Surah 20Al Fajr 2089 20Image
Surah Al-Fajr (Arabic: الفجر, “The Dawn”, “Daybreak”) is the 89th
chapter (surah) of the Quran, with 30 ayat or verses.

The
Surah Fajr in English describes the destruction of
disbelieving peoples: the
Ancient Egyptians, the people of Iram of the Pillars, and Mada’in Saleh.



It condemns those who love wealth and look with disdain upon the poor and
orphans. Righteous people are promised Paradise – the final verse says “And
enter you My Paradise!”. The Surah is so designated after the word wal-fajr
with which it opens.

surah fajr in english




    Summary of Surah Al Fajr

    • 1-4 Various oaths by natural objects
    • 5-13 Unbelievers are warned by the fate of Ád, Thamúd, and
    Pharaoh
    • 14-17 Man praises God in prosperity but reproaches him in adversity
    • 18-22 Oppression of the poor and the orphan denounced
    • 23-26 The wicked will vainly regret their evil deeds on the
    judgment-day
    • 27-30 The believing soul is invited to the joys of Paradise

    Surah Al Fajr Arabic Image

    Surah Al-Fajr in English Transliteration


    Bismillaahir Rahmaanir Raheem


    Wal-Fajr


    Wa layaalin ‘ashr


    Wash shaf’i wal watr


    Wallaili izaa yasr


    Hal fee zaalika qasamul lizee hijr


    Alam tara kaifa fa’ala rabbuka bi’aad


    Iramaa zaatil ‘imaad


    Allatee lam yukhlaq misluhaa fil bilaad


    Wa samoodal lazeena jaabus sakhra bil waad


    Wa fir’awna zil awtaad


    Allazeena taghaw fil bilaad


    Fa aksaroo feehal fasaad


    Fasabba ‘alaihim Rabbuka sawta ‘azaab


    Inna Rabbaka labil mirsaad


    Fa ammal insaanu izaa mab talaahu Rabbuhoo fa akramahoo wa na’ ‘amahoo fa
    yaqoolu Rabbeee akraman



    Wa ammaaa izaa mabtalaahu faqadara ‘alaihi rizqahoo fa yaqoolu Rabbeee
    ahaanan



    Kalla bal laa tukrimooo nal yateem


    Wa laa tahaaaddoona ‘alaata’aamil miskeen


    Wa taakuloonat turaasa aklal lammaa


    Wa tuhibboonal maala hubban jammaa


    Kallaaa izaaa dukkatil ardu dakkan dakka


    Wa jaaa’a Rabbuka wal malaku saffan saffaa


    Wa jeee’a yawma’izim bi jahannnam; Yawma ‘iziny yatazakkarul insaanu wa
    annaa lahuz zikraa



    Yaqoolu yaa laitanee qaddamtu lihayaatee


    Fa Yawma izil laa yu’azzibu ‘azaabahooo ahad


    Wa laa yoosiqu wasaaqa hooo ahad


    Yaaa ayyatuhan nafsul mutma ‘innah


    Irji’eee ilaa Rabbiki raadiyatam mardiyyah


    Fadkhulee fee ‘ibaadee


    Wadkhulee jannatee


    Surah Fajr in English Translation


    In the name of Allah, Most Gracious, Most Merciful.
    1. By the break of the Day
    2. By the Nights twice five;
    3. By the even and odd (contrasted);
    4. And by the Night when it passeth away;-

    5. Is there (not) in these an adjuration (or evidence) for those who
      understand?
    6. Seest thou not how thy Lord dealt with the �Ad (people),-
    7. Of the (city of) Iram, with lofty pillars,
    8. The like of which were not produced in (all) the land?

    9. And with the Thamud (people), who cut out (huge) rocks in the valley?-
    10. And with Pharaoh, lord of stakes?
    11. (All) these transgressed beyond bounds in the lands,
    12. And heaped therein mischief (on mischief).

    13. Therefore did thy Lord pour on them a scourge of diverse chastisements:
    14. For thy Lord is (as a Guardian) on a watchtower.

    15. Now, as for man, when his Lord trieth him, giving him honor and gifts,
      then saith he, (puffed up), “My Lord hath honored me.”

    16. But when He trieth him, restricting his subsistence for him, then saith he
      (in despair), “My Lord hath humiliated me!”
    17. Nay, nay! but ye honor not the orphans!
    18. Nor do ye encourage one another to feed the poor!-
    19. And ye devour inheritance – all with greed,
    20. And ye love wealth with inordinate love!
    21. Nay! When the earth is pounded to powder,
    22. And thy Lord cometh, and His angels, rank upon rank,

    23. And Hell, that Day, is brought (face to face),- on that Day will man
      remember, but how will that remembrance profit him?

    24. He will say: “Ah! Would that I had sent forth (good deeds) for (this) my
      (Future) Life!”

    25. For, that Day, His Chastisement will be such as none (else) can inflict,
    26. And His bonds will be such as none (other) can bind.

    27. (To the righteous soul will be said:) “O (thou) soul, in (complete) rest
      and satisfaction!

    28. “Come back thou to thy Lord,- well pleased (thyself), and well-pleasing
      unto Him!
    29. “Enter thou, then, among My devotees!
    30. “Yea, enter thou My Heaven!

    Surah Al-Fajr English Pdf Printable Download



    Here we provide the Surah Al-Fajr English Pdf File. You can easily download
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    Surah Fajr in English Printable Image


    Surah Fajr in English Printable Image


    Surah Al-Fajr in Arabic Text With Urdu Translation


    بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

    ﴿1﴾ وَالۡفَجۡرِۙ‏
    ترجمہ : فجر کی قسم

    ﴿2﴾ وَلَيَالٍ عَشۡرٍۙ‏
    ترجمہ : اور دس راتوں کی

    ﴿3﴾ وَّالشَّفۡعِ وَالۡوَتۡرِۙ‏
    ترجمہ : اور جفت اور طاق کی

    ﴿4﴾ وَالَّيۡلِ اِذَا يَسۡرِ‌ۚ‏
    ترجمہ : اور رات کی جب جانے لگے

    ﴿5﴾ هَلۡ فِىۡ ذٰلِكَ قَسَمٌ لِّذِىۡ حِجۡرٍؕ‏

    ترجمہ : اور بے شک یہ چیزیں عقلمندوں کے نزدیک قسم کھانے کے لائق ہیں کہ (کافروں
    کو ضرور عذاب ہو گا)

    ﴿6﴾ اَلَمۡ تَرَ كَيۡفَ فَعَلَ رَبُّكَ بِعَادٍۙ‏

    ترجمہ : کیا تم نے نہیں دیکھا کہ تمہارے پروردگار نے عاد کے ساتھ کیا کیا

    ﴿7﴾ اِرَمَ ذَاتِ الۡعِمَادِۙ‏
    ترجمہ : (جو) ارم (کہلاتے تھے اتنے) دراز قد

    ﴿8﴾ الَّتِىۡ لَمۡ يُخۡلَقۡ مِثۡلُهَا فِىۡ الۡبِلَادِۙ‏

    ترجمہ : کہ تمام ملک میں ایسے پیدا نہیں ہوئے تھے

    ﴿9﴾ وَثَمُوۡدَ الَّذِيۡنَ جَابُوۡا الصَّخۡرَ بِالۡوَادِۙ‏

    ترجمہ : اور ثمود کے ساتھ (کیا کیا) جو وادئِ (قریٰ) میں پتھر تراشتے تھے (اور
    گھر بناتے) تھے

    ﴿10﴾ وَفِرۡعَوۡنَ ذِىۡ الۡاَوۡتَادِۙ‏

    ترجمہ : اور فرعون کے ساتھ (کیا کیا) جو خیمے اور میخیں رکھتا تھا

    ﴿11﴾ الَّذِيۡنَ طَغَوۡا فِىۡ الۡبِلَادِۙ‏
    ترجمہ : یہ لوگ ملکوں میں سرکش ہو رہے تھے

    ﴿12﴾ فَاَكۡثَرُوۡا فِيۡهَا الۡفَسَادَۙ‏
    ترجمہ : اور ان میں بہت سی خرابیاں کرتے تھے

    ﴿13﴾ فَصَبَّ عَلَيۡهِمۡ رَبُّكَ سَوۡطَ عَذَابٍۙ‌ۚ‏

    ترجمہ : تو تمہارے پروردگار نے ان پر عذاب کا کوڑا نازل کیا

    ﴿14﴾ اِنَّ رَبَّكَ لَبِالۡمِرۡصَادِؕ‏
    ترجمہ : بے شک تمہارا پروردگار تاک میں ہے

    ﴿15﴾ فَاَمَّا الۡاِنۡسَانُ اِذَا مَا ابۡتَلٰٮهُ رَبُّهٗ فَاَكۡرَمَهٗ
    وَنَعَّمَهٗ ۙ فَيَقُوۡلُ رَبِّىۡۤ اَكۡرَمَنِؕ‏


    ترجمہ : مگر انسان (عجیب مخلوق ہے کہ) جب اس کا پروردگار اس کو آزماتا ہے تو اسے
    عزت دیتا اور نعمت بخشتا ہے۔ تو کہتا ہے کہ (آہا) میرے پروردگار نے مجھے عزت بخشی

    ﴿16﴾ وَاَمَّاۤ اِذَا مَا ابۡتَلٰٮهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهٗ ۙ
    فَيَقُوۡلُ رَبِّىۡۤ اَهَانَنِ‌ۚ‏


    ترجمہ : اور جب (دوسری طرح) آزماتا ہے کہ اس پر روزی تنگ کر دیتا ہے تو کہتا ہے
    کہ (ہائے) میرے پروردگار نے مجھے ذلیل کیا

    ﴿17﴾ كَلَّا‌ بَل لَّا تُكۡرِمُوۡنَ الۡيَتِيۡمَۙ‏

    ترجمہ : نہیں بلکہ تم لوگ یتیم کی خاطر نہیں کرتے

    ﴿18﴾ وَلَا تَحٰٓضُّوۡنَ عَلٰى طَعَامِ الۡمِسۡكِيۡنِۙ‏

    ترجمہ : اور نہ مسکین کو کھانا کھلانے کی ترغیب دیتے ہو

    ﴿19﴾ وَتَاۡكُلُوۡنَ التُّرَاثَ اَكۡلًا لَّـمًّاۙ‏

    ترجمہ : اور میراث کے مال سمیٹ کر کھا جاتے ہو

    ﴿20﴾ وَّتُحِبُّوۡنَ الۡمَالَ حُبًّا جَمًّاؕ‏
    ترجمہ : اور مال کو بہت ہی عزیز رکھتے ہو

    ﴿21﴾ كَلَّاۤ اِذَا دُكَّتِ الۡاَرۡضُ دَكًّا دَكًّاۙ‏

    ترجمہ : تو جب زمین کی بلندی کوٹ کوٹ کو پست کر دی جائے گی

    ﴿22﴾ وَّجَآءَ رَبُّكَ وَالۡمَلَكُ صَفًّا صَفًّاۚ‏

    ترجمہ : اور تمہارا پروردگار (جلوہ فرما ہو گا) اور فرشتے قطار باندھ باندھ کر آ
    موجود ہوں گے

    ﴿23﴾ وَجِاىْٓءَ يَوۡمَٮِٕذٍۢ بِجَهَنَّمَ ۙ‌ يَوۡمَٮِٕذٍ يَّتَذَكَّرُ
    الۡاِنۡسَانُ وَاَنّٰى لَهُ الذِّكۡرٰىؕ‏


    ترجمہ : اور دوزخ اس دن حاضر کی جائے گی تو انسان اس دن متنبہ ہو گا مگر تنبہ
    (سے) اسے (فائدہ) کہاں (مل سکے گا)

    ﴿24﴾ يَقُوۡلُ يٰلَيۡتَنِىۡ قَدَّمۡتُ لِحَـيَاتِى‌ۚ‏

    ترجمہ : کہے گا کاش میں نے اپنی زندگی (جاودانی کے لیے) کچھ آگے بھیجا ہوتا

    ﴿25﴾ فَيَوۡمَٮِٕذٍ لَّا يُعَذِّبُ عَذَابَهٗۤ اَحَدٌۙ‏

    ترجمہ : تو اس دن نہ کوئی خدا کے عذاب کی طرح کا (کسی کو) عذاب دے گا

    ﴿26﴾ وَّلَا يُوۡثِقُ وَثَاقَهٗۤ اَحَدٌؕ‏
    ترجمہ : اور نہ کوئی ویسا جکڑنا جکڑے گا

    ﴿27﴾ يٰۤاَيَّتُهَا النَّفۡسُ الۡمُطۡمَٮِٕنَّةُۖ‏
    ترجمہ : اے اطمینان پانے والی روح!

    ﴿28﴾ ارۡجِعِىۡۤ اِلٰى رَبِّكِ رَاضِيَةً مَّرۡضِيَّةً‌ۚ‏

    ترجمہ : اپنے پروردگار کی طرف لوٹ چل۔ تو اس سے راضی وہ تجھ سے راضی

    ﴿29﴾ فَادۡخُلِىۡ فِىۡ عِبٰدِىۙ‏

    ترجمہ : تو میرے (ممتاز) بندوں میں شامل ہو جا

    ﴿30﴾ وَادۡخُلِىۡ جَنَّتِى
    ترجمہ : اور میری بہشت میں داخل ہو جا

    Surah Al-Fajr Arabic Pdf Printable Download



    Here we provide Surah Al-Fajr Arabic Pdf File. You can easily download this
    Al-Fajr Surah and read it on daily basis.
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    Main Points That Summarize Surah Al-Fajr


    1. Allah created everything perfectly.

    2. Man starts to know about Allah through the reflection of His
    creation.

    3. The night and the day are examples of Allah’s greatness.

    4. Allah made man superior in knowledge to animals.

    5. The man who lives without any thought about the Hereafter is
    meaningless as he no longer has any aims left to live his life for.

    6. The one who believes in Allah shall also believe in the Hereafter.

    7. Hereafter is ever living, whereas this world is temporary.

    8. No Muslim can disobey Allah except for those who disbelieve in Him.

    9. Then, the attitude of people is described toward worldly things.

    10. It also describes the relationship between transgression and tyranny.

    11. Allah ranks him the most who fears him the most.

    12. The term Faith is defined. It is a strong belief in Allah, which is
    free from all those things forbidden in Islam.

    Virtues of Reciting Surah Fajr



    Prophet Muhammad has said that whoever recites surah Fajr in the first ten
    days of the lunar Islamic month of
    Dhu al-Ḥijjah, their sins will be forgiven, and if they recite it at other times, it will
    be a source of illumination for them on Qiyamah. (Bihar al-Anwar, vol. 24, p.
    93.)

    Benefits of Reciting Surah Al-Fajr


    💞A.) The one who recites this Surah often, he will be accompanied by
    Hazrat Imam Hussain (R.A) on the Day Of Judgment.

    💞B.) The one who recites this Surah, then Allah will
    forgive his sins equal to ten times the number of people who recite it.

    💞C.) On the Day Of Judgment, he will have a light shining on
    him.

    💞D.) A person who writes it on a piece of paper and then ties
    it on his back in a cloth, then he will have a child who will be a blessing
    for him and will also be of pride for him.


    Here are three other benefits of reciting surah Fajr



    👉1. Having children: Whoever writes this surah and keeps it with him, will
    have a child who will be a source of comfort for him. (Tafsir al-Burhan,
    vol. 5, p. 649)


    👉2. Some have said that if this surah is recited eleven times before
    conception, one’s baby will be a boy, God willing. (Al-Misbah Kaf‘ami, p.
    460)


    👉3. Being in God’s protection: Whoever recites surah Fajr during the dawn,
    will be safe from danger until the dawn of the next day. (Ibid)


    Surah Al-Fajr Wazifa for Getting Relief From Any Problem



    Recite this Surah once and then do a Dua from Allah. This Dua will surely be
    accepted by Allah and soon you will find yourself out of that problem.


    Surah Al-Fajr Wazifa for the Cure From Any Disease



    Recite this Surah 70 times and do a Damm on the person. In sha Allah, he will
    soon be relieved.

    Tafseer of Surah Al Fajr in English



    The last two verses in the previous surah issued a threat from Allah (SWT),
    ‘It is to us they will return, and it is upon us to judge them. If anybody
    gets questioned on the Day of Judgement then it means they are destroyed and
    the people that are given their books in their right hand will be allowed to
    pass by the angels without their accounts being questioned and will be safe.

    This surah begins with an oath and there are a number of surahs in the Quran
    where oaths are taken. In English, these oaths get translated as ‘by the time
    or ‘by the early dawn’ etc.


    But we do not speak like this in English anymore and so this style of language
    can seem quite strange in contemporary times. This is an ancient mode of
    speech and to fully understand it, it is important to understand why the
    people of old used to take oaths.

    This will help us understand its usage and
    function in the Quran. The ancient Arabs would get people’s attention by
    taking oaths. So whenever Allah (SWT) takes an oath it is a means by which the
    attention of the audience is seized.


    Also, when Allah (SWT) takes an oath by something, it is because He (SWT)
    wants us to reflect on the things that he has taken an oath by so that we are
    prepared for the actual lessons of the surah.

    This verse is a continuation in
    the series of surahs that contain oaths and that talk about different parts of
    the day i.e. the stars, the sunrise, the red glow of the sun when it sets and
    the still night, etc.

    89:1 وَالْفَجْرِ
    1) By the break of Day


    The word fajr and other words related to it mean to rip and tear something
    completely. So, fajr can be described as something that tears the night open
    and allows light to come through. Thus, fajr begins at the earliest time that
    light tears through the darkness of the night.

    This may not be the brightest
    time of the morning but that single ray of light is enough to know that the
    event has begun. This time of the day is also the beginning of life.


    Most animals and humans go to sleep at night and as soon as fajr begins birds
    start chirping and animals come out of their shelters. When Allah (SWT)
    describes the night in Surah Ad-Duha one of the attributes he gives it is
    stillness and death (wal layli idha saja – by the Night when it is Saja).

    Saja
    means stillness and is a symbol of death. So, here Allah (SWT) begins the
    surah at a time that life begins and takes an oath by it.


    Birds and animals do not need to be woken up at this time and it is commented
    that the sounds they make are all tasbeeh of Allah (SWT). It is only the
    believer who wakes up willingly by choice at this time to worship Allah (SWT)
    whereas animals wake up without choice.

    This makes the believing slave of
    Allah (SWT) have a high rank in His sight. This time is also according to many
    mufassiroon a time at which the heart is at its closest and most fearful
    before the presence of his Lord. This is because the slave has woken up for no
    worldly reason.


    Not for work, or to cook or clean but purely to stand before Allah (SWT), a
    time when no tasks have yet invaded the mind and a time when one’s mind is
    most cognisant and aware of the presence of Allah (SWT).

    Other scholars say
    that when Allah (SWT) swears by the morning he is alluding to life after
    death. Just like the night was dead and fajr is the beginning of life, with
    every new day Allah (SWT) is reminding us that he has the ability to bring
    life after death.


    This is further fortified by a prayer we make when we wake up from slumber:
    alhamdulillah aladhee ahyana ba’da ma amaatana wa ilayhin-nushoor (the praise
    is for Allah who brought us to life after our death, and to Him is our
    gathering).


    So, our sleep is compared to death and our awakening is compared to life
    and this is a reminder of the resurrection.

    Additionally, it is commented that
    this is the time that darkness is removed and is a reference to the fact that
    fajr is not just a reminder of the hereafter and the importance of the prayer
    but also a reminder of the dawn of Islam.


    Since this surah is a Makki surah the interpretation could be that although
    everything now is dark and the future appears uncertain, Islam will eventually
    be victorious.

    Allah (SWT) gives a guarantee that just like fajr rips through
    the darkness, Islam will remove the darkness of shirk and oppression. Hence,
    the fajr morning light is a sign of the upcoming victory of Islam after all
    the hardships faced by the Muslims.

    89:2 وَلَيَالٍ عَشْرٍ
    2) By the ten nights


    The word fajr had the definite particle before it but in this verse, Allah
    (SWT) does not swear by the ten nights. The lack of a definite article means
    that the nights mentioned are not limited to just one set of ten nights.

    This
    is why there have been a variety of opinions on what these ten nights really
    mean. The majority of the mufassiroon, including the vast majority of
    companions, tabi’oon, and later interpreters of the Quran, have fallen into
    two camps as to what this could mean.


    Note the fact that Allah (SWT) is swearing by this means it is important and
    forms part of the lesson of this surah. One group says that this is a
    reference to the last ten nights of Ramadan and the other says this is the
    first ten nights of Dhul Hijjah (the month in which Hajj takes place).


    A lot of the mufassiroon have commented on the blessing of the last ten nights
    of Ramadan and the first ten days of Dhul Hijjah. The last ten nights of
    Ramadan are the most blessed nights especially in earning Allah’s forgiveness
    and earning the reward of paradise.

    Similarly, it is encouraged to fast and
    sacrifice an animal in the first ten days of Dhul Hijjah in union with the
    incredible act of worship of the Hajj.


    This ties in with the end of this surah where Allah (SWT) speaks about the
    people who earn His paradise and at the beginning of the surah the days are
    mentioned in which it is easiest to earn his paradise.


    The last ten days of a month and the first ten days of a new month in a lunar
    calendar are significant as the changes in the moon are at their most visible.
    There is of course a change in the moon in the middle days but it is not as
    obvious to the naked eye and the variations are minor.

    This oath has continued
    the theme this surah began with by drawing attention to the sky, as just like
    one would not know whether it is Fajr without observing the sky, the change in
    the moon could not be seen without studying the sky.


    It is commented that the changing of nights is actually Allah (SWT) teaching
    us of the inevitable. When the light of fajr appears you know the day is on
    its way.

    Similarly, when you see a partial moon on the first night of the
    month you know it is going to get thicker and thicker and when you see a full
    moon you know it is going to start to recede.

    This is connected to the
    previous oath in that if you want to be assured that the victory of Islam
    coming, just pay attention to the fajr transforming into the day and the moon
    as it becomes full because surely light doesn’t come except after the darkest
    part of the night.


    The last ten nights of Ramadan feature Laylat Al Qadr – the night in which the
    Quran was revealed and so the significance of these days from the perspective
    of the seerah is that it marks the beginning of the revelation and the mission
    of the messenger (SAW).

    Additionally, Hajj was the occasion that witnessed the
    conclusive victory of the messenger (SAW) over the rebellious city of Mecca.
    So the entire life of Allah’s Messenger (SAW) is captured by the symbolic
    representation of ten blessed nights, the nights marking the beginning of his
    mission and the end of it.

    Thus, the two oaths are connected as fajr
    represents both the dawn of Islam and also the resurrection, and Muhammad
    (SAW) is the greatest sign of the coming of the Last Day.

    89:3 وَالشَّفْعِ وَالْوَتْرِ
    3) And by the even and the odd


    The common translation of this verse is by the odd and the even. The word
    shaf’ literally means to be with someone, for example, whilst walking one
    walks with someone else in a pair. Similarly, the idea of shafa’ah is to
    declare that someone is with you.

    For example, if someone familiar to you is
    going for an interview and the manager is also well-known to you, you would
    let the manager know that the candidate is with you.


    Allah (SWT) in this verse takes an oath by the pair and by the singular
    (watr). The most popular interpretation of this verse is that ash-shaf’
    alludes to all that Allah (SWT) has created in pairs e.g. darkness and light,
    male and female, the sun and the moon, the ocean, and land.

    So, everything He
    (SWT) created, He (SWT) created in pairs. The only thing that stands alone
    without a pair is Allah (SWT), the One and there is none like or comparable to
    Him. So Allah (SWT) swears by the creation and Himself.


    Others have connected it to the previous oath. Of the last ten nights in a
    month, some are odd, and sometimes the months themselves are odd and sometimes
    they are even.

    Another interpretation is that it refers to every day of the
    month because every day is a pair containing both a day and a night except for
    the last day of the month, which contains no night as the night of that day
    fits into the new month.


    One may also argue that although Allah (SWT) created everything in pairs the
    pair can only be appreciated by looking at the individual components of the
    pair and how they must work in harmony together.

    For example, the sun is a
    remarkable creation but you cannot fully appreciate its beauty and
    sophistication without appreciating what it does for the moon. Similarly, one
    may marvel at a landscape and terrain but to fully appreciate it must also
    consider the ocean.


    Also, consider that the night is odd and the day is also odd but combined the
    two are even. The day is a blessing for us from Allah (SWT) allowing us to
    seek His bounty whilst the night also is a blessing allowing us to rest. The
    sky above the earth and the male and the female are other examples.


    This verse can also be referring to the pairing of the Dunya with the akhira.
    Allah (SWT) refers to the creation and the uniqueness of Allah (SWT) with this
    oath and also to this world and the next.

    In the previous surah Allah (SWT)
    encouraged the Messenger (SAW) to remind people of the last day despite the
    lack of results. These people have only looked at one part of the pair, the
    Dunya, and failed to appreciate that this life is paired with the next.


    Allah (SWT) is absolutely, perfectly fair, and just and the next life will
    redress the imbalances of this life through punishment and reward. If you
    refuse to believe in the next world then you cannot believe in justice and
    when you stop believing in justice the belief in Allah (SWT) also disappears.

    Allah (SWT) captures an enormous breadth of concepts in very few words, a true
    measure of the miracle of the Quran. Related to this view is that ash-shaf’
    refers to all the days of the world because they are similar in pattern with
    the watr being the Final Day of Resurrection, a day which will be different from
    all the other days of this world.

    89:4 وَاللَّيْلِ إِذَا يَسْرِ
    4) By the night as it departs


    Normally in the Arabic language, we would expect the word yasr to have a ya at
    the end rendering the word yasree. Instead, there is just a kasra at the end
    indicating an abnormality. Yasri means to take a stroll at night time.

    Al
    Akhfash, a scholar on Hadeeth (muhadith), was asked why Allah (SWT) removed
    the ya from yasri. His answer is found in many classical books of Tafseer. The
    night does not take a stroll; rather, people take a stroll in the night.

    This
    is an illustration of Allah’s power. People have control over themselves but
    not over time. Only Allah (SWT) has control over time and makes even the night
    take a stroll whereas man is limited to time.


    The first oath is connected to this verse and verses two and three are
    connected to each other. When the night starts to drift away it is known that
    fajr is on its way.

    Thus, chronologically in this surah, you could say that
    this verse was expected before the first verse as fajr only appears once the
    night is coming to an end.

    However, Allah (SWT) mentions fajr first and the
    departing of the night later. Thus, the major sign is mentioned before the
    minor.


    The major sign is the day of judgment (represented by fajr) however there are
    indications that the day of judgment is on its way and the world is ending
    (represented by the night coming to an end) even though the light of fajr has
    not appeared yet.

    The coming of the messenger and his victory is one of the
    greatest signs of the last day and is captured in the middle of two oaths.

    89:5 هَلْ فِي ذَٰلِكَ قَسَمٌ لِذِي حِجْرٍ
    5) Is there (not) in such an oath (enough assurance) for those who
    possess understanding?



    Hijr in Arabic is a boulder or large rock and in classical Arabic is used to
    refer to the intellect (‘aql). To the Arabs, the intellect was a means of
    control and restraint that prevented one from doing something harmful. For
    example, without intellect, one would touch fire and burn himself.

    In the
    same way that a boulder can prevent one from passing, one’s intellect can be
    the barrier that prevents him from causing himself harm. This does not
    necessarily only refer to people of intellect but also to people who with
    knowledge are able to control themselves from running after their desires and
    temptations.


    People who stop and think before embarking on a particular course of action
    are almost like a barrier in front of them. So Allah (SWT) is asking
    whether there is enough of an oath and evidence in these verses for those
    people with a rock-solid intellect and who can control their desires.

    Allah
    (SWT) is essentially saying don’t just move on from these verses but rather
    reflect on them if you have good intellect and Allah (SWT) does not normally
    do this. When He (SWT) takes an oath He does not come back and say to pay
    attention to those oaths that were mentioned earlier.

    89:6 أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
    6) Have you not seen (O Muhammad) how your Lord dealt with (the people)
    of ‘Aad



    If these oaths on the unseen have no effect on the disbelievers and do not
    deter them from their disbelief then maybe they can be given a warning from
    something they can actually see. They can see the ruins of the nations that
    they pass by all the time.


    The wording here indicates the Messenger (SAW) is being addressed but although
    the messenger is being addressed the audience is not limited to him as he is
    reciting these verses and thus the disbelievers also hear them.

    The word
    yandhur used in the previous surah means to think deeply about something as
    you are looking at it and its usage was to compel a man to look at and
    consider the camel, the sky and mountains, etc.


    However, a different word for seeing is used here, tara, and the difference is
    something that is not easily translated into English as both words would be
    translated as seen.

    The word used in this verse is known as a verb of the
    heart as it is an action that takes place in the heart and mind (and not
    necessarily the eyes) and is used to convey understanding i.e. ‘I see what you
    mean.


    The people of ‘Aad were from Yemen and were from the third or fourth
    generation after Prophet Nuh. They were a very powerful nation and were known
    for construction using enormous beams and pillars.

    They were tall in stature
    and strong deterring anyone from wanting to fight them. They would arrogantly
    ask in a famous statement whether there was anyone that could fight them and
    take them on. Allah (SWT) sent the Prophet Hud to them who they rejected and
    opposed.


    Allah (SWT) then destroyed these people and in this verse asks not what their
    Lord did to them but rather how he did it to them.

    The Arabs would pass by the
    ruins of these people and wonder not at what happened to these people but at
    how a people so powerful could be destroyed and overcome.


    Allah (SWT) asks his messenger (SAW) to reflect on how his Lord dealt with
    these people and in this there is both a consolation to the messenger (SAW)
    and a threat to the disbelievers. How can the Quraysh possibly consider
    themselves powerful when Allah (SWT) has dealt with people who possessed
    greater power?

    In the previous surah Allah (SWT) commanded the messenger (SAW)
    to remind others and now in this surah, Allah (SWT) is reminding his messenger
    of how He dealt with the oppressive people of ‘Aad.

    This is the last time in
    the Quran the people of ‘Aad are mentioned and this is indicated in the
    wording of the verse.


    Thus, the discussion on the people of ‘Aad ended in a fitting way with the
    messenger (SAW) being reassured that Allah (SWT) can deal with all oppressors
    just like He (SWT) dealt with the people of ‘Aad.

    In the previous surah, verse
    twenty-four, Allah (SWT) told us that whoever turns away and disbelieves will
    be destroyed and with this verse, an example is given of a people destroyed.
    So Allah (SWT) tells us how He destroyed them and made them into nothing but a
    lesson and reminder for us.

    89:7 إِرَمَ ذَاتِ الْعِمَادِ
    7) (The people of) Iram, the men of tall pillars


    Iram is considered by some to be the earlier generation of ‘Aad and are the
    forefathers of both ‘Aad and Thamood but are closer in lineage to the former.
    Others say that Iram is the man who established the tribe.

    Literally, iram
    means to make a sign or symbol out of rocks. The verse could be referring to
    the body strength the people possessed which was like pillars but also to
    their ability to construct large pillars and beams.

    The people of ‘Aad and
    Thamood were well known to the Arabs because their homes were adjacent to the
    ruins and remnants of these people.


    This is why Allah (SWT) mentions these tribes as a reminder over and over in
    the Qur’an as the Arabs would be better able to take heed of the reminder.
    When other prophets would advise their people that destruction was on the way
    the people would respond dismissively by saying that they have not seen the
    like of this before.

    The Arabs would not be able to make the same argument due
    to their proximity to the ruins and their witness to them. Allah (SWT) also
    mentions Fir’aun in the Quran a lot as the Arabs would have been aware of him
    from their interactions with the people of the book. Thus, the Quraysh knew of
    these three nations and this explains why they are mentioned so often in the
    Quran.

    89:8 الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ
    8) The like of which was never created in the (other) cities


    The word bilaad is different from other words in Arabic used for city. Medina
    is a city with an established leader and Misr (with a tanween or noon in the
    end) is a city that has fortified walls on the perimeter that must be passed
    to get into the city.

    This is different from the Misr of Eygpt, which has no
    tanween or noon. Balad is a city whose borders are defined and is a city that
    is ready to defend its borders.

    From the perspective of the Arabs, these
    fortified cities through their construction, might, and military strength
    formed part of a major civilization the like of which had not been seen
    before.

    89:9 وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ
    9) And (how He dealt) with (the people of) Thamud who carved out the
    rocks in the Valley (of Qura)



    Thamood were later descendants of ‘Aad and their lineage is traced to Nuh
    (as). Sakhrah is a large boulder and jaabu means to drill a hole through
    something with structure and finesse added to the final product.

    Allah (SWT)
    is illustrating the power of Thamood who had the ability to break through
    large boulders with their strength alone at a time when there is no heavy
    machinery or sophisticated tools.

    The word waad means more than just a valley
    and was used for any place where water flowed and so we learn from this that
    they were at a place where there was irrigation, which in a desert was a sign
    of prosperity.

    89:10 وَفِرْعَوْنَ ذِي الْأَوْتَادِ
    10) And with Fir’aun, Possessor of Pegs


    This verse has been interpreted in three main ways. Firstly, pegs are used to
    fasten tents to the ground, and when armies travel and set camp they use pegs.

    Fir’aun had a huge army and thus is known as the Possessor of Pegs. Secondly,
    Fir’aun would torture people by crucifying them and peg their limbs into the
    wood. There are even some narrations that state this also happened to ‘Aasiya
    (RA), the believing wife of Fir’aun.


    Thirdly, in ancient Egyptian history, it is apparent that the people prided
    themselves on their construction. One symbol for their constructions was their
    pegs, which are depicted in many of their hieroglyphics.

    Thus, the pegs might
    also refer to their powerful construction methods. It is apparent that all
    three nations mentioned in this surah were known in some way or another for
    their powerful construction and this is a telling warning to the Quraysh.


    The Arabs were not builders and were not known for construction. The people
    that Allah (SWT) has already destroyed therefore were far more capable than
    the Arabs. How can they think they will get away with rebelling against the
    messenger (SAW) and his message?

    By mentioning these nations and this quality
    Allah (SWT) has put the Arabs in their place and made known that they should
    not feel secure from His punishment as they were weaker than these previous
    nations in all ways.


    The Arabs would be awe-struck and frightened by the ruins of these people and
    even in our time, the sight of the pyramids in Egypt can easily overawe one.
    The pyramids can put fear in our hearts due to the atmosphere within them and
    one can be easily deterred from venturing deep inside one through fear.

    To
    this day there is huge interest and fascination in the ancient Egyptians and
    the power and might they had and to this day there is speculation on how the
    pyramids could have been built. Allah (SWT) now answers another question
    without asking it – why did He destroy these people?

    89:11 الَّذِينَ طَغَوْا فِي الْبِلَادِ
    11) Who were rebellious (to Allah) in the lands


    The word taghaw from tughyan means to go beyond and rebel against the limits
    set upon man. One can sometimes break the rules and later feel remorse. In
    this case, the rules are broken in an act of defiance against authority with
    no associated feeling of remorse. This is a rebellion against Allah (SWT) and
    his messengers.

    It was easy to rebel against the messengers, as they had no
    armies. So, these people would not only rebel but also, in addition, make a
    mockery of the guidelines and instructions placed before them because they
    felt they had the power to do so and this ultimately led to their destruction.


    Allah (SWT) could have just said they rebelled but by saying in the lands it
    means that the evil consequences of the rebellion and corruption started at a
    societal level. This is a reference to the corruption that takes place in the
    land when you rebel against Allah (SWT).

    There are some very basic core
    principles that all prophets were given and these are principles that all
    decent people can agree on regardless of their faith.


    Being just and fair, treating neighbors kindly, visiting the sick, protecting
    other people’s property, and helping the poor are all some of the qualities
    you would expect to find in a decent society.

    These are basic morals that
    would keep a nation from rebelling and protect it from destruction. Muslims
    can sometimes be more concerned with following the intricate rules of fiqh to
    the letter pertaining to an act like Hajj for example but then ignore the
    larger principles of this deen like not backbiting and cheating, like being
    kind and truthful.

    89:12 فَأَكْثَرُوا فِيهَا الْفَسَادَ
    12) And so they increased corruption


    As a result of this rebellion, they caused an increase in corruption. They
    built these beautiful buildings but at the same time, there is huge tyranny.
    Even in our time, we see this in societies that have great buildings and roads
    and look great aerially but when you get on the ground level you see
    injustices like racism and homelessness.

    In a city like London, there are
    places that attract tourists due to their history or cultural significance but
    a stone’s throw away from that place it would not be uncommon to find many
    societal problems like crime. When you rebel (tughyan) in the land injustice
    and corruption spread.

    89:13 فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
    13) So your Lord let loose on them the whip of punishment


    At this point when the land becomes completely corrupt Allah (SWT) unleashes
    his punishment. Allah (SWT) is addressing the messenger here and telling him
    what He did to those nations that came before but of course, the disbelievers
    are also listening.

    Sawt is a leather whip considered by some linguists to be
    the worse kind of torture as it does not cause bleeding but hurts the skin
    where the pain can be most severe due to the sensitive nerves there.


    The word sab literally means to pour a bucket over somebody and with this
    verse Allah (SWT) is saying that He unleashed his whip or enormous pain with
    one powerful strike, drenching and overwhelming these people all at once.

    Allah (SWT) did not just say He sent His punishment upon them but rather He
    says He threw it upon them. A whip will only hit one part of you but if
    punishment is poured over you it will overwhelm you and they will be
    overwhelmed with this punishment.


    When one is whipped he is normally lashed a number of times but here Allah
    (SWT) says He whipped them very hard but only once. However, this is only the
    whip in this life.

    There is another one coming in the next life and the
    punishment of the next life is more severe. Some scholars say that this verse
    is tied with verse three whereby this whip is the odd (watr) and the one that
    is coming will make it the even one.


    This illustrates the overwhelming punishment (notice the word sab used to
    indicate pouring water) and the last nation to be mentioned in this sequence
    was Fir’aun who perished by being drowned. In that case, the whip of Allah
    (SWT) came over him all at once.

    89:14 إِنَّ رَبَّكَ لَبِالْمِرْصَادِ
    14) No doubt, your Lord is waiting in ambush


    Mirsaad is a place where someone lies in wait for an enemy, waiting for the
    perfect moment to ambush them. Allah (SWT) is informing us that he is already
    in position and ready to attack the Quraysh.

    Allah (SWT) does not make clear
    to the disbelievers who the target is by not saying for example, ‘rabbaka la
    bil mirsaad la hum (for them)’. By not specifying the target the one opposing
    the message is kept anxious through the suspense of knowing that Allah (SWT)
    could attack and punish anyone at any time.

    89:15 فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ
    وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ

    15) (The nature of) man is that, when his Lord tries him through honor
    and blessings, he says (puffed up), ‘My Lord has honored me’



    There is a shift now in this surah from the collective to the individual, from
    Allah (SWT) threatening the nation which happened at the beginning to Allah
    (SWT) now commenting on the individual human being.

    When a group of people is
    warned against something the impact is not that great, as the individuals
    making up the group feel protected by the fact that they are in a large group
    and the responsibility gets diminished and distributed amongst them. By
    warning an individual however the effect is far greater.


    In the previous surah, Allah (SWT) spoke of the ones that turned away
    (tawal-la) and disbelieved (kafara) and in this surah, we have been told that
    the reason they turned away in disbelief was rebellion (tughyaan) and the
    consequence of that rebellion was corruption (fasaad).

    Allah (SWT) now informs
    us of where this journey began and the ‘fa’ is an indication that the
    following verses are related to the previous discourse on rebellion and
    corruption.


    This process of corruption does not begin with nations but rather it begins
    with people, as nations do not become corrupt before people do. When enough
    individuals become corrupt, the nation becomes corrupt.


    Normally in Arabic, we would say idha abtalahu (when we test him) but here
    Allah (SWT) says idha ma-btalahu which renders the meaning as when Allah (SWT)
    thoroughly tests and the ma signifies each and every time man is tested.

    There
    are a number of words in the Quran used for testing. The word intahana means
    to test in a way that does not cause pain and the word balaw means to test
    someone with a test that has some difficulty.


    The word ibtilaa is to test someone with the toughest, harshest, and most
    vigorous type of testing and this is the word used in this verse. This word
    was also used in Surah Al Baqarah to describe how Allah (SWT) tested Ibrahim
    (as), as his tests were very hard.


    Allah (SWT) tests man by making him noble in society and worthy of prestige.
    The word ikram means to cause someone to be honored and no one can be called
    Kareem (noble) unless that nobility is recognized by others.

    One cannot call
    oneself honored and can only be called thus once others begin to show you
    honor and respect.


    Allah (SWT) then adds the description na’am-ma which implies that after giving
    prestige and honor Allah (SWT) gives abundant gifts that make life easier and
    more comfortable for man. Everywhere he turns he has luxuries and amenities
    that are available to him. Thus Allah (SWT) tests this person in two ways.


    The first tough test Allah (SWT) gives man here is an honorable and
    distinctive position in society making him famously recognized.

    Outside the
    home, he is given honor and prestige and inside the home, he is given luxuries
    and amenities abundantly – a life of comfort and ease wherever he turns. This
    all sounds like a very odd test and not very testing at all but nonetheless,
    Allah (SWT) calls this a very difficult test.


    Ordinarily, when people go through job loss, poverty, or sickness, life is
    considered tough but when finances are good and work is going well, the home
    is paid off, the business is going well, life is considered good.

    The corrupt
    mind would consider the more you have as being an indication of how much Allah
    (SWT) loves you. This is a very poor way of thinking as Allah (SWT) gave many
    evil people such as Fir’aun huge wealth and prestige.


    In fact, some of the worst people in the sight of Allah (SWT) were considered
    very noble by their people, for example, the Quraysh. It is easy to recognize
    that poverty or calamity is a test and people often fail it because they lack
    sabr. What makes the attainment of honor and wealth a test is realizing that
    this is a test in the first place.


    As a result of the honor and luxuries (fa) that Allah (SWT) has given, this
    man makes a remark and it is a remark that is made often as indicated by the
    use of the word ‘yaqool’.

    This word is in the present tense and implies that
    this was a statement that was made over and over. Had this word been in the
    past tense (qaala) it would have implied that the statement was made only
    once. This man says that Allah (SWT) has honored him.


    Normally in Arabic, you would expect the verbal form of the sentence
    (akramanee rabbee) but here we have the nominal form and it again implies that
    it is a statement said often. This man acknowledges the honor and prestige he
    has been given but not the blessings.

    In the history of man, it is often seen
    that the most powerful and corrupt men in history believed that God had
    honoured them with this power and authority and given them divine help. For
    example, in Catholicism, it was believed that the king was ordained by God and
    that the king was doing God’s work.


    As a consequence, they believed they were above the people. Thus, essentially
    we learn here that when these people acknowledge their Lord it is not out of
    humility but rather it is out of arrogance. They believe that Allah (SWT) has
    honored them like He (SWT) has not honored others and chosen them over all
    others and as a consequence, they must be special and deserving of and
    entitled to all these blessings and luxuries. At the individual level, this is
    a very sick disease.

    89:16 وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ
    رَبِّي أَهَانَنِ

    16) But when He tries him and restricts his provision, he says, ‘My Lord
    has humiliated me.’



    This verse is a continuation of the description of the same person described
    in the previous verse as indicated by the ‘wa’. Qadara is to precisely
    calculate something and the implied meaning in this verse is that this same
    person is thoroughly tested again by having his future provisions restricted.
    Whatever this man possessed was written for him in his Qadr (destiny), both
    when it was plentiful and when it was scarce.


    Allah (SWT) did not take anything away nor give anything that was not already
    written for this person. The word ahaanan means to make an effort to humiliate
    someone out of animosity towards them. This person is saying that Allah (SWT)
    has humiliated him but in parenthesis, he is saying that it is because Allah
    (SWT) hates him or because Allah (SWT) is angry with him.


    In Arabic, you can spell a word with full and complete spelling but also
    with partial spelling. For example, in the previous verse, we found the word
    akraman although grammatically one would say akramanee.

    In this verse, the
    word ahaananee is presented similarly with the ‘ya’ taken away. This is
    firstly a style of this surah as we also found this in verse four where ‘wal
    layl idha yasree’ became ‘wal layl idha yasr’.


    The function of it in that verse was to indicate that Allah (SWT) makes the
    night stroll which is unusual and so the unusual spelling was used which is
    part of the eloquence of the Quran. In the previous verse this unusual feature
    was used to make an exclamation mark i.e. ‘My Lord has honored me – and that
    is all there is to it and I won’t entertain anything to the contrary!’.

    We
    often meet people who are adamant in their belief on certain affairs and who
    are not open to reason or evidence let alone discussion. Similarly, it is
    sometimes not possible to reason with and advise someone being tested to be
    patient as they are intent upon complaining out of sheer frustration or
    arrogance that Allah (SWT) has humiliated them.


    So this is a person with a diseased mind who is not thankful to Allah (SWT)
    for the good he receives but when Allah (SWT) does limit his wealth, as was
    written for him in his destiny, he says, ‘My Lord has humiliated me (because
    He doesn’t like me, He is angry with me and I didn’t even do anything bad,   etc)’.


    This verse talks about rizq and we learn that rizq is two things, the physical
    blessings that Allah (SWT) gives us but also the honor. When this person has
    his wealth taken away he feels that as a result his honor has also been taken
    away as the people around him only ever respected him because of his wealth.

    The only way this person thinks he can get his honor back is by getting his
    wealth back. The believers can also be susceptible to this kind of thinking
    and be led into a life of materialism where honor and humiliation are tied
    into the things we own, the designer clothes we want, or the old car we’re
    ashamed to drive, the older games console we’re embarrassed to own.


    Sometimes we even feel ashamed to invite people to our homes because it’s not
    as grand as other people’s homes. This is not an abstract concept that only
    applies to the Quraysh or the disbelievers. These are things that believers today say to one another all the time.


    Allah (SWT) is teaching us the nature of insaan and the usage of this word
    makes clear that Allah (SWT) is addressing all of man and not necessarily just
    the Kuffar. The root origin of insaan is nasiya which means to forget i.e. man
    forgot where he came from and who his Master is and what his relationship with
    Him is.


    Insaan also comes from the word ins which is to have affection and so we can
    often develop affection for things other than Allah (SWT) like wealth and
    honor which makes us forget our real purpose in life. It is also important to
    appreciate that we are not entitled to anything from Allah (SWT).

    If you
    accept that Allah (SWT) is your master you will understand that anything He
    (SWT) gives is a gift, as He owns everything and we were born with nothing,
    and when He does not give we cannot complain, as it was never ours, to begin
    with.


    When a man does not understand this and finds he no longer possesses his
    wealth the first step he takes with shaytaan is to complain that Allah (SWT)
    has humiliated him.

    The next step is open rebellion against Allah (SWT) as
    this person will question why he should obey Allah (SWT) after being
    humiliated. This person will try to justify making money through haram as he
    will say that Allah (SWT) did not let him earn halal.


    This rebellion began with a corrupt attitude that brought about corruption in
    the nations before us and their ultimate destruction.

    Allah (SWT) says in the
    Quran that whosoever He (SWT) humiliates none can honor which is why we find
    that some of the most wealthy people in this world are also the most
    humiliated whilst those people who have nothing are honored in such a way
    that nothing negative can be said about them.

    Thus it is apparent how nations
    become corrupt through corrupt individuals who carry incorrect concepts about
    Allah (SWT). May Allah (SWT) change our attitudes about wealth and honor by
    means of these verses.

    89:17 كَلَّا ۖ بَلْ لَا تُكْرِمُونَ الْيَتِيمَ
    17) No indeed! You (people) do not honour orphans


    Allah (SWT) has been discussing the individual human being but the Quraysh
    have reached the point where when the individual is spoken of they do not
    think of themselves. It has to be spelled out for them and so there is another
    migration in the surah.

    Allah (SWT) is essentially saying that the Quraysh do
    not deserve to be honored and why should they be when they don’t respect and
    honor the orphan? As Muslims, we should know who the orphans in our community
    are, where they live, and what difficulties they have.


    In ancient Arab society yateem did not just mean orphan, it meant someone
    who does not have any support, a family to care for them, somebody to ask
    about them if they are ill, if they’d eaten or not. It is those people with
    no backing or support.

    In Jahiliyya a woman when widowed would go back to her
    family but sadly in today’s Muslim societies the widow is ostracised and
    disowned due to ‘respect’. How often do we hear of new Muslims who are
    disowned by their parents and become orphans overnight? 


    We pass them Islamic literature and consider our duty to them discharged.
    Allah (SWT) does not speak of feeding or helping the orphan but merely speaks
    of giving them due respect and honour.

    It is easy to honor someone above you
    like your teacher or manager or the imam at the masjid. These are people
    easily honored whereas those considered below you, like the person who mows
    your lawn or cleans the street, are looked on as being less than human.


    This is a sickness in the Muslim community. We are the people who have been
    given the revelation which tells us that all humans are created equal and that
    the only thing that gives one superiority over another is At-Taqwa which no
    one can see as it is in the heart.

    We dishonor and look down on people based
    on their wealth, the kind of job they have, their social class, their color,
    and their race. Why would Allah (SWT) honor such a person if they do not
    honor the one who needs support? A Muslim should honor and respect the
    orphan like he is royalty.

    89:18 وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ
    18) And you do not encourage one another to feed the poor


    Allah (SWT) first mentions honoring the needy and then mentions feeding them.
    How often does one give money to a homeless person without honoring him,
    almost afraid that he might speak to you or touch you?

    It is part of our deen
    to honor those in need and indeed there is no dawah in Islam better than
    this. It is easy to give a cheque to a charitable organization that then
    throws water out of a truck like they are feeding animals in a zoo.


    What respect is shown to the one who has to pick that bottle up? The people
    discussed here have been given wealth, respect, and blessings but all they can
    do is engage in useless and pathetic activities rather than encouraging one
    another to help others with what Allah (SWT) has given them. So why then
    should this person be worthy of honor?

    89:19 وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا
    19) You devour inheritance greedily


    The word turaath means inherited wealth and also refers to wealth that came to
    you without you having to do any work. This is a person who is already wealthy
    but is constantly looking for ways to increase his wealth.

    For example, there
    may be a family member that is ill but all this person can think about is
    whether any part of the relative’s estate will come to him after he dies. A
    person who visits the sick not out of humanity but to investigate whether the
    will has been put together yet. This person has lost his humanity through his
    love of money.


    Lam means to pile something up and so this person consumes this wealth by
    gathering as much of it in as he can in his arms before eating it (akl – to
    eat). This indicates that this person not only wants to consume everything but
    also that he does not want to leave anything for anyone else and this is how a
    person takes the wealth of the orphan.

    These criticisms were leveled at the
    Kuffar but our ummah has reached the point where Muslims are also doing this
    in many different ways. For example by denying their sister her inheritance
    and justifying it by believing that they need it more.

    89:20 وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا
    20) And you love wealth with a passion


    Not honoring the orphan, not encouraging one another to feed the orphan, and
    hoarding and devouring the wealth you did not work for were all actions on the
    outside. After all these actions Allah (SWT) mentions something on the inside
    and the last action is the worst of them all.

    The worst crime was their love
    of wealth as this is the root cause of all the other evils. Jamm in Arabic is
    when you fill something to the brim and so this person loves wealth that is
    metaphorically filled to the brim.

    89:21 كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا
    21) No! When the earth is pounded to dust, pounded and pounded


    Dakka is to pound and beat a material until it becomes powder and dust so that
    you can then flatten it out. Allah (SWT) says that the earth will be pounded
    and beaten until it turns into nothing but dust and is then spread and
    flattened out.

    The previous surah made us reflect on how the earth is so vast
    and the mountains so strong like pegs in the earth. Allah (SWT) is now taking
    this same earth and completely destroying it.


    In the previous verses there was much mention of wealth on the earth and these
    people think that their wealth will be with them always or that it will stay
    within their families forever. The same wealth that is being saved and hoarded
    will be crushed and reduced to useless dust. It is in fact Allah (SWT) Who
    will inherit the earth.

    89:22 وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا
    22) And your Lord will come and the angels as well, row upon row


    Previously the disbelievers were impressed with their power on earth and their
    armies huge in numbers but here Allah (SWT) is showing them His power from the
    sky. Rows upon rows of angels will keep descending and it will seem like a
    never-ending army.

    In the previous surah, we were told to reflect on the sky
    and how it has been raised. It is now a different kind of reflection on the
    sky from where angels are descending.
     
    89:23 وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ
    الْإِنْسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ

    23) And when Hell is brought forward that day, it will be the day man
    will take heed, but what good will that be to him then?



    According to some linguists, the word jahannam comes from the Persian word
    jahnaam, which means torture chamber. In the same verse, Allah (SWT) says that human beings will remember thoroughly.

    The fact that these two statements
    have not been given the separation of an ayah means they will happen together.
    Thus, when the torture chamber that is hell is brought forward man will
    remember fully all that did in this world.


    The word yatadhakaru is spelled with the complete spelling of the word and the
    meaning, therefore, is also the most complete meaning, that man will fully and
    thoroughly remember what he has done.

    This is in contrast to the previous
    surahs where the messenger is told constantly to remind but the disbelievers
    chose not to pay any attention and take even a little heed as indicated by the
    idgham (merged/partial spelling) word yadh-dhakur.


    When he sees the hellfire though he himself will finally take heed and make an
    effort to remember every last detail. However, at that point the reminder and
    taking heed of it will be of no benefit to them and it will be too late.

    89:24 يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي
    24) He will say, ‘Would that I had provided (some good) for this life to
    come!’



    When this person remembers all he did he will say over and over (as indicated
    by yaqool) ‘Oh what destruction has fallen upon me!’ or ‘What have I done
    to myself!’. He will then wish that he had invested in his future life by
    sending forward some good.

    When this person was sinning it was for their lives
    in the Dunya but they will at that point realize that it was not real life.
    These are the people who in the Dunya, when they see you investing in your
    akhira, tell you to concentrate on investing in your future, i.e. in your
    Dunya, studies, home, work, etc. However, their perspective soon changes when
    they get to their real future and life but at that point, it will be too late.

    89:25 فَيَوْمَئِذٍ لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ
    25) On that Day, no one will punish as He punishes
     

    On that day there will be no one to torture anyone the way Allah (SWT) is
    going to and there will be no one who can imagine a more intense punishment
    than the one Allah (SWT) has prepared for him.

    89:26 وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ
    26) And no one will bind as He will bind


    If you are being punished in this world there is at least always the hope that
    you can escape and run away and that a window of opportunity will present
    itself when a door is left open for example or when one’s handcuffs are left
    loose. Wathaaq is to tie firmly and Allah (SWT) says that nobody will tie the
    likes of His tying which will be a firm and strong binding.

    89:27 يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
    27) (But) you, soul at peace
     
    O (you) the one in (complete) rest and satisfaction


    There is another profound shift as we reach the end of this surah. In the
    previous verses, we learned about the rebellious but it was as if these
    rebellious people were beyond hope to the extent that they did not even
    deserve to be spoken to and so Allah (SWT) turns away from them and turns to
    those who He (SWT) has hope in.

    By saying ‘Ya’ Allah (SWT) is speaking to each
    individual directly and this marks a shift from the third to the second person
    and is a sign of Allah’s closeness to His believing tranquil slave.


    Understand also that this conversation is taking place in Paradise and through
    the use of ‘ya’ Allah (SWT) is forcing the reciter and listener of the Quran
    to imagine himself as being the tranquil soul in Paradise that He (SWT) is
    talking to.


    The word ittminaan in Arabic means to be completely tranquil. This surah
    discussed a person earlier that was not tranquil, one who was only happy when
    he had wealth but when he lost it he became disturbed and said that his Lord
    has humiliated him.

    However, the real slave of Allah (SWT) does not let his
    nafs be led astray by empty and false desires and is addressed as the
    satisfied and tranquil one. This illustrates one of the greatest gifts of
    Jannah  – a calmness and relaxation that one can never have in this
    Dunya.


    Any relaxation we experience is temporary and is soon replaced by stress or
    burden. Something or another keeps coming up and no matter what you have in
    this Dunya there is always something you don’t have. Allah (SWT) is saying
    that this person is finally satisfied and has no urge to acquire anything
    further anymore.


    At the beginning of this surah, there were four oaths that Allah (SWT) took.
    It is commented that these oaths allude to those times when the tranquil nafs
    are closest to Allah (SWT). The person who reaches this tranquillity is a real
    servant of Allah (SWT) and one of the most blessed acts of slavery to Allah
    (SWT) is the Fajr prayer which involves abandoning one’s sleep (verse one).

    The slave of Allah (SWT) also takes the most advantage of the last ten nights
    of Ramadan and the first ten days of Dhul Hijjah which are the best days and
    nights to worship (verse two). Then as interpreted by some, the even and the
    odd prayers (verse three).


    Finally, there is the last third of the night when prayers are most answered
    by Allah (SWT). This is the time when the night is about to disappear and the
    time to wrap up your qiyaam approaches and when it is time to finish your
    suhoor so that you can fast (verse four).

    These are the times that one is
    closest to Allah (SWT) and these are the times that are alluded to in the
    beginning oaths. The one who was committed to these oaths is addressed as the
    satisfied nafs but what exactly has satisfied these nafs?

    89:28 ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً
    28) Return to your Master well-pleased and pleasing (to Him)


    The first and most important gift Allah (SWT) gives this person is a return
    to his Master. In this worldly material life, everyone else was striving to
    achieve other forms of pleasure but this tranquil nafs was yearning to meet
    his Lord, Allah (SWT).

    Surely with the remembrance of Allah (SWT) hearts
    find calmness and nothing satisfied this person more than remembering Allah
    (SWT) and now Allah (SWT) gives this person something beyond even the
    remembrance, a return to his Master in a state of tranquillity. There are two
    adjectives used in this verse.


    The word raadiyatan tells us that this person has truly returned to Allah
    (SWT) and is pleased with Him (SWT) in all situations. This is important
    because in this surah we find the person who is not pleased with Allah(SWT)
    and does not show gratitude to Him (SWT). The second adjective is the word
    mardiyatan which means that Allah (SWT) is pleased with His slave in return.


    There is a profound reality in this for anyone who makes taubah or who enters
    the religion of Islam. When you return to Allah (SWT) you face a lot of
    difficulties whether you are a Muslim in sin who decides to repent and become
    obedient to Allah (SWT) or whether you are a non-Muslim who enters Islam. As
    soon as you become serious about this deen and serious about returning to your
    Master and living like a true slave, you face problems.


    Your family, friends, old habits, society, and the way you earn your money can
    all get in the way and test you. Relationships can also suffer, relationships
    with the family, wife, children, and all because you returned to your lord.

    All of these things are connected with being dissatisfied with life but when
    you are detached from all of these things and return only to Allah (SWT) you
    find the tranquility you have never found before. Returning to Allah (SWT)
    after you have indulged in pleasure and enslaved yourself to your vices and
    habits is a high you cannot match and it leads to real satisfaction.

    89:29 فَادْخُلِي فِي عِبَادِي
    29) So enter in amongst my (honoured) slaves


    The first gift was the company of Allah (SWT). The second gift is the company
    of the righteous slaves of Allah (SWT). This person read about the righteous
    that came before him, of Ibrahim (as), of the Messenger (SAW), and of Abu Bakr
    (RA), and wants to meet them and be with them. Thus, after Allah (SWT) meets
    the tranquil nafs, He (SWT) allows them to meet His other righteous slaves.

    89:30 وَادْخُلِي جَنَّتِي
    30) And enter into My Paradise


    After all these amazing gifts, Allah (SWT) mentions Paradise last. Allah (SWT)
    does not say enter Jannah, rather He (SWT) says enter My Jannah almost as if
    Allah (SWT) wants to show what special arrangements He (SWT) has made for this
    one special individual.

    He (SWT) is not even talking to the ummah but rather
    He (SWT) is individually addressing each person that enters Jannah. This
    transition to the individual illustrates that Allah (SWT) is forcing us to
    picture ourselves in that Paradise.


    May Allah (SWT) make us from amongst those slaves of Allah that reach
    tranquility in this life and makes us of those slaves that take advantage of
    the profound days and acts of worship that are highlighted at the beginning of
    this surah and may Allah forgive our shortcomings in our ibaadaat, the way our
    minds wonder in salaah, the way we skip our prayers through laziness, the way
    we waste our nights in entertaining ourselves and may He make us from amongst
    His beloved slaves that enter into His company and into the company of His
    special slaves and His special paradise.

    By admin

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