AL-FAJR · 30 verses
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Megane• سميت الفجر؛ لافتتاحها بقَسَم الله بوقت الفجر.
من مقاصد السورة• ضرب المثل لمشركي مكة في إعراضهم عن قَبول رسالة ربهم بالأمم المكذبة قبلَهم؛ كعادٍ وثمودَ وقومِ فرعون، وبيانُ ما حلَّ بهم من العذاب بسبب طغيانهم، وفي ضمنه تثبيتُ النبي ﷺ، مع وعده بهلاك أعدائه.
• بيان سنة الله تعالى في ابتلاء العباد في هذه الحياة بالخير والشَّرِّ، وإبطالُ غرور المشركين من أهل مكة؛ إذ حسِبوا أنَّ ما هم فيه من النعيم علامةٌ على أنَّ الله أكرمهم، فأضاعوا شكرَ الله على ذلك.
• ذكر الآخرة وأهوالها وشدائدها، وانقسامُ الناس يوم القيامة إلى سعداء وأشقياء، وبيانُ مآل النفس الشريرة والنفس الكريمة الخيِّرة.
[التفسير]أقسم الله سبحانه بوقت الفجر، والليالي العشر الأُوَل من ذي الحجة وما شرفت به، وبكل شفع وفرد، وبالليل إذا يَسْري بظلامه، أليس في الأقسام المذكورة مَقْنَع لذي عقل؟
ألم تر -أيها الرسول- كيف فعل ربُّك بقوم عاد، قبيلة إرم، ذات القوة والأبنية المرفوعة على الأعمدة، التي لم يُخلق مثلها في البلاد في عِظَم الأجساد وقوة البأس؟
وكيف فعل بثمود قوم صالح الذين قطعوا الصخر بالوادي واتخذوا منه بيوتًا؟
وكيف فعل بفرعون مَلِك «مصر»، صاحب الجنود الذين ثبَّتوا مُلْكه، وقوَّوا له أمره؟
هؤلاء الذين استبدُّوا، وظلموا في بلاد الله، فأكثروا فيها بظلمهم الفساد، فصب عليهم ربُّك عذابًا شديدًا. إنَّ ربك -أيها الرسول- لبالمرصاد لمن يعصيه، يمهله قليلًا، ثم يأخذه أخْذَ عزيز مقتدر.
فأما الإنسان إذا ما اختبره ربه بالنعمة، وبسط له رزقه، وجعله في أطيب عيش، فيظن أن ذلك لكرامته عند ربه، فيقول: ربي أكرمن.
وأما إذا ما اختبره، فضيَّق عليه رزقه، فيظن أن ذلك لهوانه على الله، فيقول: ربي أهانن.
ليس الأمر كما يظن هذا الإنسان، بل الإكرام بطاعة الله، والإهانة بمعصيته، وأنتم لا تكرمون اليتيم الذي مات أبوه وهو صغير، ولا تحسنون معاملته، ولا يَحُثُّ بعضكم بعضًا على إطعام المحتاج الذي لا يملك ما يكفيه ويسدُّ حاجته، وتأكلون حقوق الآخرين في الميراث أكلًا شديدًا، وتحبون المال حبًّا مفرطًا.
ما هكذا ينبغي أن يكون حالكم. فإذا زُلْزِلت الأرض وكَسَّر بعضُها بعضًا، وجاء ربُّك لفصل القضاء بين خلقه، والملائكة صفوفًا صفوفًا.
وجيء في ذلك اليوم العظيم بجهنم، يومئذ يتعظ الكافر ويتوب، وكيف ينفعه الاتعاظ والتوبة، وقد فرَّط فيهما في الدنيا، وفات أوانهما؟ يقول: يا ليتني قدَّمتُ في الدنيا من الأعمال ما ينفعني لحياتي في الآخرة.
ففي ذلك اليوم العصيب لا يستطيع أحدٌ ولا يقدر أن يُعذِّبَ مثل تعذيب الله من عصاه، ولا يستطيع أحد أن يوثِقَ مثل وثاق الله، ولا يبلغ أحدٌ مبلغه في ذلك.
يا أيتها النفس المطمئنة إلى ذِكر الله والإيمان به، وبما أعدَّه من النعيم للمؤمنين، ارجعي إلى ربك راضية بإكرام الله لك، والله سبحانه قد رضي عنك، فادخلي في عداد عباد الله الصالحين، وادخلي معهم جنتي.
Al Fajr, the 89th surah of the Holy Quran, is composed of 30 verses. It invites us to remember the ancient peoples for an introspection. This surah thus exhorts us to reflect, to meditate, and has as its main themes the worship of Allah, and the purification of our relationship with Him and with others. Also mentioned is the distancing from the faults of certain people who were destroyed before us, whose common point is the pride that inevitably leads to the downfall of a civilisation.
Surah Al Fajr begins with a series of oaths that Allah employs to hold the attention of the recipient of the message. Whether he reads or hears these verses, every believer can feel concerned by the Word of Allah.
Eternal rest is the result of a life led in seeking Allah's satisfaction through reflection, the purification of one's soul and sincere worship.
On the contrary, a life of distraction, without guarding oneself against the diseases of the heart that make us shun the orphan, the needy, and lead us to materialism, brings us to our own ruin.
The word Al Fajr, by which Allah swears, means the dawn but also the opening. Allah opens the night to let the rising morning appear. It is an incitement to remember that this moment is the most conducive to the remembrance of Allah. It is the time of the dawn prayer but also of reflection, of meditation upon the Creation of Allah.
Allah swears a great deal by time in multiple ways in the Holy Quran. As if to tell us to seize the opportunity to work while it is still possible.
Al Fajr is not really the morning. It is not here yet, but it is rising. An incitement to recall the Day of Resurrection when we will all stand before our Lord. That Day is not yet, and yet one prepares for it already.
It is also life resuming its course upon waking. A call to optimism.
The opinion of the scholars has divided into two parts concerning these ten nights (not specified by the All-Merciful) by which Allah swears: those who consider that they are the last ten nights of Ramadan, and those who deem that they are the first ten nights of the month of Dhul Hijja.
These are two opinions of value, and each of the periods mentioned is filled with benefits for the believer. In the last ten nights of Ramadan is found the night of Al Qadr, the Night of Destiny, and the first nights of Dhul Hijja (the period of the Hajj) which contain two days of great value: the ninth day, which is that of Arafat, and the tenth day, which is that of the sacrifice (Eid Al Adha).
Allah does not specify which these ten nights are, as if to leave a door open to reflection, and to positivity in order to advance in good deeds.
The Shaf’ (even) and the Witr (odd) are interpreted in different ways and have several meanings. They can be the two prayers that the believer performs at the end of the day after having celebrated the evening prayer (‘Isha). These words are mentioned here to remind one to celebrate the day prayer (all prayers are performed in units of two prayers (shaf’ meaning even)) as well as the night prayer (the witr, which means odd, can be understood as being the last prayer of the night).
The scholars also see in this oath by even and odd numbers an invitation to remember the creation of Allah, who created everything in pairs (shaf’), and to remember Him, the One, the Creator (Witr).
The shaf’ would also be this world, composed of days and nights, and the witr would be the Day of Judgement.
The belief in one of the interpretations must be understood and accepted alongside the other.
The night that disappears, again a privileged moment where reflection is recommended by Allah, where the human being should know how to draw benefit from the teachings that the Lord brings him. The two moments of the day conducive to contemplation, which are dawn and night, call us to recognise that men may perhaps have control over themselves, or over certain aspects of their life, but that they have none over the night that slips away to make room for the rising day.
It is beautiful to see how, and this is the interpretation of the scholars, in Surah Al Ghashiya, Allah admonished the disbelievers by that in which they did not believe. And since they still did not believe, He admonishes them in this Surah Al Fajr by that which they observe every day: the passing of time!
When Allah, Glorified be He, asks the Prophet Mohamed, peace and blessings be upon him, to observe, He does not ask it of him alone. The Prophet is a warner who recited before the Meccan people. So they listened. He was the vehicle of the Word of Allah to mankind.
Allah asks us to remember what happened to the people of ‘Ad. They were rich, powerful and strong, but that did not prevent Allah from destroying them.
Ibn Kathir comments, saying that the ‘Ad and the Thamud were Arab peoples known for their strength and their monumental constructions. By recalling these peoples and their histories, Allah points out to the Meccans something concrete that they can see by travelling towards their ancient cities in ruins.
The Meccans, for their part, have no identical monuments, nor comparable physical power. To punish them would be no more complicated for the Creator.
The link between the three peoples mentioned, the ‘Ad, the Thamud and the people of Pharaoh, is manifold:
This is a warning from Allah for the Meccans (and all those who become prideful). They listened, and what did they see? The Prophet did not represent a threat to them. So they swelled up, because the Prophet did not impress them.
In a general manner, when one rebels, it represents an evident sign that one is becoming prideful against Allah. Thus the punishment is that depravity ends up reigning, evils increase in the lands. The cause of most evils is pride, and the results are corruption and depravity on Earth.
But Allah is ever watchful. He sees everything and observes too, Glory be to Him.
In these passages of Surah Al Fajr, Allah describes to us the trial of man. There are in Arabic several different words to designate the trial, the test of Allah. There is the word “imtihan” which means to test without causing pain or suffering. Then there is “bala” which is the test with difficulties, and finally “ibtila” which is the worst trial. Yet from this trial can also result a source of good, with the opportunity to bring out the best in oneself.
When Allah honours us, offers prestige and His benefits, it is also a very hard trial. To have much is sometimes a very difficult test, for the problem to be solved during this trial will be our behaviour in the face of this surplus. How are we going to behave with all of that?
Sometimes it leads to a lack of gratitude and a lack of patience. And the worst of the results is arrogance. Most powerful people on Earth say “Allah gave me everything”. Even in mentioning Allah, it is done with arrogance.
And if Allah diminishes their goods, they despair.
To say “Allah has humiliated me” means that one is complaining about Him, that one is beginning to nurture anger against Him. The act of complaining leads to arrogance. What matters in the end is not what one possesses or not, but to be careful not to forget where it comes from, so as not to fall into rebellion and arrogance.
It is the faults of men and of their behaviours towards the needy, towards orphans, and towards inheritance, which represents the laws of Allah, that are described in this passage.
Allah does not mention the act of giving food to orphans but to the needy. The orphan is someone who does not just need to eat. They are people who have no support. It is not just about feeding him, but about honouring him!
An analysis of our personality and of our behaviours is thus expected, for not giving food to the needy, not honouring the orphan, is to love money as much as, or even more than, the Lord. It is the path of pride.
Allah in the preceding passages described how He punished the disbelievers who thought themselves powerful. Now He mentions His own Power.
The Day when Hell will be there, all will remember everything and will have regrets. On that day they will remember that this life is only temporary and will wish to return, despairing at not having invested in their True Life.
What is striking is the message addressed by Allah to all the believers, whoever they may be. In reading the Quran, one can observe that Allah addresses each of us specifically by speaking of “nafs mutma’innah”. A way of telling us that the Quran does not speak only of ancient messages or of rebellions.
Imam Sha’rawi, peace be upon his soul, said that the one who is a soul at peace on Earth, for him it is the sign that he is a sincere servant of Allah. What are these signs?
At the end of the surah, the promise to return to Allah at peace is given. It is a promise that is offered to those who aspire to become of the near ones of Allah. Despite all the problems or trials that they will encounter in their life, they will always feel at peace at the idea of returning to their Lord on the Day of Resurrection. They are already at peace at the idea of meeting Him one day.
They have the promise of returning to Allah, among His prophets and servants, and of entering His Paradise.
It is a personal message to every reader, every believer who aspires to meet Him.
Sources Nouman Ali Khan
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