Tafseer of Surah Fajr

بسم الله الرحمن الرحيم

وَ  الۡفَجۡرِ ۙ﴿۱﴾وَ  لَیَالٍ عَشۡرٍ ۙ﴿۲﴾وَّ الشَّفۡعِ وَ الۡوَتۡرِ ۙ﴿۳﴾وَ الَّیۡلِ  اِذَا یَسۡرِ ۚ﴿۴﴾ہَلۡ فِیۡ ذٰلِکَ قَسَمٌ  لِّذِیۡ حِجۡرٍ ؕ﴿۵﴾اَلَمۡ  تَرَ  کَیۡفَ فَعَلَ  رَبُّکَ بِعَادٍ ۪ۙ﴿۶﴾اِرَمَ ذَاتِ الۡعِمَادِ ۪ۙ﴿۷﴾الَّتِیۡ  لَمۡ یُخۡلَقۡ مِثۡلُہَا فِی الۡبِلَادِ ۪ۙ﴿۸﴾وَ ثَمُوۡدَ  الَّذِیۡنَ جَابُوا الصَّخۡرَ بِالۡوَادِ ۪ۙ﴿۹﴾وَ  فِرۡعَوۡنَ ذِی الۡاَوۡتَادِ ﴿۪ۙ۱۰﴾الَّذِیۡنَ طَغَوۡا فِی الۡبِلَادِ ﴿۪ۙ۱۱﴾فَاَکۡثَرُوۡا فِیۡہَا الۡفَسَادَ ﴿۪ۙ۱۲﴾فَصَبَّ عَلَیۡہِمۡ رَبُّکَ سَوۡطَ عَذَابٍ ﴿ۚ۱۳﴾اِنَّ رَبَّکَ لَبِالۡمِرۡصَادِ ﴿ؕ۱۴﴾فَاَمَّا الۡاِنۡسَانُ  اِذَا مَا ابۡتَلٰىہُ  رَبُّہٗ فَاَکۡرَمَہٗ  وَ نَعَّمَہٗ ۬ۙ  فَیَقُوۡلُ رَبِّیۡۤ اَکۡرَمَنِ ﴿ؕ۱۵﴾وَ اَمَّاۤ  اِذَا مَا ابۡتَلٰىہُ  فَقَدَرَ عَلَیۡہِ رِزۡقَہٗ ۬ۙ  فَیَقُوۡلُ رَبِّیۡۤ  اَہَانَنِ ﴿ۚ۱۶﴾کَلَّا بَلۡ  لَّا تُکۡرِمُوۡنَ  الۡیَتِیۡمَ ﴿ۙ۱۷﴾وَ لَا تَحٰٓضُّوۡنَ عَلٰی طَعَامِ الۡمِسۡکِیۡنِ ﴿ۙ۱۸﴾وَ تَاۡکُلُوۡنَ  التُّرَاثَ اَکۡلًا لَّمًّا ﴿ۙ۱۹﴾وَّ  تُحِبُّوۡنَ الۡمَالَ حُبًّا جَمًّا ﴿ؕ۲۰﴾کَلَّاۤ  اِذَا دُکَّتِ الۡاَرۡضُ دَکًّا دَکًّا ﴿ۙ۲۱﴾وَّ  جَآءَ  رَبُّکَ وَ الۡمَلَکُ صَفًّا صَفًّا ﴿ۚ۲۲﴾وَ جِایۡٓءَ یَوۡمَئِذٍۭ  بِجَہَنَّمَ ۬ۙ یَوۡمَئِذٍ یَّتَذَکَّرُ  الۡاِنۡسَانُ  وَ اَنّٰی  لَہُ  الذِّکۡرٰی ﴿ؕ۲۳﴾یَقُوۡلُ یٰلَیۡتَنِیۡ  قَدَّمۡتُ لِحَیَاتِیۡ ﴿ۚ۲۴﴾فَیَوۡمَئِذٍ لَّا  یُعَذِّبُ عَذَابَہٗۤ  اَحَدٌ ﴿ۙ۲۵﴾وَّ لَا یُوۡثِقُ وَ ثَاقَہٗۤ  اَحَدٌ ﴿ؕ۲۶﴾یٰۤاَیَّتُہَا النَّفۡسُ الۡمُطۡمَئِنَّۃُ ﴿٭ۖ۲۷﴾ارۡجِعِیۡۤ  اِلٰی  رَبِّکِ رَاضِیَۃً  مَّرۡضِیَّۃً ﴿ۚ۲۸﴾فَادۡخُلِیۡ  فِیۡ عِبٰدِیۡ ﴿ۙ۲۹﴾وَ ادۡخُلِیۡ جَنَّتِیۡ ﴿٪۳۰﴾

I swear by the dawn, and by the ten nights, and by the even and the odd, and by the night when it passes – is there (not sufficient) oath in that (in the mentioning of all these oaths) for people of intelligence? Did you not see how your Lord dealt with (the people of) Aad of Iram, the men of tall pillars, the like of whom were never created in the lands, and (how He dealt with the) Thamud who carved out the rocks in the valley, and (how He dealt with) Fir’aun, the man of the stakes – all these people transgressed the bounds in the lands, then they went on increasing in causing corruption therein (in the lands), so your Lord let loose on them the whip of torment. Surely, your Lord is ever on the watch. Then as for man, when his Lord tries him, and (thus) is generous to him and favours him, then he says, “My Lord has honoured me.” And when He tries him, and (thus) restricts upon him his provision, then he says, “My Lord has humiliated me.” Nay! But you do not honour the orphan, and you do not encourage one another to feed the poor, and you consume the inheritance, devouring it altogether, and you love wealth with exceeding love. No! When the earth is pounded and crushed (to powder), and your Lord and (His) angels come while they are (standing) in row after row. And Hell, on that day, is brought (face-to-face) – on that day will man remember, but how will the remembrance benefit him? He will say, “O I wish I had sent forth (good deeds) for my (future) life!” So, on that day, none will punish as severely as His punishment, and none will bind as severely as His binding (of the evil doers). (The righteous soul will be told) “O you soul who is satisfied (with his Lord)! Return to your Lord while you are well pleased (with Him), and you are well-pleasing (to Him)! So, enter among My servants, and enter My paradise!”

Commentary:

وَالۡفَجۡرِ ۙ﴿۱﴾وَلَیَالٍ عَشۡرٍ ۙ﴿۲﴾وَّالشَّفۡعِ وَالۡوَتۡرِ ۙ﴿۳﴾وَ الَّیۡلِ اِذَا یَسۡرِ ۚ﴿۴﴾هَلۡ فِیۡ ذٰلِكَ قَسَمٌ لِّذِیۡ حِجۡرٍ ؕ﴿۵﴾

I swear by the dawn, and by the ten nights, and by the even and the odd, and by the night when it passes – is there (not sufficient) oath in that (in the mentioning of all these oaths) for people of intelligence?

In the beginning of this surah, Allah Ta‘ala takes five oaths on five different things (viz. the dawn, the ten nights, the even and odd, and the night when it passes).

The Oath on the Dawn

The first oath which Allah Ta‘ala takes is upon dawn.

According to Hazrat Abdullah bin Abbaas (radhiyallahu ‘anhuma) and Hazrat Abdullah bin Zubair (radhiyallahu ‘anhuma), the dawn mentioned in this verse refers to the dawn of each day (of the year).

The reason for Allah Ta‘ala taking an oath on the dawn of each day is that with the coming of dawn, light is seen after darkness, and this brings about a great change in the world. Thus, through this oath, man is invited to recognize the divine power of Allah Ta‘ala who Alone has the power to bring goodness in man’s life.

According to Hazrat Qataadah (rahimahullah), the dawn mentioned in the verse refers to the first dawn of the Islamic year (i.e. the 1st day of Muharram).

According to this view, the reason for Allah Ta‘ala taking an oath on the first dawn of the Islamic year is that it is the first dawn of the sacred month of Muharram as well as the first dawn of the entire year.

The Oath on the Ten Nights

وَلَیَالٍ عَشۡرٍ ۙ﴿۲﴾

and by the ten nights

The second oath which Allah Ta‘ala takes is upon the ten nights. These ten nights refer to the first ten nights of Zul Hijjah as reported by Hazrat Abdullah bin Abbaas (radhiyallahu anhuma), Hazrat Qaatadah and Hazrat Mujaahid (rahimahumallah).

Rasulullah (sallallahu ‘alaihi wasallam) mentioned in his Mubaarak Hadith that the first ten days of Zul Hijjah are the most meritorious days of the year (ie after the days of Ramadhaan) for carrying out the worship of Allah Ta‘ala. The fast of each day is equivalent to the fast of an entire year, and worshipping Allah Ta‘ala during each night is equivalent to worshipping Allah Ta‘ala during the night of Qadr.

In the narration of Hazrat Jaabir (radhiyallahu ‘anhu), it is mentioned that the ten nights of Zul Hijjah are most meritorious, and that these ten nights of Zul Hijjah were also granted to Nabi Musa (‘alaihis salaam).

Wahb bin Munabbih (rahimahullah) has mentioned that Allah Ta‘ala had said to Nabi Musa (‘alaihis salaam), “Command your people to seek My special proximity during the first ten days (and nights) of Muharram (by increasing their ibaadah and turning to Me in taubah). On the tenth day, they should come out to Me (i.e. seeking My forgiveness), and I will then forgive them.” (Lataa’iful Ma’aarif pg. 80)

The Oath On the Even and Odd

والشَّفۡعِ وَالۡوَتۡرِ ۙ﴿۳﴾

And by the even and the odd

The third and fourth oaths which Allah Ta‘ala takes are upon the even and the odd.

“The odd” refers to the Day of Arafah, because it falls on the 9th which is an odd number, and “the even” refers to yaumun nahr (the Day of Sacrifice) because it falls on the 10th of Zul Hijjah which is an even number.

These two days are blessed days in which great ibaadat are carried out. On the day of Arafah, all the Hujjaaj assemble on the plains of Arafah, and on Yaumun Nahr (the Day of sacrifice), the Hujjaaj carry out great ibaadat like pelting the Jamaraat, sacrificing animals and performing Tawaafuz Ziyaarah, etc. Similarly, Muslims around the world sacrifice animals and celebrate Eidul Adha.

Oaths are taken on these days and nights (i.e. the Day of Arafah, Yaumun Nahr [the Day of sacrifice] and the ten nights of Zul Hijjah) to indicate their virtue and significance.

In regard to this verse, Hazrat Jaabir (radhiyallahu ‘anhu) reports that

Rasulullah (sallallahu ‘alaihi wasallam) said, “الفجر refers to the dawn, and ‘the ten nights’ refer to the first ten nights of Zul Hijjah, and ‘الوتر’ (the odd) refers to the day of Arafah and ‘الشفع’ (the even) refers to the Day of Sacrifice.”

The Oath on the Night when it Passes

وَالَّیۡلِ اِذَا یَسۡرِ ۚ﴿٤﴾

And by the night when it passes

The fourth oath which Allah Ta‘ala takes is upon the night when it passes.

The word “يَسْرِ” is derived from “سَرٰى” which means “to travel by night”.

The night upon which Allah Ta’ala takes an oath in this verse refers to every night that passes. Through the night passing, the darkness comes to an end and the light of day begins to appear in the world.

After taking five oaths on these five things, Allah Ta‘ala says:

هَلۡ فِیۡ ذٰلِكَ قَسَمٌ لِّذِیۡ حِجۡرٍ ؕ﴿۵﴾

is there (not sufficient) oath in that (in the mentioning of all these oaths) for people of intelligence?

In this verse, Allah Ta‘ala invites people of intelligence to reflect over the power of Allah Ta‘ala in creating the dawn that brings light, in creating the ten nights of blessings, in blessing the ummah with the Day of Sacrifice and the Day of Arafah, and in causing the night to pass, after which daylight appears in the earth.

The purpose for Allah Ta‘ala taking these five oaths and then asking “is there (not sufficient) oath in that (in the mentioning of all these oaths) for people of intelligence?” is that Allah Ta‘ala wants man to realize the power of Allah Ta’ala and realize that one day, he will have to meet Allah Ta‘ala and give an account for his deeds. That day is the Day of Judgement.

The word “حِجْر” literally means “to prevent”. The intellect has been called “حِجْر” because it prevents the person from uttering wrong statements or carrying out wrong actions which will bring harm or disgrace to him in this world.

In the coming verses , Allah Ta‘ala speaks about the destruction that came upon three nations: (1) the nation of Aad, (2) the nation of Thamud, and (3) the nation of Fir’aun (Pharaoh) on account of them not believing in Allah Ta‘ala and disobeying the Ambiyaa that were sent to them.

Allah Ta‘ala Destroying the Nations of Aad, Thamud and Fir’aun

اَلَمۡ  تَرَ  کَیۡفَ فَعَلَ  رَبُّکَ بِعَادٍ ۪ۙ﴿۶﴾اِرَمَ ذَاتِ الۡعِمَادِ ۪ۙ﴿۷﴾ الَّتِیۡ  لَمۡ یُخۡلَقۡ مِثۡلُہَا فِی الۡبِلَادِ ۪ۙ﴿۸﴾ وَ ثَمُوۡدَ  الَّذِیۡنَ جَابُوا الصَّخۡرَ بِالۡوَادِ ۪ۙ﴿۹﴾

Did you not see how your Lord dealt with (the people of) Aad of Iram, the men of tall pillars, the like of whom were never created in the lands, and (how He dealt with the) Thamud who carved out the rocks in the valley,

In this verse, Allah Ta‘ala speaks about how He dealt with the people of Aad. These people had extraordinary physical stature. However, they did not believe in Allah Ta‘ala and rejected their prophet, Nabi Hud (‘alaihis salaam), and as a consequence of their denial and rejection, they were destroyed by a violent wind.

Allah Ta‘ala describes the Aad by attributing them to Iram. According to some Mufassireen, Iram refers to the name of the city in which the Aad lived, while according to others, it was the title of the tribe of Aad named after their grandfather.

Thamud was another tribe that came after Aad in the world. They were also destroyed for not believing in Allah Ta‘ala and rejecting the message of their Prophet, Nabi Saalih (‘alaihis salaam). In certain verses of the Qur’aan Majeed, Allah Ta‘ala explains how He subjected them to a horrible divine scourge on account of their rebellion.

Some commentators say that Iram is the name of the ‘paradise’ which Aad’s son, Shaddaad, had built.

The so-called ‘paradise’ constructed by Shaddaad was a lofty structure standing on tall pillars built with gold and silver and studded with jewels, gems and other precious stones. It was built so that people may prefer an instant ‘paradise on earth’ instead of striving for the actual Paradise of the Hereafter.

When this magnificent palace reached completion and was ready for use, and Shaddaad, together with the leaders of his kingdom wanted to enter, then divine punishment overtook them. They, together with the palaces, were completely destroyed.

According to this interpretation, the verse refers to the specific punishment which descended upon the paradise built by Aad’s son, Shaddaad.

According to the first interpretation, which the majority of the commentators prefer, the verse refers to all the punishments that descended upon the nation of Aad.

وَ  فِرۡعَوۡنَ ذِی الۡاَوۡتَادِ ﴿۪ۙ۱۰﴾

and (how He dealt with) Fir’aun, the man of the stakes

The word “أَوْتَاد” is the plural of “وَتَد” that means “peg, or stake or nail”. Fir’aun (Pharaoh) is referred to as ‘the man of the stakes’, and Allah Ta‘ala, in this verse, speaks about how Fir’aun used to punish people and oppress them.

The majority of the commentators hold the view that Fir’aun was referred to as ‘the man of the stakes’ in this verse because of the brutal torture and cruel torment he inflicted on the people who opposed him.

Some Mufassireen explain that he would hammer stakes into the ground and tie his opponents to these stakes before torturing them. Others say that he used to hammer stakes into the hands and feet of his opponents and leave them in the scorching heat of the sun to die.

اِنَّ رَبَّکَ لَبِالۡمِرۡصَادِ ﴿ؕ۱۴﴾

Surely, your Lord is ever on the watch.

The word “مِرْصَاد” or “مَرْصَد” is derived from the root “رَصَدَ” which means “to lie in ambush for someone”.

Thus, in this verse, when Allah Ta‘ala says “Surely, your Lord is ever on the watch”, it means that they cannot escape Allah Ta‘ala for the wrongs they are doing as He sees everything at all times.

The Reaction of a Kaafir at the Time of Prosperity and Adversity

فَاَمَّا الۡاِنۡسَانُ  اِذَا مَا ابۡتَلٰىہُ  رَبُّہٗ فَاَکۡرَمَہٗ  وَ نَعَّمَہٗ ۬ۙ  فَیَقُوۡلُ رَبِّیۡۤ اَکۡرَمَنِ ﴿ؕ۱۵﴾وَ اَمَّاۤ  اِذَا مَا ابۡتَلٰىہُ  فَقَدَرَ عَلَیۡہِ رِزۡقَہٗ ۬ۙ  فَیَقُوۡلُ رَبِّیۡۤ  اَہَانَنِ ﴿ۚ۱۶﴾

Then as for man, when his Lord tries him, and (thus) is generous to him and favours him, then he says, “My Lord has honoured me.” And when He tries him, and (thus) restricts upon him his provision, then he says, “My Lord has humiliated me.”

In these verses, Allah Ta‘ala explains the reaction of a disbeliever at the time when he receives a bounty from Allah Ta‘ala or he is tried with some difficulty. Though this verse primarily refers to the disbeliever, it can include believers who resemble the disbelievers in these aspects.

When Allah Ta‘ala grants a disbeliever wealth and good health, then firstly, he is overcome by haughtiness and pride, thinking that his wealth and health are the result of his personal achievement and superior intellect.

Secondly, he thinks that Allah Ta‘ala is happy with him, on account of all the good that he is enjoying.

On the other hand, if Allah Ta‘ala restricts his sustenance or brings some hardship upon him in the form of illness etc., then he begins to complain against Allah Ta‘ala, thinking that he has been disgraced, humiliated and treated unfairly.

Since the disbeliever does not believe in Allah Ta‘ala and the Hereafter, he is overcome by these thoughts and feelings. However, it is unfortunate that some believers also think in the same way.

Allah Ta‘ala refutes this wrong notion saying “كَلَّا” (No! i.e. The matter is not as he thinks!) Rather, it is on account of his wrong actions that difficulties come his way. Allah Ta‘ala then mentions a few of the wrongs of the kaafir which result in him going through difficulties, apart from the disbelief that he is involved in.

Four Evil Actions of the Kuffaar

کَلَّا بَلۡ  لَّا تُکۡرِمُوۡنَ  الۡیَتِیۡمَ ﴿ۙ۱۷﴾ وَ لَا تَحٰٓضُّوۡنَ عَلٰی طَعَامِ الۡمِسۡکِیۡنِ ﴿ۙ۱۸﴾ وَ تَاۡکُلُوۡنَ  التُّرَاثَ اَکۡلًا لَّمًّا ﴿ۙ۱۹﴾ وَّ  تُحِبُّوۡنَ الۡمَالَ حُبًّا جَمًّا ﴿ؕ۲۰﴾

Nay! But you do not honour the orphan, and you do not encourage one another to feed the poor, and you consume the inheritance, devouring it altogether, and you love wealth with exceeding love.

In these verses, Allah Ta‘ala informs us about four evil actions that the kuffaar are involved in:

(1) The first evil action which Allah Ta‘ala condemns in the kuffaar is the evil action of them dishonouring the orphan. The orphan is one who is downtrodden and helpless. He is worthy of being shown kindness and love, however the kaafir who is only concerned about his own self and his own family looks down at the orphan and does not fulfil his rights.

(2) The second evil action which Allah Ta‘ala condemns in the kuffaar is the evil action of them not encouraging one another to feed the poor and destitute. The kuffaar are self-centred and are only concerned about their own material progress and comfort. As long as they are enjoying luxury and are in a good financial position, they are happy. They are not at all concerned about the welfare of the poor, needy and destitute.

(3) The third evil action which Allah Ta‘ala condemns in the kuffaar is the evil action of them devouring the inheritance of others. Apart from only being concerned about their personal comfort and pleasure, the kuffaar also look for ways to do others down and usurp their wealth and property.

(4) The fourth evil action which Allah Ta‘ala condemns in the kuffaar is the evil action of them having excessive love for wealth. It is this quality that is the root of all problems and causes them to turn away from Islam which is a religion which teaches one complete submission and obedience to Allah Ta‘ala.

In short, in these verses, the kuffaar are being condemned for all these evil actions and are shown that the reason for Allah Ta‘ala testing them with difficulties is so that they realize their wrongs and come onto the straight path through embracing Islam. Even the wealth and favours which Allah Ta‘ala grants them is for them to realize that the Giver is Allah Ta‘ala, after which they should recognize His kindness and come towards imaan.

After describing the evil traits and qualities of the disbelievers, the following verses turn the attention of man (the kaafir) towards resurrection on the Day of Qiyaamah. This was the main theme of the five oaths that were taken at the beginning of the surah.

The Day of Qiyaamah

کَلَّاۤ  اِذَا دُکَّتِ الۡاَرۡضُ دَکًّا دَکًّا ﴿ۙ۲۱﴾

No! When the earth is pounded and crushed (to powder)

The word “دَكّ” literally means ‘to pound or crush something and make it into bits and pieces’. Hence, in this verse, Allah Ta‘ala describes the manner and way in which the earth will be crushed and destroyed through earthquakes and convulsions taking place on the Day of Qiyaamah. Thereafter, Allah Ta‘ala will create a new earth, and the entire creation will be resurrected and brought to life to stand before Allah Ta‘ala and give an account for their good and evil deeds.

The word “دَكًّا” is repeated in this verse in order to show that there will be a series of earthquakes and convulsions that will take place on the earth before the earth is destroyed.

وَّ  جَآءَ  رَبُّکَ وَ الۡمَلَکُ صَفًّا صَفًّا ﴿ۚ۲۲﴾

and your Lord and (His) angels come while they are (standing) in row after row.

In this verse, Allah Ta‘ala mentions that on the Day of Qiyaamah, He will come to the Plains of Reckoning with His angels. It is unanimous, according to all the Mufassireen, that this verse is among the mutashaabihaat verses of the Qur’aan Majeed, as it discusses a quality of Allah Ta‘ala (of ‘coming’ to the Plains of Reckoning).

The quality of coming is the quality of the creation, and it is the belief of the Ahlus Sunnah wal Jamaa’ah that Allah Ta‘ala is free of any qualities of the creation. When Allah Ta‘ala is not confined to space and time, but rather He is the Creator of space and time, then this verse cannot be taken upon its literal meaning, as it would mean that Allah Ta‘ala left one place to come to the Plains of Reckoning.

In regard to such verses of the Qur’aan Majeed, the belief of the Ahlus Sunnah wal Jamaa’ah is that we will entrust their meaning to Allah Ta‘ala. According to some Mufassireen, this verse may be interpreted as meaning “The command of Allah Ta‘ala will come” – referring to His command of favouring the believers and punishing the disbelievers.

Nevertheless, the angels of Allah Ta‘ala will come in rows and fulfil the command of Allah Ta‘ala upon His creation.

وَ جِایۡٓءَ یَوۡمَئِذٍۭ  بِجَہَنَّمَ ۬ۙ

And Hell, on that day, is brought (face-to-face)

No one, besides Allah Ta‘ala, knows exactly how Jahannum will be brought forward in the Plain of Gathering. Apparently, Jahannum which is at the moment beneath the seventh earth will at that moment flare up, and the oceans will become part of the flame. In this way, Jahannum, during the gathering, will be brought before one and all.

The Remorse of the Kaafir on the Day of Qiyaamah

یَوۡمَئِذٍ یَّتَذَکَّرُ  الۡاِنۡسَانُ  وَ اَنّٰی  لَہُ  الذِّکۡرٰی ﴿ؕ۲۳﴾

on that day will man remember, but how will the remembrance benefit him?

The word “يَتَذَكَّر” in this verse means ‘to remember and realise’. On the Day of Judgement, the disbelievers will realise that they were on the wrong path in this worldly life, but this realisation, at that time, will be too late to benefit them, as they will not be able to be sent back to the world to correct themselves. In a state of extreme remorse and regret, the kaafir will grievingly say:

یَقُوۡلُ یٰلَیۡتَنِیۡ  قَدَّمۡتُ لِحَیَاتِیۡ ﴿ۚ۲۴﴾ فَیَوۡمَئِذٍ لَّا  یُعَذِّبُ عَذَابَہٗۤ  اَحَدٌ ﴿ۙ۲۵﴾وَّ لَا یُوۡثِقُ وَ ثَاقَہٗۤ  اَحَدٌ ﴿ؕ۲۶﴾

He (the kaafir) will say, “O I wish I had sent forth (good deeds) for my (future) life!” So, on that day, none will punish as severely as His punishment, and none will bind as severely as His binding (of the evil doers).

When the kaafir faces the reckoning in the Hereafter, he will lament over his plight and condition and wish that he had brought imaan, carried out good deeds and refrained from sin in this worldly life so that he could be saved from the punishment in the Hereafter.

Allah Ta‘ala describes the punishment saying: “So, on that day, none will punish as severely as His punishment, and none will bind as severely as His binding (of the evil doers)”

After describing the torment of the disbelievers, Allah Ta‘ala concludes this surah by explaining the glad tidings that will be given to the believer on the Day of Judgement before he is admitted into the everlasting abode of Paradise. The pious believer will be addressed by the angels in the following words:

یٰۤاَیَّتُہَا النَّفۡسُ الۡمُطۡمَئِنَّۃُ ﴿٭ۖ۲۷﴾ ارۡجِعِیۡۤ  اِلٰی  رَبِّکِ رَاضِیَۃً  مَّرۡضِیَّۃً ﴿ۚ۲۸﴾ فَادۡخُلِیۡ  فِیۡ عِبٰدِیۡ ﴿ۙ۲۹﴾ وَ ادۡخُلِیۡ جَنَّتِیۡ ﴿٪۳۰﴾

(The righteous soul will be told) “O you soul who is satisfied (with his Lord)! Return to your Lord while you are well pleased (with Him), and you are well-pleasing (to Him)! So, enter among My servants, and enter My paradise!”

In this verse, Allah Ta‘ala shows the reason why the pious believer will be honoured in the Hereafter and admitted into Jannah. The reason is that in his worldly life, he was always content and happy with the decree of Allah Ta‘ala at all times.

The word “النَفْسُ الْمُطْمَئِنَّة” refers to a content soul. Hence, whether he was blessed with ease and comfort, or tested with hardship and difficulty, in good health or illness, in poverty or riches, he was always pleased with the decree of Allah Ta‘ala and led a life conforming to His obedience.

These verses mention the angels addressing the souls of the pious believers with honour, on behalf of Allah Ta‘ala. However, these verses do not mention when the angels will address the believers with these words.

Some commentators say that the angels will address the believers with these words on the Day of Reckoning, after the reckoning is over. This is supported by the context of the verses, as the punishment of the disbelievers was described in the preceding verses, and this punishment will take place in the Hereafter after the Judgement has been passed.

Therefore, when the address of the angels is mentioned in the verses immediately thereafter, then it is obvious that this address of the angels will take place at that time as well (i.e. on the Day of Reckoning, after the reckoning is over).

Other Mufassireen explain that the angels will address the believers with these words in this world, at the time of death, and this is supported by many authentic narrations, such as the following narrations below:

In a lengthy narration of Hazrat Abu Hurairah (radhiyallahu ‘anhu), Rasulullah (sallallahu ‘alaihi wasallam) said:

When death approaches a believer, the angels of mercy bring to him a piece of white silk and say “اخرجي راضية مرضية إلى روح الله وريحانه” – Come out (from this body), well-pleased and well-pleasing, to Divine mercy and to the eternal comforts of Paradise…

Hazrat Abdullah bin Abbaas (radhiyallahu ‘anhuma) reports that one day, he recited the verse “یٰۤاَیَّتُہَا النَّفۡسُ الۡمُطۡمَئِنَّۃُ” in the presence of the Rasulullah (sallallahu ‘alaihi wasallam). Hazrat Abu Bakr (radhiyallahu ‘anhu), who was present in the assembly, said, “O messenger of Allah (sallallahu ‘alaihi wasallam)! What a fine address and honour!” Rasulullah (sallallahu ‘alaihi wasallam) said, “Behold! The angel will address you thus after your death!”

Haafiz Ibnu Katheer (rahimahullah) has reconciled between these two views by explaining that the angels will address the believers with these words on both these occasions – at the time of death, and again on the Day of Judgement.

A Unique Incident

Hazrat Sa’eed bin Jubair (rahimahullah) reports that Hazrat Abdullah bin Abbaas (radhiyallahu ‘anhuma) passed away in Taa’if. When we were present at his janaazah, we saw a strange bird, the like of which was never seen before, come and enter his bier, but no one saw it coming out of it.

After he was buried, a voice was heard around the grave reciting the following verse “یٰۤاَیَّتُہَا النَّفۡسُ الۡمُطۡمَئِنَّۃُ” (until the end of the surah). It was not known who had recited these verses.

Another incident is recorded by Muhammed bin Munzir Harawi (rahimahullah) in his book Kitaab-ul-Ajaa’ib. He narrates via his chain of authorities, an incident about Qubaath bin Razeen Abu Haashim.

Once, he and a small group of Muslims were imprisoned in a Roman city. They were presented before the Roman king. The king was a disbeliever, so he coerced them to adopt his religion, and threatened them that if anyone refuses to comply with his command, he would be beheaded.

Out of fear for their lives, three people from the group adopted the king’s religion and thus became apostates. The fourth person refused to adopt the king’s religion. He was beheaded and his head was thrown into a nearby river.

When the head was thrown into the water, it went to the bottom of the river. Thereafter, it came to the surface, looked at the other three people from the group, and calling each one of them by name, it recited:

یٰۤاَیَّتُہَا النَّفۡسُ الۡمُطۡمَئِنَّۃُ ﴿٭ۖ۲۷﴾ارۡجِعِیۡۤ  اِلٰی  رَبِّکِ رَاضِیَۃً  مَّرۡضِیَّۃً ﴿ۚ۲۸﴾فَادۡخُلِیۡ  فِیۡ عِبٰدِیۡ ﴿ۙ۲۹﴾وَ ادۡخُلِیۡ جَنَّتِیۡ ﴿٪۳۰﴾

O you soul who is satisfied (with his Lord)! Return to your Lord while you are well pleased (with Him), and you are well-pleasing (to Him)! So, enter among My servants, and enter My paradise!

The head then went back into the water.

This was a unique incident which everyone witnessed and heard. When the Christians of that place witnessed this scene, almost all of them embraced Islam which shook up the king’s throne. The three people who had become apostates also reverted to Islam. Thereafter, the Muslim ruler, Abu Ja’far Mansur, paid ransom for them and had them all released from their enemy’s prison.