Al-Lail
سورة الليلThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
وَٱلَّيْلِ إِذَا يَغْشَىٰ 1
{ واليل إذا يغشى } بظلمته كل ما بين السماء والأرض.
By the night as it enshrouds, with its darkness all that is between the heaven and the earth,
وَٱلنَّهَارِ إِذَا تَجَلَّىٰ 2
{ والنهار إذا تجلى } تكشف وظهر، و(إذا) في الموضعين لمجرد الظرفية والعامل فيها فعل القسم.
and [by] the day as it unveils, [as] it is revealed and becomes manifest (idhā, ‘as’, in both instances is an absolute adverbial, operated by the verbal action of the oath),
وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ 3
{ ومآ } بمعنى من أو مصدرية { خلق الذكر والأنثى } آدم وحواء وكل ذكر وكل أنثى، والخنثى المشكل عندنا ذكر أو أنثى عند الله تعالى، فيحنث بتكليمه من حلف لا يكلم ذكرا ولا أنثى.
and [by] the One Who (mā either functions as man, ‘the One Who’, or it is related to a verbal action) created the male and the female, Adam and Eve, or every male and female — the hermaphrodite, although problematic for us, is [in fact] either male or female according to God, and therefore a person [actually] commits perjury if he speaks with one [thinking that] because he has sworn not to speak with a male or a female; [he may do so with a hermaphrodite].
إِنَّ سَعْيَكُمْ لَشَتَّىٰ 4
{ إن سعيكم } عملكم { لشتى } مختلف فعامل للجنة بالطاعة وعامل للنار بالمعصية.
Assuredly your efforts, your deeds, are dissimilar, with some working towards Paradise by means of obedience, while others [in effect] are working towards the Fire through [acts of] disobedience.
فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ 5
{ فأما من أعطى } حق الله { واتقى } الله.
As for him who gives, what is due to God, and is fearful, of God,
وَصَدَّقَ بِٱلْحُسْنَىٰ 6
{ وصدق بالحسنى } أي بلا إله إلا الله في الموضعين.
and affirms the truth of the best [word], that is, [the truth] of ‘there is no god but God’ (in both places [here and below, verse 9]),
فَسَنُيَسِّرُهُۥ لِلْيُسْرَىٰ 7
{ فسنيسره لليسرى } للجنة.
We shall surely ease his way to [the abode of] ease, to Paradise.
وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ 8
{ وأما من بخل } بحق الله { واستغنى } عن ثوابه.
But as for him who is niggardly, with what is due to God, and deems himself self-sufficient, without need for His reward, [92:9] and denies the best [word],
وَكَذَّبَ بِٱلْحُسْنَىٰ 9
{ وكذب بالحسنى }.
and denies the best [word],
فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ 10
{ فسنيسره } نهيئه { للعسرى } للنار.
We shall surely ease his way, We shall pave for him the way, to hardship, to the Fire;
وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ 11
{ وما } نافية { يغنى عنه ماله إذا تردى } في النار.
And his wealth shall not (mā is or negation) avail him when he perishes, in the Fire.
إِنَّ عَلَيْنَا لَلْهُدَىٰ 12
{ إن علينا للهدى } لتبيين طريق الهدى من طريق الضلال ليمتثل أمرنا بسلوك الأول ونهينا عن ارتكاب الثاني.
Truly with Us lies [all] guidance, the pointing out of the path of guidance from that of error, so that Our command may be followed by adhering to the former [manner of conduct] and that Our prohibition [may also be heeded] by refraining from falling into the latter [manner of conduct].