Tafsir of Al-Fajr 89:2

They are the first ten [days/nights] of Dhul-Hijjah, as reported by al-Hakim, who authenticated it, along with a group [of scholars] on the authority of Ibn Abbas. It is also narrated from Ibn al-Zubayr, Masruq, Mujahid, Qatadah, Ikrimah, and others. Ahmad, al-Nasa'i, al-Hakim—who authenticated it—al-Bazzar, Ibn Jarir, Ibn Marduyah, and al-Bayhaqi in al-Shu'ab reported it on the authority of Jabir as a marfu' (attributed) hadith. They possess a merit unique to them. Ahmad and al-Bukhari reported on the authority of Ibn Abbas in a marfu' manner: "There are no days in which righteous deeds are more beloved to Allah, the Mighty and Majestic, and more excellent than in these ten days." It was said: "O Messenger of Allah, not even Jihad in the cause of Allah?" He replied: "Not even Jihad in the cause of Allah, except for a man who goes out with his soul and his wealth, and returns with nothing of that."

Ibn al-Mundhir and Ibn Abi Hatim reported from Ibn Abbas that they are the last ten nights of Ramadan. It is also narrated from al-Dahhak. Indeed, al-Tabrizi claimed consensus that they are these [last ten] nights and that no one has differed on this. Some argued for this using the hadith agreed upon for its authenticity, in which Aisha (may Allah be pleased with her) said: "When the ten entered—meaning the last ten of Ramadan—the Messenger of Allah (may Allah bless him and grant him peace) would tighten his waist-wrapper, enliven his night, and awaken his family." Some countered this by stating that it is possible he (peace and blessings be upon him) did so to attain the Night of Decree (Laylat al-Qadr), as it occurs within them, and not because they are the ten nights intended here.

It is narrated from Ibn Jurayj that they are the first ten of Ramadan. It is also narrated from Yaman and a group that they are the first ten of Muharram, which include the Day of Ashura. Concerning its merit, what has been reported has been reported: the two Shaykhs and others reported from Ibn Abbas that he said: "The Prophet (may Allah bless him and grant him peace) arrived in Medina and found the Jews fasting the Day of Ashura. He (peace and blessings be upon him) asked: 'What is this day that you are fasting?' They said: 'This is a great day in which Allah saved Moses and drowned the people of Pharaoh, so Moses (peace be upon him) fasted it in gratitude.' The Messenger of Allah (may Allah bless him and grant him peace) said: 'We have more right to Moses than you.' So he fasted it and commanded that it be fasted." It is authentically recorded in the two Sahihs that he (peace and blessings be upon him) sent a messenger on the morning of Ashura to the villages of the Ansar surrounding Medina, saying: "Whoever has spent the morning fasting, let him complete his day, and whoever has spent the morning not fasting, let him fast the remainder of his day." Thereafter, the Companions would fast it, and they would have their young children fast it, taking them to the mosque and making them toys out of wool. If one of them wept for food, they would give it to them until the time of breaking the fast.

Ahmad and others reported from the scholar (Ibn Abbas) that he said: The Messenger of Allah (may Allah bless him and grant him peace) said: "Fast the Day of Ashura, and differ from the Jews in it by fasting a day before it and a day after it." Regarding the instruction to be generous to one’s family on that day, there are several weak hadiths, yet al-Bayhaqi said: "Even if they are weak, when some are added to others, they acquire strength."

In any case, the indefinite form (tankir) here is for magnification (tafkhim). It is also said it is for partiality (tab'id), meaning they are some of the nights of the year or the month, but magnification is more appropriate. It has been said that were it not for the intention of what has been mentioned, the explicit form would have been definite (ta'rif), like its counterparts, because they are specific, known nights.

Some have supplied, in relation to the intention of the Dawn prayer mentioned previously, a word here: "And by the worship of ten nights." Something similar is said regarding what follows according to some opinions, but this is not necessary nor is there any trace of it [in the text].

Ibn Abbas recited it with the genitive construction (idafa). Some documented it as wa layalin 'ashr with a lam and without a ya', while others as wa layali 'ashr with a ya', which is the analogy. The meaning is "nights of ten days," where the described noun—which is the numbered object—has been omitted. In such cases, the feminine marker (ta') is permissible or may be omitted in numbers. From this is: "And followed it by six of Shawwal," and what al-Kisa'i narrated: "By the month, five." The preference for omitting [the ta'] here is due to it appearing as a verse ending (fasilah). It is also permitted that it is a bayani (explanatory) genitive, but this is contrary to the obvious meaning.