Surah Shams Ultimate Dictionary: Key Arabic Terms Explained

By Published On: September 15, 2025Last Updated: October 4, 202517235 words86.2 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Ash-Shams

Delve into the profound meanings of Surah Ash-Shams, a chapter renowned for its magnificent series of oaths, with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words that frame the surah’s powerful message about the human soul. By exploring the etymology, morphology, and Tafsir of essential terms like Shams (The Sun), Nafs (The Soul), zakkāhā (purifies it), and dassāhā (corrupts it), readers can gain a richer understanding of the surah’s core themes: the signs of God in the cosmos, the innate moral capacity of the soul, and the ultimate choice between spiritual success and failure.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Ash-Shams and the Qur’an – showing where and how frequently the term appears in Surah Ash-Shams and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Ash-Shams.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aflaḥa (أَفْلَحَ) – He has succeeded

Linguistic Root & Etymology

The root is F-L-Ḥ (ف-ل-ح), which originally means to split or to cultivate the land. From this comes the meaning of success, as a farmer who cultivates the land achieves success and a good harvest. The verb aflaḥa means “he has succeeded” or “he has prospered.”

The Arabic root is ف-ل-ح.

  • Morphology: `Aflaḥa` (أَفْلَحَ) is a third-person perfect tense verb from Form IV.
  • Extended Semantic Range: The root signifies `falāḥ`—true, lasting success, prosperity, and salvation. It is used in the call to prayer (`ḥayya ʿalā al-falāḥ` – “Hasten to success”). It implies a flourishing that is the result of cultivation and effort.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once in this surah. The root is common, appearing about 40 times, often describing the ultimate success of the believers.

This is the divine definition of success. After the series of cosmic oaths, God declares that true `falāḥ` is not worldly gain but a spiritual achievement: the purification of the soul (`tazkiyah`). The one who “cultivates” their soul and helps it to grow in purity is the one who reaps the harvest of ultimate success.

Classical Exegesis (Tafsir)

In Surah Ash-Shams (91:9), after the long series of oaths, this is the first of the two great truths that are the subject of the oath. “He has certainly succeeded who purifies it [the soul].” The commentators explain that this is the divine definition of true and ultimate success. Success (falāḥ) is not in the accumulation of wealth or in the attainment of worldly status. True success is an internal, spiritual achievement: the act of purifying one’s own soul from the filth of disbelief and the diseases of bad character. This is the ultimate and the only true form of human flourishing.

Thematic Context

This is the central thesis statement of the entire surah. The surah is a sustained and a powerful argument for the importance of the purification of the soul. The theme is one of a clear and an undeniable choice. The surah has presented the perfectly balanced soul, and it now presents the two possible paths that this soul can take. The path of “success” is the path of purification. This is the positive and the hopeful pole of the surah’s central message.

Modern & Comparative Lens

Every culture and ideology has its own definition of a “successful life.” The Qur’anic concept of “falāḥ” (success) is a comprehensive and an eschatological one. It is not defined by material accumulation or social status, but by one’s ultimate spiritual state. This verse provides the direct and the simple key to that success: the active process of purifying the self. This resonates with the concept of “self-actualization” in modern psychology, but gives it a profound, spiritual, and God-centered direction.

Practical Reflection & Application

This verse gives us a clear and a beautiful goal for our lives. Our life’s project should be to be among those who have “succeeded.” The practical application is to make the “purification of the self” (tazkiyah) the central and the organizing principle of our lives. We should strive to purify our beliefs, our intentions, our character, and our wealth, with the full and the certain confidence that this is the one and only true path to “success.”

2. Alhamahā (فَأَلْهَمَهَا) – And He inspired it

Linguistic Root & Etymology

The root is L-H-M (ل-ه-م), which means to inspire or to swallow. The verb alhamahā (Form IV) means “He inspired it” or “He instilled in it.”

The Arabic root is ل-ه-م.

  • Morphology: `Alhamahā` (أَلْهَمَهَا) is a Form IV perfect tense verb with the object pronoun `-hā` (it).
  • Extended Semantic Range: The root `lahima` means to swallow or gulp down. From this comes `ilhām` (inspiration), a form of knowledge that God “casts into” or causes the soul to “swallow” directly, without external teaching. It is an innate understanding.
  • Occurrences in Surah Ash-Shams and the Qur’an: This verb appears only once in the Qur’an, in this verse.

This unique verb describes a profound divine act. After perfecting the soul (`sawwāhā`), God `alhamahā`—He instilled within it an innate moral compass. This `ilhām` (inspiration) is the in-built knowledge of its `fujūr` (its potential for wickedness) and its `taqwā` (its potential for righteousness). This makes the human being morally accountable for their choices.

Classical Exegesis (Tafsir)

In the final oath of Surah Ash-Shams (91:8), after swearing by the soul and the One who perfected it, the surah states, “And He inspired it [with] its wickedness and its righteousness.” The commentators explain that this is a statement of the divine creation of the human conscience. God has not created us as morally neutral beings. He has “inspired” or “instilled” into the very fabric of our souls the innate capacity to distinguish between what is wrong (“its wickedness,” fujūrahā) and what is right (“its righteousness,” taqwāhā). This is the foundation of our moral responsibility.

Thematic Context

This is the central part of the surah’s argument for human accountability. The surah is about to declare that success is in purifying the soul and failure is in corrupting it. This verse is the foundational premise. The theme is that our test is a just and a fair one, because we have been equipped with an internal, God-given moral compass. We are not left to wander in a state of moral confusion. The knowledge of good and evil has been “inspired” into our very being.

Modern & Comparative Lens

The concept of an “innate moral sense” or a “conscience” is a central topic in philosophy and psychology. This verse is a powerful and an ancient Qur’anic statement of this. It is the basis for the Islamic concept of the “fiṭrah,” the natural, primordial disposition of the human soul towards truth and goodness. It is a rejection of the idea of a “blank slate” and an affirmation of a divinely-instilled moral nature.

Practical Reflection & Application

This verse is a profound reminder of the great gift and the great responsibility that lies within our own souls. The practical application is to nurture and to listen to the “inspiration” that God has placed within us. We should pay attention to our conscience. We should be sensitive to the inner voice that guides us towards righteousness and that warns us away from wickedness. It is a call to be in tune with our own, God-given moral compass.

3. ʿAqarūhā (فَعَقَرُوهَا) – Then they hamstrung her

Linguistic Root & Etymology

The root is ʿ-Q-R (ع-ق-ر), which means to hamstring or to cut the tendons of the legs of an animal. It is an act of crippling an animal before killing it, an act of extreme cruelty.

The Arabic root is ع-ق-ر.

  • Morphology: `ʿAqarūhā` (فَعَقَرُوهَا) is a plural perfect tense verb with the object pronoun `-hā` (her).
  • Extended Semantic Range: The root means to be barren (`ʿāqir`), or to wound. The act of `ʿaqr` (hamstringing) was a particularly cruel way to disable a large animal like a camel before killing it.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root appears about 9 times.

This verb describes the climactic crime of the people of Thamud. They not only denied their prophet, they `ʿaqarūhā`—cruelly and defiantly hamstrung the she-camel that was sent as a divine sign. This single act of violence was the physical manifestation of their spiritual corruption (`dassāhā`) and their rebellious transgression (`ṭaghwā`), and it was the act that sealed their doom.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:14), this is the description of their great crime. “But they denied him and hamstrung her.” The commentators explain that “her” refers to the miraculous she-camel that was sent to them as a sign. The Prophet Salih had warned them not to harm the camel, but in an act of ultimate and defiant rebellion, they “hamstrung” her and killed her. This was the final act of their denial, the point of no return that sealed their doom.

Thematic Context

This connects to the surah’s central theme of the consequences of corrupting the soul. The surah has presented the story of Thamud as the ultimate historical proof of its central thesis. Their act of “hamstringing” the she-camel was the ultimate, physical manifestation of a soul that had chosen the path of “corruption.” The theme is one of a perfect and a just correspondence. The one who “corrupts” his soul will inevitably engage in a corrupt and a destructive act in the world.

Modern & Comparative Lens

The story of the hamstringing of the she-camel is a powerful and a tragic one. It is an archetype of the human tendency to destroy the very signs of mercy and guidance that have been sent for its own good. It is a timeless and a universal story of a people whose arrogance and whose rejection of the truth leads them to an act of senseless and self-destructive violence.

Practical Reflection & Application

This verse is a profound and a sobering warning against the danger of allowing our hearts to become so hard that we would harm the signs of God. The practical application is to be a person who honors and protects the signs of God, not one who attacks them. We should treat the Qur’an, the mosques, and all the symbols of our faith with the utmost reverence. It is a call to be a protector of the sacred, not a destroyer of it.

4. Al-Arḍ (وَالْأَرْضِ) – And the earth

Linguistic Root & Etymology

The root is ʾ-R-Ḍ (أ-ر-ض). Al-Arḍ is the earth.

The Arabic root is أ-ر-ض.

  • Morphology: `Al-Arḍ` (الْأَرْض) is a foundational feminine noun.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. It is extremely common, appearing over 460 times, often paired with `samāwāt` (the heavens).

The oath by the Earth (`wa-l-arḍi`) and the One who spread it (`wa mā ṭaḥāhā`) presents a magnificent sign of God’s creative power. The vast, stable, and habitable Earth is presented as a foundational piece of evidence for its Creator. This cosmic sign serves as a backdrop to the central subject of the surah: the moral and spiritual state of the human soul.

Classical Exegesis (Tafsir)

In the magnificent oath in Surah Ash-Shams (91:6), the surah swears, “And by the earth and He who spread it.” The commentators explain that the oath is by the magnificent creation of the earth and by the divine power that “spread it out” (ṭaḥāhā) and made it a vast and a habitable home for His creatures. The earth, with its perfect balance and its life-sustaining properties, is a profound and an undeniable sign of the power and the wisdom of its Creator.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The surah has sworn by the heaven, and it now swears by the “earth.” This pairing of the heaven and the earth is a classic Qur’anic device to signify the entirety of the created cosmos. The theme is that the same Lord who created and perfected this magnificent physical cosmos is the one who has created and perfected the moral and the spiritual cosmos of the human soul.

Modern & Comparative Lens

The concept of “Mother Earth” as a source of life and a sacred reality is a universal one. The Qur’an uses this universal reverence for the “earth” and channels it towards the one true Creator. It is a call to an ecological consciousness that is rooted in a deep, theological awareness. The beauty and the perfection of the earth are not an accident; they are a direct sign of its maker.

Practical Reflection & Application

This verse is an invitation to look at the “earth” with a contemplative eye. The practical application is to be grateful for the blessing of our planet. We should reflect on its beauty, its vastness, and the perfect way in which it has been designed to sustain our lives. This reflection should lead us to a state of awe for our Creator and to a sense of responsibility to be good stewards of this beautiful home that He has given us.

5. Ashqāhā (أَشْقَاهَا) – The most wretched of them

Linguistic Root & Etymology

The root is SH-Q-W (ش-ق-و), which means to be wretched or miserable. Ashqā is the superlative form, meaning “the most wretched” or “the most unfortunate.” Ashqāhā is “the most wretched of them.”

The Arabic root is ش-ق-و.

  • Morphology: `Ashqāhā` (أَشْقَاهَا) is a superlative adjective (`ashqā`) with a possessive pronoun (`-hā`, “of them”).
  • Extended Semantic Range: The root signifies `shaqāwah`, a state of misery, distress, and ultimate damnation. It is the opposite of `saʿādah` (felicity, happiness). `Al-Ashqā` is the one who has reached the pinnacle of this wretched state.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once in this surah. The root appears about 18 times.

This term identifies the ringleader of the crime against the she-camel. While the whole tribe of Thamud was guilty of denial, the surah singles out `ashqāhā`—”the most wretched one among them”—who was dispatched to carry out the evil deed. This highlights the concept of individual accountability even within a collective sin, and the particular blame that falls upon those who lead others into transgression.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:12), the surah states, “When the most wretched of them was dispatched.” The commentators explain that this refers to the specific individual (often named as Qudar ibn Salif) who took it upon himself to be the one to actually hamstring the miraculous she-camel. He is described as the “most wretched” of his entire people because he was the leader and the instigator of this ultimate act of rebellion. While the entire tribe was in a state of denial, he was the one who took the final, fatal step. His “wretchedness” was a result of his own, personal, and terrible choice.

Thematic Context

This connects to the surah’s central theme of individual responsibility. The surah has presented the story of Thamud as a lesson. This verse adds a layer of specific and personal detail to that lesson. The theme is a powerful one. While the entire community was in a state of denial, the ultimate act of transgression was carried out by a single individual, who is singled out for his special degree of “wretchedness.” It is a powerful statement on the role of evil leaders in the downfall of a society.

Modern & Comparative Lens

The concept of the “ringleader” or the “catalyst” of a great crime is a central one in the study of history and of social evil. This verse is a powerful and an ancient diagnosis of this. It is a timeless and a universal portrait of the “most wretched” of all characters: the one who is not content with his own misguidance, but who actively and eagerly takes the lead in committing an act of great and public transgression.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be extremely careful that we are never among those who are the leaders in evil. The practical application is to be the opposite. We should strive to be among the “most righteous,” the ones who are the first to step forward to do good, not the “most wretched,” the ones who are the first to step forward to commit a sin. It is a call to a life of righteous leadership, not of wretched instigation.

6. Banāhā (بَنَاهَا) – He has constructed it

Linguistic Root & Etymology

The root is B-N-Y (ب-ن-ي), which means to build or to construct. The verb banāhā means “He has built it” or “He has constructed it.”

The Arabic root is ب-ن-ي.

  • Morphology: `Banāhā` (بَنَاهَا) is a perfect tense verb with an object pronoun (`-hā`, “it”).
  • Extended Semantic Range: The root signifies building (`binā’`), construction, and sons (`banūn`, as they “build” the family line). The verb implies a careful and strong construction.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root is common, appearing over 80 times.

The oath is by the heaven “and what/Who `banāhā` (constructed it).” This verb choice is deliberate. It portrays the sky not as an empty void but as a magnificent, solid edifice, a perfectly constructed canopy. This powerful imagery is meant to inspire awe and lead the observer to reflect on the immense power of the Divine Architect who built it.

Classical Exegesis (Tafsir)

In the magnificent oath in Surah Ash-Shams (91:5), the surah swears, “And by the heaven and He who constructed it.” The commentators explain that the oath is by the magnificent creation of the heavens and by the divine power that “constructed” it. The verb “to construct” is used to convey a sense of a perfect, a powerful, and a wise act of building. The heaven is not a random or a chaotic entity; it is a perfectly “constructed” edifice, a sign of the ultimate and the masterful architect.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The surah is a call to look up at the sky and to see in its perfect “construction” a sign of the perfect power of the one who built it. The theme is that the same Lord who “constructed” the magnificent physical cosmos is the one who has “constructed” the moral and the spiritual cosmos of the human soul.

Modern & Comparative Lens

The concept of the “divine architect” is a powerful and a universal one. The Qur’an’s use of the verb “to construct” for the heavens is a particularly beautiful and a precise one. It invites the listener to see the universe not as a random accident, but as a magnificent and a perfectly designed “building.” This is a timeless and a powerful argument from design, an argument that has resonated with scientists and philosophers throughout history.

Practical Reflection & Application

This verse is an invitation to look up at the “sky” with a contemplative eye. The practical application is to be grateful for the blessing of the magnificent “construction” that is above us. We should reflect on its beauty, its vastness, and the perfect way in which it has been designed. This reflection should lead us to a state of awe for the “architect” who has built it all, and it should inspire us to “build” our own lives on a firm and a beautiful foundation of faith.

7. Bi-dhanbihim (بِذَنبِهِمْ) – For their sin

Linguistic Root & Etymology

Bi is “for” or “because of.” Dhanbihim is “their sin.”

The root is DH-N-B (ذ-ن-ب).

  • Morphology: `Dhanbihim` (ذَنبِهِم) is the noun `dhanb` (sin) with the third-person plural possessive pronoun `-him`.
  • Extended Semantic Range: A `dhanb` is a sin, a crime, or a fault. The root is related to `dhanab` (a tail), implying that a sin is a “consequence” that trails behind a person.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root is common, appearing about 39 times.

This phrase explicitly states the reason for the destruction of Thamud. Their annihilation was not arbitrary; it was `bi-dhanbihim`—”because of their sin.” This establishes a clear principle of divine justice: punishment is a direct and just consequence of a people’s own choices and actions. The sin of denying the messenger and killing the she-camel led directly to their ruin.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:14), this is the reason given for their destruction. “So their Lord brought down upon them destruction for their sin and leveled them.” The commentators explain that this is a definitive statement of the cause of their ruin. Their destruction was not an arbitrary or an unjust act. It was a direct, a just, and an inevitable consequence of their own “sin”—the sin of denying their messenger and of killing the miraculous she-camel. The verse is a clear and a powerful statement of moral causality.

Thematic Context

This connects to the surah’s central theme of the just and the certain consequences of our moral choices. The surah is a sustained argument for the reality of a final reckoning. The story of Thamud is the primary historical proof of this. The theme is one of a perfect and an unchangeable divine law: the “sin” of arrogant denial will inevitably be met with a just and a total destruction.

Modern & Comparative Lens

The concept that “sin leads to destruction” is a central moral and theological principle in the Abrahamic faiths. This verse is a powerful and a direct expression of this. It is a rejection of a worldview where actions have no ultimate consequences. The story of the destruction of Thamud is a powerful and a timeless archetype of a civilization being brought to ruin by its own moral and spiritual corruption.

Practical Reflection & Application

This verse is a profound and a sobering warning. It is a reminder that our “sins” have real and serious consequences, both in this life and the next. The practical application is to be extremely vigilant in avoiding sin, and to be quick to repent when we fall. We should strive to be people whose lives are characterized by obedience and righteousness, not by the “sins” that lead to destruction. It is a powerful motivation for a life of piety.

8. Bi-ṭaghwāhā (بِطَغْوَاهَا) – Because of their transgression

Linguistic Root & Etymology

Bi is “because of.” Ṭaghwā (root: Ṭ-GH-Y (ط-غ-ي)) is a verbal noun meaning transgression, rebellion, or exceeding the proper bounds with arrogance.

The Arabic root is ط-غ-ي.

  • Morphology: `Ṭaghwā` (طَغْوَىٰ) is a verbal noun (masdar).
  • Extended Semantic Range: The root signifies `ṭughyān`, which is to exceed all bounds in arrogance, tyranny, and rebellion. A `ṭāghūt` is anything worshipped besides God, an object of transgression. Pharaoh is the archetypal example of one who `ṭaghā`.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root appears about 39 times.

This verse provides the root cause for Thamud’s denial. They rejected their prophet `bi-ṭaghwāhā`—”due to their transgression.” Their disbelief was not an intellectual problem but a moral and spiritual one. Their hearts were already filled with `ṭaghwā` (arrogance and a rebellious spirit), which made them incapable of accepting the truth when it was presented to them.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:11), this is the reason given for their denial of their prophet. “Thamud denied [their prophet] because of their transgression.” The commentators explain that this is a diagnosis of the root of their spiritual disease. Their denial was not due to a lack of evidence or a rational doubt. It was a direct result of their own “transgression”—their deep-seated arrogance, their pride in their own power, and their rebellious desire to not be bound by any divine law. Their creed was a direct fruit of their character.

Thematic Context

This connects to the surah’s central theme of the link between the inner state of the soul and its outward actions. The surah has presented the choice between purifying the soul and corrupting it. The story of Thamud is the ultimate case study of a people who chose the second path. The theme is that a soul that is mired in the “transgression” of arrogance is a soul that will be incapable of seeing the truth and will inevitably “deny” the messengers who bring it.

Modern & Comparative Lens

This is a powerful statement on the relationship between ethics and epistemology. It suggests that a person’s moral state has a direct impact on their ability to perceive the truth. The concept of “ṭughyān” (transgression) is a particularly powerful one, as it implies a rebellion that is born of a deluded sense of self-sufficiency. It is a timeless diagnosis of the pride that so often blinds the powerful to the truth.

Practical Reflection & Application

This verse is a powerful warning against the dangers of arrogance and “transgression.” The practical application is to be vigilant in staying within the beautiful and the just limits that God has set for us. We must be careful to not “transgress” in our speech, in our dealings, or in our hearts. We should strive to be people of humility and submission, as this is the only state that allows the heart to be open to the guidance of the prophets.

9. Damdama (فَدَمْدَمَ) – He brought down destruction

Linguistic Root & Etymology

The root is a four-letter one, D-M-D-M (د-م-د-م). The verb damdama is an intensive verb, meaning to bring down a comprehensive and a total destruction upon someone, to crush, or to annihilate.

The Arabic root is د-م-د-م.

  • Morphology: `Damdama` (دَمْدَمَ) is a quadriliteral verb. Its reduplicated sound is onomatopoeic, evoking a sense of repeated, crushing blows or a rumbling destruction.
  • Occurrences in Surah Ash-Shams and the Qur’an: This powerful verb appears only once in the Qur’an, in this verse.

This unique verb describes the divine punishment upon Thamud. It was not a partial punishment but `damdama`—a total, overwhelming, and annihilating destruction that crushed them completely for their sin. The sound of the word itself conveys a sense of final and inescapable doom.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:14), this is the description of the divine punishment. “So their Lord brought down upon them destruction for their sin and leveled them.” The commentators explain that this is a powerful and a terrifying word. It does not just mean “He punished them”; it means that He brought upon them a punishment that was complete, total, and annihilating. It was a destruction that left no remnant and from which there was no escape. It is a sign of the immense and the terrible power of the divine wrath.

Thematic Context

This connects to the surah’s theme of the final and the certain consequences of rebellion. The surah has presented the story of Thamud as the ultimate historical proof of its central thesis. This word, “damdama,” is the dramatic and the terrible climax of that story. The theme is one of a final and an inescapable justice. The one who corrupts their soul and defies the messenger will be met with a divine “annihilation.”

Modern & Comparative Lens

The use of a powerful and an onomatopoeic word like “damdama” is a key feature of the Qur’an’s literary style. The very sound of the word conveys a sense of a heavy, a crushing, and a repetitive destruction. It is a literary and a theological device to make the listener “feel” the weight and the terror of the divine punishment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in such a way that we are never the subject of this terrible divine action. We should be among those who are recipients of God’s mercy and His protection, not those who are the recipients of His “annihilating” wrath. It is a powerful motivation to live a life of sincere submission and obedience.

10. Dassāhā (دَسَّاهَا) – He has corrupted it

Linguistic Root & Etymology

The root is D-S-S (د-س-س), which means to insert something into something else, often in a hidden way. The verb dassāhā means to corrupt it, to stunt its growth, or to bury it in darkness.

The Arabic root is originally D-S-W (د-س-و), which became D-S-S (د-س-س).

  • Morphology: `Dassāhā` (دَسَّاهَا) is a Form II perfect tense verb with the object pronoun `-hā` (it, the soul).
  • Extended Semantic Range: The root verb `dassa` means to insert, hide, or bury something. The act of `dassāhā` is to take the pure soul and “bury” it in sin and corruption, thereby stunting its growth, obscuring its light, and causing it to become debased.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once in this surah. The root appears 5 times.

This is the divine definition of failure. It is the direct opposite of `zakkāhā` (purifying it). The one who fails is the one who `dassāhā`—who takes the pure soul God gave them and actively corrupts it, burying its innate goodness (`fiṭrah`) under layers of sin, arrogance, and disbelief. This is an act of spiritual self-sabotage.

Classical Exegesis (Tafsir)

In Surah Ash-Shams (91:10), after the long series of oaths, this is the second of the two great truths that are the subject of the oath. “And he has failed who has corrupted it [the soul].” The commentators explain that this is the divine definition of true and ultimate failure. Failure is the act of taking the pure soul that God has given and “corrupting” it. This is done by burying it under the layers of disbelief, of sin, and of bad character. The one who does this has stunted their own spiritual growth and has chosen the path of ultimate loss.

Thematic Context

This is the central thesis statement of the entire surah. It is the direct and the tragic counterpart to the one who “succeeds” by “purifying” their soul. The surah is a sustained and a powerful argument for the importance of the purification of the soul. The theme is one of a clear and an undeniable choice. The surah has presented the perfectly balanced soul, and it now presents the two possible paths that this soul can take. The path of “failure” is the path of corruption.

Modern & Comparative Lens

The concept of “stunting one’s own growth” or “burying one’s own potential” is a powerful and a modern-sounding psychological idea. This verse is a profound and an ancient expression of this. It is a timeless and a universal description of the tragedy of a life that has failed to live up to its own, God-given potential. It is a powerful statement on the self-destructive nature of sin.

Practical Reflection & Application

This verse is a direct and a powerful warning. The practical application is to be extremely vigilant that we are not among those who are “corrupting” their own souls. We must actively fight against the sins and the bad habits that “bury” our souls in darkness. It is a call to a life of conscious and a continuous effort to purify our souls and to help them grow, so that we may be among those who succeed, not among those who fail.

11. Ḍuḥāhā (ضُحَاهَا) – Its brightness

Linguistic Root & Etymology

The root is Ḍ-Ḥ-Y (ض-ح-ي). Ḍuḥā is the early part of the day, after the sun has risen and its light has spread, the forenoon.

The Arabic root is ض-ح-ي.

  • Morphology: `Ḍuḥāhā` (ضُحَاهَا) is the noun `ḍuḥā` with the possessive pronoun `-hā` (its), referring to the sun.
  • Extended Semantic Range: The root signifies the time of the morning when the sun is high and bright.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root appears 6 times, and Surah 93 is named Ad-Duha.

The first oath is by the sun `wa ḍuḥāhā` (“and its morning brightness”). The oath is not just by the sun as an object, but by its glorious, clear light in the forenoon. This brilliant light is a symbol of clarity, truth, and revelation, and it stands in stark contrast to the darkness of the night that follows in the oaths.

Classical Exegesis (Tafsir)

In the opening oath of Surah Ash-Shams (91:1), the surah swears, “By the sun and its brightness.” The commentators explain that the oath is not just by the sun itself, but by its magnificent and life-giving “brightness” in the forenoon. This is the time when the light of the sun is at its most beautiful and its most clear, and when it has dispelled all the darkness of the night. It is a powerful and a universal sign of the creative power and the mercy of God.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The “brightness” of the sun is the ultimate symbol of light, of clarity, and of guidance. This is then contrasted in the oaths with the darkness of the night. The theme is one of a perfect and a beautiful parallelism. Just as there is a physical contrast between the light of the sun and the darkness of the night, there is a moral and a spiritual contrast between the “purification” of the soul and its “corruption.”

Modern & Comparative Lens

The light of the sun is the ultimate source of almost all life and energy on our planet. The Qur’an’s oath by the “brightness of the sun” is a powerful and a scientifically resonant one. It is a call to see in this fundamental physical reality a profound and a magnificent spiritual sign. It is a timeless and a universal symbol of hope, of knowledge, and of the divine.

Practical Reflection & Application

This verse encourages us to be mindful observers of the miracle of the daylight. The practical application is that when we see the “brightness of the sun,” we should be reminded of the “light” of the divine guidance. We should be grateful for both the physical light that allows us to see our way in the world and the spiritual light of the Qur’an that allows us to see our way to our Lord. It is a call to a life that is filled with both physical and spiritual light.

12. Fa-alhamahā (فَأَلْهَمَهَا) – And He inspired it

Linguistic Root & Etymology

The root is L-H-M (ل-ه-م), which means to inspire or to swallow. The verb alhamahā (Form IV) means “He inspired it” or “He instilled in it.”

The Arabic root is ل-ه-م.

  • Morphology: `Alhamahā` (أَلْهَمَهَا) is a Form IV perfect tense verb with the object pronoun `-hā` (it).
  • Occurrences in Surah Ash-Shams and the Qur’an: This verb appears only once in the Qur’an, in this verse.

This unique verb describes a profound divine act. After perfecting the soul (`sawwāhā`), God `alhamahā`—He instilled within it an innate moral compass. This `ilhām` (inspiration) is the in-built knowledge of its `fujūr` (its potential for wickedness) and its `taqwā` (its potential for righteousness).

Classical Exegesis (Tafsir)

In the final oath of Surah Ash-Shams (91:8), after swearing by the soul and the One who perfected it, the surah states, “And He inspired it [with] its wickedness and its righteousness.” The commentators explain that this is a statement of the divine creation of the human conscience. God has not created us as morally neutral beings. He has “inspired” or “instilled” into the very fabric of our souls the innate capacity to distinguish between what is wrong (“its wickedness,” fujūrahā) and what is right (“its righteousness,” taqwāhā). This is the foundation of our moral responsibility.

Thematic Context

This is the central part of the surah’s argument for human accountability. The surah is about to declare that success is in purifying the soul and failure is in corrupting it. This verse is the foundational premise. The theme is that our test is a just and a fair one, because we have been equipped with an internal, God-given moral compass. We are not left to wander in a state of moral confusion. The knowledge of good and evil has been “inspired” into our very being.

Modern & Comparative Lens

The concept of an “innate moral sense” or a “conscience” is a central topic in philosophy and psychology. This verse is a powerful and an ancient Qur’anic statement of this. It is the basis for the Islamic concept of the “fiṭrah,” the natural, primordial disposition of the human soul towards truth and goodness. It is a rejection of the idea of a “blank slate” and an affirmation of a divinely-instilled moral nature.

Practical Reflection & Application

This verse is a profound reminder of the great gift and the great responsibility that lies within our own souls. The practical application is to nurture and to listen to the “inspiration” that God has placed within us. We should pay attention to our conscience. We should be sensitive to the inner voice that guides us towards righteousness and that warns us away from wickedness. It is a call to be in tune with our own, God-given moral compass.

13. Fujūrahā (فُجُورَهَا) – Its wickedness

Linguistic Root & Etymology

The root is F-J-R (ف-ج-ر), which means to split open. Fujūr is wickedness or immorality, so called because it “splits open” the veil of righteousness.

The Arabic root is ف-ج-ر.

  • Morphology: `Fujūrahā` (فُجُورَهَا) is the verbal noun `fujūr` with the possessive pronoun `-hā`.
  • Extended Semantic Range: The root `fajara` means to split open or to gush forth. `Fajr` (dawn) is the splitting of night’s darkness. A `fājir` is a wicked person who openly “breaks through” the limits set by God. `Fujūr` is this state of open, shameless immorality.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root is common, appearing about 23 times.

God inspired the soul with both its `taqwā` (potential for piety) and its `fujūr` (potential for wickedness). This establishes that humans have an innate awareness of what constitutes sin. The choice to engage in `fujūr` is therefore a conscious decision to act against one’s own God-given nature and understanding.

Classical Exegesis (Tafsir)

In the final oath of Surah Ash-Shams (91:8), the surah states that God has “inspired it [the soul] with its wickedness and its righteousness.” The commentators explain that this means that God has instilled in the human soul the innate ability to recognize what constitutes “wickedness.” We have been created with a conscience that is able to understand the nature of sin and of transgression. This is the foundation of our moral accountability. We are responsible for our choices because we have been given the innate knowledge of the difference between the two paths.

Thematic Context

This connects to the surah’s central theme of the choice between purifying the soul and corrupting it. The surah is a sustained argument that we are responsible for this choice. The theme is that our test is a just one because the knowledge of the two paths is not an external or a foreign knowledge; it is an “inspired” and an internal one. The choice to follow the path of “wickedness” is a choice to go against our own, divinely-created nature.

Modern & Comparative Lens

The concept of an “innate moral sense” or a “conscience” is a central topic in philosophy and psychology. This verse is a powerful and an ancient Qur’anic statement of this. It is the basis for the Islamic concept of the “fiṭrah,” the natural, primordial disposition of the human soul towards truth and goodness. It is a rejection of the idea of a “blank slate” and an affirmation of a divinely-instilled moral nature.

Practical Reflection & Application

This verse is a profound reminder of the great gift and the great responsibility that lies within our own souls. The practical application is to nurture and to listen to the “inspiration” that God has placed within us. We should pay attention to our conscience. We should be sensitive to the inner voice that warns us away from “wickedness” and that guides us towards righteousness. It is a call to be in tune with our own, God-given moral compass.

14. Inbaʿatha (انبَعَثَ) – He was dispatched

Linguistic Root & Etymology

The root is B-ʿ-TH (ب-ع-ث), which means to send forth or to resurrect. The verb inbaʿatha (Form VII) means to be sent forth or to rise up for a task.

The Arabic root is ب-ع-ث.

  • Morphology: `Inbaʿatha` (انبَعَثَ) is a Form VII perfect tense verb. Form VII is reflexive, meaning the subject acts upon itself.
  • Extended Semantic Range: The root `baʿatha` means to send, delegate, or resurrect. The reflexive `inbaʿatha` means “he sent himself forth” or “he rose up eagerly.” It implies a voluntary and zealous action.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root is very common, appearing about 67 times, especially for the Day of Resurrection (`yawm al-baʿth`).

This verb describes the action of the “most wretched” of Thamud. He was not just sent, but he `inbaʿatha`—he eagerly dispatched *himself* to carry out the evil deed. This highlights his personal zeal for transgression and his role as the willing catalyst for his people’s crime, making his status as “the most wretched” well-deserved.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:12), the surah states, “When the most wretched of them was dispatched.” The commentators explain that this refers to the specific individual (often named as Qudar ibn Salif) who “rose up” and took it upon himself to be the one to actually hamstring the miraculous she-camel. He was “dispatched” or he rushed forth with a wicked zeal to perform this great act of rebellion. His “rising up” for evil is a powerful and a tragic contrast to the “rising up for good” that the believers are called to.

Thematic Context

This connects to the surah’s central theme of individual responsibility. The surah has presented the story of Thamud as a lesson. This verse adds a layer of specific and personal detail to that lesson. The theme is a powerful one. While the entire community was in a state of denial, the ultimate act of transgression was carried out by a single individual, who “rose up” to be the champion of their evil cause. It is a powerful statement on the role of evil leaders in the downfall of a society.

Modern & Comparative Lens

The concept of the “ringleader” or the “catalyst” of a great crime is a central one in the study of history and of social evil. This verse is a powerful and an ancient diagnosis of this. It is a timeless and a universal portrait of the “most wretched” of all characters: the one who is not content with his own misguidance, but who actively and eagerly “rises up” to be the leader in an act of great and public transgression.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be extremely careful that we are never among those who are the leaders in evil. The practical application is to be the opposite. We should strive to be among the most righteous, the ones who are the first to “rise up” to do good, not the “most wretched,” the ones who are the first to “rise up” to commit a sin. It is a call to a life of righteous leadership, not of wretched instigation.

15. Jallāhā (جَلَّاهَا) – He has displayed it

Linguistic Root & Etymology

The root is J-L-W (ج-ل-و), which means to be clear or manifest. The verb jallāhā (Form II) is an intensive form, meaning “he has displayed it in its full glory.”

The Arabic root is ج-ل-و.

  • Morphology: `Jallāhā` (جَلَّاهَا) is a Form II perfect tense verb with the object pronoun `-hā`.
  • Extended Semantic Range: The root means to unveil, clarify, or make manifest. The verb `jallā` implies a magnificent revealing or displaying of something’s full beauty and glory. The same root form (`tajallā`) is used when God revealed His glory to the mountain.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root appears 10 times.

The oath is by the day `idhā jallāhā` (“when it displays it [the sun]”). This personifies the day as an active agent that unveils the sun and reveals its full splendor to the world. It is an image of manifestation and clarity, contrasting with the night which `yaghshāhā` (covers it).

Classical Exegesis (Tafsir)

In the opening oath of Surah Ash-Shams (91:3), the surah swears, “And by the day as it displays it [the sun].” The commentators explain that the oath is by the day, which acts as the agent that “displays” the sun in all of its magnificent brightness. The day is the time when the light of the sun is made manifest and clear, and when it covers the entire earth. It is a powerful and a universal sign of the creative power and the perfect design of God.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The “displaying” of the sun by the day is the ultimate symbol of light, of clarity, and of guidance. This is then contrasted in the oaths with the “covering” of the sun by the night. The theme is one of a perfect and a beautiful parallelism. Just as there is a physical contrast between the manifest light of the day and the covering darkness of the night, there is a moral and a spiritual contrast between the “purification” of the soul and its “corruption.”

Modern & Comparative Lens

The personification of the day as an agent that “displays” the sun is a beautiful and a powerful poetic device. It is a call to see the daylight not as a mere astronomical phenomenon, but as an active and a positive force with a profound and a beneficial purpose. It is a timeless and a universal image of the glory and the all-encompassing nature of the daylight.

Practical Reflection & Application

This verse encourages us to be mindful observers of the miracle of the daylight. The practical application is that when we see the brightness of the day, we should be reminded of the “light” of the divine guidance. We should be grateful for both the physical light that allows us to see our way in the world and the spiritual light of the Qur’an that allows us to see our way to our Lord. It is a call to a life that is filled with both physical and spiritual clarity.

16. Kadhdhabat (كَذَّبَتْ) – It denied

Linguistic Root & Etymology

The root is K-DH-B (ك-ذ-ب), meaning to lie or to deny. The verb kadhdhabat means “it denied.”

The Arabic root is ك-ذ-ب.

  • Morphology: `Kadhdhabat` (كَذَّبَتْ) is a third-person feminine singular perfect tense verb from Form II. Form II (`kadhdhaba`) signifies an intense and persistent denial.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root is extremely common (over 280 times).

This verb describes the crime of the people of Thamud. `Kadhdhabat Thamūd`—”Thamud denied.” Their denial was not a simple disbelief but a vehement rejection of their prophet, Salih, accusing him of being a liar. This act of `takdhīb` (rejection) was born from their transgression (`ṭaghwā`).

Classical Exegesis (Tafsir)

In Surah Ash-Shams (91:11), the surah presents its great historical proof. “Thamud denied [their prophet] because of their transgression.” The commentators explain that this is a concise and a powerful summary of the crime of the people of Thamud. Their sin was not a minor one; it was the ultimate sin of “denying” the messenger that God had sent to them. The surah then immediately states that the root cause of this “denial” was their own “transgression” (ṭaghwā), their deep-seated arrogance and rebellion.

Thematic Context

This is the central part of the historical argument of the surah. It connects to the surah’s central theme of the choice between purification and corruption. The act of “denial” is the ultimate manifestation of a soul that has been corrupted. The story of Thamud is presented as the ultimate and the most tragic of all case studies of a people who chose the path of “denial” and therefore met with a terrible and a just destruction.

Modern & Comparative Lens

The concept of “denial” is a key defense mechanism in modern psychology. The Qur’an’s use of the term “takdhīb” is a profound and an ancient diagnosis of this state. It is not just about disagreeing with a proposition; it is about an active and a willful “denial” of a reality that one finds too uncomfortable or too demanding to accept. The surah is a powerful deconstruction of the psychology of this denial.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be absolutely certain that we are not among those who are in a state of “denial.” The practical application is to be among the opposite: the “affirmers of the truth” (al-muṣaddiqīn). We should strive to be people who, when they are presented with a clear sign from their Lord, respond with humble acceptance, not with arrogant “denial.” It is a call to a life of affirmation, not of negation.

17. Khāba (خَابَ) – He has failed

Linguistic Root & Etymology

The root is KH-Y-B (خ-ي-ب), which means to fail, to be in a state of loss, or to be disappointed in one’s hopes. The verb khāba means “he has failed” or “he is in a state of loss.”

The Arabic root is خ-ي-ب.

  • Morphology: `Khāba` (خَابَ) is a third-person perfect tense verb.
  • Extended Semantic Range: The root signifies `khaybah`—failure, frustration, and utter disappointment. It is not just losing, but having one’s hopes completely dashed.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root appears 5 times.

This is the divine definition of failure. It is the direct opposite of `aflaḥa` (he has succeeded). True failure is not a worldly loss, but the spiritual outcome of `dassāhā`—corrupting one’s soul. The one who buries their soul in sin has ultimately `khāba`, failed in the very purpose of their existence and will be utterly disappointed in the Hereafter.

Classical Exegesis (Tafsir)

In Surah Ash-Shams (91:10), after the long series of oaths, this is the second of the two great truths that are the subject of the oath. “And he has certainly failed who has corrupted it [the soul].” The commentators explain that this is the divine definition of true and ultimate failure. Failure is the act of taking the pure soul that God has given and “corrupting” it. This is done by burying it under the layers of disbelief, of sin, and of bad character. The one who does this has stunted their own spiritual growth and has chosen the path of ultimate loss and disappointed hopes.

Thematic Context

This is the central thesis statement of the entire surah. It is the direct and the tragic counterpart to the one who “succeeds” by “purifying” their soul. The surah is a sustained and a powerful argument for the importance of the purification of the soul. The theme is one of a clear and an undeniable choice. The surah has presented the perfectly balanced soul, and it now presents the two possible paths that this soul can take. The path of “failure” is the path of corruption.

Modern & Comparative Lens

Every culture and ideology has its own definition of a “failed life.” The Qur’anic concept of “failure” (khaybah) is a comprehensive and an eschatological one. It is not defined by a lack of material success or social status, but by the ultimate spiritual state of having “corrupted” one’s own soul. It is a profound and a timeless statement on the nature of spiritual tragedy.

Practical Reflection & Application

This verse is a direct and a powerful warning. The practical application is to be extremely vigilant that we are not among those who are “corrupting” their own souls. We must actively fight against the sins and the bad habits that “bury” our souls in darkness. It is a call to a life of conscious and a continuous effort to purify our souls and to help them grow, so that we may be among those who succeed, not among those who fail.

18. Lā yakhāfu ʿuqbāhā (وَلَا يَخَافُ عُقْبَاهَا) – And He does not fear its consequence

Linguistic Root & Etymology

Lā yakhāf is “He does not fear.” ʿUqbāhā is “its consequence.”

The root for `yakhāfu` is KH-W-F (خ-و-ف) and for `ʿuqbāhā` is ʿ-Q-B (ع-ق-ب).

  • Morphology: This is a verbal phrase. `Lā yakhāfu` is a negated imperfect verb. `ʿUqbāhā` is the noun `ʿuqbā` (consequence) with the pronoun `-hā`.
  • Extended Semantic Range: `Khawf` is fear. `ʿUqbā` is the end or consequence that “comes after” (`ʿaqib`) an action.

This final verse is a powerful declaration of God’s absolute sovereignty. Unlike a human ruler who might punish a people and then fear the consequences (revenge, rebellion), Allah `lā yakhāfu ʿuqbāhā`. His act of justice is perfect, absolute, and He is completely free from any fear of its outcome. His power is unchallengeable.

Classical Exegesis (Tafsir)

This is the final, powerful, and majestic verse of Surah Ash-Shams (91:15). After describing the total and the annihilating destruction of the people of Thamud, the surah concludes with this statement about God. The commentators explain that this is a statement of God’s absolute and perfect sovereignty and His complete and utter justice. When a human king enacts a great and a destructive punishment, he may “fear the consequences”—a rebellion, a loss of power, a bad reputation. God, the one true King, has no such fear. He is the ultimate and the absolute sovereign, and His act of justice is a pure and a perfect one, free from any fear of any “consequence.”

Thematic Context

This is the final culmination of the surah’s theme of the absolute and the overwhelming power of God. The surah has presented the story of Thamud as the ultimate proof of the consequences of rebellion. This final verse is a statement on the nature of the one who enacted that consequence. The theme is one of a perfect and an unconstrained divine power. The justice of God is absolute, and there is no one who can question it or challenge it. It is the final and the ultimate statement of Tawḥīd.

Modern & Comparative Lens

The concept of a God who acts without any “fear of consequence” is a powerful and a profound one. It is a statement of His absolute freedom and His perfect justice. It is a rejection of any theology that would make God subject to any external constraints or any human-like fears. The God of the Qur’an is a God whose actions are a pure and a perfect expression of His own, unconstrained will.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of awe for the majesty and the absolute power of our Lord. It is a reminder that His justice is perfect and absolute. The practical application is to live our lives in a state of humble and reverential submission to this all-powerful Lord. We should fear His justice, we should hope in His mercy, and we should place our full and our complete trust in the one who is the ultimate sovereign and who “does not fear any consequence.”

19. Nafs (وَنَفْسٍ) – And the soul

Linguistic Root & Etymology

The root is N-F-S (ن-ف-س). A nafs is a soul, a self, or a person.

The Arabic root is ن-ف-س.

  • Morphology: `Nafs` (نَفْس) is a feminine noun.
  • Extended Semantic Range: The root signifies the soul, the self, breath, and essence. The `nafs` is the center of human consciousness, personality, and moral choice. The Qur’an describes it as having different states (e.g., the soul that commands evil, the self-reproaching soul, the soul at peace).
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once in this surah. The root is very common, appearing nearly 300 times.

After a series of oaths by magnificent cosmic signs (sun, moon, day, night, etc.), the surah pivots to its main subject with an oath “by the soul” (`wa nafsin`). This places the human soul on par with the grandest signs of the universe, highlighting its immense importance and miraculous nature. It is the stage for the moral drama that the surah will describe.

Classical Exegesis (Tafsir)

In the magnificent oath in Surah Ash-Shams (91:7), after swearing by the great cosmic signs, the surah turns to the greatest of all microcosmic signs. “And by the soul and He who proportioned it.” The commentators explain that this is the pivotal oath of the surah. God is swearing by the human “soul,” this magnificent and mysterious creation, which is the locus of our consciousness, our free will, and our moral responsibility. The oath is by the profound and the miraculous reality of our own inner being.

Thematic Context

This connects to the surah’s central theme of the choice between purifying the soul and corrupting it. The surah has presented the perfect and the balanced creation of the cosmos. It now presents the perfect and the balanced creation of the “soul.” The theme is one of a perfect parallelism. Just as the sun and the moon have been created with a perfect nature, the human “soul” has also been created with a perfect nature (the fiṭrah). The surah is a call to preserve this original purity.

Modern & Comparative Lens

The question of the nature of the “soul” or of “consciousness” is the ultimate and the most profound of all the questions of philosophy and of science. This verse is a powerful and a direct Qur’anic statement on this. It is a call to a deep and a reflective psychology. It asserts that the “soul” is not a random by-product of our biology, but is a direct and a magnificent creation of God, a creation so profound that He Himself swears an oath by it.

Practical Reflection & Application

This verse is a profound reminder of the immense honor and the great trust that has been placed within our own beings. We are the carriers of this magnificent creation, the “soul.” The practical application is to honor this trust. We should see our own “soul” not as our personal property, but as a precious gift from God. We should strive our utmost to “purify” it and to protect it from corruption, so that we may return it to its maker in the beautiful and the pristine state in which it was given to us.

20. Nāqat Allāh (نَاقَةَ اللَّهِ) – The she-camel of Allah

Linguistic Root & Etymology

Nāqah is a she-camel. The possessive “of Allah” signifies that this was no ordinary camel, but was a special and a sacred sign that was sent by God.

The root for `Nāqah` is N-W-Q (ن-و-ق).

  • Morphology: `Nāqah` (نَاقَة) is a noun for a female camel. The construct `Nāqat Allāh` attributes her directly to God, marking her as a sacred sign.
  • Occurrences in Surah Ash-Shams and the Qur’an: The phrase appears once here. The story of the she-camel is a recurring example in the Qur’an, mentioned at least 7 times.

The `Nāqat Allāh` was the clear proof (`bayyinah`) sent to the people of Thamud. She was a miraculous sign they had demanded. Their test was simple: to respect her and her right to drink. By calling her the “she-camel *of Allah*,” the Qur’an emphasizes that harming her was not an attack on an animal, but a direct act of defiance against God Himself.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:13), their prophet says to them, “[Do not harm] the she-camel of Allah and her drink.” The commentators explain that the Prophet Salih’s people had demanded a miracle from him. In response, God brought forth a magnificent “she-camel” from a rock. This camel was a direct and an undeniable sign from God. The people were given one, simple test: to allow the “she-camel of Allah” to drink from their well on her designated day, and to not harm her in any way. Their subsequent harming of this sacred camel was the ultimate act of their rebellion.

Thematic Context

This connects to the surah’s central theme of the consequences of denial. The “she-camel of Allah” was the ultimate and the clearest of all possible proofs for the people of Thamud. The theme is that their destruction was not a result of a lack of evidence. It was a direct result of their arrogant and their violent rejection of the clearest of all signs. The story is a powerful and a tragic lesson in the consequences of harming the sacred signs of God.

Modern & Comparative Lens

The story of the “sacred camel” is a powerful and a unique one. It is a story of a test that is centered on the compassionate and the just treatment of an animal. It is a powerful statement on the interconnectedness of our relationship with God and our relationship with His creation. In a modern context, it is a timeless and a universal story about the consequences of a society’s arrogant and destructive relationship with the natural world and the sacred signs that it contains.

Practical Reflection & Application

This verse is a profound and a sobering warning against the danger of disrespecting the sacred signs of God. The practical application is to be a person who honors and protects the signs of God, not one who attacks them. We should treat the Qur’an, the mosques, and all the symbols of our faith with the utmost reverence. We should also extend this reverence to the signs of God in the natural world. It is a call to be a protector of the sacred, not a destroyer of it.

21. Nahār (وَالنَّهَارِ) – And the day

Linguistic Root & Etymology

An-Nahār is the day.

The root is N-H-R (ن-ه-ر).

  • Morphology: `An-Nahār` (النَّهَار) is a noun for the daytime.
  • Extended Semantic Range: The root can also refer to a river (`nahr`). Both concepts share the idea of something flowing and being manifest.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root is common, appearing over 100 times.

The oath by “the day as it displays [the sun’s glory]” is the third oath. The `Nahār` is the time of clarity, light, and manifestation, standing in direct contrast to the concealing darkness of the `Layl` (night). This cosmic duality is a sign that points to the moral duality of the purified vs. the corrupted soul.

Classical Exegesis (Tafsir)

In the opening oath of Surah Ash-Shams (91:3), the surah swears, “And by the day as it displays it [the sun].” The commentators explain that the oath is by the day, which acts as the agent that “displays” the sun in all of its magnificent brightness. The day is the time when the light of the sun is made manifest and clear, and when it covers the entire earth. It is a powerful and a universal sign of the creative power and the perfect design of God.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The “displaying” of the sun by the day is the ultimate symbol of light, of clarity, and of guidance. This is then contrasted in the oaths with the “covering” of the sun by the night. The theme is one of a perfect and a beautiful parallelism. Just as there is a physical contrast between the manifest light of the day and the covering darkness of the night, there is a moral and a spiritual contrast between the “purification” of the soul and its “corruption.”

Modern & Comparative Lens

The personification of the day as an agent that “displays” the sun is a beautiful and a powerful poetic device. It is a call to see the daylight not as a mere astronomical phenomenon, but as an active and a positive force with a profound and a beneficial purpose. It is a timeless and a universal image of the glory and the all-encompassing nature of the daylight.

Practical Reflection & Application

This verse encourages us to be mindful observers of the miracle of the daylight. The practical application is that when we see the brightness of the day, we should be reminded of the “light” of the divine guidance. We should be grateful for both the physical light that allows us to see our way in the world and the spiritual light of the Qur’an that allows us to see our way to our Lord. It is a call to a life that is filled with both physical and spiritual clarity.

22. Qamar (وَالْقَمَرِ) – And the moon

Linguistic Root & Etymology

Al-Qamar is the Arabic word for the moon.

The root is Q-M-R (ق-م-ر).

  • Morphology: `Al-Qamar` (الْقَمَر) is a noun.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root appears 27 times, corresponding to the approximate number of days the moon is visible each month.

The second oath of the surah is by “the moon as it follows it [the sun].” The moon’s light is a reflection of the sun’s, and it becomes the dominant light when the sun sets. This image of following and reflecting light is a powerful symbol of secondary or derived guidance, and its perfect, predictable orbit is another sign of a masterful Creator.

Classical Exegesis (Tafsir)

In the opening oath of Surah Ash-Shams (91:2), the surah swears, “And by the moon when it follows it [the sun].” The commentators explain that this is an oath by the moon and by its beautiful and precise cosmic relationship with the sun. The moon “follows” the sun in the sense that its light is a reflection of the sun’s light, and it “follows” it in the sky, becoming visible after the sun has set. The oath is by this magnificent, beautiful, and perfectly ordered cosmic dance.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The sun and the moon are the two great lights of the sky, the ultimate cosmic pair. The theme is that the same Lord who has created this perfect and harmonious relationship between the celestial bodies is the one who has created the human soul with its own, internal pair of possibilities: wickedness and righteousness.

Modern & Comparative Lens

The relationship between the sun and the moon has been a source of wonder, of poetry, and of scientific inquiry throughout human history. The Qur’an uses this universal and powerful symbol of cosmic order as the basis for a divine oath. It is a call to see in the beautiful and the predictable dance of the sun and the moon a profound sign of a single, masterful designer.

Practical Reflection & Application

This verse is an invitation to look at the “moon” with a contemplative eye. The practical application is that when we see the moon, we should be reminded of our Creator. We should reflect on its beauty, its cycles, and its gentle light, and we should allow this reflection to increase our sense of awe for the one who has placed it in its perfect orbit. This is a simple but a powerful way to turn a natural sight into a profound act of remembrance and worship.

23. Rasūlu Allāh (رَسُولُ اللَّهِ) – The Messenger of Allah

Linguistic Root & Etymology

Rasūl is a messenger. Allāh is God.

The root for `Rasūl` is R-S-L (ر-س-ل).

  • Morphology: `Rasūl` (رَسُول) is a noun meaning “one who is sent.”
  • Occurrences in Surah Ash-Shams and the Qur’an: The phrase appears once here. The root is a core theological term, appearing over 500 times.

The title `Rasūlu Allāh` is used for the prophet Salih to emphasize the gravity of Thamud’s crime. They were not just rejecting a man; they were rejecting a divinely appointed “Messenger of Allah.” To deny him was to deny the One who sent him. This underscores the authority of the prophetic office and the sinfulness of rejecting it.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:13), the surah states, “And the Messenger of Allah [Salih] said to them…” The commentators explain that the title “Messenger of Allah” is used here to highlight the immense gravity of their crime. They were not just disobeying an ordinary man; they were disobeying the one who had been sent to them as a direct “messenger” from the Lord of the worlds. Their rejection of him was a direct rejection of God Himself. This is what made their sin so great and their punishment so terrible.

Thematic Context

This connects to the surah’s theme of the consequences of denying the prophetic message. The surah is a sustained argument for the truth of the Prophet Muhammad’s own mission, and the story of the “Messenger of Allah” Salih is the primary historical proof. The theme is one of a consistent and an unchangeable divine law: the one who denies the “Messenger of Allah” is one who has chosen the path of ruin.

Modern & Comparative Lens

The concept of a “Messenger of God” is the cornerstone of the Abrahamic faiths. The Qur’an’s emphasis on this title is a key part of its prophetology. It defines the Prophet’s role with precision. He is not a divine being, but he is also not a mere human philosopher. He is a divinely-appointed “Messenger” whose words and commands on matters of religion carry a divine authority. This is a central and non-negotiable tenet of the Islamic faith.

Practical Reflection & Application

This verse is a reminder of the immense honor and the immense responsibility that comes with our belief in Muhammad as the “Messenger of Allah.” The practical application is to make him the ultimate role model and the ultimate authority in our lives. We should study his life, love him, and strive to obey his commands with the full conviction that in doing so, we are obeying God Himself.

24. Samāʾ (وَالسَّمَاءِ) – And the heaven

Linguistic Root & Etymology

As-Samāʾ is the heaven or the sky.

The root is S-M-W (س-م-و).

  • Morphology: `As-Samā’` (السَّمَاء) is a noun for the sky or heaven.
  • Extended Semantic Range: The root means to be high or elevated. `Ism` (a name) comes from this root because it “elevates” and distinguishes its owner. `As-Samā’` is that which is “up high.”
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root is very common, appearing over 400 times.

The oath by “the heaven and what/Who constructed it” points to the vast, perfectly constructed cosmos above us as a sign of the Creator’s power and wisdom. It is paired with the oath by the earth, together representing the entire physical universe which stands as a silent testament to its Maker.

Classical Exegesis (Tafsir)

In the magnificent oath in Surah Ash-Shams (91:5), the surah swears, “And by the heaven and He who constructed it.” The commentators explain that the oath is by the magnificent creation of the heavens and by the divine power that “constructed” it. The verb “to construct” is used to convey a sense of a perfect, a powerful, and a wise act of building. The heaven is not a random or a chaotic entity; it is a perfectly “constructed” edifice, a sign of the ultimate and the masterful architect.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The surah is a call to look up at the sky and to see in its perfect “construction” a sign of the perfect power of the one who built it. The theme is that the same Lord who “constructed” the magnificent physical cosmos is the one who has “constructed” the moral and the spiritual cosmos of the human soul.

Modern & Comparative Lens

The concept of the “divine architect” is a powerful and a universal one. The Qur’an’s use of the verb “to construct” for the heavens is a particularly beautiful and a precise one. It invites the listener to see the universe not as a random accident, but as a magnificent and a perfectly designed “building.” This is a timeless and a powerful argument from design, an argument that has resonated with scientists and philosophers throughout history.

Practical Reflection & Application

This verse is an invitation to look up at the “sky” with a contemplative eye. The practical application is to be grateful for the blessing of the magnificent “construction” that is above us. We should reflect on its beauty, its vastness, and the perfect way in which it has been designed. This reflection should lead us to a state of awe for the “architect” who has built it all, and it should inspire us to “build” our own lives on a firm and a beautiful foundation of faith.

25. Sawwāhā (فَسَوَّاهَا) – And He has proportioned it

Linguistic Root & Etymology

The root is S-W-Y (س-و-ي), which means to be or to become equal, level, or straight. The verb sawwāhā (Form II) means to make something perfect, well-proportioned, or to fashion it in a harmonious form.

The Arabic root is س-و-ي.

  • Morphology: `Sawwāhā` (سَوَّاهَا) is a Form II perfect tense verb with the object pronoun `-hā` (it, the soul).
  • Extended Semantic Range: The root signifies balance, equality (`sawā’`), and being straight or level. Form II, `sawwā`, is an act of masterful fashioning, giving something its perfect form and proportion, free from any defect.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root appears over 80 times.

After taking an oath by the soul (`nafs`), God swears by the One who `sawwāhā`—perfectly proportioned and balanced it. This refers to the creation of the `fiṭrah`, the pure, innate human nature that is perfectly balanced and equipped with the moral compass to distinguish right from wrong. This perfect creation is the basis for human accountability.

Classical Exegesis (Tafsir)

In the pivotal oath of Surah Ash-Shams (91:7), the surah swears, “And by the soul and He who has proportioned it.” The commentators explain that this is a statement of the perfect and the masterful art of the divine creation. God has not just created the soul; He has “proportioned” it with a perfect and a balanced nature (the fiṭrah). It has been created with the innate capacity to distinguish between good and evil, and with the potential to achieve the highest of all spiritual stations. The verse is a testament to the perfect and the beautiful original design of the human soul.

Thematic Context

This connects to the surah’s central theme of the choice between purifying the soul and corrupting it. The surah is a sustained argument that we are responsible for this choice. The theme is that our test is a just one because we have been created with a perfectly “proportioned” soul. Our corruption of this soul is an act against our own, original, beautiful nature. It is a de-formation of a perfect form.

Modern & Comparative Lens

The concept of a “well-proportioned” or a “balanced” soul as the ideal state of human flourishing is a central theme in many philosophical and psychological traditions. This Qur’anic verse is a powerful statement that this state of balance is our original, God-given design. The spiritual journey is not one of creating this balance from scratch, but of returning to and of preserving the perfect “proportion” with which we were created.

Practical Reflection & Application

This verse is a profound call to appreciate the magnificent gift of our own soul. The practical application is to strive to live in a way that is in harmony with the perfect and the “proportioned” nature that our Lord has given us. We should avoid the sins that would “un-balance” our souls, and we should engage in the acts of worship and of purification that will restore us to our original, beautiful, and perfectly “proportioned” state.

26. Shams (وَالشَّمْسِ) – And the sun

Linguistic Root & Etymology

Ash-Shams is the Arabic word for the sun.

The root is SH-M-S (ش-م-س).

  • Morphology: `Ash-Shams` (الشَّمْس) is a feminine noun.
  • Occurrences in Surah Ash-Shams and the Qur’an: This word gives the surah its name and appears once. The root appears 33 times.

The surah opens with a majestic oath by “the sun and its brightness.” The sun is the most powerful and dominant object in our sky, the source of light and life. By swearing by it, God draws attention to this magnificent sign of His creative power, setting a grand, cosmic stage for the discussion of the human soul that follows.

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah and it gives the surah its name. “By the sun and its brightness.” The commentators explain that the surah opens by swearing an oath by the greatest and the most powerful of all the visible signs in the sky. The “sun” is the ultimate symbol of light, of clarity, of power, and of life-giving energy. The surah swears by this magnificent and a daily miracle to affirm the reality of the great moral and spiritual truths that are to follow.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The “sun” and its brightness is the ultimate symbol of light and of guidance. This is then contrasted in the oaths with the moon and the darkness of the night. The theme is one of a perfect and a beautiful parallelism. Just as there is a physical contrast between the light of the sun and the darkness of the night, there is a moral and a spiritual contrast between the “purification” of the soul and its “corruption.”

Modern & Comparative Lens

The sun has been a source of wonder, of awe, and often of worship in all human cultures. The Qur’an consistently presents the sun not as a deity to be worshipped, but as a “sign” (āyah) that points to the one true Deity. The Qur’an’s cosmology is a profoundly de-mythologized one. The celestial bodies are not gods; they are obedient servants who are running on a precise and decreed course.

Practical Reflection & Application

This verse is an invitation to look at the “sun” with a contemplative eye. The practical application is that when we see the sun, we should be reminded of our Creator. We should reflect on its immense power, its life-giving warmth, and its brilliant light, and we should allow this reflection to increase our sense of awe for the one who created it. This is a simple but a powerful way to turn a natural sight into a profound act of remembrance and worship.

27. Suqyāhā (سُقْيَاهَا) – Her drink

Linguistic Root & Etymology

The root is S-Q-Y (س-ق-ي), which means to drink or to give water. Suqyā is a turn to drink. The suffix makes it “her drink.”

The Arabic root is س-ق-ي.

  • Morphology: `Suqyāhā` (سُقْيَاهَا) is the verbal noun `suqyā` with the possessive pronoun `-hā`.
  • Extended Semantic Range: The root `saqā` means to give water or to irrigate. `Suqyā` is the act of drinking or one’s allotted share of water.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root is common, appearing about 40 times.

The prophet Salih warned his people concerning two things: the she-camel herself (`nāqat Allāh`) and `suqyāhā` (“her share of drink”). Their test was to respect the camel’s divinely appointed right to water from their well on her designated day. Their violation of this simple right was a key part of their transgression.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:13), their prophet says to them, “[Do not harm] the she-camel of Allah and her drink.” The commentators explain that the test for the people of Thamud was a very specific one. They were to share the water of their well with the miraculous she-camel. She would have her “turn to drink” on one day, and they and their livestock would have their turn on the next. The command was to respect her right to her “drink.” Their subsequent killing of the camel was a violation of this specific and sacred right.

Thematic Context

This connects to the surah’s theme of the consequences of transgressing the sacred limits. The “drink” of the she-camel was a clear and a simple divine command. The theme is that their destruction was not a result of a complex theological error, but of their arrogant and their violent violation of a very simple and a very clear test. It is a powerful lesson in the importance of respecting the rights that God has established, even the rights of an animal.

Modern & Comparative Lens

The story of the “she-camel’s drink” is a powerful and a unique one. It is a story of a test that is centered on the just and the equitable sharing of a natural resource (water) with an animal. It is a powerful statement on the rights of animals in Islam and on the importance of ecological justice. The story is a timeless and a universal one about the consequences of a society’s greedy and unjust relationship with the natural world and the sacred signs that it contains.

Practical Reflection & Application

This verse is a profound lesson in the importance of being just and merciful, not just to human beings, but to all of God’s creation. The practical application is to be a person who is mindful of the rights of animals and who is a good steward of the natural resources that we share with them. It is a call to a compassionate and a just life, a life that honors the right to “drink” of all of God’s creatures.

28. Talāhā (تَلَاهَا) – It follows it

Linguistic Root & Etymology

The root is T-L-W (ت-ل-و), which means to follow or to recite. The verb talāhā means “it follows it.”

The Arabic root is ت-ل-و.

  • Morphology: `Talāhā` (تَلَاهَا) is a perfect tense verb with the object pronoun `-hā`.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root, also meaning “to recite,” appears over 60 times.

The oath by the moon `idhā talāhā` (“when it follows it [the sun]”) describes the precise and harmonious cosmic order. The moon “follows” the sun, both in its orbit and in the sense that its light is a reflection of the sun’s light. This act of “following” is a symbol of perfect subservience within a divinely created system.

Classical Exegesis (Tafsir)

In the opening oath of Surah Ash-Shams (91:2), the surah swears, “And by the moon when it follows it [the sun].” The commentators explain that this is an oath by the moon and by its beautiful and precise cosmic relationship with the sun. The moon “follows” the sun in the sense that its light is a reflection of the sun’s light, and it “follows” it in the sky, becoming visible after the sun has set. The oath is by this magnificent, beautiful, and perfectly ordered cosmic dance.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The sun and the moon are the two great lights of the sky, the ultimate cosmic pair. The theme is that the same Lord who has created this perfect and harmonious relationship between the celestial bodies is the one who has created the human soul with its own, internal pair of possibilities: wickedness and righteousness.

Modern & Comparative Lens

The relationship between the sun and the moon has been a source of wonder, of poetry, and of scientific inquiry throughout human history. The Qur’an uses this universal and powerful symbol of cosmic order as the basis for a divine oath. It is a call to see in the beautiful and the predictable dance of the sun and the moon a profound sign of a single, masterful designer.

Practical Reflection & Application

This verse is an invitation to look at the “moon” with a contemplative eye. The practical application is that when we see the moon, we should be reminded of our Creator. We should reflect on its beauty, its cycles, and its gentle light, and we should allow this reflection to increase our sense of awe for the one who has placed it in its perfect orbit. This is a simple but a powerful way to turn a natural sight into a profound act of remembrance and worship.

29. Taqwāhā (وَتَقْوَاهَا) – And its righteousness

Linguistic Root & Etymology

The root is W-Q-Y (و-ق-ي), which means to protect oneself. Taqwā is righteousness or piety, the quality that “protects” one from God’s displeasure.

The Arabic root is و-ق-ي.

  • Morphology: `Taqwāhā` (تَقْوَاهَا) is the verbal noun `taqwā` with the possessive pronoun `-hā`.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root is a core concept, appearing over 250 times.

God inspired the soul with both its `fujūr` (potential for wickedness) and its `taqwā` (potential for piety). `Taqwā` is the innate ability to recognize and incline towards what is right—the actions and states that “protect” one from God’s displeasure. This inspired knowledge is the basis of human moral choice.

Classical Exegesis (Tafsir)

In the final oath of Surah Ash-Shams (91:8), the surah states that God has “inspired it [the soul] with its wickedness and its righteousness.” The commentators explain that this means that God has instilled in the human soul the innate ability to recognize what constitutes “righteousness.” We have been created with a conscience that is able to understand the nature of piety and of the actions that are pleasing to God. This is the foundation of our moral accountability. We are responsible for our choices because we have been given the innate knowledge of the difference between the two paths.

Thematic Context

This connects to the surah’s central theme of the choice between purifying the soul and corrupting it. The surah is a sustained argument that we are responsible for this choice. The theme is that our test is a just one because the knowledge of the two paths is not an external or a foreign knowledge; it is an “inspired” and an internal one. The choice to follow the path of “righteousness” is a choice to be in harmony with our own, divinely-created nature.

Modern & Comparative Lens

The concept of an “innate moral sense” or a “conscience” is a central topic in philosophy and psychology. This verse is a powerful and an ancient Qur’anic statement of this. It is the basis for the Islamic concept of the “fiṭrah,” the natural, primordial disposition of the human soul towards truth and goodness. It is a rejection of the idea of a “blank slate” and an affirmation of a divinely-instilled moral nature.

Practical Reflection & Application

This verse is a profound reminder of the great gift and the great responsibility that lies within our own souls. The practical application is to nurture and to listen to the “inspiration” that God has placed within us. We should pay attention to our conscience. We should be sensitive to the inner voice that guides us towards “righteousness” and that warns us away from wickedness. It is a call to be in tune with our own, God-given moral compass.

30. Ṭaḥāhā (طَحَاهَا) – He has spread it

Linguistic Root & Etymology

The root is Ṭ-Ḥ-W (ط-ح-و), which means to spread out or to extend. The verb ṭaḥāhā means “He has spread it out.”

The Arabic root is ط-ح-و.

  • Morphology: `Ṭaḥāhā` (طَحَاهَا) is a perfect tense verb with the object pronoun `-hā` (it, the earth).
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears only once in the Qur’an, in this verse.

The oath is by the earth “and what/Who `ṭaḥāhā` (spread it out).” This unique verb describes the divine act of making the earth vast, expansive, and habitable for life. It is an image of divine power and mercy, preparing a suitable home for creation.

Classical Exegesis (Tafsir)

In the magnificent oath in Surah Ash-Shams (91:6), the surah swears, “And by the earth and He who spread it.” The commentators explain that the oath is by the magnificent creation of the earth and by the divine power that “spread it out” and made it a vast and a habitable home for His creatures. The earth, with its perfect balance and its life-sustaining properties, is a profound and an undeniable sign of the power and the wisdom of its Creator.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The surah has sworn by the heaven, and it now swears by the “earth.” This pairing of the heaven and the earth is a classic Qur’anic device to signify the entirety of the created cosmos. The theme is that the same Lord who created and perfected this magnificent physical cosmos is the one who has created and perfected the moral and the spiritual cosmos of the human soul.

Modern & Comparative Lens

The Qur’an’s description of the earth as being “spread out” is a powerful and a phenomenological one. It is a description of the earth as we experience it: a vast and a wide expanse that allows for life and for travel. This is a testament to the practical and the accessible nature of the Qur’an’s arguments. It calls us to reflect on the most basic and the most undeniable of all the realities that we experience every day.

Practical Reflection & Application

This verse is an invitation to look at the “earth” with a contemplative eye. The practical application is to be grateful for the blessing of our planet. We should reflect on its beauty, its vastness, and the perfect way in which it has been designed to sustain our lives. This reflection should lead us to a state of awe for the one who “spread it out,” and to a sense of responsibility to be good stewards of this beautiful home that He has given us.

31. Ṭaghwā (طَغْوَاهَا) – Their transgression

Linguistic Root & Etymology

The root is Ṭ-GH-Y (ط-غ-ي), which means to transgress, to rebel, or to exceed the proper bounds with arrogance. Ṭaghwā is the verbal noun, transgression.

The Arabic root is ط-غ-ي.

  • Morphology: `Ṭaghwā` (طَغْوَىٰ) is a verbal noun (masdar).
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root appears about 39 times.

This verse provides the root cause for Thamud’s denial. They rejected their prophet `bi-ṭaghwāhā`—”due to their transgression.” Their disbelief was not an intellectual problem but a moral and spiritual one. Their hearts were already filled with `ṭaghwā` (arrogance and a rebellious spirit), which made them incapable of accepting the truth.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Ash-Shams (91:11), this is the reason given for their denial of their prophet. “Thamud denied [their prophet] because of their transgression.” The commentators explain that this is a diagnosis of the root of their spiritual disease. Their denial was not due to a lack of evidence or a rational doubt. It was a direct result of their own “transgression”—their deep-seated arrogance, their pride in their own power, and their rebellious desire to not be bound by any divine law. Their creed was a direct fruit of their character.

Thematic Context

This connects to the surah’s central theme of the link between the inner state of the soul and its outward actions. The surah has presented the choice between purifying the soul and corrupting it. The story of Thamud is the ultimate case study of a people who chose the second path. The theme is that a soul that is mired in the “transgression” of arrogance is a soul that will be incapable of seeing the truth and will inevitably “deny” the messengers who bring it.

Modern & Comparative Lens

This is a powerful statement on the relationship between ethics and epistemology. It suggests that a person’s moral state has a direct impact on their ability to perceive the truth. The concept of “ṭughyān” (transgression) is a particularly powerful one, as it implies a rebellion that is born of a deluded sense of self-sufficiency. It is a timeless diagnosis of the pride that so often blinds the powerful to the truth.

Practical Reflection & Application

This verse is a powerful warning against the dangers of arrogance and “transgression.” The practical application is to be vigilant in staying within the beautiful and the just limits that God has set for us. We must be careful to not “transgress” in our speech, in our dealings, or in our hearts. We should strive to be people of humility and submission, as this is the only state that allows the heart to be open to the guidance of the prophets.

32. ʿUqbāhā (عُقْبَاهَا) – Its consequence

Linguistic Root & Etymology

The root is ʿ-Q-B (ع-ق-ب), which means to follow or to be a consequence. ʿUqbā is the consequence or the outcome of an affair.

The Arabic root is ع-ق-ب.

  • Morphology: `ʿUqbāhā` (عُقْبَاهَا) is the noun `ʿuqbā` with the possessive pronoun `-hā`.
  • Extended Semantic Range: The root relates to that which “comes after” or the “heel” (`ʿaqib`). `ʿUqbā` is the end result or consequence. `ʿĀqibah` is the final outcome.
  • Occurrences in Surah Ash-Shams and the Qur’an: The word appears once here. The root is very common, appearing over 170 times.

The surah’s final word is a declaration of God’s absolute sovereignty. In destroying Thamud, He `lā yakhāfu ʿuqbāhā`—”He does not fear its consequence.” Unlike a human king who fears revenge or loss of power, God’s justice is absolute and He is above any consequence.

Classical Exegesis (Tafsir)

This is the final, powerful, and majestic verse of Surah Ash-Shams (91:15). After describing the total and the annihilating destruction of the people of Thamud, the surah concludes with this statement about God. “And He does not fear its consequence.” The commentators explain that this is a statement of God’s absolute and perfect sovereignty and His complete and utter justice. When a human king enacts a great and a destructive punishment, he may “fear the consequences”—a rebellion, a loss of power, a bad reputation. God, the one true King, has no such fear. He is the ultimate and the absolute sovereign, and His act of justice is a pure and a perfect one, free from any fear of any “consequence.”

Thematic Context

This is the final culmination of the surah’s theme of the absolute and the overwhelming power of God. The surah has presented the story of Thamud as the ultimate proof of the consequences of rebellion. This final verse is a statement on the nature of the one who enacted that consequence. The theme is one of a perfect and an unconstrained divine power. The justice of God is absolute, and there is no one who can question it or challenge it. It is the final and the ultimate statement of Tawḥīd.

Modern & Comparative Lens

The concept of a God who acts without any “fear of consequence” is a powerful and a profound one. It is a statement of His absolute freedom and His perfect justice. It is a rejection of any theology that would make God subject to any external constraints or any human-like fears. The God of the Qur’an is a God whose actions are a pure and a perfect expression of His own, unconstrained will.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of awe for the majesty and the absolute power of our Lord. It is a reminder that His justice is perfect and absolute. The practical application is to live our lives in a state of humble and reverential submission to this all-powerful Lord. We should fear His justice, we should hope in His mercy, and we should place our full and our complete trust in the one who is the ultimate sovereign and who “does not fear any consequence.”

33. Yaghshāhā (يَغْشَاهَا) – It covers it

Linguistic Root & Etymology

The root is GH-SH-Y (غ-ش-ي), which means to cover or to envelop. The verb yaghshāhā means “it covers it.”

The Arabic root is غ-ش-ي.

  • Morphology: `Yaghshāhā` (يَغْشَاهَا) is an imperfect verb with the object pronoun `-hā`.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root appears about 24 times. Surah 88 is named Al-Ghashiyah (The Overwhelming Event).

The oath by the night `idhā yaghshāhā` (“when it covers it [the sun/earth]”) personifies the night as an active agent that envelops the world. This “covering” of darkness contrasts with the “revealing” light of the day, setting up the surah’s central theme of cosmic and moral dualities.

Classical Exegesis (Tafsir)

In the opening oath of Surah Ash-Shams (91:4), the surah swears, “And by the night as it covers it [the sun].” The commentators explain that the oath is by the night, which acts as the agent that “covers” the sun and its light, enveloping the world in its darkness. It is a powerful and a universal sign of the creative power and the perfect design of God. The daily and predictable “covering” of the world by the night is a profound and a necessary mercy, providing a time for rest and tranquility.

Thematic Context

This connects to the surah’s central theme of swearing by the great and contrasting signs of the cosmos to affirm the reality of the human moral choice. The “covering” of the sun by the night is the ultimate symbol of darkness, of concealment, and of heedlessness. This is then contrasted in the oaths with the “displaying” of the sun by the day. The theme is one of a perfect and a beautiful parallelism. Just as there is a physical contrast between the covering darkness of the night and the manifest light of the day, there is a moral and a spiritual contrast between the “corruption” (dassāhā, which has a connotation of covering) of the soul and its “purification.”

Modern & Comparative Lens

The personification of the night as an agent that “covers” the world is a beautiful and a powerful poetic device. It is a call to see the night not as a mere absence of light, but as an active and a positive force with a profound and a beneficial purpose. It is a timeless and a universal image of the mystery and the all-encompassing nature of the night.

Practical Reflection & Application

This verse encourages us to be mindful observers of the miracle of the night. The practical application is to see the coming of the night not as an end, but as a beautiful and a merciful “covering.” We should use this time of covering for its intended purposes: to find rest for our bodies, and to “cover” ourselves in the intimate and the quiet worship of the Lord of the night.

34. Zakkāhā (زَكَّاهَا) – He has purified it

Linguistic Root & Etymology

The root is Z-K-W (ز-ك-و), which means to be pure or to grow. The verb zakkāhā (Form II) means to purify it or to cause it to grow in purity.

The Arabic root is ز-ك-و.

  • Morphology: `Zakkāhā` (زَكَّاهَا) is a Form II perfect tense verb with the object pronoun `-hā` (it, the soul).
  • Extended Semantic Range: The root signifies purity, growth, and increase. The act of `tazkiyah` (purification) is not just about cleansing from filth, but also about cultivating and causing growth in goodness. It is the root of `Zakāh` (obligatory charity), which purifies wealth and causes it to grow in blessing.
  • Occurrences in Surah Ash-Shams and the Qur’an: The verb appears once here. The root appears about 59 times.

This is the divine definition of success. `Aflaḥa man zakkāhā`—”He has succeeded who purifies it [the soul].” The verb `zakkā` implies an active, continuous process. Success is achieved by the one who actively works to cleanse their soul from evil inclinations and to cultivate goodness, piety, and virtue within it, causing it to grow and flourish.

Classical Exegesis (Tafsir)

In Surah Ash-Shams (91:9), after the long series of oaths, this is the first of the two great truths that are the subject of the oath. “He has certainly succeeded who has purified it [the soul].” The commentators explain that this is the divine definition of true and ultimate success. Success (falāḥ) is the act of taking the pure soul that God has given and actively “purifying” it and causing it to “grow” in righteousness. This is done by adorning it with the beautiful qualities of faith and good character, and by cleansing it of the filth of disbelief and sin.

Thematic Context

This is the central thesis statement of the entire surah. It is the direct and the hopeful counterpart to the one who “fails” by “corrupting” their soul. The surah is a sustained and a powerful argument for the importance of the purification of the soul. The theme is one of a clear and an undeniable choice. The surah has presented the perfectly balanced soul, and it now presents the two possible paths that this soul can take. The path of “success” is the path of purification.

Modern & Comparative Lens

The concept of “self-purification” (tazkiyah) is the ultimate goal of the Islamic spiritual path. This verse is a powerful and a direct statement of this. It is a call to a journey of spiritual and moral transformation. It resonates with the universal human aspiration for self-improvement and the desire to become a better version of oneself. The Qur’an presents this not as a passive state, but as an active and a continuous process of “purifying.”

Practical Reflection & Application

This verse gives us a clear and a beautiful goal for our lives. Our life’s project should be to be among those who have “succeeded.” The practical application is to make the “purification of the self” (tazkiyah) the central and the organizing principle of our lives. We should strive to purify our beliefs, our intentions, our character, and our wealth, with the full and the certain confidence that this is the one and only true path to “success.”

Image showing Quran and Surah Balad Written On ItSurah Balad Ultimate Dictionary: Key Arabic Terms Explained
Image showing Quran and Surah Layl Written On ItSurah Layl Ultimate Dictionary: Key Arabic Terms Explained

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

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