089
Muhammad Asad
AL-FAJR (THE DAYBREAK)
THE EIGHTY-NINTH
SURAH
Total Verses: 30
Introduction
THE DESIGNATION of
this surah - the tenth in the order of
revelation - is based on the mention of "the daybreak" in the first
verse.
IN THE NAME OF
GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:
(1) CONSIDER the daybreak
(2) and the ten nights!*
* The "daybreak" (fajr) apparently symbolizes man's spiritual awakening;
hence, the "ten nights" is an allusion to the last third of the month
of Ramadan, in the year 13 before the hijrah,
during which Muhammad received his first revelation (see introductory note
to surah 96) and was thus enabled to
contribute to mankind's spiritual awakening.
(3) Consider the multiple and the One!*
* Lit., "the even and the
odd" or "the one": i.e., the multiplicity of creation as
contrasted with the oneness and uniqueness of the Creator (Baghawi,
on the authority of Sa’id ibn
al-Khudri, as well as Tabari
in one of his alternative interpretations of the above phrase). The concept of
the "even number" implies the existence of more than one of
the same kind: in other words, it signifies every thing that has a counterpart
or counterparts and, hence, a definite relationship with other things (cf. the
term azwaj in 36:36, referring to the polarity
evident in all creation), As against this, the term al-watr
- or, in the more common (Najdi) spelling, al-witr - primarily denotes "that which is
single" or "one" and is, hence, one of the designations given to
God - since "there is nothing that could be compared with Him"
(112:4) and "nothing like unto Him" (42:11).
(4) Consider the night as it runs its course!*
* An allusion to the night of
spiritual darkness which is bound to "run its course" - i.e., to
disappear - as soon as man becomes truly conscious of God.
(5) Considering all this - could there be, to anyone endowed with reason, a [more] solemn evidence of the truth?*
* Lit., "a [more] solemn affirmation"
(qasam): i.e., a convincing evidence of
the existence and oneness of God.
(6) ART THOU NOT aware of how thy Sustainer has dealt with [the tribe of] ‘Ad,*
* See 7:65-72, and particularly
the second half of note 48 on 7:65. Iram, mentioned
in the next verse, seems to have been the name of their legendary capital, now
covered by the sands of the
(7) [the people of] Iram the many-pillared,
(8) the like of whom has never been
reared in all the land? –
(9) and with [the tribe of] Thamud,* who hollowed out rocks in the valley? –
* See surah
7, notes 56 and 59. The "valley" referred to in the sequence is
the Wadi 'l-Qura, situated
north of
(10) and with Pharaoh of the [many] tent-poles?*
* For an explanation of this
epithet, see surah 38, note 17.
(11) [It was they] who transgressed all bounds of equity all
over their lands,
(12) and brought about great
corruption therein:
(13) and therefore thy Sustainer
let loose upon them a scourge of suffering:
(14) for, verily, thy Sustainer is
ever on the watch!
(15) BUT AS FOR man,* whenever his Sustainer tries him by His generosity and by letting him enjoy a life of ease, he says, "My Sustainer has been [justly] generous towards me";**
* The above phrase, introduced by
the particle fa-amma ("But as for. . "),
obviously connects with the reference to the "solemn evidence of the truth"
in verse 5 - implying that man does not, as a rule, bethink himself of the
hereafter, being concerned only with this world and what promises to be of
immediate advantage to him (Zamakhshari, Razi, Baydawi).
** I.e., he regards God's bounty
as something due to him (Razi).
(16) whereas, whenever He tries him by straitening his means of livelihood, he says, "My Sustainer has disgraced me!"*
* I.e.,
he regards the absence or loss of affluence not as a trial, but as an evidence
of divine "injustice" - which, in its turn, may lead to a denial of
God's existence.
(17) But nay, nay, [O men, consider all that you do and fail
to do:] you are not generous towards the orphan,
(18) and you do not urge one another to feed the needy,*
* I.e., "you feel no urge to
feed the needy" (cf. 107:3).
(19) and you devour the inheritance
[of others] with devouring greed,
(20) and you love wealth with
boundless love!
(21) Nay, but [how will you fare on Judgment Day,] when the
earth is crushed with crushing upon crushing,
(22) and [the majesty of] thy Sustainer stands revealed,* as well as [the true nature of] the angels; rank upon rank?
* Lit., "[when] thy Sustainer
comes", which almost all of the classical commentators understand as the
revelation (in the abstract sense of this word) of God's transcendental majesty
and the manifestation of His judgment.
(23) And on that Day hell will be brought [within sight]; on
that Day man will remember [all that he did and failed to do]: but what will
that remembrance avail him?
(24) He will say, "Oh, would that I had. provided beforehand for my life [to come]!"
(25) For, none can make suffer as He will make suffer [the
sinners] on that Day,
(26) and none can bind with bonds like His.*
* See note 7 on 73:12-13.
(27) [But unto the righteous God will say,] "O thou
human being that hast attained to inner peace!
(28) Return thou unto thy Sustainer, well-pleased [and] pleasing
[Him]:
(29) enter, then, together with My [other
true] servants –
(30) yea, enter thou My paradise!"