who will avoid it is the God-conscious, the one who renders his wealth and purifies...}
To "render one‟s wealth" is: to give of one‟s riches.
To "purify" is: to make oneself agreeable to Allah‟s wishes.
{...and not to the one whom he desires repayment for a favour rendered...}
Its intended interpretation
Refers to one seeking remuneration.
{...except the one seeking the Face of his Lord, Most High. Then, he shall be satisfied}
That is, by what he gives and renders. His giving and rendering
Are only for the Face of Allah and His pleasure by means of these things.

-----------------------------------------------------------