Transliteration:( Wa nafsinw wa maa sawwaahaa )
The 'soul' mentioned here can refer to the soul of Hazrat Adam (On whom be peace) or to the soul of all of mankind. Humans, being the noblest of creation, are of significant importance. Therefore, an oath is taken on the soul to emphasize its elevated position in the divine order.
In Arabic, the word 'soul' encompasses various meanings, such as person, heart, life, blood, and breath. In this context, the 'soul' can symbolize different aspects of a person—either the heart, life, or the personality as a whole. Since the human form is considered the most exalted among all creatures, the oath emphasizes its spiritual importance.
The human soul, in its initial state, may be devoid of virtues, but it has the potential to embody countless virtues. The soul is capable of transformation and growth, becoming a vessel for excellence. This reflects the inherent potential for purity and divine attributes that the soul can achieve through guidance and effort.
The human heart can be likened to a blank page, ready to receive impressions from its experiences, intentions, and influences. The type of "writer" that influences the heart will leave an imprint on it, shaping its nature and character. The heart, therefore, plays a crucial role in reflecting the state of the soul and its connection to divine guidance.
The soul can also represent different aspects of human consciousness: the baser self (which is inclined toward worldly desires), the conscious self (which seeks awareness and understanding), and the contented self (which finds peace in submission to Allah). The oath taken on the soul encompasses all these aspects, emphasizing the significance of the soul's journey toward perfection.
Ultimately, whatever meanings are attributed to the soul, they are linked to the concept of 'perfection.' The 'perfected' soul is one that has undergone a process of spiritual growth and refinement. Therefore, the soul, in its various dimensions, reflects the potential for divine virtues and spiritual fulfillment.
The tafsir of Surah Ash-Shams verse 7 by Ibn Kathir is unavailable here.
Please refer to Surah Ash-Shams ayat 1 which provides the complete commentary from verse 1 through 10.
(91:7) and by the soul and by Him Who perfectly proportioned it,[4]
4. Proportioned it: Gave man such a body which by virtue of its erect stature, its hands and feet, and its brain was most appropriate for him to live as man in the world. He blessed him with the senses of sight, hearing, touch, taste and smell which on account of their combination and their characteristics could become the best means of obtaining knowledge for him. He endowed him with the faculties of thinking, reasoning, imagination, memory, discrimination, judgment, will-power and such other mental powers by virtue of which he is able to perform the functions fit for man in the world. In addition, proportioning also means that man was not created a sinner by birth and a criminal by instinct but on right and sound nature, and was not characterized with any inborn crookedness because of which he may be unable to adopt the right path even if he wanted to do so. This same thing has been expressed in Surah Ar-Room, saying: Be steadfast on the nature whereupon Allah has created mankind, (Surah Ar-Room, ayat 30), and the same has been explained by the Prophet (peace be upon him) in a Hadith, saying: Every new-born child is born on true human nature; it is his parents who make him a Jew or a Christian or a Magian afterwards. Its example is of an animal giving birth to complete and sound young one. Do you find any one with a torn or slit ear? (Bukhari, Muslim). That is, it is the polytheistic people who on account of their superstitions of ignorance tear and slit the ears of animals afterwards; otherwise God does not cause an animal to be born with torn ears from its mother’s belly. In another Hadith the Prophet (peace be upon him) said: My Lord says: I had created all My servants on true faith (i.e. on sound nature); then the satans came and led them astray from their faith (i.e.. the true natural faith) and made unlawful what I had made lawful for them, and commanded them to associate with Me those for whom I had sent down no authority. (Musnad Ahmad; Muslim also has related a saying from the Prophet (peace be upon him) in similar words).
[1932]- i.e., balanced and refined it, creating in it sound tendencies and consciousness.
Related Ayat(Verses)/Topics