Interpretation of Surah Ash-Shams
(Makcan sura) In the name of Allah, the Gracious, the Merciful! This surah was revealed in Mecca. It consists of 15 verses. At the beginning of the surah, Allah the Almighty swore by many of His great creations, proving the limitless power of Allah the Almighty and His unity, that the one who cleanses his soul from sins by faith and obedience to Allah will succeed, and the one who destroys his soul by disbelief and committing sins will suffer a loss . Allah gives the example of the Thamudites - the people of Salih, telling about what befell them, so that it would be an edification and lesson to all who persist in considering the messenger a liar. After all, when the Thamudites considered their messenger a liar and cut the tendons of the camel, Allah destroyed them all, without fearing the consequences of their death and what befell them, since He is not responsible for His deeds to anyone. He subjected them to the punishment they deserved.
1. I swear by the sun, its radiance, its rising and the heat radiating from it,
2. and the moon, which rises after the sun, after its setting, and illuminates the darkness,
3. and by day, which makes the sun bright, unclouded by anything,
4. and the night, which covers the sun and blocks its light,
5. and the sky, and the Great, the Almighty, who exalted and raised him up in the best way,
6. and the earth, and the Great, Almighty, who spread it in all directions, making it suitable for life,
7. both the soul and the One who created it perfect, endowing it with strength and various abilities.
8. He explained to her what is good and what is evil, and endowed her with the ability to do from them what she wished.
9. Verily, the one who purified it by obeying Allah and performing pious deeds succeeded.
10. And the one who impoverished his soul, not being virtuous, and destroyed in it the ability to do good, undoubtedly suffered a loss.
11-12. The Samudites, because of their self-will and injustice, considered their prophet a liar, when the most unworthy of them stood up, intending to hamstring the camel.
1. Ya. Syn.
2. I swear by the wise Koran!
3. Verily, you are one of the messengers
4. on straight path.
5. It is sent down by the Mighty, the Merciful,
6. So that you warn people whose fathers no one warned, because of which they remained careless ignoramuses.
7. The Word has come true to most of them, and they will not believe.
8. Verily, We have placed fetters on their necks up to their chins, and their heads are raised up.
9. We set a barrier in front of them and a barrier behind them and covered them with a veil, so that they cannot see.
10. They don’t care whether you warned them or not. They don't believe.
11. You can only warn the one who followed the Reminder and feared the Merciful, without seeing Him with their own eyes. Please him with the news of forgiveness and a generous reward.
12. Verily, We give life to the dead and record what they did and what they left behind. We have counted every thing in a clear guide (the Preserved Tablet).
13. As a parable, give them the inhabitants of the village to whom the messengers came.
14. When We sent two messengers to them, they considered them liars, so We reinforced them with a third. They said: “Verily, we have been sent to you.”
15. They said: “You are people like us. The Merciful has not sent down anything, and you are just lying.”
16. They said: “Our Lord knows that we have indeed been sent to you.
17. We are entrusted only with the clear transmission of revelation.”
18. They said: “Indeed, we have seen a bad omen in you. If you do not stop, we will certainly stone you and you will suffer painful suffering from us.”
19. They said: “Your evil omen will turn against you. Really, if you are warned, do you consider it a bad omen? Oh no! You are people who have transgressed the boundaries of what is permitted!”
20. A man came in a hurry from the outskirts of the city and said: “O my people! Follow the messengers.
21. Follow those who do not ask you for reward and follow the straight path.
22. And why should I not worship Him who created me and to whom you will be returned?
23. Will I really worship other gods besides Him? After all, if the Merciful One wishes to harm me, then their intercession will not help me in any way, and they will not save me.
24. Then I will find myself in an obvious error.
25. Indeed, I have believed in your Lord. Listen to me."
26. He was told: “Enter Paradise!” He said: "Oh, if only my people knew
27. why my Lord has forgiven me (or that my Lord has forgiven me) and that He has made me one of the honoured!”
28. After him, We did not send down any army from heaven against his people, nor did We intend to send them down.
29. There was only one voice, and they died out.
30. Woe to the slaves! Not a single messenger came to them whom they did not mock.
31. Do they not see how many generations We have destroyed before them and that they will not return to them?
32. Verily, they will all be gathered from Us.
33. A sign for them is the dead earth, which We revived and brought from it grain on which they eat.
34. We created in it gardens of palm trees and vines and caused springs to flow from them,
35. that they may eat their fruits and what they have created with their own hands (or that they may eat fruits that they have not created with their own hands). Won't they be grateful?
36. Great is He who created in pairs what the earth grows, themselves and what they do not know.
37. A sign for them is the night, which We separate from the day, and so they plunge into darkness.
38. The sun floats to its abode. This is the decree of the Mighty, the Knowing.
39. We have predetermined positions for the moon until it again becomes like an old palm branch.
40. The sun does not have to catch up with the moon, and the night does not run ahead of the day. Everyone floats in orbit.
41. It is a sign for them that We carried their offspring in an overflowing ark.
42. We created for them in his likeness what they sit on.
43. If We wish, we will drown them, and then no one will save them, and they themselves will not be saved,
44. unless We show them mercy and allow them to enjoy the benefits until a certain time.
45. When it is said to them, “Beware of what is before you and what is after you, so that you may receive mercy,” they do not answer.
46. Whatever sign comes to them from the signs of their Lord, they certainly turn away from it.
47. When they are told: “Spend from what Allah has provided for you,” the disbelievers say to the believers: “Shall we feed the one whom Allah would feed if He willed? Truly, you are only in obvious error."
48. They say: “When will this promise come true, if you are telling the truth?”
49. They have nothing to expect except one voice, which will amaze them when they argue.
50. They will neither be able to leave a will nor return to their families.
51. The Horn will be blown, and now they rush to their Lord from the graves.
52. They will say: “Woe to us! Who raised us from the place where we slept? This is what the Most Gracious promised, and the messengers spoke the truth.”
53. There will be only one voice, and they will all be gathered from Us.
54. Today no injustice will be done to any soul, and you will only be rewarded for what you have done.
55. Indeed, the inhabitants of Paradise today will be busy in pleasure.
56. They and their spouses will lie in the shadows on couches, leaning.
57. There is fruit there for them and everything they require.
58. The merciful Lord greets them with the word: “Peace!”
59. Separate yourself today, O sinners!
60. Did I not command you, O sons of Adam, not to worship Satan, who is your open enemy,
61. and worship Me? This is the straight path.
62. He has already misled many of you. Don't you understand?
63. This is Gehenna, which was promised to you.
64. Burn in it today because you disbelieved.”
65. Today We will seal their mouths. Their hands will speak to Us, and their feet will testify of what they have acquired.
66. If We wish, We will deprive them of their sight, and then they will rush to the Path. But how will they see?
67. If We wish, We will disfigure them in their places, and then they will neither be able to move forward nor return.
68. To whom We grant long life, We give the opposite appearance. Don't they understand?
69. We did not teach him (Muhammad) poetry, and it is not fitting for him to do so. This is nothing but a Reminder and a clear Quran,
70. So that he may warn those who are alive, and so that the Word may be fulfilled regarding those who disbelieve.
71. Do they not see that from what Our hands (We Ourselves) have done, We have created cattle for them, and that they own them?
72. We made it subject to them. They ride some of them and feed on others.
73. They bring them benefit and drink. Won't they be grateful?
74. But they worship other gods instead of Allah in the hope that they will be helped.
75. They cannot help them, although they are a ready army for them (the pagans are ready to fight for their idols, or the idols will be in Last life ready army against the pagans).
76. Don’t let their speeches sadden you. We know what they hide and what they reveal.
77. Doesn’t man see that We created him from a drop? And so he openly bickers!
78. He gave Us a parable and forgot about his creation. He said, “Who will revive the bones that have decayed?”
79. Say: “He who created them the first time will give them life. He knows about every creation."
80. He created fire for you from green wood, and now you kindle fire from it.
81. Is He who created the heavens and the earth incapable of creating others like them? Of course, because He is the Creator, the Knower.
82. When He desires something, then He should say: “Be!” - how it comes true.
83. Great is He, in Whose Hand is power over every thing! To Him you will be returned.
(15) And He was not afraid of the consequences of this.
And how can the Almighty Lord be afraid of anything, from whose power not a single creation can escape, whose decisions and laws are filled with divine wisdom?
(14) We created man in the most beautiful form.
However, they considered the prophet Salih a liar and slaughtered the camel. As retribution for this, they were struck by a terrible scream, and the earth began to shake under their feet. One by one, the unbelievers fell to their knees and could not even cry out for help. And if they called for help, no one would answer their call.
(13) The Messenger of Allah [Salih] said to them: “Take care of the camel and her drink!”
Salih warned them against sin and said: “Do not slaughter the camel, which Allah has made a great sign for you. Do not respond with ingratitude to the mercy of Allah, Who gave you the milk of this camel.”
(11) The people of Thamud considered [the prophet Salih] a liar because of his iniquity,
(12) and then the most unfortunate of them volunteered to kill [the camel].
They transgressed the boundaries of what is permitted by Allah, neglected the truth and did not obey the Messenger of God. And the most unfortunate of the Thamudians, named Kaddar b. Salif was about to kill the camel, obeying the decision of his people.
(9) He who purified it succeeded,
(10) and the one who hid it [defamed it, clothed it with injustice] suffered damage.
The one who has cleansed his soul from sins and vices and has risen through obedience to Allah, useful knowledge and righteous deeds has succeeded. And the one who hid the beautiful qualities of his soul suffered loss. The human soul was not created for him to suppress and hide the good in it, to defile it with vices and drown it in the abyss of sins, forgetting about everything that adorns and improves the soul.
(7) I swear by the soul and by Him Who gave it a perfect form [or: by the way He made its form perfect]
(8) and instilled in her wickedness and fear of God!
There is an opinion that we are talking about the souls of all living beings. This opinion is based on the general meaning of the verse. According to another interpretation, Allah swore only on the souls of creation, which are responsible for their deeds. This is indicated by the text of further verses. In any case, every soul is one of the greatest signs of God and deserves to be sworn by Allah. After all, all of them are characterized by kindness, softness, tenderness, liveliness, mobility, variability, impressionability, anxiety, desires, love, hatred and aspiration. It is thanks to the soul that the body is not a useless statue. And the creation of the soul as it is is also a great sign from Allah.
(6) I swear by the earth and by Him who spread it [or by how He spread it]!
What is meant here is that Allah leveled and expanded the earth, thereby allowing people to use it for their needs. An alternative translation of this verse reads: “By the earth and by the way it is spread out!”
(5) I swear by heaven and by Him who erected it [or by the way He erected it]!
According to one interpretation, Allah swore by the sky and himself. According to another interpretation, He swore by how perfect and flawless the heavens were made.
In the name of Allah, the Gracious, the Merciful!
(1) I swear by the sun and its morning radiance!
(2) I swear by the moon when she follows him!
(3) I swear by the day when he makes it [the sun] clear!
(4) I swear by the night when it hides it [the sun]!
In this surah, Allah Almighty swore by great signs, as well as by happy and sinful human souls. He swore by the sun, its light and the benefits it brings. He also swore by the moon, which replaces the sun and brings light to the earth. He also swore by day, whose light illuminates the surface of the earth and makes everything on it clearly visible, and by night, which covers the earth and brings darkness to it. Darkness and light, sun and moon replace each other in the Universe in the most perfect and orderly manner. They serve for the benefit of slaves, and this is the greatest evidence of the comprehensive knowledge and limitless power of Allah. He alone is worthy of worship, for along with Him there is no other true deity.
(سورة الشمس) Surah "ash-Shams" (91) - ninety-first sura holy quran. It is assumed that it was sent down in the fifth year of the prophetic mission. The name comes from the word “shams”, which is present in the first verse and means “sun”. The sura is also known under the names “Va’sh-shamsi”, “Va’sh-shamsi wa dukhaha”. Consists of 15 verses with the letter “a” as an interval. Surah “Shams” pays attention to the place and functions in the solar system of the Earth on which humanity lives.
It tells about the existence and unity of Allah, the sad fate of the Samudi tribe, to whom Prophet Salih (alaihis salaam) was sent. With reminders of eternal salvation, Islam speaks of eternal life. The contents of the sura can be divided into two parts.
The first begins with oath expressions. The themes of this oath, repeated 11 times in a row, can be listed as follows: the sun; its brilliance between morning and noon; the moon visible after sunset; daytime, dispelling its dappled darkness; cover of night; the firmament and the system that forms it (or the construction of its system); the earth and what covers it (that is, the spreading of the earth); separately man and who created him beautiful (that is, the formation of a perfect man). 9 those in whose name the oath is taken represent the creations of the Almighty, the last two relate to people. Thus, it becomes obvious that by these oaths attention is drawn specifically to the human being. In addition, following the oaths, we are talking about the fact that a person is endowed with both positive and negative qualities and abilities. If, thanks to his will, he is able to use his virtues, he will earn salvation and Paradise, otherwise he will perish (verses 1-10).
The second section, as an instructive lesson from the life of former tribes, talks about the Samudi tribe, which is mentioned many times in various parts of the Holy Quran. This tribe, which constantly called the messengers of Allah liars and eccentric people, and the last of them - the pious Salih (alayhis salam) - a bewitched man (Sura al-Shuara, 26/141-159; Surah al-Kamer, 54/23 -31), an unusual camel was sent as a miracle requested by the ancestors with a request not to touch it. However, the most debauched man from the tribe slaughtered this camel, for which they all died from a terrible voice (verses 11-15). These kinds of stories about the prophets of past times, which are found in the Koran, in addition to the lesson, carry threats and admonitions. Particular attention is drawn to the fact that the camel, cited in the sura as a material-sensory miracle, was extremely necessary for the first listeners of the Koran - the Meccans. Surah “Shams” calls to believe in the foundations of Islam, to submit to one Allah, the Creator and Ruler of the Universe. In addition to the content that appeals to the mind and soul of a person, it affects the interlocutor with the highest degree of literary style and expression. The letters used in the sura, which make up words, and those, in turn, sentences, are easy to pronounce; the harmony of sounds gives a person the opportunity to enjoy a prosaic poem. Each of the 15 verses of the sura ends with the rhyme “ha”.
It is known that “Shams” belongs to a group of short suras that descended to the Messenger of the Almighty (sallallahu alayhi wa sallam) with special divine mercy (Musnad, IV, 107). There is information that the Prophet (sallallahu alayhi wa sallam) read this surah during the evening prayer, and also advised Muadh bin Jabal (radhiyallahu anhu), who performed the services, not to delay the night prayer, but to read the surahs “Shams”, “Spirit”, “Layl” and “A’lya” (Bukhari, “Azan”, 63; Muslim, “Salat”, 178-179; Tirmidhi, “Salat”, 114). The hadith “Whoever has read Surah Shams is equivalent to a person who has given alms for everything over which the sun and moon have risen,” which is found in some interpretation sources (for example, Zamakhsheri, VI, 384; Beyzavi, IV, 423) is perceived as motivation for reading this surah (although there is no real basis for this hadith) (Zamakhsheri, I, 684-685 - publisher's note).
Sura91, "Ash-Shams». Osmanov's semantic translation:
1. I swear by the sun and its radiance!
2. I swear by the moon, when it moves after him,
3. I swear by the day when it illuminates the world,
4. I swear at night, when it covers the world,
5. I swear by heaven and the One who built it,
6. I swear by the earth and the One who spread it!
7. I swear by the [human] soul and by Him who created it and gave it proportionality,
8. who inspired her with both her sins and her piety.
9. The one who has purified his soul has succeeded.
10. The one who hid [evil] in his soul suffered damage.
11. The Thamudites rejected [the messenger], [being] in wickedness,
12. when the most unfortunate of them set out [to kill the camel].
13. Then the Messenger of Allah (i.e. Salih) said to them: “[Do not touch] Allah’s camel and [do not drive] her away from the watering hole.”
14. However, they did not listen to him and hamstrung her, and the Lord caused them to perish for their sins, without distinguishing [where is old, where is young],
15. without fear of the consequences of this.
Learn the Koran, Sura 91. "A"sh-Shams" (Morning)
Read by Fatih Collak
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Meccan sura, consists of 15 verses.
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
وَالشَّمْسِ وَضُحَاهَا ﴿١﴾ وَالْقَمَرِ إِذَا تَلَاهَا ﴿٢﴾ وَالنَّهَارِ إِذَا جَلَّاهَا﴿٣﴾ وَاللَّيْلِ إِذَا يَغْشَاهَا ﴿٤﴾ وَالسَّمَاءِ وَمَا بَنَاهَا ﴿٥﴾ وَالْأَرْضِ وَمَا طَحَاهَا ﴿٦﴾ وَنَفْسٍ وَمَا سَوَّاهَا ﴿٧﴾ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ﴿٨﴾ قَدْ أَفْلَحَ مَن زَكَّاهَا ﴿٩﴾ وَقَدْ خَابَ مَن دَسَّاهَا﴿١٠﴾ كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا ﴿١١﴾ إِذِ انبَعَثَ أَشْقَاهَا ﴿١٢﴾ فَقَالَ لَهُمْ رَسُولُ اللَّـهِ نَاقَةَ اللَّـهِ وَسُقْيَاهَا ﴿١٣﴾ فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاهَا ﴿١٤﴾ وَلَا يَخَافُ عُقْبَاهَا﴿١٥﴾
In the name of Allah, Gracious to everyone in this world and only to those who believe in the next.
I swear by the sun and his vast radiance, (1) and the moon when she follows him, (2) and by day when he shows his light, (3) and by night when she envelops him, (4) and the sky, and by Him who built it, (5) and by the earth, and by Him who spread it out, (6) and by the soul, and by Him who built it well, (7) and then put into it (the inclination towards) sin and piety, (8) and the one who purifies it (the soul) will succeed, (9) and the one who pollutes it will fail. (10) The people of Thamud (Thamudians) rejected the truth because of their crimes, (11) when the one who was the most unfortunate among them stood up. (12) Then the Messenger of Allah said to them: Be careful with Allah's camel and (do not violate) her right to drink. (13). But they rejected him and killed her, and for this the Lord destroyed them and made them equal (in punishment). (14) And He is not afraid of its consequences. (15)
A comment
Allah swears by the things and natural phenomena mentioned in verses (1-7), which gives these creations an even more important role and attracts human attention to them. Man must reflect on these phenomena and try to appreciate their meaning and the purpose of their creation.
The first oath says:
وَالشَّمْسِ وَضُحَاهَا
"I swear by the sun and its vast radiance..." (91:1)
Although the phrase “and its vast radiance” is attached to the word “sun” using the connecting particle “and”, the context indicates that the phrase “vast radiance” is used here in the sense of an adjective characterizing the word “sun”. Then the whole verse makes sense: “By the sun, when it is in time before noon.” Word "spirit" denotes that part of the day when the sun rises (early in the morning) and rises somewhat higher in the sky, and then its light spreads across the earth. The person notices that it is close to him and sees it completely, since there is no heat.
The second oath says:
وَالْقَمَرِ إِذَا تَلَاهَا
"And the moon, when she follows him.." (91:2)
This could mean one of two things:
1) The moon following the sun is clearly visible in the middle of the lunar month, when full moon rises and dominates the sky with its radiance after sunset.
2) The phrase “when she follows him” can mean that, just as the sun is seen in full in its bright light, so the moon, following it, becomes full.
The third oath says:
وَالنَّهَارِ إِذَا جَلَّاهَا
“And by day, when he shows his light...”(91:3)
fused pronoun "Ha"("his") can refer to the earth or the world, although neither of these nouns precedes it. This is a common occurrence in Arabic, especially when talking about things like the earth or world that one is familiar with. In such cases, Arabs usually refer to some phenomenon using a similar pronoun, without first referring to it. The one to whom these words are addressed understands their meaning. There are many similar examples in the Koran, which fully confirms the existence of this grammatical phenomenon. Thus, the verse has the meaning: “by day and by the world or earth that the day illuminated.”
In other words, "in the day when it is completely clear." It is also possible that the pronoun "his" refers to the sun, and this is a more appropriate interpretation in this context. In this case, the phrase means "in the day when the sun shines on it." This will be a metaphor here. Usually the sun is considered the cause of the day, but here, on the contrary, it is said that the day is illuminated by the sun. Thus the verse has the meaning: “When the sun is illuminated, because it is day.”
The fourth oath looks like this:
وَاللَّيْلِ إِذَا يَغْشَاهَا
“And at night, when she envelops him...” (91:4)
In other words, when night begins, the light of the sun disappears (and darkness sets in).
Fifth oath:
وَالسَّمَاءِ وَمَا بَنَاهَا
“Both by heaven and by Him who built it...” (91:5)
Based on the context, it can be assumed that the particle "ma" here plays the role of an infinitive particle (masdariyya) with the meaning: “the sky and its structure”, like another place in the Koran:
غفر لى ربى
« How my Lord forgave me"(36:27) .
Sixth oath:
وَالْأَرْضِ وَمَا طَحَاهَا
“Both the earth and the One who spread it...” (91:6)
"Ma" in this verse it is also used as an infinitive particle, or masdariya, so it would mean: “the earth and its spread.” Word "tahwun" means "to expand". Thus, the focus in these two verses is on the great Creator and Organizer of the heavens and earth (that is, the universe), as well as on its perfection and the complete absence of flaws in its structure. Sayyiduna Qatada, may Allah be pleased with him, and others report such an interpretation. Kashshaf, Baydawi and Qurtubi preferred this interpretation. Some commentators believe that " ma” means “the one who”, and this description refers to Allah. Then the verses take on the meaning: “the sky and its Creator, the earth and the One who spread it.” Until now, there were oaths by created objects and phenomena, but now - an oath by Allah. And Allah knows best.
The following oath looks like this:
وَنَفْسٍ وَمَا سَوَّاهَا
“Both with the soul and with the One who arranged it well...”(91:7)
If there is a particle in this verse "ma" will be an infinitive particle, then the verse means “the human soul and its perfection (perfect structure).” If it matters "man", the verse has the meaning: “by the soul and by Him Who proportionately formed it.” Word " taswiya“means “proportion”, “commensurability”, “perfection”. The meaning of this word has been explained in the previous surah.
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
“And then he put into it (the inclination towards) sin and piety...” (91:8)
Word "ilham" means "that which is placed in the heart." Word "fujur" means "open violation" (sin). Meaning of the word "takwa"(piety) is well known.
This statement is related to the seventh oath " I swear by my soul and by Him who built it well” (91:7), showing that Allah has endowed man with a soul that has the ability to choose between good and evil, right and wrong. In other words, when creating man, Allah invested in him a special ability to choose the right or sinful path. Whatever choice a person makes out of his free will, he will be rewarded or punished (depending on him). This interpretation is made on the basis of a hadith, which was transmitted by Muslim from Sayyidina Imran ibn Hussein.
The Prophet, may Allah bless him and grant him peace, was sitting in the company of his companions. They asked him regarding divine predestination. In response, the Prophet (peace and blessings of Allaah be upon him) read this verse. This verse removes the doubt regarding the relative predestination of Allah only if the words “ then he put into it (the inclination towards) sin and piety” (91:8) understood in the sense that the human soul is instilled with the ability to distinguish between right and wrong, as well as the ability to commit sin. Man was not created with absolute free will, nor with compulsion (lack of choice). He has free will to choose the path of good and evil. He has a choice - to do good or abstain from sin. The choice remains his, for which the person will be rewarded or punished. The Companions Abu Hurayrah and Ibn Abbas report that whenever the Prophet (peace and blessings of Allaah be upon him) read this verse, he would stop and say the following prayer:
“O Allah! Instill into my soul what is good for it. You are her Guardian, and Master, and the best one to cleanse her.”
قَدْ أَفْلَحَ مَن زَكَّاهَا ﴿٩﴾ وَقَدْ خَابَ مَن دَسَّاهَا
“...And he who purifies it (the soul) will succeed, and he who pollutes it will fail.”
This is the subject of all seven oaths. The simplest meaning of the word "tazkiyya"– “inner purity”, which means one who obeyed Allah and purified his inner and outer essence.
The tenth verse means: “Whoever plunges his soul into the swamp of sins will be deprived of (mercy).” Word "yessa" derived from the base word "yess", which means “that which is buried in the ground.” This is stated in another verse of the Quran:
أَمْ يَدُسُّهُ فِي التُّرَابِ
« Or hide it in the ground?"(16:59)
Some commentators believed that the pronoun in words "zakka"(“He cleansed”), and "yessa"(“He did to pollute”) refer to Allah. And then these verses mean: “And the one whose soul Allah has purified will achieve success, and the one whose soul Allah has polluted will be defeated.” This verse divides all of humanity into those who succeed and those who fail.
Next, an example of the second group was given to show the people who rejected the message of Allah and how Allah subsequently crushed them. This group will receive severe punishment in the Hereafter. Sometimes, however, they receive their punishment already in this world, as was the case with the Samudians. Their story is given in full in Surah “A'raf” (P.7:73-79; P.11:61-68; P.26:141-159; P.27:45-53; P.41:17 -18; pp. 54:23-32; and pp. 69:4-51). Here is just a brief reference to this story and their punishment.
فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاهَا ﴿١٤﴾ وَلَا يَخَافُ عُقْبَاهَا
“...and for this the Lord destroyed them and made them equal (in punishment). (14) And He is not afraid of its consequences."
Word "damdama" refers to such a painful punishment that befalls a person or an entire nation again and again until it destroys or crushes them completely. Words "fa savvaha" show that the punishment befell the entire people - men, women, children, both young and old.
In conclusion, the verse says: وَلَا يَخَافُ عُقْبَاهَا - “Allah is not afraid of its consequences.” This means that the divine torment that befalls the people cannot be compared with the torment inflicted by the greatest ruler of this world, because the ruler is a tyrant who destroyed many people, fears for his life, fears that the survivors or supporters of the destroyed people will take revenge on him or rebel. He who destroys others himself lives in fear of retribution. Those who attack others will certainly suffer retribution other than Allah. When people are subjected to divine punishment and thus destroyed, Allah does not fear retribution from anyone.
It should be noted that the translation of the text is not based on this construction. It is based on the fact that " ma» is considered as mausulya– in the sense of “one; the one which”, as was accepted by Mawlana Sanawi and explained by the author in the following verse (Muhammad Taqi Usmani).
