89. Surah Al-Fajr

1. Wal-Fajr


By the break of Day
2. Wa layaalin 'ashr

وَلَيَالٍ عَشْرٍ

By the Nights twice five;
3. Wash shaf'i wal watr

وَالشَّفْعِ وَالْوَتْرِ

By the even and odd (contrasted);
4. Wallaili izaa yasr

وَاللَّيْلِ إِذَا يَسْرِ

And by the Night when it passeth away;-
5. Hal fee zaalika qasamul lizee hijr

هَلْ فِي ذَٰلِكَ قَسَمٌ لِذِي حِجْرٍ

Is there (not) in these an adjuration (or evidence) for those who understand?
6. Alam tara kaifa fa'ala rabbuka bi'aad

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ

Seest thou not how thy Lord dealt with the ´Ad (people),-
7. Iramaa zaatil 'imaad

إِرَمَ ذَاتِ الْعِمَادِ

Of the (city of) Iram, with lofty pillars,
8. Allatee lam yukhlaq misluhaa fil bilaad

الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ

The like of which were not produced in (all) the land?
9. Wa samoodal lazeena jaabus sakhra bil waad

وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ

And with the Thamud (people), who cut out (huge) rocks in the valley?-
10. Wa fir'awna zil awtaad

وَفِرْعَوْنَ ذِي الْأَوْتَادِ

And with Pharaoh, lord of stakes?
11. Allazeena taghaw fil bilaad

الَّذِينَ طَغَوْا فِي الْبِلَادِ

(All) these transgressed beyond bounds in the lands,
12. Fa aksaroo feehal fasaad

فَأَكْثَرُوا فِيهَا الْفَسَادَ

And heaped therein mischief (on mischief).
13. Fasabba 'alaihim Rabbuka sawta 'azaab

فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ

Therefore did thy Lord pour on them a scourge of diverse chastisements:
14. Inna Rabbaka labil mirsaad

إِنَّ رَبَّكَ لَبِالْمِرْصَادِ

For thy Lord is (as a Guardian) on a watch-tower.
15. Fa ammal insaanu izaa mab talaahu Rabbuhoo fa akramahoo wa na' 'amahoo fa yaqoolu Rabbeee akraman

فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ

Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), "My Lord hath honoured me."
16. Wa ammaaa izaa mabtalaahu faqadara 'alaihi rizqahoo fa yaqoolu Rabbeee ahaanan

وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ

But when He trieth him, restricting his subsistence for him, then saith he (in despair), "My Lord hath humiliated me!"
17. Kalla bal laa tukrimooo nal yateem

كَلَّا ۖ بَلْ لَا تُكْرِمُونَ الْيَتِيمَ

Nay, nay! but ye honour not the orphans!
18. Wa laa tahaaaddoona 'alaata'aamil miskeen

وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ

Nor do ye encourage one another to feed the poor!-
19. Wa taakuloonat turaasa aklal lammaa

وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا

And ye devour inheritance - all with greed,
20. Wa tuhibboonal maala hubban jammaa

وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا

And ye love wealth with inordinate love!
21. Kallaaa izaaa dukkatil ardu dakkan dakka

كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا

Nay! When the earth is pounded to powder,
22. Wa jaaa'a Rabbuka wal malaku saffan saffaa

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

And thy Lord cometh, and His angels, rank upon rank,
23. Wa jeee'a yawma'izim bi jahannnam; Yawma 'iziny yatazakkarul insaanu wa annaa lahuz zikraa

وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ

And Hell, that Day, is brought (face to face),- on that Day will man remember, but how will that remembrance profit him?
24. Yaqoolu yaa laitanee qaddamtu lihayaatee

يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي

He will say: "Ah! Would that I had sent forth (good deeds) for (this) my (Future) Life!"
25. Fa Yawma izil laa yu'azzibu 'azaabahooo ahad

فَيَوْمَئِذٍ لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ

For, that Day, His Chastisement will be such as none (else) can inflict,
26. Wa laa yoosiqu wasaaqa hooo ahad

وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ

And His bonds will be such as none (other) can bind.
27. Yaaa ayyatuhan nafsul mutma 'innah

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ

(To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction!
28. Irji'eee ilaa Rabbiki raadiyatam mardiyyah

ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً

"Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him!
29. Fadkhulee fee 'ibaadee

فَادْخُلِي فِي عِبَادِي

"Enter thou, then, among My devotees!
30. Wadkhulee jannatee

وَادْخُلِي جَنَّتِي

"Yea, enter thou My Heaven!
Audio: English
Audio: Arabic & English

Recitation by Mishary Al-Alfasy


By Abul A'la Maududi

The Surah is so designated after the word wal-fajr with which it opens.

Period of Revelation

Its contents show that it was revealed at the stage when persecution of the new converts to Islam had begun in Makkah. On that very basis the people of Makkah have been warned of the evil end of the tribes of Ad and Thamud and of Pharaoh.
Theme and Subject Matter

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 in the order in which it has been presented.

First of all, swearing 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 we have given of these four things in the corresponding notes, it will become clear that these things are a symbol of the regularity that exists in the night and day, and swearing oaths by these the question has been asked in the sense: Even after witnessing this wise system established by God, do you still need any other evidence to show that it is not beyond the power of that God Who has brought about this system to establish the Hereafter, and that it is the very requirement of his wisdom that He should call man to account for his deeds?

Then, reasoning from man's own history, the evil end of the Ad and the Thamud and Pharaoh has been cited as an example to show that when they transgressed all limits and multiplied corruption in the earth, Allah laid upon them the scourge of His chastisement. 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, the demand of Whose wisdom and justice is continuously visible in the world itself in man's own history that He should call to account, and reward and punish accordingly, the being whom He has blessed with reason and moral sense and given the right of appropriation in the world.

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 criticized: 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 honor or disgrace, and had forgotten that neither riches was a reward nor poverty a punishment, but that Allah is trying man in both conditions to see what attitude he adopts when blessed with wealth and how he behaves when afflicted by poverty. Second, the people's attitude under which the orphan child in their society was left destitute on the death of the father. Nobody asked 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 realize 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 accountability shall certainly be held and it will be held on the Day when the Divine Court will be established. At that time the deniers of the judgment will understand that which they are not understanding now in spite of instruction and admonition, but understanding then will be of no avail. The denier will regret and say, "Would that I had provided for this Day beforehand while I lived in the world." But his regrets will not save him from Allah'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, Allah will be pleased with them and they will be well pleased with the rewards bestowed by Allah. They will be called upon to join the righteous and enter Paradise.