Kashani Tafsir

Abd al-Razzaq al-Kashani — b. 650 AH / 1252 CE · d. 730 AH / 1329 CE Sunni (Sufi) Akbari Sufi (school of Ibn Arabi)

Kashani Tafsir ash-Shams الشَّمْس (The Sun) 15 verses · Meccan

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
In the name of God, the Most Gracious, the Most Merciful
91:1 ›
وَالشَّمْسِ وَضُحَاهَا
Abdel Haleem
By the sun in its morning brightnes
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:2 ›
وَالْقَمَرِ إِذَا تَلَاهَا
Abdel Haleem
and by the moon as it follows it
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:3 ›
وَالنَّهَارِ إِذَا جَلَّاهَا
Abdel Haleem
by the day as it displays the sun’s glor
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:4 ›
وَاللَّيْلِ إِذَا يَغْشَاهَا
Abdel Haleem
and by the night as it conceals it
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:5 ›
وَالسَّمَاءِ وَمَا بَنَاهَا
Abdel Haleem
by the sky and how He built i
Connections 5 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (5) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:6 ›
وَالْأَرْضِ وَمَا طَحَاهَا
Abdel Haleem
and by the earth and how He spread it
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:7 ›
وَنَفْسٍ وَمَا سَوَّاهَا
Abdel Haleem
by the soul and how He formed i
Abd al-Razzaq al-Kashani

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.

Connections 5 multi-source 4 single-source 3 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:8 ›
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
Abdel Haleem
and inspired it [to know] its own rebellion and piety
Abd al-Razzaq al-Kashani

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.

Connections 5 multi-source 5 single-source 4 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (5) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:9 ›
قَدْ أَفْلَحَ مَن زَكَّاهَا
Abdel Haleem
The one who purifies his soul succeed
Connections 26 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (26) cited by only one commentator

By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:10 ›
وَقَدْ خَابَ مَن دَسَّاهَا
Abdel Haleem
and the one who corrupts it fails
Connections 26 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (26) cited by only one commentator

By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:11 ›
كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا
Abdel Haleem
In their arrogant cruelty, the people of Thamud called [their messenger] a liar
Connections 23 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (23) cited by only one commentator

By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:12 ›
إِذِ انبَعَثَ أَشْقَاهَا
Abdel Haleem
when the most wicked man among them rose [against him]
Connections 23 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (23) cited by only one commentator

By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:13 ›
فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ وَسُقْيَاهَا
Abdel Haleem
The messenger of God said to them, ‘[Leave] God’s camel to drink,’
Connections 23 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (23) cited by only one commentator

By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:14 ›
فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاهَا
Abdel Haleem
but they called him a liar and hamstrung her. Their Lord destroyed them for their crime and levelled them
Connections 1 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

91:15 ›
وَلَا يَخَافُ عُقْبَاهَا
Abdel Haleem
He did not hesitate to punish them
Connections 1 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

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