SURAH (91) ASH-SHAMS (AYA 1 to 15)

Sura (91) ASH-SHAMS (The Sun) Aya 1 to 15 verses in 1 Section

Revealed at Makka

SECTION 1

Purifting the soul

The one who purifies his soul, succeeds and the one who corrups it, fails---The fate of the people of Thamud, recapitulated.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ 

وَالشَّمْسِ وَضُحَاهَا {91:1}

[Q91:1] Wash shamsi wa duhaa haa 
[Q91:1] And by the sun and its brightness;

IN THE VERSES 1 TO 7 THE SOLEMN APPEAL IS MADE TO THE REFLECTIVE FACULTY MANKIND HAS BEEN ENDOWED WITH. Each one of the objects in whose name the swearing is done, if studied intelligently is one of the manifestation of ALLAH (SWT)’s might and wisdom which none else besides Him could ever be imagined to effect. See commentary of Muddaththir 74:32 to 35.

So far man's knowledge about the physical aspects of the sun is limited, but there is no doubt that it is a source, of light for us. THE MOON follows or acts as substitute to the sun for illuminating our world with reflected light and therefore may be called the sun's vicegerent.

Ë  ‘Tala’ means to follow a thing or person as a principal source in consequence of total adherence. The follower derives his strength from him who is followed. See commentary of Hud 11:17.

Ë  Some commentators say that the sun stands for the Holy Prophet (pbuh & hf) and the moon represents All ibn abi Talib.

DAY AND NIGHT ARE PERIODS OF TIME. The day reveals the sun's glory AND the night conceals it from our sight according to our subjective reception of light, BUT the light is there, all the time. As the night ends, the sleeping creatures are once again resurrected. One day ALLAH (SWT) shall bring about the final sleep (death) after which the final day of resurrection shall appear.

THE REGULATED HARMONY in the outer space controlled by the omnipotent will of ALLAH (SWT) gives us rain, one of many known benefits available to man, and then the earth gives food to all the created beings. In addition to food there are rivers, oceans, mountains, valleys and several types of minerals etcetera, in the wide expanse of the earth which serve man and other created beings in many ways.

Ü  Verses 7 and 8 refer to the soul of man, with its capabilities and faculties, endowed with the power of distinguishing between good and evil, right and wrong. See commentary of Balad 90.

Ü  Then the conclusion is stated in verses 9 and 10 THAT HE WHO PURIFIES HIMSELF ACHIEVES SUCCESS (see commentary of Muminum 23:1 to 10); and he who corrupts it fails and becomes a loser.

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(91:1) By the sun and its heat and brightness, *1

*1 The word duha as used in the original applies both to the light of the sun and to its heat. Although in Arabic its well known meaning is the time between sunrise and meridian when the sun has risen high, at that height it does not only give light but heat too. Therefore, when the word duha is attributed to the sun, its full meaning can be expressed more appropriately by its radiant brightness than by its light, or by the time of the day that it indicates. 

وَالْقَمَرِ إِذَا تَلَاهَا {91:2}

[Q91:2] Wal qamari izaa talaa haa 
[Q91:2] And by the moon as it follows it (the sun);

 (see commentary for verse 1)

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(91:2) and by the moon as it follows it;

وَالنَّهَارِ إِذَا جَلَّاهَا {91:3}

[Q91:3] Wannahaari izaa jallaa haa 
[Q91:3] And by the day as it shows up (the sun's) brightness;

THE DAY---its duration with fully regulated working of the phenomenon of the dawn and the dusk---the revealing aspect of the sun’s glory and effect on earth and all the earthly beings and the activities in it---its end and its fully regulated repetition of the renewals and its closure, is a mystery to any intelligently active mind.

It is a proof positive to tell man that as the day is renewed and the sleeping world is once again resurrected, the Lord will one day effect the Final Death and the Final Resurrection for the Final Judgment.

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(91:3) and by the day as it displays the sun’s glory,

وَاللَّيْلِ إِذَا يَغْشَاهَا {91:4}

[Q91:4] Wallaili izaa yagshaa haa. 
[Q91:4] And by the night as it conceals it (the sun);

The disappearance of the sun concealing the light, making man and animal to rest, restore once again the quietude to make man thoughtful that as the day has disappeared and the world ceases to be active, there is one day for the world to sleep in its getting extinct at the will of its Almighty Author. The inimable beauty that the skies manifest in their glorious exhibition of the heavenly bodies, each one of whom is a wonder by itself.

The changing phases, the appearance of the starry show in the skies and the gradual increase of the darkness and the cool atmosphere and the return to the dawn--- ALL IN A FULLY REGULATED CYCLE, ALMIGHTY SYSTEM, EVEN TO THIS DAY IS NOTHING BUT A WONDER TO THE HUMAN INTELLECT.

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(91:4) and by the night as it envelopes the sun; *2

*2 That is, when the night comes, the sun hides and its light remains hidden throughout the night. This state has been described, saying that the night covers up the sun, for the night actually signifies the sun's hiding behind the horizon because of which its light cannot reach that part of the earth where the night has fallen. 

                                            

وَالسَّمَاءِ وَمَا بَنَاهَا {91:5}

[Q91:5] Wassamaaa‘i wa maa banaahaa 
[Q91:5] And by the heaven and Him Who built it;

The firmament above the skies with the rain-giving clouds---and the wonderful harmony with which the heavenly bodies work, in a wonderfully organised teamwork with the mighty control of the Omnipotent Will, the raising of the water to be stored in the clouds---the distribution of the rain to the various parts of the earth according to mysteriously planned allotment of the fixed annual quota and thousands of the other marvels, are too great and unapproachable for the human intellect to assess the correct value or worth of even a single one of them.

Ü  THE THREE PASSAGES---VERSES 5 TO 7, the reference is to the mechanism of heavenly bodies and their functioning harmoniously and the earth; its expansion in a harmonious way and to the soul and the harmonious functioning of its various faculties.

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(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 Qur'an itself there are numerous instances that ma has been used in the meaning of mun, e.g. we la antum `abiduna ma a `bud ("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") .wa la tanlkihu ma nakaha abaa ukum min-nisa' ("do not marry those women whom your fathers had married"). 

وَالْأَرْضِ وَمَا طَحَاهَا {91:6}

[Q91:6] Wal ardi wa maa tahaahaa. 
[Q91:6] And by the earth and Him Who spread it,

The earth with the invaluable stores of minerals, metals, liquids and gasses treasured in it and its usefulness to life on it, its rivers and springs, the wide, deep and mighty oceans---its fixed and immovable mountains---the various kinds of climate in the different parts of it---with the variety of its soil in its appearance and its properties---it being in global form and yet serving as a plain to the habitations and the innumerable other wonderful properties and its unlimited usefulness---ALL THESE ARE THE GREAT MARVELS WHICH ONLY AN INTELLIGENT STUDY CAN DISCLOSE.

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(91:6) and by the earth and by Him Who stretched it out;

وَنَفْسٍ وَمَا سَوَّاهَا {91:7}

[Q91:7] Wa nafsinw wa maa sawwaahaa 
[Q91:7] And by Nafs (Adam or a person or a soul, etc.), and Him Who perfected him in proportion;

THE SOUL, PARTICULARLY THE HUMAN---IS ONE OF THE GREATEST MYSTERIES OF THE UNIVERSE. **The different faculties endowed in it---**its gradual development or progress in consciousness---the zenith of the same soul which at its birth could not untter even a single syllable and which could not help its body to take a turn of its own accord, becomes the best gymnast, best scholar and the best sage---every soul by itself is a separate wonder.

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(91:7) and by the soul and by Him Who perfectly proportioned it, *4

*4 "Balanced 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 and reasoning, imagination, memory, discrimination, judgement, 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, balancing also means that man was not created a sinner by birth and a criminal by instinct but on right and sound nature, anti was not characterised 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-Rum, saying: "Be steadfast on the nature whereupon Allah has created mankind." (v. 30), and the same has been explained by the Holy Prophet (upon whom be peace) 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 after wards; otherwise God does not cause an animal to be born with torn ears from its mother's belly. In another Hadith the Holy Prophet 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 Holy Prophet in similar words). 

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا {91:8}

[Q91:8] Fa-alhamahaa fujoorahaa wa taqwaahaa 
[Q91:8] Then He showed him what is wrong for him and what is right for him;

THE SOUL WAS INSPIRED BY ALLAH (SWT), ITS ALMIGHTY AND THE ALL-WISE AUTHOR---the consciousness and the faculty of discretion to distinguish impiety and piety, the right conduct and the wrong ways of life. THIS IS THE MOST INVALUABLE GIFT GRANTED EXCLUSIVELY TO MAN.

Make it known to it what is Vice and what is Virtue. Vices are termed as ‘Fujoor’ meaning ‘bursts’ and “Virtue’ as ‘’Taqwa’ guarding, to indicate that VICES are the outcome of loose conduct and VIRTUE is the outcome of self-control and will-power. The example is given in verse 12.

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(91:8) and imbued it with (the consciousness of) its evil and its piety: *5

*5 The word ilham is derived from Jahm 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 AI-Balad: "And We showed him both the highways of good and evil." v. 10); and in Surah Ad Dahr, thus: "We showed him the way, whether to be grateful or disbelieving" (v. 3); and the same has been expressed in Surah AI-Qiyamah, saying: "In man there is the reproaching self (conscience) which reproaches him when he commits evil (v. 2)," and "Man knows his own self best, even though he may offer many excuses." (w. 1415). 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 Ta Ha: "Who has given a distinctive form to everything and then guided it aright." (v. 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 it instinctively by God. Another position of man is that he is a rational being. As such God has boon 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 even 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.

قَدْ أَفْلَحَ مَنْ زَكَّاهَا {91:9}

[Q91:9] Qad aflaha man zakkaahaa 
[Q91:9] Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds).

THE SUCCESS OF EVERY HUMAN INDIVIDUAL MALE AND FEMALE, as achieved the right goal of this life, the salvation, depends upon preserving the soul in its purity against soiled, polluted and clouded by the carnal desires, BY SUBMITTING IT TO THE WILL AND PLEASURE OF THE LORD.

±  See verses 2:1 and 17 and 32:9.

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(91:9) He who purifies it will prosper,

وَقَدْ خَابَ مَنْ دَسَّاهَا {91:10}

[Q91:10] Wa qad khaaba man dassaahaa 
[Q91:10] And indeed he fails who corrupts his ownself (i.e. disobeys what Allah has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, etc. or by doing every kind of evil wicked deeds).

Corruption in the faith in the True ALLAH (SWT), the Lord, AND the failure of the control over the self against its rebelliois passions towards the realisation of the carnal desires, leads the soul in the march of life, to predition.

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(91:10) and he who suppresses it will be ruined. *6

*6 This is for which an oath has been sworn by the things mentioned in the above verses. Let us now consider how those things bear upon it. The rule that Allah has followed in the Qur'an is that to bear testimony to the truths that He wants to impress on the human mind, he cites some of the most conspicuous, common-place things which every man sees in his surroundings, or in his own self. Accordingly here, pairs of contradictory things have been cited, each unlike the other in its effects and results, rather opposite and reverse. The first pair is of THE SUN AND THE MOON. The light of the sun is intensely bright and also hot. As against it the moon has no light of its own. Even if it is there in the sky when the sun shines, it is without light. It shines when the sun hides, and even then its light is neither so bright that it may change the night into day nor is there any heat in it that it may have the same effect as the sun's light. Nevertheless, it has its own effects which are quite different from the effects of the sun. Likewise, there is the pair of THE DAY AND THE NIGHT. Each is the reverse of the other. The effects and results of each are so different from the other that no one can say they are alike; so much so that even a most foolish person cannot possibly say that the day's being the day or the night's being the night dces not make any difference. Likewise, there is the pair of the sky and the earth; the former has been raised high by the Creator and the latter spread like a carpet beneath it. Although both are serving the same universe, its system and expediencies, yet there is a world of difference between their functions and their effects and results. After citing these universal evidences, man's own self has been considered, and it has been said that after balancing it with suitable combination of the limbs, senses and mental powers and faculties the Creator has placed in it tendencies, inclinations and motives to both good and evil, which are contradictory to each other, and made him understand by inspiration the distinction between the two: that one is fujur, which is evil, and the other is tagva, which is good. Now, if the sun and the moon, the day and the night, the earth and the heaven, are not alike but necessarily different from each other in their effects and results, how can fujur and taqva of the self be alike in spite of being reverse of each other? Man himself in this world does not regard and acknowledge the good and the evil as equal, no matter what criteria of good and evil he might have devised for himself according to his self-propounded philosophies. In any case, about whatever he regards as good, he holds the opinion that it is appreciable and worthy of praise, reward and recompense. On the contrary, about whatever he regards as evil, it is his own objective opinion that it is worthy of condemnation and punishment. BUT THE REAL JUDGEMENT DOES NOT LIE WITH MAN; IT LIES WITH THE CREATOR, WHO HAS INSPIRED MAN WITH HIS FUJUR AND TAQWA. The fujur is that which is fujur in the sight of the Creator and the tagva that which is tagwa in His sight, and both have separate results in the sight of the Creator. The result of the one is that he who purifies his self, should attain to eternal success, and the result of the, other is that he who suppresses his self, should be a failure.
Tazkiyah means to purify, develop and cultivate. In the context it clearly moans the one who purifies his self of fujur and develops it to the level of tagwa and cultivates in it the good, will attain to eternal success. As against this; the word dassaha has been used, the infinitive of which is tadsiyah, which means to suppress, conceal, seduce and lead astray. The meaning of this also becomes clear from the context; i.e. the one who suppresses the tendency in his self towards good instead of developing and cultivating it, who seduces it into doing evil, and makes fujur dominate over taqva so as to cover it up completely like the dead body which is buried and covered with earth, will be a failure. Some commentators have interpreted this verse to mean: "Truly successful was he whom (whose self) Allah purified and a failure he whom (whose self) Allah suppressed." But this commentary is, firstly, opposed to the style of the Qur'an in view of the language, for if Allah had meant to say this, He would have said: "Truly successful was the self which Allah purified and a failure the self which Allah suppressed;" secondly, this commentary clashes with the other statements of the Qur'an on this subject. In Surah Al-A`la, Allah says: "Truly successful was he who adopted purity." (v. 14). In Surah `Abasa, Allah has addressed His Holy Messenger, saying: "And. you would not be responsible if he did not adopt purity" In both these verses, adoption of purity has been regarded as an act of man. Besides, the truth stated at many places in the Qur'an is that man in this world is being put to the test. For example, in Surah Ad-Dahr, it is said: "We created man from a mixed sperm-drop, to try him, and so We made him capable of hearing and seeing." (v. 2) In Surah AlMulk it is stated: "Who created death and life that he may try you to see which of you is best in deeds. (v. 2) Now, obviously, if the examiner at the outset encourages one candidate and discourages the other, the test would he a farce. Therefore, the correct commentary is that which Qatadah, `Ikrimah, Mujahid and Sa`id bin Jubair have given, saying that the subject zakkaha and dassaha is man and not God. As for the Hadith which Ibn Abi Hatim has related on the authority of Juwaybir bin Sa`id from Dahhak from Ibn `Abbas, saying that the Holy Prophet (upon whom be peace) himself interpreted this verse to mean: "Truly successful was the self whom the Almighty Allah purified"; this saying is not confirmed to be from the Holy Prophet, for its one reporter Juwaybir, has been rejected as a narrator of Hadith, and Dahhak did not meet Ibn `Abbas. However, the Hadith which Imam Ahmad, Muslim, Nasa'i and Ibn Abi Shaibah have related on the authority of Hadrat Zaid bin Arqam, is correct which says that the Holy Prophet used to pray: "O Allah, grant my self its taqva and purify it: You alone are the best to purify it; You alone are its Guardian and Master. " In almost similar words, this supplication of the Holy Prophet has been related by Tabarani Ibn Marduyah and lbn al-Mundhir from Hadrat `Abdullah bin `Abbas and Imam Ahmad from Hadrat `A'ishah. It actually means that man can only desire and seek tagva and tazkiyah; as for its attainment, it depends in any case on Allah's grace and favour alone. And the same also is we of tadsiyah: Allah does not suppress a self forcibly, but when a man is resolved on iniquity, Allah deprives him of the grace of tagva and tazbyab, 'and leaves him alone to suppress and bury his self under nay heap of filth he likes. 

كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا {91:11}

[Q91:11] Kazzabat Samoodu bi taghwaahaaa 
[Q91:11] Thamud (people) denied (their Prophet) through their transgression (by rejecting the true Faith of Islamic Monotheism, and by following polytheism, and by committing every kind of sin).

NOTES FOR VERSES 11 to 14.

See commentary of Araf 7:73 to 79 and Hud 11:61 to 68 for the people of Thamud who had corrupted their souls as pointed out in verse 10, hamstrung the she-camel appointed as a sign of ALLAH (SWT) by prophet Salih to test their faith and belied him as a false prophet.

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(91:11) In their presumptuous insolence the Thamud *7 called the Truth a lie *8

*7 The things stated in principle in the above verses, are now being explained by as historical precedent or what it is a precedent and how it relates to what has been stated above, one should consider well in the light of the other statements of the Qur'an the two basic truths which have been expressed in w. 7-10.
Firstly, in these it has been stated that after creating the human self on balanced and sound nature, Allah inspired it with its fujur and its tagva. The Qur'an along with stating this truth also makes explicit that this inspirational knowledge of fujur and tagva is not enough for every man that he may by himself obtain detailed guidance from it, but for this purpose Allah gave detailed guidance to the Prophets through Revelation in which it was explained what is fujur and what it applies to, which one should avoid, and what is tagwa which one should attain and develop, if man does not accept and acknowledge this clear and definite guidance sent down through Revelation, he can neither avoid fujur not find the way to taqwa.
Secondly, in these verses it has been stated that, the rewards and punishments are the necessary results which accrue from adoption of either fujur or taqwa The result of clieansing the self of fujur and developing it with taqwa is eternal success aad the result of suppressing its good tendencies and causing it to be overwhelmed with fujur is.failure, ruin and destruction.
To make man understand this truth a historical precedent is being cited and for this the tribe of Thamud has been taken as an illustration, for the various tribes destroyed in antiquity the territory of the Thamud was closest to Makkah. In northern Hijaz its historical ruins were extant which the people of Makkah passed by during their trade journeys to Syria, auf the way this tribe has been frequently referred to in the pre-Islamic poetry shows that its destruction was a common subject of talk among the Arabs. 
*8 "Belied the truth": belied the Prophethood of the Prophet Salih, who was sent for their guidance. On account of their rebellious attitude they were not prepared to give up the fujur in which they were involved, and they were not inclined to accept the tagva to which the Prophet Salih was calling them. For details, see Al-A'raf: 73-76, Hud: 61-62, Ash-Shu`ara': 141-153, An-Naml: 45-49, Al-Qamar: 23-25.

إِذِ انْبَعَثَ أَشْقَاهَا {91:12}

[Q91:12] Izim ba’asa ashqaahaa 
[Q91:12] When the most wicked man among them went forth (to kill the she-camel).

 (see commentary for verse 11)

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(91:12) when their arch-criminal rose up in rage.

فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ وَسُقْيَاهَا {91:3}

[Q91:13] Faqaala lahum RasooluL Laahi NaaqataL Laahi wa suqiyaahaa 
[Q91:13] But the Messenger of Allah [Salih (Saleh)] said to them: "Be cautious! Fear the evil end. That is the she-camel of Allah! (Do not harm it) and bar it not from having its drink!"

 (see commentary for verse 11)

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(91:13) Then Allah’s Messenger warned them: “Hands off the she-camel and her drink!” *9

*9 At other places in the Qur'an the following details, are given: The people of Thamud challenged the Prophet Salih to present a sign (a miracle) if he was truthful. Thereupon the Prophet presented a she-camel miraculously before them and warned them to the effect: "This is Allah's she-camel. She will graze at will in the land. One day will be for her to drink and one day for you and your cattle. If you molest her, you will be punished with a scourge." This proved to be a deterrent for some time. Then they appealed to their most wicked and rebellious, chief to put an end to the she-camel, and he took up the responsibility and hamstrung her. (AI-A`raf 73, Ash-Shu`ara: 134156, Al-Qamar: 29). 

فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّاهَا {91:14}

[Q91:14] Fakazzaboohu fa'aqaroohaa fadamdama 'alaihim Rabbuhum bizambihim fasaw waahaa 
[Q91:14] Then they denied him and they killed it. So their Lord destroyed them because of their sin, and made them equal in destruction (i.e. all grades of people, rich and poor, strong and weak, etc.)!

HAMSTRUNG WITH NO REASON, SAVE THE REBELLIOUS NATURE WHICH MADE THEM COMMIT THE HEINOUS ACT.

£  The Holy Prophet (pbuh & hf) said: “The wicked person among the ancients, is the murderer of the harmless She-Camel of Saleh which was endowed to the service of ALLAH (SWT) and the most wicked person of the latter age is the murderer of Ali ibne Abi Talib as there is no justification for the heinous crimes but the rebellious spirit against a person who has devoted his life from his birth to death to the service of ALLAH (SWT).”

£  This tradition has been narrated by Usman son of Suhail from his father and from Ammar ibne Yasir---that the Holy Prophet (pbuh & hf) said this and put his hand on Ali’s forehead and Ali’s beard saying “that the wicked one will make his beard dyed of the blood of his forehead and one can see that the Muslim who did not raise any objection to the crime committed against the one who was loved by ALLAH (SWT) and the Holy Prophet (pbuh & hf), and his devotees were afflicted with the tortures of civil wars until now.”

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(91:14) But they rejected his statement as a lie and hamstrung the she-camel. *10 For that crime their Lord rumbled down upon them, utterly razing them to the ground.

*10 According to Surah Al-A`raf: 77, after they had killed the she-camel, the people of Thamud said to the Prophet Salih: "Bring the scourge with which you threatened us." And according to Hud: 65, the Prophet Salih said to them: "Well, you have only three more days to enjoy yourselves in your houses This is a limit that will not prove false." 

وَلَا يَخَافُ عُقْبَاهَا {91:15}

[Q91:15] Wa laa yakhaafu'uqbaahaa 
[Q91:15] And He (Allah) feared not the consequences thereof.

ALLAH (SWT) decreed the total destruction of the Thamud. Any such destruction of men and material may be considered a loss from the point of view of human beings BECAUSE the community would be deprived of manpower and resources, but as ALLAH (SWT) is the creator and can create at will there can be no question of any such apprehension in His case.

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(91:15) He has no fear of its sequel. *11

*11 That is, Allah is not like the kings of the world and the rulers of governments, who, when they want to take some action against a people, are compelled to consider what will be the consequences of their action. Allah's power is supreme. He had no apprehension that some supporting power of the Thamud would come out to avenge itself on Him.

                                          

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