‫‪CLASS 2‬‬

‫‪Section A: Quran with Translation‬‬

‫‪Surah: Fajr‬‬
‫‪Surah Number: 89‬‬
‫‪No. of Ayats: 30‬‬

‫الر ِحي ِْﻢ‬

‫الر ْحمٰ ِن ﱠ‬
‫ِﺑ ْﺴ ِﻢ ﱣ ِ ﱠ‬
‫ﷲ کے نام سے شروع جو نہايت مہربان ‪ ،‬رحمت واﻻہے ۔‬

‫)‪(١۶‬و اَ ﱠم ۤا اِذَا َما ا ْبت َٰلىهُ فَقَ َد َر َ‬

‫علَ ْي ِه ِر ْزقَهٗ ﳔ فَيَقُ ْو ُل َر ِبّ ۤ ْی اَهَان ۚ َِن‬ ‫َ‬

‫اور بہرحال جب )ﷲ ( بندے کو آزمائے اور اس کا رزق اس پر تنگ کردے تو کہتا ہے کہ‬

‫ميرے رب نے مجهے ذليل کرديا۔‬

‫)‪َ (١٧‬ك ﱠﻼ بَ ْل ﱠﻻ ت ُ ْك ِر ُم ْونَ ْاليَتِي ۙ َْم‬

‫ہرگزنہيں بلکہ تم يتيم کی عزت نہيں کرتے۔‬

‫)‪(١٨‬و َﻻ ت َحٰ ٓ ض ْﱡونَ َع ٰلى َ‬

‫طعَ ِام ْال ِم ْس ِكي ۙ ِْن‬ ‫َ‬

‫اور تم ايک دوسرے کو مسکين کے کهﻼنے کی ترغيب نہيں ديتے۔‬

 ‫اث اَ ْك ًﻼ لﱠم ۙا‬
‫)‪(١٩‬و تَاْ ُكلُ ْونَ الت ﱡ َر َ‬
‫َ‬

‫اور ميراث کا سارا مال جمع کرکے کهاجاتے ہو۔‬

‫)‪(٢٠‬و ت ُ ِحب ْﱡونَ ْال َما َل ُحبا َجماؕ‬

‫ﱠ‬

‫اور مال سے بہت زياده محبت رکهتے ہو۔‬

‫ض َدكا َدك ۙا‬ ‫)‪َ (٢١‬ك ﱠ ۤﻼ اِذَا ُد ﱠك ِ‬

‫ت ْاﻻَ ْر ُ‬

‫ہاں ہاں جب زمين ٹکرا کر ريزه ريزه کردی جائے گی۔‬

‫صف ۚا‬ ‫)‪(٢٢‬و َجآ َء َربﱡكَ َو ْال َملَكُ َ‬

‫صفا َ‬ ‫ﱠ‬

‫اور تمہارے رب کا حکم آئے گااور فرشتے قطاردر قطار )آئيں گے(۔‬

‫سا ُن َو اَنﱣى لَهُ ال ِذّ ْك ٰر ؕ‬

‫ى‬ ‫ای َء يَ ْو َم ٕى ۭ ٍذ ِب َج َهنﱠ َم ﳔ يَ ْو َم ٕى ٍذ يﱠتَذَ ﱠك ُر ْ ِ‬
‫اﻻ ْن َ‬ ‫)‪(٢٣‬و ِج ْٓ‬
‫َ‬

‫اور اس دن جہنم ﻻئی جائے گی ‪،‬اس دن آدمی سوچے گا اور اب اس کے لئے سوچنے کا وقت‬

‫کہاں ؟‬

‫)‪(٢۴‬يَقُ ْو ُل ٰيلَ ْيتَنِ ْی قَد ْﱠمتُ ِل َحيَاتِ ۚ ْی‬

‫وه کہے گا ‪ :‬اے کاش کہ ميں نے اپنی زندگی ميں )کوئی نيکی( آگے بهيجی ہوتی۔‬
 ‫ِب َعذَا َبهٗۤ ا َ َح ۙ ٌد‬
‫)‪(٢۵‬فَ َي ْو َم ٕى ٍذ ﱠﻻ ُي َعذّ ُ‬

‫تو اس دن ﷲ کے عذاب کی طرح کوئی عذاب نہيں دے گا۔‬

‫)‪(٢۶‬و َﻻ ي ُْوثِ ُق َو ثَاقَهٗۤ ا َ َح ٌدؕ‬

‫ﱠ‬

‫اور اس کے باندهنے کی طرح کوئی نہ باندهے گا۔‬

‫ْ ْ ۗ‬ ‫ٰۤ‬
‫ط َم ٕىنﱠةُ ۖ◌‬ ‫)‪(٢٧‬يا َ ﱠيت ُ َها النﱠ ْف ُ‬
‫س ال ُم‬

‫اے اطمينان والی جان۔‬

‫ضيﱠ ۚةً‬ ‫)‪(٢٨‬ار ِج ِع ۤ ْی ا ِٰلى َربِّ ِك َر ِ‬

‫اضيَةً ﱠم ْر ِ‬ ‫ْ‬

‫اپنے رب کی طرف اس حال ميں واپس آ کہ تو اس سے راضی ہووه تجه سے راضی ہو۔‬

‫)‪(٢٩‬فَا ْد ُخ ِل ْی ِف ْی ِع ٰبد ۙ ْ‬
‫ِی‬

‫پهر ميرے خاص بندوں ميں داخل ہوجا۔‬

 ‫(و ا ْد ُخ ِل ْی َجنﱠتِ ۠ ْی‬٣٠)
َ

‫اور ميری جنت ميں داخل ہوجا۔‬

Summary:
 16-17 Man praises God in prosperity, but reproaches him in adversity
 18-22 Oppression of the poor and the orphan denounced
 23-26 The wicked will vainly regret their evil deeds on the judgment-day
 27-30 The believing soul invited to the joys of Paradise

Explanation:
[Note: To keep the lecture concise only few ayats are being explained. If you want detailed
Explanation along with shan-e-nazool, you can contact us.]

Ayat 17: Allah (swt) has been discussing the individual human being but the Quraysh have
reached the point where when the individual is spoken of. they do not think of themselves.
It has to be spelled out for them and so there is another migration in the surah. Allah (swt)
is essentially saying that the Quraysh do not deserve to be honoured and why should they
be when they don’t respect and honour the orphan. As Muslims we should know who the
orphans in our community are, where they live and what difficulties they have.

In the ancient Arab society yateem did not just mean orphan, it meant someone who does
not have any support, a family to care for them, somebody to ask about them if they are ill,
if they’ve eaten or not. It is those people with no backing or support. In Jahiliyya a woman
when widowed would go back to her family but sadly in today’s Muslim societies the widow
is ostracised and disowned due to ‘respect’. How often do we hear of new Muslims who are
disowned by their parents and become orphans overnight? We pass them Islamic literature
and consider our duty to them discharged. Allah (swt) does not speak of feeding or helping
the orphan but merely speaks of giving them due respect and honour. It is easy to honour
someone above you like your teacher or manager or the imam at the masjid. These are
people easily honoured whereas those considered below you, like the person who mows
your lawn or cleans the street, are looked on as being less than human.
This is a sickness in the Muslim community. We are the people who have been given the
revelation which tells us that all humans are created equally and that the only thing that
gives one superiority over another is At-Taqwa which no one can see as it is in the heart.
We dishonour and look down on people based on their wealth, the kind of job they have,
their social class, their colour and race. Why would Allah (swt) honour such a person if
they do not honour the one who needs support? A Muslim should honour and respect the
orphan like he is royalty.

Ayat 19: The word turaath means inherited wealth and also refers to wealth that came to
you without you having to do any work. This is a person who is already wealthy but is
constantly looking for ways to increase his wealth. For example, there may be a family
member that is ill but all this person can think about is whether any part of the relative’s
estate will come to him after he dies. A person who visits the sick not out of humanity but
to investigate whether the will has been put together yet. This person has lost his humanity
through his love of money. Lam means to pile something up and so this person consumes
this wealth by gathering as much of it in as he can in his arms before eating it (akl – to eat).
This indicates that this person not only wants to consume everything but also that he does
not want to leave anything for anyone else and this is how a person takes the wealth of the
orphan. These criticisms were levelled at the Kuffar but our ummah has reached the point
where Muslims are also doing this in many different ways. For example: by denying their
sister her inheritance and justifying it by believing that they need it more.

Ayat 24: When this person remembers all he did he will say over and over (as indicated by
yaqool) ‘Oh what destruction has fallen on upon me!’ or ‘What have I done to myself!’. He
will then wish that he had invested in his future life by sending forward some good. When
this person was sinning it was for their life in the dunya but they will at that point realise
that it was not real life. These are the people who in the dunya, when they see you investing
in your akhira, tell you to concentrate on investing in your future, i.e. in your dunya,
studies, home, work etc. However, their perspective soon changes when they get to their
real future and life but at that point it will be too late.

Ayat 27: There is another profound shift as we reach the end of this surah. In the previous
verses we learnt about about the rebellious but it was as if these rebellious people were
beyond hope to the extent that they did not even deserve to be spoken to and so Allah
(swt) turns away from them and turns to those who He (swt) has hope in. By saying ‘Ya’
Allah (swt) is speaking to each individual directly and this marks a shift from the third to
the second person and is a sign of Allah’s closeness to His believing tranquil slave.
Understand also that this conversation is taking place in Paradise and through the use of
‘ya’ Allah (swt) is forcing the reciter and listener of the Quran to imagine himself as being
the tranquil soul in Paradise that He (swt) is talking to.

The word ittminaan in Arabic means to be completely tranquil. This surah discussed a
person earlier that was not tranquil, one who was only happy when he had wealth but
when he lost it he became disturbed and said that his Lord has humiliated him. However,
the real slave of Allah (swt) does not let his nafs be led astray by empty and false desires
and is addressed as the satisfied and tranquil one. This illustrates one of the greatest gifts
of jannah – a calmness and relaxation that one can never have in this dunya. Any
relaxation we experience is temporary and is soon replaced by a stress or burden.
Something or another keeps coming up and no matter what you have in this dunya there
is always something you don’t have. Allah (swt) is saying that this person is finally
satisfied and has no urge to acquire anything further anymore.

In the beginning of this surah there were four oaths that Allah (swt) took. It is commented
that these oaths allude to those times that the tranquil nafs is closest to Allah (swt). The
person who reaches this tranquillity is a real servant of Allah (swt) and one of the most
blessed acts of slavery to Allah (swt) is the Fajr prayer which involves abandoning one’s
sleep (verse one). The slave of Allah (swt) also takes most advantage of the last ten nights
of Ramadan and the first ten days of Dhul Hijjah which are the best days and nights to do
worship (verse two). Then as interpreted by some, the even and the odd prayers (verse
three). Finally, there is the last third of the night when prayers are most answered by Allah
(swt). This is the time when the night is about to disappear and the time to wrap up your
qiyaam approaches and when it is time to finish your suhoor so that you can fast (verse
four). These are the times that one is closest to Allah (swt) and these are the times that are
alluded to in the beginning oaths. The one who was committed to these oaths is addressed
as the satisfied nafs but what exactly has satisfied this nafs?