91:8 Ash-Shams (The Sun)

{ وَنَفْسٍ وَمَا سَوَّاهَا } يحتمل أن المراد نفس سائر المخلوقات الحيوانية، كما يؤيد هذا العموم، ويحتمل أن المراد بالإقسام بنفس الإنسان المكلف، بدليل ما يأتي بعده.وعلى كل، فالنفس آية كبيرة من آياته التي حقيقة بالإقسام بها فإنها في غاية اللطف والخفة، سريعة التنقل [والحركة] والتغير والتأثر والانفعالات النفسية، من الهم، والإرادة، والقصد، والحب، والبغض، وهي التي لولاها لكان البدن مجرد تمثال لا فائدة فيه، وتسويتها على هذا الوجه آية من آيات الله العظيمة.

قوله تعالى " فألهمها فجورها وتقواها" أي فأرشدها إلى فجورها وتقواها أي بين لها وهداها إلى ما قدر لها قال ابن عباس "فألهمها فجورها وتقواها" بين لها الخير والشر وكذا قال مجاهد وقتادة والضحاك والثوري. وقال سعيد بن جبير ألهمها الخير والشر وقال ابن زيد: جعل فيها فجورها وتقواها وقال ابن جرير حدثنا ابن خالد حدثنا صفوان بن عيسى وأبو عاصم النبيل قالا حدثنا عزرة بن ثابت حدثني يحيى بن عقيل عن يحيى بن يعمر عن أبي الأسود الديلي قال: قال لي عمران بن حصين أرأيت ما يعمل الناس فيه ويتكادحون فيه أشيء قضي عليهم ومضى عليهم من قدر قد سبق أو فيما يستقبلون مما أتاهم به نبيهم صلى الله عليه وسلم وأكدت عليهم الحجة؟ قلت بل شيء قضي عليهم قال فهل يكون ذلك ظلما؟ قال ففزعت منه فزعا شديدا قال: قلت له ليس شيء إلا وهو خلقه وملك يده لا يسئل عما يفعل وهم يسئلون قال سددك الله إنما سألتك لأخبر عقلك أن رجلا من مزينة أو جهينة أتى رسول الله صلى الله عليه وسلم فقال يا رسول الله أرأيت ما يعمل الناس فيه ويتكادحون أشيء قضي عليهم ومضى عليهم من قدر قد سبق أم شيء مما يستقبلون مما أتاهم به نبيهم صلى الله عليه وسلم وأكدت به عليهم الحجة؟ قال "بل شيء قد قضي عليهم" قال ففيم نعمل؟ قال "من كان الله خلقه لإحدى المنزلتين يهيئه لها وتصديق ذلك في كتاب الله تعالى "ونفس وما سواها فألهمها فجورها وتقواها" رواه أحمد ومسلم من حديث عزرة بن ثابت به.

Which was revealed in Makkah

Recitation of Surah Ash-Shams wa Duhaha in the `Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu`adh,

«هَلَّا صَلَّيْتَ بِــ

سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى

وَالشَّمْسِ وَضُحَـهَا

وَالَّيْلِ إِذَا يَغْشَى »

(Why didn't you pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), (By the sun and Duhaha) (91), and (By the night as it envelops) (92))

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

Allah swears by His Creation that the Person Who purifies Himself will be Successful and the Person Who corrupts Himself will fail

Mujahid said,

وَالشَّمْسِ وَضُحَـهَا

(By the sun and Duhaha.) "This means, by its light." Qatadah said,

وَضُحَـهَا

(wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime."'

وَالْقَمَرِ إِذَا تَلـهَا

(By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-`Awfi reported from Ibn `Abbas that he said,

وَالْقَمَرِ إِذَا تَلـهَا

(By the moon as it Talaha.) "It follows the day." Qatadah said, "`as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement,

وَالنَّهَارِ إِذَا جَلَّـهَا

(By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said,

وَالنَّهَارِ إِذَا جَلَّـهَا

(By the day as it Jallaha.) "This is similar to Allah's statement,

وَالنَّهَارِ إِذَا تَجَلَّى

(By the day as it Tajalla.) (92:2)" And they have said concerning Allah's statement,

وَالَّيْلِ إِذَا يَغْشَـهَا

(By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement,

وَالسَّمَآءِ وَمَا بَنَـهَا

(By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says,

وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ

(With Hands did We construct the heaven.) (51:47) meaning, with strength.

وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ

(Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!) (51:47-48) This is also similar to Allah's statement,

وَالاٌّرْضِ وَمَا طَحَـهَا

(By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-`Awfi reported from Ibn `Abbas that he said,

وَمَا طَحَـهَا

(and Ma Tahaha.) "This means what He created in it." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that

طَحَـهَا

(Tahaha) means, He spread it out. Allah then says,

وَنَفْسٍ وَمَا سَوَّاهَا

(By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says,

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ

(So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.) (30:30) The Messenger of Allah ﷺ said,

«كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»

(Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah ﷺ said,

«يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»

(Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says,

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

(Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn `Abbas said,

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

(Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa`id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them' I said, `Rather it is something preordained upon them.' Then he said, `Is that an injustice' Then I became extremely frightened of him (due to what he was saying), and I said to him, `There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He (`Imran) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them" He (the Prophet ) replied:

«بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم»

(Rather it is something preordained for them.) So the man said, "Then what is the point of our actions" The Prophet replied,

«مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى:

وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا »

(Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says,

قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا

(Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr.

وَقَدْ خَابَ مَن دَسَّـهَا

(And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas. At-Tabarani recorded that Ibn `Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah,

وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

(By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say,

«اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا»

(O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said,

«اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا»

(O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.

and inspired to discern its vices and piety He pointed out to it the path of good and that of evil the placing of taqwā ‘piety’ second takes into account the rhyme endings of the verses; the response to the oath is the following

فَأَلْهَمَهَا فُجُورَ‌هَا وَتَقْوَاهَا (then inspired it with its [ instincts on evil and piety...91:8) The word ilham denotes 'to cast into the heart'. The word fujur denotes 'open transgression'. The meaning of taqwa is well-known. This sentence is linked with the seventh oath وَنَفْسٍ وَمَا سَوَّاهَا and by the soul, and the One who made it well, [ 91:7] ', signifying that Allah has equipped man with human soul which has the capacity to distinguish between good and bad, and right and wrong. In other words, in his make-up Allah has built in him a special ability to choose freely the righteous path or the sinful path. Whichever way he takes out of his own free will, he will be rewarded or punished. This interpretation is deducible from a traceable Hadith which is transmitted by Muslim on the authority of Sayyidna ` Imran Ibn Husain ؓ . The Holy Prophet ﷺ was sitting in the company of his followers. They asked him a question regarding Divine Destination. In response, the Holy Prophet ﷺ recited this verse. This verse will allay the doubt about Divine Destination only if the words 'then inspired it with its (instincts of) evil and piety, [ 91:8] ' are taken in the sense that human soul has been inspired with conscience to distinguish between right and wrong, and has also been granted the ability to do good as well as the ability to commit sin. Man is not a creature of pure force or coercion. He has free will to choose his path of good or evil. He, in fact, has the option to do good or refrain from sin. The choice is his, for which he is rewarded or punished.

Sayyidna Abu Hurairah and Ibn ` Abbas ؓ report that whenever the Holy Prophet ﷺ recited the verses [ 91:7-8] under comment would stop and recite the following supplication aloud:

اللّٰھُمَّ اٰتِ نفسِی تَقوٰھَا اَنتَ وَلِیُّھَا وَ مَولَاھَا وَ اَنتَ خَیرُ مَن زَکَٰھَا

'0 Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.'