1. By the night as it enshrouds,

2. By the resplendent and radiant day,

3. By Him Who created the male and the female,

4. Truly, your endeavors are dispersed (toward diverse ends).

5. As for him who gives (generously) and guards against evil [i.e., is God-conscious],

6. And attests to goodness and beauty (through action),

7. We will facilitate ease for him.

8. As for him who is miserly and deems himself free of need,

9. And rejects the best (values, deeds, and concept of ultimate reward),

10. We will facilitate hardship for him,

11. And his wealth will not avail him when he perishes.

12. Truly, guidance is up to Us,

13. And the end [Hereafter] and the beginning [this world] belong to Us.

14. So, I warn you of a blazing fire,

15. In which none but the most wretched one will burn,

16. Who rejects and turns away.

17. But those who guard against evil will be spared (from the fire).

18. The one who gives away his wealth to purify himself [or to liberate himself from worldly attachments],

19. And anticipates no reward in return for the favor [nor is he recompensing anyone for favors done for him in the past],

20. Only seeking the “face” of his supreme Lord.

21. And surely, soon he will be well pleased.

The focal point of this chapter is to answer the following question: “Why has God endowed humans with free will and knowledge of the two paths to choose from, one leading to success (sa‘ādah; سعادة) and the other to wretchedness (shaqāwah; شقاوة)?” At the same time, God has warned humanity not to turn away from His guidance, for those who do so will bring His punishment upon themselves, and their misdeeds will cause them to be engulfed in the fire.

The first three verses begin with an oath signified by the “waw of oath” (by; و), and the fourth one is the outcome and response to them.

[92:1] By the night as it enshrouds,
The assertion is to a period of night during which abject darkness veils everything. At sunset the sky is dim, but as night progresses it becomes darker until everything is concealed.

[92:2] By the resplendent and radiant day,
These two oaths are taken on phenomena located at the extreme or polar ends, namely, brilliant sunlight and abject darkness, not at dawn or at twilight when some of the darkness or light, respectively, still lingers.

[92:3] By Him Who created the male and the female,
God swears by the creation of the male and female, which represent two polar opposites such as thesis and antithesis. Combining these incongruities and differences brings life into being.
In the absence of day and night, uniformity prevails and nothing can be created. In order to appreciate how differences and transformation creates life, let’s examine how wind is formed and functions in nature. A temperature gradient between cold and hot air causes air to move, which, when strong enough, becomes wind. As the Sun shines, Earth’s surface and atmosphere, along with the air at or near ground level, warm up. Winds of different velocities are created when the temperature gradient between day and night causes this lighter warm air to rise and replace the cold air located at higher altitudes. Wind removes the moisture accumulated by water evaporating from the oceans’ surfaces and transfers it to other locations, after which it falls upon Earth as rain to irrigate the land. As we can see, this temperature gradient creates a chain of actions-reactions that creates life on Earth. In its absence, Earth’s thirst would remain unquenched, nothing could be cultivated, and life would cease.
Another example of this transformation is the union of the male and the female.
What conclusions should be drawn from this? Our deeds, like the contrasting day and night or the male and the female, are diverse and, as a result, yield different outcomes.

[92:4] Truly, your endeavors are dispersed (toward diverse ends).
Some people’s deeds are luminous, like daytime, while others’ are dark, similar to nighttime. However, as our deeds are the sum total of our endeavors, they are inevitably an admixture of both good and evil.
After taking the solemn assertions above, the following verses explore the types of mingled and irregular deeds and their components.

[92:5] As for him who gives (generously) and guards against evil [i.e., is God-conscious],
The first virtue is to be generous, charitable, and munificent. The second virtue is taqwā (تقوىٰ), which denotes the ability to guard and restrain oneself from committing sins. In common parlance, itcan be equated to applying those internal “brakes” that enable people to turn aside their lower self’s urging to give into lustful and licentious temptations, become ill-tempered when furious, embezzle funds left in their care, and similar immoral acts.
Living in this world means that we are often required to exercise restraint and apply the “brakes” when confronted with temptation, the most difficult of which is the pursuit of power. This is analogous to driving a car, for we constantly have to apply the brakes in order to slow down, stop, and avoid accidents.
We must be vigilant and exercise caution while navigating this life, for controlling our soul’s negative tendencies and avoiding immoral deeds are not easy endeavors. People who give in to their desires because their internal “brakes” no longer work end up being controlled by their caprices. In contrast, those who pay close attention to their conduct can distinguish between good and evil, as well as between those deeds that God accepts and rejects, and recognize sin when they see it (i.e., possess taqwā). In fact, every limb requires its own “brakes” because, for example, we can only resist glancing lustfully at another person if our eyes have taqwā.

[92:6] And attests to goodness and beauty (through action),
The third virtue, husnā (حُسنىٰ), conveys two meanings: (1) beauty and (2) good and charitable acts. The Qur’an implies the former meaning when it states that marrying female polytheists is forbidden even if their beauty is mesmerizing. In other verses, the latter meaning is meant. In general, good things are instinctively recognized as beautiful. Moreover, that which is beautiful in some aspect is also good and beneficial. Thus we should strive to revive our own virtues.
This verse describes people who not only confirm moral values (e.g., taqwā, self-sacrifice, and generosity), but also those who benefit others through such people’s words and actions. According to the Qur’an, validating these values requires more than works; they must be embraced and sought with total conviction (tasdīq).
What is the benefit of believing the truth of these moral values and overcoming one’s caprices?

[92:7] We will facilitate ease for him.
The verse begins with the particles fa (therefore; فَ) and sa (in the near future; سَ), and the pronoun suffix hu (he/it; هـُ), all of which are attached to the verb. Some exegetes opine that this verse means that God will make it easy for such a person; however, the correct translation is that as a result of practicing taqwā, God conditions a person to perform noble deeds without any difficulty. The following example clarifies this statement. Law-abiding citizens may feel quite nervous and stressed out the first time they attempt to break the law. Their heart may beat rapidly, their face may flush, and they may even hyperventilate. However, after breaking the law a few times it becomes easier and easier to do so. In fact, one day they will be able to murder someone without a moment’s hesitation in order to obtain millions of dollars, for their character changes as they descend ever deeper into criminality.
This principle is also valid in terms of our deeds. We may wonder how weightlifters can lift such heavy weights. Is there any other way to accomplish this feat other than long-term consistent and continuous practice? Circus magicians, acrobats, and tightrope walkers dazzle us with their amazing twists, contortions, and other mid-air eye-popping movements. However, their regular and consistent training regimes make all of these appear so easy and graceful.
A muttaqī, one who possesses taqwā, gradually learns how to empower the “self” to control the lower self by resisting temptation and as such, finds it easier to do good deeds. This is akin to undisciplined students who have trouble committing themselves to their studies. But once they begin to understand what is at stake, those who have their future welfare at heart begin to apply themselves. Once they overcome this lackadaisical attitude, they start to enjoy studying.
This verse highlights the same point: If a person continuously acts out the three virtues mentioned above (generosity, taqwā, and good deeds), they become second nature. These virtues represent the three aspects of one’s being that manifest themselves in the following relationships:
With other people: We must build our relationship with others based on generosity in the general sense of the word (e.g., time and talent), and not just in the financial sense.
With ourselves: The supreme trait to possess is taqwā, the ability to control our lower self that incites us toward evil, as well as our whims and caprices.
With God: This particular relationship must be based on confirming and testifying to that which is good and honorable. To do this, we must reject ego-centrism and show that we accept God’s honored values by supporting good people with our words and actions. Examples of such people are those who backed Moses against Pharaoh, the Disciples of Christ, the Emigrants (Muhājirūn) and Helpers (Ansār) who supported the Prophet, and those who continue to follow him.
These relationships define the three aspects of one’s being: the relationships with oneself, God, and His creation. The Qur’an considers taqwā to be the best and foremost attribute, and anyone who desires to enter Paradise must possess it. Our relationship with God must be firmly rooted in faith and testify to that which is good, and our relationship with His creation must be one of benevolence and generosity. One who implements this formula will soon find life easy and comfortable.

[92:8] As for him who is miserly and deems himself free of need,
In contrast to the people described in the previous verse (i.e., generous [‘atā; عطَىٰ]), others are stingy (bukhl; بخل), consider themselves self-sufficient (ghanī; غني), and feel no need to develop taqwā. In the mistaken belief that they are entitled to transgress the limits that God has laid down, they allow their desires free reign and thus have no problem with scorning, slandering, and gossiping about others.
In a civil society, laws must be respected and adhered to so that “the law of the jungle” cannot prevail. If that were to happen, society’s powerful elites would behave as tyrants toward its vulnerable members. While some people believe and put their trust in law and order, others imagine that they are somehow above such things. This attitude perfectly describes those who decide to live as “independent” and “self-sufficient” people.

[92:9] And rejects the best (values, deeds, and concept of ultimate reward),
Such people not only verbally reject laws and all that is good, but also display their contempt for them through their actions.
If we ask anybody about their views on freedom or upholding justice, they would respond without hesitation that such things are highly cherished, precious, and absolute necessities. However, the sad truth is many of these same people often deny these very rights to others once they assume power. We all cherish freedom and engage in sloganeering, but in reality we want to define such terms in ways that benefit us and to determine who will be allowed to enjoy them. Some people stand for freedom because they feel that they have been deprived of it, not because they believe that everyone deserves it. Powerful people who let their opponents express their dissenting views freely have understood the profound value of freedom and justice. This is precisely why we have to confirm our virtues by our deeds and not just merely verbalize them.

[92:10] We will facilitate hardship for him,
Those who deny and reject will soon be heading toward hardship. They are preparing themselves for a difficult future.

[92:11] And his wealth will not avail him when he perishes.
Misers do not support religion and other causes because they want to spend their wealth only on themselves. Thus preoccupied with self-indulgence, they reject moral and divine values and care nothing about what will benefit them in the Hereafter. Have they ever once asked themselves what use their wealth and possessions will be after they have died?

[92:12] Truly, guidance is up to Us,
The particle inna is prefixed before “upon us” to emphasize that guidance is God’s exclusive prerogative.

[92:13] And the end [Hereafter] and the beginning [this world] belong to Us.
God created human beings, made Earth their dwelling place, and granted them freedom for a short trial period, after which they will return to Him. While on this planet, everyone has the choice to be generous or miserly, to live a life of taqwā or ego-centrism, to hold dear the noble divine values and enliven them by pursuing and actualizing them or to ignore them. Those who choose the right path will gracefully enter the groove of ease, joy, spiritual progress, and excellent character traits; those who choose the wrong path will face dangers, hardships, and obstacles that will hinder their progress. We are free to choose our own path, and God’s only role in this regard is to show us the right path and guide us toward it. In other words, He does not coerce us into following a particular path. He is the “First” and the “Last.” He first created and then endowed us with specific capabilities, and He will finally reward or punish us on the basis of what we did with them while on this planet.

[92:14] So, I warn you of a blazing fire,
Andhār (انذار) means to warn others of an impending serious – as opposed to a trivial – danger lurking just around the corner. God warns that our misdeeds are solely responsible for the regretful, humiliating, and disgraceful fate that awaits those who do not restrain their ego. Although we can freely choose our own path, we have to be discerning because following the wrong path will ignite a devastating fire inside each one of us.
What kind of fire is this? Fire’s intrinsic quality is to burn material objects. But here we are talking about the subjective self, which cannot be burned. Thus, this must be another type of “burning.” The fire on that Day is the one meant in such expressions as “burning from within” or “burning a hole in my heart.” In other words, this fire burns wherever the attribute of “burning” is present.
Who will be burnt by this fire?

[92:15] In which none but the most wretched one will burn,
Sa‘īd (blessed; سعيد) is the opposite of shaqī (wretched; شقي). The former is blessed, receives help, and thrives, whereas the latter is deprived of assistance, benefits, and privileges. For example, employees who are competent, diligent, and obey the rules might receive a bonus or another benefit. The recipient of the bonus is called sa‘īd, and their bonus is called musā‘adah (مساعده). Those who ignore the rules and are incompetent are called shaqī, for they receive no opportunities or benefits.
This universe is also governed by certain rules that favor those who possess taqwā and actualize it through their deeds and generosity. By the same token, those who disregard its rules will begin their journey toward “Hellfire.”

[92:16] Who rejects and turns away.
Deniers of the truth reveal their rejection through their words and deeds. Considering these warnings to be nonsense, they pursue their worldly pleasures unrestrained. Not only have they discounted the truth, but they have actually turned their backs upon it.

[92:17] But those who guard against evil will be spared (from the fire).
Sa‘īd people can gradually place more distance between themselves and the fire by engaging in generosity, taqwā, and good deeds. In this regard they resemble students who, once they commit themselves to studying, gradually distance themselves from any possibility of academic failure and its ensuing consequences.
But who possesses taqwā?

[92:18] The one who gives away his wealth to purify himself [or to liberate himself from worldly attachments],
Those who generously share their wealth with others do so to avoid becoming misers. The underlying intention (niyyah) is vital, for it cannot be contaminated by a desire to become known as a “generous philanthropist” or for other ulterior motives. However, muttaqī people make such donations in order to grow spiritually by purifying (tazkiyah) themselves so that they will not be enslaved by their wealth. One’s inherent “divine seed” can only grow and flourish if it is not smothered by the weight of our worldly attachments.

[92:19] And anticipates no reward in return for the favor [nor is he recompensing anyone for favors done for him in the past],
A muttaqī has no ulterior motive and no expectation of receiving anything in return, unlike those employees who flatter, honor, and revere their boss only to secure a promotion or another benefit. Since all deeds are motivated by one’s intention, what could the intention of a muttaqī be?

[92:20] Only seeking the “face” of his supreme Lord.
Muttaqī people help others solely because they seek God’s “face.” In this context, “face” refers to the observable part of that which is “facing” us. But how does this apply to God, whom we cannot see and of whom we know so little? What is the intention of those who help others and expect nothing in return? We can never comprehend God’s essence, and all we can know of Him are His attributes (sifāt). This is precisely what these muttaqī people seek: God is al-Wahhāb (the Most Generous Bestower), so they strive to be generous; God is al-Karīm (the Most Bountiful), so they seek to practice benevolence; God is al-Ghanī (the Self-Sufficient), so they make every effort to not depend upon other people’s assistance; God is al-Latīf (the Most Kind and Gentle), so they also want to treat others with kindness and compassion. Their only intention is to manifest His attributes as much as they can without anticipating anything in return.
They neither enslave themselves to others nor covet other people’s possessions because they understand that people are no more than stewards of what God has bestowed upon them in order to see how well they carry out the divine trust. Thus they ask God directly for whatever they need, for He tells us to petition Him and no one else. In other words, the goal of all muttaqīs is to emulate the attributes of God, upon whom they rely completely.
What does a muttaqī gain from following this path?

[92:21] And surely, soon he will be well pleased.
We imagine that we will live for a long time and that the Hereafter is remote. However, the truth is that our life is passing swiftly before our eyes and, compared to eternity, is shorter than the blink of an eye. God promises that we will soon be leaving this world and that the muttaqīs will be satisfied and well pleased.
It is human nature to hold one’s possessions dear and feel uneasy when parting from them. It is also human inclination to do as we please. Thus the lower self or the commanding soul that incites us toward evil is incensed whenever we try to control our lust, greed, gossiping, desire for revenge, and all other vices. Yet God informs us that restraining it will benefit us and, in the long term, bring us true happiness and pleasure.

This chapter clearly lays out two paths – the path of felicity and the path of wretchedness – and begins by proclaiming two oaths on two different phenomena, namely, that of day and night and then another one of the male and the female, to let us know that combining them causes goodness to become manifest. Thus good and evil, as well as virtue and vice, are intertwined and appear together because the world is sustained and completed on the basis of diversity and difference.

One may wonder why God did not create only virtuous people. This is easily explained: If evil did not exist, then goodness could not exist. If Yazīd or Shimr b. Dh-il-Jawshan had not existed, then Husayn could not have existed. Virtue is recognized only when its opposite exists. If Satan did not exist, then humanity would have had no incentive to strive toward perfection. The existence of good and evil provides humanity with a choice. Without this freedom to choose, all of us would have the same rank and be on the same path. Our characters are formed and challenged by the push and pull of opposing forces, for it is God’s divine decree that we strive to become dwellers of Paradise by building our characters in this manner. This is why He created Satan and granted him free reign until the Day of Judgment.

We must understand that the central issue here is developing our character by confronting the difficulties and hardships that flow from the path that we have freely chosen. We all love freedom and appreciate the productive environment that a free society provides. Of course there is always the possibility of abuse, but this reality should not be used as a pretext to silence critics. We can compare this to infants, who will naturally fall and maybe even hurt themselves while learning how to walk. But it would hardly be logical to stop their progress just because they might hurt themselves.

When God informed the angels that He was creating human beings, they asked in astonishment: “Will you put there one who will cause trouble and shed blood?” (2:30), to which He replied: “I know that which you do not know” (2:30). Notice that He did not say that humans would not “cause trouble and shed blood.” Despite that, He elevated them above the angels because only human beings can attain the knowledge and understanding of His “names” by exercising their freedom. The angels do not have this ability.

Translator: Mohammad Fani
Editor: Hamid Mavani