Al-Adiyat

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

It has been reported in a narration that this sūrah was revealed after the expedition of Dhāt al‑Salāsil, and the account of that event is as follows. In the eighth year after the Hijrah, the Messenger of God PBUH & His Pure Progeny received news that twelve thousand mounted fighters had gathered in the land of Yālīs, and that they had pledged among themselves not to rest until they had killed the Messenger of God PBUH & His Pure Progeny and ʿAlī عليه السلام, and scattered the community of Muslims. The Messenger of God PBUH & His Pure Progeny dispatched a large group of his Companions toward them under the command of certain individuals. After extended negotiations, however, they returned without achieving any result. Finally, the Messenger of God PBUH & His Pure Progeny sent ʿAlī عليه السلام, accompanied by a sizeable force from among the Muhājirīn and Anṣār, to engage them in battle. Advancing swiftly, they covered the entire distance during the night and, at dawn, surrounded the enemy. First, Islam was offered to them; when they refused, an attack was launched while darkness still lingered. The enemy was decisively defeated: some were killed, their women were taken captive, and abundant spoils of war were seized. The sūrah وَالْعَادِيَات was revealed while the soldiers of Islam had not yet returned to Medina. On that morning, the Messenger of God PBUH & His Pure Progeny came out to lead the dawn prayer and recited this sūrah during the prayer. Afterward, the Companions said: This is a sūrah we have never heard before! He replied: Indeed, ʿAlī عليه السلام has been victorious over the enemy, and Gabriel came to me during the night bringing this sūrah as glad tidings. A few days later, ʿAlī عليه السلام entered Medina with the captives and the spoils of war. (Reported in Bihār al‑Anwār, vol. 21, p. 66 and onward; Majmaʿ al‑Bayān, vol. 10, p. 528; and other historical works.) Some scholars hold the view that this event represents one of the clear instances to which the sūrah applies, rather than constituting its specific occasion of revelation.

It has been reported in a narration that this sūrah was revealed after the expedition of Dhāt al‑Salāsil, and the account of that event is as follows. In the eighth year after the Hijrah, the Messenger of God PBUH & His Pure Progeny was informed that twelve thousand mounted fighters had gathered in the land of Yālīs, and that they had pledged among themselves that they would not rest until they had killed the Messenger of God PBUH & His Pure Progeny and ʿAlī عليه السلام, and dispersed the Muslim community. The Messenger of God PBUH & His Pure Progeny sent a large group of his Companions toward them under the command of certain individuals, but after extensive negotiations they returned without achieving any result. Finally, the Messenger of God PBUH & His Pure Progeny dispatched ʿAlī عليه السلام, accompanied by a sizable group from among the Muhājirīn and Anṣār, to engage them in battle. Advancing with great speed, they completed the entire journey during the night and, at dawn, surrounded the enemy. Islam was first offered to them; when they refused, an attack was launched while darkness still prevailed. The enemy was completely routed: some were killed, their women were taken captive, and abundant booty was acquired. The sūrah وَالْعَادِيَات was revealed while the soldiers of Islam had not yet returned to Medina. That morning, the Messenger of God PBUH & His Pure Progeny came for the dawn prayer and recited this sūrah during the prayer. Afterward, the Companions said, “This is a sūrah we have never heard before.” He replied, “Yes, ʿAlī عليه السلام has been victorious over the enemy, and Gabriel brought me this sūrah last night as glad tidings.” A few days later, ʿAlī عليه السلام entered Medina with the captives and the spoils of war. (Reported in Bihār al‑Anwār, vol. 21, p. 66 onward; Majmaʿ al‑Bayān, vol. 10, p. 528; and other historical sources.) Some scholars maintain that this event represents one of the clear instances to which the sūrah applies, rather than constituting its specific occasion of revelation.

Among the questions that arise regarding this sūrah is the following: what is the relationship between the oath sworn by the steeds of the warriors and the statement إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ? This question is prompted by the fact that, as is evident from a study of the Qur’anic verses, there is consistently a meaningful connection between the oaths and what is sworn to (the muqsim bih and the muqsim ʿalayh). Indeed, the eloquence and rhetorical precision of the Qur’an itself demand such coherence. With regard to the verses under discussion, the connection may be understood as follows: the Qur’an is pointing to the existence of self‑sacrificing human beings who advance fearlessly along the path of jihād, who do not hesitate in any form of self‑giving, and who devote their lives and wealth wholly in the way of God. In contrast, why do some people become so miserly and ungrateful that they neither offer praise and gratitude to God for His blessings nor practice self‑sacrifice in His path? It is true that the oath is outwardly taken by the horses themselves, but their significance lies in the fact that they are instruments of the warriors; in reality, it is the jihād of the warriors that is being sworn by. Similarly, if the oath is understood as referring to the camels of the pilgrims and visitors of the Sacred House, the underlying reference remains to a sacred human action. Some have also suggested another form of connection: these animals hasten swiftly along the path of God; therefore, O human being—who is the noblest of creatures and most worthy of submission—why do you not humble yourself before Him? Nevertheless, the first interpretation presents a clearer and more compelling relationship between the oath and the statement that follows.

It may be that some people understand from the statement إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ that being kanūd—that is, ungrateful and miserly—is an inherent part of human nature. This then raises an important question: how can this idea be reconciled with the awakened conscience and innate moral awareness that call human beings toward gratitude to the Benefactor and toward generosity, sacrifice, and self‑giving? This type of question arises repeatedly in many Qur’anic verses that highlight the manifest weaknesses of the human being. In one place, the human being is described as “ظَلُومًا جَهُولًا” (extremely unjust and ignorant) (al‑Aḥzāb 72). Elsewhere, he is called “هَلُوعًا” (anxious and impatient) (al‑Maʿārij 19). In another verse, he is characterized as “يَئُوسٌ كَفُورٌ” (despairing and ungrateful) (Hūd 9). In yet another, he is described as rebellious and transgressive (al‑ʿAlaq 6). Do these statements mean that such points of weakness are inherent in human nature, even though the Qur’an states explicitly that God has honored the children of Adam and granted them superiority over much of creation: وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً (al‑Isrāʾ 70)? The answer becomes clear when attention is given to a single fundamental point: the human being possesses two existential dimensions. For this reason, along his ascending arc, he can rise to “أَعْلَىٰ عَلِّيِّينَ”, while along his descending arc, he can fall to “أَسْفَلَ سَافِلِينَ”. If the human being is nurtured by divine educators, guided by the message of reason, and engaged in self‑reform, he becomes a true embodiment of “فَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً”. But if he turns away from faith and piety and removes himself from the guidance of God’s saints, he manifests as ẓalūm, kafūr, yaʾūs, halūʿ, and kanūd. Thus, there is no contradiction between these verses at all; rather, each relates to a distinct dimension and potential within the human being. Indeed, within the very fabric of human nature lies the fundamental root of all goodness, virtue, dignity, and excellence—yet at the same time, the human being also possesses the capacity for their very opposites. For this reason, no creature in the realm of creation exhibits a greater distance between its ascending and descending arcs of existence than the human being himself.

There is no doubt that the Noble Qur’an speaks extensively about the greatness of jihād and the warriors who strive in the path of God. Yet perhaps nowhere is this greatness expressed with such intensity as in this sūrah, where even the snorting of their horses, the sparks struck by their hooves, and the dust raised by their swift movement are deemed so exalted that an oath is sworn by them. Particular emphasis is placed on the speed of action, which is one of the most decisive factors in military success, and also on taking the enemy while they are still in a state of heedlessness, which constitutes another key element of victory in warfare. All of this serves as a form of training and instruction within the program of jihād. It is especially noteworthy that in the accounts related to the occasion of revelation of this sūrah, it is mentioned that ʿAlī عليه السلام issued instructions to prepare their mounts during the darkness of night, to provide them with the necessary provisions, to saddle them, and to remain in a state of full readiness and alertness. When the veil of night was lifted, he immediately led his companions in the dawn prayer, and without delay launched an attack upon the enemy. The enemy only awoke when the horses of the Muslim fighters were already upon them. Due to this swift assault while the enemy was unprepared, the number of casualties was minimal, the duration of the battle was short, and victory was swiftly achieved. Remarkably, all these aspects are depicted in an exceptionally eloquent manner within the verses of this sūrah. It is evident that there is nothing intrinsically special about horses themselves, nor about the sparks produced when hooves strike desert stones, nor about the dust raised by their movement. What truly possesses exalted significance is jihād itself, and thereafter the means and instruments used in it—which in the modern era include all forms of military capability. This is in line with what is stated more generally about power and strength in the Qur’an, such as in Sūrat al‑Anfāl, where strength (قُوَّة) and preparedness are emphasized in a universal sense. O God, grant us the ability to strive and sacrifice in the pursuit of Your pleasure and satisfaction. Our Lord, the rebellious soul inclines toward ingratitude and denial; protect us from its dangers. O God, You are fully aware of every inward and outward secret, and You are cognizant of our deeds; deal with us through Your grace, kindness, mercy, and forgiveness. Āmīn, O Lord of all the worlds.