10. SURAH AL-FAJR [THE DAWN] – Presentation of Islam and Quran

INTRODUCTION TO SURAH AL-FAJR

Surah Al-Fajr, revealed in Mecca, is the 10th surah in the order of revelation and consists of 30 verses. The main themes of the surah focus on:

– The divine law where Allah tests humanity with both blessings and hardships, such as wealth and poverty.

– A reminder of the destruction of past nations (e.g., the people of ‘Ad, Thamud, and Pharaoh) who rejected their Prophets.

– Descriptions of those who submit to the truth and those who reject it, and the resulting consequences in the Afterlife.

This surah is like a lesson, revealing the dawn of enlightenment and faith. Humanity is emerging from the darkness of disbelief into the light of monotheism (Tawheed). Surah Al-Fajr brings forth a strong message to instill faith, piety, and vigilance, urging right thinking and reminding us of the consequences of our actions in both this life and the Afterlife.

10 / SURAH AL-FAJR

Meaning of the Verses

^1-4Concealing the truth, associating others with Allah, disintegration of the ignorance, ten nights on which Prophet was given knowledge, relation of Allah-servant and concealing the truth, associating others with Allah, perishing of the ignorance is the evidence that, indeed ¹⁴your Rabb watches over.⁵There is a strong-convincing narration which makes believe in these for the one who has reason.

^6-13Have you not seen/thought about what your Rabb did to the people of Ad, Iram who owned pillars – like of which was not formed among the cities -, the people of Thamud who cut out the rocks in the valleys, Pharaoh, the owner of the stakes; who had excellent armies/tortured like never seen before⁴⁴? They transgressed in those lands. Therefore, they increased the corruption therein. That is why, your Rabb poured the whip of punishment upon them.

^15-16And as for man, when his Rabb tests him, gives him honor and favors him, he says: “My Rabb has honored me”. But when his Rabb tests him and restricts his provision, he says: “My Rabb has humiliated me”.

^17-20Certainly not as you think! Indeed, you do not raise the orphan in an honorable way. You do not encourage one another to give opportunities for those unemployed, poor so they might earn their living. Yet, you consume heritage of the world, devouring it! And you love wealth with immense love, stockpiling it!

^21-23Certainly not as you think! When the earth has been leveled with consecutive tremors, when the revelations which your Rabb questioned and sent have been set as witnesses rank upon rank, that day Jahannah [Hell] will be brought; that day man will realize but what good to him will it bring!

²⁴He will say: “I wish I had prepared for this life of Akhirat [Afterlife] of mine!”

^25-26That day, no one will punish as the punishment of Allah and no one will bind as His binding.

^27-30O the one who is assured by having eliminated all question marks in his mind! Turn to your Rabb, as pleased with your Rabb and He is pleased with you! Enter among My servants at once! And enter My Jannah [Heaven/Paradise]!

Analysis of Verses

Verse 1-4, 14,5:

The surah begins with an oath. Verses 1-4 form the “oath part” of the sentence, and verse 14 is the “reply part.” Typically, in Qur’anic oaths, no other verse should come between the oath and its reply. However, in this case, the arrangement in the Mushaf seems to deviate from this structure. The connection between the elements of the oath and its response in verse 14 indicates that the oath is pointing to something crucial about divine oversight and justice.

For a proper understanding of the surah, it is essential to read the verses in the intended flow, as the oath and its reply are closely related.

The literal meaning of the oath is: “I swear by the dawn, the ten nights, the even and the odd, and the night when it departs, that your Lord is surely ever watchful.” However, a deeper metaphorical meaning can be extracted.

The word “فجر Al-Fajr” (dawn) refers to the moment when darkness breaks, and light begins to spread. It represents the first moments of illumination after the night. Symbolically, dawn reflects hope, renewal, and the potential for new beginnings.

In this surah, the dawn symbolizes the light of revelation breaking through the darkness of disbelief, ignorance, and polytheism. The revelations, from the earliest to the latest, have started to bear fruit, guiding humanity out of the shadows. This enlightenment, which was alluded to in previous verses of Surah Al-Muddaththir (32-37) and Surah At-Takwir (17-18), becomes manifest here with the metaphor of the dawn, paving the way for the clearer light in the following Surah Ad-Duha

ten nights

The phrase “ten nights” has sparked numerous interpretations. Among the most common suggestions are:

-The ten nights in the month of Dhu’l-Hijjah,

-The last ten nights of Ramadan,

-The ten nights between the first night of Muharram and the day of Ashura,

– Some have suggested that it was ten nights added to the 30-night covenant of Prophet Moses on the Tur. However, none of these claims are credible. This is because the information about the Hajj in the month of Dhu’l-Hijjah, the fasting in the month of Ramadan, the first ten days of the month of Muharram and our Prophet Moses had not yet been told to our Prophet when this Surah was revealed. Therefore, it is not logical that our Prophet’s attention was drawn to matters of which he had no knowledge. The “ten nights” here must have been “ten nights” that our Prophet and the people around him at the time knew intimately, so that they could be cited as evidence and references.

From this point of view, and taking into account the contents of the previous nine surahs, it can be said that the “ten nights” mentioned in the verse are the “ten nights” between the first night of revelation and the night this surah, the tenth surah, was revealed. In this case, the night of the revelation of Surah Al-Alaq [Laylat al-Qadr] is the first night, and the night of the revelation of Surah Al-Fajr is the tenth night.

Since the exact year, month, week and day in which the surahs or verses were revealed is not known, our opinion is not definitive, it is only an intellectual guess.

associating others with Allah

Being pair and single is a state that encompasses all beings. Because beings are definitely either pair or single. Therefore, the verse can also be interpreted as “the many and the one”. The concept of “pair” refers to the existence of another individual of the same kind of any object. In other words, the pair includes everything that has an opposite or opposites and therefore exists in a certain relationship with other things. In contrast, the term “وتر wetr” refers to something that is single or one. Because of this meaning, it has been used as one of the names given to Allah. Because nothing can be equal to Him.

In summary, this verse expresses the uniqueness and oneness of the Creator in contrast to the multiplicity of the creatures.

perishing of the ignorance is the evidence that,

Since the word “night” (Layl) can also symbolize darkness, the verse seems to refer to the moment of dawn when darkness is dispelled. The artistic expression here suggests that the passing night represents the spiritual darkness caused by disbelief, ugliness, and polytheism.

Now that dawn has broken, marking the end of the night, humanity can emerge from the spiritual darkness. The light of revelation is guiding people away from false gods, oppressive rulers (taghut), denial, conspiracy, grief, sorrow, and all forms of spiritual confusion and despair.

This theme was briefly introduced in verse 33 of Surah Al-Muddaththir and verse 17 of Surah At-Takwir, symbolizing the enlightenment and guidance that revelation brings to mankind.

Verse 14

¹⁴your Rabb watches over.

According to this verse, which is the answer to the oath, our Lord keeps people under constant control, everything they do is recorded, some are given warning punishments and some are rewarded with incentives. The details will come in the following Surahs.

Verse 5

⁵There is a strong-convincing narration which makes believe in these for the one who has reason.

The word “حجر hijr” in the verse means to forbid or prevent. What is meant by “forbidding and restraining” here is “intellect”. In Arabic, the intellect is called “nuha”, as it prevents a person from doing wrong, and it is also called “hijr”, as it restrains a person from inappropriate actions. Therefore, the phrase “ذى حجر zi hijr” in the verse means “a person of sound intellect.”

This verse highlights that the topics emphasized through the oaths in the first four verses serve as convincing and solid proofs of Allah’s existence and uniqueness for those who possess full understanding.

The use of the question with the preposition “hel” in the verse is known as “Istifham al-Takriri”—a rhetorical question intended to make the listener affirm the point. Here, the question is asked to prompt the listener to recognize the significance of what Allah swears by. It’s as if Allah is saying, “Surely this is a great oath in the eyes of those who understand. People of intellect and reason see undeniable evidence of Allah’s divinity and oneness in these signs. No intelligent person would deny it.”

Verses 6-13

One of the methods used by the Qur’an, which is a warning and an admonition, to show people the truth is to narrate the stories of past tribes that have been heard by word of mouth as an example of the message it wants to convey. In this way, the Qur’an guides those who “seek admonition” both to learn from the parables of the past and to understand Allah’s unchanging Sunnah through the events that took place in the lives of ancient societies.

This is explained in the Qur’an as follows:

¹¹¹Surely, there is an evidence/a sign in the stories of Joseph, his father and his brothers for those who are capable of understanding.

(Yusuf/ 111)

The Qur’an mentions many tribes that lived in ancient times. The first tribes mentioned are Ad and Thamud. They relied on their political and economic power and endeavored to perpetuate their system based on polytheism and oppression, and their fate is recalled in many verses as a great lesson for humanity.

Because of their importance, these tribes need to be recognized closely.

THE BENEFITS OF THE STORIES IN THE QUR’AN:

It is clear from the style of the stories told in the Qur’an that these stories are not intended to give historical information, but to give advice. The stories in the Qur’an, according to our findings, provide the following benefits to the people to whom the advice will benefit:

– The stories in the Qur’an show that prophets are not imaginary by informing us that prophets have come and gone in the past.

– The stories in the Qur’an teach that the duties of all the Prophets of the past consisted of “conveying the message” and “giving advice”.

– The stories in the Qur’an teach that God’s messengers were always opposed by the elite [mele’] of the society to which they were sent.

– The stories in the Qur’an remind and warn those who oppose our Prophet’s message and want to prevent him by giving examples from the past, “some of which they themselves know”, about how they will pay the price for this attitude.

– The parables in the Qur’an inspire confidence in our Prophet and his followers by informing them that the situation they are facing is similar to the one that occurred among the previous prophets and their societies, and that it is largely the same; they also give them determination and strengthen their spirituality by informing them that the messengers of Allah are always victorious.

The Tribe of Aad

According to the Arab historiography, the tribe of Aad were the inhabitants of a large town known as Al-Ahqaf between Hidramawt in Yemen and Oman.

This tribe was a great political and economic power. Their great city, known as “Bagh-i-Irem” and adorned with magnificent palaces, was legendary. The idol-worshipping tribe of ‘Ad was also famous for tyranny and oppression. They believed that there was nothing on earth more powerful than themselves. When Hûd, one of their own, was given our Prophetic mission, a great struggle began. In the Qur’an, verses 50-60 of Surah Al-A’raf, 123-140 of Surah Ash-Shu’ara, 21-28 of Surah Al-Ahqaf, 18-22 of Surah Qamar and 13-16 of Surah Fussilat give information about the tribe of Aad. When a passage is formed by omitting the repeated ones, a portrait of the tribe Aad emerges in Qur’an:

^50-52We sent to Ad their brother Hud as a messenger. He said: “O my people! Worship Allah. There is no other deity for you but Him. You are nothing but inventors. O my people! I do not ask you any payment for this. My reward is only upon the One Who created me from nothing. Will you still not reason? O my people! Ask your Rabb for forgiveness and repent to Him so He will send upon you from the sky in abundance and increase you in strength by adding strength. And do not turn away as sinners”.

^53-57They said: “O Hud! You have not come to us with a clear evidence. And we are not to leave our idols by your word. We are not the ones who believe in you. But we can only say ‘Some of our gods have possessed you with evil badly’”. Hud said: “Surely, I have Allah as my witness, and you too, witness that I am far from those that you associate with Him from among those that are inferior to Allah. Then set your traps for me and do not give me a respite. Indeed, I have relied on Allah, my Rabb and your Rabb. There is no moving living creature, small-large that He does not hold from its forelock and check. Indeed, my Rabb is on a path that is straight. But if you turn away despite this, I have conveyed to you with which I have been sent to you. And my Rabb will make another people to succeed you. And you can not harm Him at all by any means. Indeed, my Rabb is the One Who protects and guards all things”.

⁵⁸And when Our command came, We saved him and those who believed with him with a mercy from Us; and We saved them from a severe punishment.

^59,60And this is the people of Ad, who rejected the Ayat of their Rabb, disobeyed His messengers and obeyed the command of every obstinate tyrant. And a curse followed them in this world and will follow them on the day of Qiyamat [Resurrection]. Open your eyes! The people of Ad did not believe in their Rabb. Open your eyes! The people of Ad who were the people of Hud was given away/was given eradication from the history.

(Hud/ 50- 60)

¹²³People of Ad denied those who were sent to them [messengers, messages].

^124-135When their brother Hud [Eber] said to them: “Will you not enter under the guardianship of Allah? Indeed I am a trustworthy messenger for you. So, enter under the guardianship of Allah and obey me. I do not ask you any payment for this. My payment is only upon Rabb of all universes. Do you amuse yourselves by constructing a building at every hill as a sign? And do you take such places that produce industries [factories/castles] to become eternal/as if they will make you eternal? And when you seize, do you seize like tyrants? Now, enter under the guardianship of Allah and obey me. Enter under the guardianship of the One Who gives you all that you know [cattle, sons, vineyards, gardens, springs]. Indeed, I fear the punishment of a great day about you”.

^136-138And they said: “It is same for us whether you advise or you are not one of those advisers. This is only the lifestyle of the former ones. And we are not the ones to be punished”.

¹³⁹Then they denied him so We manipulated/destroyed them. Indeed there is an evidence/a sign in this, but most of them were not to be believers.

¹⁴⁰And no doubt that your Rabb is the One Who is certainly the most exalted, the most powerful, the most honorable, the invincible/the subduer, the possessor of vast mercy.

(Ash-Shu’ara/ 123-140)

⁶⁵He said, “O my people! Worship Allah, no deity is for you but Allah. Will you not enter under the guardianship of Allah?”.

⁶⁶They said “We see you as an retarded/ignorant person and we really think that you are a liar”.

^67-69He said, ” O my people! I am no retarded nor ignorant, however I am a messenger sent by Rabb of all universes. I convey to you what my Rabb sent and I am a trustworthy adviser for you. Are you really surprised that a reminder/a book has come to a man from among you for you so he may warn you? And remember that He made you successors of the people of Noah, and He increased you in stature at formation. Remember the blessings of Allah so you may succeed”.

⁷⁰Then they said: “Have you come to make us to worship Allah without associating others with Him and leave what our ancestors worshipped? Then, if you are among the truthful, bring us that with which you threaten us!”.

⁷¹Hud said: “Punishment and defilement from your Rabb have set down upon you. Do you dispute with me for the names for which Allah sent no evidence and which your ancestors invented? Then wait; indeed I am one of those who wait, with you!”.

⁷²Upon this, We rescued Hud and those with him, with Our mercy from Us. And We eliminated those who denied Our Ayat and who did not believe.

(Al-A’raf/ 65 -72)

²¹And mention Hud, brother of Ad! When he warned his people in Al-Ahqaf. –Surely, warners had passed before him and after him [all around] who said: “Do not worship anyone except Allah. Indeed, I fear the punishment of a great day for you”.-

²²They said: “Have you come to turn us away from our idols? If you should be of the truthful, bring the punishment with which you have been threatening us right now”.

²³Hud, brother of Ad, said: “Indeed, the knowledge about when the punishment will come is with Allah. I convey to you what is sent with me. But I see you a people acting ignorantly”.

^24,25And when they saw it as a wide cloud coming to their valley, they said: “Aha! This is a cloud that will bring us rain!”. Nay, rather, it is that which you were asking to be hastened; a wind that destroys everything by the command of its Rabb, within which is a painful punishment… And then they became so that nothing was seen except their dwellings. Thus We recompense people of sinners.

²⁶And indeed, We had made them strong in that which We have not made you; We had given them opportunities which We have not given you. And We had given them hearing, sight and feelings as well. Despite this, their hearing, sight and feelings did not avail them/could not avert anything from them. Because they consciously denied the Ayat of Allah. And that which they were ridiculing surrounded them.

^27,28Indeed, We manipulated/destroyed lands that were your neighbors. We diversified the Ayat over and over again so they might return. Then, why did those fake gods that they took from among those that are inferior to Allah by which to be closer to Him not help them to avert their punishment? Rather, those fake gods have departed from them and perished. This is their lies/that which they invented.

(Al-Ahqaf 21-28)

Tribe of Thamud

According to most Arabic linguists, the word “Thamud” is not Arabic and therefore not inflected. According to some, it is Arabic and derived from the root “smd”. The word “smd” means “water without substance [mass]”, which means “little water” and is used for “frost, dew” water. Cisterns, pits with little water, digging a hole and not finding water are all expressed by the word “semd”.^[1]

If we assume that the word comes from this root, then the name “Thamud” means “the one who has little water”.

The tribe of Thamud should not be seen as just three or five Bedouins who were dependent on dew and frost water and confined to cisterns or pits with little water. Other verses in the Qur’an show that Thamud was a civilized tribe with a large population. It should be kept in mind that a people who lived on agriculture and animal husbandry in ancient times could/would have valued a young camel in its most productive age above even their own children. For this reason, it is necessary to turn to the figurative meaning of the word rather than its literal meaning. In the parable of Thamud, it is not the camel that should be emphasized, but the fact that this camel is “Allah’s camel [publicly owned]”.

According to Arab historical accounts, the tribe of Thamud was an ancient Arab tribe that lived in the Wadi al-Qura between Hijaz and Syria. The name of this tribe is mentioned twenty-six times in the Qur’an. In addition, the verses that mention our Prophet Salih are also related to his tribe, Thamud. The tribe of Thamud is the descendants of Thamud b. Jazer b. Irem b. Sam b. Noah [Thamud son of Noah, son of Sam, son of Irem, son of Jazer].^[2]

The tribe of Thamud is also mentioned in non-Arab historical documents: “In the inscription of Sargon dated 715 B.C., the Thamud tribe is mentioned among the tribes of Eastern and Central Arabia, which the Assyrians dominated. Aristotle, Ptolemy, and Pliny mentioned the Thamud tribe under the name ‘Thamudaei’. It can be assumed that Domatha and Hegra, which Pliny mentions as the place of residence of the Thamud tribe, is the same place as Hijr, which is recorded as the place of residence of this tribe in Islamic sources.”^[3]

Salih was sent to these people as a prophet. The tribe of Thamud, like the tribe of Aad, is presented in the Qur’an as a cautionary tale. The works of al-Tabari, Ibn al-Asir, and Ibn Kathir provide detailed information about the tribe of Thamud and the struggle between this tribe and our Prophet Salih based on stories. However, it is right that the information that concerns us should be drawn directly from the Qur’an. The Qur’anic verses 73-79 in Surah Al-A’raf, 141-159 in Surah Ash-Shu’ara, 45-53 in Surah An-Naml, 61-68 in Surah Hud, 23-32 in Surah al-Qamar, 11-15 in Surah Ash-Shams, 17-18 in Surah Fussilat, and 4-8 in Surah Al-Haqqah give information about the tribe of Thamud. As we did with the tribe of Aad, let us compose a passage about the tribe of Thamud, omitting the repeated verses:

^61,62We sent to Thamud their brother Salih as a messenger. He said: “O my people! Worship Allah. There is no other deity but Him for you. He is the One Who formed you from the earth and makes you live your life on it. Now, ask Him for forgiveness. Then repent to Him. Indeed, my Rabb is so close, He is the One Who responds to invocations”. They said: “O Salih! You were a man of trust/promise among us before this. Now do you forbid us to worship what our ancestors worshipped? And indeed, we have a disquieting uncertain, incomplete knowledge about that to which you invite us”.

^63,64Salih said: “O my people! If I am upon an explicit evidence from my Rabb and He has given me a mercy from Himself… Then, in this case, who would protect me from Allah if I disobeyed Him? Then, you would not increase me except in loss. O my people! The duty of Salah [supporting financially and spiritually; enlightening the community] is here for you as evidence/sign. Then let it be implemented on the earth of Allah. And do not touch it with evil; or an impending punishment will seize you.

⁶⁵Then they killed it by depleting its life resources. Thereafter, Salih said: “Enjoy three more days in your land. This is a promise not be denied”.

⁶⁶And when Our command came, We saved Salih and those who have believed with him with a mercy from Us. And We saved them from the disgrace of that day. Indeed your Rabb is the One Who is powerful, almighty.

⁶⁷And a horrible blast seized those who did wrong; acted against their own good by associating others with Allah so that they fell on knees on their land.

⁶⁸As if they had never lived there in prosperity. Open your eyes! Indeed, the people of Thamud truly disbelieved in their Rabb. Open your eyes! Exiled were the people of Thamud.

(Hud/ 61-68)

⁴⁵Indeed, We sent to Thamud their brother Salih as a messenger, saying ‘worship Allah’. They became two groups disputing each other at once.

⁴⁶Salih said: “O my people! Why do you want to hasten evil before good? Why do you not ask Allah for forgiveness so that you will be shown mercy?”.

⁴⁷They said: “We consider you and those who are with you an ill omen”. Salih said: “Your ill omen is with Allah. Rather, you are a people who throw themselves into the fire/who are being tested”.

⁴⁸And in that city was a group of Nine people who caused corruption on the earth, who did not amend. ⁴⁹Swearing to each other by Allah, they said: “We will raid him and his family by the night, and then say to his close people who will defend his rights that ‘we have not witnessed the destruction of that family/we were not there during that event and we surely are truthful’”. ⁵⁰And they set such a trap and indeed We recompensed them with such a recompense that they did not perceive.

⁵¹Look! How was the end of their trap, We indeed destroyed them and all their people. ⁵²Here are their houses roofs of which were collapsed and abandoned due to their wrong deeds they committed by associating others with Allah. Indeed, there is an evidence/a sign in this for a people who know.

⁵³And We saved those who believed and entered under the guardianship of Allah.

(An-Naml/ 45 53)

²³Thamud denied those warnings too; they said: “^24,25A single man among us, will we follow him? If we do so, we will definitely be in an astray and madness. Has the Reminder; the Book been left to him from among us? No! Rather, he is a liar and arrogant”.

²⁶They will know tomorrow who is liar, who is arrogant. ^27,28Indeed, We will command them as a duty for them to establish social support institutions⁸³and maintain them.

Therefore, you, observe them and have patience. And let them know their duties of zaqah; tax and spendings which will maintain these institutions are allocated among themselves; it has been determined how everyone should contribute to public.

²⁹Then they called their companions/rulers. And he took what he could and collapsed the system by draining all income resources that supported the social institutions.

³⁰Then, how were My punishment and warnings?

³¹Surely, We sent upon them a single horrifying blast; then they became like brushwood gathered by one who pens.

(Qamar/ 23-31)

⁷³Surely, We sent Thamud their brother Salih as a messenger. He said: “O my people! Worship Allah, no deity is for you but Allah. Your Rabb has sent you a clear evidence. This camel/social relief and support principle of Allah is an Ayah for you; So let it graze on the earth of Allah, do not touch it with evil, or you will be seized by a grievous punishment. ⁷⁴And remember that He made you successors of the people of Ad. And placed you on the earth: You build palaces from its plains, you carve its mountains as your homes. Then remember the blessings of Allah and do not transgress on the earth, being the ones who cause corruption”.

⁷⁵And chiefs among his people who were arrogant said to those who have believed, who looked weak among them: “Do you really know that Salih is truly a messenger sent by Rabb? They said: “We certainly believe in what is revealed through him!”.

⁷⁶Those who were arrogant said: “We are the ones who consciously deny what you believe in!”. ⁷⁷Then they rapidly depleted the resources that maintained those social relief and support facilities and disobeyed their Rabb insolently and said: “O Salih! If you are the messenger as you say, bring us with what you threaten us!”.

⁷⁸Then a violent tremor seized them so they fell on knees within their homeland.

⁷⁹Then Salih turned away from them and said:” O my people! Surely I have conveyed what my Rabb sent and I have advised you, but you do not like those who advise”.

(Al-A’raf/ 73 – 79)

According to the available information, the Meccan community knew more or less about these tribes. There are many stories and debates as to what and where exactly Aad, Thamud, and Irem were (city, country, or community?). However, for the message of the Qur’an to be understood, these stories are of little importance. The Qur’an has focused on the essence of the matter, drawing attention to the characters, attitudes, causes, and consequences of events rather than historical details such as time, place, and people. It reports the fate of the tribes that the people of the time remembered with awe, admired for their power, and lists the main reasons that led to this fate. It is clear that the Qur’an’s current readers should receive the same message.

The tribe of Aad, to which Hud belonged, lived in the vast desert region known as Ahqaf, between Oman and Hadramawt in Yemen, and was known for its great influence and power. Although this tribe disappeared from the stage of history centuries before the advent of Islam, its traces and memories remained alive in Arab tradition. The ruins of Irem and Thamud were located on the caravan route along which the Meccans traded. The “valley” mentioned in verse 9 refers to Wadi al-Kura, north of Medina, on the old caravan route from Arabia to Syria. Irem is known, among other traditions, as the legendary capital of the tribe of ‘Ad, now buried under the sands of the Ahqaf desert. The expression “holder of stakes” is a classical Bedouin metaphor meaning “a strong authority” or “an unshakable, indestructible power.” In Bedouin culture, the number of stakes holding up a tent indicated the power and status of the tent’s owner, so a powerful tribal chief was often described as “the owner of a tent standing on countless poles.”

These three tribes are briefly mentioned in Surah Al-Fajr, and the details are given in other surahs.

The verses in this surah explain the inevitable fate of these powerful tyrants (Taghut). These tyrants had committed transgressions, violating the boundaries of justice and spreading corruption. Through oppression, extravagance, and indulgence, they forgot the Lord and corrupted the social order, morality, and intellect. In retaliation, Allah—Who is All-Seeing, All-Knowing, and Witness to everything hidden—sent torment upon them and destroyed them. Thus, those who cause mischief and tyranny should be aware that nothing escapes Allah’s sight, and they cannot escape His punishment.

The phrase “And the recompense of an evil deed is an evil one like it” (Ash-Shura 42:40) highlights Allah’s principle of punishment. It indicates that the punishment for evildoers in this world and the Hereafter will be proportional to their actions.

From this perspective, the “whip of torment” mentioned as punishment for these wrongdoers signifies that the tyrants, who oppressed others as if whipping cattle, will face similar punishment. The whip, made of multiple intertwined parts, suggests that punishment—both in this world and in the Hereafter—will be severe and multifaceted, much like a bundle of intertwined torments. (See Surah An-Naba, 78:20-26 for further elaboration.)

Verses 15, 16:

As you may recall, from Surah Al-A’la onwards (Surah Al-A’la, verse 14 and Surah Al-Layl, verses 5-21), a new topic was introduced in the revelations. This was the issue of “infaq”, giving for the sake of Allah as a means of social justice. This issue is further elaborated in verses 15-30 of Surah Al-Fajr.

Although it has been suggested that the “man” in the verse refers to prominent individuals in Mecca, such as Utba b. Rebia, Hudhayfah b. Mughîra, Ubayy b. Khalaf, or Umayy b. Khalaf, we believe that this “man” symbolizes the general character of uneducated, crude people. Therefore, every person of that character is meant.

According to the verses, a man who receives abundance and honor assumes it is a deserved gift from his Lord, considering it a sign of his worth. Conversely, when provision is restricted, he interprets this as a sign of humiliation from his Lord. The verse highlights this flawed way of thinking, which equates material success or hardship with Allah’s favor or disfavor.

^15-16And as for man, when his Rabb tests him, gives him honor and favors him, he says: “My Rabb has honored me”. But when his Rabb tests him and restricts his provision, he says: “My Rabb has humiliated me”.

(Al-Fajr 15-16)

⁴⁷And when it was said to them: “Spend from that which Allah has provided you; provide sustenance for others as well”, the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said for those who have believed: “Is it we who will give opportunities to the one whom Allah could have given if He had willed so he might earn his living? You are in a clear astray”.

⁴⁸And apathetic people say: “If you are among those who are truthful, when is the threat that has been promised?”.

(Ya-Sin/ 47, 48)

The view that those who are well-off in this world are necessarily good servants of Allah, and that those who are poor or suffering are being punished by Allah, reflects a distorted and cruel interpretation of life’s trials. This mindset suggests that material success is a sign of divine favor, while hardship is a sign of divine displeasure. Consequently, the wealthy and comfortable feel justified in looking down on the poor and oppressed, pushing them further into suffering, assuming it is in line with Allah’s will.

This outlook justifies the mistreatment and marginalization of the poor, weak, and enslaved in society, allowing the wealthy to feel superior and unaccountable for their lack of compassion. The Qur’an, however, repeatedly refutes this cruel worldview by emphasizing that both wealth and poverty are tests from Allah, not indicators of one’s worth or righteousness.

⁶⁶In fact, their knowledge about Akhirat [Afterlife] comes one after another. But they have an uncertain, insufficient knowledge about it. More accurately, they are blind to this.

^67,68Those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb said: Will we really be resurrected after we and our ancestors have become dust? Indeed, this threat of punishment and resurrection was made to our ancestors before us. This is nothing but the legends of the former ones”.

(An-Naml/66-68.)

¹Have you seen/have you ever thought about the one who denies the fact that everyone will be recompensed for his deeds, good or evil, in Akhirat [Afterlife]/the one who denies the principles of Allah that regulate the social order? ^2,3He is the one who repulses the orphan and does not encourage on giving opportunities for those poor so they might earn their living.

(Al-Ma’un 1-3)

In other words, the person who does not believe in the Afterlife is the one who does not help the poor and does not want others to do so, and even tries to prevent others from doing so. This false logic also appears in Surah Ya sin as follows:

⁴⁸And apathetic people say: “If you are among those who are truthful, when is the threat that has been promised?”.

(Ya Sin/ 47, 48)

They humiliated the poor and the strange:

Al-An’am/53, Hud/ 27- 31 Maryam 73 Sad 62 Al-Mutaffifin 29-36 Mu’min 105-111 Al-Baqara 212

The same logic manifests itself as follows:

^35,36And this man entered his vineyard while he was treating himself unjustly: “I do not think that this will ever perish. And I do not think that the Hour will come. And even if I would assume that I was taken to my Rabb, I would certainly find a better consequence than this”.

(Al-Kahf/ 35, 36)

⁵⁰And if We make him taste a mercy from Us after an adversity which has touched him, he will definitely say: “This is my right. And I do not think that the moment of Qiyamat [Resurrection] will come. And if I should be returned to my Rabb, surely there will be the best for me with Him”. This is why We will indeed inform the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb about what they did and We will surely make them taste of a harsh punishment.

(Fussilat /50)

This type of person views themselves as favored by Allah due to their material wealth and well-being, believing that if there is an Afterlife, Allah, who has showered them with blessings in this world, will surely grant them even more in the hereafter.

However, they fail to understand that these blessings are actually a test. They carry with them a responsibility for which they will be held accountable. Instead of recognizing that the true reward lies in the Afterlife, this person becomes absorbed in the pleasures and luxuries of the world. They indulge in entertainment and excess, forgetting the purpose of their wealth and failing to remain grateful for what they have been given.

Equally ungrateful is the person who, when faced with hardship or scarcity, interprets it as a sign that their Lord despises them. They fail to see that the scarcity they experience might be a test of patience and that greater blessings await them in the Afterlife. This person, too, succumbs to resentment and might even question or deny Allah’s justice.

Both of these extremes—arrogance in wealth and despair in hardship—lead to failure. The one who has been blessed with abundance but fails to acknowledge it as a test becomes spoiled and ungrateful. The one who experiences scarcity, instead of seeing it as an opportunity for growth and patience, perceives it as an injustice, distancing themselves from faith. This lack of gratitude, whether in wealth or hardship, ultimately leads to frustration and spiritual failure.

The deeper implications of this ungrateful attitude, particularly when one’s faith wavers due to worldly trials, will be further examined in verse 11 of Surah Hajj.

Verses 17-20:

“While you ask your Lord for blessings for yourselves, and expect from Him things that will make you honorable and superior, you make no effort to make orphans honorable and superior; you leave them hungry, thirsty, and uneducated.”

“You are not willing to ensure that the needy, who have no means, have a job that will enable them to feed themselves, you have no desire for this, and you do not encourage each other in this matter.”

“You should compete in this matter, but instead, you avoid it. You even seize the inheritance of others [the weak], the savings that society would have spent for them, their share in the wealth of society, and eat it with great gluttony, thoughtlessness, and greed.”

And you love wealth so much with a boundless love that you do not think of your accountability, nor of your Lord.”

The translation “you do not offer the orphan”, which appears in almost all Turkish translations, is far from expressing the true meaning of the verse. “Ikram/offer” in the verse does not mean to offer tea, coffee, or the like. “اكرام“ here means to make superior, to make respectable. This can be possible by providing education, opportunities, and jobs. In other words, offering is the opposite of “قهر kahr”, which means “to leave hungry, thirsty, uneducated, untrained, unskilled, and to make them inferior in society.”

The word “مسكين miskin” in the verse is defined in the fiqh literature as “one who is poorer than the poor.” In reality, the word “miskin” is a derivative of the word “سكن sekene”, which means “to be calm, to stand still.” In Lisan al-Arab, it is stated that the main meaning of the word “sekene” is “واضع bows down, shows humility” (article sekene). If these two meanings are considered together, it can be concluded that “miskîn” means “a person who is immobilized either because of poverty or some other factor, who has lost the possibility of free movement, whose neck is bent.” An example of miskinization for this second reason is found in Surah Al-Kahf, verse 79. The “miskin” can be superior to the poor in some cases, and sometimes he can be poorer than the poor. There are many examples of this in the Qur’an.

In summary, the issues mentioned in these verses form the basis of Islam’s principle of social justice. The fact that today’s economic systems are diametrically opposed to these principles should not be ignored. The gap between these systems and the social justice system demanded by Islam should be explained to society with a “thesis-antithesis”, i.e., a “truth and falsehood” presentation. This will help people choose the best system.

Verses 21, 22

The doomsday scenes depicted in the early verses of Surah At-Takwir are briefly explained here, continuing the warnings to humanity.

In the original verse 22, the phrase “when your Lord comes” is a metaphorical expression. Since Allah Almighty is beyond physical attributes such as coming, going, descending, or ascending, this phrase is interpreted symbolically. The meanings assigned can include: “When the command of your Lord comes to call people to account,” or “When the irresistible power, majesty, and authority of your Lord is manifested,” or “When the sublime signs of your Lord arrive.” The concept here points to the manifestation of divine authority rather than a literal physical arrival.

The expression falls under what is referred to as “mutashabih” (ambiguous or metaphorical), which requires interpretation rather than literal understanding.

Allah’s testing of people is not for Him to learn something new, as He already possesses all knowledge. Rather, it is to create witnesses for this world and the Hereafter, ensuring no one can contest the final judgment. Just as teachers in schools test their students not to gain new knowledge but to assess the students and record their performance, Allah’s tests are meant to bear witness to human actions and choices.

On the Day of Judgment, people themselves will be witnesses against their own deeds, along with their community, the prophets, and the revelations (the Qur’an and other scriptures). The significance of bearing witness on that day is emphasized throughout the Qur’an.

We can also refer to the following verses on this subject.

Al-Baqara/ 143, Hajj 78, Al-Fajr/21-23, An-Nisa/ 41, 159, An-Nahl /84, 89, Qaf/ 21, Mu’min /51, Hud/18, 19, Al-Qasas/ 75, Fussilat /20-22, An-Nur/ 24, Ya Sin/ 65, Furqan/30, Ma’idah/116-118.

We see the testimony of angels (witnesses of revelation) in Surah An-Nabah.

^38-40On the day when the revealed Ayat and the Wahy [Revelation] will stand in rows as witness, no one but those whom Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] allows will speak. And that one who is allowed will say what is correct: “This is the true day. So, whoever wills may seek refuge in his Rabb. Surely, We have warned you with a close punishment”. On that day, a man will see what his two strengths/wealth and acquaintances have sent forth/a man will face what he did and the infidel; the one who consciously denies the divinity of Allah and the fact that He is Rabb will say: “Oh, I wish that I were a dust”.

(An-Nabah/38-40)

In this paragraph, the scene of Judgment is depicted. Similar scenes were presented in verses 12-14 of Surah At-Takwir.

Verse 24

²⁴He will say: “I wish I had prepared for this life of Akhirat [Afterlife] of mine!”

This part of the Surah implicitly warns:

“You value your wealth and your position more than you should, and you lose yourselves to preserve them. You disregard your values, your religion, your personality, your principles. But what will you do on that day? What will you do when that day comes which you did not think would come, or which you have forgotten, or which you want to forget, or which you ignore? On that day, neither the wealth you have accumulated, nor the position you have risen to, will benefit you. But there will be the majesty of your Lord, and His punishment, and the curse of the angels, and Hell. There is a belated realization followed by an even more burning regret: ‘If only I had made preparations for this life beforehand!’ But it is too late.”

Verses 25, 26

^25-26That day, no one will punish as the punishment of Allah and no one will bind as His binding.

In these verses, Allah Almighty emphasizes the punishment on the Day of Resurrection by stating that there are ties that bind the criminals to the punishment they deserve and make it impossible for them to escape it.

Verses 27-30:

At this point in Surah Al-Fajr, the Qur’an employs the “Art of Compliment” and shifts from addressing people indirectly (in the third person) to addressing them directly (in the second person). Here, the person who has accepted and been satisfied with the revelations up to this point (from Surah Al-Alaq to Surah Al-Fajr) is addressed directly. The verse is a command to follow the principles of Allah so that mutual satisfaction—between the individual and Allah—can be achieved.

For a person to reach this state of satisfaction means they have attained a complete understanding of the truth, and all their doubts have been resolved. At this level, there is no longer any fear, anxiety, or sorrow about anything. Such a person exists in a state of perfect peace and security. This sense of peace can only be achieved through remembering Allah, keeping His guidance constantly in mind, and not forgetting His presence (as mentioned in Ar-Ra’d 28: “Surely, in the remembrance of Allah do hearts find rest.”).

The essence of all the revelations from the first revelation to this point revolves around this fundamental principle: always keep Allah in your heart and never forget Him.

The servants that our Lord refers to are “the pure servants chosen out of mankind for their sincerity”, who are mentioned in verse 83 of Surah al-Sad that Iblis cannot deceive them. The qualities and fate of these servants, who are also called “the servants of the Most Merciful” or “the chosen servants of Allah”, are described in verses 63-74 of Surah al-Furqan and 39-49 of Surah As-Saffat.

These servants have the following characteristics:

– They walk humbly on the earth and when the ignorant address them, they say, “Peace be upon you”.

– They spend the nights prostrating and standing before their Lord.

– And they cry out: “Our Lord, ward off the torment of Hell from us, for its torment is a debt to be paid. Surely it is an evil abode and an evil resting place!”

– When they spend, they are neither extravagant nor stingy.

– They do not invoke any other god besides Allah. They do not unjustly kill a life that Allah has made worthy of respect. They do not commit adultery.

– They do not bear false witness. When they come across idle talk, they pass by in a noble manner.

– And when they are reminded of the verses of their Lord, they do not act like the blind and the deaf.

– They plead thus: “Our Lord, grant us light from our wives and children. Make us leaders of those who adhere to piety.”

And the end of these servants will be like this:

– They will be rewarded for their patience with high mansions. And in those mansions they will be welcomed with wishes of health and greetings.

They will stay there permanently. What a beautiful abode, what a beautiful resting place!

– For them is an appointed provision.

– There are various kinds of fruits. They are the ones who are welcomed with hospitality.

– They are in heavens full of blessings.

– They are on seats facing each other.

– They are surrounded by goblets filled from the spring.

– White and full of flavor for those who drink from them.

– There is no dizziness/headache in it. Nor do they get drunk from it.

– They are flanked by big-eyed who stare at them.

– They are like protected eggs.

Those with whom Allah is pleased and who are pleased with Allah are clearly mentioned in the following verses:

⁷Indeed, those who believe and do righteous deeds, they are the best of all creatures. ⁸Their reward with their Rabb will be the gardens of Eden, underneath of which rivers flow, wherein they will abide eternally. Allah is pleased with them and they are pleased with Him. And this reward will be for those who fear their Rabb in awe with knowledge, love, respect.

(Al-Bayyinah/7, 8)

^18,19Surely, Allah was pleased with the believers when they took pledge of loyalty to you under that tree. He knew what was within their hearts and sent upon their hearts tranquility, assurance and peace/morale and rewarded them with a close conquest and many booties they would take. And Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Fath/18, 19)

¹⁰⁹On the day He will gather the messengers, Allah will say: “What is the response that was given to you?”. They will say: “We have no knowledge; indeed, You are the One Who knows best the unseen, the unheard, the unfelt, the past and the future”.

¹¹⁰When Allah said: “O Jesus, son of Mary! Remember My favor upon you and your mother! When I strengthened you with the Wahy [Revelation] of Allah. You were talking to the people as a man in a high position and an adult. When I taught you the Book, the laws, rules and principles that were set forth to prevent injustice, corruption and chaos, the Torah and the Bible.

When you made an object [thurible] from mud; clay [ceramic] that looked like a bird with My permission/knowledge. Then you blew into it; formed aerosol, and they [pests that spread; transmit disease] became birds/went away immediately by My permission. You removed the blindness which is not from birth, poisoning of snake, scorpion and lizard/harmful plants in the vineyards, gardens and farms by permission/knowledge of Allah. And, again with My permission/knowledge, you brought forth/revived social dead. And when you came to Israelites with explicit evidences and those who disbelieved in the divinity of Allah and the fact that He is Rabb from among them said: “This is only an explicit magic”, I protected you from them.

¹¹¹And when I inspired to the Apostles: “Believe in Me and My Messenger”. And they said: “We have believed!” and “So bear witness that indeed we are Muslims”.

¹¹²And when the Apostles said: “O Jesus, son of Mary! May your Rabb send down to us from the heaven/universe a table with full of food and drinks?”. Jesus said: “If you are believers, enter under the guardianship of Allah”.

¹¹³And the Apostles said: “We wish to eat from it so our hearts may be assured and we may know that you tell the truth to us and be among the witnesses of it”.

¹¹⁴Jesus, son of Mary, said: “My Allah, our Rabb! Send down from the heavens/universe upon us a table with full of food and drinks as a festival for us and our people before and after us and an evidence/a sign from You. And provide for us. And You are the best of providers!”.

¹¹⁵Allah said: “Indeed, I am the One Who will send it down to you. And whoever from among you disbelieves after this, I will punish him with a punishment by which I have never punished anyone among the mankind”.

^116-118And when Allah said: “O Jesus, son of Mary! Was it you who told people: ‘Take me and my mother as two gods from among those that are inferior to Allah’?”. Jesus said: “Purified are You, it is not suitable for me to say that which is not true. If I had said it, You would have surely known this. You know what is within myself, but I do not know what is within Yourself. Surely, You are the One Who knows best the unseen, the unheard, the unfelt, the past and the future! I only said to them what You had commanded me; ‘Worship Allah Who is my Rabb and your Rabb’. And as long as I was among them, I was a witness over them. But when you took my life; reminded me that which I had done in the past and what I had failed to do while being obliged to, then You became the One Who observes them. And indeed, You are the witness over all things. If You should punish them, they are definitely Your servants and should You forgive them, indeed You are the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible”.

¹¹⁹Allah will say: “This is the day when their truthfulness will benefit the truthful. There are the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow for them as the ones who will abide therein eternally”. Allah is pleased with them and they are pleased with Him. This is the greatest attainment.

¹²⁰Possession and dominion of all that which is in the heavens/universe and on the earth belong only to Allah. And He is the One Who is the most competent over everything.

(Al-Ma’idah/109-120)

¹⁰⁰And the forerunners among the Muhajirun [Emigrants] and Ansar and those who followed them in doing good deeds; Allah is pleased with them and they are pleased with Him. And Allah has prepared for them the gardens of Jannah [Heaven/Paradise], underneath of which rivers flow, to abide therein eternally. This is a great salvation.

(At-Tawbah/ 100)

It is noteworthy that verses 15-26 of the Surah depict the ungrateful man and his doomsday scene, while verses 27-30 depict the submitted man and his doomsday scene.

The surah begins by drawing attention to the dawn, and the last verses emphasize that the light at the end of the dawn is Paradise, implicitly saying: “O my righteous and virtuous servant! O man who has found peace of heart and tranquility by offering good things to his Lord with faith and sincerity! Enter among My servants and into My Paradise, deserving, rewarded, and pleased!”

It is possible to put verses 27-30 of Surah Al-Fajr together with verses 30-32 of Surah Fussilat:

^30-32Surely, those who say, “Our Rabb is Allah” and become righteous; harbinger Ayat continuously descend upon them; “Do not fear, do not grieve. Rejoice on Jannah [Heaven/Paradise] that is promised to you. We are your guide, your helper and protector in the worldly life and in Akhirat [Afterlife]. In Jannah [Heaven/Paradise, there will be for you whatever you desire as an accommodation from the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy. Whatever you ask will be for you there”.

(Fussilat/30-32)

Allah is the One who knows best

^[1] (Taj al-Arus, 4/373, 374 and Lisan al-Arab, 1/698)

^[2] (Tabari, History, Beirut t.y. I, 226).

^[3] (H. N. Brau, Encyclopedia of Islam, article Thamud)