Quran Quote  : 

Quran-91:1 Surah Ash-shams English Translation,Transliteration and Tafsir(Tafseer).

Transliteration:( Wash shamsi wa duhaa haa )

1. (I swear) by the sun and its brightness (1).

Surah Ash-Shams Ayat 1 Tafsir (Commentry)



  • Tafseer-e-Naeemi (Ahmad Yaar Khan)
  • Ibn Kathir
  • Ala-Madudi

1. In this Surah there are seven oaths mentioned. Firstly, the oath of the sun and its light; because the sun maintains the order of the world like the age of the animals, agricultural; fields, the gardens, the grain and the ripening of the fruit are connected to it. It is for this reason. that the sun has been mentioned first. To the Sufi sages the Holy Prophet is the sun, while Shariah and Tareeqat are the lights emanating from him. It should be remembered that the Holy Prophet صلى الله عليه وآله وسلم has been called a sun for several reasons. One the entire world benefits from the sun at all times, during the day the benefit is direct while during the night the benefit is indirect through the moon and the stars. Likewise, the bounty and blessings of the Holy Prophet صلى الله عليه وآله وسلم have always remained in the world and will always remain. Before his advent it was received through the previous Prophets and after his worldly demise it will continue to be received through the pious scholars and the Saints. The Holy Prophet is the sun while the other Prophets are stars and the scholars of the Ummah are the particles.

Secondly, the moon and the stars, generator, electricity, etc. can provide light during the d night but they cannot remove the night, whereas the sun removes the night, to bring about the day. Likewise, the night of infidelity from the heart is removed through the Holy Prophet صلى الله عليه وآله وسلم No matter how many thousands of pious deeds the infidels may perform, they cannot become believers.

Thirdly, in spite of being a million miles away from the earth the sun dries the impure earth to make it pure. Similarly, the Holy Prophet صلى الله عليه وآله وسلم is purifying our impure hearts from a distance of thousands of miles. And he purifies them." says the Holy Qur'aan.

Fourthly, the sun melts and flows the ice and dew of the entire night. Likewise, the blessed Gaze of the Holy Prophet And by the moon when it follows of uproots from far the ice of sin and negligence from our hearts It is the Holy Prophet صلى الله عليه واله وسلم who had the idols thrown out of the Holy Ka'bah and it is him who we cleanses the Ka'bah of the heart of all its idols.

Fifthly, after the sun has risen the negligence of every person is removed, everybody is safe or from the harm of the robbers. In any heart in ts which there is the light of the Holy Prophet there is no room for any me negligence or the fear of the devil.

Sixthly, every king or a commoner, wealthy or the poor needs the sun. Likewise, every Prophet, saint, the pious and the sinner, is in a nerd of the Holy Prophet.

Seventhly, while the stars receive their light from the sun, the sun has directly received the slight from Allah Almighty Similarly, everyone obtains bounties from the Holy Prophet while the Holy Prophet has received everything from Allah Almighty.

Eighthly, although the basic light of the sun is one yet it enables different colours to be reflected from different stars. Likewise, the resplendent light of the sparkling Holy Prophet different hues of this light in the hearts of the Qadiris Chishtis, Soharwardis, Naqshbandis, etc. It should be remembered that there irefulgence of the Holy Prophet is of two types: the outer and thinner The same of the outer or apparent refulgence is to Sharial, which help to rectify and purify our bodies. The inner refulgence and manifestation is called Tareeqat, which safeguards our hearts.

Ibn-Kathir

1. By the sun and Duhaha. 2. By the moon as it Talaha. 3. By the day as it Jallaha. 4. By the night as it Yaghshaha. 5. By the heaven and Ma Banaha. 6. By the earth and Ma Tahhaha. 7. By Nafs, and Ma Sawwaha (Who apportioned it). 8. Then He showed it its Fujur and its Taqwa. 9. Indeed he succeeds who purifies it. 10. And indeed he fails who Dassaha.


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

Mujahid said,

﴿وَالشَّمْسِ وَضُحَـهَا ﴾

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

﴿وَضُحَـهَا﴾

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

﴿وَالْقَمَرِ إِذَا تَلـهَا ﴾

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

﴿وَالْقَمَرِ إِذَا تَلـهَا ﴾

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

﴿وَالنَّهَارِ إِذَا جَلَّـهَا ﴾

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

﴿وَالنَّهَارِ إِذَا جَلَّـهَا ﴾

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

﴿وَالنَّهَارِ إِذَا تَجَلَّى ﴾

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

﴿وَالَّيْلِ إِذَا يَغْشَـهَا ﴾

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

﴿وَالسَّمَآءِ وَمَا بَنَـهَا ﴾

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

﴿وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ﴾

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

﴿وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ – وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ ﴾

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

﴿وَالاٌّرْضِ وَمَا طَحَـهَا ﴾

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

﴿وَمَا طَحَـهَا﴾

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

﴿طَحَـهَا﴾

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

﴿وَنَفْسٍ وَمَا سَوَّاهَا ﴾

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

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

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

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

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

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

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

﴿فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ﴾

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

﴿فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ﴾

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

«بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم»

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

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

﴿وَنَفْسٍ وَمَا سَوَّاهَا – فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ﴾»

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

﴿قَدْ أَفْلَحَ مَن زَكَّـهَا – وَقَدْ خَابَ مَن دَسَّـهَا ﴾

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

﴿وَقَدْ خَابَ مَن دَسَّـهَا ﴾

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

﴿وَنَفْسٍ وَمَا سَوَّاهَا – فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ﴾

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

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

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

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

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


Surah Ash-Shams All Ayat (Verses)

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