Al-Fajr
سورة الفجرThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
وَٱلْفَجْرِ 1
{ والفجر } أي فجر كل يوم.
By the dawn, that is to say, [by] the dawn of each day,
وَلَيَالٍ عَشْرٍ 2
{ وليال عشر } أي عشر ذي الحجة.
and [by] the ten nights, the [first] ten nights of Dhū’l-Hijja,
وَٱلشَّفْعِ وَٱلْوَتْرِ 3
{ والشفع } الزوج { والوتر } بفتح الواو وكسرها لغتان: الفرد.
and [by] the even, the pair, and the odd (read watr or witr, two [alternative] forms), the single,
وَٱلَّيْلِ إِذَا يَسْرِ 4
{ واليل إذا يسر } مقبلا ومدبرا.
and [by] the night in motion, falling or receding:
هَلْ فِى ذَٰلِكَ قَسَمٌ لِّذِى حِجْرٍ 5
{ هل فى ذلك } القسم { قسم لذى حجر } عقل؟ وجواب القسم محذوف أي: لتعذبن يا كفار مكة.
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!’).
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ 6
{ ألم تر } تعلم يا محمد { كيف فعل ربك بعاد }؟.
Have you not seen, [do you not] know O Muhammad (s), how your Lord dealt with ‘Ād,
إِرَمَ ذَاتِ ٱلْعِمَادِ 7
{ إرم } هي عاد الأولى، فإرم عطف بيان أو بدل، ومنع الصرف للعلمية والتأنيث { ذات العماد } أي الطول. كان طول الطويل منهم أربعمائة ذراع.
Iram — these were the former [people of] ‘Ād (Irama is an explicative supplement or a substitution, and it is treated as a diptote because it is a proper noun and feminine) — of the towering ones, that is to say, the tall ones — the tallest one among them would reach four hundred cubits —
ٱلَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى ٱلْبِلَـٰدِ 8
{ التى لم يخلق مثلها فى البلد } في بطشهم وقوتهم.
the like of which was not created in the land, in terms of their power of assault and strength,
وَثَمُودَ ٱلَّذِينَ جَابُوا۟ ٱلصَّخْرَ بِٱلْوَادِ 9
{ وثمود الذين جابوا } قطعوا { الصخر } جمع صخرة واتخذوها بيوتا { بالواد } وادي القرى.
and Thamūd, who hollowed, hewed, the rocks (sakhr is the plural of sakhra) in the valley, the Wādī al-Qurā, [rocks] which they used as dwellings,
وَفِرْعَوْنَ ذِى ٱلْأَوْتَادِ 10
{ وفرعون ذى الأوتاد } كان يتد أربعة أوتاد يشد إليها يدي ورجلي من يعذبه.
and Pharaoh, the one of the tent-pegs: he used to fasten four pegs and tie to these the hands and feet of those whom he tortured —
ٱلَّذِينَ طَغَوْا۟ فِى ٱلْبِلَـٰدِ 11
{ الذين طغوا } تجبروا { فى البلد }.
those who were rebellious, became tyrannical, in the land,
فَأَكْثَرُوا۟ فِيهَا ٱلْفَسَادَ 12
{ فأكثروا فيها الفساد } القتل وغيره.
and caused much corruption therein?, [by way of] slaying and otherwise.