CHAPTER 89: AL-FAJR (THE DAWN)

It was revealed in the Mecca period. It consists of 30 verses. The surah takes its name from the same expression in its first verse. (H. T. FEYIZLI 1/592)

In the name of Allah, the Most Gracious, the Most Merciful.

89/1-5 OATH BY THE DAWN

Translation

1- 5- By the dawn (of daybreak), 2- By the ten nights (of high degree), 3- By the even and the odd (all things created), 4- And by the night when it passes away, 5- Is there [not] in [all] that an oath [sufficient] for a possessor of perception [intellect, indicating Allah's power]?

Commentary

(1) ‘By the dawn’ The word fajr, which we translate as "morning brightness," means "the breaking of the dawn" as a root word, and as a noun, it means "morning light, twilight, the time of the breaking of the dawn." Since the time of the breaking of the dawn—when the surroundings begin to brighten and beings begin to awaken—resembles a kind of rebirth, Almighty Allah has drawn attention to the subjects to be explained below by swearing by the morning light. (From Razi; cf. Takwir 81/18; QUR’AN WAY, 5/616, 617)

(2) ‘And by the ten nights’ According to Ibn Abbas, Ibn Zubayr, Mujahid, and many among the predecessors (salaf) and successors (khalaf), the "ten nights" mentioned here refer to the first ten days of the month of Dhu'l-Hijjah. (S. HAWWA, 16/196) According to a marfu (attributed to the Prophet) narration from Hz. Jabir, the Messenger of Allah (pbuh) said: "The ten nights are the ten nights of the Eid al-Adha." (From Hakim and Ahmed b. Hanbel; ELMALILI, 9/184, 185)

(3) ‘(By) the even and the odd’ Almighty Allah used a general expression here by saying "wa 'sh-shaf'i wa'l-watri." This means He swears by all the evens and odds in the universe. (From Tabari; M. DEMIRCI 3/559) The third and fourth matters sworn upon are the "even" and the "odd." The One who is Odd (Unique/One) is only and only Allah Almighty. The Even refers to all the creation He has created. For Almighty Allah informs us that He is One (112/1) and that He created all beings in pairs (36/36, 51/49). (O. CELIK 5/449)

(4) ‘By the night when it passes away’ In this verse, the attribution of "passing away" to the night is an indication of the earth's rotation on its own axis. (S. HAWWA, 16/186)

(5) ‘Is there not in each of these an oath for the possessor of intellect?’ The things mentioned above, upon which oaths were taken, are matters that are worthy of an oath for a person of intellect. (S. HAWWA, 16/186)

The verse means that there are lessons and examples for the possessors of intellect in the things Allah swears by. The morning, night and day, odd and even, which Allah swears by, are events and beings that occur according to divine laws. These events and beings do not occur by themselves. It is Almighty Allah who creates and manages all events and beings. One who uses their intellect understands this truth. (I. KARAGOZ,8/511)

The question that comes to mind here is: what was the subject that was sworn upon with these four things? To understand this, we must consider the verses as a whole and reflect on the content of the surah. If one pays attention to the section starting with the verse "Have you not seen how your Lord dealt with 'Ad?" and continuing to the end of the surah, it is understood that the subject sworn upon is the punishment and reward of the hereafter, which the Meccan disbelievers denied. Continuous suggestions and preaching were made to convince them in the face of the questions asked. For this reason, by swearing by the dawn, the ten nights, the even and the odd, and the passing night, it is asked: "Are these four things not sufficient as evidence to perceive the reality of the hereafter?" (MAWDUDI, 7/109, 110)

89/6-14 YOUR LORD IS EVER WATCHFUL

Translation

6- 10- [O My Prophet!] Have you not seen how your Lord dealt with 'Ad? 7- 8- [With] Iram—who had [precious] pillars [high buildings and palaces], the like of which had not been created in [all] the cities? 9- And [with] Thamud, who hollowed out the rocks in the valley [to make homes]? 10- And [with] Pharaoh, owner of the stakes [armies and sovereignty]?

11- 14- [All] these were they who oppressed [Allah and the believers] in the lands, 12- And caused much corruption [evil] therein. 13- So your Lord poured upon them a scourge of punishment and destroyed them. 14- Indeed, your Lord is surely in observation [He is ever watchful over His servants].

Commentary

(6) ‘Have you not seen how your Lord dealt with 'Ad?’ The tribe of 'Ad is the people to whom Hud (as) was sent as a prophet. They were tall, large-bodied, and very strong people. There was no one superior to them in terms of fame, glory, and strength. They relied on their power and boasted about it (cf. Fussilat 41/15). (O. CELIK, 5/450)

(7, 8) ‘With Iram, who had those pillars,’ ‘The like of which was not created in [all] the lands.’ The people of 'Ad, who appeared on the stage of history after Noah (as), were an ancient and important Arab community living in the region between Oman and Hadramut in Yemen. Iram was a branch of the 'Ad tribe, named after their ancestor Iram. At the same time, the settlement center of the community was given this name. In verses 7-8, the city of Iram is mentioned, known for its magnificent structures with highly prosperous and majestic pillars, and its colorful vineyards and gardens. (...) However, despite their strength, they were destroyed because they accused Prophet Hud of lying (cf. Haqqa 69/6-7; Hud 11/50-60). (QUR’AN WAY, 5/618)

(9) ‘And [with] Thamud who cut and carved the rocks in the valley (Wadi 'l-Qura).’ Thamud is the people to whom Salih (as) was sent as a prophet. They were also a strong, wealthy society immersed in blessings. What is highlighted here are the houses they built. They used to carve the mountains and rocks at the edge of the valley to make houses (cf. Shu'ara 26/149). (O. CELIK 5/450)

(10) ‘To Pharaoh, the owner of stakes.’ Pharaoh is described as dhu’l-awtad, meaning "owner of stakes/pillars." This expression indicates the abundance of his soldiers and their tents. It also points to the palaces Pharaoh had built, solid buildings placed on deep foundations, and the famous pyramids (cf. Sad 38/12). Accordingly, Pharaoh possessed a great sovereignty with his military power, buildings, and palaces. Indeed, he would say, "O my people! Does not the kingdom of Egypt belong to me, and these rivers flowing beneath my feet?" (Zukhruf 43/51), boasting especially against Moses (as) and the Israelites. (O. CELIK, 5/452)

(11) ‘These were they who oppressed in their lands.’ 'Ad, Thamud, and Pharaoh had exceeded the limits in the lands under their administration. (S. HAWWA, 16/188) Each of them, deceived by their strength and following their desires, went too far in crossing the boundaries of right and justice and violating the rights of the people and the Creator in the lands where they were located. (ELMALILI, 9/196)

(12) ‘And caused much corruption.’ They caused much corruption through oppression, waste, and excessive indulgence in pleasure and entertainment; they corrupted order, morality, and ideas. (ELMALILI, 9/196)

(13) ‘So your Lord poured upon them a scourge of punishment and destroyed them.’ They became spoiled by the blessings given to them. They became proud and arrogant. They became rebellious and transgressive. They drowned the lands they were in with corruption and overturned the order there. They committed oppression and injustice. For this reason, they were subjected to divine punishment and destroyed with scourges of torment. (O. CELIK, 5/452)

The "scourge of punishment" refers to the types of torment that befell each group, as explained in other surahs. A violent wind was given to the 'Ad tribe, a terrifying sound to the Thamud tribe, and the punishment of drowning in water to the Egyptians. (I. H. BURSEVI 23/351)

(14) ‘Indeed, your Lord is surely in observation.’ Ibn Kathir narrates the view from Ibn Abbas that the meaning of the verse is: "He hears and sees." That is, Allah observes His creatures regarding the deeds they do. He gives recompense to all of them according to what they did in this world and the hereafter. All creatures are presented to Him, and He judges them with His justice and gives each what they deserve. He is far removed from committing oppression or injustice. (S. HAWWA, 16/189)

89/15-20 YOU LOVE WEALTH WITH IMMENSE LOVE

Translation

15- 16- As for that [disbelieving and ungrateful] man, whenever his Lord tries him [with wealth] and is generous to him and favors him, he says: "My Lord has honored me." [He forgets the reason and the gratitude due]. 16- But when He tries him and restricts his provision, he says: "My Lord has betrayed [humiliated] me."

17- 20- No! [It is not so!] But you [think only of yourselves and] do not honor the orphan. 18- And you do not encourage one another to feed the poor. 19- 20- And you consume inheritance [belonging to women and orphans, instead of protecting it], devouring it [whether lawful or unlawful], and you love wealth with immense love.

Commentary

(15, 16) ‘As for that (disbelieving and ungrateful) man! Whenever his Lord tries him (with wealth) and is generous to him and favors him, he says: 'My Lord has honored me'.’ ‘But when He tries him and restricts his provision, he says: 'My Lord has humiliated me'.’ Ibn Kathir says: When Allah Almighty expands a person's provision to test him, he believes that this is an honor from Allah. However, this is not the case; rather, it is a trial. Similarly, when Allah Almighty restricts a person's provision to test him, he believes this is a belittling of him by Allah. (S. HAWWA, 16/190)

"Blessing" (ni’mat) can be material or spiritual, or it can be in the form of protection from or the removal of an evil, harm, or calamity. Indeed, Allah has many blessings for people, and they are too numerous to count. As stated in a verse: "And if you should count the favors of Allah, you could not enumerate them" (14/34; cf. 16/18). The heavens, the Earth, the Moon, the Sun, the stars, night, day, water, rain, snow, soil, mountains, plains, plants, vegetables, fruits, animals, and animal products, and our organs such as eyes, ears, and intellect—in short, all beings in the universe that people benefit from—are Allah's blessings. (I. KARAGOZ,8/515, 516)

‘Allah restricted his provision’ Wealth and poverty, health and illness, and everything else—good or bad—occur only by Allah's destiny (qadar), decree (qada), and permission (57/22, 23; Taghabun 11). A believer believes in this; they do not become arrogant or ungrateful when blessed. They do not collapse or cry out in misery; they give thanks for blessings and show patience in the face of calamities. (I. KARAGOZ,8/516)

(17-20) ‘No, no’ It is not right to consider the expansion of provision for the sake of trial or worldly prosperity as absolute honor, nor is it right to consider the restriction of provision as absolute contempt or insult. Both are trials. The judgment will be clear in the end according to the success in the trial. (ELMALILI, 9/198)

‘(It is not so!) Indeed, (you) do not honor the orphan.’ ‘And you do not encourage one another to feed the poor.’ ‘And you consume inheritance (instead of protecting it) without distinguishing between lawful and unlawful.’ Nasafi says: "That is, you eat the inheritance without considering whether it is haram or halal. They did not set aside a share of the inheritance for women and children and consumed their own inheritance along with theirs." (S. HAWWA, 16/191)

Almighty Allah has given great importance to the protection and care of orphans in the Qur'an, stating that wasting their property and consuming it unjustly is a great sin. He commanded that the necessary care and importance be shown to the rights of orphans by stating that those who unjustly consume the property of orphans will have swallowed fire (4/2, 5, 6, 10). (I. KARAGOZ,8/517)

One of the groups in society that needs attention and protection is the poor. Poverty is a social phenomenon that has existed throughout human history. Islam wants the rich to help the poor, meet their needs, and feed them. In many verses, Almighty Allah encourages those who have the means to help the poor by giving zakat, charity (sadaka), spending (infak), and interest-free loans. He informs that He will give seven hundred times the reward to those who spend (2/215, 216, 261-263, 3/92) and condemns those who are stingy and do not help the poor (3/180). (I. KARAGOZ,8/519)

‘And you love wealth with immense love.’ You do not think about whether it is right or wrong, halal or haram. That is, you do not care whether it is permissible or not. You do not hesitate to seize wealth at any cost. No matter how much wealth you possess, your eyes are never satisfied. (MAWDUDI, 7/115)

‘You love property and possessions very much.’ Owning property and possessions is not bad, provided that it is halal and legitimate, no haram is mixed in, the rights of the poor are given, and one is not stingy or wasteful. What is criticized in the verse is being excessively fond of wealth, being stingy, not spending in the way of Allah, and not helping the poor and needy. Stinginess and waste are haram. In the verse, egoism, a wild passion for property, and an excessive obsession with wealth are criticized in a concise and impressive style. (I. KARAGOZ,8/520)

89/21-30 I WISH I HAD SENT SOMETHING FORTH FOR THIS LIFE

Translation

21- 23- No! [O disbelievers!] When the earth has been crushed [with a shake] to powder, 22- And your Lord's [command] has come and the angels, rank upon rank, 23- And brought [within view], that Day, is Hell—that Day, [sinful] man will remember [everything], but how [what good] will that remembrance be to him?

24- 26- He [the disbelieving and sinful man] will say: "Oh, I wish I had sent forth [some good deeds while in the world] for [this] my life." 25- 26- So on that Day, no one will punish as His punishment, 26- And no one will bind [the rebels] as His binding.

27- 30- [At the time of death or in the hereafter Allah says:] O soul [attained to peace] in rest and satisfaction! 28- Return to your Lord, well-pleased [with Him] and pleasing [Him]. 29- 30- And enter among My [righteous] servants, 30- And enter My Paradise!

Commentary

(21)- ‘When the earth has been crushed to powder, and your Lord's (command) has come and the angels are rank upon rank,’ The word 'dekk' means to strike and shatter high things like walls and mountains, turning them into dust or flattening high places. This indicates that with two severe consecutive tremors, the mountains will be leveled and the heights and depths will be flattened. (O. CELIK 5/455)

(22)- The phrase "your Lord's coming" in the 22nd verse is an allegorical (mutashabih) expression. This is not understood as "Allah moving from one place to another." Therefore, there is a symbolic narrative here. On that day, the signs of Allah Almighty's sovereignty, power, dominion, and Qahhariyah (overwhelming power) will be revealed in all clarity. (O. CELIK, 5/455)

(23, 24)- ‘That Day, Hell is brought forth.’ As stated in "Hell is brought forth in full view for the deviant" (Shu'ara 26/91), it will be revealed in a way that denial or avoidance is no longer possible. ‘That Day (...) that man understands,’ that heedless person understands the truth he did not understand before in the world, and wants to take the advice he did not want to take. ‘But what use is that understanding to him?’ Because the opportunity has passed; there is no possibility of going back to do a deed. This understanding consists only of feeling the intensity of the punishment and sighing with regret: ‘I wish I had sent forth for my life, he says.’ What is meant by "sending forth" is to do good deeds in advance for the future. (ELMALILI, 9/200)

‘That Day man remembers (what he did).’ A person's deeds can be good or evil. The Qur'an states: "Rather, man, against himself, will be a witness, even if he presents his excuses" (75/14-15). In the hereafter, a person knows whether they are a believer or a disbeliever, obedient or rebellious; their organs testify, and they find their deeds ready in their book of deeds. (I. KARAGOZ,8/522)

Hadith: "If a servant were to fall on their face in worship of Allah from the day they were born until they died, they would belittle it on the Day of Resurrection and wish to be returned to the world so that their rewards could increase." (S. HAWWA, 16/194)

(25, 26)- ‘So on that Day, no one will punish as His punishment.’ Ibn Kathir says: "There is no one who will punish those who rebel against Him more severely than the punishment of Allah." (S. HAWWA, 16/194) ‘And no one will bind as His binding.’ No one else can inflict the punishment that man inflicts on himself that day, and no one can bind the bond as tightly as he binds himself. Because this punishment is purely the result of his own denial and evil deeds, he has done it to himself, which is the meaning of: "Whatever evil befalls you is from yourself" (Nisa 4/79). (ELMALILI, 9/200)

(27, 28)- ‘O soul at peace!’ According to Nasafi, 'Nafs-i Mutma'inna' means the soul in safety, untroubled by any fear or sorrow. This is the soul that has believed or settled in the truth, calmed by the coolness of certainty (yaqin). No doubt can touch it anymore. This is said to the person at the time of death, during the resurrection, or when entering Paradise. (S. HAWWA, 16/194, 195)

'Nafs-i Mutma'inna': This is the soul that has been cured of spiritual illnesses by properly following the commands of Allah and meticulously avoiding His prohibitions, reaching peace and tranquility through a true and strong faith. The heart is purified from doubts and hesitations with the blessing of the remembrance of Allah (dhikrullah) and is in a state of gratitude and praise at every moment. At this level, bad qualities have left their place to good morality. The heart of the servant is crowned with patience, trust, submission, and consent. (O. CELIK, 5/457)

 Working to reach this state should be man's greatest goal. To reach this stage, one must struggle against the animalistic aspects of the soul (Ammara - encouraging evil) and the self-reproaching aspect (Lawwama - feeling regret but not fully quitting sin). (H. T. FEYIZLI 1/593)

(29, 30)- ‘Enter among My servants, and enter My Paradise!’ Join the ranks of My righteous servants and enter My Paradise with them. "This is said to him both when he is about to die and on the Day of Resurrection. Just as the angels give good tidings to the believers when they deliver their souls and when they rise from their graves." (S. HAWWA 16/195)