Sūrat al-Fajr

Classification: Meccan. Verses: 30 (some say 29). Order of Revelation: Revealed after al-Layl.

{By the dawn, and [by] ten nights, and [by] the even and the odd, and [by] the night when it passes, is there in [all] that an oath [sufficient] for one of perception?}

"By the dawn" It refers to the dawn of every day, or specifically the dawn of the Day of Sacrifice (Yawm al-Naḥr).

"And [by] ten nights" These are the first ten nights of the month of Dhū al-Ḥijjah.

"And [by] the even and the odd"

• The Even (al-Shafʿ): The Day of Sacrifice, as it is the tenth day.
• The Odd (al-Witr): The Day of ‘Arafah, as it is the ninth day.
• Alternative interpretation: The "even" refers to all created things (as they are paired), and the "odd" refers to Allah (the One, the Unique).

"And [by] the night when it passes" Meaning when it departs and moves away.

"Is there in [all] that an oath [sufficient] for one of perception?" Meaning: Is there in these things—which I have sworn by—a sufficient oath for a person of intellect (ḥijr)? It is called ḥijr because it restrains (yaḥjuru) its possessor from committing ugly deeds.

By the Dawn: He swears by the dawn, just as He swore by the morning in His saying: "And the morning when it brightens" (Al-Muddaththir: 34), and "And the morning when it breathes" (At-Takwir: 18). It is also said: It refers to the dawn prayer.

The Ten Nights: He intends the ten nights of Dhu al-Hijjah.

• If you ask: Why is it indefinite (nakirah) among the things sworn by?
• I say: Because they are nights distinguished from the genus of nights; the ten are a portion of them, or they are distinguished by a virtue not found in others.
• If you ask: Why were they not defined with the definite article (al-) of familiarity, since they are known and familiar nights?
• I say: If He had done so, it would not have conveyed the sense of excellence that exists in the indefiniteness. Furthermore, it is better for the articles (in the sequence of oaths) to be uniform, so that the speech is further removed from riddles and obscurity.

And the Even and the Odd: This refers either to all things—their even and their odd—or to the even and odd of these specific nights. It is permissible that the "even" is the Day of Sacrifice (Yawm al-Nahr) and the "odd" is the Day of Arafah, because it is the ninth of those days and the other is the tenth. It has been narrated from the Prophet (peace be upon him) that he interpreted them as such. Scholars have spoken extensively regarding the "even and the odd" until they have nearly exhausted all categories in which they occur, but that is of little benefit and worthy of being ignored.

And the Night when it passes: After swearing by the specific nights, He swears by the night in general, "when it passes," meaning when it departs, like His saying: "And the night when it retreats" (Al-Muddaththir: 33), and "And the night when it departs" (At-Takwir: 17).

• Readings: Al-watr (the odd) is read with a fatha on the waw (al-watar), and they are two dialects, like al-hibr and al-habr. In al-tira, only the kasra is used. It is also read as al-watar with a fatha on the waw and a kasra on the ta’, narrated by Yunus from Abu Amr. Al-fajr, al-watr, and yasr have been read with tanwin, which is the tanwin that acts as a substitute for the letter of absolute release (itlaq).
• Ibn Abbas: "And ten nights" (wa-layalin 'ashrin) with the genitive construction (idafa), meaning: "And nights of ten days."
• The ya in yasr: It is dropped in continuous recitation, satisfied by the kasra instead. In pausing, it is dropped along with the kasra. It is also said the meaning of yasri is "it travels in it."

Is there in that: Meaning, in these things I have sworn by.

An oath: Meaning, a thing sworn by.

For a person of intellect (hijr): He means: Is it, in his view, worthy of being magnified by swearing by it? Or: Is there in my swearing by them an oath for a person of intellect? That is: Is it a great oath by which the subject of the oath is confirmed?

• Al-Hijr: It is the intellect (al-'aql), because it restrains (yahjuru) one from falling into what is not appropriate, just as it is called 'aql (restraint) and nuha (prohibition) because it restrains and prohibits. Hasah (pebble/intellect) comes from ihsa' (enumeration), which is precision.
• Al-Farra’ said: It is said, "He is a person of hijr," if he is a conqueror of his own soul, controlling it.

The subject of the oath is omitted: It is "He will surely punish," indicated by His saying: "Have you not seen..." (Al-Baqarah: 243) up to His saying: "So your Lord poured upon them a scourge of punishment" (Al-Fajr: 13).

[Verses 6-14] "Have you not seen how your Lord dealt with ‘Ad—Iram, who had lofty pillars, the likes of which had not been created in the lands? And Thamud, who carved the rocks in the valley? And Pharaoh, owner of the stakes? All of whom oppressed within the lands, and increased therein the corruption. So your Lord poured upon them a scourge of punishment. Indeed, your Lord is ever in observation."