It opens with a series of solemn oaths sworn on various astronomical phenomena, the first of which, "by the sun", gives the sura its name, then on the human soul itself.

[1] Jalaluddin Al-Suyuti, co-author of the classical Sunni tafsīr known as Tafsir al-Jalalayn suggests that some of the sūrahs have been named using incipits (i.e. the first few words of the surah).

In his book, The Corân, William Muir classifies ash-Shams in a Quranic sub-category known as the Soliloquies - a literary form of discourse in which Muhammad talks to himself or reveals his thoughts without addressing a listener.

[14] Sayyid Qutb (d. 1966), who was an Egyptian author, Islamist of the Muslim Brotherhood in Egypt and was seen as a controversial intellectual due to his justification of violence against civilians,[15] surmised the overall theme of Surat Al-Lail in the introduction to his extensive Quranic commentary, Fi Zilal al-Quran by saying: This sūrah, which maintains the same rhyme in all its verses and keeps the same musical beat throughout, starts with several aesthetic touches which seem to spring out from the surrounding universe and its phenomena.

These phenomena form the framework which encompasses the great truth which is the subject matter of the sūrah, namely, the nature of man, his inherent abilities, choice of action, and responsibility in determining his own fate.

This sūrah also refers to the story of the Thamūd and their negative attitude to the warnings they received from God's messenger, to their killing of the she-camel, and finally their complete annihilation.

1951), a well-known Pakistani Muslim theologian, Quran scholar and exegete, and educationist, surmised the overall theme of Surah Shams as The leaders of the Quraysh have been warned, on the basis of the law of retribution, about their rebellious and arrogant attitude towards the Prophetic mission.

Historical evidence is presented on the law of retribution to thereby indirectly warn the Quraysh that if they too exceed the limits in their arrogant and rebellious attitude, like the people of the Thamud, then they will be totally wiped out, and the Almighty shall enforce his decision on them without any hesitation.

—Javed Ahmad Ghamidi[16]The Theme of Surah ash-Shams presented in Malik Al-Qur'an Translation coincides with Javed Ahmad Ghamidi's theme and overlaps with thematic analysis of Sayyid Maududi which says: While narrating this story of the Thamud nowhere in the Surah has it been said "O people of Quraish, if you rejected your Prophet, Muhammad (upon whom be Allah's peace and blessings), as the Thamud had rejected theirs, you too would meet with the same fate as they met."

3-That the future of man depends on how by using the powers of discrimination, will and judgement that Allah has endowed him with, he develops the good and suppresses the evil tendencies of the self.

Sahl al-Tustari (d. 896), a Sufi and scholar of the Qur'an, mentions, "By the day when it reveals her [the sun], He said: This means: the light of faith removes the darkness of ignorance and extinguishes the flames of the Fire.

That is why Allah sent down clear and definite revelation to the prophets to augment man's natural inspiration so that they may expound to the people as to what is good and what is evil.

Fear is a human attribute associated with vulnerability, uncertainty, and the possibility of harm, none of which apply to God, who is omnipotent, omniscient, and completely self-sufficient.

This interpretation highlights the totality and finality of the divine punishment, leaving no room for lingering effects or gradual losses to be further executed.

This interpretation suggests that after the divine retribution was executed upon Thamud, the surviving believers and their descendants would not fear oppression or harm from the disbelieving people.

The punishment was so decisive and complete that it not only eradicated the immediate wrongdoers but also ensured safety and peace for the faithful and their progeny, thus eliminating any fear of future oppression by the disbelievers.

Though of some use in reconstructing the Qur'an's historicity, asbāb is by nature an exegetical rather than a historiographical genre, and as such usually associates the verses it explicates with general situations rather than specific events.

The Shi'i Imam Ja'far al-Sadiq (d. 748) said that the person who recites the surah ash-Shams, al-Lail, adh-Dhuha and al-Inshirah will, on the Day of Judgement, find all creatures of the earth testifying on his behalf and Allah will accept their testimony and give him a place in Jannah (Paradise).

[27] `Abd Allah ibn `Umar (c. 614 – 693) narrated that while Muhammad was passing by Thamud's houses on his way to the Battle of Tabouk, he stopped together with the people there.

(Book #73, Hadith #127)[31] Narrated Jabir ibn Abd-Allah: Once a man was driving two Nadihas (camels used for agricultural purposes) and night had fallen.