Transliteration:( Fa-alhamahaa fujoorahaa wa taqwaahaa )
This verse suggests that Allah informed the noble Prophets in a natural way about the concepts of piety and evil. This divine knowledge was imparted to them before their Prophethood, making them innocent and free from any corruption prior to their mission. They were guided by Allah in their purest form, prepared to lead others on the righteous path.
Alternatively, this verse may indicate that Allah made every person aware of piety through the medium of the Prophets. The Prophets served as guides to humanity, helping individuals understand the importance of performing pious deeds and avoiding sinful actions. Through the guidance of the Prophets, people could recognize the path to righteousness and act accordingly.
Another interpretation of this verse is that Allah persuaded some hearts to lean towards evil and others toward piety, allowing individuals the freedom to choose how to act. This divine influence was given to people according to their capacities, so they could exercise their will in following piety or straying towards sin, based on their own inclinations and choices.
The tafsir of Surah Ash-Shams verse 8 by Ibn Kathir is unavailable here.
Please refer to Surah Ash-Shams ayat 1 which provides the complete commentary from verse 1 through 10.
(91:8) and imbued it with (the consciousness of) its evil and its piety:[5]
5. The word ilham is derived from lahm which means to swallow. According to this very basic meaning, the word ilham is used terminologically for Allah’s inspiring a man with a concept or idea unconsciously. Inspiring the human self with its wickedness and its piety and virtue has two meanings: (1) That the Creator has placed in it tendencies to both good and evil, and this is the thing that every man feels in himself. (2) That Allah has endowed every man’s unconscious mind with the concept that there is a moral good and there is a moral evil, that good morals and acts and evil morals and acts are not equal and alike. Fujur (immorality) is an evil thing and taqva (abstention from evils) a good thing. These concepts are not new to man; he is conscious of these by nature, and the Creator has endowed him with the ability to distinguish between good and evil naturally. This same thing has been said in Surah Al-Balad: And We showed him both the highways of good and evil. (Surah Al-Balad, ayat 10); and in Surah Ad-Dahr, thus: We showed him the way, whether to be grateful or disbelieving (Surah Ad-Dahr, ayat 3); and the same has been expressed in Surah Al-Qiyamah, saying: In man there is the reproaching self (conscience) which reproaches him when he commits evil (Surah Al-Qiyamah, ayat 2), and man knows his own self best, even though he may offer many excuses. (Surah Al-Qiyamah, ayat 14-15).
Here, one should also understand well that Allah has blessed every creature with natural inspiration according to its position and nature, as has been pointed out in Surah TaHa: Who has given a distinctive form to everything and then guided it aright. (Surah TaHa, ayat 50). For example, every species of animals has been given inspirational knowledge according to its needs by virtue of which the fish learns to swim, the bird to fly, the bee to make the beehive and the weaver-bird to build the nest instinctively. Man also in view of his different capacities has been granted separate kinds of inspirational knowledge. His one capacity is that he is an animal being; as such the most significant instance of the inspirational knowledge that he has been given is that the human child starts sucking the mother’s milk soon on birth, which no one could teach it, had it, not been taught of it instinctively by God. Another position of man is that he is a rational being. As such God has been blessing him with inspirational guidance continuously since the time of his creation, by virtue of which he has been discovering things and making inventions to develop his civilization. Anyone who studies the history of these discoveries and inventions will realize that there was hardly any which might be the result of man’’s own effort or thought, but mostly it so happened that suddenly an idea struck a person and he discovered or invented something. Besides these two, another position of man is that he is a moral being. In this position too Allah has blessed him by inspiration with discrimination between good and evil and of the realization of the good to be good and of the evil to be evil. This sense of discrimination and realization is a universal truth on account of which no human society in the world has ever been without the concepts of good and evil; there has never been in history, nor is there now, a society which may not be having some kind of a system of rewarding the good and punishing the evil. This fact being prevalent in every age, at every place, and at every stage of civilization is a clear proof of its being natural and innate. Furthermore, this is also proof that a Wise Creator possessed of knowledge has endued man’s nature with it, for in the elements of which man is made up and the laws which govern the material system of the world, no human origin of morals can be traced out.
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