Surah Shams ayat 8 Tafsir Quran 91:8

﴿فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا﴾
[ الشمس: 8]

91:8 And inspired it [with discernment of] its wickedness and its righteousness,

and inspired to discern its vices and piety He pointed out to it the path of good and that of evil the placing of taqwā ‘piety’ second takes into account the rhyme endings of the verses; the response to the oath is the following

And how He inspired the self with self-abuse and self-indulgence, as well as with reverence and vindication and self-sacrifice and adaptation

Which was revealed in Makkah Recitation of Surah Ash-Shams wa Duhaha in the `Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned.
In it the Messenger of Allah ﷺ said to Mu`adh, «هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَـهَا وَالَّيْلِ إِذَا يَغْشَى » ( Why didn't you pray with (the recitation of ) ( Glorify the Name of your Lord the Most High ) ( 87 ), ( By the sun and Duhaha ) ( 91 ), and ( By the night as it envelops ) ( 92 )) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Allah swears by His Creation that the Person Who purifies Himself will be Successful and the Person Who corrupts Himself will fail Mujahid said, وَالشَّمْسِ وَضُحَـهَا ( By the sun and Duhaha. ) "This means, by its light." Qatadah said, وَضُحَـهَا ( wa Duhaha. ) "The whole day." Ibn Jarir said, "The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime."' وَالْقَمَرِ إِذَا تَلـهَا ( By the moon as it Talaha. ) Mujahid said, "It follows it ( the sun )." Al-`Awfi reported from Ibn `Abbas that he said, وَالْقَمَرِ إِذَا تَلـهَا ( By the moon as it Talaha. ) "It follows the day." Qatadah said, "`as it Talaha ( follows it )' is referring to the night of the Hilal ( the new crescent moon ).
When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّـهَا ( By the day as it Jallaha. ) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّـهَا ( By the day as it Jallaha. ) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّى ( By the day as it Tajalla. ) ( 92:2 )" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَـهَا ( By the night as it Yaghshaha. ) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark.
Concerning Allah's statement, وَالسَّمَآءِ وَمَا بَنَـهَا ( By the heaven and Ma Banaha. ) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah.
It could also mean "By the heaven and its Constructor." This was stated by Mujahid.
Both views are interrelated, and construction means raising.
This is as Allah says, وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ ( With Hands did We construct the heaven. ) ( 51:47 ) meaning, with strength. وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ ( Verily, We are able to extend the vastness of space thereof.
And We have spread out the earth: how excellent a spreader are We! ) ( 51:47-48 ) This is also similar to Allah's statement, وَالاٌّرْضِ وَمَا طَحَـهَا ( By the earth and Ma Tahaha. ) Mujahid said, "Tahaha means He spread it out." Al-`Awfi reported from Ibn `Abbas that he said, وَمَا طَحَـهَا ( and Ma Tahaha. ) "This means what He created in it." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَـهَا ( Tahaha ) means, He spread it out.
Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا ( By Nafs, and Ma Sawwaha (Who apportioned it ).) meaning, He created it sound and well-proportioned upon the correct nature ( Al-Fitrah ).
This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ ( So set you your face towards the religion, Hanif.
Allah's Fitrah with which He has created mankind.
No change let there be in the Khalqillah. ) ( 30:30 ) The Messenger of Allah ﷺ said,
«كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»
( Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian.
This is just as the animal is born, complete with all of its parts.
Do you notice any mutilation in it ) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah.
In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»
( Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists ), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ( Then He showed it its Fujur and its Taqwa. ) meaning, He showed him to his transgression and his Taqwa.
This means that He clarified that for it and He guided it to what has been ordained for him.
Ibn `Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ( Then He showed it its Fujur and its Taqwa. ) "He explained the good and the evil to it ( the soul )." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same.
Sa`id bin Jubayr said, "He gave him inspiration ( to see what was ) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them' I said, `Rather it is something preordained upon them.' Then he said, `Is that an injustice' Then I became extremely frightened of him ( due to what he was saying ), and I said to him, `There is nothing except that He ( Allah ) created it and possesses it in His Hand.
He is not asked about what He does, while they ( His creation ) will be asked.' He ( `Imran ) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them" He ( the Prophet ) replied:
«بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم»
( Rather it is something preordained for them. ) So the man said, "Then what is the point of our actions" The Prophet replied, «مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا » ( Whoever Allah created for one of the two positions (Paradise or Hell ), He makes it easy for him ( to attain ).
The proof of that is in the Book of Allah ( By Nafs, and Ma Sawwaha (Who apportioned it ).
Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith.
Allah then says, قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا ( Indeed he succeeds who purifies it.
And indeed he fails who Dassaha. ) This could mean that whoever purifies himself by obedience to Allah, then he will be successful.
This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr. وَقَدْ خَابَ مَن دَسَّـهَا ( And indeed he fails who Dassaha. ) meaning, to conceal it.
This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance.
He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah.
It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts.
This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas.
At-Tabarani recorded that Ibn `Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ( By Nafs, and Ma Sawwaha (Who apportioned it ).
Then He showed it its Fujur and its Taqwa.) Then he would say,
«اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا»
( O Allah! Give my soul its good.
You are its Guardian and Master, and the best to purify it. )" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said,
«اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ.
اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا.
اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا»
( O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age ), cowardliness, stinginess and the torment of the grave.
O Allah! Give my soul its good and purify it, for You are the best to purify it.
You are its Guardian and Master.
O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these ( words ) and we now teach them to you." Muslim also recorded this Hadith.

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

And inspired it [with discernment of] its meaning

*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 pot 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 6e 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.

 

Which was revealed in Makkah Recitation of Surah Ash-Shams wa Duhaha in the `Isha' Prayer The Hadith of Jabir which was recorded in the Two Sahihs has already been mentioned.
In it the Messenger of Allah ﷺ said to Mu`adh, «هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَـهَا وَالَّيْلِ إِذَا يَغْشَى » ( Why didn't you pray with (the recitation of ) ( Glorify the Name of your Lord the Most High ) ( 87 ), ( By the sun and Duhaha ) ( 91 ), and ( By the night as it envelops ) ( 92 )) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Allah swears by His Creation that the Person Who purifies Himself will be Successful and the Person Who corrupts Himself will fail Mujahid said, وَالشَّمْسِ وَضُحَـهَا ( By the sun and Duhaha. ) "This means, by its light." Qatadah said, وَضُحَـهَا ( wa Duhaha. ) "The whole day." Ibn Jarir said, "The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime."' وَالْقَمَرِ إِذَا تَلـهَا ( By the moon as it Talaha. ) Mujahid said, "It follows it ( the sun )." Al-`Awfi reported from Ibn `Abbas that he said, وَالْقَمَرِ إِذَا تَلـهَا ( By the moon as it Talaha. ) "It follows the day." Qatadah said, "`as it Talaha ( follows it )' is referring to the night of the Hilal ( the new crescent moon ).
When the sun goes down, the Hilal is visible." Concerning Allah's statement, وَالنَّهَارِ إِذَا جَلَّـهَا ( By the day as it Jallaha. ) Mujahid said, "When it illuminates." Thus, Mujahid said, وَالنَّهَارِ إِذَا جَلَّـهَا ( By the day as it Jallaha. ) "This is similar to Allah's statement, وَالنَّهَارِ إِذَا تَجَلَّى ( By the day as it Tajalla. ) ( 92:2 )" And they have said concerning Allah's statement, وَالَّيْلِ إِذَا يَغْشَـهَا ( By the night as it Yaghshaha. ) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark.
Concerning Allah's statement, وَالسَّمَآءِ وَمَا بَنَـهَا ( By the heaven and Ma Banaha. ) The meaning here could be for descriptive purposes, meaning "By the heaven and its construction." This was said by Qatadah.
It could also mean "By the heaven and its Constructor." This was stated by Mujahid.
Both views are interrelated, and construction means raising.
This is as Allah says, وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ ( With Hands did We construct the heaven. ) ( 51:47 ) meaning, with strength. وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ ( Verily, We are able to extend the vastness of space thereof.
And We have spread out the earth: how excellent a spreader are We! ) ( 51:47-48 ) This is also similar to Allah's statement, وَالاٌّرْضِ وَمَا طَحَـهَا ( By the earth and Ma Tahaha. ) Mujahid said, "Tahaha means He spread it out." Al-`Awfi reported from Ibn `Abbas that he said, وَمَا طَحَـهَا ( and Ma Tahaha. ) "This means what He created in it." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "Tahaha means that He proportioned it." Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that طَحَـهَا ( Tahaha ) means, He spread it out.
Allah then says, وَنَفْسٍ وَمَا سَوَّاهَا ( By Nafs, and Ma Sawwaha (Who apportioned it ).) meaning, He created it sound and well-proportioned upon the correct nature ( Al-Fitrah ).
This is as Allah says, فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ ( So set you your face towards the religion, Hanif.
Allah's Fitrah with which He has created mankind.
No change let there be in the Khalqillah. ) ( 30:30 ) The Messenger of Allah ﷺ said, «كُلُّ مَوْلُودٍ يُولَدُ عَلى الْفِطْرَةِ فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُولَدُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟» ( Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian.
This is just as the animal is born, complete with all of its parts.
Do you notice any mutilation in it ) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah.
In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ عَزَّ وَجَلَّ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم» ( Allah the Mighty and Majestic says, "Verily I created My servants Hunafa' (as monotheists ), but then the devils came to them and distracted them from their religion.)" Then Allah says, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ( Then He showed it its Fujur and its Taqwa. ) meaning, He showed him to his transgression and his Taqwa.
This means that He clarified that for it and He guided it to what has been ordained for him.
Ibn `Abbas said, فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ( Then He showed it its Fujur and its Taqwa. ) "He explained the good and the evil to it ( the soul )." Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same.
Sa`id bin Jubayr said, "He gave him inspiration ( to see what was ) good and evil." Ibn Zayd said, "He made its Fujur and its Taqwa inside of it." Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, "`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them' I said, `Rather it is something preordained upon them.' Then he said, `Is that an injustice' Then I became extremely frightened of him ( due to what he was saying ), and I said to him, `There is nothing except that He ( Allah ) created it and possesses it in His Hand.
He is not asked about what He does, while they ( His creation ) will be asked.' He ( `Imran ) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah's Messenger ﷺ and asked him: "O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them" He ( the Prophet ) replied: «بَلْ شَيْءٌ قَدْ قُضِيَ عَلَيْهِم» ( Rather it is something preordained for them. ) So the man said, "Then what is the point of our actions" The Prophet replied, «مَنْ كَانَ اللهُ خَلَقَهُ لإِحْدَى الْمَنْزِلَتَيْنِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلِكَ فِي كِتَابِ اللهِ تَعَالَى: وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا » ( Whoever Allah created for one of the two positions (Paradise or Hell ), He makes it easy for him ( to attain ).
The proof of that is in the Book of Allah ( By Nafs, and Ma Sawwaha (Who apportioned it ).
Then He showed it its Fujur and its Taqwa).)" Ahmad and Muslim both recorded this Hadith.
Allah then says, قَدْ أَفْلَحَ مَن زَكَّـهَا - وَقَدْ خَابَ مَن دَسَّـهَا ( Indeed he succeeds who purifies it.
And indeed he fails who Dassaha. ) This could mean that whoever purifies himself by obedience to Allah, then he will be successful.
This is as Qatadah said, "He cleanses it from the lowly and despicable characteristics." Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr. وَقَدْ خَابَ مَن دَسَّـهَا ( And indeed he fails who Dassaha. ) meaning, to conceal it.
This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance.
He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah.
It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts.
This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas.
At-Tabarani recorded that Ibn `Abbas said, "The Messenger of Allah ﷺ used to stop whenever he recited this Ayah, وَنَفْسٍ وَمَا سَوَّاهَا - فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ( By Nafs, and Ma Sawwaha (Who apportioned it ).
Then He showed it its Fujur and its Taqwa.) Then he would say, «اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، وَخَيْرُ مَنْ زَكَّاهَا» ( O Allah! Give my soul its good.
You are its Guardian and Master, and the best to purify it. )" Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah ﷺ said, «اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْز وَالْكَسَلِ، وَالْهَرَمِ وَالْجُبْنِ وَالْبُخْلِ وَعَذَابِ الْقَبْرِ.
اللْهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا.
اللْهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَعِلْمٍ لَا يَنْفَعُ، وَدَعْوَةٍ لَا يُسْتَجَابُ لَهَا» ( O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age ), cowardliness, stinginess and the torment of the grave.
O Allah! Give my soul its good and purify it, for You are the best to purify it.
You are its Guardian and Master.
O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, "The Messenger of Allah ﷺ used to teach us these ( words ) and we now teach them to you." Muslim also recorded this Hadith.

( And inspired it (with conscience of ) what is wrong for it and ( what is ) right for it) He made known to it and explained what it should go for and what it should avoid; Allah swore by all these things as well as by Himself.

Then He showed him what is wrong for him and what is right for him;

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