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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Sayyid Qutb Overview (Verses 6 - 14) Swift Punishment of Tyranny The subject of the oath is omitted, but it is explained by the discussion that follows on tyranny and corruption. The punishment inflicted by God on the insolent, tyrannical and corrupt communities is a law of nature asserted by this oath. The assertion takes the form of a hint befitting the generally light tone of this surah: “Have you not heard how your Lord dealt with the `Ad, the people of Iram, the many pillared [city], the like of whom has never been created in the whole land? And with the Thamud, who hollowed out rocks in the valley? And with Pharaoh, of the tent pegs? They were all transgressors throughout their lands, bringing about much corruption there. Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 6-14) The interrogative form in such a context is more effective in drawing the attention of the addressee, who is, in the first instance, the Prophet (peace be upon him) and then all those who may ponder over the fates of those past communities. The people of the Prophet’s generation, who were the first to be addressed by the Qur’an, were aware of what happened to these nations. Their fates were also explained in reports and stories conveyed by one generation to another. The description of these outcomes as the deeds of God is comforting and reassuring for the believers. It was particularly so to those believers in Makkah who, at the time when this surah was revealed, were subjected to relentless persecution and hardship by the unbelievers. These short verses refer to the fates of the most powerful and despotic nations in ancient history. They speak of the earlier tribe of `Ad of Iram, a branch of extinct Arabs. They used to dwell in al-Ahqaf, a sandy piece of land in southern Arabia, midway between Yemen and Hadramowt. The `Ad were nomadic, using posts and pillars to erect their tents. They are described elsewhere in the Qur’an as being extremely powerful and aggressive. Indeed they were the most powerful and prestigious of all contemporary Arabian tribes: “The like of whom has never been created in the whole land.” (Verse 8) The distinction here is restricted to that particular age. “And with the Thamud, who hollowed out rocks in the valley?” (Verse 9) The Thamud used to live at Al-Hijr, a rocky tract in northern Arabia, on the road from Madinah to Syria. They excelled in using rocks to build their palaces and homes. They also dug shelters and caves into the mountains. “And with Pharaoh, of the tent pegs.” (Verse 10) The term, tent- pegs’, refers to the pyramids which are as firm in their construction as pegs well dug into the ground. The Pharaoh referred to here is the despot who was Moses’s contemporary. These people “were all transgressors throughout their lands, bringing about much corruption there.” (Verses 11-12) Corruption is an inevitable result of tyranny, and it affects the tyrant and his subjects alike. Indeed, tyranny ruins all human relations. It forces human life out of its healthy, constructive and straight path and diverts it into a line which does not lead to the fulfilment of man’s role as God’s vicegerent on earth. Tyranny makes the tyrant captive of his own desires because he is uncommitted to any principle or standard and unrestrained within any reasonable limit. Thus the tyrant is always the first to be corrupted by his own tyranny. He assumes for himself a role other than that of a servant of God, entrusted with a specific mission. This is evident in Pharaoh’s boastful claim: “I am your supreme Lord.” (79: 24) Here we have an example of the corrupting influence, indeed insolence, of despotism in Pharaoh’s aspiring to a status greater than that of an obedient creature. Tyranny also corrupts the masses, as it humiliates them and compels them to suppress their discontent and hatred. It kills all human dignity and wastes all creative talents, which cannot flourish except in an atmosphere of freedom. A humiliated soul inevitably rots away and becomes a breeding ground for sickly desires. Hence, digression from the right path becomes the order of the day as clear vision becomes an impossibility. In such conditions no aspiration to a higher human standard can be entertained. The net result of all this is the spread of corruption. Tyranny also destroys all healthy standards and concepts because they constitute a threat to its existence. Hence, values are falsified and standards are distorted so that the repulsive idea of despotism becomes acceptable as natural. This, in itself, is great corruption. When these aforementioned peoples caused such corruption, the remedy was, inevitably, a complete purge: “Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 13-14) God is certainly aware of their deeds and He records them all. So, when corruption increased, He severely punished the corrupt. The text connotes that the punishment was very painful as it uses the term ‘scourge’, or ‘whip’ as the Arabic term literally means, and that it was in large supply as indicated by use of the phrase ‘let loose’. Thus these tyrants were made to suffer a plentiful and painful retribution. As the believer faces tyranny in any age or place, he feels great reassurance emanating from far beyond the fates of all those communities. He also feels a particular comfort as he reads the verse: “Your Lord surely observes all.” (Verse 14) Nothing passes unnoticed and nothing is forgotten. So let the believers be always reassured that God will deal, in time, with all corruption and tyranny. Thus the surah provides some examples of what God may do about the cause of faith, which are totally different from the example of the people of the pit outlined in Surah 85, The Constellations. All these stories are related for a definite purpose, namely, the education of the believers and their preparation to face whichever course God chooses for them. They will, then, be ready for all eventualities and equipped with God’s reassurance as they submit themselves to Him and let His will be done. Human Short-Sightedness “Your Lord surely observes all.” (Verse 14) He sees, records, holds to account and rewards according to a strict and accurate measure which neither errs nor exceeds the limits of justice. It is never deceived by appearances because it judges the essence of things. Human measures and standards are liable to all sorts of errors. Man sees nothing beyond appearances unless he adopts the divine measure. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
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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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
