Transliteration:( Wassamaaa'i wa maa banaahaa )
The sky encompasses the earth and is the source of all bounties, such as rain and sunlight, which are essential for life. These blessings are a reflection of Allah’s Divine Power and mercy. Therefore, an oath is taken on the sky to emphasize its connection to divine provision and sustenance.
In a deeper, spiritual sense, the sky can be seen as a metaphor for the Prophethood of the Holy Prophet. Just as the sky provides for all life, the blessings and bounties of Allah Almighty reach the entire creation through the Prophet. The entire creation is, at all times, dependent on the Prophet for guidance, mercy, and blessings. Thus, the sky, in this context, represents the encompassing nature of the Holy Prophet’s role in delivering divine blessings to humanity.
Just as the earth relies on the sky for life-sustaining elements, the entire creation is reliant on the Holy Prophet for spiritual sustenance. His guidance and blessings, granted by Allah, are necessary for the welfare of all creation, from the beginning of time to eternity.
The interpretation by Tafseer Azizi suggests that the sky represents the Prophethood of the Holy Prophet, symbolizing the constant flow of divine mercy and blessings through him.
The tafsir of Surah Ash-Shams verse 5 by Ibn Kathir is unavailable here.
Please refer to Surah Ash-Shams ayat 1 which provides the complete commentary from verse 1 through 10.
(91:5) and by the sky and by Him Who made it;[3]
3. Who established it: Who established it like a vault over the earth. In this verse and in the two succeeding verses, the word ma has been used. A section of the commentators has taken this ma as an infinitive, and interpreted these verses to mean: By the heaven and its being established, by the earth and its being spread out, and by the human self and its being balanced. But this meaning is not correct for the reason that the following sentence: Then inspired it with its wickedness and its piety, does not fit in with the context. Other commentators have taken ma here in the meaning of mun or alladhi and they interpret the sentence to mean: Who established the heaven, who spread out the earth, and who balanced the human self. This second meaning is correct in our view, and no one can object that ma in Arabic is used of lifeless things and irrational creatures, For in the Quran itself there are numerous instances that ma has been used in the meaning of mun, e.g. wala antum abiduna ma aabud (nor are you the worshippers of Him Whom I worship), fankihu ma taba lakun-mia-an-nisa (so, marry from among the women those whom you like), wala tankihu ma nakaha abaaukum min-nisa (do not marry those women whom your fathers had married).
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