🕋 تفسير سورة الفجر
(Al-Fajr) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ وَالْفَجْرِ
📘 By the dawn that is to say by the dawn of each day
وَفِرْعَوْنَ ذِي الْأَوْتَادِ
📘 and Pharaoh the one of the tent-pegs he used to fasten four pegs and tie to these the hands and feet of those whom he tortured —
الَّذِينَ طَغَوْا فِي الْبِلَادِ
📘 those who were rebellious became tyrannical in the land
فَأَكْثَرُوا فِيهَا الْفَسَادَ
📘 and caused much corruption therein? by way of slaying and otherwise.
فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
📘 So your Lord poured on them a scourge of chastisement.
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ
📘 Assuredly your Lord is ever on the watch watching over the deeds of servants nothing of which escapes Him that He may then requite them for these deeds.
فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ
📘 And as for man the disbeliever whenever his Lord tests him and honours him with wealth and other things and is gracious to him he says ‘My Lord has honoured me’.
وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ
📘 But when he tests him and restricts his provision for him he says ‘My Lord has humiliated me’.
كَلَّا ۖ بَلْ لَا تُكْرِمُونَ الْيَتِيمَ
📘 No indeed! — a disavowal of this notion in other words honour is not about wealth nor is there any humiliation in poverty rather it has to do with obedience and disobedience respectively; but the disbelievers of Mecca unmindful of this. Rather they do not honour the orphan they do not treat him with kindness despite their wealth or it means that they do not give him what is his due from an inheritance
وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ
📘 and they do not urge neither themselves nor others the feeding of the needy;
وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا
📘 and they devour inheritance turāth means mīrāth greedily lamman that is to say voraciously when they appropriate lammuhum the women’s and the young ones’ share of the inheritance together with their own share of it or to their own wealth;
وَلَيَالٍ عَشْرٍ
📘 and by the ten nights the first ten nights of Dhū’l-Hijja
وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا
📘 and they love wealth with abounding love that is to say greatly and so they do not expend any of it a variant reading in the case of all four verbs has the second person plural.
كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا
📘 No indeed! — a deterrent for them from such conduct. When the earth is pulverised repeatedly when it is shaken until every edifice has collapsed and is destroyed
وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا
📘 and your Lord that is to say His command and the angels arrive rank on rank saffan saffan is a circumstantial qualifier meaning ‘standing in rows’ or ‘made up of many ranks’
وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ
📘 and Hell on that day is brought near pulled by seventy thousand sets of reins each set of reins pulled by the hands of seventy thousand angels as it groans and seethes in fury; on that day yawma’idhin is a substitution for idhā ‘when’ the response to which is the following man that is to say the disbeliever will remember his prodigal conduct in it but how will remembering avail him now? the interrogative is meant as a denial in other words his remembering that will not be of any use to him.
يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي
📘 He will say as he remembers ‘O yā is for calling attention to something would that I had sent ahead good deeds and faith for my life!’ for a good life in the Hereafter or it means ‘during my life’ in the world.
فَيَوْمَئِذٍ لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ
📘 Then on that day none shall mete out read yu‘adhdhibu His God’s chastisement that is to say He shall not delegate it to any other;
وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ
📘 and likewise none shall bind read yūthiqu His bind a variant reading has yu‘adhdhabu ‘none shall be chastised’ and yūthaqu ‘none shall be bound’ so that the suffixed pronoun of ‘adhābahu and wathāqahu refers to the chastisement and the binds of the disbeliever the meaning then being ‘none shall be chastised as he shall and none shall be bound as he shall be bound’.
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
📘 ‘O soul at peace! the one secure namely the believing one.
ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً
📘 Return — this is said to it upon death — to your Lord that is to say return to His command and to His will pleased with the reward pleasing in God’s sight with your deeds; in other words return O soul combining both descriptions both of which are circumstantial qualifiers. And it will be said to it at the Resurrection
فَادْخُلِي فِي عِبَادِي
📘 Then enter among My righteous servants!
وَالشَّفْعِ وَالْوَتْرِ
📘 and by the even the pair and the odd read watr or witr two alternative forms the single
وَادْخُلِي جَنَّتِي
📘 And enter My Paradise!’ with them.
وَاللَّيْلِ إِذَا يَسْرِ
📘 and by the night in motion falling or receding
هَلْ فِي ذَٰلِكَ قَسَمٌ لِذِي حِجْرٍ
📘 Is there in that oath an oath for one of sense? one of intellect the response to the oath has been omitted that is to say it is to be understood as something like la-tu‘adhdhabunna yā kuffāra Makka ‘you will assuredly be chastised O disbelievers of Mecca!’.
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
📘 Have you not seen do you not know O Muhammad (s) how your Lord dealt with ‘Ād
إِرَمَ ذَاتِ الْعِمَادِ
📘 Iram — these were the former people of ‘Ād Irama is an explicative supplement or a substitution and it is treated as a diptote because it is a proper noun and feminine — of the towering ones that is to say the tall ones — the tallest one among them would reach four hundred cubits —
الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ
📘 the like of which was not created in the land in terms of their power of assault and strength
وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ
📘 and Thamūd who hollowed hewed the rocks sakhr is the plural of sakhra in the valley the Wādī al-Qurā rocks which they used as dwellings
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