By the forenoon that is to say the first part of the day or all of it

and by the night when it is still — or sajā can mean ‘when it envelops all in its darkness’.

Your Lord has neither forsaken you He has not abandoned you O Muhammad (s) nor does He hate you this was revealed when after the revelation had not come to him for fifteen days the disbelievers said ‘His Lord has parted with him and hates him’.

And verily the Hereafter shall be better for you by virtue of the honours awaiting you thereat than the first life this world.

And verily your Lord shall give you in the Hereafter of good things a bounteous gift and you shall be satisfied with it — and so the Prophet s said ‘In that case I shall not be satisfied if a single person from among my community remains in the Fire’ the response to the oath terminates here with two affirmations and two negations.

Did He not find you an orphan an interrogative meant as an affirmative in other words He did indeed find you an orphan having lost your father before you were born or shortly thereafter and shelter you? by having your uncle Abū Tālib embrace you as part of his household.

And did He not find you erring from the revealed Law which you now follow and guided you? that is and then guided you to it.

And did He not find you needy poor and enrich you? and made you content with the spoils and other things which He gave you — in a hadīth it is stated ‘Wealth comes not from the proliferation of transient worldly goods but wealth comes from the contentedness of the soul’.

So as for the orphan do not oppress him by appropriating his wealth or otherwise

and as for the beggar do not drive him away do not repel him on account of his poverty

and as for your Lord’s grace to you by way of prophethood and otherwise proclaim it make it known. The omission in certain instances of the suffixed pronoun referring to the Prophet s from the end of the verbs is intended to sustain the end-rhyme of the verses.