Ayat 1, 2, 3, 4, 5
وَٱلْفَجْرِ.(1)
وَلَيَالٍ عَشْرٍۢ.(2)
وَٱلشَّفْعِ وَٱلْوَتْرِ.(3)
وَٱلَّيْلِ إِذَا يَسْرِ.(4)
هَلْ فِى ذَٰلِكَ قَسَمٌۭ لِّذِى حِجْرٍ.(5)
By the dawn(1) [Al-Fajr: 1, 2, 3, 4, 5]
Section 01
Traditional understanding
Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.
Translation Sahih International
By the dawn(1)
Tafseer Abdullah Yusuf
⦁ By the break of Day
Four striking contrasts are mentioned, to show Allah's Power and Justice, and appeal to "those who understand". The first is the glory and mystery of the Break of Day. It just succeeds the deepest dark of the Night, when the first rays of light break through. Few people except those actually in personal touch with nature can feel its compelling power. In respect both of beauty and terror, of hope and inspiration, of suddenness and continuing increase of light and joy, this "holy time" of night may well stand as the type of spiritual awakening from darkness to Faith, from Death to Resurrection.
2. By the Nights twice five
⦁ By the Ten Nights are usually understood the first ten nights of Dhu al Hijjah, the sacred season of Pilgrimage.
⦁ From the most ancient times Makkah was the centre of Arab pilgrimage. The story of Abraham is intimately connected with it;
⦁ In times of Paganism various superstitions were introduced, which Islam swept away. Islam also purified the rites and ceremonies, giving them new meaning.
⦁ The ten days specially devoted to the Hajj introduce a striking contrast in the life of Makkah and of the pilgrims. Makkah, from being a quiet secluded city, is then thronged with thousands of pilgrims from all parts of the world. They discard their ordinary dress-representing every kind of costume-to the simple and ordinary Ihram (n.217);
⦁ they refrain from every kind of fighting and quarrel; they abstain from every kind of luxury and self indulgence; they hold all life sacred, however humble, except in the way of symbolical and carefully regulated sacrifice; and they spend their nights in prayer and meditation.
3. By the even and odd
⦁ The contrast between even and odd forms the subject of learned argument among those who deal with the mystic properties of numbers. In any case, even and odd follow each other in regular succession: each is independent, and yet neither is self-sufficient.
⦁ In ultimate analysis every even number is a pair of odd ones. And all things go in pairs. In the animal world pairs are but two individuals, and yet each is a complement of the other. Both abstract and concrete things are often understood in contrast with their opposites.
⦁ Why should we not, in spiritual matters, understand this life better with reference to the Hereafter, and why should we disbelieve in the Hereafter simply because we cannot conceive of anything different from our present life?
4. And by the Night when it passeth away;-
That is, the last part of the night, just before full daylight. Note the gradations in spiritual awakening, and their symbols: first, the turn of the night, when just the first rays of daylight break through; secondly, the social and institutional rites of religion, like those during the ten nights of Pilgrimage; thirdly, when the usual
contrast between the Here and Hereafter vanishes, and we can see heaven even here; and lastly, when this world vanishes, the full light of Day arrives, and we see Reality face to face.
5. .Is there (not) in these an adjuration (or evidence) for those who understand?
All these mystic Symbols draw our attention, like solemn adjurations in speech, to the profoundest mystery of our inner life, viz., how from utter depths of darkness-ignorance or even degradation-Allah's wonderful Light or Revelation can lead us by contrast into the most beautiful sunshine of a glorious spiritual Day. But the contrast suggests also the opposite process as a corollary-how resistance to Allah's light would destroy us utterly, converting our greatness or glory to perdition, as happened with the peoples of Arab antiquity, 'Ad and Thamud, and the type of the powerful but arrogant and godless monarch, the Pharaoh of Egypt. Like a man with a bounded horizon, the average man does not understand these long range mysteries of life, and we have need to pray that we may be of "those who understand".
Four striking contrasts are mentioned, to show Allah's Power and Justice, and appeal to "those who understand". The first is the glory and mystery of the Break of Day. It just succeeds the deepest dark of the Night, when the first rays of light break through. Few people except those actually in personal touch with nature can feel its compelling power. In respect both of beauty and terror, of hope and inspiration, of suddenness and continuing increase of light and joy, this "holy time" of night may well stand as the type of spiritual awakening from darkness to Faith, from Death to Resurrection.
2. By the Nights twice five
⦁ By the Ten Nights are usually understood the first ten nights of Dhu al Hijjah, the sacred season of Pilgrimage.
⦁ From the most ancient times Makkah was the centre of Arab pilgrimage. The story of Abraham is intimately connected with it;
⦁ In times of Paganism various superstitions were introduced, which Islam swept away. Islam also purified the rites and ceremonies, giving them new meaning.
⦁ The ten days specially devoted to the Hajj introduce a striking contrast in the life of Makkah and of the pilgrims. Makkah, from being a quiet secluded city, is then thronged with thousands of pilgrims from all parts of the world. They discard their ordinary dress-representing every kind of costume-to the simple and ordinary Ihram (n.217);
⦁ they refrain from every kind of fighting and quarrel; they abstain from every kind of luxury and self indulgence; they hold all life sacred, however humble, except in the way of symbolical and carefully regulated sacrifice; and they spend their nights in prayer and meditation.
3. By the even and odd
⦁ The contrast between even and odd forms the subject of learned argument among those who deal with the mystic properties of numbers. In any case, even and odd follow each other in regular succession: each is independent, and yet neither is self-sufficient.
⦁ In ultimate analysis every even number is a pair of odd ones. And all things go in pairs. In the animal world pairs are but two individuals, and yet each is a complement of the other. Both abstract and concrete things are often understood in contrast with their opposites.
⦁ Why should we not, in spiritual matters, understand this life better with reference to the Hereafter, and why should we disbelieve in the Hereafter simply because we cannot conceive of anything different from our present life?
4. And by the Night when it passeth away;-
That is, the last part of the night, just before full daylight. Note the gradations in spiritual awakening, and their symbols: first, the turn of the night, when just the first rays of daylight break through; secondly, the social and institutional rites of religion, like those during the ten nights of Pilgrimage; thirdly, when the usual
contrast between the Here and Hereafter vanishes, and we can see heaven even here; and lastly, when this world vanishes, the full light of Day arrives, and we see Reality face to face.
5. .Is there (not) in these an adjuration (or evidence) for those who understand?
All these mystic Symbols draw our attention, like solemn adjurations in speech, to the profoundest mystery of our inner life, viz., how from utter depths of darkness-ignorance or even degradation-Allah's wonderful Light or Revelation can lead us by contrast into the most beautiful sunshine of a glorious spiritual Day. But the contrast suggests also the opposite process as a corollary-how resistance to Allah's light would destroy us utterly, converting our greatness or glory to perdition, as happened with the peoples of Arab antiquity, 'Ad and Thamud, and the type of the powerful but arrogant and godless monarch, the Pharaoh of Egypt. Like a man with a bounded horizon, the average man does not understand these long range mysteries of life, and we have need to pray that we may be of "those who understand".
Tafseer Dr. Farooq Azam
⦁ The theme of this Sûrah is to affirm the rewards and punishments in the Hereafter through swearing oaths by the dawn, the ten nights, the even and the odd, and the departing night.
⦁ The disbelievers are told that these things are a symbol of the regularity that exists in the night and day, and after swearing oaths by these things a question is asked: "Even after witnessing this wise system established by Allah, do you still need any other evidence to show that it is not beyond the power of that Allah, Who has brought about this system, to establish the Hereafter?" Reasoning is given from man’s own history
⦁ The disbelievers are told that these things are a symbol of the regularity that exists in the night and day, and after swearing oaths by these things a question is asked: "Even after witnessing this wise system established by Allah, do you still need any other evidence to show that it is not beyond the power of that Allah, Who has brought about this system, to establish the Hereafter?" Reasoning is given from man’s own history
Tafseer Ibn Abbas
By the Dawn
And from his narration on the authority of Ibn 'Abbas that he said concerning the interpretation of Allah's saying (By the Dawn): '(By the Dawn) He says: He swears by the dawn which is the breaking of day; it is also said it is the whole day; and it is also said that this refers to the dawn of the year
2. And ten nights
the first ten nights of Dhu'l-Hijjah,
3. And the Even and the Odd
⦁ (And the Even) the day of 'Arafah and the day of immolation (and the Odd) three days after the day of immolation;
⦁ it is also said that the Even refers to all prayers which are made of an even number of units: two or four units of prayer-the Subh, Zuhr, 'Asr and 'Isha' prayers-while the Odd refers to the prayers which consists of an odd number of units of prayer such as the Maghrib and Witr prayers;
⦁ it is also said that the Even refers to Heaven and earth, the life of the world and the Hereafter, Paradise and hell, the Throne and the Stool, the sun and the moon, while the Odd refers to everything that is odd in number;
⦁ it is also said that the Even refers to the male and female, disbeliever and believer, the sincere and hypocrite, the righteous and the sinful, while the Odd refers to Allah.
4. And the night when it departeth
This refers to the night of Muzdalifah;
It is also said this means: the night in which people come and go;
Allah swore by all these things that: your Lord, O Muhammad, is ever Watchful.
5. (There) in that which I have mentioned (surely is an oath for thinking man.
And from his narration on the authority of Ibn 'Abbas that he said concerning the interpretation of Allah's saying (By the Dawn): '(By the Dawn) He says: He swears by the dawn which is the breaking of day; it is also said it is the whole day; and it is also said that this refers to the dawn of the year
2. And ten nights
the first ten nights of Dhu'l-Hijjah,
3. And the Even and the Odd
⦁ (And the Even) the day of 'Arafah and the day of immolation (and the Odd) three days after the day of immolation;
⦁ it is also said that the Even refers to all prayers which are made of an even number of units: two or four units of prayer-the Subh, Zuhr, 'Asr and 'Isha' prayers-while the Odd refers to the prayers which consists of an odd number of units of prayer such as the Maghrib and Witr prayers;
⦁ it is also said that the Even refers to Heaven and earth, the life of the world and the Hereafter, Paradise and hell, the Throne and the Stool, the sun and the moon, while the Odd refers to everything that is odd in number;
⦁ it is also said that the Even refers to the male and female, disbeliever and believer, the sincere and hypocrite, the righteous and the sinful, while the Odd refers to Allah.
4. And the night when it departeth
This refers to the night of Muzdalifah;
It is also said this means: the night in which people come and go;
Allah swore by all these things that: your Lord, O Muhammad, is ever Watchful.
5. (There) in that which I have mentioned (surely is an oath for thinking man.
Tafseer Jalalain
⦁ By the dawn
that is to say, [by] the dawn of each day
2. and [by] the ten nights,
the [first] ten nights of Dhū’l-Hijja,
3. and [by] the even, the pair, and the odd
(read watr or witr, two [alternative] forms), the single,
4. and [by] the night in motion, falling or receding
5.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!’).
that is to say, [by] the dawn of each day
2. and [by] the ten nights,
the [first] ten nights of Dhū’l-Hijja,
3. and [by] the even, the pair, and the odd
(read watr or witr, two [alternative] forms), the single,
4. and [by] the night in motion, falling or receding
5.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!’).
Tafseer Ma’arif Ul-Quran
⦁ I swear by the dawn
This Surah, by swearing five oaths in its beginning, emphasises the
following fact:
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ - 89:14
Surely your Lord is ever on the watch. [89:14]
⦁ This means that Allah is watching over whatever you do, and reward or punishment for your deeds is certain and inevitable.
⦁ The first among the five oaths sworn at the beginning is Fajr (dawn).
⦁ It may refer to the dawn of every day that brings about a great change in the world, and thus directs man's attention to the absolute Omnipotence of Allah.
⦁ It is also possible that it refers to the dawn of some specific day.
⦁ Commentators like Sayyidna ali, Ibn 'Abbas and Ibn Zubair r.a. say that the word is general, and it refers to any dawn.
⦁ According to another narration of Ibn 'Abbas &, it refers to the dawn of the first of Muharram which is the start of the lunar-Islamic calendar. Sayyidna Qatadah &, among others, has interpreted it in the same way.
⦁ Some commentators, like Mujahid and 'Ikramah, refer this to the dawn of 'the Day of Sacrifice' on the tenth of Dhul Hijjah. A narration from Sayyidna Ibn 'Abbas & concurs with this view. The reason for this specification is that according to Islamic principles, Allah has made a night to precede the day. All days are preceded by their respective nights, except the 'the Day of Sacrifice', because the night that precedes the Day of Sacrifice is not the night of Sacrifice.
⦁ In fact, the preceding night, according to Shari'ah, is the night of 'Arafah. Staying at 'Arafat is the most important and foremost rite of Hajj. If a pilgrim is not able to reach 'ArafEt on the 9th of Dhul Hijjah, any time in the day or in the night following it to halt there for a while, he will not be considered to have performed Hajj at all. However if he arrives there any time during the night before the break of dawn on the 10th of Dhul Hijjah, his halt in 'Arafah will be acceptable and his Hajj will be considered valid. This shows that the day of 'Arafah has two nights, one preceding it, and another following it. The Day of Sacrifice [10th of Dhul Hijjah] has no night. From this point of view, the dawn of the day of Sacrifice, among all the days of the year, occupies a special position. [Qurtubi].
2. And by the ten nights
⦁ Qatadah, Mujiihid, Suddi, Dahhak, Kalbi and other leading commentators, the 'ten nights' refers to the [first] ten nights of dhul Hijjah.
⦁ It is recorded in Hadith that the Holy Prophet s.a.w said that, the first ten days of Dhul Hijjah are the most meritorious days for Allah's worship. Every fast of the day is equivalent to fasts of the whole year. Worshipping Allah every night during this period is equivalent to worshipping Him on the night of Qadr.
⦁ Abu-z-Zubair narrated from Sayyidna Jabir r.a that the Holy Prophet s.a.w said : (I swear by the dawn and by the Ten Nights' refers to the first ten days of Dhul Hijjah.
⦁ Sayyidna Ibn 'Abbas r.a. said that these are the ten nights that are mentioned in the story of Prophet Musa a.s then We supplemented them with ten' . Thus these are the ten nights in the whole year which are most meritorious.
⦁ Imam Qurtubi says that the Hadith reported by Sayyidna Jabir indicates that the ten nights of Dhul Hijjah are most meritorious, and that the same ten nights of Dhul Hijjah were designated for Prophet Musa a.s.
3. And by the even and the odd
⦁ The Qur'an has not specified what the words 'the even' and 'the odd' refer to. Therefore, the commentators have assigned different interpretations to them.
⦁ Nevertheless, it has been mentioned in a Prophetic Hadith narrated by Abii-z-Zubair from Sayyidna Jabir thus: 'Fajr' refers to the dawn, and 'the ten nights' refer to the first ten nights of Dhul Hijjah [which include the Day of Sacrifice], and that al-watr [the odd] refers to the day of 'Arafah [because it falls on the ninth] and ash-shaf refers to the Day of Sacrifice [because it falls on the 10th day of Dhul Hijjah].'
⦁ Qurtubi cites this narration and confirms that its chain of authorities is more authentic than the other tradition narrated by Sayyidna 'Imran Ibn Husain which talks about odd [three] and even [two/fourl units of prayers.
⦁ Therefore, Sayyidna Ibn 'Abbas & 'Ikramah and Nahhas have preferred the view that 'even' refers to the Day of Sacrifice and 'odd' refers to the day of 'Arafah.
⦁ Some commentators like Ibn Sirin, Masruq, Abu Salih and Qatadah r.a. said that 'even' refers to the entire creation, because Allah has created them in pairs, and thus He says: 'And from everything We have created (a pair of) two kinds belief/disbelief, happiness/unhappiness, light/darkness, night/day, cold/heat, sky/earth, human/Jinn and male/female as against all of these pairs,
⦁ Allah is the only One Being 'odd' that does not have a pair:
'He, is Allah, the One, Besought of all, needing none'
4. And by the night when it moves away
(and by the night when it moves away.. .89:4). The word yasr is derived from sara and means 'to walk in the night' or 'travel by night'. The verse says when the night itself moves away. It signifies 'when the night departs and goes away.' After taking oath by these five items, the next verse says:
5. Is there [not] in that an oath (enough) for a man of sense?.
⦁ An intelligent person is, in a very special style, invited to think and reflect.
⦁ The word hijr literally denotes 'to prevent'.
⦁ The intellect has been called hijr because it prevents the person from doing which is unbecoming of him - actions or statements.
⦁ Are these oaths not sufficient for a man possessed of intellect, sound reasoning, understanding and religious discernment? This sentence is in the form of interrogation to awaken man from his slumber.
⦁ The subject of oaths is implied, though not stated explicitly. The verse purports to say that when man considers into the Majesty of Allah and reflects on the greatness of objects of oaths, it would be confirmed and verified that everyone has to give account of his deeds, and reward and punishment in the Hereafter is sure.
⦁ In this connection, reference is made to the destruction of three previous nations: the nation of 'Ad,the nation of Thamud; and the nation of Fir'aun (the Pharaoh). 'Ad and Thamud are two nations whose genealogy link up with Iram. Thus Iram may refer to both, 'Ad as well as Thamiid. Here however with 'Ad only the name Iram is linked for genealogical reasons
This Surah, by swearing five oaths in its beginning, emphasises the
following fact:
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ - 89:14
Surely your Lord is ever on the watch. [89:14]
⦁ This means that Allah is watching over whatever you do, and reward or punishment for your deeds is certain and inevitable.
⦁ The first among the five oaths sworn at the beginning is Fajr (dawn).
⦁ It may refer to the dawn of every day that brings about a great change in the world, and thus directs man's attention to the absolute Omnipotence of Allah.
⦁ It is also possible that it refers to the dawn of some specific day.
⦁ Commentators like Sayyidna ali, Ibn 'Abbas and Ibn Zubair r.a. say that the word is general, and it refers to any dawn.
⦁ According to another narration of Ibn 'Abbas &, it refers to the dawn of the first of Muharram which is the start of the lunar-Islamic calendar. Sayyidna Qatadah &, among others, has interpreted it in the same way.
⦁ Some commentators, like Mujahid and 'Ikramah, refer this to the dawn of 'the Day of Sacrifice' on the tenth of Dhul Hijjah. A narration from Sayyidna Ibn 'Abbas & concurs with this view. The reason for this specification is that according to Islamic principles, Allah has made a night to precede the day. All days are preceded by their respective nights, except the 'the Day of Sacrifice', because the night that precedes the Day of Sacrifice is not the night of Sacrifice.
⦁ In fact, the preceding night, according to Shari'ah, is the night of 'Arafah. Staying at 'Arafat is the most important and foremost rite of Hajj. If a pilgrim is not able to reach 'ArafEt on the 9th of Dhul Hijjah, any time in the day or in the night following it to halt there for a while, he will not be considered to have performed Hajj at all. However if he arrives there any time during the night before the break of dawn on the 10th of Dhul Hijjah, his halt in 'Arafah will be acceptable and his Hajj will be considered valid. This shows that the day of 'Arafah has two nights, one preceding it, and another following it. The Day of Sacrifice [10th of Dhul Hijjah] has no night. From this point of view, the dawn of the day of Sacrifice, among all the days of the year, occupies a special position. [Qurtubi].
2. And by the ten nights
⦁ Qatadah, Mujiihid, Suddi, Dahhak, Kalbi and other leading commentators, the 'ten nights' refers to the [first] ten nights of dhul Hijjah.
⦁ It is recorded in Hadith that the Holy Prophet s.a.w said that, the first ten days of Dhul Hijjah are the most meritorious days for Allah's worship. Every fast of the day is equivalent to fasts of the whole year. Worshipping Allah every night during this period is equivalent to worshipping Him on the night of Qadr.
⦁ Abu-z-Zubair narrated from Sayyidna Jabir r.a that the Holy Prophet s.a.w said : (I swear by the dawn and by the Ten Nights' refers to the first ten days of Dhul Hijjah.
⦁ Sayyidna Ibn 'Abbas r.a. said that these are the ten nights that are mentioned in the story of Prophet Musa a.s then We supplemented them with ten' . Thus these are the ten nights in the whole year which are most meritorious.
⦁ Imam Qurtubi says that the Hadith reported by Sayyidna Jabir indicates that the ten nights of Dhul Hijjah are most meritorious, and that the same ten nights of Dhul Hijjah were designated for Prophet Musa a.s.
3. And by the even and the odd
⦁ The Qur'an has not specified what the words 'the even' and 'the odd' refer to. Therefore, the commentators have assigned different interpretations to them.
⦁ Nevertheless, it has been mentioned in a Prophetic Hadith narrated by Abii-z-Zubair from Sayyidna Jabir thus: 'Fajr' refers to the dawn, and 'the ten nights' refer to the first ten nights of Dhul Hijjah [which include the Day of Sacrifice], and that al-watr [the odd] refers to the day of 'Arafah [because it falls on the ninth] and ash-shaf refers to the Day of Sacrifice [because it falls on the 10th day of Dhul Hijjah].'
⦁ Qurtubi cites this narration and confirms that its chain of authorities is more authentic than the other tradition narrated by Sayyidna 'Imran Ibn Husain which talks about odd [three] and even [two/fourl units of prayers.
⦁ Therefore, Sayyidna Ibn 'Abbas & 'Ikramah and Nahhas have preferred the view that 'even' refers to the Day of Sacrifice and 'odd' refers to the day of 'Arafah.
⦁ Some commentators like Ibn Sirin, Masruq, Abu Salih and Qatadah r.a. said that 'even' refers to the entire creation, because Allah has created them in pairs, and thus He says: 'And from everything We have created (a pair of) two kinds belief/disbelief, happiness/unhappiness, light/darkness, night/day, cold/heat, sky/earth, human/Jinn and male/female as against all of these pairs,
⦁ Allah is the only One Being 'odd' that does not have a pair:
'He, is Allah, the One, Besought of all, needing none'
4. And by the night when it moves away
(and by the night when it moves away.. .89:4). The word yasr is derived from sara and means 'to walk in the night' or 'travel by night'. The verse says when the night itself moves away. It signifies 'when the night departs and goes away.' After taking oath by these five items, the next verse says:
5. Is there [not] in that an oath (enough) for a man of sense?.
⦁ An intelligent person is, in a very special style, invited to think and reflect.
⦁ The word hijr literally denotes 'to prevent'.
⦁ The intellect has been called hijr because it prevents the person from doing which is unbecoming of him - actions or statements.
⦁ Are these oaths not sufficient for a man possessed of intellect, sound reasoning, understanding and religious discernment? This sentence is in the form of interrogation to awaken man from his slumber.
⦁ The subject of oaths is implied, though not stated explicitly. The verse purports to say that when man considers into the Majesty of Allah and reflects on the greatness of objects of oaths, it would be confirmed and verified that everyone has to give account of his deeds, and reward and punishment in the Hereafter is sure.
⦁ In this connection, reference is made to the destruction of three previous nations: the nation of 'Ad,the nation of Thamud; and the nation of Fir'aun (the Pharaoh). 'Ad and Thamud are two nations whose genealogy link up with Iram. Thus Iram may refer to both, 'Ad as well as Thamiid. Here however with 'Ad only the name Iram is linked for genealogical reasons
Tafseer Mufti Taqi Usmani
According to some reports, relied upon by many ⦁ exegetes, the Holy Prophet has explained these ten nights as the first ten nights of the month of DhulHijjah, because these nights have special merits.
⦁ As mentioned in authentic ahadith, fasting for one day during this period carries the reward of fasting for the whole year, and acts of worship in one night carries the reward of worshipping in Lailat-ul-Qadr.
⦁ It could be taken as referring to every even and odd things, but in a prophetic hadith, relied upon by Qurtubi, the ‘odd’ refers to the Day of ‘Arafah (ninth of Dhul-Hijjah) in which all pilgrims assemble in the plain of ‘Arafat, while the ‘even’ refers to the tenth of Dhul-Hijjah, in which the Muslims celebrate id-ulAdha. Oaths are sworn by these days and nights to indicate their importance.
⦁ As mentioned in authentic ahadith, fasting for one day during this period carries the reward of fasting for the whole year, and acts of worship in one night carries the reward of worshipping in Lailat-ul-Qadr.
⦁ It could be taken as referring to every even and odd things, but in a prophetic hadith, relied upon by Qurtubi, the ‘odd’ refers to the Day of ‘Arafah (ninth of Dhul-Hijjah) in which all pilgrims assemble in the plain of ‘Arafat, while the ‘even’ refers to the tenth of Dhul-Hijjah, in which the Muslims celebrate id-ulAdha. Oaths are sworn by these days and nights to indicate their importance.
Tafseer Shaikh Ashiq Ilahi
By the dawn!,By the ten nights!
⦁ These opening verses of Surah Fajr recount the incidents of certain nations of the past that were destroyed when they refused to believe in Allah and His Prophets .These are mentioned so that people learn lessons from them.
⦁ As in many other Surahs, Allah emphasises the subject matter by taking a few oaths. Allah asserts, "By the dawn!"
⦁ Allah continues,"By the ten nights!" Here Allah refers to the first ten nights of Dhul Hijjah, as substantiated by a Hadith that Sayyidina Jabir narrates from the Holy Prophet s.a.w.Sayyidina Abdullah bin Abbas it and Sayyidina Abdullah bin Zubayr have also forwarded this interpretation.
⦁ Sayyidina Abdullah bin Abbas narrates that the Holy Prophet s.a.w. said, "Good deeds are more beloved to Allah during the ten days of dhul Hijjah than during any other time." Surprised, the prophet's companions (Sahabah) asked, "O the Holy Prophet s.a.w Are the deeds of these days even better than Jihad during any other time? "The Holy Prophet saw replied, "Yes, they are even better than Jihad, unless a person goes out in Jihad and sacrifices his life and wealth against the enemy without returning with anything." [Bukhari v.1 p.132]
3. By the even and the odd!
⦁ Allah says further, "By the even and the odd!" Tirmidhi reports from Sayyidina Imran bin Husain that when the Holy Prophet s.a.w. was asked about the meaning of "the even and the odd",he replied that they refer to Salah.
⦁ While the number of Rakahs of some Salahs is even (two or four),others are odd viz, one Rakah of Witr and three Rakahs of Maghrib. However, this narration is not absolutely authentic because one of the narrators is unknown.
⦁ Commentators have mentioned that "even" refers to everything created in pairs while "odd" refers to everything that is not paired.
⦁ "Durrul Manthur" reports from Sayyidina Abdullah bin Abbas that "odd" refers to Allah Who is One and "even" refers to everything else.
⦁ Sayyidina Mujahid has mentioned that Allah has created everything in pairs. With the earth, Allah has created the sky; with land, the oceans; with man, Jinn; with male, female; with the sun, the moon;etc. Only Allah is One without a partner.
4.By the night when it departs!
⦁ Allah continues,"By the night when it departs!" This oath is similar to that on Surah Takwir where Allah says,"And (I swear by) the night when it departs!"
5. Is there not an oath in this for the intelligent?
⦁ After taking these oaths, Allah says, "Is there not an oath in this for the intelligent?" i.e. are these oaths not sufficient for the intelligent? These oaths are taken to strengthen an assertion that is implied though not stated.
⦁ The assertion is:"Those who adamantly reject the message of Islam are inviting Allah's punishment to themselves and will be destroyed just as the people of previous nations were destroyed when they rejected the message of their Anbiya (Prophets)
⦁ These opening verses of Surah Fajr recount the incidents of certain nations of the past that were destroyed when they refused to believe in Allah and His Prophets .These are mentioned so that people learn lessons from them.
⦁ As in many other Surahs, Allah emphasises the subject matter by taking a few oaths. Allah asserts, "By the dawn!"
⦁ Allah continues,"By the ten nights!" Here Allah refers to the first ten nights of Dhul Hijjah, as substantiated by a Hadith that Sayyidina Jabir narrates from the Holy Prophet s.a.w.Sayyidina Abdullah bin Abbas it and Sayyidina Abdullah bin Zubayr have also forwarded this interpretation.
⦁ Sayyidina Abdullah bin Abbas narrates that the Holy Prophet s.a.w. said, "Good deeds are more beloved to Allah during the ten days of dhul Hijjah than during any other time." Surprised, the prophet's companions (Sahabah) asked, "O the Holy Prophet s.a.w Are the deeds of these days even better than Jihad during any other time? "The Holy Prophet saw replied, "Yes, they are even better than Jihad, unless a person goes out in Jihad and sacrifices his life and wealth against the enemy without returning with anything." [Bukhari v.1 p.132]
3. By the even and the odd!
⦁ Allah says further, "By the even and the odd!" Tirmidhi reports from Sayyidina Imran bin Husain that when the Holy Prophet s.a.w. was asked about the meaning of "the even and the odd",he replied that they refer to Salah.
⦁ While the number of Rakahs of some Salahs is even (two or four),others are odd viz, one Rakah of Witr and three Rakahs of Maghrib. However, this narration is not absolutely authentic because one of the narrators is unknown.
⦁ Commentators have mentioned that "even" refers to everything created in pairs while "odd" refers to everything that is not paired.
⦁ "Durrul Manthur" reports from Sayyidina Abdullah bin Abbas that "odd" refers to Allah Who is One and "even" refers to everything else.
⦁ Sayyidina Mujahid has mentioned that Allah has created everything in pairs. With the earth, Allah has created the sky; with land, the oceans; with man, Jinn; with male, female; with the sun, the moon;etc. Only Allah is One without a partner.
4.By the night when it departs!
⦁ Allah continues,"By the night when it departs!" This oath is similar to that on Surah Takwir where Allah says,"And (I swear by) the night when it departs!"
5. Is there not an oath in this for the intelligent?
⦁ After taking these oaths, Allah says, "Is there not an oath in this for the intelligent?" i.e. are these oaths not sufficient for the intelligent? These oaths are taken to strengthen an assertion that is implied though not stated.
⦁ The assertion is:"Those who adamantly reject the message of Islam are inviting Allah's punishment to themselves and will be destroyed just as the people of previous nations were destroyed when they rejected the message of their Anbiya (Prophets)
Tafseer Tafheem Ul-Quran
⦁ By the dawn
After a study of the style one clearly feels that there was an argument already in progress in which the Holy Prophet (upon whom be peace) was presenting something and the disbelievers were denying it. At this, affirming what the Holy Prophet presented, it was said: By such and such a thing", so as to say: "By these things, what Muhammad (upon whom be Allah's peace and blessings) says is wholly based on the truth. Then, the argument is concluded with the question: "Is there an oath in it for a man of understanding ?" That is, "is there need for yet another oath to testify to the truth of this matter ''" Is this oath not enough to persuade a sensible man to accept that which Muhammad (upon whom be Allah's peace and blessings) is presenting?"
Now the question arises: what was the argument for the sake of which an oath was sworn by these four things? For this we shall have to consider the whole theme which, in the following verses, commences with: "Have you not seen how your Lord dealt with the 'Ad" and continues till the end of the Surah. It shows that the argument concerned the rewards and punishments of the Hereafter, which the people of Makkah were refusing to acknowledge and the Holy Messenger (upon whom be peace) was trying to convince them of this by constant preaching and instruction.
⦁ At this oaths were sworn by the dawn, the ten nights, the even and the odd, and the departing night to assert: Are these four things not enough to convince a sensible man of the truth of this matter so that he may need yet another evidence for it?
⦁ After having determined the significance of these oaths in the context, we would inevitably have to take each of these in the meaning relevant to the subsequent theme.
⦁ First of all, it is said: "By Fajr." Fajr is the breaking of day, i.e. the time when the first rays of the light of day appear in the midst of the darkness of night as a white streak from the east.
2. By the ten nights
⦁ Then, it is said: "By the ten nights." If the context is kept in view, it will become plain that it implies each group of the ten nights among the thirty nights of the month, ⦁ the first ten nights being those during which the crescent moon starting as a thin nail goes on waxing every night until its major portion becomes bright;
⦁ The second group of the ten nights being those during which the greater part of the night remains illumined by the moon, and the last ten nights being those during which the moon goes on waning and the nights becoming more and more dark until by the end of the month the whole night becomes absolutely dark.
3.By the even and the odd
⦁ Then, it is said : "By the even and the odd." Even is the number which is divisible into two equal parts, as 2, 4, 6, 8, and the odd the number which is not so divisible, as l, 3, 5, 7.
⦁ Generally, it may imply everything in the universe, for things in the universe either exist in pairs or as singles.
⦁ But since the context here concerns the day and the night, the even and the odd mean the alternation of day and night in the sense that the dates of the month go on changing from the first to the second, and from second to the third, and every change brings with it a new state.
4.By the night when it is departing
Last of all, it is said: "By the night when it is departing", i.e. when the darkness which had covered the world since sunset may be at the verge of disappearing and the day be dawning.
5. Is there in it an oath for a man of sense?
⦁ Now let us consider as a whole the four things an oath by which has been sworn to assert that the news which Muhammad (upon whom be Allah's peace and blessings) is giving of the meting out of rewards and punishments is wholly based on the truth.
⦁ All these things point to the reality that an all-Powerful Sustainer is ruling over this universe, and nothing of what He is doing is absurd, purposeless, or lacking wisdom; on the contrary, a wise plan clearly underlies whatever He does.
⦁ In His world one will never see that while it is night, the midday sun should suddenly appear overhead, or that the moon should appear one evening in the shape of the crescent and be followed next evening by the full moon, or that the night, when it falls, should never come to an end, but should become perpetual, or that there should be no system in the alternation of the day and night so that one could keep a record of the dates and know what month was passing, what was the date, on what date a particular work is to begin, and when it is to finish, what are the dates of the summer season and what of the rainy or winter season.
⦁ Apart from countless other things of the universe if man only considers this regularity of the day and night intelligently and seriously, he will find evidence of the truth that this relentless discipline and order has been established by an Omnipotent Sovereign God; with it are connected countless of the advantages of the creatures whom He has created on the earth.
⦁ Now, if a person living in the world of such a Wise, Omnipotent and All-Mighty Creator denies the rewards and punishments of the Hereafter, he inevitably commits one of the two errors: either he is a denier of His powers and thinks that though He has the power to create the universe with such matchless order and discipline, He is powerless to recreate man and mete out rewards and punishments to him or he denies His wisdom and knowledge and thinks that although He has created man with intellect and powers in the world, vet He will neither ever call him to account as to how he used his intellect and his powers, nor will reward him for his good deeds, nor punish him for his evil deeds. The one who believes in either, is foolish in the extreme
After a study of the style one clearly feels that there was an argument already in progress in which the Holy Prophet (upon whom be peace) was presenting something and the disbelievers were denying it. At this, affirming what the Holy Prophet presented, it was said: By such and such a thing", so as to say: "By these things, what Muhammad (upon whom be Allah's peace and blessings) says is wholly based on the truth. Then, the argument is concluded with the question: "Is there an oath in it for a man of understanding ?" That is, "is there need for yet another oath to testify to the truth of this matter ''" Is this oath not enough to persuade a sensible man to accept that which Muhammad (upon whom be Allah's peace and blessings) is presenting?"
Now the question arises: what was the argument for the sake of which an oath was sworn by these four things? For this we shall have to consider the whole theme which, in the following verses, commences with: "Have you not seen how your Lord dealt with the 'Ad" and continues till the end of the Surah. It shows that the argument concerned the rewards and punishments of the Hereafter, which the people of Makkah were refusing to acknowledge and the Holy Messenger (upon whom be peace) was trying to convince them of this by constant preaching and instruction.
⦁ At this oaths were sworn by the dawn, the ten nights, the even and the odd, and the departing night to assert: Are these four things not enough to convince a sensible man of the truth of this matter so that he may need yet another evidence for it?
⦁ After having determined the significance of these oaths in the context, we would inevitably have to take each of these in the meaning relevant to the subsequent theme.
⦁ First of all, it is said: "By Fajr." Fajr is the breaking of day, i.e. the time when the first rays of the light of day appear in the midst of the darkness of night as a white streak from the east.
2. By the ten nights
⦁ Then, it is said: "By the ten nights." If the context is kept in view, it will become plain that it implies each group of the ten nights among the thirty nights of the month, ⦁ the first ten nights being those during which the crescent moon starting as a thin nail goes on waxing every night until its major portion becomes bright;
⦁ The second group of the ten nights being those during which the greater part of the night remains illumined by the moon, and the last ten nights being those during which the moon goes on waning and the nights becoming more and more dark until by the end of the month the whole night becomes absolutely dark.
3.By the even and the odd
⦁ Then, it is said : "By the even and the odd." Even is the number which is divisible into two equal parts, as 2, 4, 6, 8, and the odd the number which is not so divisible, as l, 3, 5, 7.
⦁ Generally, it may imply everything in the universe, for things in the universe either exist in pairs or as singles.
⦁ But since the context here concerns the day and the night, the even and the odd mean the alternation of day and night in the sense that the dates of the month go on changing from the first to the second, and from second to the third, and every change brings with it a new state.
4.By the night when it is departing
Last of all, it is said: "By the night when it is departing", i.e. when the darkness which had covered the world since sunset may be at the verge of disappearing and the day be dawning.
5. Is there in it an oath for a man of sense?
⦁ Now let us consider as a whole the four things an oath by which has been sworn to assert that the news which Muhammad (upon whom be Allah's peace and blessings) is giving of the meting out of rewards and punishments is wholly based on the truth.
⦁ All these things point to the reality that an all-Powerful Sustainer is ruling over this universe, and nothing of what He is doing is absurd, purposeless, or lacking wisdom; on the contrary, a wise plan clearly underlies whatever He does.
⦁ In His world one will never see that while it is night, the midday sun should suddenly appear overhead, or that the moon should appear one evening in the shape of the crescent and be followed next evening by the full moon, or that the night, when it falls, should never come to an end, but should become perpetual, or that there should be no system in the alternation of the day and night so that one could keep a record of the dates and know what month was passing, what was the date, on what date a particular work is to begin, and when it is to finish, what are the dates of the summer season and what of the rainy or winter season.
⦁ Apart from countless other things of the universe if man only considers this regularity of the day and night intelligently and seriously, he will find evidence of the truth that this relentless discipline and order has been established by an Omnipotent Sovereign God; with it are connected countless of the advantages of the creatures whom He has created on the earth.
⦁ Now, if a person living in the world of such a Wise, Omnipotent and All-Mighty Creator denies the rewards and punishments of the Hereafter, he inevitably commits one of the two errors: either he is a denier of His powers and thinks that though He has the power to create the universe with such matchless order and discipline, He is powerless to recreate man and mete out rewards and punishments to him or he denies His wisdom and knowledge and thinks that although He has created man with intellect and powers in the world, vet He will neither ever call him to account as to how he used his intellect and his powers, nor will reward him for his good deeds, nor punish him for his evil deeds. The one who believes in either, is foolish in the extreme
Transliteration
Ayah 1
Waalfajri
Ayah 2
Walayalin AAashrin
Ayah 3
WaalshshafAAi waalwatri
Ayah 4
Waallayli itha yasri
Ayah 5
Hal fee thalika qasamun lithee hijrin
Word-by-word
Ayah 1
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | وَالْفَجْرِ | Waalfajri | By the dawn | ف ج ر |
Ayah 2
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | وَلَيَالٍ | Walayalin | And the nights | ل ي ل |
| 2 | عَشْرٍ | AAashrin | ten | ع ش ر |
Ayah 3
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | وَالشَّفْعِ | WaalshshafAAi | And the even | ش ف ع |
| 2 | وَالْوَتْرِ | waalwatri | and the odd | و ت ر |
Ayah 4
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | وَالَّيْلِ | Waallayli | And the night | ل ي ل |
| 2 | إِذَا | itha | when | — |
| 3 | يَسْرِ | yasri | it passes | س ر ي |
Ayah 5
| # | Arabic | Pronunciation | Meaning | Root |
|---|---|---|---|---|
| 1 | هَلْ | Hal | Is? | — |
| 2 | فِى | fee | in | — |
| 3 | ذَٰلِكَ | thalika | that | — |
| 4 | قَسَمٌ | qasamun | (not) an oath | ق س م |
| 5 | لِّذِي | lithee | for those | — |
| 6 | حِجْرٍ | hijrin | who understand | ح ج ر |
Section 02
Cross-references
Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.
Section 03
Articles & resources
Long-form articles, scientific commentary, and historical context linked from the legacy archive.
Scientific Data
Section 04
Audio & video lectures
44 videos · 18 audio lectures from contemporary scholars.
Tafseer of qur'an ep 40 surah fajr 1 14 sheikh assim al hakeem
Sheikh Assim Al Hakeem
Video · youtube
Tafseer of qur'an ep 40 surah fajr 1 14 sheikh assim al hakeem
Sheikh Assim Al Hakeem
Video · youtube
Whats ruling on Fasting on 10 days of Dhul Hijjah
Sheikh Assim Al Hakeem
Video · youtube
Whats ruling on Fasting on 10 days of Dhul Hijjah
Sheikh Assim Al Hakeem
Video · youtube
Tafseer Surah Al Fajr 1 of 2 (Dr Muhammad Salah)
Dr.Muhammad Salah
Video · youtube
Tafseer Surah Al Fajr 1 of 2 (Dr Muhammad Salah)
Dr.Muhammad Salah
Video · youtube
Shaykh Mohammed ElShinawy: Lecture to Al-Minhaal Students on Hajj Part 1
Mohammad Elshinawy
Video · youtube
Shaykh Mohammed ElShinawy: Lecture to Al-Minhaal Students on Hajj Part 1
Mohammad Elshinawy
Video · youtube
Taking advantage of dhul hijjah - tim humble animated
Muhammed Tim Humble
Video · youtube
Taking advantage of dhul hijjah - tim humble animated
Muhammed Tim Humble
Video · youtube
Merits of 10th Dhul Hijjah - Dr. Bilal Philips
Bilal Philips
Video · youtube
Merits of 10th Dhul Hijjah - Dr. Bilal Philips
Bilal Philips
Video · youtube
Episode 1 Virtues of the first 10 days of Dhul Hijjah
Haitham Al Haddad
Video · youtube
Episode 1 Virtues of the first 10 days of Dhul Hijjah
Haitham Al Haddad
Video · youtube
Episode 2 Virtues of the first 10 days of Dhul Hijjah
Haitham Al Haddad
Video · youtube
Episode 2 Virtues of the first 10 days of Dhul Hijjah
Haitham Al Haddad
Video · youtube
Episode 3 Virtues of the first 10 days of Dhul Hijjah
Haitham Al Haddad
Video · youtube
Episode 3 Virtues of the first 10 days of Dhul Hijjah
Haitham Al Haddad
Video · youtube
Episode 4 10 Virtues of First 10 Days of Dhul Hijjah⦁
Haitham Al Haddad
Video · youtube
Episode 4 10 Virtues of First 10 Days of Dhul Hijjah⦁
Haitham Al Haddad
Video · youtube
Virtues Of Dhul Hijjah ᴴᴰ ┇ Must Watch ┇ by Sheikh Dr. Yasir Qadhi ┇ TDR Production ┇
Yasir Qadhi
Video · youtube
Virtues Of Dhul Hijjah ᴴᴰ ┇ Must Watch ┇ by Sheikh Dr. Yasir Qadhi ┇ TDR Production ┇
Yasir Qadhi
Video · youtube
Some Best Duas For The Blessed 10 Days Of Dhu’l / Zul-Hijjah | Mufti Menk
Ismail Ibn Musa Menk
Video · youtube
Some Best Duas For The Blessed 10 Days Of Dhu’l / Zul-Hijjah | Mufti Menk
Ismail Ibn Musa Menk
Video · youtube
Best Advice For The Days of Dhul / Zul-Hijjah | Mufti Menk | Very Important
Ismail Ibn Musa Menk
Video · youtube
Best Advice For The Days of Dhul / Zul-Hijjah | Mufti Menk | Very Important
Ismail Ibn Musa Menk
Video · youtube
A Special Reminder on: Virtues of Dhul Hijjah by Sheikh Hussain Yee ...
Hussain Yee
Video · youtube
A Special Reminder on: Virtues of Dhul Hijjah by Sheikh Hussain Yee ...
Hussain Yee
Video · youtube
the Quran miracles⦁ "⦁ The alternation between day ⦁ &⦁ night (1/3)
Dr. Zaghloul El- Naggar
Video · youtube
the Quran miracles⦁ "⦁ The alternation between day ⦁ &⦁ night (1/3)
Dr. Zaghloul El- Naggar
Video · youtube
the Quran miracles⦁ "⦁ The alternation between day ⦁ &⦁ night (2/3)
Dr. Zaghloul El- Naggar
Video · youtube
the Quran miracles⦁ "⦁ The alternation between day ⦁ &⦁ night (2/3)
Dr. Zaghloul El- Naggar
Video · youtube
the Quran miracles⦁ "⦁ The alternation between day ⦁ &⦁ night (3/3)
Dr. Zaghloul El- Naggar
Video · youtube
the Quran miracles⦁ "⦁ The alternation between day ⦁ &⦁ night (3/3)
Dr. Zaghloul El- Naggar
Video · youtube
the Quran miracles⦁ "⦁ The alternation between day ⦁ &⦁ night(3/3)
Dr. Zaghloul El- Naggar
Video · youtube
the Quran miracles⦁ "⦁ The alternation between day ⦁ &⦁ night(3/3)
Dr. Zaghloul El- Naggar
Video · youtube
the Quran miracles⦁ "⦁ The darkness ⦁ &⦁ light (3/3)
Dr. Zaghloul El- Naggar
Video · youtube
the Quran miracles⦁ "⦁ The darkness ⦁ &⦁ light (3/3)
Dr. Zaghloul El- Naggar
Video · youtube
Surah Al-Fajr - Part 1 - Day 13 - Ramadan with the Quran
Nouman Ali Khan
Video · youtube
Surah Al-Fajr - Part 1 - Day 13 - Ramadan with the Quran
Nouman Ali Khan
Video · youtube
Tafseer of Surah Fajr | Ustadh Nouman Ali Khan | Mission Islam UK
Nouman Ali Khan
Video · youtube
Tafseer of Surah Fajr | Ustadh Nouman Ali Khan | Mission Islam UK
Nouman Ali Khan
Video · youtube
Oaths ⦁ &⦁ Intro to Wind Series | Quran Gems | Ustadh Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Oaths ⦁ &⦁ Intro to Wind Series | Quran Gems | Ustadh Nouman Ali Khan
Nouman Ali Khan
Video · youtube
Omar Suleiman – Wednesday Night Surah Fajr
Omar Suleiman
Audio lecture
Omar Suleiman – Wednesday Night Surah Fajr
Omar Suleiman
Audio lecture
Faith IQ – How Should I Be Spending These 10 Days Of Dhul Hijjah
Dhul Hijjah
Audio lecture
Faith IQ – How Should I Be Spending These 10 Days Of Dhul Hijjah
Dhul Hijjah
Audio lecture
Bilal Philips – Merits of 10th Dhul Hijjah
Bilal Philips
Audio lecture
Bilal Philips – Merits of 10th Dhul Hijjah
Bilal Philips
Audio lecture
Yasir Qadhi – First Ten Days of Dhul Hijjah
Yasir Qadhi
Audio lecture
Yasir Qadhi – First Ten Days of Dhul Hijjah
Yasir Qadhi
Audio lecture
Mirza Yawar Baig – Reminders Reviving The Sunnah Of Dhul Hijjah
Mirza Yawar Baig
Audio lecture
Mirza Yawar Baig – Reminders Reviving The Sunnah Of Dhul Hijjah
Mirza Yawar Baig
Audio lecture
Abdul Wahab Saleem – Virtues of The Ten Days of Dhul-Hijjah
Abdul Wahab Saleem
Audio lecture
Abdul Wahab Saleem – Virtues of The Ten Days of Dhul-Hijjah
Abdul Wahab Saleem
Audio lecture
Nouman Ali Khan – Ramadan With The Quran – Day 13
Nouman Ali Khan
Audio lecture
Nouman Ali Khan – Ramadan With The Quran – Day 13
Nouman Ali Khan
Audio lecture
afsir Al-Fajr 1-14 by taimiyyah zubair
taimiyyah zubair
Audio lecture
afsir Al-Fajr 1-14 by taimiyyah zubair
taimiyyah zubair
Audio lecture
Tafsir Al-Fajr by hijab iqbal
hijab iqbal
Audio lecture
Tafsir Al-Fajr by hijab iqbal
hijab iqbal
Audio lecture
References
- Tafseer — Abdullah Yusuf
- Tafseer — Dr. Farooq Azam
- Tafseer — Ibn Abbas
- Tafseer — Jalalain
- Tafseer — Ma’arif Ul-Quran
- Tafseer — Mufti Taqi Usmani
- Tafseer — Shaikh Ashiq Ilahi
- Tafseer — Tafheem Ul-Quran
- Translation — Sahih International
- Hadith collections — 16 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
- Quranic cross-references — 38 parallel verses
- Linked articles — 8 long-form pieces
