1. By the Sun and its brightness,

2. By the Moon when it follows it [the Sun],

3. By the day when it reveals it [the Sun’s brilliance],

4. By the night when it veils it,

5. By the sky [heaven] and what (or He who) constructed it,

6. By Earth and what (or He who) spread it out,

7. By the soul and what (or He who) fashioned and perfected it,

8. Then He inspired it (with the knowledge) of depravity and God-consciousness [i.e., acute moral discernment].

9. Truly, whoever purifies it [one’s soul] flourishes,

10. And whoever corrupts it is ruined.

11. The Thamud rejected (their prophet, Salih,) due to their arrogance and rebelliousness,

12. When the most wretched one among them rose up.

13. The messenger of God said to them, “This is God’s she-camel; so let her drink.”

14. But they rejected him and hamstrung her, so their Lord destroyed them for their sins and wiped them out,

15. With no “fear” of its consequence.

This chapter offers an important lesson and guides one toward the right path. Thus we begin its exegesis with an appropriate anecdote: It is narrated that a seeker beseeched a mystic to guide him toward enlightenment. The mystic asked him, “Do you want God or me to guide you?” The seeker responded, “God, of course.” The mystic continued, “Do you want the type of guidance to which God has vowed an oath?” The seeker said, “Yes, for what could be better than that?” The mystic inquired further, “Do you want one in which God takes seven oaths or just one?” The seeker exclaimed, “Naturally, seven would be even more splendid.” Thereupon the mystic recited this chapter, which leads off with seven solemn oaths. Regardless of whether this story is true or not, it signifies this chapter’s eminent status.

As pointed out elsewhere, the Qur’an’s chapters are not arranged in some random order, for there is an organic relationship among them and merit in their sequence. For example, this chapter is a logical progression from the previous one (al-Balad) and the next one (al-Layl) is its logical outcome. Similar to a regular book’s chapters, each Qur’anic chapter approaches its subject from a certain perspective and then lets the next chapter either build upon it or provide a fresh perspective. As such, if the Qur’an’s present order were disturbed it would lose its coherence. For example, chapters 90, 91, and 92 all deal with people’s spiritual journey toward God in their quest for perfection, a subject with which the Qur’an deals extensively. However, each one addresses a different aspect of that journey.

An ordinary trip or journey can be explored from numerous vantage points: (1) Directional orientation and ultimate destination, along with the nature of the place; (2) Is it for business or pleasure, or to meet friends and family members? (3) Possible hardships and difficulties to be encountered; (4) Gathering more information about the journey and the destination; and (5) Is it really necessary? Multiple perspectives can also be applied to one’s journey to the Hereafter and ultimate fate.

Ali expresses grief during his nightly contemplation and prayer: “Alas! The provision is little.” Generally, people stock up on what they need for the trip in accordance with its nature and expected duration. The Imam proclaims his sorrow for failing to do so in the following terms: “The way is quite long, the journey is far and to a place for eternity, and the goal is grand and hard to achieve.” While it is prudent (but not vital) to equip oneself for any trip, the one mentioned by Ali is so extraordinary, long, final, and critical that one has to really focus upon what undertaking it involves. After all, this particular journey will end in the eternal abode, which is as “broad as the heavens and Earth” (3:133). Once we breathe our last breath, both time and space become infinite and we join all of the others walking on this path. The previous chapter (al-Balad) focuses on the numerous hardships encountered. This chapter, which contrasts polarities and contradictions, emphasizes the motivation and causes of such disparities.

The first seven verses begin with “wāw of oath” (by; وَ) to signal the taking of an oath.

[91:1] By the Sun and its brightness,
The Sun’s enormous mass and energy affects life on Earth and it produces light by converting hydrogen to helium, a process that raises its core temperature to millions of degrees.
As explained earlier, brilliant stars are created by two opposing forces: gravity, which condenses them, and repulsion, the result of its internal explosions. Stars are born when these forces are in equilibrium, but begin to condense (die) when gravity overcomes repulsion. This occurs when a star’s internal fuel, due to the above-mentioned conversion, is exhausted. Therefore, life and motion originate in this world due to these opposing forces. Gravity enables stars to circumnavigate harmoniously in a single orbit. Earth revolves elliptically around the Sun and also spins around its own axis. All of these outcomes are the work of His lordship and extraordinary wisdom, both of which govern the universe.
Qur’an 78:13 says that the Sun is a brilliant light (wahhāj), a celestial body that is in a state of perpetual splendor and radiance. In contrast, as we will observe in the next verse, the Moon only reflects the Sun’s light. The ancient belief that it also produced light was only disproven many centuries later, although the next verse stated its falsity more than 1,400 years ago.

[91:2] By the Moon when it follows it [the Sun],
The Moon reflects the Sun’s light that strikes it and illuminates that part of Earth which is hidden from the Sun. In the world of meaning, spiritually speaking, this rule is valid because some people indirectly reflect the light of God’s guidance. If God is taken to be the illuminating light of the Worlds, then prophets and messengers, spiritual leaders, and guides are like moons that reflect His light and illuminate the darkness cast by cruel and unjust leaders.

[91:3] By the day when it reveals it [the Sun’s brilliance],
The feminine pronoun suffix hā (it; هَا) refers to the Sun, which reveals its brilliance and splendor during the day. In other words, the Sun needs “the mirror” of the daytime to show its brilliance. God has enabled human beings to acquire certain attributes, but they only become apparent and verifiable when they are actualized. For instance, nobility or integrity become realities only when one performs noble and sacrificial acts, like giving up one’s life to defend oneself and others from an aggressor (self-sacrifice; īthār) or not betraying someone’s trust.

[91:4] By the night when it veils it,
The discourse then shifts from manifesting and revealing to concealing and covering. Humans can cover or reveal the truth and reality with their actions. The Qur’an uses the metaphor of night to denote that just as it covers the sunlight, some people deny the divine truths and intentionally conceal the eternal truth, the radiance of which illuminates the world of existence. Believers resemble the daytime, which manifests the truth in its full beauty.

[91:5] By the sky [heaven] and what (or He who) constructed it,
Samā (sky, heaven; سماء) is prefixed with the definite article al (the; ال) to signify that Earth’s sky is the one meant here, as opposed to all of the skies that exist in all of the worlds. In the phrase mā banā-hā (مَا بَنَاهَا), where mā refers to the forces, causes, and reasons that resulted in building the sky. Banā (builder; بنا ) indicates a person who places one brick on top of another to construct a wall. Likewise, Earth’s atmosphere is made up of different layers.
The Qur’an also alludes to the creation of our planet’s atmosphere, a process that was influenced by the earth’s crust and various layers. Scientific research shows that Earth initially had no protective atmosphere; however, the interaction among the natural phenomena occurring on its surface and the actions-reactions happening within its layers gradually created it. This atmosphere buffers all forms of life from harmful radiation, meteorites, and so on.

[91:6] By Earth and what (or He who) spread it out,
The relative pronoun mā (that, which; مَا) designates the same natural forces that led to Earth’s expansion. Submerged under water for millions of years, its crust gradually surfaced and began to spread. The result was a sustainable environment in which plants and animals could live and flourish.
Approximately twenty verses lay out the stages of the divine decree through which Earth had to pass to become a suitable abode for humanity. Qur’an 51:48 points out how it was extended and spread out like a carpet, despite being convulsed by earthquakes and volcanoes. Qur’an 78:66 likens our planet to a resting place that is spread out; 88:20 notes that it was flattened; and other verses, such as 15:19, 50:7, 27:61, and 40:64, resort to a host of descriptions to indicate its progression through these stages.
The first six verses set the stage for the seventh verse, which starts with an oath.

[91:7] By the soul and what (or He who) fashioned and perfected it,
The previous six phenomena collectively paved the way for life, one of God’s most significant signs to come into being, i.e., human. There is a subtle grammatical difference between the previous six verses and this one. The former oaths all begin with al (the) because they are sworn to specific phenomena. However, this verse’s oath is sworn in the name of “a soul” or “a life” (nafs; نفس), an indefinite and therefore imprecise form. Could this be due to the nobility of this creation, or is there another reason? Perhaps it is because “life” and human creation progressed through many forms and stages until it evolved into perfectly proportioned humans
God commanded the angels to prostrate to Adam after He bestowed two honors upon him: fashioning him in due proportion (taswiyah, derived from sawwā) and breathing His spirit (rūh) into him (15:29). Life began with simple plants and continued to evolve through the stages of marine life, amphibians, birds, early mammals, and, finally, Homo sapiens. After the process of taswiyah, humanity attained a noble status.

[91:8] Then He inspired it (with the knowledge) of depravity and God-consciousness [i.e., acute moral discernment].
After humans attained the form of perfection, God inspired them with the ability to discern between good and evil, as well as between God-awareness and wretchedness, so that they could choose which path to follow. Prior to this stage, all creatures were guided by their instincts. However, from this stage onward human beings would have to use their faculties of intellect and reason. Similar to all of the celestial phenomena that stay within their own orbits and do not violate their boundaries, God inspired humanity, the pinnacle of His creation, with the knowledge of the boundaries and parameters that were not to be transgressed.
What follows is the outcome or the response to the oath.

[91:9] Truly, whoever purifies it [one’s soul] flourishes,
The particle qad (قَدْ) is used for emphasis and certainty. Falāh (فلاح) means to flourish and split open, to be optimistic about the future. Farmers are called a fallāh because they open and then plough the ground so that seeds can be planted therein. Ali swears an oath to God, Who splits the seeds in the soil to expose their intrinsic properties and then sends water so they may grow and thereby actualize their potentialities. The planted seeds produce hundreds of seedlings and grow into bushes, an extremely productive process that is called falāh: to flourish, prosper, grow, and, ultimately, attain salvation.
Those who purify (tazkiyah) their souls from all forms of impurity deserve to flourish and attain salvation. Zakāt (almsgiving), which is derived from the same root, connotes the need to purify ones’ wealth by relinquishing that which is beyond one’s needs. Nature also promotes growth by shedding its excess. For example, pruning a tree keeps it healthy and able to grow. Likewise, donating blood promotes health and quickens the production of new blood. The late Ali Shariati said that each human being has a “divine seed” that, if taken care of and properly nurtured, will grow and flourish.

[91:10] And whoever corrupts it is ruined.
In contrast to aflaha, khāba (خَابَ) means “to be disappointed, hopeless and pessimistic, to fade and decline.” Those who bury (dassa; دَسَّ) and thus destroy their souls by scheming and deluding themselves and others will incur a horrendous loss. This verb appears only here and in 16:59, in connection with the verse that condemns the reprehensible Jāhiliyyah practice of female infanticide. This deliberate burial of a live sanctified female infant is comparable, in terms of its seriousness, to those who choose to “bury” their soul so that it cannot flourish and prosper.
In reality, this second group of people resort to mendacious, subversive, and deceitful acts so that their soul will (metaphorically) decay and eventually die. This is comparable to a farmer who uses too much topsoil when planting seeds, which makes it hard for them to grow and causes them to rot away in the ensuing dark, humid environment. Seeds flourish only when they are able to penetrate a thin layer of the topsoil and receive sunlight, oxygen, and warmth.
People entangled and overburdened by the trappings of this world (e.g., great power and wealth) bury themselves and begin to rot away. Similar to seeds, humans have to unburden (purify) themselves from excess weight in order to grow. Souls that are weighted down with such attachments, along with sins and disobedience to God, cannot be easily purified. In other words, any endeavor to ascend to higher stages of humanity and burst through the all-encompassing veil will be truly daunting.
Humans are driven to seek proofs before they will accept the truth of these teachings. Sometimes an intellectual argument is not enough to change someone’s opinion. One way to deal with this is to employ arguments based upon historical incidents. Therefore, the next verse shifts away from the theoretical and rational and toward a tangible historical anecdote: the poignant story of the Thamūd tribe, whose members failed to liberate their souls.

[91:11] The Thamūd rejected (their prophet, Sālih,) due to their arrogance and rebelliousness,
The Thamūd showed their contempt for the truth via their rebellious (tughyān) conduct. They did not believe that one could actualize one’s innate disposition and grow in spiritual perfection only through self-purification. The earliest revealed verses, found in chapter 96, note the human tendency to rebel and become arrogant (96:6–7). The Qur’an therefore admonishes people to control their inclination toward haughtiness and rebelliousness when feeling self-sufficient and highly competent. In modern times, people have become so obsessed with self-indulgence, instant gratification, and dominating the world that they proclaim His irrelevance and ignore Him completely. Does this not encapsulate the policy of those powerful nations that force weaker nations to submit to their hegemony? This is the precise meaning of tughyān, namely, to overstep the limits and encroach upon the rights of others, as did the Thamūd’s tribe.

[91:12] When the most wretched one among them rose up.
Inba‘atha (انْبَعَثَ), verb form VII is derived from the root B-‘-TH, means “to cause to emerge” or “be instigated to rise up.” Similarly, inqilāb (revolution) connotes the “readiness to accept and embrace a major change and transformation.” The following example may clarify this. An opportunistic pathogen could lay dormant until suitable conditions arise and activate it, at which time it could emerge and wreak havoc, but only on a weak body, by multiplying itself.
Qur’an 6:65 warns that dormant punishments can do this either from above (e.g., an oppressive government) or below (e.g. disturbances, sedition, riots, and unrestrained acts carried out by simple-minded, gullible, incompetent, and/or repulsive people). Another malaise is the divisiveness and dissent that so envelope a society that people eventually turn on each other violently, making everyone feel unsafe and insecure. This verse, which concludes by leaving us in a reflective state of mind, reminds us that the Qur’an employs multiple approaches so that we “may understand.”
A society gives rise (ba‘atha) to crime, hoarding, debauchery, corruption, and many other moral and cultural failings when its citizens do not fulfill their obligatory duties. Such societies are overwhelmed by a plethora of punishments, just as metastasized cancer cells spread throughout the body and eventually kill it. The Thamūd became rebellious when cruel leaders, instead of benevolent and learned statesmen, were elevated to power.
The next few verses examine how unjust and cruel tyrants can assume power and push aside the honorable, honest, noble, and sincere public servants.

[91:13] The messenger of God said to them, “This is God’s she-camel; so let her drink.”
Sālih advised the Thamūd not to bother a certain she-camel and to treat her fairly by sharing water with it. God caused this prophet to arise from among them as an admonisher in order to test their resolve and determine if they were God-conscious.

[91:14] But they rejected him and hamstrung her, so their Lord destroyed them for their sins and wiped them out,
The Thamūd, who rejected this admonition and killed the camel, clearly failed the test.

[91:15] With no “fear” of its consequence.
No one is in a position to question God’s judgment. He duly pu-nished the Thamūd for their sin by destroying them.
One may question the fairness of this judgment on the grounds that He punished the whole tribe for the sin of one man. Ali, who addresses this concern, states that everyone met the same fate because their apathetic and silent members tacitly consented to and therefore participated in this sin. Nothing occurs in a society without its citizens’ encouragement or implicit consent. In general, there is a direct correlation between the majority’s moral standards and the occurrence of crimes and atrocities. One would not dare do such things openly in a society based upon nobility and honesty.
The same wisdom can be gleaned from Ali’s sagacious words that when a society abandons its duty to “command the right (ma‘rūf) and forbid the wrong (munkar),” it enables malicious and wicked people to gain power and dominance. In the absence of a responsible citizenry, which is tasked with holding the government accountable, there can be no just and equitable governance. In such an apathetic society, says Ali, people’s earnest prayers to remove the yoke of oppression will not be answered because they failed to speak out and resist its consolidation and the ensuing injustices. In such a dire and oppressive environment, where one can neither speak nor write against such things, all one can do is pray to God with a sorrowful heart; however, God will not hear their prayers because the people brought these calamities upon themselves.

The Qur’anic account of the “Companions of the Sabbath” (Saturday) also is relevant here. The Israelites gradually became divided over the prohibition of fishing on the Sabbath. One group violated its sanctity and tried to rationalize it through various ploys and stratagems. Two groups of believers opposed them. One protested and commanded the transgressors to cease and desist, whereas the other group decided to stay on the margins and “let God punish them.” The first group of believers opined that they could not, in moral terms, remain indifferent to this sin and that their protest could stop the transgressors. But the believers’ lack of consensus enabled the violators to continue fishing until God punished everyone but those believers who had protested. Sub-sequently, He proclaimed that until the Day of Judgment He would empower despots to rule over societies inhabited by cowardly people and those who ignore the principle of “forbidding the wrong” to punish them for their silence (7:167). This explains why appealing to God for help in such cases is futile.

This has been the inevitable destiny of many in the annals of history, one of which is the tragedy of Karbala. Do you suppose that Ibn Sa‘ad, Ibn Ziyād, and Yazīd alone were responsible for that heinous crime? If so, then why did a vast portion of the Muslim community celebrate jubilantly when they heard that a “rebel” who had revolted against Yazīd, “the leader of the believers,” had been defeated and killed? In general, the Muslims had deviated so far from normative Islam that criminals like Yazīd and Ibn Ziyād were able to rise to power and commit this unspeakable atrocity.
The last few verses of this chapter warn people that when a community’s members fail to nurture their “divine seed,” society as a whole will suffer from unruliness and wallow in the abyss of decline and extinction. This is the quintessential hallmark of those societies punished by God.

Translator: Mohammad Fani
Editor: Hamid Mavani