1. There have been many explanations of the term al-fajr. Many of the commentators (Masruq and Muhammad b. Ka`b: Ibn Kathir), believe that the allusion is to the dawn of the tenth of Dhu al-Hijjah (Razi and others). Hakim has judged the report Sahih. (Shawkani, Alusi).

2. Ibn `Abbas, Masruq, `Ikrimah and Mujahid have said that by the ten nights the allusion is to the first ten nights of (the 12th month) Dhu al-Hijjah; by the “even” the tenth of Dhu al-Hijjah and by the “odd” the day of `Arafah. Mujahid and Masruq have added that so far as nights are concerned, these ten nights are the best of nights in the entire year (Ibn Jarir).

To be sure, a hadith narrated by Ibn `Abbas is in Bukhari wherein the Prophet said that no deeds are better than those performed during the first ten days of Dhu al-Hijjah - not even jihad (of ordinary times) unless the man were to go out in the way of Allah, by himself and his wealth, and were never to return (Ibn Kathir).

But the above neither confirms nor rejects that the verses under discussion are alluding to the ten days of Dhu al-Hijjah (Shawkani, Alusi).

There are ahadith in Ahmad, Nasa’i, Bazzar, Ibn Jarir, Ibn al-Mundhir, Hakim and Ibn Marduwayh, with Hakim declaring one of them as of Sahih status, which records the Prophet’s words: العشر عشر الأضحى والوتر : يوم عرفة والشفع : يوم النحر “The 'ten’ (of Surah al-Fajr) are the ten of Dhu al-Hijjah, the 'odd’ is the day of `Arafah and the 'even’ the day of sacrifice [the tenth of Dhu al-Hijjah] (Shawkani).

However, Albani’s opinion is that the above hadith is weak (Au.).

Another hadith of the Prophet reported by `Imran b. Hussein says that what is meant by the “even” and the “odd” is the five daily Prayers that are either even in number of cycles: rak`at) or odd. But it is safer to say, because of transmission weaknesses, that this is not a hadith, rather the opinion of `Imran b. Hussein himself (Ibn Kathir, Shawkani).

Nonetheless, we have an additional explanation for the “even” and the “odd” of the context coming from Ibn `Abbas, Mujahid, Abu Saleh and Hasan. They have said that by the “even” the allusion is to the creations of Allah (that have been created in even numbers i.e., in pairs) and by the “odd” the allusion is to Allah who is alone, “odd” in number, being One (Ibn Jarir).

Finally, we have a report in Ibn al-Mundhir and Hakim, recording Ibn `Abbas as of opinion that the allusion is to the last ten nights of Ramadan. Tabrizi has in fact claimed that he did not know of anyone who disagreed with this opinion (Alusi).

3. (“The dawn”), “apparently symbolizes man’s spiritual awakening” (and) ... (“By the night when it journeys on”) “(is) an allusion to the night of spiritual darkness which is bound to ”run its course" (Asad)

4. `Ad: These were a massively built people of extraordinary physical strength as Allah said about them (7: 69): {وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ} [الأعراف: 69] “And remember that He made you successors in the land after the people of Nuh and added to your physical strength. Therefore, remember Allah’s bounties that haply you will succeed.”

And (41: 15), {فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً} [فصلت: 15] “As for `Ad strutted the earth with pride without right and claimed, 'Who is stronger than we in might?’ Did they not realize that Allah who created them, is stronger than they in might?”

5. The word in the original is “`imad” meaning pillars, or columns. According to Ibn `Abbas and Mujahid the allusion is to the people (of Iram) who were of heights like pillars; as one would say in Arabic, “rajulun mu`ammad” i.e., “an extraordinarily tall person” (Ibn Jarir).

Another explanation (of Ibn Jarir’s preference) coming from Mujahid and Qatadah is that the reference is to certain nomadic tribes who did not settle anywhere but kept moving on, living in tents erected on pillars or poles (Ibn Jarir).

6. Iram: Opinion among the earliest scholars varies from “a city” [either Alexandria or Dimashq (Damascus)], “a people (or tribe)” to “the ancient” in explanation of the term “Iram.” [The meaning will depend upon whether the term be joined with the word preceding it, viz. `Ad, in the genitive form, or, should it be treated as a noun of the following genitive, viz. dhat al-`imad - Razi.] - Ibn Jarir.

However, Qatadah and Suddi have said that Iram was the name of a kingdom of `Ad which I believe is a very strong opinion (Ibn Kathir).

Ibn Jarir’s preference is that it is a tribe of the people of `Ad that is alluded to, and the interpretation to the effect that it is “a city” is ruled out since Allah (swt) has said (in 46: 21): {وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ} [الأحقاف: 21] “And remember the brother of `Ad when he warned his people (who inhabited) in the sands (of ahqaf).”

And neither Alexandria nor Dimashq have been built on sands. Rather, the sands referred to (in the verse 21 of ch. 46) are those of the north of Hadr al-Mawt (in Yemen).

An alternative translation of the verse 7 could thus be: “(Those of the people called) Iram of the tent cities” (Au.).

Zamakhshari points out, however, that by the addition of the term Iram (to `Ad) the allusion might be to the earlier nation of `Ad (`Ad I), as distinct from the later `Ad (`Ad II). Ibn Kathir and Thanwi agree with this notion and add that it is the same `Ad to whom Hud (asws) was sent as a Messenger.

In his famous work “Ard al-Qur’an”, Sayyid Sulayman Nadwi has fixed the period of `Ad I or Iram, as between 2200 and 1700 B.C. They ruled a vast area in the South-East of the Arab Peninsula, starting from Hadramawt, running through the coastal areas of the Persian Gulf, up to and including Iraq. From Iraq its people migrated to other parts of the world. In fact, their journeys beyond Iraq were, as portrayed in Arab poetry, legendary (Au.).

7. Awtad: Once again there are several explanations to the term “awtad” (sing. watad, stakes, pegs) all of which could be correct at one and the same time (Razi). They are as follows. Ibn `Abbas: Forces, armies. Mujahid: pegs (used for fastening those committed to die - Sa`id b. Jubayr, Mujahid). Qatadah: Pegs for tents from where the Fara`ina watched the games. There are other explanations too.

Thabit al-Bunani has however said that it refers to Fir`awn’s action of punishing his believing wife by tying her down to the earth with four pegs and then placing a big rock on her back until she died.

Hakim has classified this as a trustworthy statement of Ibn Mas`ud (Shawkani).

Abu Hurayrah is also reported to have expressed the same opinion (Razi).

It is reported that Fir`awn thus tortured not only his wife Asiyyah but also his daughter Nashitah (Zamakhshari, Qurtubi).

Ibn Jarir quotes the above opinions without stating his own preference.

8. Linguistically, what is meant by “sawta `adhab” is a painful, devastating, punishment that could have taken diverse forms for diverse people (Ibn Jarir).

9. The translation follows Ibn `Abbas’s explanation of the term “mirsad.” (Literally, mirsad or marsad is a place from where one watches. Hence, in science, an observatory: Au.). However, `Amr b. Qays and Sufyan have said (Hakim and Bayhaqi, who grade it trustworthy, have quoted it as Ibn Mas`ud’s statement: Shawkani), that over the Bridge (sirat) will be three bridges. One will have Trust sitting on it that will point out at the passing crowds saying: 'O Lord, this was a trustworthy man, O Lord this was an untrustworthy man.’ The second will have rahm (kinship by the womb) sitting on it that will point out at the passing crowds saying, 'O Lord, this man joined it, this man broke it.’ And on the third will be Allah Himself (Ibn Jarir).

10. Man does not understand that his trial is hidden in those bestowals, as Allah said in another place (23: 55, 56): {أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ (55) نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَلْ لَا يَشْعُرُونَ} [المؤمنون: 55، 56]

“What? Do they think of what We provide them with wealth and offspring, We are hastening good things unto them? Rather, they perceive not” - Ibn Kathir.

11. This attitude reflects the superficiality of the unbelievers’ ideas about this life (who presume that he who has wealth is the honored one in the sight of God: Qurtubi). Elsewhere, the Qur’an has said about them (30: 7): {يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ} [الروم: 7] “They know only the outward aspect of the present life and are heedless of the Hereafter” - Razi.

12. A hadith quoted by Abu Hurayrah (ra) says: خَيْرُ بَيْتٍ فِي الْمُسْلِمِينَ بَيْتٌ فِيهِ يَتِيمٌ يُحْسَنُ إِلَيْهِ،وَشَرُّ بَيْتٍ فِي الْمُسْلِمِينَ بَيْتٌ فِيهِ يَتِيمٌ يُسَاءُ إِلَيْهِ،أَنَا وَكَافِلُ الْيَتِيمِ فِي الْجَنَّةِ كَهَاتَيْنِ " يُشِيرُ بِإِصْبَعَيْهِ “The best Muslim-house is one in which there is an orphan who is treated well. And the worst Muslim house is one in which there is an orphan who is treated badly.” Then the Prophet raised his two fingers and said: “I and the caretaker of the orphan shall be (together) in Paradise like this.”

The last part of the hadith is in Abu Da’ud also (Ibn Kathir).

The first half has not been trusted as above all suspicion, but the second part is Sahih (Au.).

13. Razi, Qurtubi and Alusi are of the opinion that our Lord does not move from place to place, and so what is meant by the verse is that He will turn His attention to the Judgment of the people. Ibn al-Qayyim is silent on the subject. However, Ibn Kathir is clearly of the opinion that our Lord will arrive. Shanqiti adds that we ought to believe in the movement of our Lord, following the apparent meaning of the words but without seeking or describing the “how” of it, except to add that He will move in the manner that suits His Greatness and Uniqueness. Sabuni - quoting Kalbi - is also inclined towards this view. Thanwi adds that “His coming” is of the mutashabihat, whose reality is beyond human comprehension.

Sayyid comments: “Allah’s coming with the angels is unexplained, but the expression overflows with connotations of reverence, awe and fear. The same applies to the bringing closer of Gehanna: we take it to mean that Gehanna will be on that day very close to its prospective dwellers. What actually happens and how it happens is part of Divine knowledge Allah has chosen to withhold until that day. These verses with their captivating rhythm and sharp notes, portray nevertheless a scene which strikes fear into the hearts, and makes it apparent in the eyes. The earth is being systematically leveled down: Allah the Almighty sits to judge everyone: the angels stand there rank on rank and Gehanna is brought near and set in readiness. At that moment ”man will remember". Man, who lived unaware of the wisdom behind the trial with worldly riches or with deprivation; who devoured the inheritance of orphans greedily; who craved for money and did not care for the orphans or the needy; who tyrannized, spread corruption and turned away from the Divine guidance will then remember the truth and take account of what he beholds. But alas! It is too late: “But how that remembrance will profit him?”

14. The word in the original is dakka which is applicable when one breaks a thing by smashing it against another (Shafi`).

15. A hadith says that when this verse was revealed, the Prophet’s face darkened. When asked why, he recited this verse and explained that يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ ، مَعَ كُلِّ زِمَامٍ سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا "Jahannum will be brought on that Day. It will have seventy-thousand reins. Every of its reign will be dragged by seventy thousand angels, pulling it" (Zamakhshari, Razi).

The hadith is also in Muslim and Tirmidhi (Qurtubi, Ibn Kathir).

16. That is, both who did evil in this life as well as those who did good will regret. The former will regret that he did not do good deeds, and the latter that he did not do more than what he did, as says a hadith preserved by Imam Ahmad and narrated by Muhammad b. `Umrah: عَنْ عُتْبَةَ بن عَبْدٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:"لَوْ أَنَّ رَجُلا يُجَرُّ عَلَى وَجْهِهِ مِنْ يَوْمِ وُلِدَ إِلَى أَنْ يَمُوتَ هَرَمًا فِي مَرْضَاةِ اللَّهِ لَحَقَرَهُ يَوْمَ الْقِيَامَةِ". “Were a man to devote himself to the obedience of Allah from the day of his birth to the day he died in old age, he would think nothing of it in the Hereafter” (Ibn Kathir).

There are several versions of the hadith, one of which was declared trustworthy by Haythamiyy (Au.).

17. Verses 19-24 spoke of those that were satisfied with the “present life.” From here onwards they speak of those who were satisfied with the “knowledge and obedience” of Allah (Razi).

18. According to Mujahid “mut-ma’innah” is for a soul that is satisfied with its Lord, obeying Him in all circumstances.

Razi writes: As for how a soul can gain “peace,” there are two ways. Firstly, by remembering Allah much, as Allah said (13: 28): {أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ} [الرعد: 28] “Lo. It is with the remembrance of Allah that the hearts find peace.”

Secondly, through proper reasoning. To explain: when a man of reason looks at the world he finds that his needs are bound with certain means (with the help of which alone can he meet with those needs). However, as he looks further up in the chain, he finds that those means are themselves dependent upon another set of means or causes. And, as he looks further up he finds another set behind them. And so on, until he reaches the final Cause, the wajib al-wujub, viz. Allah. It is here that he stops, with a sure heart that he has no need to go any further than One for Whom nothing is out of the range of possibility. This evokes tranquility in him. This also demonstrates that anyone who gives preference to the knowledge pertaining to this world over the knowledge of the Divine, will possess a restless soul. In contrast, he who gave preference to the knowledge of the Divine to the knowledge of this world will have a peaceful soul. It is these that will be addressed with these words at the time of their departure from this world: “O tranquil soul! Return thou to your Lord, well-pleased and well-pleasing.”

Ibn Abi Hatim has reported through Sa`id b. Jubayr that Ibn `Abbas died in Tayif. A strange bird came from the heavens and entered into his coffin but nobody saw it leaving the body. When he was buried a voice was heard saying, and nobody knows who said it, “O tranquil soul! Return thou to your Lord, well-pleased and well-pleasing. Enter thou among My slaves. Enter thou My Paradise” (Qurtubi, Ibn Kathir).

Tabarani has a similar report, and so has Abu Nu`aym originating from `Ikrimah (Shawkani).

And Hafiz Muhammad ibn ak-Mundhir has recorded the following story told by Razin Abu Hashim. He says, “Four of us were taken prisoner by the Romans. We were presented to the ruler who gave us the choice of Christianity or death. Three of us chose to renegade. The fourth refused. So he got him beheaded and threw his head in a nearby stream. It drowned in the water, but, after a while it showed up again. It looked at the three and said, 'O you, son of so and so. O you, son of so and so, (naming them), Allah has said in his Book: ”O tranquil soul! Return thou to your Lord, well-pleased and well-pleasing (unto the Lord). Enter thou among My (chosen) slaves. Enter thou My Paradise."’ Then it drowned again. The Christians almost embraced Islam, the throne of the ruler shook, and the three of us came back to Islam. Later, Mansur sent ransom and got us released” (Ibn Kathir).

19. (Although the meaning is general) it is widely reported that the verse is specifically addressed to (1) Hamza b. `Abdul Muttalib, the hero of Badr and `Uhud, (2) to `Uthman b. `Affan who could not be matched by others for his generous aid to the cause of Islam, and, (3) to Khubayb b. `Adiyy who was captured and martyred by the Quraysh in Makkah, who said at the time of his death, “O Allah, if I am of any worth in Your sight, turn my head towards the qiblah.” Allah did that and no one was able to turn his head back (Zamakhshari, Razi, Qurtubi, Ibn Kathir, Alusi, Shawkani).

According to a hadith in Tabarani and Ibn `Asakir, as reported by Abu Umamah (a prayer of the Prophet was): اللَّهُمَّ إِنِّي أَسْأَلُكَ نَفْسًا بِكَ مُطْمَئِنَّةً، تُؤْمِنُ بِلِقَائِكَ، وَتَرْضَى بِقَضَائِكَ، وَتَقْنَعُ بِعَطَائِكَ “O Allah, I ask You for a tranquil soul that believes in meeting You, is satisfied with what You decree, and is content with what You bestow” (Alusi).

Haythamiyy said about it that the chain of the above narrative has a narrator who is foreign to him (Au.).

20. The word “return” indicates that originally the soul was with Allah, and is being asked to return to its origin. This strengthens what is generally believed that the souls of all the believers who have departrd are in “`Illiyyun” which is in the shade of the `Arsh. It is from here that they are brought to the body and it is to this that they are returned after death (Shafi`).

21. Differences in opinion exist among the ancients over whether this will be said at the time the soul departs the world or at the time it will be returned to the body on the Day of Judgment (Ibn Jarir, Zamakhshari).

22. This is spiritual union with the chosen ones (Razi).

Shafi` adds: To be among the righteous in the Hereafter is something even the Prophets have coveted. For instance Sulayman (asws) had said (27: 19): {وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ} [النمل: 19] “Admit me – by Your mercy - into (the company) of the righteous.”

Yusuf (asws) had said (12: 101): {وَأَلْحِقْنِي بِالصَّالِحِينَ} [يوسف: 101] “Join me with the righteous.”

23. This is the physical ascension (Razi).