Surah Al-Fajr (The Dawn)

Verse 1

Thirty verses, Meccan.

Verses 1-5

Al-Fajr (The Dawn): (1) By the Dawn

It must be noted that whatever Allah Almighty swears by must contain either a religious benefit, such as being clear proofs of Monotheism (Tawhid), or a worldly benefit that necessitates gratitude, or a combination of both. Because of this, there has been severe disagreement among scholars regarding the interpretation of these things. Each interpreter explained them based on what they considered to be of the highest religious rank or the greatest worldly utility.

Regarding His saying: {And by the Dawn} (Wa al-Fajr)

They mentioned several interpretations for this:

1. The known morning: This is narrated from Ibn Abbas, meaning the breaking of the true dawn (Subh Sadiq), distinguishing it from the false dawn (Subh Kadhib). Allah Almighty swears by it because it marks the end of the night, the appearance of light, and the spreading out of people and all animals (birds and beasts) in search of sustenance. This is analogous to the resurrection of the dead from their graves, offering a lesson for those who reflect. This aligns with His saying: {And by the morning as it brightens} (Ad-Duha: 34) and {And by the morning when it breathes} (At-Takwir: 18). In another verse, He praises the dawn as the opposite of night: {And He Who brings forth the morning light} (Al-An'am: 96).
   • Some scholars hold that it refers to the entire day, but the beginning (the dawn) is used to signify the whole, similar to {And by the morning light} (Ad-Duha: 1) and {And by the night when it draws its veil} (Al-Layl: 2).

2. The Dawn Prayer (Salat al-Fajr): The intention is the Dawn Prayer itself. It is sworn by because it is a prayer at the beginning of the day, where the angels of the day and the angels of the night gather, as stated in: {Establish prayer from the declining of the sun until the darkness of the night} (Al-Isra: 78), meaning the angels of the night witness the night portion, and the angels of the day witness the recitation in the morning prayer.

3. A specific day's dawn: On this interpretation, several specific days are mentioned:
   • The Dawn of the Day of Sacrifice (Yawm al-Nahr): This is because the rituals (Manasik) are specific to the religion of Abraham, and the Arabs never abandoned the Hajj. This day is great, as the pilgrim offers a sacrifice, as if the pilgrim intends to offer himself, but is redeemed by that sacrifice, just as Allah Almighty said: {And We ransomed him with a great sacrifice} (As-Saffat: 107).
   • The Dawn of Dhu al-Hijjah: This is mentioned because it is coupled with His saying: {And by the ten nights} (Al-Fajr: 2), and it is the beginning of the month of this revered act of worship.
   • The Dawn of Muharram: Sworn by because it is the first day of every year, marking the recurrence of many annual matters like Hajj, fasting, Zakat, and the renewal of the reckoning by the lunar months. There is a narration that the most honored month to Allah is Muharram. Ibn Abbas said: The dawn of the year is Muharram, so he made the entirety of Muharram a dawn.
   • The bursting forth of water springs: Meaning the springs from which water bursts forth, which sustain creation.

Regarding His saying: {And by the ten nights} (Wa al-Layali al-'Ashr)

There are two issues concerning this:

Issue 1: The nights are mentioned in the indefinite form (Nakirah) while other things sworn by are definite, because these are specific nights endowed with virtues not found elsewhere. The indefiniteness indicates their immense virtue.

Issue 2: Several interpretations are mentioned:

1. The first ten nights of Dhu al-Hijjah: Because these are the days occupied with the Hajj rituals generally. There is a narration: "There are no days in which righteous deeds are more excellent than the ten days [of Dhu al-Hijjah]."
2. The first ten nights of Muharram: This is a reminder of the honor of those nights, which include the Day of Ashura, for which fasting has great merit as mentioned in narrations.
3. The last ten nights of Ramadan: Allah Almighty swears by them due to their honor, as they contain the Night of Decree (Laylat al-Qadr). It is narrated that the Prophet (PBUH) commanded seeking it in the last ten nights of Ramadan, and when the last ten began, he would tighten his waistcloth (I'tikaaf), wake his family, meaning he abstained from sexual relations and commanded his family to perform night prayers (Tahajjud).

Regarding His saying: {And by the even and the odd} (Wa ash-Shaf'i wa al-Watr)

There are two issues concerning this:

Issue 1: Definition of Shaf' and Watr Shaf' (Even) and Watr (Odd) are what the Arabs call Khassā (Even) and Zakkā (Odd). The common people use Zawj (Pair) and Fard (Single).

• Yunus reported that the people of Al-'Aliyah pronounce al-Watr (with a fatḥa) when referring to numbers, and al-Witr (with a kasra) when referring to vengeance/oath. Tamim pronounces al-Witr (with a kasra) in both cases. They say awtartuhu or awtaruhu itāran, meaning "I made it odd." This is derived from the Prophet's saying: (Whoever performs Istijmar [cleaning after relieving oneself], let him do so in odd numbers).
• The reading with kasra is that of Al-Hasan, Al-A'mash, and Ibn Abbas. The reading with fatḥa is that of the people of Medina, which is a Hijazi dialect.

Issue 2: Interpretation of Shaf' and Watr The commentators were divided and numerous in their interpretations. We consider the closest ones:

1. Day of Sacrifice and Day of Arafah: Shaf' is the Day of Sacrifice (Yawm al-Nahr), and Watr is the Day of Arafah. Allah swears by them due to their honor. The Hajj revolves around the Day of Arafah, as in the Hadith: "Hajj is Arafah." The Day of Sacrifice involves offering the sacrifice and most Hajj rites like the obligatory Tawaf, shaving, and stoning. It is narrated that the Day of Sacrifice is the "Greater Hajj Day." Since these two days are distinguished by these virtues, it is fitting that Allah swears by them.
2. The Days of Tashreeq: These are the remaining days of Hajj rites, which are noble days. Allah says: {And remember Allah during the specified days. But whoever hastens [his departure] in two days - there is no sin upon him} (Al-Baqarah: 203). Shaf' would be the two days following the Day of Sacrifice, and Watr would be the third day. Those who hold this view argue that applying Shaf' and Watr to these days is preferable to applying them to Eid and Arafah for two reasons:
   • Eid and Arafah are already included in the Ten Days, so Shaf' and Watr must refer to something else.
   • Some Hajj rites occur only on these days, so applying the terms here covers all days of the rituals.
3. Adam and his mate, and Allah: Watr is Adam being paired with his mate (Shaf'), and in another narration, Shaf' is Adam and Eve, and Watr is Allah Almighty Himself.
4. The Prayers: Watr refers to the prayers that are odd in number (like Maghrib, which is three rak'ahs), and Shaf' refers to those that are even (like Fajr, two rak'ahs, or Dhuhr/Asr/Isha, four rak'ahs). It is narrated from 'Imran ibn al-Husayn that the Prophet (PBUH) said: (They are the prayers; some of them are even and some are odd). Allah swears by them because prayer follows faith, and its status among acts of worship is well-known.
5. Creation (Pairs and Singles): Shaf' is all creation, based on His saying: {And of everything We have created pairs, that you may remember} (Adh-Dhariyat: 49) and {And that We have created you in pairs} (An-Naba: 8). Watr is Allah Almighty. Some theologians argue against Watr being Allah for several reasons:
   • The structure {And by the Shaf' and the Watr} implies "By the Lord of the Shaf' and the Watr," so Watr must refer to something created (Mablugh), invalidating their claim.
   • Allah is never mentioned alongside others in this manner; rather, His mention is magnified to distinguish Him from others. It is narrated that the Prophet (PBUH) forbade someone who said, "Allah and His Messenger," instructing him to say, "Allah, then His Messenger."
   • The narration that the Prophet (PBUH) said, "Indeed, Allah is Odd and loves the odd," is not definitively established (Maqtu').
6. All creation is inherently paired or single: It is as if He swears by the principle of pairing and singleness in creation, encompassing all creation, similar to His saying: {So I swear by what you see * And what you do not see} (Al-Haqqah: 38-39).
7. Levels of Paradise and Pits of Hell: Shaf' refers to the eight levels/gates of Paradise, and Watr refers to the seven pits/levels of Hell.
8. Attributes of Creation vs. Attributes of Truth: Shaf' refers to the attributes of creation, such as knowledge/ignorance, power/impotence, will/aversion, life/death. Watr refers to the attribute of the Truth (Allah): existence without non-existence, life without death, knowledge without ignorance, power without impotence, glory without humiliation.
9. Number and Reckoning: Shaf' and Watr refer to the numbers themselves. It is as if He swears by the reckoning necessary for creation, which is like the Book and the clear explanation bestowed by God upon His servants, as He said: {Read! In the Name of your Lord Who created * Created man from a clinging substance * Read! And your Lord is the Most Generous * Who taught by the pen * Taught man that which he did not know} (Al-'Alaq: 1-5), and {He taught man expression} (Ar-Rahman: 4). Reckoning allows knowing the times for worship, days, and months, as He said: {The sun and the moon [move] according to calculation} (Ar-Rahman: 5) and {That you may know the number of years and the reckoning. And Allah has not created all that except in truth} (Yunus: 5).
10. Days and Night vs. Resurrection: Muqatil said Shaf' is the days and nights, and Watr is the day that has no night following it, which is the Day of Resurrection.
11. Prophets with two names vs. one name: Shaf' refers to prophets with two names (e.g., Muhammad and Ahmad, Messiah and 'Isa, Yunus and Dhu al-Nun). Watr refers to prophets with one name (e.g., Adam, Noah, Abraham).
12. Adam/Eve and Mary: Shaf' is Adam and Eve, and Watr is Mary.
13. Moses' Signs: Shaf' refers to the twelve springs that burst forth for Moses, and Watr refers to the nine clear signs given to Moses, as stated: {And We certainly gave Moses nine clear signs} (Al-Isra: 101).
14. Days and Nights of 'Ad: Shaf' refers to the days of the people of 'Ad, and Watr refers to their nights, based on: {seven nights and eight days of ill-omen} (Al-Haqqah: 7).
15. Zodiac Signs and Stars: Shaf' refers to the twelve constellations (Burooj), as in: {And We have placed in the heaven constellations} (Al-Furqan: 61), and Watr refers to the seven stars.
16. Months: Shaf' is the month that completes thirty days, and Watr is the month that completes twenty-nine days.
17. Organs: Shaf' refers to the limbs, and Watr refers to the heart, as Allah says: {Allah has not made for a man two hearts in his chest} (Al-Ahzab: 4).
18. Lips and Tongue: Shaf' refers to the two lips, and Watr refers to the tongue, as in: {And a tongue and two lips} (Al-Balad: 9).
19. Prostrations and Bowing: Shaf' refers to the two prostrations (in a rak'ah), and Watr refers to the bowing (Ruku').
20. Gates of Paradise and Hell: Shaf' refers to the eight gates of Paradise, and Watr refers to the seven gates of Hell.

Conclusion on Shaf' and Watr: What the apparent meaning suggests is that Shaf' and Watr are two noble things by which Allah Almighty swears. All the interpretations mentioned are possible, but the apparent text does not specifically indicate any one of them. If a narration from the Messenger of Allah (PBUH) or a consensus among the exegetes confirms one meaning, it should be accepted. If not, the discussion must remain on the level of possibility, not certainty. One could also argue that the definite article (Al-) in Ash-Shaf' wal-Watr implies generality, covering all pairs and singles.

Regarding His saying: {And by the night as it departs} (Wa al-Layli idha Yasr)

There are three issues concerning this:

Issue 1: Meaning of Idha Yasr It means "as it passes by" or "as it goes away," similar to {And by the night as it withdraws} (Ad-Dukhan: 33) and {And by the night as it closes in} (At-Takwir: 27). Yasriha means its journey or passing. Qatadah said: {Idha Yasr} means "as it comes and approaches."

Issue 2: Specificity of the Night Most commentators agree that it does not refer to a specific night, but rather to the general night, evidenced by the oaths sworn by the night when it withdraws or closes in. The blessing of Allah in the alternation of night and day, and the variation in their measures, is immense, making it worthy of an oath. This points to the fact that their alternation is managed by a wise, knowing Planner who is aware of all things.

• Muqatil said it refers to the night of Muzdalifah. {Idha Yasr} means "as one travels through it," similar to saying layl nami (sleeping night) because sleep occurs in it, or layl sahir (wakeful night) because wakefulness occurs in it. Travel (Sari) occurs at the beginning of this night when moving from Arafah to Muzdalifah, and at the end. It is narrated that the Prophet (PBUH) used to send the weak members of his family forward during this night, which, according to Imam Shafi'i, is permissible only after midnight.

Issue 3: The Reading of Yasr Al-Zajjaj read it as {Idha Yasri} (with the Yā' retained). He preferred omitting the Yā' because it is a rhyming word (Fasilah), and Yā' letters are often omitted in rhyming positions, indicated by the preceding kasra. Al-Farra' stated that Arabs sometimes omit the Yā' and suffice with the kasra before it, citing poetry as evidence. If omission is permissible in non-rhyming positions, it is more appropriate in rhyming positions.

• If one asks why the Yā' should be omitted when it is part of the word's root structure, unlike letters that are considered additions, Abu 'Ali answered: Rhyming words and pauses are positions of change. Since letters are changed during a pause (by doubling, making them silent, or using a slight movement), letters resembling additions are changed by omission.
• Those who retain the Yā' in Yasri (in both connection and pause) argue that in verbs, the Yā' is not omitted during a pause as it is in nouns (like qāḍin or ghāzin), where you say huwa yaqḍī (with Yā') but omit it in the pause.

Regarding His saying: {Is there not in that an oath for those of understanding?} (Hal fi dhalika qasamun li-dhi hijr)

There are two issues concerning this:

Issue 1: Meaning of Al-Hijr Al-Hijr means intellect ('Aql). It is named this because it prevents one from falling into what is improper, just as 'Aql (intellect) and Nahiyyah (restraint) are used because they restrain and prevent. It is also related to Iḥṣā' (reckoning/control). Al-Farra' said Arabs say a person is dhū ḥijr if he is master of himself and controls himself, derived from the phrase ḥajartu 'ala ar-rajul (I placed restraint upon the man). Intellect is called ḥijr because it prevents one from ugly actions, as ḥajr means preventing something by restricting it.

Issue 2: The Nature of the Question The statement {Is there not in that an oath...} is an interrogative form used for emphasis (Ta'kid), similar to someone presenting a powerful argument and then asking, "Is there an argument in what I have presented?" The meaning is: Whoever possesses intellect will know that what Allah Almighty swears by in these things contains wonders and proofs of Monotheism and Lordship, making them worthy of being sworn by as signs pointing to their Creator.

• Al-Qadi argues that this verse supports our view that the oath is taken by the Lord of these things, because this verse indicates that this is an exaggeration in the oath. Exaggeration in an oath is only achieved by swearing by Allah. Furthermore, there is a prohibition against a rational person swearing by these created things.

Section on the People of 'Ad and Thamud

{Have you not seen how your Lord dealt with 'Ad, * [With] Iram of the Pillars, * The like of whom there was never created in the land? * And Thamud, who carved out the rock in the valley? * And Pharaoh, possessor of the stakes? * Who were all transgressors in the lands, * And multiplied corruption therein? * So your Lord poured upon them a whip of punishment. * Indeed, your Lord is in wait (or, observing).} (Al-Fajr: 6-14)