Thafseer Lafzi 6 — Sūrat al-Fajr (89) complete

Sixth Semester-2 Thafseer class (video 20, 2026-08-11) — Sūrat al-Fajr (89), taken the way this subject always works: tafsīr lafẓī, the meaning of every word, plus the ṣarf (word-form) parse of nearly every verb. This class is the direct continuation of L05. L05 covered the sūrah's introduction and āyāt 1–15 and stopped there. This class re-opens on āyah 15 — the lecturer names it as "the fifteenth āyah of Sūrat al-Fajr" and goes over it again word by word — and then runs straight on to āyah 30. The sūrah is finished in this class. So there is a deliberate one-āyah overlap: āyah 15 appears on both pages, and everything from āyah 16 to the end of the sūrah is new here. Alongside the words, five digressions were given — nafy vs ithbāt, the tajwīd rule of the elided tāʾ (with Sūrat al-Qadr as the parallel), lāzim vs mutaʿaddī verbs, the six stages of human life, and why the masculine is rāḍin and not rāḍī — and all of them are exam material. The class closes with the lecturer's own summary of the sūrah's lessons. Attribution note: the lecturer is not named anywhere in this recording, so no attribution is made here. Recording note: unlike the previous class, this recording is complete and continuous — it opens with pre-class housekeeping, runs the sūrah to its last āyah, gives the closing summary and ends with the lecturer's farewell. There is no dead-air stretch. The places where the recogniser garbled the lecturer's recitation are marked on this page where they occur, and nothing is reconstructed across them.

1 · Where this class picks up — āyah 15 again

The class opens on the āyah L05 ended with, and works it again from the beginning:

فَأَمَّا ٱلْإِنسَـٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ

Fa-ammā l-insānu idhā mā btalāhu rabbuhū fa-akramahū wa-naʿʿamahū fa-yaqūlu rabbī akraman

"As for man, when his Lord tests him and honours him and grants him favours, he says: 'My Lord has honoured me.'"

Word	Meaning
فَأَمَّا	fa + أَمَّا ammā — "as for…"; the particle that sets up "as for such-and-such" [and calls for a fāʾ in the answering clause]
ٱلْإِنسَـٰنُ	man, the human being
إِذَا مَا	when
ٱبْتَلَىٰهُ	"[his Lord] tested him, tried him"
رَبُّهُۥ	his Lord — rabb, the Lord and Sustainer, plus ‑hū, "his"
فَأَكْرَمَهُۥ	"and He honoured him"
وَنَعَّمَهُۥ	*"and bestowed favours (niʿmah) upon him"*
فَيَقُولُ	"then he says"
رَبِّىٓ أَكْرَمَنِ	"My Lord has honoured me"

Learn these words properly here — the lecturer says so explicitly, because the same words come back in the very next āyah, with the test running the opposite way.

2 · Ṣarf of ٱبْتَلَىٰ — bāb al-iftiʿāl

Ibtalā is a māḍī verb, and a five-letter verb: ٱبْتَلَىٰ.

Form	Arabic	Transliteration
Māḍī	ٱبْتَلَىٰ	ibtalā
Muḍāriʿ	يَبْتَلِي	yabtalī
Maṣdar	ٱبْتِلَاء	ibtilāʾ
Amr	ٱبْتَلِ	ibtali
Ism fāʿil	مُبْتَلٍ	mubtalin
Ism mafʿūl	مُبْتَلًى	mubtalan

Its wazn is iftiʿāl, and it belongs to بَاب الِافْتِعَال — bāb al-iftiʿāl. That is what is meant by saying the verb that has come in this āyah is a māḍī verb of this bāb.

3 · رَبُّهُۥ, and the fāʾ of tartīb

رَبُّهُۥ rabbuhū — "his Lord." Rabb is the Lord, the Sustainer; the hū on the end is "his." Then comes فَأَكْرَمَهُۥ fa-akramahū.

That fāʾ is the fāʾ of tartīb (تَرْتِيب — sequence), already studied: the thing mentioned first happens first, and what is mentioned after it follows after it. So the thing mentioned first here is the verb ibtalā — He tested him — and only then comes what follows.

4 · أَكْرَمَ and نَعَّمَ — the three things in sequence

أَكْرَمَ akrama belongs to بَاب الْإِفْعَال — bāb al-ifʿāl. Its origin is the thulāthī (three-letter) root كَرُمَ karuma / karama; a hamzah is prefixed to it, and so the wazn afʿala is formed. As a māḍī it means "he honoured [him], he treated him with honour."

Then وَنَعَّمَهُۥ wa-naʿʿamahū — "and He bestowed favours (niʿmah) upon him."

Three things in sequence: first He tests him; second He honours him; third He grants him blessings. Those three come one after another — which is exactly what the fāʾ al-tartīb is marking.

Ṣarf of أَكْرَمَ

Form	Arabic	Transliteration
Māḍī	أَكْرَمَ	akrama
Muḍāriʿ	يُكْرِمُ	yukrimu
Maṣdar	إِكْرَام	ikrām
Amr	أَكْرِمْ	akrim
Ism fāʿil	مُكْرِم	mukrim
Ism mafʿūl	مُكْرَم	mukram

5 · فَيَقُولُ رَبِّىٓ أَكْرَمَنِ — the jawāb, and the ṣarf of قَالَ

فَيَقُولُ رَبِّىٓ أَكْرَمَنِ fa-yaqūlu rabbī akraman — "then he says: My Lord has honoured me." This is the answer clause (jawāb) of that idhā.

Yaqūlu is the muḍāriʿ of qāla:

Form	Arabic	Transliteration
Māḍī	قَالَ	qāla
Muḍāriʿ	يَقُولُ	yaqūlu
Maṣdar	قَوْل	qawl
Amr	قُلْ	qul
Ism fāʿil	قَائِل	qāʾil
Ism mafʿūl	مَقُول	maqūl

Verbs of this kind are the muʿtall (weak) verbs — the ones whose ʿayn al-kalimah (middle radical) is a weak letter, as in qāla. The form that has come in the āyah is yaqūlu, "he says"; qul is "say."

6 · The elided yāʾ in أَكْرَمَنِ

أَكْرَمَنِ akraman means "He honoured me." Look at the end of it: there is a nūn carrying a kasrah — the nūn al-wiqāyah. After that nūn a yāʾ — the yāʾ al-mutakallim, "me" — ought to come.

That yāʾ has been dropped (maḥdhūfah) — dropped for lightness of recitation. Only the kasrah is left behind to point to it.

On that basis the word comes as أَكْرَمَنِ; and when you stop (waqf) on it, you stop with a sukūn on the nūn.

The parallel example is lost in the recording. The lecturer said this same elision had already been met in a sūrah studied earlier and began to recite the example — but the recogniser garbled it, and which āyah he intended is not recoverable. It is therefore not stated here, and nothing is put in its place. The rule itself, above, is what he taught plainly.

7 · Meaning of āyah 15 as a whole

"My Lord — my Sustainer — has honoured me." That is what man says. So: when his Lord tests him, and then honours him, and grants him His blessings, man says, "My Lord has honoured me."

8 · Āyah 16 — the same words, the opposite test

وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ

Wa-ammā idhā mā btalāhu fa-qadara ʿalayhi rizqahū fa-yaqūlu rabbī ahānan

"But when He tests him and restricts his provision, he says: 'My Lord has humiliated me.'"

From here it turns round again — some of the very same words come back.

Āyah	The test	What man says
15	Testing by giving — Allah tests him, honours him and heaps blessings on him	rabbī akraman — "My Lord has honoured me"
16	Testing by withholding — Allah tests him by straitening his circumstances	rabbī ahānan — "My Lord has humiliated me"

Word	Meaning
قَدَرَ	"He straitened, He restricted, He constricted" — a māḍī verb
عَلَيْهِ	upon him
رِزْقَهُۥ	his provision, his means of livelihood
أَهَـٰنَنِ	"He has humiliated me, He has disgraced me"

The same elision again. In ahānan too, the final nūn carries a kasrah with the yāʾ elided — exactly the rule taught on akraman.

Ṣarf of أَهَانَ

Form	Arabic	Transliteration
Māḍī	أَهَانَ	ahāna
Muḍāriʿ	يُهِينُ	yuhīnu
Maṣdar	إِهَانَة	ihānah
Amr	أَهِنْ	ahin
Ism fāʿil	مُهِين	muhīn
Ism mafʿūl	مُهَان	muhān

It is a four-letter māḍī verb; its wazn is afʿala and it belongs to bāb al-ifʿāl — the same bāb as akrama.

So the meaning of the āyah: when Allah tests him and constricts his means of living, he complains — "My Lord has humiliated me."

9 · Āyah 17 — kallā: neither view is right

كَلَّا ۖ بَل لَّا تُكْرِمُونَ ٱلْيَتِيمَ

Kallā, bal lā tukrimūna l-yatīm

"No indeed! Rather, you do not honour the orphan."

Word	Meaning
كَلَّا	"No. It is not so. By no means."
بَل	"rather; on the contrary"
لَّا تُكْرِمُونَ	"you [plural] do not honour"
ٱلْيَتِيمَ	the orphan

What kallā is rejecting. Tested and given wealth and honour and blessings, man said "You have honoured me"; tested by having nothing given and his livelihood constricted, he said "My Lord has humiliated me." Neither of those two readings is the case. Rather — you do not honour the orphan: that is what is meant.

The verb form: مُضَارِع مَنْفِي — a manfī (negated) muḍāriʿ. From the māḍī akrama, already parsed, comes the muḍāriʿ yukrimu and the maṣdar ikrām. Here it does not come as a positive statement; it comes negated, and in the second person plural: "you [all] do not honour."

10 · Āyah 18 — you do not even urge one another

وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ

Wa lā taḥāḍḍūna ʿalā ṭaʿāmi l-miskīn

"and you do not urge one another to feed the poor."

Word	Meaning
وَلَا تَحَـٰٓضُّونَ	"nor do you urge one another on"
عَلَىٰ طَعَامِ	upon the feeding of
ٱلْمِسْكِينِ	the destitute, the poor

The force of it: it is not only that you do not feed the hungry yourself — you do not even prompt anyone else to feed them. You neither give, nor tell the next man to give, nor encourage him.

11 · Ṣarf of تَحَاضَّ — bāb at-tafāʿul

Taḥāḍḍūna is a negated muḍāriʿ, the form already met. The māḍī is تَحَاضَّ taḥāḍḍa, of the wazn tafāʿala — بَاب التَّفَاعُل — bāb at-tafāʿul.

Form	Arabic	Transliteration
Māḍī	تَحَاضَّ	taḥāḍḍa
Muḍāriʿ	يَتَحَاضُّ	yataḥāḍḍu
Maṣdar	تَحَاضّ	taḥāḍḍ
Amr	تَحَاضَّ	taḥāḍḍa
Ism fāʿil	مُتَحَاضّ	mutaḥāḍḍ
Ism mafʿūl	مُتَحَاضّ	mutaḥāḍḍ

The point to note: in this bāb the ism fāʿil and the ism mafʿūl look identical — both come out as mutaḥāḍḍ. If the doubling (shaddah) falls on the last letter, the two will look the same. The only difference is a single vowel: ism fāʿil — the letter before the last carries a kasrah; ism mafʿūl — the letter before the last carries a fatḥah.

Every one of our paradigms has these six shapes, and they come in one and the same pattern.

12 · First digression — nafy and ithbāt

What is it that comes in the negative (manfī) section of the muḍāriʿ? Lā yataḥāḍḍu, "he does not urge", is in the manfī. Negated simply means the sentence is put in the negative.

Term	Sense	Example
*ithbāt* — positive	the thing did happen	"he ate"
**nafy / manfī** — negative	the thing did not happen	"he did not eat"

Manfī is simply the other side of the same coin. Look around at the forms you have learnt and you will catch it.

The form that has come in the Qurʾānic āyah is the second person plural, لَا تَحَاضُّونَ lā taḥāḍḍūna — "you [plural] do not urge one another." That is the one to hold on to here.

The recitation of the intermediate persons is lost. In running from lā yataḥāḍḍu down to the second-person plural the lecturer recited the intervening forms, and that stretch is garbled in the recording. Only the two forms he stated plainly — lā yataḥāḍḍu and lā taḥāḍḍūna — are given above; the rest is not reconstructed.

13 · Second digression (tajwīd) — the elided tāʾ, with Sūrat al-Qadr as the parallel

Look closely at تَحَـٰٓضُّونَ: there ought to be two tāʾs at the beginning. The original is tataḥāḍḍūna — the muḍāriʿ prefix tāʾ plus the tāʾ of the tafāʿala pattern. Why has only one come?

The rule — and it belongs to tajwīd: when a muḍāriʿ verb begins with two tāʾs, one of the two may be dropped. You may either keep both or drop one.

The parallel in Sūrat al-Qadr:

تَنَزَّلُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ فِيهَا Tanazzalu l-malāʾikatu war-rūḥu fīhā

There too the original is tatanazzalu, and one tāʾ has been dropped — a muḍāriʿ verb of exactly the same kind: two tāʾs at the start, one of them removed. Here in our āyah it is the same, giving لَا تَحَاضُّونَ lā taḥāḍḍūna, "you do not urge one another."

The qirāʾah detail is lost. In passing, the lecturer noted that the muṣḥaf writes an alif of elongation after the ḥāʾ — تَحَـٰٓضُّونَ — and mentioned a difference of one letter between the readings; the specific qirāʾah he cited is garbled in the recording and is not recoverable. It is therefore not stated here, and nothing is supplied in its place.

14 · Āyah 19 — devouring the inheritance

وَتَأْكُلُونَ ٱلتُّرَاثَ أَكْلًا لَّمًّا

Wa taʾkulūna t-turātha aklan lammā

"and you devour the inheritance with a devouring altogether greedy."

Word	Meaning
وَتَأْكُلُونَ	"and you [plural] eat, you consume" — a muḍāriʿ verb
ٱلتُّرَاثَ	the inheritance — what is left behind by the dead
أَكْلًا لَّمًّا	devouring it wholesale, sweeping it all up together

What is being said: you consume other people's shares of the inheritance as well, lumped in with your own. You put it all together and swallow it; you do not stop to see whose it is.

Ṣarf of أَكَلَ

Form	Arabic	Transliteration
Māḍī	أَكَلَ	akala — "he ate"
Muḍāriʿ	يَأْكُلُ	yaʾkulu
Amr	كُلْ	kul
Ism fāʿil	آكِل	ākil — the eater
Ism mafʿūl	مَأْكُول	maʾkūl — the eaten

The form in the āyah is تَأْكُلُونَ taʾkulūna — second person plural, "you devour."

15 · Āyah 20 — the love of wealth

وَتُحِبُّونَ ٱلْمَالَ حُبًّا جَمًّا

Wa tuḥibbūna l-māla ḥubban jammā

"and you love wealth with an abundant love."

Word	Meaning
وَتُحِبُّونَ	"and you [plural] love"
ٱلْمَالَ	wealth, property
حُبًّا جَمًّا	an excessive, heaped-up love

The ṣarf: the māḍī is أَحَبَّ aḥabba; the muḍāriʿ is يُحِبُّ yuḥibbu; in the second person plural it becomes تُحِبُّونَ tuḥibbūna, "you [all] love." حُبّ ḥubb is the maṣdar, "love" — and jammā intensifies it.

16 · Āyah 21 — kallā, idhā dukkat: the earth pounded flat

كَلَّآ إِذَا دُكَّتِ ٱلْأَرْضُ دَكًّا دَكًّا

Kallā, idhā dukkati l-arḍu dakkan dakkā

"No indeed! When the earth is pounded to powder, pounding upon pounding…"

كَلَّا — "It is not so." دَكَّ dakka means to crush, to pound, to level flat.

Here the verb has come as a majhūl (passive) — دُكَّتْ dukkat, "it was pounded."

What a mafʿūl is: the thing acted upon. So a verb that tells you a thing was done to something — that is the majhūl. Here the earth is the thing acted upon, so the passive form is used.

Two things to notice:

#	Point
1	ٱلْأَرْضُ al-arḍ, "the earth", is treated as *feminine (muʾannath)* — which is why the verb carries the tāʾ of feminine marking: dukkat, not dukka
2	That sukūn-bearing tāʾ is then given a kasrah — dukkati l-arḍu — for ease of recitation, so that two sukūns do not collide

Ṣarf of دَكَّ

Form	Arabic	Transliteration
Māḍī (maʿrūf)	دَكَّ	dakka
Muḍāriʿ (maʿrūf)	يَدُكُّ	yadukku
Maṣdar	دَكّ	dakk
Māḍī (majhūl)	دُكَّ	dukka
Muḍāriʿ (majhūl)	يُدَكُّ	yudakku

The form in the āyah is the majhūl دُكَّتْ.

17 · Āyah 22 — the coming of the Lord, and the ranks of angels

وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا

Wa jāʾa rabbuka wal-malaku ṣaffan ṣaffā

"and your Lord comes, and the angels, rank upon rank."

Word	Meaning
وَ	the *wāw* — "and", which can carry several senses
جَآءَ	"he came" — a māḍī verb; joined to the preceding idhā, the sense is "when [that day] comes…"
رَبُّكَ	your Lord
وَٱلْمَلَكُ	and the angels
صَفًّا صَفًّا	rank upon rank, row after row

"Your Lord comes, and the angels stand in ranks."

18 · Āyah 23a — جِيٓءَ, the majhūl of جَآءَ

وَجِا۟ىٓءَ يَوْمَئِذٍۭ بِجَهَنَّمَ

Wa jīʾa yawmaʾidhin bi-jahannam

"and Hell is brought near that Day."

Word	Meaning
وَجِيٓءَ	"and it was brought" — the *majhūl* of the māḍī jāʾa
يَوْمَئِذٍ	on that Day
بِجَهَنَّمَ	Hell

"And Hell will be brought forth on that Day." But note the difficulty: جَآءَ jāʾa is a lāzim (intransitive) verb — which is what the next digression exists to explain.

19 · Third digression — lāzim and mutaʿaddī verbs

You cannot tell these apart by glancing carelessly at the meaning — pay attention.

Type	Definition	Test
مُتَعَدِّي mutaʿaddī	a verb whose *action passes over onto an object (mafʿūl)*	you can immediately ask "…what?" — "he ate what?" "he drank", "he struck", "he wrote": each has a thing eaten, drunk, struck, written
لَازِم lāzim	a verb with no such object — the action stops with the doer	there is nothing for the action to land on

And because there is no object, a lāzim verb does not [normally] take a majhūl form with a following object.

But a lāzim verb can be made mutaʿaddī. Among the devices for this, one is to bring a ḥarf jarr (a preposition) after it — and that is exactly what has happened here:

Without the bāʾ	With the bāʾ
jāʾa alone = "he came" — he came by himself, nothing attached. Hell would then have to be the one "coming", which is not what is meant	جِيٓءَ … بِجَهَنَّمَ jīʾa … bi-jahannam = "Hell was brought, it was brought forward"

With that bāʾ, an object has been created for the verb: Hell, on that Day, is brought.

20 · Āyah 23b — yawmaʾidhin yatadhakkaru l-insān

يَوْمَئِذٍ يَتَذَكَّرُ ٱلْإِنسَـٰنُ

Yawmaʾidhin yatadhakkaru l-insān

"That Day man will remember."

Word	Meaning
يَوْمَئِذٍ	on that Day
يَتَذَكَّرُ	"he will remember, he will call to mind"
ٱلْإِنسَانُ	man

Ṣarf of تَذَكَّرَ

Form	Arabic	Transliteration
Māḍī	تَذَكَّرَ	tadhakkara — "he remembered"
Muḍāriʿ	يَتَذَكَّرُ	yatadhakkaru
Maṣdar	تَذَكُّر	tadhakkur
Amr	تَذَكَّرْ	tadhakkar
Ism fāʿil	مُتَذَكِّر	mutadhakkir
Ism mafʿūl	مُتَذَكَّر	mutadhakkar

The lecturer also ran back over the earlier verbs of these āyāt as a recap — ibtalā and the rest — noting how many different verb-patterns this short passage has put in front of us.

21 · Āyah 23c — wa annā lahu dh-dhikrā

وَأَنَّىٰ لَهُ ٱلذِّكْرَىٰ

Wa annā lahu dh-dhikrā

"But how will the remembrance avail him then?"

Word	Meaning
أَنَّىٰ	"how? / from where?"
لَهُ	for him
ٱلذِّكْرَىٰ	the remembering, the taking of heed

The sense: that Day, when Hell is brought forth for the sinners, man will remember everything he did in opposition to Allah — but at that moment, remembering will bring him no benefit at all.

22 · Āyah 24 — yā laytanī qaddamtu li-ḥayātī

يَقُولُ يَـٰلَيْتَنِى قَدَّمْتُ لِحَيَاتِى

Yaqūlu yā laytanī qaddamtu li-ḥayātī

"He will say: 'Would that I had sent ahead [something] for my life!'"

Word	Meaning
يَقُولُ	man will say
يَـٰلَيْتَنِى	"oh, if only I had…"
قَدَّمْتُ	"I had sent forward, I had put something ahead"
لِحَيَاتِى	"for my [real] life"

What layta does: it is used for a wish about something that cannot now happen — regret over what is past and gone.

The meaning: "If only I had sent something ahead for this life of mine" — meaning the good deeds he should have sent forward before the Qiyāmah arrived.

23 · Fourth digression — the six stages of human life

Man's life comes in stages, one after another:

#	Stage	What it is
1	*ʿālam al-arwāḥ*	the world of souls
2	The mother's womb
3	*ad-dunyā*	this world — the third stage, where we are now
4	*ʿālam al-barzakh*	after death, the intermediate realm
5	The Maḥshar	the gathering after resurrection
6	Jannah or Nār	Paradise or the Fire

The rule that runs through them: once you move from one stage to the next, you cannot go back. The stage you have left is closed behind you. That is exactly why the resurrection is not something Islam denies — this whole passage is describing it.

Think of it as a circle you are travelling round. From the world of souls you came to the mother's womb — could you go back to the world of souls? No. From the womb you came into the dunyā — could you return to the womb? No. From the dunyā you move on to the barzakh. And there you can only say, "I have sent ahead what I sent ahead" — and grieve.

In the womb there is no ʿibādah required of you for the dunyā's life, and no reckoning either. It is in this life of the dunyā that the deeds have to be done, and on that basis the later stages are decided.

Believing in this is īmān. From the beginning of one's life this must be there — that this [worldly] life is one stage among several, and that the real life is the ākhirah. Believing in that life is the mark of a muʾmin.

That is why some people are waiting — waiting for what? For the life of the ākhirah. In the life of the dunyā, success is: "let me send ahead the good deeds I have to send ahead, and hurry with them before it is too late." Otherwise a man will grieve at that time.

Two things in this digression are lost. (1) The end of the sentence on why the resurrection is not denied is garbled in the recording. (2) The lecturer cited a saying attributed to a companion at this point — neither the name nor the wording survives, so no isnād, name or wording is given here. Both are omitted rather than reconstructed.

24 · Ṣarf of قَدَّمَ

Form	Arabic	Transliteration
Māḍī	قَدَّمَ	qaddama — "he sent forward, he put ahead"
Muḍāriʿ	يُقَدِّمُ	yuqaddimu
Maṣdar	تَقْدِيم	taqdīm
Amr	قَدِّمْ	qaddim
Ism fāʿil	مُقَدِّم	muqaddim
Ism mafʿūl	مُقَدَّم	muqaddam

And in the person-conjugation: قَدَّمْتُ qaddamtu ("I sent ahead"), قَدَّمْتَ qaddamta, قَدَّمْتِ qaddamti, and so on through the table. The form in the āyah is qaddamtu — "I should have sent ahead / if only I had sent ahead."

25 · Āyah 25 — none punishes as He punishes

فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٌ

Fa-yawmaʾidhin lā yuʿadhdhibu ʿadhābahū aḥad

"So on that Day none will punish as He punishes."

Word	Meaning
فَيَوْمَئِذٍ	so on that Day
لَّا يُعَذِّبُ	"no one will punish" — a *manfī* muḍāriʿ
عَذَابَهُۥ	His punishing
أَحَدٌ	anyone, a single one

Take the sense carefully: as He punishes on that Day, no one else can punish. No other can inflict that punishment.

A point of form: this is NOT a majhūl — it is maʿrūf (active). In the muḍāriʿ the difference between the majhūl and the maʿrūf lies only in the vowelling — the letters are the same; the vowels tell you which is which. Here it is active: "He will punish; none punishes as He does."

Ṣarf of عَذَّبَ

Form	Arabic	Transliteration
Māḍī	عَذَّبَ	ʿadhdhaba
Muḍāriʿ	يُعَذِّبُ	yuʿadhdhibu
Maṣdar	تَعْذِيب	taʿdhīb
Amr	عَذِّبْ	ʿadhdhib
Ism fāʿil	مُعَذِّب	muʿadhdhib
Ism mafʿūl	مُعَذَّب	muʿadhdhab

The wazn is tafʿīl. And here the verb is put in the negative — a manfī muḍāriʿ.

26 · Āyah 26 — none binds as He binds

وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٌ

Wa lā yūthiqu wathāqahū aḥad

"and none binds as He binds."

Word	Meaning
وَلَا يُوثِقُ	"and no one binds [in fetters]"
وَثَاقَهُۥ	His binding, His shackling
أَحَدٌ	anyone

As He binds, no other can bind.

The forms: māḍī أَوْثَقَ awthaqa · muḍāriʿ يُوثِقُ yūthiqu · maṣdar إِيثَاق īthāq.

27 · Āyah 27 — yā ayyatuhā n-nafsu l-muṭmaʾinnah

يَـٰٓأَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ

Yā ayyatuhā n-nafsu l-muṭmaʾinnah

"O soul at peace!"

ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ — "O soul at rest, O tranquil soul" — the soul that has come to rest by affirming and complying with the command of Allah.

The grammatical point: نَفْس nafs is feminine (muʾannath). That is why the vocative here is يَـٰٓأَيَّتُهَا yā ayyatuhā — the feminine form — and not yā ayyuhā.

The contrasting āyah is lost. The lecturer pointed to another āyah where the masculine yā ayyuhā appears, to set the two side by side — the specific āyah he cited is garbled in the recording and is not supplied here.

28 · Āyah 28 — irjiʿī ilā rabbiki

ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً

Irjiʿī ilā rabbiki rāḍiyatan marḍiyyah

"Return to your Lord, well-pleased and well-pleasing."

Word	Meaning
ٱرْجِعِىٓ	"return!" — an *amr* in the feminine, because it is addressed to the nafs
إِلَىٰ رَبِّكِ	"to your Lord" — again the feminine ‑ki
رَاضِيَةً	well-pleased [with Him]
مَّرْضِيَّةً	well-pleasing [to Him]

Return to your Lord — in a state of being well-pleased with Him, and of being well-pleasing to Him.

Ṣarf of رَجَعَ

Form	Arabic	Transliteration
Māḍī	رَجَعَ	rajaʿa
Muḍāriʿ	يَرْجِعُ	yarjiʿu
Maṣdar	رُجُوع	rujūʿ
Amr	ٱرْجِعْ / ٱرْجِعِى	irjiʿ / irjiʿī (fem.)
Ism fāʿil	رَاجِع	rājiʿ
Ism mafʿūl	مَرْجُوع	marjūʿ

The form in the āyah is the amr irjiʿī, in the feminine — which is why it appears as irjiʿī and not irjiʿ. This is how it comes wherever it occurs in the Qurʾānic āyāt.

29 · The amr conjugation, and رَاضِيَة as a ḥāl

The imperative table runs with the lām of command for the third person:

لِيَرْجِعْ / لِيَرْجِعَا / لِيَرْجِعُوا — li-yarjiʿ · li-yarjiʿā · li-yarjiʿū — and so on through the persons.

The rest of the amr table is lost. The lecturer recited the remaining cells of this conjugation and the recording garbles them. Only the three forms above, which he stated plainly, are recorded here; the rest of the table is not reconstructed.

رَاضِيَةً rāḍiyatan has come in the Qurʾān as a ḥāl — a circumstantial accusative. And two words meet here:

Word	What it is	Meaning
رَاضِيَة rāḍiyah	the *feminine (muʾannath)* form; the masculine base is rāḍin / rāḍī	"in a state of being satisfied, having come to contentment"
مَرْضِيَّة marḍiyyah	the ism mafʿūl (see §31)	the one with whom [Allah] is pleased

The ism fāʿil does not normally appear in this shape — it is this construction that brings it here.

30 · Fifth digression — why the masculine is رَاضٍ and not رَاضِي

How should rāḍī actually appear? It should come as رَاضٍ rāḍin. Here is the reasoning, step by step:

#	Step
1	The ism fāʿil would be rāḍiy‑, and what sits at the end is a yāʾ
2	*That yāʾ cannot carry a vowel (ḥarakah)* — there are letters that will not bear vowels, and this is one of them
3	So the yāʾ is left without a vowel, and two sukūns end up meeting — which is not allowed
4	On that basis the yāʾ is dropped, and *the tanwīn* at the end is what remains**
5	Giving the form رَاضٍ rāḍin — that is what the ism fāʿil looks like

31 · مَرْضِيَّة — the ism mafʿūl

مَرْضِيَّة marḍiyyah also comes from رَضِيَ raḍiya.

Word	Role	Sense
رَاضِيَة	the ism fāʿil (feminine)	the one who is pleased
مَرْضِيَّة	the ism mafʿūl	the one with whom [Allah] is pleased — the one who has been accepted

So the soul returns to its Lord both content and accepted.

32 · Āyah 29 — fa-dkhulī fī ʿibādī, and hamzat al-waṣl

فَٱدْخُلِى فِى عِبَـٰدِى

Fa-dkhulī fī ʿibādī

"So enter among My servants."

Word	Meaning
فَٱدْخُلِى	"so enter!" — again a feminine amr
فِى عِبَادِى	"among My servants" — enter into the company of My servants, the righteous

The ṣarf: māḍī دَخَلَ dakhala · muḍāriʿ يَدْخُلُ yadkhulu · maṣdar دُخُول dukhūl · amr ٱدْخُلْ udkhul, and in the feminine ٱدْخُلِى udkhulī.

The tajwīd note: the alif at the beginning of udkhulī is a hamzat al-waṣl, and when the word is joined to what precedes it, that hamzah is not pronounced — you read straight through: fa-dkhulī.

33 · Āyah 30 — wa-dkhulī jannatī: the sūrah completed

وَٱدْخُلِى جَنَّتِى

Wa-dkhulī jannatī

"And enter My Paradise" — so Allah will say.

That is the end of the sūrah. With āyah 30, Sūrat al-Fajr is complete.

34 · The lessons of Sūrat al-Fajr

The lecturer's own closing summary of the lessons and admonitions to take from these āyāt:

Wealth and poverty are both tests — nothing more. Neither is a measure of Allah's pleasure nor of His anger. Understand this well: real honour lies in submitting and living in obedience to Allah.
However powerful a community may be, if it lives in arrogance and transgression, it will not escape — like the people of ʿĀd and Thamūd, and the people of Firʿawn, whom this sūrah holds up as examples. However mighty their build and their strength, they went beyond the limits in their arrogance, and the punishments that came upon them are spoken of in the middle portion of this sūrah.
Neglecting and belittling the orphan is condemned. Caring for the orphan is an obligation. When there is an orphan among us, it is his father who is gone — the family and the household should take up his care. If every home looked after the orphans of its own family, there would be no need for orphanages at all.
Excessive attachment to wealth — going beyond what is permitted, consuming the inheritance without regard for others' rightful shares — is condemned.
The Day of Judgement is certain, and for the one who fails to prepare, regret on that Day will be of no use whatsoever. There is no preparing for that Day once you are in it: it has to be done here, with our own hands, now.
The end of a believer: the soul that has attained peace, that is content with Allah's decree, and that is welcomed into His mercy and His Paradise.

What this page does and does not carry

Scope: āyāt 15–30 — the sūrah is completed here. Āyah 15 is deliberately repeated from L05, because the class re-opened on it; āyāt 16–30 are taught here for the first time.
Not repeated here: the sūrah's name / type / word-and-letter counts card and its three-part outline, and the ṣarf chains of raʾā, khalaqa, jāba, ṭaghā and akthara — those were the substance of L05 and this class does not redo them.
Left as the recording left it (all marked in place above, none reconstructed):
the earlier sūrah cited as a parallel for the elided yāʾ of akraman (§6);
the intermediate persons in the lā yataḥāḍḍu → lā taḥāḍḍūna run (§12);
the qirāʾah difference mentioned in passing under تَحَـٰٓضُّونَ (§13);
the end of the sentence on why the resurrection is not denied, and the saying attributed to a companion — no name, wording or chain is given for it (§23);
the remaining cells of the amr conjugation table of rajaʿa (§29);
the contrasting āyah with the masculine yā ayyuhā (§27).
The recording itself is complete — it runs from pre-class housekeeping through to the lecturer's closing salām, with no dead-air stretch. Nothing was lost to a gap in the audio; the items above are places the recogniser garbled the recitation.

Cold-recall drill for Sūrat al-Fajr, āyāt 15–30 — the sūrah completed. Cover the right column, read the Arabic, say the meaning. Then cover the left column and rebuild the Arabic from the English. The ṣarf chains (māḍī → muḍāriʿ → bāb → maṣdar → amr → ism fāʿil → ism mafʿūl), the nafy vs ithbāt point, the two-tāʾ tajwīd rule, the lāzim vs mutaʿaddī distinction, the six stages of life and the rāḍin derivation are the other half of the paper — drill the rule tables at the bottom as hard as the words. This lesson continues L05, which stopped at āyah 15. Āyah 15 is gone over again here; āyāt 16–30 are new. With āyah 30 the sūrah is finished.

Scope card

Item	Answer
Āyāt covered	15 to 30 — the sūrah is completed
Overlap with L05	Āyah 15, deliberately re-opened at the start of this class
New here	Āyāt 16–30
Where the sūrah ends	وَٱدْخُلِى جَنَّتِى — "And enter My Paradise"
Bābs drilled	*iftiʿāl* (ibtalā) · *ifʿāl* (akrama, ahāna, awthaqa) · *tafāʿul* (taḥāḍḍa) · *tafʿīl* (ʿadhdhaba, qaddama)
Digressions	nafy vs ithbāt · the elided tāʾ (Sūrat al-Qadr) · lāzim vs mutaʿaddī · the six stages of life · why rāḍin not rāḍī

The word list — āyāt 15–30

Arabic	Meaning
فَأَمَّا	fa + أَمَّا — "as for…"; sets up "as for such-and-such"
ٱلْإِنسَـٰن	man, the human being
إِذَا مَا	when
ٱبْتَلَىٰ	he tested, he tried — with ‑hu, "tested him"
رَبُّهُۥ	his Lord — rabb (Lord, Sustainer) + ‑hū
أَكْرَمَ	he honoured, he treated with honour
نَعَّمَ	*he bestowed favours (niʿmah) upon [him]*
أَكْرَمَنِ	"He has honoured me" — nūn al-wiqāyah with the yāʾ dropped
قَدَرَ	He straitened, He restricted [his provision]
رِزْق	provision, means of livelihood
أَهَـٰنَنِ	"He has humiliated me" — same elided yāʾ
كَلَّا	"No. It is not so. By no means."
بَل	"rather; on the contrary"
لَا تُكْرِمُونَ	"you [plural] do not honour" — a *manfī* muḍāriʿ
ٱلْيَتِيم	the orphan
لَا تَحَـٰٓضُّونَ	"nor do you urge one another on"
عَلَىٰ طَعَامِ ٱلْمِسْكِينِ	upon the feeding of the destitute
تَأْكُلُونَ	you eat, you consume
ٱلتُّرَاث	the inheritance — what the dead leave behind
أَكْلًا لَّمًّا	devouring it wholesale, sweeping it all up together
تُحِبُّونَ	you [plural] love
ٱلْمَال	wealth, property
حُبًّا جَمًّا	an excessive, heaped-up love
دَكَّ	to crush, to pound, to level flat
دُكَّتْ	"it was pounded" — the *majhūl*, feminine
ٱلْأَرْض	the earth — treated as *feminine (muʾannath)*
دَكًّا دَكًّا	pounding upon pounding
جَآءَ	he came
ٱلْمَلَك	the angels
صَفًّا صَفًّا	rank upon rank, row after row
جِيٓءَ	"it was brought" — the *majhūl* of jāʾa
يَوْمَئِذٍ	on that Day
بِجَهَنَّمَ	Hell — the *bāʾ* is what creates the object
يَتَذَكَّرُ	he will remember, he will call to mind
أَنَّىٰ	how? / from where?
لَهُ	for him
ٱلذِّكْرَىٰ	the remembering, the taking of heed
يَـٰلَيْتَنِى	"oh, if only I had…" — a wish about what can no longer happen
قَدَّمْتُ	"I had sent forward, I had put ahead"
لِحَيَاتِى	for my [real] life
لَّا يُعَذِّبُ	"none will punish" — *maʿrūf*, put in the negative
عَذَابَهُۥ	His punishing
أَحَدٌ	anyone, a single one
لَا يُوثِقُ	"and none binds [in fetters]"
وَثَاقَهُۥ	His binding, His shackling
ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ	the soul at rest, the tranquil soul — at rest by affirming and complying with Allah's command
يَـٰٓأَيَّتُهَا	the feminine vocative — used because nafs is feminine
ٱرْجِعِى	"return!" — a feminine amr
إِلَىٰ رَبِّكِ	to your Lord — feminine ‑ki
رَاضِيَةً	well-pleased [with Him] — the ism fāʿil, feminine, as a *ḥāl*
مَّرْضِيَّةً	well-pleasing [to Him] — the ism mafʿūl, the one accepted
فَٱدْخُلِى	"so enter!" — feminine amr; the alif is a *hamzat al-waṣl*
فِى عِبَادِى	among My servants — the righteous
وَٱدْخُلِى جَنَّتِى	"And enter My Paradise" — the last āyah of the sūrah

Rebuild the translation — āyah by āyah

Āyah	English
فَأَمَّا ٱلْإِنسَـٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ	As for man, when his Lord tests him and honours him and grants him favours, he says: "My Lord has honoured me" (15 — carried over from L05)
وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ	But when He tests him and restricts his provision, he says: "My Lord has humiliated me" (16)
كَلَّا ۖ بَل لَّا تُكْرِمُونَ ٱلْيَتِيمَ	No indeed! Rather, you do not honour the orphan (17)
وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ	And you do not urge one another to feed the poor (18)
وَتَأْكُلُونَ ٱلتُّرَاثَ أَكْلًا لَّمًّا	And you devour the inheritance with a devouring altogether greedy (19)
وَتُحِبُّونَ ٱلْمَالَ حُبًّا جَمًّا	And you love wealth with an abundant love (20)
كَلَّآ إِذَا دُكَّتِ ٱلْأَرْضُ دَكًّا دَكًّا	No indeed! When the earth is pounded to powder, pounding upon pounding (21)
وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا	And your Lord comes, and the angels, rank upon rank (22)
وَجِا۟ىٓءَ يَوْمَئِذٍۭ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ ٱلْإِنسَـٰنُ وَأَنَّىٰ لَهُ ٱلذِّكْرَىٰ	And Hell is brought near that Day; that Day man will remember — but how will the remembrance avail him then? (23)
يَقُولُ يَـٰلَيْتَنِى قَدَّمْتُ لِحَيَاتِى	He will say: "Would that I had sent ahead [something] for my life!" (24)
فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٌ	So on that Day none will punish as He punishes (25)
وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٌ	And none binds as He binds (26)
يَـٰٓأَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ	O soul at peace! (27)
ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً	Return to your Lord, well-pleased and well-pleasing (28)
فَٱدْخُلِى فِى عِبَـٰدِى	So enter among My servants (29)
وَٱدْخُلِى جَنَّتِى	And enter My Paradise (30) — the sūrah ends here

Ṣarf chains drilled in this class

Verb	Muḍāriʿ	Bāb / wazn	Maṣdar	Amr	Ism fāʿil	Ism mafʿūl
ٱبْتَلَىٰ	يَبْتَلِي	iftiʿāl	ٱبْتِلَاء	ٱبْتَلِ	مُبْتَلٍ	مُبْتَلًى
أَكْرَمَ	يُكْرِمُ	ifʿāl (afʿala)	إِكْرَام	أَكْرِمْ	مُكْرِم	مُكْرَم
قَالَ	يَقُولُ	muʿtall — weak ʿayn	قَوْل	قُلْ	قَائِل	مَقُول
أَهَانَ	يُهِينُ	ifʿāl (afʿala)	إِهَانَة	أَهِنْ	مُهِين	مُهَان
تَحَاضَّ	يَتَحَاضُّ	tafāʿul (tafāʿala)	تَحَاضّ	تَحَاضَّ	مُتَحَاضّ	مُتَحَاضّ
أَكَلَ	يَأْكُلُ	—	—	كُلْ	آكِل	مَأْكُول
أَحَبَّ	يُحِبُّ	—	حُبّ	—	—	—
دَكَّ	يَدُكُّ	majhūl دُكَّ / يُدَكُّ	دَكّ	—	—	—
تَذَكَّرَ	يَتَذَكَّرُ	—	تَذَكُّر	تَذَكَّرْ	مُتَذَكِّر	مُتَذَكَّر
قَدَّمَ	يُقَدِّمُ	—	تَقْدِيم	قَدِّمْ	مُقَدِّم	مُقَدَّم
عَذَّبَ	يُعَذِّبُ	*tafʿīl*	تَعْذِيب	عَذِّبْ	مُعَذِّب	مُعَذَّب
أَوْثَقَ	يُوثِقُ	—	إِيثَاق	—	—	—
رَجَعَ	يَرْجِعُ	—	رُجُوع	ٱرْجِعْ / ٱرْجِعِى	رَاجِع	مَرْجُوع
دَخَلَ	يَدْخُلُ	—	دُخُول	ٱدْخُلْ / ٱدْخُلِى	—	—

(Blanks are blanks in the recording, not omissions — those forms were garbled or simply not given.)

Person-forms to have ready

Verb	Forms given
قَدَّمَ	قَدَّمْتُ qaddamtu ("I sent ahead") · قَدَّمْتَ qaddamta · قَدَّمْتِ qaddamti — the āyah has qaddamtu
رَجَعَ (amr, 3rd person with the lām of command)	لِيَرْجِعْ · لِيَرْجِعَا · لِيَرْجِعُوا — (the remaining cells were garbled in the recording)

The rules to recite from memory

Rule	Statement
*fāʾ al-tartīb*	What is mentioned first happens first — ibtalā (He tested) → fa-akrama → wa-naʿʿama: three things in sequence
The elided yāʾ	After the *nūn al-wiqāyah* the *yāʾ al-mutakallim* ("me") is dropped for lightness of recitation, leaving only the kasrah — أَكْرَمَنِ, أَهَـٰنَنِ. On waqf you stop with a sukūn on the nūn
The two tests	15 = testing by giving → "My Lord has honoured me" · 16 = testing by withholding → "My Lord has humiliated me". كَلَّا — neither reading is right
**nafy vs ithbāt**	*ithbāt* = positive, the thing did happen ("he ate") · **nafy / manfī = negative, it did not** ("he did not eat")
Ism fāʿil = ism mafʿūl in tafāʿul	Both come out as مُتَحَاضّ. *If the shaddah* falls on the last letter the two look the same — the only difference is a vowel: ism fāʿil kasrah on the letter before the last, ism mafʿūl fatḥah**
The two-tāʾ rule (tajwīd)	*When a muḍāriʿ begins with two tāʾs, one may be dropped.* tataḥāḍḍūna → تَحَاضُّونَ. *The parallel: Sūrat al-Qadr, tatanazzalu* → تَنَزَّلُ**
The majhūl of dakka	ٱلْأَرْض is feminine, so the verb takes the *tāʾ* of feminine marking — dukkat, not dukka; then that tāʾ is given a kasrah (dukkati l-arḍu) so two sukūns do not collide
**lāzim vs mutaʿaddī**	*mutaʿaddī* = the action passes onto an object — ask "…what?" (ate what, drank what, struck what, wrote what) · *lāzim* = no object, the action stops with the doer, and so it does not [normally] take a majhūl with an object
Making a lāzim verb mutaʿaddī	Bring a *ḥarf jarr* after it. jāʾa = "he came" → جِيٓءَ … بِجَهَنَّمَ = "Hell was brought" — *the bāʾ* creates the object**
majhūl vs maʿrūf in the muḍāriʿ	The letters are the same; only the vowelling differs. لَّا يُعَذِّبُ is *maʿrūf*, not majhūl
The six stages of life	1 ʿālam al-arwāḥ · 2 the mother's womb · 3 the dunyā · 4 ʿālam al-barzakh · 5 the Maḥshar · 6 Jannah or Nār. Once you move on you cannot go back — which is why the resurrection is not denied
Why the deeds must be done now	In the womb there is no ʿibādah required and no reckoning; it is in the dunyā that the deeds have to be done, and on that basis the later stages are decided. Believing this is īmān; believing in the ākhirah is the mark of a muʾmin
What layta is for	A wish about something that cannot now happen — regret over what is past and gone
Why the feminine vocative	nafs is feminine (muʾannath), so يَـٰٓأَيَّتُهَا, not yā ayyuhā; and the amr is ٱرْجِعِى, not irjiʿ, with رَبِّكِ
Why رَاضٍ and not رَاضِي	The ism fāʿil ends in a *yāʾ* → that yāʾ cannot carry a vowel → it is left vowelless and two sukūns meet, which is not allowed → the yāʾ is dropped, the tanwīn remains → رَاضٍ rāḍin
رَاضِيَة vs مَرْضِيَّة	Both from رَضِيَ. *rāḍiyah* = the one who is pleased (ism fāʿil) · *marḍiyyah* = the one with whom [Allah] is pleased, the accepted one (ism mafʿūl). رَاضِيَةً comes as a *ḥāl*
*hamzat al-waṣl*	The opening alif of ٱدْخُلِى is a hamzat al-waṣl — when the word is joined to what precedes, it is not pronounced: fa-dkhulī

The sūrah's six lessons

#	Lesson
1	Wealth and poverty are both tests — nothing more. Neither measures Allah's pleasure or anger; real honour is submitting and living in obedience to Allah
2	However powerful a community, arrogance and transgression do not escape — ʿĀd, Thamūd, Firʿawn, whose punishments are in the middle portion of the sūrah
3	Neglecting the orphan is condemned; caring for him is an obligation — the family and household should take him up. If every home cared for its own family's orphans there would be no need for orphanages
4	Excessive attachment to wealth — and consuming the inheritance without regard for others' rightful shares — is condemned
5	The Day of Judgement is certain, and regret on that Day is of no use. There is no preparing once you are in it — it must be done here, now
6	The end of a believer: the soul at peace, content with Allah's decree, welcomed into His mercy and His Paradise

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