Rafed English

Interpretation of Surah al-Shams (The Sun) - Part 3

The sixth and seventh pledge goes towards the heaven and the creator of heaven and adds:

وَالسَّمَاء وَمَا بَنَاهَا

Pledge by the heaven and the formation of the sky.

The basic of the creation of sky with that dazzling magnitude, wonders of the creation and the structure of the multitude of stars, the heavenly bodies and the ruling system upon them and the other mysteries and more than that the creation of this cosmos.

It is noteworthy that the term: مَا is commonly used for the creatures which have no intelligence and to transfer it upon the Wise God is not appropriate hence some, without doubt taken it as infinite noun. In that case the meaning of the verse becomes similar as:

وَنَفْسٍ وَمَا سَوَّاهَا فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

By the Soul, and the proportion and order given to it;

Then in the eighth and the ninth pledges speaks about the earth and the creator of the earth and said: Swear by the earth and one who extended the earth.

وَالْأَرْضِ وَمَا طَحَاهَا

The earth is the cradle of the human life and the other living creatures.

The earth with all its wonders like mountains, oceans, valleys, forests, rivers, fountains, mines and affluent natural resources while each of them at its own place is one of the divine sign among the signs of Magnificent God.


Here it means the expansion and the extent. As in the beginning the earth was drowned under the water. Gradually the waters settled down in the depressions and the dry lands raised high their head and extended which is called by the term


Secondly the earth in the beginning was consisting of only high and low lands, with the headlong and rash slopes inappropriate for any inhabitation. The constant rain floods washed the heights of the earth and widened the narrow valleys, ravines and canyons. Gradually the lands got levelled, flat and appropriate for inhabitation, farming and agriculture.

A number of the interpreters believe that this term indicates briefly the movement of the earth. As one of the meanings of طحو is to drive with help of force too, it could be the motion of the earth around its own orbit or around the sun or both.

Finally the tenth and the eleventh pledges which is the last part of this chain of vows and said: Swear by the breath of man which is put into order and regularized.

The man is the extract of the world of existence and essence of the angels and the heavenly kingdom and a mid flower in the basket of the existence in universe.

The formation of this fresh and exquisite creation, full of the marvels and wonders is so much important that the Exalted God pledged the name of his creator too along with him.


The term above means the same spiritual system and the adjustment of the divine power, engaged from the external senses to the power of invention, memory, fantasy, relocation, love, creation, intension and decision and similar things which are discussed in the knowledge of the soul and inner self.

And if they mean the soul and the body, its entire mysteries in the various systems in the organisation of body which is in the science of physiology (the duties of body parts) is included in its wide discussions.

On the subject of the soul, it is mentioned in the verse42 of Surah Zumar.

About the body in the verse 33 of Surah Qasas it is mentioned that Musa (A.S) told: O Provider God I had killed one of them (A man among the people of pharaoh) and I am afraid they will kill me too.

The mysteries of divine power are present in the body are equivalent to the soul. It is not concerned exclusively to one out of two.

The noteworthy thing is that the real self “nafs”‌ here is defined as a negative thing. It can be an indication towards the magnitude and the importance of the human soul. The greatness which is above the imagination mixed with the obscurities and introduces the man as an unknown being. While some of the present great scholars gave the man the similar name and call him “an unknown creature”‌.

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