Sura belongs to Imam Hussein ibn Ali (AS)

By Ayatullah al-Uzma Nasir Makarem Shirazi in Tafsir Namuneh
Translated from Farsi into English by Fatima Zabeth Beenesh
This sura was descended in Mecca and has 30 ayat.

The contents and virtues of Surat Al-Fajr
In the virtues of Surat Al-Fajr it is narrated in a hadis from the great prophet, we get knowledge that: The person who reads it in the first ten nights of the Zilhij the Merciful God forgives all his sins and the one who reads on the other days, there will be bright lustre of lighting for that person on the judgment day.
In a hadees from Imam Jafar Sadiq alaihis salam we read: recite Sura e Fajr in the compulsory or recommended namaz as the Sura belongs to imam Husain ibn Ali alaihis salam. The one who recites it, on the judgment day the status of the companion of Imam Husain alaihis salam will be granted to him in the heaven.
The Sura is introduced by the title of the chapter of Imam Husain alaihis salam possibly for the reason that it is a clear prove of the self assured person نفس مطمعنه who is mentioned in the last ayat of the Sura. The one who is addressed in this Sura is Imam Husain ibn Ali alaihis salam. Below in a Hadees from Imam Jafar Sadiq alaihis salam these ayaat لَيَالٍ عَشْرٍ are described as the ten nights, in one of his interpretations, the beginning of the month of Moharram which has straight and specific relation with Imam Husain ibn Ali alaihis salam. However such a significant reward and honor is for the person who made its reading to amend and bring reform in himself.
Swear by the morning light
In the beginning this Sura indicated the five soul awakening vows.
First it said: I swear by the splitting of the black curtain of night.
وَالْفَجْرِ
I swear by the ten nights.
وَلَيَالٍ عَشْرٍ (89:2)
الْفَجْرِ means the great split and rip off. When the morning light, splits the darkness of the night, it is mentioned as fajr and we know that fajr is of two types, one is Sadiq ’true’ and another is Kazib ‘false’.
The false day-break ‘Fajr e kazib’ That long white line appears on the sky and it is compared to the tail of fox. Its narrow point is towards horizon.
The true day break ‘farjr e Sadiq’ it spreads from the beginning in the horizon. It has a sacred clarity, brightness and glow. It is like the crystal clear water river which enwraps the east horizon and later outspreads the entire sky.
The true day break ‘farjr e Sadiq’ is the announcement of the night’s end and the start of the day. In that moment those who observe fasting stops eating and it is time for the morning namaz prayers.
Some defined it as the complete bright morning; certainly it is the sign of the Sovereign Lord’s magnanimity where the darkness ends and the rule of brightness starts. It is the beginning of the movements of the living creatures and the end of the silence and the sleep. For the reason of this livelihood the Compassionate God swears upon those hours.
But some define it as the morning of the start of the month of moharram which is the beginning of the New year.
Some mentions it as the dawn of the festival of sacrifice عيد قربان when the ceremonies of hajj are performed and they are related to ten nights. Some defined it as the illumination of light which brightens the darkness of night.
Therefore the shine of Islam and the lustrous light of Muhammad sallallaho alaihi va ala alehi in the darkness of ignorance is said one of the proofs of the true day-break. The ayat is evidence and proof of the illumination of dawn’s light and compared to the day of the advent of hazrat Mehdi alaiihis salam as when he appears he will see the whole world would be sunk in darkness, clouds of injustice and cruelty would prevail all over the world of the earth.
Another correlation of the ayat is with the uprising of Husaini ashura, on that bloody and ferocious desert, the piercing of the dark curtains of cruelty of Bani Umayya clan and exhibiting the real faces of those devilish characters was another fact.
The same way it is compared to the true revolutions occurred against ignorance, tyranny and savageness in the events of present and past history.
And the other comparison is that even the appearance of the flash of initial awareness in the dark hearts of sinners and which invites them to repent is the Fajr.
But the لَيَالٍ عَشْرٍ are the ten nights mostly popular as the ten days of zilhaj which witness the marvelous religious and political gathering of the Muslims of world.
Some said: Those ten nights belongs to the last ten nights of the month of ramzan in which they are the important nights of Qadr.
Some said: These ten nights belongs to the beginning of the month of Moharram.
And then continued to swear and added: I swear by even and odd number.
وَالشَّفْعِ وَالْوَتْرِ (89:3)
1 What is the meaning of the شَّفْعِ and وَتْر (pair and single) in this ayat? The experts defined many probabilities and statements by this swear, by the system and calculations, in fact the important matter of the world of existence. Upon this matter of calculations and systems of number the base of the human life was established.
2 By the شَّفْعِ it means the creatures, as all of them have couple and pair and by the وَتْر it means the one and only God who has no similarity, parallel and equivalent.
3 By pair and single means are all the creatures among them, some are pair and some are single.
4 It means namaz, some of them are by the number of rak’at are even in number and some are odd in number. It is narrated by infallibles (14 masumeen) the namaz of شَّفْعِ وَالْوَتْرِ which are performed in last of the midnight prayers.
5 By شَّفْعِ means the day of ترویه z(the eighth of the month of zilhaj when the hajis (pilgrims) are prepared to decamp and migrate towards the Arafat and by وَتْر it means the day of Arafat, the pilgrims of the house of Mighty God in Arafat.
Finally in the last swear it said: I swear by night when in the dawn steps towards the day lights.
وَاللَّيْلِ إِذَا يَسْرِ (89:4)
What an interesting explanation in which the night is related to the walking. As if the night is a living creature with movements and senses that is stepping in its own darkness and advancing towards the bright morning.
Yea the covenant is declared upon the darkness which is advancing towards the lights, which is moving and not stagnant and immovable. Then the darkness is not dreadful. The darkness is terrible when it is standstill and stable. But when it is moving towards the lights it is valuable.
Some mentioned it as well: the darkness of night on the surface of land is constantly in movement. And basically the thing which is important, useful and vital is the night which is moving. If the night is happened to be nailed in half of the earth, the other will be died and the other half as well by ceaselessly facing the rays of the sun.
According to the vows mentioned in Sura e fajr it means the night of the festival of sacrifice عيد قربان when the pilgrims of hajj from Arafat moves towards مزدلفه Muzdalifa which is the other name of مشعرالحرام Masher al Haram. After spending the night in that holy valley in the hours of sunrise, the gush of the pilgrims towards the expanse of Mina مني, those who viewed the scene of that night closely in Arafat and Masher, they know how from every nook and corner millions of people are moving together, one feels that the night moving as a complete entity. It is true that the pilgrims are moving but this motion of the masses of people is such vast, one feels that the earth and the time are moving. This feeling happens when the person is present on that land on the night of the festival he himself will cite the meaning of the وَاللَّيْلِ إِذَا يَسْرِ.
Any way whatever is the meaning of the night (common or specific) it is the sign of the Almighty God’s greatness and a very extraordinary topic of the world of existence? The night adjusts the temperature of the atmosphere and provides peace to all of the creatures. It contributes a tranquil environment for the silent prayers in the threshold of the Sovereign Lord and the Creator, God. But the night of the festival of sacrifice عيد قربان which is named as the night of gathering لیله جمع that is the most mysterious night in the holy valley of مشعرالحرام Masher al Haram.
After referring to the expressive and awakening parts it adds: whatever covenant is told, does not it have any lesson for the wise and intellectual people.
هَلْ فِي ذَلِكَ قَسَمٌ لِّذِي حِجْرٍ (89:5)
إِرَمَ ذَاتِ الْعِمَادِ (89:7)
Here the name Iram, whether it is a person’s, tribe’s or city’s name, they are many discussions among the interpreters.
Zamkhashri defined some of the historians that Aad is the son of Aus son of Iram and he was the son of Sam who was the son of prophet Nuh alaihis salam. The name of the Iram was applied to the tribe of Aad and they were also called as Iram.
الْعِمَادِ (imad)means pillars and it plural from is عمد.
In the first interpretation their strong and vigorous physic resembled to the pillars and another definition is their high rise buildings and palaces, the elevated pillars which were built in those castles. In both the definitions it is indicating their power and strength but the second interpretation is appropriate.
Hence in the next ayat it adds: the cities similar to which are not created again on the earth.
الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ (89:8)
The term إِرَمَ reveals that it was the name of a city not the tribe or the race.
Then it relates another rebellious group among the old nations and said: Do not you know how your Lord treated with the tribe of Samud (Thamud)? They were the people who were cutting and designing the rocks, creating houses and palaces inside them.
وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (89:9)
The tribe of Samud were the most ancient people whose messenger was
Hazrat Salih alaihis salam in the valley of Qura between the Medina city and Syria. An ultimate advanced culture with highly well-off life and with the owners of the huge excellent mansions.
Some said: Samud was the name of the ancestor which was given to the tribe.
In Sura e Hajurat about the tribe of Samud we read: urat Al-Ĥujurāt (The Rooms) – سورة الحجرات
وَكَانُواْ يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ (15:82)
15:82
And they used to carve from the mountains, houses, feeling secure.
In the Sura e Shuara ayat 149 we read: Surat Ash-Shūraá (The Consultation) – سورة الشورى
وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (26:149)
26:149
“And you carve houses out of mountains with great skill.
They were the first people who started the creation of cutting and carving deeply the mountains, to build the strong houses and palaces inside them.
وَادِ basically taken from the word وَادِي commonly known as the place where the river rests or a spot where the flood pass sometimes it gives the meaning of valley in the mountains .Here the appropriate meaning is the mountains, as the tribe of Samud built their houses in the skirts of mountains.
It is narrated in the hadis that the great prophet hazrat Muhammad sallallaho alaihi va ala alehi in his way towards north Arabia in the war of Tabuk, reached the valley of Samud, as he was riding the horse, said: Be in hurry, as you are stepping on the land, cursed to the eternal punishment.
Without doubt the tribe of Samud was the most forward nation possessing the populous cities. But here again we are encountered with the figures and digits which are full of exaggeration and it seems fictional. Some of the critics stated that they constructed 1700 cities which were only built by the stones.
Next defined the third tribe and said: Similarly the Firaun (Pharaoh), who was the lord of powers.
And declared: Have you not seen that, God the Eternal, the one who prevails victoriously over the enemy, treated them forcefully, severely and rigidly.
أَوْتَادِ is the plural of وتد which means the nail.
Reason, why Firaun (Pharaohs) are called ذِي الْأَوْتَادِ basically it points towards the strength, stability of their kingship with a large army who used to live in tents and erect the tents with help of nails.
Another reason is that the pharaohs were piercing with four nails those culprits with whom they were in rage.
From the definition of imam Sadiq alaihis salam it is quoted: As it is mentioned in the history about Firaun (Pharaoh) when his wife Aasia brought faith in the religion of Moosa alaihis salam he tortured and killed her the same way.
Then defined the three tribes together and said: They rebelled in the cities.

الَّذِينَ طَغَوْا فِي الْبِلَادِ

And they had created a lot of deterioration and corruption there.
فَأَكْثَرُوا فِيهَا الْفَسَادَ (89:12)
فَسَادَ is every type of cruelty, oppression, transgression, too much indulgence in desires, living in pleasure and revelry. Actually it was the effects of their rebel. Every rebellious tribe at last will plunge into decay and deterioration from every direction.
Later in one valuable sentence pointed towards the punishment of these disobedient tribes and added: Hence the Avenger and Dominant God punished them with whip of torments.

فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
سَوْطَ means the whip. By the words of Amirul Mumineen Ali alaihis salam about the trail of the Most Victorious God we read: I swear by the one who appointed the prophet as a messenger in the way of truth. You will be trailed in hardships by Strong and Capable God, you will be sieved and like the ingredients of boiling pot you will be stirred up by getting upwards and falling down.
صَبَّ the flow down of water indicates the intensity and continuation of the torment. May be it is relating about the cleansing of the earth surface.
According to Quran the tribe of Aad were killed by intensely chill Hurricane.
Surat Al-Ĥāqqah (The Reality) – سورة الحاقة
وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ (69:6)
69:6
And as for ‘Ad, they were destroyed by a furious violent wind;
In the last ayat it is warning to all who are following those rebel tribes and said:
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (89:14)
مِرْصَادِ sitting in ambush to attack a person.
Obviously the Omnipotent God had no particular location and does not sit in the way of any person. It is indicating that the Mighty God has surrounded the criminals and the tyrants. Hence in a narration by hazrat Ali alaihs salam who mentioned the meaning of this: The All Powerful God have the power to punish the sinners.
According to the narration of Imam Baqir alaihis salam we read who said: مِرْصَادِ is a bridge and passes upon the hell, the one who transgressed the rights of anybody cannot cross that bridge. The Majestic God does not take revenge only in the hereafter but even in this world as well he waits in ambush to catch and crush the transgressors.
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (89:14)
89:14
Verily, your Lord is Ever Watchful (over them).
In fact it is a clear proof that the ambush of Dominant and Subjugator God is not only the judgment day and pu’le sirat پل صراط a bridge which the righteous only can cross on the road to Paradise, the Exalter and the Humiliator God in this world too is laid in a way to trap the merciless and pitiless bloodsuckers and the chastisement of the past tribes of the Aad, Samud or(Thamud) and Firaun ‘Pharaohs’ are open evidence before the mankind.
By the term رَبَّكَ it means your Sustainer God it indicates that: O Muhammad sallallaho alaihi va ala alehi the custom of God the Avenger can be imposed upon the tyrants and rebels of your nation as well, to encourage them and the believers of Islam, to make them aware that these vicious and hateful enemies cannot run away from the clutches of the Preventer and the Withholder God. It is a warning alarm who committed tyranny and severe harshness upon prophet hazrat Muhammad sallallaho alaihi va ala alehi and the virtues believers. They must know that those who were more powerful, strong with great potential than them were unable to withstand only one hurricane or flood or storm or thundering and lightening. How are they thinking that they could escape from the wrath of Majestic and always remaining Dominant God, by their evil and diverse deeds.
In a narration from prophet hazrat Muhammad sallallaho alaihi va ala alehi we read: Ruhul ameen Jibril alaihis salam informed me: At the time when the Unique God gathers all the creatures and human beings from first to last and brings the hell before them and pul’e sirat پل صراط (a bridge upon the hell) will be stretched before them. This bridge is more delicate and subtle than a strand of hair and sharper than a sword. Pu’le Sirat پل صراط consists of three bridges, the first bridge is for the right deeds and trusteeship امانتداري the second bridge related to Namaz and the third bridge is the justice of the Sovereign Lord the Just God!.
The command is issued to the people to pass upon that bridge. Those who were dishonest in the trusteeship and depository (one to whom anything is given in trust) امانتداري will remain in the first bridge and if they passed from the first bridge and on the second bridge, if they went short in namaz they will remain in the second bridge and upon the third bridge at the end of the way they will get confronted with the Justice of God. It translates the ayat
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (89:14)
In between the words of maula Ali alaihis salam we read who said: If God, the one who wills harms and the benefits of the man, gives time to the tyrants, their punishments will never cease, the Almighty, the strong and firm God holds their neck and any time can squeeze it, in such a way he wants that the sinner will not be able to engulf the saliva of his mouth.
In the following discussion it is warning the rebels the punishments of the Dominant God. In the ayat under the discussion the matters of virtues and torments given by Sovereign God is considered as the most important circumstances of the life.
First the ayat said: the Compassionate God to test the man bestows upon him generously his favors to test him but he gets haughty and proud and began to say: the God Bestower blessed me.
فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ (89:15)
The man does not know that the trails of Generous God are sometimes by presenting him the blessings and at times by inflicting the man with the various disasters and misadventures. The human being should not get proud by the favors of the Merciful God and he should not get distressed and discouraged by the inflictions. But the human being have low capacity in both the states forgets the aim of the tests and the trails. When the blessings turns towards him he assumes that he had become the favorite to Benevolent God and all these favors are the confirmations of his being dear and near to God.
It is noteworthy that in the beginning the ayat said: the God Bestower blessed me but in the under mentioned ayat the man is condemned when he ascertains himself being dear to the Kind God. It is because the first favors have the same meaning as the blessings and the second blessings means nearness to the threshold of the Exalted God.
But when God the Withholder made the life narrow, hard and barren he gets depressed and complains: The Provider God made my life wretched and unfortunate.
وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ (89:16)
The depression and sadness prevails upon his whole existence and the man gets irritated and annoyed while absolutely he does not know that all these (fortunate and unfortunate things) are the means of his examinations and tests before the All Aware God.The trails which are the mysteries in the way of man’s perfection and educating him.
These two ayaat warns that neither the pouring of favors is the symbol of nearness to the Great God nor the turning back of the luxuries is the signs of his being far away from the Guardian God. They are the various ways of the trails according to the will of the Beneficent God whoever he wants he examines him in his own manner. These are the human beings who have the low capacity, sometimes they get proud and snobbish, at times they get discouraged and humiliated.
In the ayat 51 of Fussilat
Surat Fuşşilat (Explained in Detail) – سورة فصلت
وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاء عَرِيضٍ (41:51)
41:51
And when we bestow favor upon man, he turns away and distances himself; but when evil touches him and then he is full of extensive supplication.
In the ayat 9 Sura e Hud it is stated: Surat Hūd (Hud) – سورة هود
كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (89:21
Defination
The day when they get up, everything is lost.
In the continuation of reproaching and objecting the rebels those who worship the worldly life and does not hesitate to violate and trespass the rights of the others, these ayaat warned them that finally there is judgment day, there is an accounts of deeds before the Exalted God, there is a severe punishment for them and they must prepare themselves for that day.
In the beginning it said: It’s not like the way, they think (that there is no account for deeds) and if the Holy God had blessed them the wealth and affluences it is because the Benevolent God respects them. Their wealth is not given to them for their tests and trails.
the moment when the earth rock, thresh and crush rigidly,
كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (89:21)
دک basically means the soft and plain ground and then this term is used to crush the heights and buildings and make them plain. The word دک is repeated to stress importance of it.
It is mentioning the end of the world and the start of the judgment day. The mountains will get collapsed. The earth will become plane and flat. In the ayaat 105- 108 of sura e Taha it is written: Surat Ţāhā (Ta-Ha) – سورة طه
وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا (20:105)
20:105
And they ask you about the mountains, so say, “My Lord will blow them away with a blast.
فَيَذَرُهَا قَاعًا صَفْصَفًا (20:106)
20:106
And He will leave the earth a level plain;
لَا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا (20:107)
20:107
You will not see therein a depression or an elevation.”
يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ وَخَشَعَت الْأَصْوَاتُ لِلرَّحْمَنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا (20:108)
20:108
That Day, everyone will follow [the call of] the Caller [with] no deviation there from, and [all] voices will be stilled before the Most Merciful, so you will not hear except a whisper [of footsteps].
After the end of the first phase of resurrection day that is the destroy of the world, the second phase starts when all the human beings return to their life and present themselves before the divine court of justice and “at that moment the command of the Sovereign and Just God will reach you and the angels will be present in the rows.
And they will encircle the attendees of the judgment day ready to follow the command of the One and Unique Mighty Creator.
وَجَاء رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (89:22)
This is the portrayal of the greatness of that big day and the helplessness of human being, to run away from the clutches of that court.
The meaning of جَاء رَبُّكَ is (your God, the Provider of Sustenance will come) it is referring the moment of the arrival of the divine command for counting the deeds of the people. Or it means that the signs and manifestations of the divine greatness is such that there is no chance for anyone to refuse it.
The term صَفًّا صَفًّا is indicating the angels who enter the judgment day, diversely in the rows and probably the angels will belong to a particular stage of heaven standing in the same row.
Then it adds: And that day the hell and the record of his deeds will be brought before them. But of no avail, it has not any use for him.
وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّى لَهُ الذِّكْرَى (89:23)
By this term it is evident that the hell is capable to move and it is made near to the culprits. The same way we read in the ayat 90 Sura e Shu’ara: The heaven is bought near to the pious people.
وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ (26:90)
26:90
And [that Day] Paradise will be brought near to the righteous.
As no one is aware exactly the facts of the judgment day, the conditions prevailing in here after is totally different from this world. It is possible that the heaven and hell can be moved and converts their places.
In a narration from the great prophet Muhammad sallallaho alaihi va ala alehi we read that when the ayat وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ was descended, the expression of the messenger changed which made his companions uneasy. Some of them went to Ali alaihis salam and describe the matter when he came and kissed between the two arms of prophet Muhammad sallallaho alaihi va ala alehi and said: O prophet of Allah, my parents be sacrifice upon you, what incident happened upon you?
The prophet replied: The arch angel Jibril alaihis salam came and read that ayat for me.
Ali alaihis salam described: I said: how they bring the hell?
Prophet Muhammad sallallaho alaihi va ala alehi replied: 70 thousand angels will bring it by dragging it with 70 thousand ropes of reign and the hell will be restlessly trying in rage to come out of their grip and burn everything. I will stand before the hell and the hell will say: O Muhammad sallallaho alaihi va ala alehi, I have nothing to do with you, the Guardian God had forbidden your flesh to me. Everybody is thinking only about their own selves but Muhammad sallallaho alaihi va ala alehi will say: O God the Provider, my people, my people (the followers of Islam).

رب امتی!امتی

Yea the culprits shiver when they see those views and get awake. The veil of agony and anxiety will cover their faces and he would look upon his past and become extremely desperate but this depression will not be of any help. The man desires to return back and correct the dark past. Alas! The doors of return will be completely closed.
He would like to compensate but its period will get over.
He would desire to do virtues deeds to wipe away his evil deeds but the file of his deeds would close down.
Here he cries bitterly and said: I wish I was sent the righteous deeds in the life.
يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (89:24)
The notable thing is that the culprit does not wish for hereafter, but he states only for this life. This worldly life is full of hardships and miseries which is perishable and temporary but it is not a life. The same way in the ayat 24 of Ankabut it is stated: Surat Al-`Ankabūt (The Spider) – سورة العنكبوت
The definition
The master of convinced heart
After mentioning the dreadful punishment that grips the rebels and the adorers of the worldly life on the judgment day, the ayat under the discussion describes the situation opposite it and mentiones the people who have contented self. The believers who in spite of that extraordinary and notable cyclonic catastrophe of judgment day, their hearts are totally in peace and certainty. They address each other in profound love and kindness.
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (89:27)
O the possessor of the contented heart
And return towards God, the Sustainer he is satisfied with you and you are convinced and pleased with him.
ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (89:28)
And enter among my righteous believers.
فَادْخُلِي فِي عِبَادِي (89:29)
And enter in my heaven.
وَادْخُلِي جَنَّتِي (89:30)
How interesting, heart stimulating and soul nurturing interpretations is this ayat which pour the purity, calmness and confidence in man.
The straight invitation of the Sublime Provider God to the people who under the shadow of their believe reaches the state of certainty and trustworthiness.
They are invited to return towards God, the Lord, the Reformer and the instructor.
The invitation which fills the capacity of the heart with satisfaction, the contentment of the sweetheart lover from the beloved and the pleasure of the beloved who is the real God, the Generous and the Maintainer.
After adorning the believer with the crowning glory for his servitude, labor and toil in the love of God, he gives him the grand place among the specific group in the Paradise of the Exalted and the Acceptor of Repentance God.
The Invitation is given to him to enter the Paradise by addressing them ‘enter into my heaven’ which indicates the host is only and only the Generous and Holy God. What an over honored invitation, what a superb host and what a privileged and sincere social gathering.
Here the term النَّفْسُ means the human soul.
The meaning of the الْمُطْمَئِنَّةُ is pointing towards unlimited peace which he attained under the radiance of the faith, thus the sacred Quran said: Sura e Ar-Ra’d [13:28]

أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ

Without doubt in the remembrance of Allah do hearts find satisfaction?
This heart full of contentment and certainty at the promises of the Just and Trusted God, delighted with the path which he selected, in accepting the world as well as rejecting the world. In the moments of disturbances, the events of turmoil and more than everything at that horrible, heart aching and torturing hours of the resurrection day’s catastrophe, he is in calm and tranquil state.
The term return towards God, ‘the source of all Goodness who covered the creatures with all his kindness, according to some interpreters it is the return towards his kindness and virtues. It is better to be said to return back to take a place near him. It is spiritual and ethereal return and is not the physical return to a particular place.
This invitation is for only the Day of Judgment or when the life ends the moment one dies?
Mostly the ayat are concerned to the day of resurrection but its definition is very vast.
The meaning of رَاضِيَةً is the inhabitants of the heaven who observes all the promises of the Beneficent God and get rewarded entirely above their expectations. The kindness and favors of Allah reaches them completely and makes him delighted and gratified.
And the meaning of مَّرْضِيَّةً is that he is accepted by the beloved the All Admirable God.
In some of the definitions, they said: these ayat are about the Hamzah alaihis salam ‘the head of the martyrs” and it is to be noted that this Sura is Meccan may be it is just a comparison. Battle of Uhud was fought on the ground below the mount Uhud near Medina Munawwara.
In a narration mentioned in the book of Kafi by imam Jafar e Sadiq alaihis salam we read: one of his companions asked: Is it possible that a believer is dissatisfied when his souls is captured (by the angel of death)?
He replied: I swear by the Almighty Allah that when the angel of death arrives to grasp the soul of a believer, he becomes uncomfortable. The angel of death says: O friend of Merciful God do not be uneasy. I swear by the One who appointed Muhammad sallallaho alaihi va ala alehi as the messenger, I am kind to you more than your loving father. So open your eyes widely and see me. Then the dyeing person observes Prophet Muhammad sallallaho alaihi va ala alehi, Amirul momineen Ali, Bibi Fatima, Imam Hasan, Husain and all the imams from their progeny (salutes to them all). The angel of death adds: Meet them they are Prophet of Allah Muhammad sallallaho alaihi va ala alehi, Amirul momineen Ali, Bibi Fatima, Imam Hasan, Husain and all the imams from their progeny. Salutes and conveys salam to all of them, they are all your friends and well wishers.
He opens the eyes and watches them; suddenly an announcer from the Sublime and Bountiful God declares and says:
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (89:27)
O the one who have full confidence upon the prophet and his family return back to your Benevolent Creator God as you are whole heartedly pleased with their guardianship ولايت and the God with all his virtues is highly pleased with you. Enter among my selfless and dedicated servants, they are Muhammad sallallaho alaihi va ala alehi and his blessed progeny in my heaven. In those moments for a believer it is dearer, his soul, to leave the body and join the proclaimed, the herald and announcer of the Appreciative and Protector God.
The virtues of reading Sura e Fajr
One who reads this sura on the initial 10 nights of the month of Zilhaj the Bestower and Exalter God forgives that person’s sins. The one who reads it on the other days of the year, there will be lustre and sparkles of lights for him on the judgment day.
In a hadis from imam Jafar Sadiq alaihis salam: Recite Sura e Fajr in every obligatory and recommended namaz which is called the sura of imam Husain ibn Ali alaihis salam the one who reads it, on the day of resurrection he will have the honors to be with imam Husain ibn Ali alaihis salam in the heaven.
This Sura is introduced by the name of imam Husain ibn Ali alaihis salam as he was the clear
Nafs e mutmainna النَّفْسُ الْمُطْمَئِنَّةُ example of
In a narration of imam Sadiq alaihis salam these ayaat are mentioned as follows:

وَلَيَالٍ عَشْرٍ

The ten nights are described as the first 10 nights of the month of moharram which has specific connection with imam Husain ibn Ali alaihis salam.
Any ways the rewards are for those who by reading and acquiring the clues of this Sura correct their character and built a perfect inner self.
O the Forgiver Lord bless us such a peaceful and satisfied soul that we too get the status of being addressed by such a great title.
O Lord the eminent Sustainer and Provider, reaching this status without your help and support is impossible. Bless us your kindness and benevolence.
O Lord of Lords we know possessing a peaceful soul is impossible except under the shadow of your remembrance, grant us the blessing of your remembrance to our hearts.

Source: http://www.imamreza.net/