Overview - Surah 89: al-Fajr (The Dawn )
The Surah takes its name from the first Ayat, وَالْفَجْرِ "By the dawn" [89:1].
There are 30 Ayat in this Surah.
Overview
| Total Ayat | 30 |
| Total Words * | 137 |
| Root Words * | 70 |
| Unique Root Words * | 3 |
| Makki / Madani | Makki |
| Chronological Order* | 10th (according to Ibn Abbas) |
| Year of Revelation* | 4th year of Prophethood |
| Events during/before this Surah*
Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia,2nd Migration to Abyssinia,Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
‘Aad, Angels, Charity (sharing food) , Earth (condition of at the time of resurrection) , Hell, Hud, Inheritance, Iram, Judgement (Day) (and mountains lifted and crushed), Materialism, Resurrection (of soul)
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Its theme is to affirm the meting out of rewards and punishments in the Hereafter, which the people of Makkah were not prepared to acknowledge. Let us consider the reasoning and the order in which it has been presented. First of all the swearing of oaths by the Dawn, the Ten Nights, the Even and the Odd, and the Departing Night, the listeners have been asked: “Are these things not enough to testify to the truth of that which you are refusing to acknowledge?” From the explanation that follows it will become clear that these things are symbols of the regularity that exists in the night and day. Even after witnessing this wise system established by God, do you still need any other proof to prove that it is not beyond the power of God to call man to account for his deeds?
Then, the evil end of the ‘Aad and the Thamud and Pharaoh has been cited as an example to show that when they transgressed all limits and spread corruption in the earth, God laid upon them His punishment. This is a proof of the fact that the system of the universe is not being run by deaf and blind forces, nor is the world a lawless kingdom of a corrupt ruler, but a Wise Ruler is ruling over it. After this, an appraisal has been made of the general moral state of human society of which Arab paganism was a conspicuous example; two aspects of it in particular, have been criticised: first, the materialistic attitude of the people on account of which overlooking the moral good and evil, they regarded only the achievement of worldly wealth, rank and position, or the absence of it, as the criterion of honour or disgrace, and had forgotten that neither riches was a reward nor poverty a punishment, but that God is trying man in both conditions. Second, the people’s attitude under which the orphan child in their society was left destitute on the death of the father. Nobody looked after the poor; whoever could, usurped the whole heritage left by the deceased parent, and drove away the weak heirs fraudulently. The people were so afflicted with an insatiable greed for wealth that they were never satisfied however much they might hoard and amass. This criticism is meant to make them realise as to why the people with such an attitude and conduct in the life of the world should not be called to account for their misdeeds.
The discourse has been concluded with the assertion that man will be accountable and it will take place on the Day when the Divine Court will be established. At that time the deniers of the judgment will understand what they are not capable of understanding now - however then it will be of no avail. The denier will regret and say, “Would that I had prepared for this Day while I lived in the world.” But his regrets will not save him from God’s punishment. However, as for the people who would have accepted the Truth, which the heavenly books and the Prophets of God were presenting, with full satisfaction of the heart in the world, God will be pleased with them and they will be well pleased with the rewards bestowed by God. They will be called upon to join the righteous and enter Paradise.
- In the beginning of the Surah there is mention of the end of those who deined their Lord and the Surah ends with speaking about those who believed.
Manuscripts / Inscriptions
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
Total Word Count per Ayat (shows how many words per Ayat) = 3* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ر ب ب | 8 | 980 |
| 2. | إِذَا | 4 | 409 |
| 3. | ٱلَّذِى | 3 | 1464 |
| 4. | ع ذ ب | 3 | 373 |
| 5. | ك ر م | 3 | 47 |
| 6. | ق و ل | 3 | 1722 |
| 7. | د ك ك | 3 | 7 |
| 8. | ل ي ل | 2 | 92 |
| 9. | ب ل د | 2 | 19 |
| 10. | أَمَّا | 2 | 55 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ر ب ب | 8 | 980 |
| إِذَا | 4 | 409 |
| ٱلَّذِى | 3 | 1464 |
| ع ذ ب | 3 | 373 |
| ك ر م | 3 | 47 |
| ق و ل | 3 | 1722 |
| د ك ك | 3 | 7 |
| ل ي ل | 2 | 92 |
| ب ل د | 2 | 19 |
| أَمَّا | 2 | 55 |
Its contents show that it was revealed in Makkah at the stage when persecution of the new reverts to Islam had begun. On that very basis the people of Makkah have been reminded of the evil end of Pharaoh and the tribes of ‘Aad and Thamud.
- The admonition for social welfare through the examples of prior nations.
- What should be avoided to do real social welfare?
- The Day of Judgement will be too late to heed the admonition.
- There are three types of Nafs. In this Surah, Nafs-e-mutmainnah is referred to those who believe in Allah (swt), Risalah (Messengership) and Day of Judgement.
- Allah (swt) takes oaths by the dawn (Fajr) in order to attract the attention of people.
- The love of wealth which generally penetrates into the heart of men.
Tafsir Zone
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Overview (Verses 21 - 30) The Fateful Day Once their erroneous concept of the trial with wealth and poverty is outlined, and their vile attitude is exposed there follows a stern warning about the Day of Judgement which comes after the result of the test is known. Here the rhythm is very powerful: “No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him! He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 21-26) The total destruction of all that is on earth and its systematic levelling is one of the upheavals that overwhelm the universe on the Day of Resurrection. God’s coming with the angels is unexplained but the expression overflows with reverence, awe and fear. The same applies to bringing hell closer. We take it to mean that hell on that day will be very close to its prospective dwellers. What actually happens and how it happens is part of the divine knowledge God has chosen to withhold until that day. These verses, with their captivating rhythm and sharp notes, portray nevertheless a scene which strikes fear into people’s hearts, and makes it apparent in their eyes. The earth is being systematically levelled; God Almighty judges everyone; the angels stand there rank on rank, while hell is brought near and set in readiness. At that moment “man will remember.” Man, who lived unaware of the wisdom behind the trial with worldly riches or with deprivation; who devoured the inheritance of orphans greedily; who craved for money and did not care for the orphans or the needy; who tyrannized, spread corruption and turned away from divine guidance, will then remember the truth and take account of what he beholds. But alas! It is too late: “But how will that remembrance avail him?” (Verse 23) The time for remembrance is over, so remembrance on the Day of Judgement and reward will not profit anybody. It serves merely as an act of grief for a chance given but not taken in this present life. When man is fully aware of the true nature of his situation he says despairingly, “Oh, would that I had prepared for my life” (Verse 24) For the true life, the only one that deserves the name, is indeed the life hereafter. It is the one which is worth preparing for. “Oh, would that I had...” It is a sigh of evident regret and grief, but it is the most a man can do for himself then. The surah goes on to portray man’s fate after his desperate sighing and useless wishing: “On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 25-26) It is God Almighty who inflicts His incomparable punishment, and who binds as no one can bind. This divine punishment and binding are explained in detail in other parts of the Qur’an, but the reference here is very brief, stressing mainly their incomparability to human action. The reference to divine punishment here brings to mind the earlier reference to human tyranny in the given examples of the `Ad, Thamud and Pharaoh. Those tyrants are stated to have spread much corruption in their lands, including physically torturing people and binding them with chains and ropes. These last verses serve as an address to the Prophet and the believers, reminding them that their Lord will punish and chain those who tortured and chained others. But the two kinds of punishment are entirely different. Meagre is the torture that any creature can administer, but great is that inflicted by the Creator. Let the tyrants continue with their punishment and persecution; they will have their turn and be the sufferers of a punishment which is beyond all imagination. Amidst all this unimaginable horror comes an address from on high to the believers: “Oh soul at peace! Return to your Lord, well pleased and well pleasing. Enter, then, together with My servants! Enter My paradise!” (Verses 27-30) It is a tender, compassionate and reassuring address: “Oh soul at peace!” (Verse 27) It speaks of freedom and ease, after the earlier reference to chains and affliction: “Return to your Lord.” (Verse 28) After your alienation on earth and your separation from the one you belong to. Return now to your Lord with whom you have strong ties: “well pleased and well pleasing.” (Verse 28) It is a gentle address which spreads compassion and satisfaction. “Enter, then, together with My servants, “ among those servants chosen to enjoy this divine grace.” Enter My paradise,” to receive God’s mercy and protection. As it opens, this address generates an aura of heaven: “Oh soul at peace!” The believer’s is a soul at peace with its Lord, certain of its way, confident of its fate. It is a soul satisfied in all eventualities, happiness or affliction, wealth or poverty. It entertains no doubts; it is free from transgressions. The gentle music adds a feeling of intimacy and peace. The majestic face of God, the Compassionate, the Merciful, with all His splendour looks on from above. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 21 - 30) The Fateful Day Once their erroneous concept of the trial with wealth and poverty is outlined, and their vile attitude is exposed there follows a stern warning about the Day of Judgement which comes after the result of the test is known. Here the rhythm is very powerful: “No indeed! When the earth is systematically levelled down, and your Lord comes, with the angels rank on rank, and on that day, hell is brought near, then man will remember, but how will that remembrance avail him! He shall say, ‘Oh, would that I had prepared for my life!’ On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 21-26) The total destruction of all that is on earth and its systematic levelling is one of the upheavals that overwhelm the universe on the Day of Resurrection. God’s coming with the angels is unexplained but the expression overflows with reverence, awe and fear. The same applies to bringing hell closer. We take it to mean that hell on that day will be very close to its prospective dwellers. What actually happens and how it happens is part of the divine knowledge God has chosen to withhold until that day. These verses, with their captivating rhythm and sharp notes, portray nevertheless a scene which strikes fear into people’s hearts, and makes it apparent in their eyes. The earth is being systematically levelled; God Almighty judges everyone; the angels stand there rank on rank, while hell is brought near and set in readiness. At that moment “man will remember.” Man, who lived unaware of the wisdom behind the trial with worldly riches or with deprivation; who devoured the inheritance of orphans greedily; who craved for money and did not care for the orphans or the needy; who tyrannized, spread corruption and turned away from divine guidance, will then remember the truth and take account of what he beholds. But alas! It is too late: “But how will that remembrance avail him?” (Verse 23) The time for remembrance is over, so remembrance on the Day of Judgement and reward will not profit anybody. It serves merely as an act of grief for a chance given but not taken in this present life. When man is fully aware of the true nature of his situation he says despairingly, “Oh, would that I had prepared for my life” (Verse 24) For the true life, the only one that deserves the name, is indeed the life hereafter. It is the one which is worth preparing for. “Oh, would that I had...” It is a sigh of evident regret and grief, but it is the most a man can do for himself then. The surah goes on to portray man’s fate after his desperate sighing and useless wishing: “On that day, none will punish as He punishes, and none will bind with chains as He binds.” (Verses 25-26) It is God Almighty who inflicts His incomparable punishment, and who binds as no one can bind. This divine punishment and binding are explained in detail in other parts of the Qur’an, but the reference here is very brief, stressing mainly their incomparability to human action. The reference to divine punishment here brings to mind the earlier reference to human tyranny in the given examples of the `Ad, Thamud and Pharaoh. Those tyrants are stated to have spread much corruption in their lands, including physically torturing people and binding them with chains and ropes. These last verses serve as an address to the Prophet and the believers, reminding them that their Lord will punish and chain those who tortured and chained others. But the two kinds of punishment are entirely different. Meagre is the torture that any creature can administer, but great is that inflicted by the Creator. Let the tyrants continue with their punishment and persecution; they will have their turn and be the sufferers of a punishment which is beyond all imagination. Amidst all this unimaginable horror comes an address from on high to the believers: “Oh soul at peace! Return to your Lord, well pleased and well pleasing. Enter, then, together with My servants! Enter My paradise!” (Verses 27-30) It is a tender, compassionate and reassuring address: “Oh soul at peace!” (Verse 27) It speaks of freedom and ease, after the earlier reference to chains and affliction: “Return to your Lord.” (Verse 28) After your alienation on earth and your separation from the one you belong to. Return now to your Lord with whom you have strong ties: “well pleased and well pleasing.” (Verse 28) It is a gentle address which spreads compassion and satisfaction. “Enter, then, together with My servants, “ among those servants chosen to enjoy this divine grace.” Enter My paradise,” to receive God’s mercy and protection. As it opens, this address generates an aura of heaven: “Oh soul at peace!” The believer’s is a soul at peace with its Lord, certain of its way, confident of its fate. It is a soul satisfied in all eventualities, happiness or affliction, wealth or poverty. It entertains no doubts; it is free from transgressions. The gentle music adds a feeling of intimacy and peace. The majestic face of God, the Compassionate, the Merciful, with all His splendour looks on from above. |
Surah 89. Al-Fajr - Saad al Ghamidi https://www.youtube.com/watch?v=9gK9wB6DKXw&index=88&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
Surah 89. Al-Fajr Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=J6J27EsrUrw&index=89&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
Surah 89. Al-Fajr Muhammad Al Luhaydan https://www.youtube.com/watch?v=lWrXSG4LFog
Surah 89. Al-Fajr Idris Akbar https://www.youtube.com/watch?v=j4DJ_bFrcuM
Surah 89. Al-Fajr Muhammad Minshawi https://www.youtube.com/watch?v=Uk96Owr7nFY&index=89&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
