Al-Fajr
الفجر30 āyāt · 23 tafsīrs
وَالْفَجْرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. Allah may He be glorified takes an oath on the dawn.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
then truly with Us will lie their reckoning, their requital, which We will never abandon. In the Name of God, the Compassionate, the Merciful: [89:1] By the dawn, that is to say, [by] the dawn of each day, [89:2] and [by] the ten nights, the [firSt] ten nights of Dhu 1 -Hijja, [89:3] and [by] the even, the pair, and the odd (read watr or witr, two [alternative] forms), the single, [89:4] and [by] the night in motion, falling or receding: [89:5] Is there in that, oath, an oath for one of sense?, [one of] intellect (the response to the oath has been omitted, that is to say, [it is to be un…
Open in library →وَلَيَالٍ عَشْرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. And He takes an oath on the first ten nights of Dhul-Ḥijjah.
Open in library →Tafsir al-Jalalayn
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وَالشَّفْعِ وَالْوَتْرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. He also takes an oath on the odd and even of things.
Open in library →Tafsir al-Jalalayn
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وَاللَّيْلِ إِذَا يَسْرِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. And He takes an oath on the night when it arrives, continues and goes away. The complement of these oaths is: you will definitely be requited for your actions.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
tr, two [alternative] forms), the single, [89:4] and [by] the night in motion, falling or receding: [89:5] Is there in that, oath, an oath for one of sense?, [one of] intellect (the response to the oath has been omitted, that is to say, [it is to be understood as something like], la-tu adhdhabunna yd kuffara Makka, ‘you will assuredly be chaStised O disbelievers of Mecca!’). [89:6] Have you not seen, [do you not] know O Muhammad (s), how your Lord dealt with c Ad, [89:7] Iram — these were the former [people of] ‘Ad ( Irama is an explicative supplement or a substitu¬ tion, and it is treat…
Open in library →هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. In any of the aforementioned, is there any oath that benefits the intelligent one?
Open in library →Tafsir al-Jalalayn
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أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. O Messenger! Do you not see what your Lord did with the ‘Ād i.e. the people of Hud, when they rejected their Messenger?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
like], la-tu adhdhabunna yd kuffara Makka, ‘you will assuredly be chaStised O disbelievers of Mecca!’). [89:6] Have you not seen, [do you not] know O Muhammad (s), how your Lord dealt with c Ad, [89:7] Iram — these were the former [people of] ‘Ad ( Irama is an explicative supplement or a substitu¬ tion, and it is treated as a diptote because it is a proper noun and feminine) — of the towering ones, that is to say, the tall ones — the talleSt one among them would reach four hundred cubits — [89:8] the like of which was not created in the land, in terms of their power of assault and Strength…
Open in library →إِرَمَ ذَاتِ الْعِمَادِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. The tribe of ‘Ād that traced to its forefather, the tall Iram.
Open in library →Tafsir al-Jalalayn
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الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. The likes of which Allah never created in the cities.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ones, that is to say, the tall ones — the talleSt one among them would reach four hundred cubits — [89:8] the like of which was not created in the land, in terms of their power of assault and Strength, [89:9] and Thamud, who hollowed, hewed, the rocks ( sakhr is the plural of sakhra ) in the valley, the Wadi al-Qura, [rocks] which they used as dwellings, [89:10] and Pharaoh, the one of the tent-pegs: he used to faSten four pegs and tie to these the hands and feet of those whom he tortured — [89:11] those who were rebellious, became tyrannical, in the land, [89:12] and caused much corrup…
Open in library →وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. And do you not see what your Lord did with the Thamūd i.e. the tribe of Saleh, who would carve the stones of the mountains, making houses out of them.
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وَفِرْعَوْنَ ذِي الْأَوْتَادِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. And do you not see what your Lord did to Pharaoh, who had pegs with which he punished the people?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of sakhra ) in the valley, the Wadi al-Qura, [rocks] which they used as dwellings, [89:10] and Pharaoh, the one of the tent-pegs: he used to faSten four pegs and tie to these the hands and feet of those whom he tortured — [89:11] those who were rebellious, became tyrannical, in the land, [89:12] and caused much corruption therein?, [by way of] slaying and otherwise. [89:13] So your Lord poured on them a scourge of chastisement. [89:14] Assuredly your Lord is ever on the watch, watching over the deeds of servants, nothing of which escapes Him, that He may then requite them for these [deed…
Open in library →الَّذِينَ طَغَوْا فِي الْبِلَادِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. All these people transgressed the limit in tyranny and oppression; each of them transgressed it in his land.
Open in library →Tafsir al-Jalalayn
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فَأَكْثَرُوا فِيهَا الْفَسَادَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. They caused an abundance of corruption due to spreading disbelief and sins.
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فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. So Allah made them suffer His severe punishment, and annihilated them off the earth.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, [by way of] slaying and otherwise. [89:13] So your Lord poured on them a scourge of chastisement. [89:14] Assuredly your Lord is ever on the watch, watching over the deeds of servants, nothing of which escapes Him, that He may then requite them for these [deeds]. [89:15] And as for man, the disbeliever, whenever his Lord teSts him and honours him, with wealth and other things, and is gracious to him, he says, ‘My Lord has honoured me’. [89:16] But when he te£ts him and reStrids his provision for him, he says, ‘My Lord has humiliated me’.
Open in library →إِنَّ رَبَّكَ لَبِالْمِرْصَادِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. O Messenger! Indeed, your Lord watches over and observes the actions of the people, so that He can requite whoever does good with Paradise, and whoever does evil with the hellfire.
Open in library →Tafsir al-Jalalayn
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فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. Because the nations Allah destroyed were blessed with power and strength, Allah explains that blessing them with such is not proof of His being pleased with them. He says: As for the human, it is in his nature that when he is tested by his Lord and He favours him by blessing him with wealth, honour and offspring, he thinks that it is because of his nobility in the eyes of Allah. He says: “My Lord has favoured me because of me being worthy of being favoured.”
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وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. And as for when He tests him by restricting his sustenance, he thinks it is because of his insignificance in the eyes of his Lord. So he says: “My Lord has disgraced me.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
and other things, and is gracious to him, he says, ‘My Lord has honoured me’. [89:16] But when he te£ts him and reStrids his provision for him, he says, ‘My Lord has humiliated me’. [89:17] No indeed! — a disavowal [of this notion], in other words, honour is not about wealth, nor is there any humiliation in poverty, rather it has to do with obedience and disobedience [repetitively]; but the disbelievers of Mecca unmindful of this.…
Open in library →كَلَّا بَل لَّا تُكْرِمُونَ الْيَتِيمَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. Never! It is not as this human thinks, that favouring is proof of Allah being pleased with His servant, and that misfortune is proof of the servant’s insignificance in the eyes of his Lord. Rather, the reality is that you do not show generosity towards the orphan from the sustenance Allah has provided you with.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
:16] But when he te£ts him and reStrids his provision for him, he says, ‘My Lord has humiliated me’. [89:17] No indeed! — a disavowal [of this notion], in other words, honour is not about wealth, nor is there any humiliation in poverty, rather it has to do with obedience and disobedience [repetitively]; but the disbelievers of Mecca unmindful of this.…
Open in library →وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. Neither do any of you encourage the other in feeding the poor person who cannot find anything to consume.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
inheritance, [89:18] and they do not urge, neither themselves nor others, the feeding of the needy; [89:19] and they devour inheritance (turath means mirath ) greedily ( lamman ), that is to say, voraciously, when they appropriate ( lammuhum ) the womens and the young ones’ share of the inheritance together with their own share of it, or to their own wealth; [89:20] and they love wealth with abounding love, that is to say, greatly, and so they do not expend [any] of it (a variant reading in the case of all four verbs has the second person plural).…
Open in library →وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. You relentlessly devour the rights of the weak, i.e. the women and orphans, without consideration for its permissibility.
Open in library →Tafsir al-Jalalayn
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وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. And you intensely love wealth, being miserly in spending it in the path of Allah, due to your greed of it.
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كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. These actions are not befitting of you. Remember when the earth will be moved vigorously and shaken.
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وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. And your Lord will come, O Messenger, to pass judgement between His servants, and the angels will also come arranged in rows.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
h is pulverised repeat¬ edly, when it is shaken until every edifice has collapsed and is destroyed, [89:22] and your Lord, that is to say, His command, and the angels arrive rank on rank (saffan saffan is a circumstantial qualifier, meaning ‘Standing in rows’ or ‘made up of many ranks’),
Open in library →وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. And on that day, hell will be brought with it having seventy thousand reins, each rein being pulled by seventy thousand angels. On that day, the human will remember his shortcomings in the rights of Allah, but that remembrance on that day will not benefit him in the slightest, because it will be a Day of Requital, not action!
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
affan saffan is a circumstantial qualifier, meaning ‘Standing in rows’ or ‘made up of many ranks’), [89:23] and Hell on that day is brought [near], pulled by seventy thousand sets of reins, each set of reins [pulled] by the hands of seventy thousand angels, as it groans and seethes in fury; on that day (yawma’idhin is a substitution for idha, ‘when, the response to which is [the following]) man, that is to say, the disbeliever, will remember, his prodigal conduct in it, but how will remembering avail him [now]? (the interrogative is meant as a denial, in other words, his remembering that…
Open in library →يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. He will say out of intense regret: “If only I had sent forth good deeds for my life Hereafter, which is the real life.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
rogative is meant as a denial, in other words, his remembering that will not be of any use to him). [89:24] He will say, as he remembers: ‘O (yd is for calling attention to something) would that I had sent ahead, good deeds and faith, for my life!’, [for] a good [life] in the Hereafter, or [it means] ‘during my life’ in the world. [89:25] Then on that day none shall mete out (read yu'adhdhibu) His, God’s, chastisement, that is to say, He shall not delegate it to any other;
Open in library →فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. On that day no one will penalise like the penalising of Allah, because the penalising of Allah is most severe and lasting.
Open in library →Tafsir al-Jalalayn
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وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26. Neither will anyone bind in chains like His binding of the disbelievers in chains.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
(read yu'adhdhibu) His, God’s, chastisement, that is to say, He shall not delegate it to any other; [89:26] and, likewise, none shall bind (read yuthiqu) His bind (a variant reading has yuadhdhabu, ‘[none] shall be chaStised’, and yuthaqu, ‘ [none] shall be bound’, so that the [suffixed] pronoun of ‘adhabahu and wathaqahu refers to the [chastisement and the binds of the] disbeliever, the meaning then being, ‘none shall be chaStised as he shall, and none shall be bound as he shall [be bound]’). [89:27] ‘O soul at peace!, [the one] secure, namely, the believing one.
Open in library →يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. After Allah mentioned the requital of the disbelievers, He mentions the requital of the believers. He says: As for the soul of the believer, it will be told at the time of death and on the Day of Judgement: “O the soul contented with faith and good deeds!”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d as he shall [be bound]’). [89:27] ‘O soul at peace!, [the one] secure, namely, the believing one. [89:28] Return — this is said to it upon death — to your Lord, that is to say, return to His command and to His will, pleased, with the reward, pleasing, in God’s sight with your deeds; in other words [return O soul] combining both descriptions (both of which are circumstantial qualifiers).…
Open in library →ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. “Return to your Lord, pleased with Him because of the abundant reward you will receive, and with Him may He be glorified being pleased with you because of your good deeds.”
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فَادْخُلِي فِي عِبَادِي
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. “Now enter along with My pious servants.”
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وَادْخُلِي جَنَّتِي
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. “And enter with them into My Paradise, which I have prepared for them.”
Open in library →Tafsir al-Jalalayn
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