Epigraph

By the sun in its morning brightness and by the moon as it follows it, by the day as it displays the sun’s glory and by the night as it conceals it, by the sky and how He built it and by the earth and how He spread it, by the soul and how He formed it and inspired it [to know] its own rebellion and piety! The one who purifies his soul
succeeds and the one who corrupts it fails. In their arrogant cruelty, the people of Thamuda called [their messenger] a liar, when the most wicked man among them rose [against him]. The messenger of God said to them, ‘[Leave] God’s camel to drink,’ but they called him a liar and hamstrung her. Their Lord destroyed them for their crime and levelled them. He did not hesitatec to punishd them. (Surah Ash Shams or the Sun)

Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times

In the Quran, Allah frequently employs oaths, swearing by various elements of His creation—such as the sun, the moon, time, and natural phenomena. These oaths serve multiple purposes, including emphasizing the significance of the ensuing message, highlighting the importance of the entities sworn upon, and directing attention to the signs of Allah’s majesty and power inherent in His creation.

Chapter number 91 of the Quran is named after the Sun or Al Shams and the chapter number 93 is named Ad Duha or the Morning Brightness. Today we will mostly focus on the latter. Surah Ad Duha starts with an oath: “By the morning brightness and by the night when it grows still.”

One primary function of these oaths is to underscore the gravity of the statements that follow. By swearing upon notable aspects of creation, Allah draws the reader’s or listener’s attention to the critical nature of the message. This rhetorical device is akin to asserting the truth and importance of the forthcoming discourse. For instance, in Surah At-Tur, Allah swears by the Mount, symbolizing the significance of the revelations given to Prophet Musa (Moses) on Mount Sinai. On other occasions the Quran swears on the sun, the moon, the constellations and many other parts of our universe.

The entities by which Allah swears are often remarkable signs within creation, reflecting His wisdom and artistry. By drawing attention to these elements, the Quran encourages contemplation of the natural world as evidence of divine majesty. For example, in Surah At-Tin, Allah swears by the fig and the olive, invoking both the fruits and their associated regions, which hold historical and spiritual significance. 

Unlike humans, who are instructed to swear only by Allah due to His supreme status, Allah’s oaths by aspects of His creation serve to demonstrate His authority over all things. These oaths exemplify His dominion and the profound connection between the Creator and His creation. As noted in Islamic scholarship, “Allah swears by some of His creation because they are His signs and creation, so they are indicative of His Lordship, divinity, oneness, knowledge, might, will, mercy, wisdom, greatness, and glory.” 

By swearing upon various elements of the natural world, the Quran invites believers to reflect upon these signs and recognize the underlying messages. This approach encourages deeper contemplation of the universe and one’s place within it, fostering a greater appreciation for the Creator’s wisdom and the interconnectedness of all things.

In summary, the oaths in the Quran serve as powerful rhetorical devices that emphasize the importance of the conveyed messages, highlight the significance of the entities sworn upon, demonstrate Allah’s supreme authority, and invite believers to reflect upon the signs present in creation.

So, why does the Quran swear on the sun or the morning brightness in two different Surahs?

Introduction

Surah Ash-Shams (“The Sun”) is the 91st chapter of the Qur’an, located in the 30th Juz’ (section) among the short, potent Makkan surahs. Consisting of 15 brief verses, it opens with a striking series of oaths: Allah swears by the sun, the moon, the day, the night, the sky, the earth, and the human soul – seven magnificent elements of creation. These repeated oaths immediately arrest the listener’s attention and underscore the importance of the surah’s message. In classical Arabic oratory, an oath (qasam) is a powerful rhetorical device; here, the oaths elevate these cosmic and natural phenomena as witnesses to a profound truth​. Each oath is paired with a related aspect (the sun and its brightness, the moon as it follows, etc.), showcasing the literary beauty of parallelism and rhythmic cadence. Notably, the Arabic verses maintain a consistent end-rhyme (the long “-āhā” sound), producing a melodious flow that adds to the surah’s emphatic tone. This rhythmic structure, combined with the vivid imagery of light and darkness, gives Surah Ash-Shams a remarkable poetic elegance that has captivated listeners for centuries.

The oaths lead to the central theme of the surah: the moral polarity within the human self and the critical importance of self-purification. After swearing by those grand creations, Allah declares the crux: “Successful indeed is the one who purifies it (the soul), and failed is the one who corrupts it.” All the preceding oaths serve to highlight and lend weight to this pivotal message​. The contrast between the radiant day and the concealing night, the lofty sky and the expansive earth, symbolically mirrors the contrast between righteousness and wickedness in the human soul​. Thus, from the very start, Surah Ash-Shams presents the moral choice given to every person: to enlighten one’s soul with piety and virtue, or to stifle it with sin and ignorance. The surah’s literary beauty – its symmetry, rhythm, and vivid natural symbolism – is harnessed in service of this moral lesson. In essence, the repeated oaths and radiant imagery not only swear by the majestic order of nature but also point to the inner moral order: just as light and darkness are distinct, so are good and evil, and just as the sun brings life, the nurture. Through its eloquent form and powerful content, Surah Ash-Shams delivers an enduring message about the purification of the self and the consequences of our ethical choices.

Scientific Wonder

The Sun, our closest star, is a massive sphere of hot plasma that serves as the primary source of energy for our solar system. Its immense gravitational pull governs the orbits of planets, asteroids, and comets. At the core of the Sun lies the powerhouse of its energy production: nuclear fusion.​

Nuclear fusion is the process by which light atomic nuclei combine to form a heavier nucleus, releasing substantial energy in the process. In the Sun’s core, where temperatures reach approximately 15 million degrees Celsius, hydrogen nuclei (protons) undergo fusion to form helium. This process occurs in several steps known as the proton-proton chain reaction:

1. Proton-Proton Fusion: Two protons collide and fuse, resulting in a deuterium nucleus (one proton and one neutron), a positron, and a neutrino.​
2. Formation of Helium-3: The deuterium nucleus fuses with another proton, producing a helium-3 nucleus (two protons and one neutron) and releasing gamma radiation.​
3. Formation of Helium-4: Two helium-3 nuclei collide, forming a helium-4 nucleus (two protons and two neutrons) and releasing two protons.​

This fusion process converts mass into energy, as described by Einstein’s equation E=mc^2, and is responsible for the Sun’s luminosity and the heat and light it emits. ​Sun supplies all of earth’s energy needs directly or indirectly from a distance of 92 million miles that light takes 8 minutes to reach us on planet earth from its source the sun.

The energy produced in the core migrates outward through the radiative and convective zones before reaching the photosphere, from where it radiates into space as sunlight. This energy supports life on Earth, drives weather patterns, and influences the climate.

For the last century humanity is trying to mimic the sun for safe energy production on our planet but to no avail yet. Can the miracle that has been supplying for the last 4.5 billion years be called a fluke or an accident?

Historical Context

Surah Ash-Shams was revealed in Mecca, during the early years of Prophet Muhammad’s mission, and it reflects the characteristics of other Makkan revelations. Makkan surahs are generally short, with energetic rhythms and universal themes, meant to awaken hearts to faith and moral responsibility​. The socio-religious environment at the time was one of entrenched paganism and moral neglect: the Meccan leaders were resisting Muhammad’s call to monotheism and ethical reform. In this context, Surah Ash-Shams served as a potent warning and reminder. It does not mention the Prophet’s opponents explicitly, but it draws a historical parallel that the Meccans would have found unmistakable. The surah recounts the fate of Thamūd, an ancient people who arrogantly denied their prophet (Ṣāliḥ) and were destroyed by God as a result. According to the renowned scholar Abul A‘la Maududi, the conditions in Mecca mirrored those of Thamūd: just as Thamūd’s elites rejected Ṣāliḥ despite clear signs, the Quraysh of Mecca were stubbornly rejecting Muhammad despite his evident truth​. By narrating Thamūd’s story without directly saying “O Quraysh, this is about you,” the surah implicitly warned the Meccans that they risked a similar disastrous end if they persisted in rebellion​.

The likely timing of this revelation is in the middle Meccan period when opposition to the Prophet had intensified. The socio-political climate was tense: the Quraysh leaders were persecuting the small Muslim community and scoffing at the notion of afterlife and divine judgment. Surah Ash-Shams addresses that mindset by emphasizing moral accountability. It reminds its listeners that the knowledge of right and wrong is imprinted in the human soul by God Himself, and history shows the downfall of those who willfully choose evil over good. This was a direct affront to the Meccan nobles who prided themselves on worldly status while trampling justice and truth. The indirect method of warning (through the Thamūd example) was tactful yet piercing; as Maududi notes, the story “was by itself enough to suggest to the people of Makkah how precisely this historical precedent applied to them.”​ Thus, the surah’s historical context is one of admonition to a society denying the Prophet: it serves to distinguish good from evil and to caution those stubbornly clinging to evil of the inevitable consequences​. In summary, revealed in pagan Mecca, Surah Ash-Shams aimed to stir the conscience of its first audience, urging them – and us – to recognize the clear line between virtue and sin, and to avoid the path that led past nations to ruin.

Tafsīr (Classical and Modern Interpretations)

Classical Exegesis

Ibn Jarīr al-Ṭabarī (d. 923) – one of the earliest and greatest Qur’anic commentators – provides a detailed analysis of each verse of Surah Ash-Shams. In his Tafsīr, al-Ṭabarī often compiles multiple opinions from the Prophet’s companions and their successors. For example, regarding the oaths in verses 1–4, he cites interpretations of the word ḍuḥāhā (“its forenoon brightness”) as meaning “the sun’s light” according to Mujāhid, or “the entirety of the day” according to Qatādah​. He notes that “the moon as it follows (talāhā)” was understood to mean the moon following the sun’s course – when the sun sets, the new crescent becomes visible​. Al-Ṭabarī carefully examines the grammar of the oaths like “wa mā banāhā”, explaining that it can mean “by the sky and its construction” or “by the sky and He who built it,” with preference to the latter (i.e. an oath by the Creator) as transmitted from Mujāhid​. This attention to linguistic nuance shows how classical scholars sought both literal and theological meanings: the sky’s perfect construction implies the power of its Builder, Allah​. On “wa nafsin wa mā sawwāhā” (by the soul and He who proportioned it), al-Ṭabarī and others explain that God created the human soul in a sound, balanced nature (fiṭrah)​. They even cite the hadith: “Every child is born upon the fiṭrah (pure innate disposition), but his parents make him a Jew, Christian, or Magian,”​ underlining that the soul’s original mold is predisposed to recognize God. In verses 8–10, al-Ṭabarī records that “fa-alhamahā fujūrahā wa taqwāhā” means Allah “explained to the soul what is evil and what is good,”​ giving each person an internal compass. He notes a subtlety in verse 10: “He has failed who dassāhā (corrupted it)” – dassā in Arabic literally means to bury or stifle something. Thus, to “corrupt” the soul is to bury its God-given light under the dirt of sin​. Al-Ṭabarī includes both theological interpretations of the outcome: one approach is that whoever actively purifies his soul through obedience will achieve success (a view emphasized by Qatādah and others)​; another view, reported from Ibn ‘Abbās, is that ultimately successful is the one whom Allah purifies (indicating that while humans must strive, it is Allah’s grace that truly purifies)​. By presenting these views, Ṭabarī’s classical tafsīr encompasses the interplay of human free will and divine assistance in attaining purity.

Imāduddīn Ibn Kathīr (d. 1373), a famous medieval commentator, largely echoes the early authorities and often adds historical narratives. In his commentary on Ash-Shams, Ibn Kathīr remarks: “Allah swears by His creation that the person who purifies himself will be successful and the person who corrupts himself will fail.”​

This succinct summary captures the surah’s thrust. Ibn Kathīr then walks through the oaths, citing al-Ṭabarī’s reports from Mujāhid, Qatādah, and Ibn ‘Abbās about the meanings of ḍuḥā and talāhā, etc., to show the consensus understanding of the imagery​. On the verse “and inspired it with its wickedness and its righteousness,” he brings narrations that Allah implanted in the soul recognition of good and evil​. He also quotes a ḥadīth (recorded in Sahih Muslim) where the Prophet, when reciting this verse, would pause and supplicate: “O Allah, grant my soul its taqwā (piety) and purify it, for You are the best to purify it. You are its Guardian and Protector.”​ This prophetic prayer, which Ibn Kathīr shares, beautifully reinforces the verse – even the Prophet Muhammad (ﷺ) sought God’s help in cleansing his soul, exemplifying humility and the need for divine aid in tazkiyah.

When discussing the story of Thamūd (verses 11–15), Ibn Kathīr details how “the most wicked man” sent to kill the she-camel was one Qudar ibn Sālif, a fierce chieftain of Thamūd​. Citing hadith, he notes this man was powerful and influential among his people – the Prophet (ﷺ) even likened him to a tyrant of Quraysh in strength​. Thamūd’s people had collectively conspired in the crime: Ibn Kathīr mentions a report that the whole tribe consented to hamstring the miraculous she-camel, and thus all were equally punished. He explains “fa sawwāhā” (Allah “leveled” them) as meaning the destruction wiped them out all together, not sparing anyone​. In classical fashion, he clarifies the last verse, “And He (Allah) does not fear the consequences thereof,” by quoting Ibn ‘Abbās: “Allah does not fear anyone’s backlash or criticism in executing His judgment.”​

In other words, God is above all accountability and utterly just in His decree. By weaving linguistic explanation, prophetic traditions, and historical context, Ibn Kathīr’s tafsīr paints a comprehensive picture: Surah Ash-Shams is about the soul’s purification and the grave fate of an unrepentant people, a warning to all who would tread Thamūd’s path of arrogance.

Fakhr al-Dīn al-Rāzī (d. 1209), known for his deep theological and philosophical explorations (Mafātīḥ al-Ghayb), offers yet another rich perspective. In his commentary on Ash-Shams, al-Rāzī often ponders the wisdom behind the cosmic oaths. He notes how the surah juxtaposes tangible cosmic signs (sun, moon, etc.) with the intangible human self, indicating a link between the order of the universe and the moral order within mankind. Al-Rāzī points out that the pairs of opposites – day and night, sun and moon, brightness and darkness – symbolize the dual potential in human nature (enlightenment vs. ignorance, virtue vs. vice). He is also known to discuss the verse “fa-alhamahā fujūrahā wa taqwāhā” in light of the free will vs. predestination debate. As an Ash‘arī theologian, Rāzī emphasizes that while God has imbued the soul with understanding, the choice of fujūr (wickedness) or taqwā (God-consciousness) is part of the divine test for humans. He reportedly highlights that the very ability to discern and choose is a gift from God that sets humankind apart​. (In fact, Rāzī’s expansive approach to Quranic exegesis was so broad that he even speculated about cosmic plurality; he famously mused on the possibility of multiple worlds, recognizing the Qur’an’s mention of “Lord of the Worlds” – a reflection of how verses about the heavens stimulated philosophical thought​.) In Ash-Shams, al-Rāzī’s theological takeaway is that the surah demonstrates a unity between the cosmic order and the moral law: just as the celestial bodies are in harmonious order, human life attains harmony when it follows the divine guidance implanted in the soul. His analysis reinforces that Allah’s repeated oaths by grand creations are meant to direct us to the grandeur of the soul’s purpose and the Creator’s wisdom in both nature and ethics.

Modern Reflections

Modern commentators continue to find profound relevance in Surah Ash-Shams, often highlighting its psychological and social insights. Abul A‘la Maududi (d. 1979), in his Tafhim al-Qur’an, stresses that the surah’s theme is to distinguish good from evil and warn those who obstinately choose evil of a terrible end​. He particularly notes how the Thamūd narrative speaks to the Meccans (and by extension to any people who deny truth). Maududi writes that the Quran doesn’t need to explicitly say “O Quraysh, this is about you,” because the analogy is so clear – a method that makes the warning even more eloquent​. Contemporary scholars also focus on the psychological aspect of verse 7–8: the human being is created with a moral compass. Javed Ahmad Ghamidi and others have argued that this fitrah (innate moral sense) is a cornerstone of Quranic anthropology – humans are born with a conscience that recognizes virtue and vice without needing formal teaching. The Quran then comes as an external guide that aligns with this internal compass.

Many modern writers draw attention to the surah’s emphasis on personal responsibility. For instance, Mufti Muhammad Shafi in Ma‘āriful Qur’ān explains that “Allah has equipped man’s soul with the capacity to distinguish between good and bad… and the free will to choose either path.”​ This clarification helps resolve questions about fate: the Prophet (ﷺ) reportedly cited verse 8 to answer a question on destiny, indicating that each person is accountable for the choice they make with the moral insight God gave them​. Modern commentators often highlight this as an empowering message – unlike deterministic worldviews, the Qur’an asserts human beings are morally free agents charged with purifying their own souls.

In terms of relevance, scholars like Sayyid Qutb (d. 1966) marvel at the surah’s ability to stir the heart. In Fī Ẓilāl al-Qur’ān, Qutb describes the opening oaths as painting a cosmic scene that “shakes the human conscience” – the brilliance of the sun, the serenity of the moon, the contrast of day and night, all serve to prepare the soul for the pivotal call to righteousness. He notes how the sound and rhythm of the verses reinforce the meaning, creating almost a “sunlit clarity” when speaking of guidance, and a “hushed tone” when referring to the night of error. Contemporary reflections also see in Surah Ash-Shams a universal message for ethical development. For example, one modern author writes that these twin surahs – Ash-Shams and the next surah Al-Layl – illustrate that “life is made up of opposites… the straight path and the path of misguidance”, and every human being must choose their path clearly​. Thus, today’s readers are reminded that values and vices are as different as day and night – they cannot be blurred or made equal​.

Furthermore, educators and preachers often use Surah Ash-Shams to emphasize tazkiyat al-nafs (purification of the soul) in a world full of temptations. They point out that in an age of moral relativism, the Qur’an here asserts an absolute: that purity leads to success and corruption leads to failure, a formula as true for individuals as for civilizations​. In summary, classical and modern interpretations converge on the idea that Surah Ash-Shams is a timeless call to inner reform. From al-Ṭabarī and Ibn Kathīr to Maududi and Shafi, the commentary tradition agrees that God, by swearing upon the mightiest aspects of creation, directs us to reflect, reform ourselves, and heed the lessons of the past. The surah’s message resonates in every era: recognize the light of goodness within and around you, and do not allow it to be eclipsed by evil.

Linguistic Analysis

Surah Ash-Shams is admired not only for its message but also for its precise and powerful use of Arabic. It is structured around pairs of related terms and contrasts that create a rich semantic and sonic tapestry. The first six verses present three natural pairs: al-shams (the sun) vs. al-qamar (the moon), al-nahār (the day) vs. al-layl (the night), and al-samā’ (the sky) vs. al-arḍ (the earth)​. Each pair represents opposites or complements in creation, reinforcing the theme of duality. Linguistically, an interesting aspect is the use of the pronoun “hā” (ــهَا, meaning “it/her”) repeatedly in the oaths: “By the sun and its brightness (ḍuḥāhā), and the moon as it follows her, and the day as it reveals her, and the night as it covers her…”. In Arabic, the sun (shams) is grammatically feminine, while the moon (qamar) is masculine. The pronoun “her” in verses 1–4 thus consistently refers back to “the sun”, tying the imagery together​. This pronominal thread creates cohesion—each of the first four oaths is linked: the moon follows the sun, day brightens what the sun illuminates, night conceals the sun. Such grammatical finesse yields a tightly interwoven description of the daily cosmic cycle. It’s a subtle point that might be lost in translation but in Arabic it produces a rhetorical impact, almost as if all creation is revolving around the sun’s cycle in these verses, which in turn serves the surah’s central comparison to the soul’s light and darkness.

The vocabulary in this surah is also very evocative. For instance, ḍuḥā (ضُحَى) in verse 1 refers to the morning brightness or forenoon light of the sun​. This is a specific term for the gentle light after sunrise, suggesting warmth and hope (in contrast to harsh midday heat). Al-ḍuḥā invokes imagery of a calm, clear morning – a time associated with vitality and clarity. In verse 2, “talāhā” (تَلَاهَا) comes from talā meaning “to follow”. It describes how the moon follows the sun, implying the sequence of night after day. As classical commentators note, this can specifically allude to how the new crescent appears right after sunset​ – a beautifully accurate observation of nature in a few syllables. Verse 3’s “jallāhā” (جَلَّاهَا) derives from tajliyya, meaning “to unveil or make manifest.” Thus, “wa l-nahāri idhā jallāhā” means “by the day as it displays it (the sun).” Daylight reveals the sun’s presence, spreading its radiance openly. Conversely, “wa l-layli idhā yaghshāhā” (وَاللَّيْلِ إِذَا يَغْشَاهَا) in verse 4 uses yaghshā (يغشى) meaning “to cover or envelop.” The image is of night covering the sun – an allusion to darkness blanketing the sky and the disappearance of the sun’s light. These verbs (display, cover) are highly visual, turning abstract time periods (day, night) into dynamic actions. The progression jallāhā (reveals) vs. yaghshāhā (conceals) enhances the sense of polar opposites in balance.

Another notable linguistic feature is the use of “mā” (ما) in verses 5–7: “By the sky and He who built it (mā banāhā), and by the earth and He who spread it (mā ṭaḥāhā), and by the soul and He who proportioned it (mā sawwāhā).” In Arabic, this “mā” can function as a relative pronoun (“that which”) or as an indefinite pronoun, and here it is understood in classical exegesis as “by the One who…”, referring to Allah​. This construction cleverly keeps the wording consistent with the earlier oaths while shifting the focus to the Creator. In the original Arabic, the parallel phrasing maintains the surah’s rhythmic symmetry: each oath clause is succinct, mostly two words after the “By”. The ear picks up this rhythm: wa-sh shamsi wa ḍuḥāhā; wal-qamari idhā talāhā; wan-nahāri idhā jallāhā; wal-layli idhā yaghshāhā; was-samā’i wa mā banāhā; wal-arḍi wa mā ṭaḥāhā; wa nafsin wa mā sawwāhā… – a series of 11 syllabic units, all ending in the ā sound. The effect is almost incantatory, instilling the message in the listener’s mind with musical emphasis.

Importantly, the keywords related to the soul carry deep meaning. The term nafs in Arabic can mean “soul, self or psyche.” In verse 7, Allah swears by “the soul and how He fashioned it,” indicating the soul’s intricate design. The verb sawwāhā (سَوَّاهَا) implies perfectly proportioning or balancing something​. This implies that every human soul is endowed with a balance and potential for good, created in a sound state. The next verse introduces two critical abstract nouns: fujūr (فُجُور) and taqwā (تَقْوَى). Fujūr comes from a root meaning “to burst open” and is used for flagrant sin or wickedness – the idea is of a person “breaking out” into disobedience openly (it carries a sense of shameless immoral excess)​. Taqwā on the other hand comes from wiqāya, meaning to guard or protect, and refers to piety or God-consciousness, the mindset of shielding oneself from sin out of awe of God. By saying God “inspired it (the soul) with its fujūr and its taqwā,” the Quran uses the verb alhama (أَلْهَمَ) which means “to inspire or instill”. This term is significant – it’s not the usual word for teaching (‘allama) but rather suggests an innate inspiration or instinct. Thus, Allah embedded in each soul an understanding of what is wrongful and what is righteous​. Linguistically, this phrase is concise yet profound: just four words in Arabic (fa-alhamahā fujūrahā wa taqwāhā), it captures the entire moral framework given to humans. The pairing of fujūr and taqwā as opposites mirrors all the earlier opposites (sun/moon, day/night…), reinforcing the motif of duality.

Finally, verses 9 and 10 bring two key verbs: zakāhā (زَكَّاهَا) and dassāhā (دَسَّاهَا). Zakā in this context means to purify (it shares the same root as zakāt, the almsgiving that “purifies” one’s wealth). It also implies growth, as purity leads to spiritual growth. Dassā is an interesting word choice for “corrupting” the soul – as noted, it literally means to bury, hide, or stifle​. It conjures the image of someone burying their soul in the ground, i.e. suppressing their conscience and letting it suffocate under desires and sins. The contrast could not be sharper: one who polishes and elevates their soul will prosper, and one who dirties and suppresses it will fail. The Arabic expresses success and failure emphatically: “qad aflaha” (certainly has succeeded) vs “qad khāba” (certainly has failed). The choice of these words is eloquent – falāḥ (success) in Arabic has connotations of cultivation and harvest (a farmer who aflaḥa is one who tills successfully and reaps a good harvest), implying that tazkiyah is like tending to a crop. Khāba (failure, utter loss) implies being devoid of good, like a crop that yields nothing. Thus, through its linguistic choices, Surah Ash-Shams delivers a message that is clear in meaning and potent in sound. The rhetorical devices – oaths, contrasts, pronoun repetition, rhyme, and evocative vocabulary – all reinforce the surah’s call to nurture the God-given light in one’s soul and not to smother it.

Theological and Moral Lessons

Surah Ash-Shams is rich with theological insight and ethical guidance, centered on the human soul (nafs) and its accountability before God. The primary lesson is about tazkiyat al-nafs – purification of the soul – as the key to success. “He has certainly succeeded who purifies it, and he has certainly failed who corrupts it,” says verses 9–10, encapsulating a fundamental principle in Islam. This establishes that individuals are not inherently saved or doomed by birth or status; rather, it is one’s moral and spiritual effort that leads to felicity or loss. Classical scholars like Qatādah explained purifying the soul as cleansing it from lowly traits and sins​, while nurturing high character. This includes purging qualities such as greed, arrogance, and hatred, and instilling virtues like honesty, humility, and compassion. The theological implication is that every person carries the responsibility for their own soul’s state – no one can purify it except oneself by Allah’s help. At the same time, the verses subtly acknowledge God’s role: the grammar can imply “the one whom God purifies is successful,”​ teaching that while we strive to purify ourselves, we must seek Allah’s aid in doing so. The Prophet Muhammad’s supplication, “O Allah, purify my soul, for You are the best to purify it,”​ beautifully captures this synergy of personal effort and divine grace.

A crucial theological concept in this surah is the idea of fiṭrah (innate disposition) and the moral compass endowed by God. Verse 8 says Allah inspired the soul with knowledge of its fujūr (evil) and its taqwā (piety). This implies that all humans are born with a conscience – an inherent understanding of basic right and wrong​. This Quranic view aligns with the hadith that every child is born on the natural disposition (fiṭrah) of purity and true faith​. The conscience can be nurtured or neglected: if one pays attention to that inner voice and the guidance of revelation, it grows stronger; if one continuously ignores or “buries” it, it becomes desensitized. The surah thereby addresses a classic theological question: are we fundamentally good or evil? The answer given is nuanced – we are created good (sound and balanced), given the ability to discern good and evil, and given free will to choose. Our soul isn’t locked into one trajectory; it has two potential paths. This concept has far-reaching implications. It affirms human free agency and moral responsibility, rejecting the idea that we are helpless victims of fate or inherently depraved with no hope. As Ma’ariful Qur’an puts it, man has “a special ability to choose freely the righteous path or the sinful path. Whichever way he takes of his own free will, he will be rewarded or punished.”​ Thus, divine justice (another major theme) is served: God judges people according to what they did with the knowledge and freedom He gave them.

The surah then reinforces its moral theology with the historical example of Thamūd (verses 11–15), which provides a concrete case of a people who failed the test of moral responsibility. The tribe of Thamūd was granted clear guidance through their prophet Ṣāliḥ and an extraordinary sign (the she-camel of God), yet they chose transgression over piety. They “denied (the truth) in their inordinate transgression” (v.11) – a phrasing that links their moral failing (“transgression” of bounds) to their rejection of faith. The story of Thamūd illustrates several moral lessons:

• The danger of arrogance and collective sin: Thamūd’s chief rebel (“the most wicked one”) slaughtered the sacred camel, but the Qur’an implies collective culpability, since the community leaders egged him on and the society approved the crime​. Qatādah noted that their youth, elders, males and females all consented, so the punishment was sent upon all of them equally​. This teaches that a society is accountable as a whole when injustice and impiety become widespread and are left unchecked. It’s a moral warning to communities: do not enable or turn a blind eye to wrongdoing, or you share in its consequences.
• Divine justice and the inevitability of consequences: God’s response to Thamūd’s sin was to utterly destroy them, “levelling” their town to the ground (v.14). The term “fa-sawwāhā” indicates He made the punishment strike them all without distinction​, again emphasizing fairness in judgment. The final verse, “He (Allah) does not fear the consequences thereof,” asserts God’s absolute sovereignty – He executed justice on Thamūd without any hindrance or need to answer to anyone​. Classical exegesis (like Ibn ‘Abbās’s comment) explains that Allah is not afraid of blame or revenge from any quarter for doing what is right​. In other words, nothing can stop God’s judgment when it comes, and no power can protect a people who persist in evil. This serves as both a comfort and a warning: a comfort that Allah’s justice will prevail against oppressors, and a warning that no oppressor can escape divine retribution.
• Prophetic warning and human stubbornness: The brief mention “The Messenger of Allah said to them: ‘This is the she-camel of Allah, with her drink’” (v.13) alludes to Prophet Ṣāliḥ’s earnest warning to his people not to harm the camel and to respect the terms set by God (the camel would drink water on its day, and they on theirs)​. Thamūd’s decision to hamstring the camel was effectively a rejection of God’s mercy and a defiance of a clear command. The moral here is about the rejection of guidance: those who defiantly violate the sanctities set by Allah (in this case, a miraculous animal designated as a test) demonstrate a corruption of the soul at the highest degree. It wasn’t ignorance that doomed Thamūd, but willful disobedience fueled by arrogance. They “denied him (Ṣāliḥ) and slaughtered her” despite knowing the truth (v.14). Thus, the surah provides a concrete example of a people who failed to purify their souls – they let greed, arrogance and disbelief “bury” their goodness completely, leading to their annihilation.

From these points, we glean a broader theological lesson about divine law: Allah is compassionate and sends guidance (internal conscience, external prophets), but if humans continuously violate the limits and ignore warning after warning, they incur His wrath. The story of a destroyed people like Thamūd is meant to “strike fear” (in a positive sense) into the hearts of listeners, functioning as a deterrent against moral bankruptcy​. The Quran often cites such historical examples as ‘ibrah (lessons) for those who follow. In the case of Surah Ash-Shams, the Thamūd narrative strengthens the surah’s earlier message by showing the ultimate outcome of fujūr (wickedness) left unchecked​.

In summary, the moral and theological teachings of Surah Ash-Shams can be encapsulated in a few key points:

• Every soul knows right from wrong: God has instilled in us a moral compass (conscience), and He augments this with guidance through His messengers​. We are expected to use both in navigating life’s choices.
• Salvation lies in self-purification: Continuous effort to cleanse one’s heart of evil and nurture it with goodness (through repentance, worship, and good deeds) is the path to true success​. This is the essence of tazkiyah, a process that Islam emphasizes through practices like prayer, charity, fasting, and remembrance of God – all tools to polish the soul.
• Destruction follows if the soul is neglected: If one allows their lower desires and sins to overrun their innate goodness – effectively “killing” their conscience – then ultimate failure awaits, both in this life and the hereafter​. Thamūd’s fate stands as a stark warning that great power, wealth, or civilization cannot save a people who lose their moral core.
• Divine justice is certain: God’s judgment may come swiftly (as with Thamūd) or be delayed, but it is inevitable. No one can thwart Allah’s plan or punish Him for executing justice​. This assures believers that sticking to righteousness is ultimately worth it, and it cautions evildoers that accountability looms.

In essence, Surah Ash-Shams teaches a theology of personal responsibility rooted in a God-given moral order. It balances hope and fear: hope that whoever strives to purify themselves will attain lasting success by Allah’s grace, and fear in the sense of awe, knowing that turning away from God’s guidance leads to ruin. These lessons in spirituality and ethics are delivered in a mere 15 verses, showcasing the Quran’s miracle of concise profundity.

Scientific and Philosophical Reflections

Although the primary purpose of Surah Ash-Shams is moral and spiritual guidance, it invokes cosmic imagery that has invited scientific and philosophical reflection over time. The surah’s opening oaths reference some of the most significant celestial bodies and natural cycles: the sun, the moon, day and night, earth and sky. These references implicitly encourage believers to observe and contemplate the natural world as signs (āyāt) of Allah. Throughout the Qur’an, nature is presented as a grand signpost pointing to the Creator’s wisdom and power. In Surah Ash-Shams, the cosmic order – the regularity of day following night, the moon following the sun, the marvelous construction of the heavens and expanse of earth – alludes to an underlying intentional design. Philosophers and scientists in the Islamic tradition saw verses like these as inspiration to explore the universe, seeing no conflict between seeking natural explanations and marveling at divine creation. In fact, early Muslim astronomers could see Quranic encouragement in statements such as “the moon following the sun” (91:2), which succinctly describes the moon’s reflected light and its phases following the sun’s position​. Qatādah’s commentary that the phrase refers to the crescent moon becoming visible after sunset is essentially an observation of the lunar cycle – an astronomical reality noted in the Qur’an over a millennium ago.

The precision of celestial phenomena mentioned has often been highlighted in modern times. For example, the sun’s “brightness” (ḍuḥā) and the night’s darkness are the result of Earth’s rotation – a mechanism unknown to people of 7th-century Arabia, yet the Qur’an describes the effect with poetic accuracy (day unveils, night covers). While the Qur’an is not a science textbook, many find it noteworthy that its language about nature remains accurate and vivid even today. Some modern Muslim thinkers reflect on these verses in light of astrophysics and ecology: the sun as the source of Earth’s energy, the moon’s role in tides and calendars, the day-night cycle’s importance for life’s rhythm, the sky’s “building” possibly hinting at the atmosphere or even the expanding universe (especially when cross-referenced with Quran 51:47 about the heavens being built and expanded). Fakhr al-Dīn al-Rāzī, centuries ago, was already examining Quranic verses with what we might call a scientific curiosity – for instance, he pondered the nature of the heavens and even the possibility of multiple worlds​. In the context of Ash-Shams, one could philosophically reflect that the cosmos operates by laws set by a Lawgiver, which is why we see such order (day and night reliably alternating) and interdependence (the moon needs the sun’s light). This naturally leads to the conclusion that just as physical laws govern the material world, moral laws (good and evil) govern the human world. In other words, the harmony we observe in creation is a model for the harmony we are called to create in our souls and societies by following divine guidance.

Another reflection is on the symbolism of light and darkness. Philosophers might liken the sun to truth or the intellect, and the night to ignorance or the carnal self. The surah implicitly invites a comparison: sunlight enables sight, just as divine guidance and an upright conscience enable moral insight. Conversely, darkness impairs vision, just as moral corruption blinds one’s heart. Indeed, Sahl al-Tustarī (a 9th-century Sufi exegete) gave a spiritual interpretation of *“By the day when it reveals her+the sun”, saying: “the light of faith removes the darkness of ignorance and extinguishes the flames of the Fire.”​

This mystical reading sees the sun as faith, the day as knowledge, and the night as ignorance that is dispelled by the light of iman. Such allegorical reflections show the depth of meaning one can derive: the cosmic scenes depicted are also psychological metaphors for the state of the human soul. When the soul is enlightened with faith (like a bright day), it is clear and full of life; when the soul is covered in sin or ignorance (like the dead of night), it loses direction.

From a scientific perspective, one might also reflect on how the earth is spread out (ṭaḥāhā) in verse 6. The classical meaning is that God made the earth vast and level enough for us to dwell and travel​. Philosophically, this speaks to the anthropic principle in a basic sense: the Earth is arranged in a way suitable for human life (stable ground, an atmosphere, cycles that sustain life). The Qur’an often draws attention to this kind of providence in nature – not in the technical language of science, but in words that spark gratitude and curiosity. For instance, saying Allah “built” the sky (banāhā) and “proportioned” the soul (sawwāhā) hints at an intelligent design. Muslim scholars have historically been keen to link observation of nature with understanding God (the rationale behind much of Islamic science). The integration of nature as signs in the Qur’an arguably laid a theological foundation for scientific inquiry: studying the creation was seen as reading the “ayat” (signs) of God in the natural world, complementary to reading the ayat of scripture.

In modern times, some have pointed out that Surah Ash-Shams, by swearing on these cosmic phenomena, implicitly encourages environmental consciousness. If God highlights the sun, moon, sky, earth, etc., as worthy of oath, it underlines their value. The natural world isn’t random or trivial; it is deliberately fashioned and full of purpose. Hence, humans have a duty of stewardship. While the surah’s focus is moral, one can extrapolate that respecting the signs of Allah includes respecting His creation – not polluting the earth or abusing the balances in nature (the broader Quranic message in other verses). The cosmic perspective also humbles the listener: we are placed in a grand universe, yet God cares about the state of our tiny individual soul. This evokes a philosophical reflection on human significance: we are neither everything (to be prideful) nor nothing (to despair), but rather part of a vast creation with a special role – we carry moral responsibility that even the mighty sun and sky do not, for we have free will and intellect.

In conclusion, while Surah Ash-Shams is not presenting scientific theories, its imagery bridges the spiritual and natural realms. It has stimulated commentators – classical and contemporary – to consider how the observable order of the cosmos mirrors the moral order decreed for humanity. The surah subtly invites us to reflect on nature, leading to a greater appreciation of the Creator (tafakkur). Such reflection can strengthen faith: when one contemplates the sun’s brilliance, the moon’s gentle light, or the expanse of earth and sky, one is led to marvel at Allah’s greatness – the same God who then turns our gaze inward to the marvel of the human soul. Thus, the philosophical takeaway is an affirmation of a harmonious universe: the physical laws sustaining the cosmos and the moral laws sustaining human dignity both originate from the same Divine source. Recognizing this encourages us to live in harmony with both – to respect the creation and to live ethically within it.

Relevance Today

Despite being a short chapter revealed over 1400 years ago, Surah Ash-Shams carries timeless relevance for our personal lives and societal ethics today. Its message of self-scrutiny and moral uprightness addresses the human condition as much now as it did then. In an age where external success is often measured by material gain or social status, the Qur’an here reminds us that true success (falāḥ) is an inner victory – the triumph of one’s conscience over one’s base desires. “He who purifies his soul, truly prospers.” This calls for a revival of personal accountability. In modern terms, we might think of this as developing a strong ethical character or conscience. The surah teaches that we each have within us a guiding light (our God-given conscience) that we must not betray. In a world full of moral ambiguities, the clear dichotomy the surah draws – between piety and sin, right and wrong – is a refreshing compass. It urges us to cut through rationalizations and excuse-making, and to honestly evaluate: Am I purifying my heart or polluting it? This is highly relevant in personal development and spirituality. The Islamic concept of muḥāsabah (self-accounting) could be seen as an application of Surah Ash-Shams: regularly checking oneself for moral cleanliness, much like one would check their physical hygiene daily.

The surah’s emphasis on self-discipline (tazkiyah requires discipline, sacrifice, and consistency) resonates in the realm of mental and emotional well-being too. Modern psychology often speaks about aligning with one’s values and the dissonance that occurs when we act against our own conscience. Surah Ash-Shams essentially advocates for that alignment – to ensure our actions and our inner moral knowledge coincide. When we succeed in this, we find peace (the root of nafs al-muṭma’innah, the “tranquil soul” mentioned elsewhere in the Qur’an). When we don’t, we suffer internal conflict or spiritual decline. Thus, one could say the surah provides a recipe for inner peace: purify your intentions, do good, and you will find success and contentment at a deep level.

On a societal level, the story of Thamūd remains a cautionary tale. It speaks to communities and nations: ethical corruption and injustice can lead to downfall. History provides many examples of powerful civilizations collapsing after moral decay, much like Thamūd was leveled. In today’s context, one might reflect on how societal ills – greed, oppression, exploitation of the weak – are modern manifestations of “denying the truth in transgression.” Surah Ash-Shams would implore societies to heed the warnings of history and scripture: to establish justice, honor agreements and sanctities (analogous to respecting the “she-camel” in one’s context), and rein in the excesses of the wicked. Otherwise, social collapse or divine retribution (in whatever form, even if not as overt as a thunderbolt) may loom. For instance, if we examine global issues like environmental destruction, extreme economic inequality, or systemic oppression, we can draw a parallel that these are collective sins against the God-given balance (the fitrah in a broader sense) and if left unaddressed, they bring about collective suffering. The Quranic principle “Allah does not wrong people; rather people wrong themselves” fits well – meaning much of human suffering is self-inflicted due to moral failings. Thus, the remedy is moral reform at both individual and collective levels.

The surah’s relevance is also pronounced in discourses on spirituality and motivation. In a time when people seek purpose and clarity, Surah Ash-Shams delivers a clear purpose of life: to strive for the purification of one’s soul and attain Allah’s pleasure. It reassures us that no effort in self-improvement is wasted – purification is falāḥ, true success, even if worldly metrics don’t recognize it. Conversely, if someone “gains the world but loses their soul,” they have truly failed, as verse 10 bluntly states. This perspective can empower individuals to make ethical choices even when they are hard, to maintain integrity in corrupt environments, and to resist the temptations that would stain one’s soul. It fosters a sense of accountability to a higher authority (God’s judgment) beyond human scrutiny. For example, a professional might avoid corruption at work not just due to legal risk but because they recall “and failed is he who corrupts it (the soul)” – taking that as a personal moral maxim.

From a community-building angle, Surah Ash-Shams inspires the importance of enjoining good and forbidding evil. If each person is concerned about purifying their own soul, collectively that creates a righteous society. And if we learn from Thamūd, it’s that we must also gently warn others and support goodness in society to avoid collective punishment. In modern activism or social work, one could carry the ethos of this surah: seek to “purify” the space around you – whether that means promoting honesty in business, compassion in social policies, or environmental stewardship out of gratitude for the sun, earth, and sky that Allah gave us.

On a more intimate note, the surah is often memorized and recited by Muslims (it’s commonly read in prayers due to its length and impact). Thus, its words frequently touch the hearts of believers, acting as a regular reminder. Many find personal solace in the idea that Allah is swearing by great creations as if to say: “By all these wonders, your soul and its moral struggle matters!” This can instill self-worth – that every human soul has a divinely-acknowledged significance and potential. It also instills humility, since it reminds us we are part of a grand creation and subject to Allah’s law like everyone else.

In conclusion, the applicability of Surah Ash-Shams today is multifaceted: it speaks to individual ethics, psychological well-being, societal justice, and spiritual purpose. Its call to self-purification (tazkiyah) is at the heart of Islamic practice – from the daily prayers that refine our discipline, to fasting which tamps down our carnal self, to charity which cures greed. The surah essentially underlines why we do all these practices: to succeed in purifying our souls. In a world that often prizes external achievement, Surah Ash-Shams powerfully redirects us to prioritize the inner victory over self as the greatest achievement. It challenges each of us, and our communities, to reflect: are we following the light of our God-given conscience (like the day following the sun), or are we smothering it (like nightfall plunging everything into darkness)? Our answer to that question, lived out through our actions, will determine our fate – in this life and the next.

Conclusion

Surah Ash-Shams is a masterpiece of Quranic eloquence that delivers profound truths about the human condition in a few verses. Through a series of majestic oaths by the sun, moon, day, night, sky, earth, and soul, it draws our attention to the moral law embedded in creation​. The surah’s central proclamation – that purity of the soul leads to success, and its corruption leads to failure – is a universal message that resonates across time​. We learned that each human being is endowed with an intuitive understanding of right and wrong, and the freedom to choose between them. Our task in life, as highlighted by classical commentators and evident in the text, is to cultivate the good within and suppress the evil inclinations​. This process of tazkiyah (self-purification) is not easy, but it is the true measure of success in God’s sight.

Classical exegesis from scholars like al-Ṭabarī, Ibn Kathīr, and al-Rāzī enriches our understanding by unpacking the linguistic nuances and providing context – from the definitions of ḍuḥā and talāhā to the identity of Thamūd’s killer – thereby confirming the surah’s emphasis on conscience and consequence​. Modern reflections have shown that the themes of Surah Ash-Shams are as relevant as ever: it speaks to the need for integrity, the danger of moral apathy, and the importance of aligning with one’s God-given conscience in the face of societal pressures. The story of Thamūd stands out as a timeless warning that no society can thrive if it collectively buries its sense of justice and transgresses the limits set by its Lord. Conversely, the positive implication is that those who, like the bright day, shine with faith and virtue, will find Divine support and ultimate prosperity​.

Linguistically, the surah’s consistent rhyme and parallel structure leave an imprint on the listener’s soul, almost as if the form itself is purifying – washing over the heart with reminders of light vs. darkness, obedience vs. sin. Theologically, it strikes a balance between Divine predestination and human free will: Allah fashioned the soul and inspired it with moral sense, yet each individual must choose their path and bear the responsibility of that choice​. Philosophically, Surah Ash-Shams invites us to see unity in the laws of nature and morality, both pointing to a single Creator who made the sun radiant and the soul receptive to truth.

In conclusion, Surah Ash-Shams (The Sun) can be seen as a luminous beacon in the Qur’an that illuminates the path to spiritual success. Its key messages – nurture your inner goodness, beware the fate of those who rejected truth, and remember that God’s justice prevails – are conveyed with stirring imagery and solemn emphasis. As we reflect on this surah, we are reminded to be like the thriving desert flower that turns towards the sun (the light of guidance) to grow, rather than like a seed left buried in the sand, never fulfilling its potential. Surah Ash-Shams assures us that if we strive to cleanse our hearts and live by the innate and revealed guidance from our Lord, we will attain falāḥ (prosperity) in the deepest sense. And that is a success as certain as daybreak after the darkest night.

Sources:

• The Holy Qur’an, Surah 91, with classical tafsīr explanations by al-Ṭabarī, Ibn Kathīr, etc., as summarized in English ​honeyfortheheart.wordpress.com.
• Tafhim al-Qur’an – Sayyid Abul A‘la Maududi (commentary on Surah Ash-Shams )​en.wikipedia.org​en.wikipedia.org.
• Ma‘āriful Qur’ān – Mufti Muhammad Shafi, commentary on 91:8 (human soul’s capacity for good/evil)​ quran.com.
• In the Shade of the Qur’an (Fī Ẓilāl al-Qur’ān) – Sayyid Qutb, reflections on the thematic and rhythmic elements of Juz ‘Amma including Surah Ash-Shams.
• Quranic Arabic corpus and linguistics references for analysis of key terms and grammatical structures​ en.wikipedia.org​honeyfortheheart.wordpress.com.
• Academic article “Language as Motive: A Rhetorical Analysis of Surah Ash-Shams” by M.A. Ul Haque et al., highlighting the persuasive techniques and emotional appeals of the surah ​pjer.org​pjer.org​pjer.org.
• Tafsir al-Jalalayn and Tafsir al-Qurtubi (classical Sunni exegeses) for cross-reference on verses 7-10 (fiṭrah and tazkiyah themes).
• Reflections on the surah’s relevance by contemporary scholars on platforms like Islamic Self Help​ islamicselfhelp.com, linking the surah to modern life choices and personal development.