In the name of Allah, Most Gracious, Most Merciful

1. By the daybreak

2. And the ten nights,

3. And the augmenting and diminishing processes,

4. And the night as it eases away.

5. Is there an oath therein for a thoughtful (and God-conscious) person?

6. Have you not considered how your Lord dealt with the ‘Ad,

7. Of the pillared city of Iram,

8. The like of which was never made in any land;

9. And Thamud, who carved out the rocks in the valley;

10. And Pharaoh of the many stakes (or pegs),

11. Who spread oppression in their lands,

12. And multiplied corruption therein,

13. So your Lord poured upon them a scourge of punishment?

14. Indeed, your Lord is ever watchful (over them and lying in wait).

15. The nature of man is such that when his Lord tries him through honor and blessings, he says, “My Lord has honored me,”

16. But when His Lord tries him through restricting his provision, he says, “My Lord has abased me.”

17. It is not that. You do not honor the orphan,

18. And do not encourage each other to feed the poor.

19.And you rapaciously devour the inheritance (of orphans),

20. And love wealth with abounding passion.

21. No, indeed! When Earth is pounded (to sand), pounding upon pounding,

22. And your Lord comes with the angels, row after row,

23. And Hell is brought forth on that Day; the Day the human being will remember. But what good will this remembrance be for him?

24. He will say, “Oh, I ardently wish I had sent forth (good deeds) for my (real) life!”

25. On that Day, none will punish as He will punish,

26. And none will bind as He will bind.

27. “Oh tranquil soul (an-nafs-ul-mutma’innah) at peace,

28. Return to your Lord well-pleased (with Him) and accepted (by Him).

29. Enter the ranks of My servants

30. And enter into My Paradise.”

This chapter speaks about the special phenomenon of fajr (daybreak; فجر ), the root meaning of which is associated with “splitting open” or “cleaving apart.” Those who watch the sun rise can clearly see how it appears to split open the dark night sky with a burst of light. This chapter begins with God taking oaths upon four natural phenomena and then discusses the relevant conclusions.

Unlike people, God does not take oaths to convince us to believe in the validity of His assertions, but to alert us to the significance and importance of that which He swears by and the following subject. For example, in 95:1 He makes a solemn assertion by figs and olives. Upon reflection, one realizes just how amazing and important these fruits are. Similarly, in 69:39 His oath refers to the infinite number of items that we can and cannot perceive. There are about 100 other occasions in the Qur’an on which He takes an oath to Makkah, Mount Sinai, or other objects.

Although we view day and night as entire units, the Qur’an makes solemn pronouncements concerning specific time periods, because each one contains its own message and subtleties. For example, 103:1 invokes the late afternoon, 84:17 and 81:17 mentions the night, and 74:34 refers to the morning.

This chapter’s first four verses begin with “wāw of oath” (by; وَ) to signal a forthcoming oath and also to draw our attention to them.

[89:1] By the daybreak
Fajr (daybreak) is prefixed with the definite article al (ال) to signify that what is meant is what everyone considers to be the dawn.

[89:2] And the ten nights,
Historically, many exegetes have offered various explanations of this phrase, among them the ten nights of Muharram (preceding the martyrdom of the Prophet’s grandson Husayn) or of Dh-ul-Hijjah (before the Hajj rituals end). It is plausible that none of these explanations are correct.
During sunset, Earth is illuminated by moonlight; however, during the Moon’s waxing and waning phases our planet is dark, because its observable crescent disappears rather quickly. The five nights at the beginning and end of each month, when the Moon is waxing and waning, respectively, comprise a ten-night period when our planet is at its darkest. These nights offer a stark contrast to the following daybreak.

[89:3] And the augmenting and diminishing processes,
This verse consists of two words: (1) shaf‘ (شفع), “to increase,” “to be coupled with something else,” and “to be paired with.” Interestingly, one of its derivatives, shafā‘ah (intercession; شفاعة), originates from the same root, and (2) watr (وتر), “to lessen.” Watr only appears here and in 47:35 to inform us that God is always with us and will never diminish our deeds.
These two words highlight the fact that neither day nor night appear instantly or at a specific time. For example, it takes a while for the Sun to rise after dawn breaks, and night only appears after it sets. In other words, these gradual processes cause change to occur slowly.
During the night the temperature decreases. If the day appeared suddenly, then the sharp temperature rise would burn plants and cause severe storms. During the day, when the temperature is higher, the sudden onset of night would subject all living beings to an unsustainable temperature change that would cause them to die or be severely injured. This verse draws our attention to nature and these specific “augmenting” and “diminishing” processes that allow twilight periods and gradual changes of temperature.

[89:4] And the night as it eases away.
This verse draws attention to the gradual disappearance of the dark night, even after the break of day, until enough of the rising sun’s light can overwhelm it. The point here is that darkness eventually slips away. Herein lies an important lesson.
History has shown that despotic governments, regardless of the ideology they impose, gradually crumble. Dictators steadily lose their grip on power and the foundations of their tyrannical systems eventually rot away, just as a candle burns itself up. The same is true in nature, for it slowly yet surely undergoes a process of continuous and steady transformation.
One may wonder why this chapter begins with daybreak, for it might seem more logical to open it by addressing the long dark nights, followed by the crescent’s waxing and waning, and then daybreak. But the first oath is taken by the daybreak, because that event is the point of “turning around,” when the light slowly begins to subdue the darkness and initiate the latter’s ultimate defeat via the appearance of light.
The literature of every nation employs specific terminology to explain theoretical and abstract concepts. In tyrannical societies, political activists and opposition members speak via allegories and metaphors to avoid arrest. Allegorically speaking, daybreak gradually eases out darkness and allows light to rule, a revolution that turns the world upside down. The Qur’an uses this analogy to stress that permanency in both nature and human affairs does not exist. A long pitch-black night will slowly give way to the approaching light, signified by the dawn. In 84:17, God takes an oath to the departing night, which is similar to a ferocious animal that gradually gains dominance and then submerges the whole place in darkness, to make the point that these active “augmenting” and “diminishing” trends occur regardless of any other factors. This is just another way of revealing the fragility of a political system or government, as well as its eventual demise and final resting place: the dustbin of history.

[89:5] Is there an oath therein for a thoughtful (and God-conscious) person?
After these oaths, God poses a question: Did these oaths contain a message for those who are God-conscious and have subjugated their lower self? And, have they understood it?
Beginning with the next verse, the narrative shifts from nature to history.

[89:6] Have you not considered how your Lord dealt with the ‘Ād,
Note that “Lord” is used here, instead of “God,” to highlight that He is this world’s Supreme Authority and Manager.

[89:7] Of the pillared city of Iram,
Iram, the capital of the ‘Ād tribe, contained many palaces with lofty pillars.

[89:8] The like of which was never made in any land;
A city without equal, skilled masons had carved it and its many palaces in the mountain. Do you know what happened to its people?

[89:9] And Thamūd, who carved out the rocks in the valley;
The people of Thamūd carved stones to build their mansions inside the mountain, the apex of firmness and permanency. It is human nature to be enamored with eternal life. Ironically, a strong earthquake completely destroyed their mansions and left behind nothing but ruins.

[89:10] And Pharaoh of the many stakes (or pegs),
The pharaoh of Moses’ time possessed “stakes” (awtād, sing. watad). Watad means “nail” or “peg,” a perfect depiction of a mountain, for the latter holds the solid part of Earth firmly in its place. Pharaoh owned the pyramids, which outwardly resembled such mountains and pegs. The Qur’an bears witness to these civilizations as producers of awe-inspiring architecture. In the time of Pharaoh, who would have ever believed that his kingdom would one day crumble, for at that time his opponents were only a multitude of powerless slaves, a humbled and broken community of Israelites.
Prophet Joseph’s (Yūsuf) brothers sold him to a caravan bound for Egypt, where he was bought by an important official and gradually rose to be the overseer of the national treasury. Today’s Jewish tribes are descendants of his family, who moved there to join him during a time of severe famine. As history would have it, they were gradually enslaved and made to build the pyramids. They moved and placed massive boulders on top of one another to build these structures, all the while enduring their guards’ cruelty and violence. Could anyone have believed that one day they would be able to revolt and, with the help of God, defeat Pharaoh, or that the ‘Ād’s magnificent cities would be completely destroyed?
Pharaoh’s subjects also constructed massive temples, statues, and palaces. Imagine how much suffering and the length of time these people must have endured inhumane conditions to build these structures. Could the Egyptians who lived at that time and witnessed Pharaoh’s power and those magnificent structures imagine that his kingdom, along with all of its pomp and pageantry, would one day be annihilated?

[89:11] Who spread oppression in their lands,
These are examples of rebellious civilizations and tribes.

[89:12] And multiplied corruption therein,
History provides many examples of societies that transgressed all bounds and thus became mired in corruption in terms of not only moral malaise but also of chaotic governing systems. That which is unbalanced, such as dictatorship, generates corruption by allowing the given nation’s wealth, power, and influence to fall into the hands of those very few members of the elite who constitute the inner circle. This style of governance, which disturbs the nation’s balance, clearly violates God’s law and order.

[89:13] So your Lord poured upon them a scourge of punishment?
This metaphorical statement indicates that these tyrants joined the dustbin of history. For example, the “scourge of punishment” denotes that they were overwhelmed and stricken with such ferocity that they were completely expunged from the face of the Earth. This is what happened to the Pharaoh and his army that pursued Moses to the Red Sea. God parted it so that the Israelites could escape, and then caused the walls of water to fall upon the pursuing Egyptian soldiers so that they would all drown.

[89:14] Indeed, your Lord is ever watchful (over them and lying in wait).
What does “God lying in wait” mean? While He has granted humans freedom, no one can ever exist outside of the law and order He established to govern both them and nature. An example might help us to better apprehend this concept. People who live in an ideal democratic society are endowed with certain inalienable rights and freedoms. But if they commit a crime the long arm of the law will attempt to bring them to justice, no matter to which part of the country they have escaped. Now consider a utopian imaginary country so powerful that its judicial system has gone global and can therefore bring criminals to justice regardless of where they live. These established divine laws, balance, and order, all of which are “lying in wait” for tyrants and oppressors, will force them to face the consequences of their actions.
History contains many cases of powerful and unjust despots losing their power over time. Nothing, not even these seemingly impervious and permanent systems, lasts forever, for the law and order that govern this world mandate that everything will eventually fall.
Such accounts convey a specific message: If you live under a tyrant (i.e., during a period of total darkness), do not lose hope and succumb to despair because this “night” will eventually be replaced by “light.” By the same token, one born into the light of historical “daybreak,” corresponding to freedom or a positive major transformation, should not think that these conditions will persist forever, for each daybreak is eventually followed by twilight and then night. This world continuously and perpetually changes. Consider the following analogy: We fill a kettle with water and put it on the stove. For the first few minutes nothing observable happens, but after a while it begins to boil slowly and then furiously. This final state could not have been predicted by observing the water’s condition during the couple of minutes just prior to its boiling.
In his epistle to Mālik-ul-Ashtar, Ali says that oppressing, persecuting, and killing one’s subjects in the hope of strengthening one’s government is, in actuality, the quickest and best way to ensure its own downfall and destruction. Therefore, he advises his governor: “Take care not to use oppression as a tool to govern your subjects, because this not only weakens your government but will eventually cause its breakdown. And then your rule will be used as the base upon which the foundation of another dominion will be laid. The only way you can earn your subjects’ loyalty is to treat them with kindness and devotion.”
In conclusion, dictators often resort to oppression and think that brute force will solve such “problems.” But in reality, oppression sets in motion a largely invisible process that, just like the gradually boiling water mentioned above, soon reveals that the people’s adopted outward calm is only a mask designed to conceal their repressed internal emotions and desires. Just as God’s system of law and order governs this world, as reflected in the oscillating periods of darkness and light, there have always been – and will always be – dark and bright eras in human history. On numerous occasions the dark forces of tyranny and oppression have given birth to the dawn of “daybreak.”

[89:15] The nature of man is such that when his Lord tries him through honor and blessings, he says, “My Lord has honored me,”
An underpinning psychological factor explains this behavior: When God blesses someone with a sharp intelligence and aptitude, artistic talent or a leadership position, or something else, that person often puffs up with pride and presumes that such blessings and nobility are the result of his or her own merit and ability. However, God makes no secret of the fact that His favors, bounties, and blessings are designed to get such people to reveal their true nature.

[89:16] But when His Lord tries him through restricting his provi-sion, he says, “My Lord has abased me.”
On the other hand, people raise a big hue and cry when God tests them by withdrawing some of His blessings, for it is human nature to assume that their presence signifies His approval and their withdrawal His disapproval. Ali warns people not to make such assumptions, for doing so only proves their ignorance. Rather, God tests His servants by increasing or decreasing their sustenance.
We assume such things because this is how our society works. For example, an employee who receives a high salary and a generous compensation package is clearly considered indispensable and more valuable than those who do not, for the higher pay scale reflects the employer’s satisfaction with that particular employee’s performance. But God informs us that He has a completely different view of such things, one that is based on what we do with the blessings that He bestows upon us. Will wealth and power intoxicate us to such a degree that we are unable to help God’s creation? If He subjects us to poverty, will we rationalize the trampling of our noble values by selling our honor and integrity, along with our religion and conscience, or will we struggle to preserve them?
The Qur’an juxtaposes the stories of prophets Solomon and Job (Ayyūb). God endowed the first one with unparalleled wealth and power, and stripped the second one of his power, wealth, house, family, and, ultimately, his health. If presented with these two trials, which one would you prefer? Surely, many would choose the first one, despite the fact that it is far more daunting because such people tend to gradually distance themselves from God. As history is our witness, some people who had strong beliefs and morals, who fought for justice and were willing to die for their principles, begin to abuse those very things when they come into power.
Solomon, fully conscious that God’s blessings were tests of his gratefulness (27:40), asked Him, as recorded in 27:19, to inspire him so that he may know how to express his gratitude and use His favors properly. Despite being so greatly blessed that he could comprehend the language of birds and ants and affect the atmosphere, he never put God to one side or forgot that he was merely His servant. This is the best testament of his God-conscious nature and depth of surrender to His will. This was also true of Job, who, no matter how hard his life became, never wavered in His belief, never imagined that God owed him any favors, or wondered if He had abandoned him. Despite all of his severe trials and tribulations, he never renounced God’s mercy; rather, he persevered so patiently that God, in 38:30, mentions him as an excellent servant who never failed to seek Him.
In conclusion, one cannot consider wealth a sign of God’s pleasure and closeness or poverty a reflection of His displeasure and remoteness. Given this, why are societies stratified along economic lines? The subsequent verses address this issue and conclude that people, not God, cause this economic disparity.

[89:17] It is not that. You do not honor the orphan,
Orphans need love and kindness more than anything else, even more than food and clothing, because the loss of parents engenders severe emotional trauma. They should be treated with great affection, caressed, and honored so that the emotional blow can be mitigated to some extent; however, many of the Makkans were indifferent to such concerns. This lack of nurturing causes these orphans’ aptitudes to be wasted and their innate abilities to remain dormant, a negative consequence of which is economic stratification. Orphans who have to fend for themselves are made to feel unworthy and ashamed. The ensuing deprivation and low self-esteem transform at least some of them into people who will ultimately be a danger both to themselves and their community.

[89:18] And do not encourage each other to feed the poor.
You are not motivated to feed the indigent or encourage others to tackle poverty by seeking out realistic long-term solutions. You might occasionally feel the urge, such as during certain auspicious days or if there are leftovers from a big feast; however, these temporary urges do not address the day-in and day-out social problems that can only be solved via a systematic and methodical application of the entire society’s political will. The fact is that some people refuse to believe that there are destitute parents all over the world who cannot even feed their own children. The Qur’an’s accusatory tone points the finger at these apathetic and uncompassionate people, regardless of their socio-economic status, who prefer not to be bothered by the plight of orphans and similar social issues.

[89:19] And you rapaciously devour the inheritance (of orphans),
Instead of caring about them, you gobble up their inheritance. This concept of inheritance and heritage can be extended to include a nation’s resources that are sometimes plundered by the powerful. Therefore, the stark difference between the two classes is partially the result of people abusing the system and plundering the existing resources. The resultant misery, which is manufactured, is not part of God’s divine plan for us.

[89:20] And love wealth with abounding passion.
Some people’s great love of and obsession with wealth drive them to accumulate for its own sake and for financial status, not because they want to stand on their own two feet. In fact, such people are considered to have diseased souls, for they can only find contentment, joy, and happiness in amassing wealth.

[89:21] No, indeed! When Earth is pounded (to sand), pounding upon pounding,
When this crushing happens, whatever humans have amassed will be destroyed. Many people mistakenly think that since Earth will be destroyed far in the future, they have the luxury of procrastinating. They are ignorant of the fact that God, who is not bound by man-made concepts of time, will destroy Earth whenever He wills to do so.

[89:22] And your Lord comes with the angels, row after row,
On that Day, the Lord and angels will come in ranks. Note that this is an example of metaphorical language, for God is not bound to a location and thus can neither “arrive” nor “depart.” In addition, we cannot perceive any of His movements. It should also be mentioned that the verse uses Rabb (Lord; ربّ), as opposed to Allah (God; الله). The following example clarifies the point being made here. At the end of a school year, teachers are metaphorically waiting in ranks to gauge their students’ performance after having invested an enormous amount of time and energy in teaching them. Did they do justice to the teachers’ efforts or not? Likewise, God granted us innate abilities, and on that Day we will be held accountable for everything that God bestowed upon us. This is what is meant by His “lordship.”

[89:23] And Hell is brought forth on that Day; the Day the human being will remember. But what good will this remembrance be for him?
The verb jī’a (brought forth; جِيءَ), in the passive form, is linked with Hell (Jahannam), for on that Day we will not be hurled into it; rather, it will be brought to us. This verse should leave one with a great many things to reflect upon, for it is similar to such personal statements as “I succumbed to grief,” which reflect one’s internal emotional state. Qur’an 104:7 states that the fire will rise over our hearts and overcome us. This is not to say that there is no physical fire, but rather that our idea of punishment differs significantly from that of the Qur’an, which repeatedly alludes to the fact that the Hereafter is beyond human comprehension. Such references are designed to give us just a hint of the true reality, and therefore cannot be taken literally. Qur’an 26:91 says that the misguided will actually see Hell, which means that it is currently being hidden within us.
On that Day, humans will be awakened and remember such admonitions. But just like a student who starts studying at the end of the semester, this realization will come too late to be of any use.

[89:24] He will say, “Oh, I ardently wish I had sent forth (good deeds) for my (real) life!”
On that Day, everyone will wish that they had prepared for their real life (hayāt): the Hereafter. Note that it did not say “life in the Hereafter” (hayāt-ul-ākhirah), but just “life,” for one’s experiences here are not part of one’s real life. Rather, our current life is just a temporary phase during which we are to do that which will profit us in the real life. Truly, what is ephemeral has no value when compared to that which is eternal and everlasting. Qur’an 29:64 raises this point and exhorts people to remember that true comprehension consists of knowing that this earthly life is a plaything and nothing more than a precursor of the real life to follow. Our time here is like a single night that a traveler spends in a hotel to relax, rest, and get ready to resume the journey the next day.

[89:25] On that Day, none will punish as He will punish,

[89:26] And none will bind as He will bind.
Students may feel bad about failing a particular class, but they will have the chance to repeat it next year, pass it, and then move forward. Those who destroy their future life due to the grievous mistakes made during this life will also feel the pangs of anguish, but in an infinitely more intense form, for the loss is dealing with the eternal Hereafter. It is not as if one can simply say, “I made a mistake and will start over.”
The last four verses approach the subject from a different perspective.

[89:27] “Oh tranquil soul (an-nafs-ul-mutma’innah) at peace,

[89:28] Return to your Lord well-pleased (with Him) and accepted (by Him).
The above two verses inspire hope and provide criterion for success. They tell those who have attained this state of tranquility that it is time for them to return to their Lord, well-pleased with Him and having garnered His pleasure and satisfaction.
What is the formula for attaining this state, which contains no apprehension, anxiety, worry, grief, fear, doubt, and tension? It is narrated that on the eve of ‘Āshūrā, Imam Husayn’s companions and supporters were happily joking with each other even though they knew what was waiting for them. Someone asked Habīb ibn Muzāhir to honor the decorum of such a solemn night, to which he responded, “I swear by God that I was not of those who engaged in humor and light-heartedness, but the thought of becoming a martyr in the cause of truth makes me euphoric.” When Husayn stated, “The enemy is not concerned with you, but only with me, to forcibly gain my allegiance to Yazīd. I free you from your oath and allegiance to me, so use the cover of darkness to escape and save yourselves,” they responded in unison, “How could we possibly desert you and flee to a place where you are not present?” And then one of them said, “I only have one life to sacrifice, but even if I were to be revived and killed seventy times over, I still would not have left you, for where would I go and for what pur-pose? So that I live a bit longer, eat more, and sleep more?”
Or take, for instance, the following day when his companions were competing with each other to attain martyrdom. His speech on ‘Āshūrā eve is remarkable, for there is no hint of any dissatisfaction. When faced with defeat, people often blame such factors as bad luck or personal misfortune. But Husayn did not curse the Kufans, who had invited him and then dragged him to Karbala, Iraq, even once for abandoning him to his enemy’s “mercy.” Instead, he thanked his companions, “I do not know of any supporters better than you. May God reward you all with goodness and blessings.”
On that night, the Imam was preoccupied with thanking God, “O God, we thank You for honoring us with prophethood. We thank You for making us acquainted with and aware of Your religion. We thank You for not making us one of the polytheists. O God, how could we adequately thank You for the blessings that You have bestowed upon us?” It is narrated that his last words on the battlefield were, “O Lord, I am content with what You have destined for me. I am pleased that this happened because of Your order and in Your presence. There is no beloved but You. Where would I go to seek refuge except by coming to You? What is more righteous than giving life for the Beloved?” Indeed, a person can attain such a tranquil state.
Anyone in this state enjoys the same degree of inner peace regardless of their socio-economic status. However, this does not mean that they should stop striving to attain a higher standard of living. My point is that such tranquil souls will not be disturbed or feel let down if they fail to attain the same economic status as someone else or encounter a larger share of adversities than others. These tranquil souls have attained such a high degree of peace and serenity that nothing, absolutely nothing, can disturb their equanimity.
The tranquil self is always at peace, regardless of whether it is a dark “night,” the twilight of the “daybreak,” or the zenith of high noon. To such advanced souls, the political era or system through which they are living, the intrigues directed against them, or the vicissitudes of life have no effect upon their faith and inner peace, for in such matters they are as unwavering and unshakeable as a mountain.

[89:29] Enter the ranks of My servants

[89:30] And enter into My Paradise.”
So then, be among my true servants and enter My sacred Paradise.
Some Shi‘i exegetes believe that the last few verses were revealed in honor of Husayn. While the Qur’anic verses were generally not revealed to honor a particular person, we can state with certainty that the Imam, also known as the “Master of Martyrs,” is one of the best and most truthful exemplars, a person in whom these divine promises were actualized. This intrepid Imam, who possessed the highest degree of tranquility and self-assuredness, sailed through the most difficult tests victoriously.

Translator: Mohammad Fani
Editor: Hamid Mavani