بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

وَالفَجرِ

I swear by the daybreak.

EXEGESIS

Several meanings are suggested for the root letters f-j-r, which go to form the word fajr occurring in this verse, such as: to gush forth, dawn, to appear, to cut, to divide, to cleave, and to incline.^{‎[1]Arabic-English Dictionary of Qur’anic Usage, p. 695.} Hence, fajr has been defined to mean a wide and expansive fissure or slit and is applied to the dawn since the light of dawn cuts across and cleaves apart the darkness of night.^{‎[2]Amthal, 19/171.}

EXPOSITION

This surah begins with mysterious oaths in the first four verses, with the fifth verse bringing the series of oaths to a close in the form of a rhetorical question, which seeks to highlight the significance of the oaths. The oaths are indicated by the letter wāw, known as wāw al-qasam (the wāw of oath) which occurs at the beginning of each of the first four verses of this surah, as well as being prefixed to the word al-watr in verse 3.

The oath by the break of day in verse 1 is similar to the oaths sworn by God in 74:34 and 81:18.^{‎[3]Tabrisi.J, 11/485; Zamakhshari, 4/746; Razi, 31/149.} Indeed, God even prides Himself as the creator of the dawn in 6:96.^{‎[4]Razi, 31/149.}

The Muslim jurisprudential literature distinguishes between two types of dawn: the true dawn and the false dawn. The false dawn is the long, white, rectangular streak of light that appears in the sky, resembling the tail of a fox.^{‎[5]Tibyan, 10/341.} Its terminal point is in the far horizon and its middle part is in the middle of the sky. The false dawn has no significance in Islamic law.^{‎[6]Tibyan, 10/341.} On the other hand, the true dawn is the light which emanates from the far horizon and spreads out, diffusing across the sky.^{‎[7]Tibyan, 10/341.} It has a special quality of light to it with a special translucence similar to a river of pure water. It envelops the east and then spreads out across the sky announcing the end of night and the beginning of day. This is the point in time when the dawn prayers are performed (11:114, 17:78, 30:17, 52:48) and the one fasting begins to eschew all those things prohibited in the fast (2:187).^{‎[8]Tibyan, 10/341.}

Several explanations have been suggested for the meaning of this verse. It has been interpreted in light of its apparent meaning, which is the whiteness of dawn. This is one of the great signs of God. It signals several things such as a turn in circumstances, heralding a new start, a time for action and an end to the time for rest, sleep, and repose. It signifies the overcoming of darkness by light, and so it seems as if God is swearing by the vibrancy and versatility of the life of the new day. The dawn as a point in time is portrayed in the Quran as both a time of great spiritual benefit for the believers (3:17, 11:114, 17:78, 20:130, 30:17, 38:18, 51:18, 52:48, 87:5), as well as the time in which God chose to send forth His wrath on some unruly people (11:81, 15:66, 15:83, 54:34, 54:38, 68:17-21). For some additional examples of the spiritual and material benefits of the dawn, see Insights from Hadith.

This verse has also been interpreted to refer to the dawn prayers.^{‎[9]This is mentioned as a suggestion in Mizan, 20/279, and Nahj al-Bayān ʿan Kashf Maʿānī al-Qurʾān, 5/358.} Rāzī writes that from among the several perspectives suggested as interpretation of this verse is that it refers to the dawn prayers, since these are the prayers performed at dawn and witnessed twice, by the angels of the night and the angels of the day, as mentioned in 17:78.^{‎[10]Razi, 31/149.} Indeed, the dawn along with eventide is repeatedly mentioned in the Quran as a time for remembrance, prayers, and the glorification of God (11:114, 24:58, 30:17, 38:18).

 Another explanation suggested for this verse is that it refers to the dawn of the day of Eid al-Aḍḥā (the tenth day of the month of Dhū al-Ḥijjah), which consists of the most important rituals of the Muslim annual pilgrimage of the hajj, in particular the ritual of the sacrifice.^{‎[11]Mizan, 20/279; Razi, 31/149; Irshād al-Adhhān, 1/598.} This explanation seems to gain further credence due to the oath in the immediately following verse, which is taken to allude to the ten nights leading to the day of Eid al-Aḍḥā. However, this verse has also been suggested to refer to the dawn of the first day of the same month, i.e. the dawn of the first day of Dhū al-Ḥijjah.^{‎[12]Razi, 31/149.}

Yet another explanation suggests it to refer to the dawn of the first day of the month of Muharram and the start of the new year.^{‎[13]Mizan, 20/279; Razi, 31/149.} And finally, it has also been suggested to refer to the dawn of the first day of the month of Ramadan, or to the dawn of the day of Friday.^{‎[14]Mizan, 20/279.}

A point to note here is that if the letters alif and lām attached to al-fajr, which render this word definite, purport to denote universality and generalisation in the sense of a reference to the species of a thing, then this verse is a reference to the dawn in general, and not to the dawn of a specific day. Consequently, all the meanings above can equally apply to this verse. This is because the dawn or the break of day mentioned in this verse occurs without any qualification. In addition to that, it could be argued that the conceptual sense of the verse may be said to entertain a wide and extensive meaning, and consequently some have inferred the widest meaning for this verse, suggesting it to mean every light that bursts forth in the midst of darkness, expelling it away. Therefore, it could be taken to refer to the inception of Islam and the teachings of Prophet Muhammad (s), which dispelled the darkness of the pre-Islamic Age of Ignorance.^{‎[15]Amthal, 19/172.} Thus the eleventh-century exegete Thaʿlabī reports from Ibn ʿAṭāʾ, who explained that the identification of the dawn with the Prophet is because the lights of faith broke forth due to him and the darkness of disbelief disappeared due to him.^{‎[16]Thalabi, 10/194.} In light of such an interpretation, this verse could equally be applied to refer to the future rising of the Mahdī (a), who will dispel the reigning tyranny and injustice of the time.^{‎[17]Amthal, 19/172.}

Another applied instance for this verse in light of its extensive meaning suggested earlier could be the prophesied rising of Imam al-Husayn (a) and his subsequent martyrdom in Karbala, which laid bare the tyranny of the Umayyad dynasty and exposed its un-Islamic rule before the people. In the same vein, every past, current, and future revolution/uprising which opposes unfaith, ignorance, and injustice could be taken to be an applied instance of this verse.^{‎[18]Amthal, 19/172.}

Indeed, it has been poignantly suggested to refer to that first spark of realisation, comprehension, and spiritual awakening in the heart of a wayward person, which calls him to penitence.^{‎[19]Amthal, 19/172.} Rāzī has even gone so far as to suggest that it could also allude to the resurrection of the dead from their graves, which is the dawn of human resurrection; a suggestion which he says has a lesson and a meaning for those who reflect.^{‎[20]Razi, 31/149.}

Nevertheless, all these suggested meanings are in the spirit of extensive application of the verse to various possible instances of it, especially in light of the suggestion that the unqualified, definite form of the verse denotes universality and generalisation. However, if the letters alif and lām attached to al-fajr denote definite specificity, then a specific meaning has to apply, in which case recourse will be to the literary context afforded by the succeeding verse/oath of this surah. The second verse of this surah, which mentions ten nights, may offer a clue, suggesting this verse to refer to the dawn of the first or tenth day of the month of Dhū al-Ḥijjah.

INSIGHTS FROM HADITH

1. Isḥāq ibn ʿAmmār reports: ‘I asked Abā ʿAbd-Allāh [al-Ṣādiq] (a): “Tell me of the best periods of time to recite the dawn ritual prayer.” He replied: “It is at the break of dawn, for God says: Indeed the dawn recital is witnessed [17:78], which refers to the dawn ritual prayer. The angels of the night and day witness it. Thus, if the slave [of God] performed it at the break of dawn, it is verified and confirmed for him twice. The angels of the night and day verify and confirm it.”’^{‎[21]Wasail, 4/212, h. 4947.}
2. It is reported from Imam Ali (a) that he said: ‘Sitting at the place of prayer after the break of dawn till sunrise is more beneficial in seeking sustenance than striking out in the land.’^{‎[22]Wasail, 6/461, h. 8447.}
3. Imam al-Ṣādiq (a) transmits by means of his forefathers that which Imam Ali (a) taught his companions: ‘The doors of the heavens open up during five periods of time: during rainfall, when the army marches, during the call to prayer, during the recitation of the Quran, during the setting of the sun, and at the break of dawn.’^{‎[23]Wasail, 7/65, h. 8740.}
4. Imam al-Ṣādiq (a) said: ‘Sleeping in the early morning is inauspicious. It thwarts sustenance, makes the complexion sallow and ugly, and changes it. It is the sleep of every unfortunate person. Indeed, God the exalted apportions sustenance in the time between the break of dawn and sunrise. So beware of that sleep!’^{‎[24]Wasail, 6/496, h. 8530.}
5. Ṣabbāḥ ibn Sayyābah reports from Imam al-Ṣādiq (a) that he said: ‘Shall I not teach you that by means of which God shall protect your face from the heat of hellfire?’ He says: ‘I replied in the affirmative, whereupon the Imam said: “Say 100 times after the dawn [ritual prayer]: ‘O God, bless Muhammad and his progeny,’ [and] God shall protect your face by it from the heat of hellfire.”’^{‎[25]Wasail, 6/479, h. 8491.}
6. ʿUmayr ibn Maymūn describes the practice of Imam al-Hasan (a) as follows: ‘I saw al-Hasan ibn Ali (a) sitting in his place [of prayer] till sunrise, after reciting the dawn ritual prayer, and I heard him transmit from the Messenger of God (s) as saying: “One who has performed the dawn ritual prayer and then sits in his place [of prayer], engaged in the remembrance of God till sunrise, will have God veil him from the fire.” He repeated the last statement thrice.’^{‎[26]Wasail, 6/461, h. 8446.}

REVIEW OF TAFSĪR LITERATURE

The view that this verse refers generally to the dawn of the day is attributed to Ibn Abbas,^{‎[27]Tabrisi, 10/736; Razi, 31/149; Tustari, p. 282; Ibn Abbas, p. 752; Irshād al-Adhhān, 1/598; Mizan, 20/279; Suyuti, 6/344.} ʿIkramah, Hasan al-Baṣrī,^{‎[28]Tibyan, 10/341.} and Jubbāʾī.^{‎[29]Tabrisi, 10/736.} An almost similar view is attributed to Zayd ibn Aslam as well as to ʿIkramah, who are attributed to have understood the dawn as referring to the morning in general, which is a view also reported of Ibn Abbas.^{‎[30]Thalabi, 10/191.} Ṭabarī was of the opinion that this verse refers to the dawn in general – the dawn of every day.^{‎[31]Tabari, 30/107.} In this regard he reports the agreement of ʿIkramah and ʿAbd-Allāh ibn al-Zubayr.^{‎[32]Tabari, 30/107.} He also mentions an alternative meaning suggested for this verse, which is that it refers to the day in general, regarding which he reports that such was the opinion of Ibn Abbas.^{‎[33]Tabari, 30/107; also reported in Nur, 5/571.} Ṭabarī also attributes Ibn Abbas as holding the opinion that dawn refers to the dawn prayers,^{‎[34]Tabari, 30/107.} which is reported of him by ʿAṭiyyah.^{‎[35]Thalabi, 10/191.} On the other hand, the understanding that this verse refers to the day of Eid al-Aḍḥā is reported to have been the opinion of Muqātil,^{‎[36]Muqatil, 4/687.} Mujāhid, and al-Ḍaḥḥāk,^{‎[37]Tabrisi, 10/736.} while the opinion that it refers to the dawn of the first day of the month of Muharram is reported to have been the understanding of Qatādah.^{‎[38]Tabrisi, 10/736.}

[1] Arabic-English Dictionary of Qur’anic Usage, p. 695.
[2] Amthal, 19/171.
[3] Tabrisi.J, 11/485; Zamakhshari, 4/746; Razi, 31/149.
[4] Razi, 31/149.
[5] Tibyan, 10/341.
[6] Tibyan, 10/341.
[7] Tibyan, 10/341.
[8] Tibyan, 10/341.
[9] This is mentioned as a suggestion in Mizan, 20/279, and Nahj al-Bayān ʿan Kashf Maʿānī al-Qurʾān, 5/358.
[10] Razi, 31/149.
[11] Mizan, 20/279; Razi, 31/149; Irshād al-Adhhān, 1/598.
[12] Razi, 31/149.
[13] Mizan, 20/279; Razi, 31/149.
[14] Mizan, 20/279.
[15] Amthal, 19/172.
[16] Thalabi, 10/194.
[17] Amthal, 19/172.
[18] Amthal, 19/172.
[19] Amthal, 19/172.
[20] Razi, 31/149.
[21] Wasail, 4/212, h. 4947.
[22] Wasail, 6/461, h. 8447.
[23] Wasail, 7/65, h. 8740.
[24] Wasail, 6/496, h. 8530.
[25] Wasail, 6/479, h. 8491.
[26] Wasail, 6/461, h. 8446.
[27] Tabrisi, 10/736; Razi, 31/149; Tustari, p. 282; Ibn Abbas, p. 752; Irshād al-Adhhān, 1/598; Mizan, 20/279; Suyuti, 6/344.
[28] Tibyan, 10/341.
[29] Tabrisi, 10/736.
[30] Thalabi, 10/191.
[31] Tabari, 30/107.
[32] Tabari, 30/107.
[33] Tabari, 30/107; also reported in Nur, 5/571.
[34] Tabari, 30/107.
[35] Thalabi, 10/191.
[36] Muqatil, 4/687.
[37] Tabrisi, 10/736.
[38] Tabrisi, 10/736.