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Surah Al-Fajr - The Daybreak

(Revealed at Mecca)

30 Verses in 1 Section

Sections of Surah Al-Fajr

  1. The soul at rest.

Al-Fajr – The Soul At Rest

The punishment given to the disbelievers in the past referred to, Only the soul at rest shall be able to get admitted to the servants of the Lord and the reward of blissful life.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

“In the name of God the Beneficent the Merciful”

وَالْفَجْرِ

“By the Daybreak” (89:1)

وَلَيَالٍ عَشْرٍ

“And (by) the Ten Nights” (89:2)

وَالشَّفْعِ وَالْوَتْرِ

“And (by) the even and the odd” (89:3)

وَاللَّيْلِ إِذَا يَسْرِ

“And (by) the Night as it passeth away” (89:4)

هَلْ فِي ذَٰلِكَ قَسَمٌ لِذِي حِجْرٍ

“Verily there is in this an oath for those who possess understanding” (89:5)

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ

“Hast not thou (O’ Our Apostle Muhammad!) seen how did deal thy Lord with the (people) ‘Ad’1?” (89:6)

إِرَمَ ذَاتِ الْعِمَادِ

“(Of) Iram with tall statures2“ (89:7)

الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ

“The like of which were not created in any of the (other) cities (of the world)” (89:8)

وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ

“And the (Tribe) Thamood3who hewed out the rocks in the valley” (89:9)

وَفِرْعَوْنَ ذِي الْأَوْتَادِ

“And Pharaoh the owner4of the stakes” (89:10)

الَّذِينَ طَغَوْا فِي الْبِلَادِ

“Who (all) transgressed in the cities” (89:11)

فَأَكْثَرُوا فِيهَا الْفَسَادَ

“And multiplied wickedness therein” (89:12)

فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ

“So, thy Lord let fall on them the whip of a chastisement” (89:13)

إِنَّ رَبَّكَ لَبِالْمِرْصَادِ

“Verily, thy Lord is (ever) on watch” (89:14)

فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ

“And as for man, when trieth him his Lord, and honoureth him, and is bounteous unto him, then saith he: ‘‘My Lord hath honoured me!” (89:15)

وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ

“But when trieth him, and then straiteneth unto him his sustenance, then saith he: ‘‘My Lord hath disgraced me!” (89:16)

كَلَّا ۖ بَلْ لَا تُكْرِمُونَ الْيَتِيمَ

“Nay! rather ye honour not the orphan” (89:17)

وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ

“Nor urge ye one another to feed the poor!” (89:18)

وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا

“And ye devour heritage, devouring (everything) in greed (indiscriminately)” (89:19)

وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا

“And ye love wealth with exceeding love” (89:20)

كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا

“Nay! when the earth shall be pounded to powder” (89:21)

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

“And cometh (the Command of) thy Lord5, with the angels in ranges arrayed” (89:22)

وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ

“And the Hell shall be made to appear that Day, (and) that Day shall man get awakened, but of what avail unto him shall be the awakening?” (89:23)

وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ

“He shall say: ‘‘Oh! Would that I had sent before (provisions for) my life!” (89:24)

فَيَوْمَئِذٍ لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ

“For, on that day shall chastise not any one like unto His chastisement” (89:25)

وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ

“And shall bind not any one like unto His binding” (89:26)

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ

“(It will be said unto some) ‘‘O’ tranquilled soul at (complete) rest!” (89:27)

ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً

‘‘Return thou unto thy Lord! well-pleased (with Him), (and) His being well-pleased with thee” (89:28)

فَادْخُلِي فِي عِبَادِي

‘‘Thus, enter thou amidst My Servants6” (89:29)

وَادْخُلِي جَنَّتِي

‘‘And enter thou into My Garden7!” (89:30)

Commentary

Verse 1-2

There are many interpretations of this mystic swearing in the Holy Qur’an and one of them is that the day break referred to here in this verse and the Ten Nights are the First Ten Days and the lunar month of Zul Hajjah, the Twelfth month of the lunar year, preceding the pilgrimage. The Holy Prophet said that fasting, feeding the poor, and the similar other deeds of righteousness during those days earn a special grace and reward from God.

Some commentators say the reference could also be to the First Ten nights of the month of Muharram in which is the great eventful day of ‘Ashoora’.

Once it was reported to the Holy Prophet that a young man fasts during the first ten days of Zul Hajjah. The Holy Prophet sent for the young man and said: ‘‘Glad tidings unto thee O’ young man, for whosoever honours the sanctity of those Ten Days, it will be equal to his liberating ten slaves daily, and fasting consecutively for two days, is equal to sacrificing a hundred camels in the way of the Lord and giving a hundred horses to defend the faith in God. He who goes to enquire about a sick man, it will be equal to go enquiring the welfare of an apostle of God. He who takes part in the funeral of any one during these days, it will be equal to attend the funeral of an apostle of God or a martyr. And he who feeds any one in these ten days it will be equal to feeding an apostle of God”.

Besides the mystic importance of the day and the Ten Nights given above, on the authority of the Holy Prophet, there is the fact that a mere mention of the break of a day may sound too simple and without any significance but those who reflect intelligently on the phenomenon of the daybreak and passing away of the night, with regard to the functioning of the earth in harmony with the other heavenly bodies in the solar system and the great change in time affected regularly every day without fail resurrecting the world once again for the fulfilment of the great plan of the Almighty Author of the Universe, will know the significance of the occasion.

The commentators have different views regarding the Dawn - Ten Nights and the passing of nights. Most of them are of the opinion that reference is to the pilgrimage period from the break of the dawn of the first day of Zul Hajjah, up to the 30th night of the month, but the point is that from the first up to the 8th of Zul Hajjah, no particular rite is to be performed therein. The ‘Omra al-Tamattu’ can be performed in one of these days or even before the commencement of the month of Zul Hajjah. Some have taken the reference to the month of Ramazan and its last ten nights that is also arbitrary. Some have given a different interpretation of esoteric character referring to the Fourteen Infallible Ones of the House of the Holy Prophet. ‘‘Fajr’, the Dawn, the Holy Prophet and ‘Shaf’ i.e., Two - The two brothers Hasan and Husayn and ‘Watr’ Fatimah, Ten nights, Ali and the other Imams of the House, who have been termed here as nights because, in spite of their being in the highest esteem with God, most of the people were in darkness about them. The passing away ‘night,’ would be a prophecy about the ending of the period of darkness and r al-appearance of the last Imam. This interpretation has no authentic support from the Ahl Al-Bayt. (A.P.)

Verse 3

This is another mystic expression. It may mean all things, for in them are the even and odd ones, or it may mean the opposites in sexes and energies and the other qualities in men, material and the natural phenomena active in the universe.

Verse 4

The state invites attention to the great change in the effect of the daily functioning of the heavenly bodies, brought on earth regularly in a system ordained by the Almighty Creator lord of the Universe.

Verse 5

This verse clearly indicates that the above expressions are purely mystic for the deeper consideration of those endowed with higher intellect, to know the secrets treasured in them and hold them for the proper use by them in their endeavour for spiritual progress.

‘Hal’ here stands for assertion, similar to Surah 76.

‘Higr’ controlling power - relating to that aspect of intellect which prevents man from wishful and fanciful thinking. (A.P.)

Verse 6-7

This is a reference to what befell the people ‘Ad of the city Iram, who were the people of the Arab antiquity the ‘Ad and Thamood, they were powerful but rebelled against God’s laws and were persistent in their arrogance and godlessness. The people were of tall stature and were proud of their strength and power8.

Verse 8

The story of ‘Ad is said to be that - ‘Ad, son of Awz, son of Iram, son of Sam, son of Noah the people were called after ‘Ad.

‘Ad had two sons, Shaddad and Shadeed - Shadeed died and Shaddad became the ruler in the earth with several governors under him and claimed himself to be God, and his people had to worship him. God sent an Apostle to admonish Shaddad, but he did not amend his faith and conduct. The Apostle said that if he gets obedient to God he would be admitted to Paradise. Shaddad asked the apostle what was meant by Paradise. The Apostle gave a description of the blissful place and the enjoyments that are there for the righteous. Shaddad said that he also could prepare one like it and exhausting all his resources prepared a vast garden with special attractions and a large number of beautiful buildings with beautiful women therein. When the Garden got ready Shaddad named it Iram and started to go and see it. As he approached the outer gate of it and only one step of his he had put across the threshold, a violent shout made him shiver with dread and he found a dreadful face before him and said that he was the Angel of Death come there to take his soul out of his body. Shaddad pleaded for a respite just to see the garden, but the angel said “No! Now and here” Shaddad wanted to get down from his horse and when one foot of his was in the stirrup and the other was about to touch the ground, his soul was out of his body. The garden was caused by God to disappear. (MS.)

The city of the people was so beautiful and so great that there did not exist the like of it anywhere in the world.

Verse 9

The Thamood, used to carve buildings out of the huge rocks in the mountains9. The apostle sent to them was Saleh. Reference to Pharaoh and the fall he met10.

Verse 10

Pharaoh used to kill everyone who believed in the True God and disbelieved in his godhead, by nailing them to the ground or a post. Hence, he is called the Nailer. Among the victims were Ezkiel’s wife with her six children and Asia the Pharaoh’s wife, all were martyred - Ezkiel who is popularly known as the ‘Momin al-Aale Fir’awn’ i.e., the Believer among the people of Pharaoh, escaped into the mountains.

Verse 11-13

Generalise the previous examples - meaning, anyone who commits inordinacy and commits civil disturbance and creates mischief in the society and in verse 13, gives the consequence and in verse 14 warns man to be careful, to beware that God is vigilant. (A.P.)

Verse 14

Though God’s punishment for the disbelievers and the wicked might have been delayed, the delay is only a respite. It never means that God has neglected or left the rebellious ones once for all. It is His grace that does not make haste in the punishment and when ultimately it has to come it surely comes.

Verse 15

It is commonly seen in the world that man in spite of God’s grace and mercy done to him and the bounties showered on man, man, when given prosperity forgets the Beneficent Lord, the Giver of all his wealth and happiness and gets puffed up with his prosperity and thinks that what was given to him was his due and will last for ever.

Verse 16

And when man is given in the measure, restricted to his actual needs or according to the situation circumstanced by himself, but not up to his own lust and expectation, he is depressed in the adversity putting the blame upon God’s grace not having been granted to him, and complains to have been degraded and lowered in the eyes of the others.

Verse 17

Even when favoured by fortune and granted prosperity with abundant wealth, man does not think of the destitute orphans, the helpless poor ones struggling hard under the pressure of the needs of their life and the life of their poor family and innocent children. Man wastes his wealth on his lust for luxury and enjoyments but does not supply the needs of the needy.

It is a denial of God being responsible for the straightness, the actions of man himself being responsible for it. (A.P.)

Verse 18

When a man is under the grip of his own hard-heartedness and is void of a charitable disposition, he finds plausible excuses for his own shortcomings and defects and even obstructs the others from being charitable and kind to others.

Verse 19

People used to deprive women and children of their dues in the property and used to devour their share also. It implies in general the misappropriation of any trusts entrusted by the trustees.

Verse 22

Coming of the Lord, means issue of His command11, and the coming of the angels’ arrival of the punishment through the angels concerned with the act of chastisement.

This is one of the verses which the anthropomorphists quote in favour of their doctrine but when the irrefutable reason supported by Qur’an proves the absolute unity of God in His essence and attributes, such expressions should be interpreted in such a way to be in conformity with reason. The Absolute One is far from being subject to motion. Therefore, His coming means His Final manifestation of His Authority. (A.P.)

Verse 23

When the decree will have been passed and the punishment is to be executed, the respite had ended and the time for repentance would have gone. No amount of repentance would be of any avail.

Verse 24

The repentant will wish for having sent good deeds to be of avail to him on that occasion. But the time given for action had gone.

This indicates that the life hereafter is not only a continuation but a development which actually deserves to be called life12. (A.P.)

Verse 25-26

The chastisement and the torture that will be affected will be such that none else would have had inflicted such a punishment as any one before.

Verse 27

The human soul passes through states or stages. The state in which the soul seeks the fulfilment of his lower desire crossing the limits prescribed by God’s laws is called Ammura (12:53) and the soul which reproaches against the rebellious intentions is called ‘La Wama’ (75:2). And the soul which has conquered all desires and surrendered itself to the Lord is called ‘Mutmainnah’ the satisfied one, i.e., at rest in peace and perfect harmony with the divine will, triumphed over every kind of passion, desire, sorrow, pain, disappointment, for the sake of any enjoyment of this life getting totally mindful of pleasing the Lord and none else. This is the highest stage of the spiritual progress the human soul in this world achieves, must strive for.

The Soul which has achieved complete confidence in God by absolute submission to His Will. (A.P.)

Verse 28

God’s devotee - Once, one becomes God’s devotee - he gets in him the divine attributes reflected and the one who reaches this stage of spiritual development, he gets mindful only of the Lord and not of anybody or anything else, and he does not aspire for any enjoyment even in heaven, except the pleasure of the Lord. This is the stage in which the Holy Prophet and his Ahl Al-Bayt were.

Verse 29

God’s heaven - is God’s pleasure, i.e., the soul is admitted to God’s pleasure - thereafter divinity gets reflected in it.

This is in conformity with verse 51:56 wherein ‘Ibadat’ is given as the ultimate purpose of creation. (A.P.)

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