In the Shade of the Qur'an

SURAH 89
                                  THE DAWN
                                  al Fajr

         In the name of Allah, the Beneficent, the Merciful

By the dawn, by the ten nights, by that which is even and that which
is odd, by the night as it journeys on ! Is there not in that an oath
for a man of sense? Have you not heard how your Lord dealt with Aad
Who belonged to Iram and were tall as pillars, the like of whom had
not been created in the whole land? And with Thamoud, who u#d to cut
the rocks of the valley? And with Pharoah, of the tent-pegs? They were
all tyrannical nd transgressors, and infested the land with much
corruption. Your Lord let loose on them, therefore, the scourge of His
punishment. Your Lord surely observes all. As for man, whenever his Lord
tria him with honour and with favors He bestows on him, he s ys, My Lord
has honoured me. But whenever He tries him by stinting his me w, then he
says, My Lord has left me humilated. No indeed; but you show no kindness
to the orphans, nor do you urge one another to feed the needy. You devour
the orphans' inheritance greedily, and you love wealth passionately.
Noindeed! When the earth is systematically levelled down, and your Lord
comes, with the angels rank on rank, and Gehanna is, then, brought near,
Then man will remember, but how will that remembrance profit him .
He shall say, "Oh,would that I had prepared for my life! On that day
none shall chastise as He chastises, nor shall any bind with chains as
He binds. "Oh soul at peace, return to your Lord, well pleased and well
pleasing. Enter you among My servants! Enter My Paradise!"

                         In the Shade of the Quran

The present surah follows, in general, the line of this thirtieth part of
the Qur'an, inviting the human heart to faith, urging man to awake,
meditate and follow the path of piety. It uses different kinds of em-
phasis, connotation and rhythm. It constitutes, nevertheless, a single
harmonious piece of music varying in tones but maintaining the
same cadence. Some of its scenes have a touch of quiet beauty and a
light, pleasant rhythm. This is particularly evident in its opening,
which describes certain charming scenes in the universe and provides
at the same time an aura of worship and prayer: "By the dawn; by the
ten nights; by that which is even and that which is odd; by rhe night as
it journeys on!" Other scenes are tense and dramatic in both what they
describe and their music, like this violent, frightening scene: When
the earth is systematically levelled down; and your Lord comes, with the
angels rank on rank; and Gehanna is, then, brought near, then man will
remember, but how will that remembrance profit him? He shall say.
'Oh, would that I had prepared for my life! ' On that day none shall
chastise as He chastises; nor shall any bind with chains as He binds."
Others are pleasing, gentle and reassuring, striking perfect harmony
between the subject matter and the rhythm. This is true of the ending
of the surah. "Oh soul at peace, return to your Lord, well pleased and
well pleasing. Enter you among My servants! Enter My Paradise." The
surah also includes some references to the destruction that had be-
fallen some insolent people of the past. The rhythm here is some-
where in between that of easy narration and that of violent
destruction: "Have you not heard how your Lord dealt with Aad who
belonged to Iram and were tall as pillars ... Your Lord surely observes
all". We also have an outline of some human concepts and values
which are at variance with faith. This part has its own style and
rhythms: "As for man, whenever his Lord tries him with honour and
with favours He bestows on him, he says, 'My Lord has honoured me'.
But whenever He tries him by stinting his means then he says, 'My Lord
has left me humiliated'." A refutation of these erroneous concepts
and values is provided through an exposition of the human con-
ditions which give rise to them. Here we have two kinds of style and
rhythm: You show no kindness to the orphan, nor do you urge one
another to feed the needy. You devour the orphans' inheritance greedi-
ly. and you love wealth passionately." It is noticeable that the latter
style and rhythm serves as a bridge between that of the statement of
the erroneous human ways and that of the explanation of their
attendant fate. These verses are immediatdy followed by the scene of
the earth as it is levelled down.

This brief survey reveals to us the numerous colours of the scenes
described and explains the change of metre and rhyme according to
the change of scenes. The surah is indeed an excellent example of an
exceptionally beautiful style which is varied and harmonious at the
same time.

"By the dawn, by the ten nights, by that which is even and that which
is odd, by the night as it journeys on! Is there not in that an oath for
a man of sense?" This opening of the surah groups together a few scenes
and creatures who have familiar, pleasant, and transparent souls.
"By the dawn" refers to the time when life starts to breathe with ease
and happiness, the time which gives a feeling of fresh, friendly com-
panionship. The dormant world gradually wakes up in a prayer-like
process.

"By the ten nights". The Qur'an does not specify which are the ten
nights referred to here. Several explanations, however, have been
advanced. Some say they are the early part of the month of Thul-
Hijja; some say they are in al-Muharram; and others state that they
are the last ten nights of Ramadan. As it leaves them undefined, the
Arabic reference acquires an added amiable effect. They are merely
ten nights known to Allah but the expression connotes that these ten
nights have a special character, as if they were living creatures with
souls and there was mutual sympathy between them and us, trans-
mitted through the Qur'anic verse.

"By that which is even and that which is odd". This verse adds an
atmosphere of worship to that of the dawn and the ten nights. Ac-
cording to at-Tirmithi, the Prophet says: "Some prayers are of even
number and some are odd." This is the most appropriate import to
be attached to this verse, in the general context of the surah. It sug-
gests a mutual response between the souls of the worshippers and
those of the selected nights and the brightening dawn .

"By the night as it journeys on." The night here is personified as if it
were journeying on in the universe like an insomniac walking on and
on in the darkness, or a traveller who prefers to start his long journey
at night. What a beautiful expression, describing a pleasant scene
with a superb rhythm! The harmony between this verse and the
dawn, the ten nights and the even and the odd is perfect. These are
not mere words and expressions: they provide a feeling of the breeze
of dawn, and the morning dew diffusing the fragrance of flowers.

This is the effect of a gentle whisper to the heart and soul, and an
inspiring touch upon the conscience. The beauty of this loving
address is far superior to any poetic expression because it combines
the beauty of originality with the statement of a certain fact. Hence it
ss concluded with a rhetorical question: "Is there not in that an oath
for a man of sense?" The oath and the conviction are certainly there
for anyone with a meditative mind. Although the positive meaning is
intended, the interrogative form is used because it is gentler. Thus
harmony with the preceding gentle address is maintained.

The subject of the oath is omitted, but it is explained by the follow-
ing discussion of tyranny and corruption. The chastisement inflicted
by Allah on the insolent, tyrannical and corrupt peoples is a law of
nature asserted by this oath. The assertion takes the form of a hint
sultable to the generally light touches of this surah: "Have you not
heard how your Lord dealt with Aad who belonged to Iram and were tall
as pillars, the like of whom had not been created in the whole land? And
with the Thamoud, who used to cut the rocks of the valley? And with
Pharoah, of the tent-pegs? They were all tyrannical and transgressors
and infested the land with much corruption. Your Lord let loose on
them, therefore, the scourge of lfis punishment. Your Lord surely
observes all."

The interrogative form in such a context is more effective in draw-
ing the attention of the addressee, who is, in the first instance, the
Prophet (peace be on him) and then to all those who may ponder over
the fates of those nations of the past. The people of the Prophet's gen-
eration, who were the first to be addressed by the Qur'an, were aware
of what happened to these nations. Their fates were also explained in
reports and stories conveyed by one generation to another The
description of these fates as the deeds of Allah is comforting and
reassuring to the believers. It was particularly so to those believers in
Makka who, at the time when this surah was revealed were subjected
by the disbelievers to relentless persecution and great hardship.

These short verses refer to the fates of the most powerful and
despotic nations in ancient history. They speak of the earlier tribe of
Aad of Iram, a branch of the extinct Arabs. They used to dwell at
Ahqaf, a sandy piece of land in southern Arabia, midway between
Yemen and Hadramout. Aad were nomadic people who used posts
and pillars to erect their tents. They are described elsewhere in the
Qur'an as extremely powerful and aggressive. Indeed they were the
most powerful and prestigious of all contemporary Arabian tribes:
"The like of whom had not been created in the whole land. " The dis-
tinction here is restricted to that particular age. "And with Thamoud,
who used to cut the rocks in the valley? " The tribe of Thamoud used to
live at Al-Hijr, a rocky tract in northern Arabia, on the road from
Medina to Syria. Thamoud excelled in using rocks to build their
palaces and homes. They also dug shelters and caves in the moun-
tains. "And with Pharoah. of the tent-pegs." The term "tent-pegs"
denotes the pyramids which are as firm in their construction as pegs
well dug in the ground. The Pharoah referred to here is that despot
who was Moses's contemporary.

All these people "were tyrannical and transgressors, and infested
the land with much corruption". Corruption is an inevitable result of
tyranny, and it aflfects the tyrant and his subjects alike. Indeed,
tyranny ruins all human relations. It forces human life out of its
healthy, constructive and straight path and diverts it into a line which
does not lead to the fulfilment of man's role as Allah's vicegerent on
earth. Tyranny makes the tyrant captive of his own desires because
he is uncommitted to any principle or standard and unrestrained
within any reasonable limits. Thus the tyrant is always the first to be
corrupted by his own tyranny. He assumes for himself a role other
than that of a servant of Allah, entrusted with a specific mission . This
is evident in Pharoah's boastful claim: "I am your Lord, the most
high".

Here we have an example of the corrupting influence of despotism
in Pharoah's aspiration to something greater than the status of an
obedient creature, an aspiration which made him very insolent.

Tyranny also corrupts the masses, as it humiliates them and compels
them to suppress their discontent and the hatred they feel towards
the tyrant. It kills all feelings of human dignity and wastes all creative
talents, which cannot flourish except in an atmosphere of freedom . A
humiliated soul inevitably rots away and becomes a breeding ground
for the germs of sickly desires. Hence, digression from the right
path becomes the order of the day as clear vision becomes an
impossibility. In such conditions no aspiration to a higher human
standard can be entertained. The net result of all this is spreading
corruption.

Tyranny also destroys all healthy standards and concepts because
they constitute a threat to its existence. Hence, values are falsified
and standards are distorted so that the repulsive idea of despotism
becomes acceptable as natural. This, in itself, is great corruption.
When the aforementioned people caused so much corruption, the
remedy was, inevitably, a complete purge: " Your Lord let loose on
them, therefore, the scourge of His punishment. Your Lord surely
observes all. Allah is certainly aware of their deeds and He records
them. So, when corruption increased, He punished the corrupt seve-
rely. The text connotes that the chastisement was very painful as it
uses the term "scourge'', (or "whip" as the Arabic term literally
means) and that it was in large supply as is indicated by the use of the
phrase "let loose". Thus the corrupted tyrants were made to suffer
plentiful and painful retribution.

As the believer faces tyranny in any age or place, he feels great re-
assurance emanating from far beyond the fates of all those nations.
He also feels a particular comfort as he reads the verse: "Your Lord
surely observes all." Nothing passes unnoticed and nothing is forgot-
ten. So let the believers be always reassured that Allah will deal, in
time, with all corruption and all tyranny.

Thus the surah provides some examples of what Allah may do
about the cause of faith, which are totally different from the example
of the "People ofthe Pit" outlined insurah 85, "The Constellations".
All these stories are related for a definite purpose, namely, the edu-
cation of the believers and their preparation to face whichever course
Allah chooses for them. They will be, then, ready for all eventualities
and equipped with the Divine reassurance as they submit themselves
to Allah and let His will be done.

"Your Lord surely observes all." He sees, records, holds to account
and rewards according to a strict and accurate measure which neither
errs, nor exceeds the limits of justice. It is never deceived by appear-
ances because it judges the essence of things. Human measures and
standards are liable to all sorts of errors. Man sees nothing beyond
the appearances unless he adopts the Divine measure.

"As for man, whenever his Lord tries him with honour and with
favours He bestows on him, he says 'My Lord has honoured me'. But
whenever He tries him by stinting his means, then he says. 'My Lord has
left me humiliated'." Such is man's thinking about the various forms
of trial Allah may set for him, be it comfort or hardship, wealth or
scarcity. Allah may test him with comforts, honour, wealth or pos-
ition but he does not realise the probationary nature of what he is
given. Rather he considers the gesture as proof that he deserves to be
honoured by Allah and as evidence that He has chosen him for a
special honour. It is a line of thinking which mistakes trial for reward
and test for result. It imagines honour in the sight of Allah to be
measured by the amount of worldly comforts given to a certain
person. Allah may also try man by stinting his means, and man again
mistakes trial for reward and imagines the test to be a retribution. He
feels that Allah has made him poor in order to humiliate him.

In both situations the human concept is faulty. Wealth and
poverty are two forms of a test Allah sets for His servants. A test with
abundance reveals whether a man is humble and thankful to his Lord
or arrogant and haughty, while a trial of the opposite kind reveals his
patient acceptance or his irritability and fretfulness. A man's reward
is given according to what he proves himself to be. What he is given
or denied of worldly comforts is not his reward, and a man's standing
in the sight of Allah is in no way related to his possessions, for He
gives and denies worldly comforts regardless of whether a man is
good or bad. A man devoid of faith cannot comprehend the wisdom
behind Allah's action of giving worldly comforts or denying them
But when his mind is enlightened with faith and truth becomes ap-
parent to him, he realises the triviality of worldly riches and the value
of the reward after the test. So he works for this reward whether he is
tried with abundance or scarcity of worldly riches. As he disregards
the hollow considerations of wealth and poverty, he feels reassured
about his fate and his position in the sight of Allah.

At the time of its revelation, the Qur'an was addressing a kind of
people, common to all Ignorant societies, who lost all their relations
with a world beyond our present life. Such people adopt this mis-
taken view about Allah's granting or denial of wealth, and apply a set
Of values which reserve all honour to money and social standing.

Hence, their craving for wealth is irresistible. It makes them covet-
ous, greedy and stingy. The Qur'an reveals their true feelings and
states that their greed and stinginess are responsible for their in-
ability to understand the true significance of a Divine trial by grant-
ing wealth or denying it. "No, indeed; but you show no kindness to the
orphan, nor do you urge one another to yeed the needy. You devour the
orphans' inheritance greedily, and You love wealth passionately." The
real issue is that when men are given wealth they do not fulfil the
duties demanded of the wealthy They do not look after a young
orphan who has lost his father and becomes therefore in need of pro-
tection and support. They do not urge one another to contribute to
the general welfare. Such a mutual encouragement is indeed an
important feature of the Islamic way of life. Since those people do not
comprehend the significance of the trial, they do not even try to come
out of it successfully by looking after the orphans and urging one
another to feed the needy. On the contrary, they devour the orphans'
inheritance greedily, and crave unrestrainedly for wealth. It is a crav-
ing which kills all nobility in their minds and leaves no room for
generous gestures or goodwill towards the poor.

In Makka, Islam was facing a situation characterised by a com-
mon urge to accumulate wealth by every possible means, an urge
which makes hearts hard and unsympathetic. The weak positions of
the orphans, and orphan girls in particular, tempted many to deprive
them of their inheritance in different ways. The ardent love of
wealth, the craving to accumulate it through usury and other means,
was a distinctive feature of the Makkan society before the advent of
Islam. Indeed, it is a distinctive feature of all Ignorant societies in
all ages and in the present age.

These few verses do not merely expose the true nature of their atti-
tude. They also condemn this attitude and urge its discontinuation.
The condemnation is evident in the repetition in these verses, their
rhythm and metre which provide a strong feeling of the urge to ac-
cumulate wealth: " You devour the orphans' inheritanee greedily, and
you love eJealth passionately."

Once their erroneous concept of the trial with wealth and poverty
is outlined, and their vile attitude has been exposed there follows a
stern warning about the Day of Judgement which comes after the
result of the test is known. Here the rhylhm is very powerful: "No
indeed! When the earth is systematically levelled down, and Your Lord
comes, with the angels rank on rank, and Gehanna is, then, hrought
near, then man will remember, but how will that remembrance profit
him? He shall say, 'Oh would that I had prepared for my life!' On that
day none shall chastise as He chastises. nor shall any hind with chains
as He binds." The total destruction of all that is on earth and the sys-
tematic levelling down is one of the upheavals which will take place
in the universe on the Day of Resurrection. Allah's coming with the
angels is unexplained but the expression overflows with connota-
tions 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 the 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 sys-
tematically levelled 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 tyrannised, 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 will that remembrance profit
him?" The time for remembrance is over, so remembrance on the
Day of Judgement and Reward will not profit anybody. It serves
merely as an act of grief for a chance given but not taken in the first
life.

When man is fully aware of the true nature of his situation he says
despairingly, "Oh, would that I had prepared for my life!" For the true
life, the only one that deserves the name is indeed the life hereafter. It
is the one which is worth preparing for. "Oh, would that I had ... " It
is a sigh of evident regret and grief, but it is the most a man can do for
himself in that second life.

The surah goes on to portray the fate of that man after his desper-
ate sigh and useless wish: "On that day none shall chastise as He chas-
tises, nor, shall any bind with chains as He binds." It is Allah, the
Supreme Victor, the Almighty Who inflicts His incomparable chas-
tisements, and Who binds as no one can bind. The Divine punish-
ment and binding are explained in detail in other parts of the Qur'an
as it outlines various scenes of the Day of Judgement. But the refer-
ence to them here is very brief, stressing mainly their incomparability
to human chastisement and binding. The reference to the Divine
punishment here brings to mind the earlier reference to human
tyranny in the given examples of Aad, Thamoud and Pharoah . Those
tyrants are stated to have spread much corruption in the land, which
includes the infliction of physical torture on people and binding them
with chains and ropes. These last verses serve as an address to the
Prophet and the believers, reminding them that their Lord will chas-
tise and chain those who used to torture people and chain them But
the two kinds of punishment and chaining are entirely different.
Meagre is the torture that any creature can administer, but great is
that inflicted by the Creator. Let the tyrants continue with their pun-
ishment and persecution; they will have their turn and be the
sufferers of a punishment which is beyond all imagination.

Amidst all this unimaginable horror comes an address from on
high to the believers: "Oh soul at peace, return to your Lord, well
pleased and well pleasing. Enter you among My servants! Enter My
Paradise!" It is a tender, compassionate and reassuring address: "Oh
soul at peace". It speaks of freedom and ease, after the earlier refer-
enceto chains and affliction: "return to your Lord" After your alien-
ation on earth and your separation from the one you belong to,
return now to your Lord with Whom you have strong ties: "well-
pleased and well-pleasing." It is a gentle address which spreads an
atmosphere of compassion, and satisfaction. "Enter you among My
servants", among those servants chosen to enjoy this Divine grace.
"Enter My Paradise", to receive Allah's mercy and protection. As it
opens, this address generates an aura of heaven: "Oh soul at peace".

The believer's is a soul at peace with its Lord, certain of its way, cer-
tain of its fate. It is a soul satisfied in all eventualities: happiness or
affliction, wealth or poverty. It entertains no doubts; it is free from
transgressions. The gentle music adds a feeling of intimacy and
peace. The majestic face of Allah, the Compassionate, the Merciful,
with alt His splendour looks from above.