Overview - Surah 89: al-Fajr (The Dawn )

The Surah takes its name from the first Ayat, وَالْفَجْرِ "By the dawn" [89:1].

There are 30 Ayat in this Surah.

The Surah takes its name from the first Ayat, وَالْفَجْرِ "By the dawn" [89:1].

There are 30 Ayat in this Surah.

Its theme is to affirm the meting out of rewards and punishments in the Hereafter, which the people of Makkah were not prepared to acknowledge. Let us consider the reasoning and the order in which it has been presented. First of all the swearing of oaths by the Dawn, the Ten Nights, the Even and the Odd, and the Departing Night, the listeners have been asked: “Are these things not enough to testify to the truth of that which you are refusing to acknowledge?” From the explanation that follows it will become clear that these things are symbols of the regularity that exists in the night and day. Even after witnessing this wise system established by God, do you still need any other proof to prove that it is not beyond the power of God to call man to account for his deeds?

Then, the evil end of the ‘Aad and the Thamud and Pharaoh has been cited as an example to show that when they transgressed all limits and spread corruption in the earth, God laid upon them His punishment. This is a proof of the fact that the system of the universe is not being run by deaf and blind forces, nor is the world a lawless kingdom of a corrupt ruler, but a Wise Ruler is ruling over it. After this, an appraisal has been made of the general moral state of human society of which Arab paganism was a conspicuous example; two aspects of it in particular, have been criticised: first, the materialistic attitude of the people on account of which overlooking the moral good and evil, they regarded only the achievement of worldly wealth, rank and position, or the absence of it, as the criterion of honour or disgrace, and had forgotten that neither riches was a reward nor poverty a punishment, but that God is trying man in both conditions. Second, the people’s attitude under which the orphan child in their society was left destitute on the death of the father. Nobody looked after the poor; whoever could, usurped the whole heritage left by the deceased parent, and drove away the weak heirs fraudulently. The people were so afflicted with an insatiable greed for wealth that they were never satisfied however much they might hoard and amass. This criticism is meant to make them realise as to why the people with such an attitude and conduct in the life of the world should not be called to account for their misdeeds.

The discourse has been concluded with the assertion that man will be accountable and it will take place on the Day when the Divine Court will be established. At that time the deniers of the judgment will understand what they are not capable of understanding now - however then it will be of no avail. The denier will regret and say, “Would that I had prepared for this Day while I lived in the world.” But his regrets will not save him from God’s punishment. However, as for the people who would have accepted the Truth, which the heavenly books and the Prophets of God were presenting, with full satisfaction of the heart in the world, God will be pleased with them and they will be well pleased with the rewards bestowed by God. They will be called upon to join the righteous and enter Paradise.

Its theme is to affirm the meting out of rewards and punishments in the Hereafter, which the people of Makkah were not prepared to acknowledge. Let us consider the reasoning and the order in which it has been presented. First of all the swearing of oaths by the Dawn, the Ten Nights, the Even and the Odd, and the Departing Night, the listeners have been asked: “Are these things not enough to testify to the truth of that which you are refusing to acknowledge?” From the explanation that follows it will become clear that these things are symbols of the regularity that exists in the night and day. Even after witnessing this wise system established by God, do you still need any other proof to prove that it is not beyond the power of God to call man to account for his deeds?

Then, the evil end of the ‘Aad and the Thamud and Pharaoh has been cited as an example to show that when they transgressed all limits and spread corruption in the earth, God laid upon them His punishment. This is a proof of the fact that the system of the universe is not being run by deaf and blind forces, nor is the world a lawless kingdom of a corrupt ruler, but a Wise Ruler is ruling over it. After this, an appraisal has been made of the general moral state of human society of which Arab paganism was a conspicuous example; two aspects of it in particular, have been criticised: first, the materialistic attitude of the people on account of which overlooking the moral good and evil, they regarded only the achievement of worldly wealth, rank and position, or the absence of it, as the criterion of honour or disgrace, and had forgotten that neither riches was a reward nor poverty a punishment, but that God is trying man in both conditions. Second, the people’s attitude under which the orphan child in their society was left destitute on the death of the father. Nobody looked after the poor; whoever could, usurped the whole heritage left by the deceased parent, and drove away the weak heirs fraudulently. The people were so afflicted with an insatiable greed for wealth that they were never satisfied however much they might hoard and amass. This criticism is meant to make them realise as to why the people with such an attitude and conduct in the life of the world should not be called to account for their misdeeds.

The discourse has been concluded with the assertion that man will be accountable and it will take place on the Day when the Divine Court will be established. At that time the deniers of the judgment will understand what they are not capable of understanding now - however then it will be of no avail. The denier will regret and say, “Would that I had prepared for this Day while I lived in the world.” But his regrets will not save him from God’s punishment. However, as for the people who would have accepted the Truth, which the heavenly books and the Prophets of God were presenting, with full satisfaction of the heart in the world, God will be pleased with them and they will be well pleased with the rewards bestowed by God. They will be called upon to join the righteous and enter Paradise.

• In the beginning of the Surah there is mention of the end of those who deined their Lord and the Surah ends with speaking about those who believed.

• In the beginning of the Surah there is mention of the end of those who deined their Lord and the Surah ends with speaking about those who believed.

Its contents show that it was revealed in Makkah at the stage when persecution of the new reverts to Islam had begun. On that very basis the people of Makkah have been reminded of the evil end of Pharaoh and the tribes of ‘Aad and Thamud.

Its contents show that it was revealed in Makkah at the stage when persecution of the new reverts to Islam had begun. On that very basis the people of Makkah have been reminded of the evil end of Pharaoh and the tribes of ‘Aad and Thamud.

• The admonition for social welfare through the examples of prior nations.
• What should be avoided to do real social welfare?
• The Day of Judgement will be too late to heed the admonition.
• There are three types of Nafs. In this Surah, Nafs-e-mutmainnah is referred to those who believe in Allah (swt), Risalah (Messengership) and Day of Judgement.
• Allah (swt) takes oaths by the dawn (Fajr) in order to attract the attention of people.
• The love of wealth which generally penetrates into the heart of men.

• The admonition for social welfare through the examples of prior nations.
• What should be avoided to do real social welfare?
• The Day of Judgement will be too late to heed the admonition.
• There are three types of Nafs. In this Surah, Nafs-e-mutmainnah is referred to those who believe in Allah (swt), Risalah (Messengership) and Day of Judgement.
• Allah (swt) takes oaths by the dawn (Fajr) in order to attract the attention of people.
• The love of wealth which generally penetrates into the heart of men.

Surah 89. Al-Fajr - Saad al Ghamidi  https://www.youtube.com/watch?v=9gK9wB6DKXw&index=88&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
Surah 89. Al-Fajr Mahmoud Khalil Al Hussary  https://www.youtube.com/watch?v=J6J27EsrUrw&index=89&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
Surah 89. Al-Fajr Muhammad Al Luhaydan https://www.youtube.com/watch?v=lWrXSG4LFog​
Surah 89. Al-Fajr Idris Akbar  https://www.youtube.com/watch?v=j4DJ_bFrcuM​ 
Surah 89. Al-Fajr Muhammad Minshawi  https://www.youtube.com/watch?v=Uk96Owr7nFY&index=89&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG