and inspired to discern its vices and piety He pointed out to it the path of good and that of evil the placing of taqwā ‘piety’ second takes into account the rhyme endings of the verses; the response to the oath is the following
By the soul and that which proportioned it and inspired it with its depravity and godwariness. The poor Adamite who does not recognize his own exaltedness and eminence! Of this dust-dwell- ing frame he finds his way only to a name, a body, a trace. He does not know what is the secret of And We honored the children of Adam [17:70], what is the wisdom of And He created you in stages [71:14], what is the explication of in the most beautiful stature [95:4], or what is the face-to-face vision in And He formed you, so He made your forms beautiful [40:64]. O chevalier! Of the human makeup and the Adamic individual, first think about the form! What artisanry the Lord of the worlds has shown with a drop of spilled water! What diverse paint- ings have been achieved through “Be!”, so it comes to be [2:117]! Mutually similar limbs, oppo- sites like unto each other-each one He has made in its own scale. He has adorned each limb with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness on the lips, comeliness in the cheek, perfect loveliness in the hair. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance in the form-giving is sweeter. He has created so many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. Once you have looked with the outward eye on the marks giving witness to His power, look also with the inward eye on the subtleties of His wisdom. Then you will see the proofs of love and the traces of solicitude. The mortal nature is the world of form, but the heart is the world of the attributes. The mortal nature is the heart's shell, but the heart is the shell of the center point that is the secret core. It is such that the orbs and bodies of the cosmos are bewildered by the form of the Adamic nature, the Adamic nature is bewildered by the form of the heart, the heart is bewildered by the center point of the secret core, and the secret core stays on the borderline between annihila- tion and subsistence.
By the soul and that which proportioned it and inspired it with its depravity and godwariness. The poor Adamite who does not recognize his own exaltedness and eminence! Of this dust-dwell- ing frame he finds his way only to a name, a body, a trace. He does not know what is the secret of And We honored the children of Adam [17:70], what is the wisdom of And He created you in stages [71:14], what is the explication of in the most beautiful stature [95:4], or what is the face-to-face vision in And He formed you, so He made your forms beautiful [40:64]. O chevalier! Of the human makeup and the Adamic individual, first think about the form! What artisanry the Lord of the worlds has shown with a drop of spilled water! What diverse paint- ings have been achieved through “Be!”, so it comes to be [2:117]! Mutually similar limbs, oppo- sites like unto each other-each one He has made in its own scale. He has adorned each limb with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness on the lips, comeliness in the cheek, perfect loveliness in the hair. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance in the form-giving is sweeter. He has created so many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. Once you have looked with the outward eye on the marks giving witness to His power, look also with the inward eye on the subtleties of His wisdom. Then you will see the proofs of love and the traces of solicitude. The mortal nature is the world of form, but the heart is the world of the attributes. The mortal nature is the heart's shell, but the heart is the shell of the center point that is the secret core. It is such that the orbs and bodies of the cosmos are bewildered by the form of the Adamic nature, the Adamic nature is bewildered by the form of the heart, the heart is bewildered by the center point of the secret core, and the secret core stays on the borderline between annihila- tion and subsistence.
By the soul and that which proportioned it and inspired it with its depravity and godwariness. The poor Adamite who does not recognize his own exaltedness and eminence! Of this dust-dwell- ing frame he finds his way only to a name, a body, a trace. He does not know what is the secret of And We honored the children of Adam [17:70], what is the wisdom of And He created you in stages [71:14], what is the explication of in the most beautiful stature [95:4], or what is the face-to-face vision in And He formed you, so He made your forms beautiful [40:64]. O chevalier! Of the human makeup and the Adamic individual, first think about the form! What artisanry the Lord of the worlds has shown with a drop of spilled water! What diverse paint- ings have been achieved through “Be!”, so it comes to be [2:117]! Mutually similar limbs, oppo- sites like unto each other-each one He has made in its own scale. He has adorned each limb with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness on the lips, comeliness in the cheek, perfect loveliness in the hair. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance in the form-giving is sweeter. He has created so many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. Once you have looked with the outward eye on the marks giving witness to His power, look also with the inward eye on the subtleties of His wisdom. Then you will see the proofs of love and the traces of solicitude. The mortal nature is the world of form, but the heart is the world of the attributes. The mortal nature is the heart's shell, but the heart is the shell of the center point that is the secret core. It is such that the orbs and bodies of the cosmos are bewildered by the form of the Adamic nature, the Adamic nature is bewildered by the form of the heart, the heart is bewildered by the center point of the secret core, and the secret core stays on the borderline between annihila- tion and subsistence.
By the soul and that which proportioned it and inspired it with its depravity and godwariness. The poor Adamite who does not recognize his own exaltedness and eminence! Of this dust-dwell- ing frame he finds his way only to a name, a body, a trace. He does not know what is the secret of And We honored the children of Adam [17:70], what is the wisdom of And He created you in stages [71:14], what is the explication of in the most beautiful stature [95:4], or what is the face-to-face vision in And He formed you, so He made your forms beautiful [40:64]. O chevalier! Of the human makeup and the Adamic individual, first think about the form! What artisanry the Lord of the worlds has shown with a drop of spilled water! What diverse paint- ings have been achieved through “Be!”, so it comes to be [2:117]! Mutually similar limbs, oppo- sites like unto each other-each one He has made in its own scale. He has adorned each limb with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness on the lips, comeliness in the cheek, perfect loveliness in the hair. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance in the form-giving is sweeter. He has created so many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. Once you have looked with the outward eye on the marks giving witness to His power, look also with the inward eye on the subtleties of His wisdom. Then you will see the proofs of love and the traces of solicitude. The mortal nature is the world of form, but the heart is the world of the attributes. The mortal nature is the heart's shell, but the heart is the shell of the center point that is the secret core. It is such that the orbs and bodies of the cosmos are bewildered by the form of the Adamic nature, the Adamic nature is bewildered by the form of the heart, the heart is bewildered by the center point of the secret core, and the secret core stays on the borderline between annihila- tion and subsistence.
أقسم الله بالشمس ونهارها وإشراقها ضحى، وبالقمر إذا تبعها في الطلوع والأفول، وبالنهار إذا جلَّى الظلمة وكشفها، وبالليل عندما يغطي الأرض فيكون ما عليها مظلمًا، وبالسماء وبنائها المحكم، وبالأرض وبَسْطها، وبكل نفس وإكمال الله خلقها لأداء مهمتها، فبيَّن لها طريق الشر وطريق الخير، قد فاز مَن طهَّرها ونمَّاها بالخير، وقد خسر مَن أخفى نفسه في المعاصي.
قوله تعالى " فألهمها فجورها وتقواها" أي فأرشدها إلى فجورها وتقواها أي بين لها وهداها إلى ما قدر لها قال ابن عباس "فألهمها فجورها وتقواها" بين لها الخير والشر وكذا قال مجاهد وقتادة والضحاك والثوري. وقال سعيد بن جبير ألهمها الخير والشر وقال ابن زيد: جعل فيها فجورها وتقواها وقال ابن جرير حدثنا ابن خالد حدثنا صفوان بن عيسى وأبو عاصم النبيل قالا حدثنا عزرة بن ثابت حدثني يحيى بن عقيل عن يحيى بن يعمر عن أبي الأسود الديلي قال: قال لي عمران بن حصين أرأيت ما يعمل الناس فيه ويتكادحون فيه أشيء قضي عليهم ومضى عليهم من قدر قد سبق أو فيما يستقبلون مما أتاهم به نبيهم صلى الله عليه وسلم وأكدت عليهم الحجة؟ قلت بل شيء قضي عليهم قال فهل يكون ذلك ظلما؟ قال ففزعت منه فزعا شديدا قال: قلت له ليس شيء إلا وهو خلقه وملك يده لا يسئل عما يفعل وهم يسئلون قال سددك الله إنما سألتك لأخبر عقلك أن رجلا من مزينة أو جهينة أتى رسول الله صلى الله عليه وسلم فقال يا رسول الله أرأيت ما يعمل الناس فيه ويتكادحون أشيء قضي عليهم ومضى عليهم من قدر قد سبق أم شيء مما يستقبلون مما أتاهم به نبيهم صلى الله عليه وسلم وأكدت به عليهم الحجة؟ قال "بل شيء قد قضي عليهم" قال ففيم نعمل؟ قال "من كان الله خلقه لإحدى المنزلتين يهيئه لها وتصديق ذلك في كتاب الله تعالى "ونفس وما سواها فألهمها فجورها وتقواها" رواه أحمد ومسلم من حديث عزرة بن ثابت به.
قالوا : وقوله : - تعالى - بعد ذلك : ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) يشير إلى أن المراد بالنفس فى قوله - تعالى - : ( وَنَفْسٍ وَمَا سَوَّاهَا ) القوة المدبرة للإِنسان ، والتى عن طريقها يدرك الأمور إدراكا واضحا ، ويختار منها ما يناسب استعداده .والإِلهام : هو التعريف والإِفهام للشئ ، أو التمكين من فعله أو تركه ، والفجور : فعل ما يؤدى إلى الخسران والشقاء . والتقوى : هى الإِتيان بالأقوال والأفعال التى ترضى الله - تعالى - وتصون الإِنسان من غضبه -عز وجل - .أى : فعرف - سبحانه - النفس الإِنسان و ألهمها وأفهمها معنى الفجور والتقوى ، وبين لها حالهما ، ووضح لها ما ينبغى أن تفعله وما ينبغى أن تتركه ، من خير أو شر ، ومن طاعة أو معصية ، بحيث يتميز عندها الرشد من الغى ، والخبيث من الطيب .ومن الآيات التى وردت فى هذا المعنى قوله - تعالى - : ( وَهَدَيْنَاهُ النجدين ) وقوله - عز وجل - : ( إِنَّا هَدَيْنَاهُ السبيل إِمَّا شَاكِراً وَإِمَّا كَفُوراً ) وقدم - سبحانه - هنا الفجور على التقوى ، مراعاة لأحوال المخاطبين بهذه السورة ، وهم كفار قريش ، الذين كانت أعمالهم قائمة على الفجور والخسران ، بسبب إعراضهم عما جاءهم به رسول الله صلى الله عليه وسلم من حق وبر .
وقوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) يقول تعالى ذكره: فبين لها ما ينبغي لها أن تأتي أو تذر من خير، أو شرّ أو طاعة، أو معصية.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثني عليّ، قال: ثنا أبو صالح، قال ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) يقول: بَيَّنَ الخيرَ والشرَّ.حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) يقول: بين الخيرَ والشرَّ.محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: علَّمها الطاعة والمعصية.حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: عَرَّفَها.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) : فبَيَّن لها فجورها وتقواها.وحُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) ، بين لها الطاعةَ والمعصيةَ.حدثنا ابن حميد، قال: ثنا مهران، عن سفيان ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: أعلمها المعصية والطاعة.قال: ثنا مِهْران، عن سفيان، عن الضحاك بن مزاحم ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: الطاعةَ والمعصيةَ.وقال آخرون: بل معنى ذلك: أن الله جعل فيها ذلك.* ذكر من قال ذلك:حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: جعل فيها فجورَها وتقواها.حدثنا ابن بشار، قال: ثنا صفوان بن عيسى وأبو عاصم النبيل، قالا ثنا عزرة بن ثابت، قال: ثني يحيى بن عقيل، عن يحيى بن يَعْمَر، عن أبي الأسود الدّيلي، قال: قال لي عمران بن حُصين: أرأيت ما يعمل الناس فيه ويتكادحون فيه أشيء قُضِيَ عليهم، ومضى عليهم من قَدَرٍ قد سبق، أو فيما يستقبلون مما أتاهم به نبيهم عليه الصلاة والسلام، وأكدت عليهم الحجة ؟ قلت: بل شيء قُضِيَ عليهم، قال: فهل يكون ذلك ظلما ؟ قال: ففزعت منه فزعا شديدا، قال: قلت له: ليس شيء إلا وهو خَلْقُه، ومِلْكُ يده، لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ قال: سددّك الله، إنما سألتك " أظنه أنا " لأخْبُرَ عقلك. إن رجلا من مُزَينة أو جهينة، أتى النبيّ صلى الله عليه وسلم، فقال: يا رسول الله، أرأيت ما يعمل الناس فيه ويتكادحون أشيء قضي عليهم، ومضى عليهم من قدر سبق، أو فيما يستقبلون مما أتاهم به نبيهم عليه السلام وأكّدت به عليهم الحجة ؟ قال: " فِي شَيء قَدْ قُضِيَ عَلَيْهِمْ"؛ قال: ففيم &; 24-456 &; نعملُ ؟ قال: " مَنْ كانَ اللهُ خَلَقَهُ لإحْدَى المَنـزلَتَينِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلكَ فِي كِتَابِ اللهِ: (وَنَفْسٍ وَمَا سَوَّاهَا * فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا)".
( فألهمها فجورها وتقواها ) قال ابن عباس في رواية علي بن أبي طلحة : بين لها الخير والشر . وقال في رواية عطية : علمها الطاعة والمعصية ، وروى الكلبي عن أبي صالح عنه : عرفها ما تأتي من الخير وما تتقي [ من الشر ] .وقال سعيد بن جبير : ألزمها فجورها وتقواها . قال ابن زيد : جعل فيها ذلك ، يعني بتوفيقه إياها للتقوى ، وخذلانه إياها للفجور . واختار الزجاج هذا ، وحمل الإلهام على التوفيق والخذلان ، وهذا يبين أن الله - عز وجل - خلق في المؤمن التقوى وفي الكافر الفجور .أخبرنا أحمد بن إبراهيم الشريحي ، أنا [ أحمد بن ] محمد بن إبراهيم الثعلبي ، أخبرني الحسين بن محمد بن الحسين بن عبد الله ، حدثنا موسى بن محمد بن علي بن عبد الله أخبرنا عبد الله بن محمد بن سفيان ، حدثنا مسلم بن إبراهيم ، أخبرنا عروة بن ثابت الأنصاري ، حدثنا يحيى بن عقيل ، عن يحيى بن يعمر ، عن الأسود الديلي قال : قال لي عمران بن حصين : أرأيت ما يعمل الناس [ ويتكادحون ] فيه أشيء قضي عليهم ومضى فيهم من قدر سبق ؟ أو فيما يستقبلون به مما آتاهم به نبيهم وأكدت عليهم الحجة ؟ قلت : بل شيء قد قضي عليهم ، قال : فهل يكون ذلك ظلما ؟ قال : ففزعت منه فزعا شديدا ، وقلت : إنه ليس شيء إلا وهو خلقه وملك يده لا يسأل عما يفعل وهم يسألون ، فقال لي : سددك الله ، إنما سألتك لأختبر عقلك [ إن رجلا من جهينة أو مزينة ] أتى النبي - صلى الله عليه وسلم - فقال : يا رسول الله أرأيت ما يعمل الناس ويتكادحون فيه أشيء قضي عليهم ومضى فيهم من قدر سبق ؟ أو فيما يستقبلون به مما أتاهم نبيهم وأكدت به عليهم الحجة ؟ فقال : " لا بل شيء قد قضي عليهم ومضى فيهم " ، قال قلت : ففيم العمل إذا ؟ قال : " من كان الله خلقه لإحدى المنزلتين يهيئه الله لها ، وتصديق ذلك في كتاب الله - عز وجل - : " ونفس وما سواها فألهمها فجورها وتقواها "أخبرنا عبد الواحد بن أحمد المليحي ، أخبرنا أبو محمد عبد الرحمن بن أبي شريح ، أخبرنا أبو القاسم عبد الله بن محمد بن عبد العزيز البغوي ، حدثنا علي بن الجعد ، حدثنا زهير بن معاوية عن أبي الزبير ، عن جابر قال : جاء سراقة بن مالك بن جعشم فقال : يا رسول الله بين لنا ديننا كأنا خلقنا الآن ، أرأيت عمرتنا هذه ألعامنا هذا أم للأبد ؟ قال : بل للأبد ، قال : يا رسول الله بين لنا ديننا كأننا خلقنا الآن فيم العمل اليوم ، فيما جفت به الأقلام وجرت به المقادير ؟ أو فيما يستقبل ؟ قال : " لا بل فيما جفت به الأقلام وجرت به المقادير " ، قال : ففيم العمل ؟ فقالزهير : فقال كلمة خفيت علي ، فسألت عنها نسبتي بعد ، فذكر أنه سمعها ، فقال : " اعملوا فإن كلا ميسر لما خلق له " .
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (8)وعطف { فألهمها فجورها وتقواها } على { سواها } ، فهو مقسم به ، وفعل «ألهمها» في تأويل مصدر لأنه معطوف على صلة { ما } المصدرية ، وعطف بالفاء لأن الإلهام ناشىء عن التسوية ، فضمير الرفع في «ألهمها» عائد إلى التسوية وهي المصدر المأخوذ من { سواها } ويجوز أن تكون { ما } موصولة صادقة على فعل الله تعالى ، وجملة { بناها } صلة الموصول ، أي والبناءِ الذي بنَى السماء ، والطحو الذي طحا الأرض والتسوية التي سوت النفس .فالتسوية حاصلة من وقت تمام خلقة الجنين من أول أطوار الصبا إذ التسوية تعديل الخلقة وإيجاد القوى الجسدية والعقلية ثم تزداد كيفية القوى فيحصل الإِلهام .والإِلهام : مصدر ألهم ، وهو فعل متعد بالهمزة ولكن المجردَ منه مُمات والإِلهام اسم قليل الورود في كلام العرب ولم يذكر أهل اللغة شاهداً له من كلام العرب .ويطلق الإِلهام إطلاقاً خاصاً على حدوث علم في النفس بدون تعليم ولا تجربة ولا تفكير فهو علم يحصل من غير دليل سواء ما كان منه وجدانياً كالانسياق إلى المعلومات الضرورية والوجدانية ، وما كان منه عن دليل كالتجريبيات والأمور الفكرية والنظرية .وإيثار هذا الفعل هنا ليشمل جميع علوم الإِنسان ، قال الراغب : الإِلهام : إيقاع الشيء في الرُوع ويختص ذلك بما كان من جهة الله تعالى وَجهة الملأ الأعلى ا ه . ولذلك فهذا اللفظ إن لم يكن من مبتكرات القرآن يكن مما أحياه القرآن لأنه اسم دقيق الدلالة على المعاني النفسية وقليل رواجُ أمثال ذلك في اللغة قبل الإِسلام لقلة خطور مثل تلك المعاني في مخاطبات عامة العرب ، وهو مشتق من اللّهْم وهو البلْع دَفعةً ، يقال : لَهِم كفرح ، وأما إطلاق الإِلهام على علم يحصل للنفس بدون مستند فهو إطلاق اصطلاحي للصوفية .والمعنى هنا : أن من آثار تسوية النفس إدراك العلوم الأولية والإِدراك الضروري المدرَّج ابتداء من الانسياق الجِبلي نحو الأمور النافعة كطلب الرضيع الثدي أول مرة ، ومنه اتقاء الضار كالفرار مما يُكره ، إلى أن يبلغ ذلك إلى أول مراتب الاكتساب بالنظر العقلي ، وكل ذلك إلهام .وتعدية الإِلهام إلى الفجور والتقوى في هذه الآية مع أن الله أعلم الناس بما هو فجور وما هو تقوى بواسطة الرسل باعتبار أنه لولا ما أودع الله في النفوس من إدراك المعلومات على اختلاف مراتبها لما فهموا ما تدعوهم إليه الشرائع الإلهية ، فلولا العقول لما تيسّر إفهامُ الإِنسان الفجور والتقوى ، والعقابَ والثواب .وتقديم الفجور على التقوى مراعىً فيه أحوال المخاطبين بهذه السورة وهم المشركون ، وأكثر أعمالهم فجور ولا تقوى لهم ، والتقوى صفة أعمال المسلمين وهم قليل يومئذ .ومجيء فعل : «ألهمها» بصيغة الإِسناد إلى ضمير مذكر باعتبار أن تأنيث مصدر التسوية تأنيث غير حقيقي أو لمراعاة لفظ { ما } إن جعلتَها موصولة .
{ وَنَفْسٍ وَمَا سَوَّاهَا } يحتمل أن المراد نفس سائر المخلوقات الحيوانية، كما يؤيد هذا العموم، ويحتمل أن المراد بالإقسام بنفس الإنسان المكلف، بدليل ما يأتي بعده.وعلى كل، فالنفس آية كبيرة من آياته التي حقيقة بالإقسام بها فإنها في غاية اللطف والخفة، سريعة التنقل [والحركة] والتغير والتأثر والانفعالات النفسية، من الهم، والإرادة، والقصد، والحب، والبغض، وهي التي لولاها لكان البدن مجرد تمثال لا فائدة فيه، وتسويتها على هذا الوجه آية من آيات الله العظيمة.
قوله تعالى : فألهمها فجورها وتقواهاقوله تعالى : فألهمها أي عرفها كذا روى ابن أبي نجيح عن مجاهد . أي عرفها طريق الفجور والتقوى وقاله ابن عباس . وعن مجاهد أيضا : عرفها الطاعة والمعصية . وعن محمد بن كعب قال : إذا أراد الله - عز وجل - بعبده خيرا ، ألهمه الخير فعمل به ، وإذا أراد به [ ص: 68 ] السوء ، ألهمه الشر فعمل به . وقال الفراء : فألهمها قال : عرفها طريق الخير وطريق الشر كما قال : وهديناه النجدين . وروى الضحاك عن ابن عباس قال : ألهم المؤمن المتقي تقواه ، وألهم الفاجر فجوره . وعن سعيد عن قتادة قال : بين لها فجورها وتقواها . والمعنى متقارب . وروي عن أبي هريرة قال : قرأ رسول الله - صلى الله عليه وسلم - فألهمها فجورها وتقواها قال : " اللهم آت نفسي تقواها ، وزكها أنت خير من زكاها ، أنت وليها ومولاها " . ورواه جويبر عن الضحاك عن ابن عباس : أن النبي - صلى الله عليه وسلم - كان إذا قرأ هذه الآية : فألهمها فجورها وتقواها رفع صوته بها ، وقال : " اللهم آت نفسي تقواها ، أنت وليها ومولاها ، وأنت خير من زكاها " .وفي صحيح مسلم ، عن أبي الأسود الدؤلي قال : قال لي عمران بن حصين : أرأيت ما يعمل الناس اليوم ، ويكدحون فيه ، أشيء قضي ومضى عليهم من قدر سبق ، أو فيما يستقبلون مما أتاهم به نبيهم ، وثبتت الحجة عليهم ؟ فقلت : بل شيء قضي عليهم ، ومضى عليهم . قال فقال : أفلا يكون ظلما ؟ قال : ففزعت من ذلك فزعا شديدا ، وقلت : كل شيء خلق الله وملك يده ، فلا يسأل عما يفعل وهم يسألون . فقال لي : يرحمك الله إني لم أرد بما سألتك إلا لأحزر عقلك ، إن رجلين من مزينة أتيا رسول الله - صلى الله عليه وسلم - فقالا : يا رسول الله ، أرأيت ما يعمل الناس اليوم ويكدحون فيه : أشيء قضي عليهم ومضى فيهم من قدر قد سبق ، أو فيما يستقبلون به مما أتاهم به نبيهم . وثبتت الحجة عليهم ؟ فقال : " لا بل شيء قضي عليهم ومضى فيهم . وتصديق ذلك في كتاب الله - عز وجل - : ونفس وما سواها فألهمها فجورها وتقواها " . والفجور والتقوى : مصدران في موضع المفعول به .
Almighty God has made threefold arrangements for the guidance of man. On the one hand, the universe has been so constructed that it has become the practical manifestation of God’s will. On the other hand, the human psyche has been infused with an intuitive consciousness of good and bad. Thereafter, it was arranged that Truth and falsehood, justice and injustice be revealed clearly through the prophets in a language understandable to the people. Even after this, if people do not adopt the right path, they are undoubtedly transgressors.
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (then inspired it with its [ instincts on evil and piety...91:8) The word ilham denotes 'to cast into the heart'. The word fujur denotes 'open transgression'. The meaning of taqwa is well-known. This sentence is linked with the seventh oath وَنَفْسٍ وَمَا سَوَّاهَا and by the soul, and the One who made it well, [ 91:7] ', signifying that Allah has equipped man with human soul which has the capacity to distinguish between good and bad, and right and wrong. In other words, in his make-up Allah has built in him a special ability to choose freely the righteous path or the sinful path. Whichever way he takes out of his own free will, he will be rewarded or punished. This interpretation is deducible from a traceable Hadith which is transmitted by Muslim on the authority of Sayyidna ` Imran Ibn Husain ؓ . The Holy Prophet ﷺ was sitting in the company of his followers. They asked him a question regarding Divine Destination. In response, the Holy Prophet ﷺ recited this verse. This verse will allay the doubt about Divine Destination only if the words 'then inspired it with its (instincts of) evil and piety, [ 91:8] ' are taken in the sense that human soul has been inspired with conscience to distinguish between right and wrong, and has also been granted the ability to do good as well as the ability to commit sin. Man is not a creature of pure force or coercion. He has free will to choose his path of good or evil. He, in fact, has the option to do good or refrain from sin. The choice is his, for which he is rewarded or punished.
Sayyidna Abu Hurairah and Ibn ` Abbas ؓ report that whenever the Holy Prophet ﷺ recited the verses [ 91:7-8] under comment would stop and recite the following supplication aloud:
اللّٰھُمَّ اٰتِ نفسِی تَقوٰھَا اَنتَ وَلِیُّھَا وَ مَولَاھَا وَ اَنتَ خَیرُ مَن زَکَٰھَا
'0 Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.'
(And inspired it (with conscience of) what is wrong for it and (what is) right for it) He made known to it and explained what it should go for and what it should avoid; Allah swore by all these things as well as by Himself.
Which was revealed in Makkah
Recitation of Surah Ash-Shams wa Duhaha in the `Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu`adh,
«هَلَّا صَلَّيْتَ بِــ
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
وَالشَّمْسِ وَضُحَـهَا
وَالَّيْلِ إِذَا يَغْشَى »
(Why didn't you pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), (By the sun and Duhaha) (91), and (By the night as it envelops) (92))
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Allah swears by His Creation that the Person Who purifies Himself will be Successful and the Person Who corrupts Himself will fail
Mujahid said,
وَالشَّمْسِ وَضُحَـهَا
(By the sun and Duhaha.) "This means, by its light." Qatadah said,
وَضُحَـهَا
(wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime."'
وَالْقَمَرِ إِذَا تَلـهَا
(By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-`Awfi reported from Ibn `Abbas that he said,
وَالْقَمَرِ إِذَا تَلـهَا
(By the moon as it Talaha.) "It follows the day." Qatadah said, "`as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement,
وَالنَّهَارِ إِذَا جَلَّـهَا
(By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said,
وَالنَّهَارِ إِذَا جَلَّـهَا
(By the day as it Jallaha.) "This is similar to Allah's statement,
وَالنَّهَارِ إِذَا تَجَلَّى
(By the day as it Tajalla.) (92:2)" And they have said concerning Allah's statement,
وَالَّيْلِ إِذَا يَغْشَـهَا
(By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement,
وَالسَّمَآءِ وَمَا بَنَـهَا
(By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says,
وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ
(With Hands did We construct the heaven.) (51:47) meaning, with strength.
وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ
(Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!) (51:47-48) This is also similar to Allah's statement,
وَالاٌّرْضِ وَمَا طَحَـهَا
(By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-`Awfi reported from Ibn `Abbas that he said,
وَمَا طَحَـهَا
(and Ma Tahaha.) "This means what He created in it." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that
طَحَـهَا
(Tahaha) means, He spread it out. Allah then says,
وَنَفْسٍ وَمَا سَوَّاهَا
(By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says,
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ
(So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.) (30:30) The Messenger of Allah ﷺ said,
«كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»
(Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»
(Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says,
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
(Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn `Abbas said,
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
(Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa`id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them' I said, `Rather it is something preordained upon them.' Then he said, `Is that an injustice' Then I became extremely frightened of him (due to what he was saying), and I said to him, `There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He (`Imran) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them" He (the Prophet ) replied:
«بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم»
(Rather it is something preordained for them.) So the man said, "Then what is the point of our actions" The Prophet replied,
«مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى:
وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا »
(Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says,
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr.
وَقَدْ خَابَ مَن دَسَّـهَا
(And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas. At-Tabarani recorded that Ibn `Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah,
وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
(By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say,
«اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا»
(O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said,
«اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا»
(O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.
By the soul and that which proportioned it and inspired it with its depravity and godwariness. The poor Adamite who does not recognize his own exaltedness and eminence! Of this dust-dwell- ing frame he finds his way only to a name, a body, a trace. He does not know what is the secret of And We honored the children of Adam [17:70], what is the wisdom of And He created you in stages [71:14], what is the explication of in the most beautiful stature [95:4], or what is the face-to-face vision in And He formed you, so He made your forms beautiful [40:64]. O chevalier! Of the human makeup and the Adamic individual, first think about the form! What artisanry the Lord of the worlds has shown with a drop of spilled water! What diverse paint- ings have been achieved through “Be!”, so it comes to be [2:117]! Mutually similar limbs, oppo- sites like unto each other-each one He has made in its own scale. He has adorned each limb with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness on the lips, comeliness in the cheek, perfect loveliness in the hair. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance in the form-giving is sweeter. He has created so many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. Once you have looked with the outward eye on the marks giving witness to His power, look also with the inward eye on the subtleties of His wisdom. Then you will see the proofs of love and the traces of solicitude. The mortal nature is the world of form, but the heart is the world of the attributes. The mortal nature is the heart's shell, but the heart is the shell of the center point that is the secret core. It is such that the orbs and bodies of the cosmos are bewildered by the form of the Adamic nature, the Adamic nature is bewildered by the form of the heart, the heart is bewildered by the center point of the secret core, and the secret core stays on the borderline between annihila- tion and subsistence.
By the soul and that which proportioned it and inspired it with its depravity and godwariness. The poor Adamite who does not recognize his own exaltedness and eminence! Of this dust-dwell- ing frame he finds his way only to a name, a body, a trace. He does not know what is the secret of And We honored the children of Adam [17:70], what is the wisdom of And He created you in stages [71:14], what is the explication of in the most beautiful stature [95:4], or what is the face-to-face vision in And He formed you, so He made your forms beautiful [40:64]. O chevalier! Of the human makeup and the Adamic individual, first think about the form! What artisanry the Lord of the worlds has shown with a drop of spilled water! What diverse paint- ings have been achieved through “Be!”, so it comes to be [2:117]! Mutually similar limbs, oppo- sites like unto each other-each one He has made in its own scale. He has adorned each limb with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness on the lips, comeliness in the cheek, perfect loveliness in the hair. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance in the form-giving is sweeter. He has created so many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. Once you have looked with the outward eye on the marks giving witness to His power, look also with the inward eye on the subtleties of His wisdom. Then you will see the proofs of love and the traces of solicitude. The mortal nature is the world of form, but the heart is the world of the attributes. The mortal nature is the heart's shell, but the heart is the shell of the center point that is the secret core. It is such that the orbs and bodies of the cosmos are bewildered by the form of the Adamic nature, the Adamic nature is bewildered by the form of the heart, the heart is bewildered by the center point of the secret core, and the secret core stays on the borderline between annihila- tion and subsistence.
By the soul and that which proportioned it and inspired it with its depravity and godwariness. The poor Adamite who does not recognize his own exaltedness and eminence! Of this dust-dwell- ing frame he finds his way only to a name, a body, a trace. He does not know what is the secret of And We honored the children of Adam [17:70], what is the wisdom of And He created you in stages [71:14], what is the explication of in the most beautiful stature [95:4], or what is the face-to-face vision in And He formed you, so He made your forms beautiful [40:64]. O chevalier! Of the human makeup and the Adamic individual, first think about the form! What artisanry the Lord of the worlds has shown with a drop of spilled water! What diverse paint- ings have been achieved through “Be!”, so it comes to be [2:117]! Mutually similar limbs, oppo- sites like unto each other-each one He has made in its own scale. He has adorned each limb with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness on the lips, comeliness in the cheek, perfect loveliness in the hair. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance in the form-giving is sweeter. He has created so many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. Once you have looked with the outward eye on the marks giving witness to His power, look also with the inward eye on the subtleties of His wisdom. Then you will see the proofs of love and the traces of solicitude. The mortal nature is the world of form, but the heart is the world of the attributes. The mortal nature is the heart's shell, but the heart is the shell of the center point that is the secret core. It is such that the orbs and bodies of the cosmos are bewildered by the form of the Adamic nature, the Adamic nature is bewildered by the form of the heart, the heart is bewildered by the center point of the secret core, and the secret core stays on the borderline between annihila- tion and subsistence.
By the soul and that which proportioned it and inspired it with its depravity and godwariness. The poor Adamite who does not recognize his own exaltedness and eminence! Of this dust-dwell- ing frame he finds his way only to a name, a body, a trace. He does not know what is the secret of And We honored the children of Adam [17:70], what is the wisdom of And He created you in stages [71:14], what is the explication of in the most beautiful stature [95:4], or what is the face-to-face vision in And He formed you, so He made your forms beautiful [40:64]. O chevalier! Of the human makeup and the Adamic individual, first think about the form! What artisanry the Lord of the worlds has shown with a drop of spilled water! What diverse paint- ings have been achieved through “Be!”, so it comes to be [2:117]! Mutually similar limbs, oppo- sites like unto each other-each one He has made in its own scale. He has adorned each limb with one sort of beauty, not more than its limit, not less than its measure. To each He gave an attribute, and in each He placed a strength: senses in the brain, splendor on the forehead, beauty in the nose, sorcery in the eye, sauciness on the lips, comeliness in the cheek, perfect loveliness in the hair. It is not apparent whether the artisanries in the natures are more beautiful, or if the governance in the form-giving is sweeter. He has created so many marvels and wonders from a drop of water! The intelligent man gazes on His artisanry, but the heedless man is asleep. Once you have looked with the outward eye on the marks giving witness to His power, look also with the inward eye on the subtleties of His wisdom. Then you will see the proofs of love and the traces of solicitude. The mortal nature is the world of form, but the heart is the world of the attributes. The mortal nature is the heart's shell, but the heart is the shell of the center point that is the secret core. It is such that the orbs and bodies of the cosmos are bewildered by the form of the Adamic nature, the Adamic nature is bewildered by the form of the heart, the heart is bewildered by the center point of the secret core, and the secret core stays on the borderline between annihila- tion and subsistence.
Almighty God has made threefold arrangements for the guidance of man. On the one hand, the universe has been so constructed that it has become the practical manifestation of God’s will. On the other hand, the human psyche has been infused with an intuitive consciousness of good and bad. Thereafter, it was arranged that Truth and falsehood, justice and injustice be revealed clearly through the prophets in a language understandable to the people. Even after this, if people do not adopt the right path, they are undoubtedly transgressors.
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (then inspired it with its [ instincts on evil and piety...91:8) The word ilham denotes 'to cast into the heart'. The word fujur denotes 'open transgression'. The meaning of taqwa is well-known. This sentence is linked with the seventh oath وَنَفْسٍ وَمَا سَوَّاهَا and by the soul, and the One who made it well, [ 91:7] ', signifying that Allah has equipped man with human soul which has the capacity to distinguish between good and bad, and right and wrong. In other words, in his make-up Allah has built in him a special ability to choose freely the righteous path or the sinful path. Whichever way he takes out of his own free will, he will be rewarded or punished. This interpretation is deducible from a traceable Hadith which is transmitted by Muslim on the authority of Sayyidna ` Imran Ibn Husain ؓ . The Holy Prophet ﷺ was sitting in the company of his followers. They asked him a question regarding Divine Destination. In response, the Holy Prophet ﷺ recited this verse. This verse will allay the doubt about Divine Destination only if the words 'then inspired it with its (instincts of) evil and piety, [ 91:8] ' are taken in the sense that human soul has been inspired with conscience to distinguish between right and wrong, and has also been granted the ability to do good as well as the ability to commit sin. Man is not a creature of pure force or coercion. He has free will to choose his path of good or evil. He, in fact, has the option to do good or refrain from sin. The choice is his, for which he is rewarded or punished.
Sayyidna Abu Hurairah and Ibn ` Abbas ؓ report that whenever the Holy Prophet ﷺ recited the verses [ 91:7-8] under comment would stop and recite the following supplication aloud:
اللّٰھُمَّ اٰتِ نفسِی تَقوٰھَا اَنتَ وَلِیُّھَا وَ مَولَاھَا وَ اَنتَ خَیرُ مَن زَکَٰھَا
'0 Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.'
Which was revealed in Makkah
Recitation of Surah Ash-Shams wa Duhaha in the `Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned. In it the Messenger of Allah ﷺ said to Mu`adh,
«هَلَّا صَلَّيْتَ بِــ
سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى
وَالشَّمْسِ وَضُحَـهَا
وَالَّيْلِ إِذَا يَغْشَى »
(Why didn't you pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), (By the sun and Duhaha) (91), and (By the night as it envelops) (92))
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Allah swears by His Creation that the Person Who purifies Himself will be Successful and the Person Who corrupts Himself will fail
Mujahid said,
وَالشَّمْسِ وَضُحَـهَا
(By the sun and Duhaha.) "This means, by its light." Qatadah said,
وَضُحَـهَا
(wa Duhaha.) "The whole day." Ibn Jarir said, "The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime."'
وَالْقَمَرِ إِذَا تَلـهَا
(By the moon as it Talaha.) Mujahid said, "It follows it (the sun)." Al-`Awfi reported from Ibn `Abbas that he said,
وَالْقَمَرِ إِذَا تَلـهَا
(By the moon as it Talaha.) "It follows the day." Qatadah said, "`as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible." Concerning Allah's statement,
وَالنَّهَارِ إِذَا جَلَّـهَا
(By the day as it Jallaha.) Mujahid said, "When it illuminates." Thus, Mujahid said,
وَالنَّهَارِ إِذَا جَلَّـهَا
(By the day as it Jallaha.) "This is similar to Allah's statement,
وَالنَّهَارِ إِذَا تَجَلَّى
(By the day as it Tajalla.) (92:2)" And they have said concerning Allah's statement,
وَالَّيْلِ إِذَا يَغْشَـهَا
(By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah's statement,
وَالسَّمَآءِ وَمَا بَنَـهَا
(By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah. It could also mean "By the heaven and its Constructor." This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says,
وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ
(With Hands did We construct the heaven.) (51:47) meaning, with strength.
وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ
(Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!) (51:47-48) This is also similar to Allah's statement,
وَالاٌّرْضِ وَمَا طَحَـهَا
(By the earth and Ma Tahaha.) Mujahid said, "Tahaha means He spread it out." Al-`Awfi reported from Ibn `Abbas that he said,
وَمَا طَحَـهَا
(and Ma Tahaha.) "This means what He created in it." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that
طَحَـهَا
(Tahaha) means, He spread it out. Allah then says,
وَنَفْسٍ وَمَا سَوَّاهَا
(By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says,
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ
(So set you your face towards the religion, Hanif. Allah's Fitrah with which He has created mankind. No change let there be in the Khalqillah.) (30:30) The Messenger of Allah ﷺ said,
«كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»
(Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»
(Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists), but then the devils came to them and distracted them from their religion.)" Then Allah says,
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
(Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn `Abbas said,
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
(Then He showed it its Fujur and its Taqwa.) "He explained the good and the evil to it (the soul)." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa`id bin Jubayr said, "He gave him inspiration (to see what was) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them' I said, `Rather it is something preordained upon them.' Then he said, `Is that an injustice' Then I became extremely frightened of him (due to what he was saying), and I said to him, `There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.' He (`Imran) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them" He (the Prophet ) replied:
«بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم»
(Rather it is something preordained for them.) So the man said, "Then what is the point of our actions" The Prophet replied,
«مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى:
وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا »
(Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith. Allah then says,
قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا
(Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr.
وَقَدْ خَابَ مَن دَسَّـهَا
(And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas. At-Tabarani recorded that Ibn `Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah,
وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
(By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say,
«اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا»
(O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said,
«اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ. اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا. اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا»
(O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these (words) and we now teach them to you." Muslim also recorded this Hadith.