النص المفهرس

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, Qatadah, Mujahid, Suddi, Dahhak, Kalbi and other leading
commentators, the 'ten nights' refers to the [first] ten nights of Dhul
Hijjah. It is recorded in Hadith that the Holy Prophet
said that the
first ten days of Dhil Hijjah are the most meritorious days for Allah's
worship. Every fast of the day is equivalent to fasts of the whole year.
Worshipping Allah every night during this period is equivalent to
worshipping Him on the night of Qadr. [Transmitted by Tirmidhi and Ibn
Majah with a weak chain of authorities from Abu Hurairah 4%- Mazhari].
Abu-z-Zubair narrated from Sayyidna Jabir 4ge
that the Holy Prophet
said : ◌ٍوَالْفَحُرِ وَلَيَالٍ عَشْر (I swear by the dawn and by the Ten Nights' refers to
the first ten days of Dhul Hijjah. Sayyidna Ibn 'Abbas 45% said that these
are the ten nights that are mentioned in the story of Prophet Musa Seel:
then We supplemented them with ten' [7:142]. Thus these ... " وَأَتْمَمُنْهَا بِعَشْرٍ
are the ten nights in the whole year which are most meritorious. Imam
Qurtubi says that the Hadith reported by Sayyidna Jabir
indicates
that the ten nights of Dhul Hijjah are most meritorious, and that the
same ten nights of Dhul Hijjah were designated for Prophet Musa el.
and by the even and the odd, ... 89:3). The Qur'an has not) وَالشَّفْعِ وَالْوَتْرِ
specified what the words 'the even' and 'the odd' refer to. Therefore, the
commentators have assigned different interpretations to them.
Nevertheless, it has been mentioned in a Prophetic Hadith narrated by
Abu-z-Zubair from Sayyidna Jabir 4ge thus:
(وَالْفَجْرٍ. وَلَيَالٍ عَشْرٍ) هو الصّبح وعشر النحر والوتريوم عرفه والشفع يوم النّحر
'Fajr' refers to the dawn, and 'the ten nights' refer to the first
ten nights of Dhul Hijjah [which include the Day of Sacrifice],
and that al-watr [the odd] refers to the day of 'Arafah [because it
falls on the ninth] and ash-shaf refers to the Day of Sacrifice
[because it falls on the 10th day of Dhul Hijjah].'
Qurtubi cites this narration and confirms that its chain of authorities
is more authentic than the other tradition narrated by Sayyidna 'Imran
Ibn Husain 4ee which talks about odd [three] and even [two/four] units of
prayers. Therefore, Sayyidna Ibn 'Abbas de 'Ikramah and Nahhas
ish all have preferred the view that 'even' refers to the Day of Sacrifice
and 'odd' refers to the day of 'Arafah.
Some commentators like Ibn Sirin, Masruq, Abu Salih and Qatadah
J'w Ull Lags, said that 'even' refers to the entire creation, because Allah

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Surah Al-Fajr : 89 : 1 - 30
has created them in pairs, and thus He says:
وَمِنْ كُلِّ شَىْءٍ خَلَقْنَا زَوُجَيْنِ
And from everything We have created (a pair of) two kinds
[51:49]'
- belief/disbelief, happiness/unhappiness, light/darkness, night/day, cold/
heat, sky/earth, human/Jinn and male/female as against all of these
pairs, Allah is the only One Being 'odd' that does not have a pair:
هو الله الاحد الصّمد
'He, is Allah, the One, Besought of all, needing none'
and by the night when it moves away ... 89:4). The word yasr) وَالَّيُلِ إِذَا يَسْرِ
is derived from sara and means 'to walk in the night' or 'travel by night'.
The verse says when the night itself moves away. It signifies 'when the
night departs and goes away.' After taking oath by these five items, the
next verse says:
Is there [not] in that an oath (enough) for a man) هَلُ فِىُ ذلِكَ قَسَمٌ لِذِیُ حِجْرٍ
of sense ?... 89:5). An intelligent person is, in a very special style, invited to
think and reflect. The word hijr literally denotes 'to prevent'. The intellect
has been called hijr because it prevents the person from doing which is
unbecoming of him - actions or statements. Are these oaths not sufficient
for a man possessed of intellect, sound reasoning, understanding and
religious discernment? This sentence is in the form of interrogation to
awaken man from his slumber. The subject of oaths is implied, though not
stated explicitly. The verse purports to say that when man considers into
the Majesty of Allah and reflects on the greatness of objects of oaths, it
would be confirmed and verified that everyone has to give account of his
deeds, and reward and punishment in the Hereafter is sure. In this
connection, reference is made to the destruction of three previous nations:
[1] the nation of 'Ad; [2] the nation of Thamud; and [3] the nation of
Fir'aun (the Pharaoh). 'Ad and Thamud are two nations whose genealogy
link up with Iram. Thus Iram may refer to both, 'Ad as well as Thamud.
Here however with 'Ad only the name Iram is linked for genealogical
reasons:
Have you not seen how your Lord dealt) آَلَمُ تَرَكَيُفَ فَعَلَ رَبُّكَ بِعَادٍ. إِرَمَ ذَاتِ الْعِمَادِ
with [the people] 'Ad of Iram, the men of tall pillars ... (89:6-7). The word

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Surah Al-Fajr : 89 : 1 - 30
'Iram' in verse [7] is, grammatically speaking, either 'atf bayan (syndetic
explicative) or badal (complement). The purpose of the construction is to
specify one of the two tribes of 'Ad. This statement specifies that it refers
to 'Ad-ul-'ula (the early generation of 'Ad). A remnant from the former
generation is referred to as 'Ad-ul-'Ukhra, because they are linked with
their great-grand father Iram more closely than 'Ad-ul-'Ukhra. Here the
Qur'an refers to the first tribe as 'Ad Iram. In Surah An-Najm, they are
described as: عَادَن الأولى (the earlier 'Ad,) [53:50]"
They are introduced here by the epithet: ذَاتِ الْعِمَاد (the men of tall
pillars)
The word 'imad' and "amud' means 'pillar'. The people of 'Ad are
mentioned as the men of tall pillars because they were very tall in stature.
They were a stronger and more powerful people than any other nations.
The Qur'an describes them explicitly, thus:
the like of whom were never created in the) لَمْ يُخُلَقُ مِثُلُهَا فيى الْبَلَادِ
lands ... 89:8) The Qur'an made it clear that this nation was the tallest and
the strongest in their physical stature, but the Qur'an did not state the
exact measurement of the people because it was unnecessary [for
Qur'anic purposes]. Therefore, that detail has been left out. Israelite
traditions, however, narrate such incredible reports about their stature,
height and power that are difficult to believe. It is reported from Sayyidna
Ibn 'Abbas 4% and Muqatil that they were six yards or eighteen feet [5.46]
tall. This too seems to be derived from Israelite reports. And Allah knows
best!
Some commentators say that 'Iram' is the name of the 'paradise' which
'Ad's son Shaddad had built. The epithet 'possessor of tall pillars'
[translated above as 'men of tall pillars'] is used for him. The [so-called
paradise] was a lofty structure standing on tall pillars built with gold and
silver and studded with jewels, gems and other precious stones, so that
people may prefer an instant and ready at hand paradise instead of
Paradise of the Hereafter. When this magnificent palace was ready for
use, and Shaddad, together with the leaders of his kingdom, wanted to
enter, Divine punishment overtook them. They, together with the palaces,
were completely destroyed. [Qurțubi]. In this interpretation, the verse
refers to a specific punishment which descended upon the paradise built
by 'Ad's son Shaddad. In the first interpretation, which the majority of

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the commentators prefer, it refers to all the punishments that descended
upon the nation of 'Ad.
and with Fir'aun [the Pharaoh], the man of the) وَفِرُعَوُنَ ذِى الْأَوْتَادِ
stakes ... 89:10). The word autad is the plural of watad that means 'peg or
stake or nail'. Fir'aun (the Pharaoh) is referred to as 'the man of the
stakes'. There are several reasons for this. Majority of the commentators
hold the view that he was so called because of the brute torture and cruel
torment he inflicted on the people. When he was angry with people, he
would hammer stakes into the ground and tie them to these, so that they
could be tortured; or he would hammer stakes into their hands and feet,
as they lay on the ground in the scorching heat of the sun, and leave
them to the mercy of snakes and scorpions. Other commentators have
recounted a lengthy story about his wife 'Asiyah. She embraced 'Iman
(the True Faith) and expressed it to Fir'aun (the Pharaoh). This angered
him and he inflicted on her the same type of brute torture and destroyed
her. [Mazhar]].
So, your Lord unloosed on them the whip of) فَصَبَّ عَلَيْهِمُ رَبُّكَ سَوْطَ عَذَابٍ
torment .... 89:13). The punishment inflicted upon them as a result of their
mischief is referred to here as a 'whip of torment'. It signifies that just as
lashes are inflicted across different parts of the body, the torment these
nations received was similar to it in that they suffered different kinds of
punishment.
Surely your Lord is ever on the watch .... 89:14]. The) إِنَّ رَبَّكَ لَبِالْمِرُصَادٍ
word mirsad or marsad [is derived from the root rasada which means 'to
lie in wait or on watch']. Thus it means 'an ambush, or a place of
observation; it is usually used for a place where persons have to travel
through a pass in which someone is lying in wait to strike them'. The
verse purports to say that Allah is ever watching and observing their
movements and activities. No one should think that he could escape
Divine torment, because all are under His authority and Power, and He
may administer His punishment whenever He wills. Some commentators
state that this verse is the subject of the five oaths mentioned taken in the
first five verses of this Surah.
Wealth and Poverty are no Signs of One's Acceptance or
Rejection
لا فَيَقُوُلُ رَبِّىٌّ، فَامَّا الْإِنْسَانُ إِذَا مَا ابْتَلْبُهُ رَبَّهْ فَاكُرَمَهْ وَنَعَّمَهْ، فَيَقُولُ رَبِّىٌّ أَكْرَمَنٍ وَأَمَّ إِذَا مَا ابْتَلْهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ

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Surah Al-Fajr : 89 : 1 - 30
Jill (As for man, when his Lord tests him, and thus gives him honour and
bounties, he says, "My Lord has honoured me. But when he tests him,
and thus straitens his provision for him, he says, "My Lord has disgraced
me ... 89:15-16). The word 'man' here primarily refers to an 'unbelieving
man' who may form any thought about Allah as he feels like, but in its
general sense, the word may include a Muslim as well who has the same
thought as an unbeliever. When Allah gives abundant wealth and good
health to such people, the devil puts into their head two false ideas. First,
they succumb to their baser instincts; they become haughty and arrogant;
and they think that the wealth and health is the result of their superior
intellect, personal capability, efforts and achievement. Secondly, they
think that they are enjoying a favourable status with Allah. If they did
not enjoy the favourable position with Him, they would not have been
granted such an abundance of wealth. By the same token, if Allah
curtails their sustenance i.e. they suffer some degree of poverty, they
regard it as a curse from Allah, and complain that He is humiliating or
dishonouring them, while they deserved honour and respect. The
unbelievers and idolaters do hold such thoughts and ideas, as the Qur'an
has pointed out on many occasions, but it is regrettable that many
Muslims nowadays fall into similar ideas. Allah refutes man's belief by the
expression " Kalla 'No/never!' The matter is not as he claims. Wealth
does not indicate acceptance of a man by Allah, nor does poverty indicate
rejection. [For indeed Allah gives wealth to those whom He loves and
those whom He does not love. Likewise, He withholds sustenance /wealth
from those whom He loves and those whom He does not love.] Often the
matter is quite the contrary. Fir'aun (the Pharaoh) claimed godhead and
lordship, yet he never suffered from any headache. Some of Prophets
were sliced, by enemies, into two pieces with a saw. The Holy Prophet
is reported to have said that the poor refugees will enter Paradise forty
years before the wealthy muhajirs (Immigrants). [Imam Muslim has
transmitted it from 'Abdullah Ibn 'Umar 4ee - Mazhari]. In another narration,
the Holy Prophet
is reported to have said that whomever Allah loves,
He keeps him away from the worldly luxuries as people keep away their
sickly patients from water. [Ahmad and Tirmidhi transmitted it on the authority
of Qatadah Ibn Nu'man_ Mazhari].
Spending on the Orphan is not Sufficient. Their respect is also
necessary
No! But you do not honour the orphan .... 89:17). The) لَاتُكْرِمُونَ الْيَتِيُمَ

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unbelievers are warned, in these verses, against some of their evil
character traits. First, as is mentioned in this verse, they do not honour
and treat the orphans kindly. The basic objective of the verse is that they
deprive them of their rights, and do not spend on them what is due to
them, but the expression used is that they do not honour them, probably
to indicate that the requirement of Allah's gratitude, and also of
humanitarian sense, is not only that the orphans are given their dues by
spending wealth on them, but it is also necessary to honour them and
treat them kindly. The guardians should not despise and look down upon
their wards, and to discriminate them against their own children. This is
apparently a rebuff to the unbelievers who think that wealth is an
'honour' and poverty is a 'dishonour'. After refuting their thoughts and
ideas with the expression Kalla 'No/ never!', the verse under comment
progresses to say bal 'But' that they are deprived of sustenance, because
they squander it in immoral pursuits, depriving the orphans of their
rights in it.
and do not encourage one another to feed the) وَلَا تَخَضَّوُنَ عَلَى طَعَامِ الْمِسْكِيْنِ
needy .... 89:18). This is the second evil trait of the unbelievers. The style of
this verse, in condemning the evil trait of the unbelievers, indicates that it
is an obligation of the affluent to spend on the poor and indigent from
their own wealth. Obviously, the poor are unable to spend owing to lack
of means, but they should at least encourage others to feed the needy.
And you devour the inheritance with a sweeping) وَتَأْكُلُوُنَ التُّرَاثَ آَكُلاً لَمَّا
gulp ... 89:19). The word lamm means to 'gather, amass, concentrate the
thing'. This is the third evil trait of the unbelievers, and the verse
signifies that they devour inheritance with voracious appetites however
they can get it, whether by lawful means or unlawful means. They gather
them all together to make a sweeping gulp. When someone passes away,
they take their own shares, together with the shares of others, regardless
of whether the shares belong to orphans, widows or people who are
absent. [As a matter of principle,] it is not permitted to mix up lawful and
forbidden wealth in any transaction. Here, however, 'inheritance' has
been particularly mentioned, probably because having a greedy eye on it
and pursuing it are a proof of man's greed and voracity for wealth. He
stares at it like a beast of prey waiting for the person to die, and looking
for the opportunity to distribute the estate. But an honourable man of

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principle and a noble person would not look at the wealth of the deceased
with greedy eyes.
and love wealth, with an excessive love .... 89:20). The) وَتُحِبُّونَ الْمَالَ حُبَّا جَمًّا
word jamm means 'excessive'. This verse refers to the fourth evil trait of
the unbelievers. They have an insatiable love for wealth. The word
'excessive' indicates that love of wealth in itself, in a sober sense, is a
natural instinct of man. That has not been condemned here. What is
denounced is the excessive or insatiable love of wealth. After describing
the evil traits of the unbelievers, the passage reverts to the main theme
that was emphasised in the earlier part of the Surah with five oaths, that
is, the punishment of the Hereafter. In this connection, it first mentions
the process of the end of the world, and subsequently the establishment of
the Day of Resurrection, thus:
No! When the earth will be crushed thoroughly) كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكّا دَكًّا
to be turned into bits ... 89:21). The word dakk literally means 'to pound or
crush a thing into bits and pieces'. This refers to the earthquakes that will
crush and ground the mountains to dust. The world will thus be dissolved.
This will be the first stage of Resurrection. When this stage of
Resurrection ends, the second stage of Resurrection will begin. The word
dakkan is repeated in order to show that there will be a series of
earthquakes before the dissolution of the world.
and your Lord will come, and the angels as) وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفَّا صَفًّا
well, lined up in rows .... 89:22) They will arrive in the Plain of Gathering.
The words 'your Lord will come' is an allegorical expression. No one,
besides Allah, knows the nature of His coming. The words 'and the angels
[will arrive] as well, lined up in rows' are clear in meaning.
and Jahannam [Hell], on) وَجِاىٌّءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَّتَذَكَّرُ الْإِنْسَانُ وَأَنَّ لَهُ الذِّكُرى
that day, will be brought forward, it will be the day when man will realise
the truth, but from where will he take advantage of such realisation ?....
89:23). No one, besides Allah, knows how exactly 'Hell' will be brought
forward in the Plain of Gathering. Apparently, 'Hell' which is at the
moment beneath the seventh earth will at that moment will flare up, and
the oceans become part of the flame. In this way, Hell during the
gathering will be in front of all.
it will be the day when man will realise the) يَوْمَئِذٍ يَّتَذَكْرُ الْإِنْسَانُ وَانْی لَهُ الذِّکری

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truth, but from where will he take advantage of such realisation? - 89-23).
The word tadhakkur in this context means 'to realise'. The unbelievers
will realise the errors of their ways in the Hereafter, but it will be too late,
because it is this present world where 'Iman and good deeds benefit the
people. The Hereafter is the place only for reckoning and retribution. Man
will express his remorse thus:
He will say, "Q Would that I had sent ahead [some) يَقُولُ يَلَيْتَنِىُ قَدَّمُتُ لِحَيَاتِىُ
good deeds] for [this] my life!" .... 89:24). When he faces the torment of
disbelief and idolatry on that day of devastation, man will lament that he
should have carried out good deeds and refrained from sin in this world to
be saved from punishment in the Hereafter. But it will be of no avail.
Allah says: 'So, that day, no one can punish like He will punish, nor can
anyone shackle like He will shackle .... 89:26] Having described the torment
of the unbelievers, the conclusion of the Surah gives cheerful news to the
believers that they will be admitted into Paradise. Thus it says:
O contented soul ... 89:27). Here the soul of the") يَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
believer is referred to as nafs mutma'innah 'the contented soul'. The word
mutma'innah literally means 'calm'. It refers to the soul that is 'peaceful
and tranquil' as a result of remembrance and obedience of Allah. When
he abandons it, he feels restless. This is probably the same soul as is made
pure, through spiritual exercises and discipline, from the evil traits and
bad conduct. Obedience of Allah and His remembrance becomes his
predisposition. Shari'ah becomes his nature.
'come back to your Lord .... 89:28). The words 'come back) إِرُجِعِىِّ إِلَى رَبِّك
indicate that his first place was with his Lord, and now he is commanded
to go back to Him. This confirms the narration that the souls of the
believers, together with their Book of Deeds, will be in 'illiyin. 'Illiyin is a
place on the seventh heaven in the shade of the Throne of the
Most-Merciful Lord. This is the original resting-place of all human souls,
from where they are brought out and put into human body. After death,
the souls are returned to that place.
[well-pleased, well-pleasing .... 89:28). [The true believer's ... ) رَاضِيَةً مُرُضِيَّةً
soul is well-pleased with decrees destined by Allah and His legislative
commands, and Allah too is well-pleased with His slave. The slave's being
pleased with Allah's decrees and injunctions is a sign that Allah is pleased

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Surah Al-Fajr : 89 : 1 - 30
with him. Had Allah not been pleased with him, he would not have had
the ability to be pleased with Allah's decree. The true believer's soul is
pleased even on his death at the moment of death. Sayyidna 'Ubadah Ibn
Şamit 4% narrated from the Holy Prophet
as follows:
من أحب لقاء الله احبّ اللهُ لقائه، ومن كره لقاء الله كره الله لقائة.
"He who loves to meet Allah, Allah loves to meet him; and he
who dislikes to meet Allah, Allah dislikes to meet him."
When Sayyidah 'A'ishah Que JU , heard this, she asked the Holy
Prophet g: "We will be able to meet Allah only after death, but we do not
like death." The Holy Prophet " replied: "That is not the case. The truth
of the matter is that when death approaches a believer, the angels give
him the cheerful news of Paradise and Allah's pleasure. This news makes
death dearer to him. Likewise, when death approaches an unbeliever, the
torment and punishment is presented to him. This situation makes the
death a hateful and reprehensible thing to him." [Transmitted by Bukhari
and Muslim - Mazhari]. In short, the love and hatred for death of the
present time is not counted. What counts is [the love of] death, or [the
love of] meeting Allah at the time of the extraction of soul [from the
physical body] and [the love of] Allah's pleasure. This is the significance
of the phrase: "Well-pleased, well-pleasing"
So, enter among My [special] servants ... 89:29). In other) فَادْخُلِىُ فِىُ عِبْدِىُ
words, the contented soul will be addressed [compassionately], and first
asked to enter the fold of righteous and sincere slaves, and then to enter
Paradise. This indicates that entry into Paradise depends on their being,
first and foremost, in the fold of the righteous believers. Then they will
enter Paradise all together. This shows that joining the company of the
righteous in this world is a sign that he will enter Paradise with them.
Thus Prophet Sulaiman &l prayed:
وَاَدْخِلُنِىُ بِرَحُمَتِكَ فِىُ عِبَادِكَ الصُّلِحِيْنَ
' ... and admit me, by Your mercy, among Your righteous
slaves ... [27:19]'
Prophet Yusuf See
prayed:
وَالْحِقُنِىُ بِالصُّلِحِينَ
... and make me join the righteous. [12:101]'

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Surah Al-Fajr : 89 : 1 - 30
The above supplications indicate that the company of the righteous is
such a great blessing that even the Holy Prophets
cannot do without,
as a result they pray for it.
and enter My Paradise ..... 89:30]. In this verse, Paradise is) وَادْخُلِىٌ جَنَّتِىُ
attributed to Allah, and Allah said 'My Paradise'. This is a great honour,
and indicates that Paradise will not only have all sorts of eternal comfort,
but above all it is a place of Allah's pleasure.
The preceding verses describe the reward of the believers in such a
manner that on behalf of Allah, the angels will address their souls
honourably and in a befitting manner, as in the verses. It is not clear
when they will be addressed. Some commentators say that they will be
addressed on the Day of Reckoning after the reckoning is over. The
context of the verses confirms this. The punishment of the unbelievers
was described above. That will take place in the Hereafter after the
Judgement has been passed. It is obvious that the believers will be
addressed at the same time. Other scholars indicate that the believers will
be addressed in this world at the time of death. Many authentic traditions
bear testimony to the veracity of this view. Ibn Kathir, on the other hand,
reconciles the apparently conflicting statements thus: Allah will address
the soul of the believers twice with these words. Once at the time of death,
and again on the Day of Judgement.
Sayyidna 'Ubadah Ibn Şamit's
narration cited earlier supports the
view that the address will be at the time of death. In a lengthy narration
of Sayyidna Abu Hurairah 44%, recorded in Musnad of Ahmad, Nasa'i and
Ibn Majah, the Holy Prophet
said: "When death approaches a believer,
اخرجى راضية :the angels of mercy bring to him a piece of white silk and say
Come out [from this body], well-pleased and' مرضيّة الى روح الله وريحانه
well-pleasing, to Divine mercy and to the eternal comforts of Paradise' [to
the end of narration.]" Sayyidna Ibn 'Abbas 4e
du:
says that one day he
recited the verse ◌ُيَايَّتُهَا النَّفْسُ الْمُطْمَئِنَّة (O contented soul) in the presence of the
Holy Prophet , Abu Bakr
who was present in the assembly, said: "O
Allah's Messenger, what a fine address and honour!" The Holy Prophet
said: "Behold, the angel will address you thus after your death."
A Few Strange Incidents
Said Ibn Jubair
reports that Sayyidna Ibn 'Abbas
passed

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Surah Al-Fajr : 89 : 1 - 30
away in Ta'if. After the funeral was prepared, a strange bird, the like of
which was never seen before, came and entered the body, but no one saw
it coming out of it. When it was lowered into the grave for burial, an
invisible voice was heard reciting from the side of the grave: 2 440
auchÅÅ Everyone looked around, but could not find anyone. Another
incident is recorded by Hafiz Tabarani in his book Kitab-ul-'Aja'ib. He
narrates with his chain of authorities, an incident about Fattan Ibn
Razin Abi Hashim that once they were imprisoned in a Roman city. They
were presented before their king. The king was an infidel. He coerced
them to adopt his religion, and threatened them that if anyone refuses to
comply with his command, he would be beheaded. They were a few
people. Three of them feared for their lives, adopted his religion and thus
became apostates. The fourth person refused to adopt the king's religion.
He was beheaded and his head was thrown into a nearby river. When it
was thrown, the head went to the bottom of the river. Later, it emerged
from the water and came to the surface. Then it looked at the other three
persons, and calling each one of them by name, recited:
يَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ﴿٢٧﴾ ارْجِعِىِّ إِلَى رَبِّكِ رَاضِيَةً مَّرُضِيَّةً ﴿٢٨﴾ فَادْخُلِىُ فِى
عِبْدِىُ ﴿٢٩﴾ وَادْخُلِىُ جَنَّتِىُ ﴿٣٠)
ع
"O contented soul, [27] come back to your Lord, well-pleased,
well-pleasing. [28] So, enter among My (special) servants, [29]
and enter My Paradise."[30]
After that it dived back into the water.
This was an unusual incident which everyone witnessed and heard.
When the Christians of that place witnessed this, almost all of them
embraced Islam which shook up the king's throne. The three persons who
had become apostates reverted to Islam. Caliph Abu Ja'far Mansur had
them all released from their [enemy's] prison.
Alhamdulillah
The Commentary on
Surah Al-Fajr
Ends here

792
Surah Al-Balad : 90 : 1 - 20
Surah Al-Balad
(The City)
This Surah is Makki, and it has 20 verses
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 20
لَا أُقْسِمُ بِهِذَا الْبَلَدِ ﴿٢﴾ وَأَنْتَ حِلّْ بِهِذَا الْبَلَدِ ﴿٢﴾ وَوَالِدٍ وَّمَا وَلَدَ
لَقَدْ خَلَقُنَا الْإِنْسَانَ فِىٌ كَبَدٍ ﴿٤﴾ أيَحُسَبُ أَنُ لَّنُ یَّقْدِرَ عَلَيْهِ
أَحَدٌ ﴿هُ﴾ يَقُوُلُ أَهْلَكْتُ مَالاً لُبَدًا ﴿٢﴾ آَيَحْسَبُ أَنْ لَّمُ يَرَةَ أَحَدٌ ﴿
أَلَمْ نَجْعَلْ لَّهْ عَيْنَيْنِ ﴿﴿ٌ﴾ وَلِسَانًّا وَّشَفَتَيْنِ ﴿٢﴾ وَهَدَيْنُهُ النَّجْدَيْنِ
﴿١٠﴾ فَلَا اقْتَحَمَ الْعَقَبَةَ ﴿١٢﴾ وَمَآ أَدْرِيكَ مَا الْعَقَبَةُ ﴿٢﴾﴾ فَكُّ رَقَبَةٍ
ج
﴿١٣﴾ اَوُ اِطْغُمٌ فِىُ يَوْمِ ذِىُ مَسُغَبَةٍ ﴿١٤) يَِّيْمًا ذَا مَقْرَةٍ ﴿١٥﴾
اَوْ مِسُكِيْنًا ذَا مَتْرَبَةٍ ﴿١٢﴾ ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ
وَتَوَاصَوْا بِالْمَرْحَمَةِ ﴿١٧﴾ أُولَئِكَ أَصُحِبُ الْمَيْمَنَةِ ﴿١٨﴾ وَالَّذِيْنَ
كَفَرُوا بِتِنَا هُمْ أَصُحِبُ الْمَشْئَمَةِ ﴿١٤﴾ عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ
I swear by this city, [1] and (O Holy Prophet,) you are
going to be allowed to fight in this city [2] and by the
father and that which he begot, [3] Indeed We have
created man (to live) in hard struggle. [4] Does he think
that no one has power over him? [5] He says, "I have
spent a lot of wealth." [6] Does he think that no one has
seen him? [7] Did We not make for him two eyes, [8] and
a tongue and two lips, [9] and showed him the two

793
Surah Al-Balad : 90 : 1 - 20
ways? [10] Yet he did not make his way through the
steep course, [11] And what may let you know what the
steep course is? [12] (It is) freeing of the neck of a slave,
[13] or giving food in a day of hunger [14] to an orphan
near of kin, [15] or to a needy person lying in dust [16]
then he did not join those who believe and advise each
other to be patient and advise each other to be
merciful. [17] Those are the People of the Right Hand.
(i.e.their books of deeds will be given in their right
hands) [18] As for those who reject Our verses, they are
the People of the Left Hand. (i.e. their books of deeds
will be given in their left hand.) [19] Upon them will be
the Fire, enveloping them with closed exits. [20]
Commentary
I swear by this city ... 90:1). The particle la ('no') in the) لَا أُقْسِمُ بِهِذَا الْبَلَدِ
beginning of this sentence has no meaning here. Such particles in Arabic
language are commonplace. However, the more appropriate view is that
when a Surah begins with a la (no) followed by an oath, it was revealed
in refutation to a false assumption of the opponents. In other words, Allah
is saying, 'No, what you [the unbelievers] are saying or thinking is not
correct, but the truth is what We are swearing about ... '. The word
al-balad 'the City' refers to the Holy City of Makkah, as in Surah At-Țin
[95:3] where Allah swears an oath 'by this peaceful City [of Makkah] w,
ÚJ The adjective attached to the 'City' is 'peaceful'. This shows the
superiority and honour of Makkah over other cities. Sayyidna 'Abdullah
Ibn 'Adiyy 4
reports that when the Holy Prophet of Allah
was
migrating from Makkah to Madinah, he addressed the city of Makkah
and said: "By Allah, you are dearer to Allah than the entire earth. If I
was not forced out of this place, I would never have abandoned you."
[Transmitted by Tirmidhi and Ibn Majah vide Mazhari].
and [O Holy Prophet,] you are going to be allowed to) وَأَنْتَ حِلٌٌّ بِهِذَا الْبَلَدِ
fight in this city .... 90:2). The word hillun bears two possibilities: [1] It
could be derived from hulul which signifies to reside in or to descend on
some place. In this sense, hillun signifies 'a dweller or resident' and the
verse purports to say that the city of Makkah itself is sacred, and since
Holy Prophet Muhammad % is the inhabitant of this city, it adds to the
sanctity, honour and glory of the place. Thus, on account of the Holy
Prophet's residing in that city its honour and sanctity has been enhanced
and augmented. The second possibility is that it is derived from hillatun

794
Surah Al-Balad : 90 : 1 - 20
which means 'the thing the doing of which is lawful'. From this point of
view, hillun could signify one of two things: One that the pagans of
Makkah consider it lawful to do the Holy Prophet
any harm, even to
kill him, in this City of Makkah which is so sacred that the doing of harm
to a living creature in its precincts, not to say of killing it or hunting it, is
strictly forbidden even according to their own belief system . Secondly,
this may be a prophecy that the city of Makkah is going to be made lawful
for the Holy Prophet
in the sense that fighting in it will be allowed for
him for a specified time, and He will alight in this City of Makkah, as it
happened on the occasion of the Conquest of Makkah. On this occasion,
all the injunctions and ordinances of the haram were suspended for one
day, and it was made lawful to kill the disbelievers. Mazhari cites three
possible meanings, and says that all three of them are equally possible.
and by the father and that which he begot, ... 90:3) The) وَوَالِدٍ وَّمَا وَلَدَ
word walid refers to Holy Prophet 'Adam Sell, the father of mankind,
and the phrase Ju 'that which he begot' refers to his children from the
inception of the world to the end of the world. Thus this phrase swears an
oath by Holy Prophet 'Adam del and all his children. The subject of the
oath follows next, thus:
Indeed We have created man [to live] in hard) لَقَدُ خَلَقُنَا الإِنسَانَ فِىٌ كَبَدٍ
struggle ... 90:4) The word kabad means 'labour, 'toil' or 'difficulty'. The
verse purports to say that man's life is a series of hard and toilsome works.
Ibn 'Abbas dee says: 'Man was conceived and held in his mother's womb.
The mother bore the pangs of birth. The hardship of sucking the mother's
milk and the difficulty of weaning. This is followed by seeking livelihood
and other necessities of life with hardship. Then he endures hardships
and long-suffering of old age, death, grave, resurrection, accountability of
deeds before Allah, reward and punishment.' These difficulties and
hardships are not confined to man. Other animals too share them. Man
has particularly been mentioned in this connection because of his
intelligence. The more the power of a creature's intelligence, the higher
the degree of his legal obligation. Lastly, the greatest difficulty and
hardship would be borne at resurrection and life-after-death, when we
will be required to give an account of the deeds we might have done
throughout our life. Other species of animals will not be required to do
this.

795
Surah Al-Balad : 90 : 1 - 20
Some scholars say that no creation suffers as much difficulties or
hardships as human beings, despite the fact that his body is smaller and
weaker than most other animals. Man's brainpower, however, is most
powerful. Therefore, he has been specifically mentioned. Swearing an
oath by Makkah, 'Adam See
and his children, Allah has made it plain
that man has been created in difficulties and to endure hardships. This is
a proof that man did not come into existence on his own but his Creator is
an All-Powerful Being who has, in His wisdom, created every species of
creation with specific predisposition and capacity of actions. If man had
any part in his own creation, he would never have allowed such
difficulties and hardships for himself. [Qurțubi]
Absolute Comfort, without Hardship, Is not Possible in the World:
Man Must be Prepared to Endure Hardships
The oath and its subject makes plain to man that his desire to live
peacefully and comfortably in this world, without enduring any hardship,
is a silly idea and false notion, which is not possible to happen. Therefore,
it is necessary for difficulty, hardship, distress and affliction to befall
every person. Since they are bound to befall, a wise person should be in
readiness to work hard for something that may help him for an eternal
life. The only factor that will help him for this is faith and obedience to
the Truth.
Then, after describing a few of the ignorant disbeliever's qualities, the
following verse says about an unbeliever: ◌ٌايَحُسَبُ اَنُ لِّمُ يَرَهُ أَحَد (Does he think
that no one has seen him ?... 90:7) that is, his evil deeds. He should realise
that his Creator watches every action of his.
أَلَمُ نَجْعَلُ لَّهْ عَيْنَيْنِ ﴿1﴾ وَلِسَانًا وَشَفَتَيْنِ ﴿٤﴾ وَهَدَيْنَهُ النَّجْدَيْنِ ﴿.
(Did We not make for him two eyes, and a tongue and two lips,
and showed him the two ways ?.... 90:8-10)
The word najdain is the dual form of najd which means an elevated
or conspicuous road. The word najdain signifies the two high and
conspicuous ways of good and evil, or of success and destruction. The
preceding verse pointed out the ignorance and heedlessness of man. He
thinks that Allah has no power over him, and that there is no one
watching over his actions. The current verse mentions a few of the organs
and abilities that Allah has endowed him with. If he reflects carefully on
these endowments, he will appreciate His infinite wisdom and power
within himself. He has a pair of eyes. The optic nerves and tissues are

796
Surah Al-Balad : 90 : 1 - 20
rather delicate. They send nervous impulses to the brain when stimulated
by light rays from external objects. The structure of the eye itself is most
delicate. Each eye consists of a hollow, spherical capsule [eyeball], made
up of several layers and structures. It is set into a socket in the skull, and
is protected by eyelids and eyelashes, and eyebrows. It works like an
automatic machine. When a harmful object is seen coming from the front,
the eyelids close on their own. The eyelashes block the dust from getting
into the eyes. The eyebrows help keep things away from falling into the
eyes directly from top. The facial bones, especially the orbit [eye socket
and the cheek bones], protect the eye, if one were to fall on one's face or
something were to fall on the face.
The second gift that man is endowed with is the 'tongue'. This organ -
the articulator - is the most amazing and important creation. It is the
long piece of flesh fixed to the bottom of the mouth that can represent
thoughts of the heart, the automatic and mysterious machine. The heart
works in an amazing way. A thought occurs in the heart, the brain
interprets it, and prepares appropriate topic and words. The words are
uttered by the tongue. Such a complex task is performed so swiftly that
the listener does not even realise how many systems have worked before
the distinguishable sounds, letters and words were uttered. Nature has
equipped man with two lips that play an important role in articulating the
different sounds, letters and words. Nature has made the tongue such a
swift-working articulator that within half a minute it may utter a word
which may take him out from Hell and admit him into Paradise, as the
word of faith, or may endear him to his enemy in the world, as by seeking
forgiveness of his shortcomings. The same tongue within the same short
span of time may take him to Hell, as by uttering the word of disbelief, or
may make him his biggest enemy who was previously his closest friend, as
by using obscene language against him. The tongue has many benefits as
well as many ways of destruction. It is a double-edged sword that can
operate against an enemy, and it can also cut one's own throat. Therefore,
Allah has kept it covered within the case of two lips. Probably, this is the
reason why the pair of lips is mentioned. The Creator Who has endowed
man with tongue has equipped him with a pair of lips in order to protect
it. Therefore, he should be careful in its use. He should not unsheathe it
unnecessarily. Allah has equipped him with a pair of eyes, a pair of lips
and a tongue, and has equipped him with the ability to distinguish good
from evil and right from wrong, thus:

797
Surah Al-Balad : 90 : 1 - 20
فَاَلْهَمَهَا فُجُورَهَا وَتَقُوْنَهَا
then inspired it with its [instinct of] evil and piety [91:8]'
Thus in the first instance man receives guidance from his own
conscience. This is supported by the guidance of the Holy Prophets de
>JI and celestial books that clarify it.
In sum, an ignoramus and heedless person, who denies the power of
the Omnipotent, should look into his own being, he would be able to
observe His attribute of perfect power and consummate wisdom. He
should observe with his two eyes and confess with his tongue. He has
been shown the two ways of good and evil; and of right and wrong so that
he may choose between the two. Obviously, he should choose the good
way. In his make-up, there exists the ability to take either way. All these
bounties have not motivated man to attempt the steep course. Then the
heedless man is warned that he should reflect on the clear proofs and
arguments pertaining to Allah's Omnipotence, pertaining to the Day of
Judgement, life after death and Reckoning, and believe in these articles
of faith. This faith requires that man should be a source of benefit and
comfort to others; he should abstain from hurting them; he should believe
in Allah; he should amend his own conduct and think of reforming others
also, so that, on the Day of Judgement, he may be among the people of
the right hand, the inmates of Paradise, enjoying a happy recompense for
what he has done in this life. The unfortunate ones who persistently
denied the Truth shall be encircled by the Hell-fire. This theme has been
taken up from this point onward to the end of the Surah. Failing to do a
few of the good deeds have been [selectively] described in a unique style.
فَلَا اقْتَحَمَ الْعَقَبَةَ ﴿١١﴾ وَمَآ أَدْرِىكَ مَا الْعَقَبَةُ ﴿١٢﴾
(Yet he did not make his way through the steep course. And
what may let you know what the steep course is? ... 90:11-12]'
The word 'aqabah means 'hill, high place or a steep road'. It also
refers to a 'low area of land between two hills or mountains, that is, a
valley'. 'Aqabah helps a man in saving himself when pursued by an
enemy by ascending the summit of the mountain, or in escaping by
descending into the valley. Here the word 'aqabah refers to obedience and
devotion. Just as it saves man from an enemy, righteous deeds save man
from the punishment of the Hereafter. The righteous deeds are as follows:
4 & ([It is] freeing of the neck of a slave ... 90:13). This is a great

798
Surah Al-Balad : 90 : 1 - 20
devotional act [and carries a great reward because] it moulds a man's life.
.(90:14 ... or giving food in a day of hunger) أَوْ اِطْغَمٌ فِىُ يَوْمٍ ذِى مَسْخَبَةٍ
Although it is an act of great reward to feed any hungry person, it carries
even a greater reward to feed certain people, as follows:
يَتِيُمَا ذَا مَقْرَبَةٍ ﴿١٥﴾ أَوْمِسُكِيْنًا ذَا مَتْرَبَةٍ ﴿١٦﴾
(to an orphan near of kin, or to a needy person lying in
dust .... 90:15-16)
If an orphaned family member is given food to eat, its reward is two
fold, for satisfying the hunger of a hungry person and for maintaining
family ties and fulfilling his rights.
in a day of hunger ... 90:14). It means that feeding him in) فِىُ يَوْمٍ ذِى مَسُغَبَةٍ
a day when he is hungry will attract more reward. If an orphan is not a
close relative or family member, but he is so poor as to be wallowing in
dust, spending on him will yield a greater reward. The poorer the person
is, the greater will be the reward for the spender.
Obligations of a Believer
then he did not join those) ثُمَّ كَانَ مِنَ الَّذِيْنَ امَنُوا وَتَوَاصَوُا بِالصَّبُرِ وَتَوَاصَوُا بِالْمَرْحَمَةِ
who believe and advise each other to be patient and advise each other to
be merciful ... 90:17). The verse points out that the doing only of good
actions mentioned in the foregoing verse is not enough for raising the all
round stature of the Muslim community. Good ideals and right principles,
combined with continuous and sustained adherence to the path of moral
rectitude and teaching of virtues to others, are equally essential for the
attainment of the high aim. Thus the verse after 'faith' draws the
attention of a believer to his socio-moral obligation to the effect that he
ought to teach his other Muslim brothers to be patient and to be merciful.
The word sabr signifies 'to withhold oneself from evil deeds and to act
upon good deeds'. The word marhamah signifies 'to show mercy to one
another or to empathise with others and abstain from hurting them.' This
embraces almost all the injunctions of the entire religion.
Alhamdulillah
The Commentary on
Surah Al-Balad
Ends here

799
Surah Ash-Shams : 91 : 1 - 15
Surah Ash-Shams
(The Sun)
This Surah is Makki, and it has 15 verses
بح الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 15
، وَالنَّهَارِ إِذَا جَلّهَا ﴿٣﴾
لاص
وَالشِّمُسِ وَضُحِبِهَا ﴿١﴾ وَالْقَمَرِ إِذَ تَلْهَا ﴿٢﴾
لا ص
وَالَّيْلِ إِذَا يَغْشِنُهَا ﴿٤﴾ وَالسَّمَآءِ وَمَا بَنْهَا ﴿٥﴾ وَالْأَرْضِ وَمَا طَخِيهَا ﴿٦﴾
وَنَفْسٍ وَّمَا سَوُّنَهَا ﴿٢﴾ فَلْهَمَهَا فُجُورَهَا وَتَقُوْنِهَا ﴿1﴾ قَدْ أَفْلَحَ مَنْ
زَكْمَهَا ﴿٢٩﴾ وَقَدْ خَابَ مَنْ دَسُّهَا ﴿١٠﴾ كَذَّبَتُ ثَّمُوُدُ بِطَغُونَهَا ﴿١١﴾ إِذِ
انْبَعَثَ أَشْقَهَا ﴿١٢٠﴾ فَقَالَ لَهُمْ رَسُولُ اللهِ نَاقَةَ اللَّهِ وَسُقْيْهَا ﴿١٣﴾
فَكَذَّبُوُهُ فَعَقَرُوْهَا ! فَدَمُدَمَ عَلَيْهِمُ رَبُّهُمُ بِذَنْبِهِمْ فَسَوُّبِهَا ﴿١٤﴾ وَلَا يَخَافُ
عُقُبُهَا ﴿١٥)
I swear by the sun and his broad light, [1] and by the moon
when she follows him, [2] and by the day when it shows its
brightness, [3] and by the night when it envelops him, [4] and
by the sky, and the One who built it, [5] and by the earth, and
the One who spread it, [6] and by the soul, and the One who
made it well, [7] then inspired it with its (instincts of) evil
and piety, [8] success is really attained by him who purifies
it, [9] and failure is really suffered by him who pollutes it. [10]
(The People of) Thamud denied the truth because of their
transgression, [11] when rose up the one who was most
wretched of them. [12] So, the Messenger of Allah said to
them, "Be careful of Allah's she-camel and her right to drink."

800
Surah Ash-Shams : 91 : 1 - 15
[13] But they rejected him and killed her, so their Lord sent
eradicating torment upon them, and made it equal for all. [14]
And He has no fear of its consequence. [15]
Commentary
Allah swears by the objects and phenomena mentioned in verses [1-7],
which gives these creations an added significance and draws man's
attention to them. Man ought to reflect on these phenomena and try to
appreciate their value and the purpose of their creation. The first oath is
taken by:
I swear by the sun and his broad light, ... 91:1). The) وَالشَّمُسِ وَضُخْهَا
phrase 'and his broad light' is, though conjoined to 'by the sun' by means
of the conjunctive particle 'and', the context indicates that 'broad light' is
in adjectival position qualifying shams 'the sun', that is to say, 'I swear by
the sun when it is in the time of forenoon. The word duha is that part of
the day when the sun rises [early in the morning] and goes up slightly
higher [on the sky], and its light spreads on the earth. Man observes it to
be near to himself and observes it fully on account of lack of heat.
The second oath is taken by:
and by the moon when she follows him, ... 91:2). This) وَالْقَمَرِ إِذَا تَلْهَا
signifies one of two things: [1] The moon following the sun is seen clearly
during the middle of the lunar months when the full moon rises to
dominate the sky with its radiance after sunset. [2] The phrase 'when she
follows him' could signify just as the sun is seen in full in broad light, so
does the moon, following the sun, becomes full. The third oath is taken by:
and by the day when it shows its brightness ... 91:3). The) وَالنَّهَارِ إِذَا جَلُهَا
attached pronoun ha 'its' may possibly refer to the earth or the world,
although neither of the nouns precedes it. Such usage in Arabic is
commonplace, especially if the phenomenon, such as the earth or the
world, with which man is generally familiar. In such a case Arabs
commonly refer to the phenomenon simply by using a pronoun without
making prior reference to it. The addressee understands the meaning by
implication. The Qur'an has many examples of, and bears ample
testimony to, this grammatical phenomenon. The verse thus signifies 'by
the day and by the world or the earth which the day has brightened up'.
In other words, 'by the day when it is fully bright'. Another possibility,
which is more pertinent to the context, is that the pronoun 'its' refers to
the 'sun' in which case it signifies 'by the day when it brightens up the