Alhassanain(p) Network for Heritage and Islamic Thought

Surah Zilzal, Chapter 99

(The Quaking)

Number of Verses: 8

Contents of Surah Zilzal

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

Opinions are divided as to whether this Surah was revealed in Mecca or Medina. It is generally referred to as being of the early Medinan period, by some commentators, while some others believe that it can be of the late Meccan period.

The style of its verses, which are about Resurrection and the preliminary signs of its occurrence, appears to be like the Meccan Suras, but there is a tradition which says that when this Surah was revealed, Abu-Sa'id-Khudri asked the holy Prophet (S) a question about the following verse:

“So, whoever has done an atom's weight of good shall behold it”,

and we know that Abu-Sa'id joined the Muslims in Medina.1

In any case, whether it is Meccan or Medinan, it does not change the meaning and the commentary of the Surah.

This Surah mainly pivots on three points: First, it speaks about the preliminary signs of the appearance of the Hereafter, and then, it tells us about the Earth as a witness to all of Man's deeds.

In the third part, people are divided into two groups; good and evil, each of which will receive the fruit of their own actions.

The Virtue in Studying this Surah

There are some expressive meanings in the Islamic reports on the virtue of reciting this Surah.

For instance, a tradition from the holy Prophet (S) says:

“He who recites it (Surah Zilzal), it is the same as if he had recited Surah Baqarah, his reward is as much as the one who would have recited one fourth of the Qur'an.”2

Another tradition from Imam Sadiq (as) says:

“Be never tired of reciting it (Surah Zilzal), because everyone who recites it in his optional prayers will never be involved in an earthquake and he will not die by it, nor should he be hurt by lightning or any worldly pests until he dies”.3

Surah Zizal, Verses 1-8

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا

وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا

وَقَالَ الْإِنسَانُ مَا لَهَا

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

بِأَنَّ رَبَّكَ أَوْحَى لَهَا

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ

وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

1. “When the Earth shall quake with a mighty quaking.”

2. “And the Earth shall cast forth her burdens,”

3. “And man shall say (distressed): What has befallen her?”

4. “On That Day, she will recount (all) her news:”

5. “For that your Lord will have given her inspiration.”

6. “On That Day, people shall come forth in groups to be shown their deeds.”

7. “So, whoever has done an atom's weight of good shall behold it.”

8. “And whoever has done an atom's weight of evil shall behold it.”

The Day When Man Sees All His Deeds

As it was pointed out about the contents of the Surah, the beginning of the Surah refers to the horrible end of the phenomenal world and some terrible signs it has before the Resurrection befalls.

At first, it says:

“When the Earth shall quake with a mighty quaking,”

“And the Earth shall cast forth her burdens,”

The term

/zilzalaha/ ‘her earthquake'

points either to the idea that, on that day, all the globe will quake (this is different from the ordinary earthquakes that we know of which are local and periodical), or to the promised earthquake, that is, the final earthquake of the Resurrection.

Commentators have delivered different ideas on the term

/athqal/ ‘burdens'.

Some have said that the purpose of using it so signify men who will be thrown out from their graves by the quake of the Resurrection, like that which is found in Surah Inshiqaq, No. 84, verse 4 which says:

“And casts forth what is within it and becomes empty.”

Some others have said the purpose is that it cast out the minerals and treasures from within the earth which causes the mammonists to sigh for them.

It is also probable that it means some enormous boulders and lava, from beneath the crust of the earth, which are usually thrown up when earthquakes and volcanoes occur. At the end of this world and through the great and final convulsion, whatever is inside the earth will be thrown out.

The first commentary seems more appropriate, though all of them can be combined, as well.

However, on That Day everyone, observing that supreme world-shaking Event, will become completely terrified

“And man shall say (distressed): What had befallen her?”

Some have rendered

'man',

here to mean the unbelieving men, in particular, who had doubt about the Resurrection. But it seems that the word 'man' has a vast meaning, here so that it includes all human beings, because the situation of the earth, on That Day, will be so surprising that everyone will wonder, so it is not limited to the unbelievers, alone.

Does this surprise and question thereby depend on whether it is the First or the Second Blast?

The circumstances will show that it is the First Blast, of the end of this world, because the Great world-shaking Event happens at that time.

However, it has been presumed that it refers to the second Blast and the raising of the dead when all people come out from beneath the earth. The later verses are all about the Second Blast, too.

But, since the events of these two blasts are frequently seen together, in the verses of Qur'an, the first commentary, regarding the terrible final earthquake, seems more fitting.

If so the use of the term

/athqal/ ‘burdens'

is in reference to minerals, treasures and molten lava hidden in the earth.

More important than this is that:

“On That Day, she will recount (all) her news'“.

On the Day of Judgement, the earth will manifest all good and evil deeds that were carried out on it. This very earth, on which we live and do our actions, is one of the greatest witnesses to Man's deeds on That Day.

There is a tradition from the holy Prophet (S) who asked:

“Do you know what the purpose of

'her news'

is?”

the people replied that Allah and His Messenger are more informed.

Then, he added:

“'Her news'

is that she is witness to all the deeds that every servant has done on her surface. She will say: So and so had done such and such on a particular day.

And this is

'her news'“.4

In another tradition the holy Prophet (S) is narrated to have said:

“Be careful of your ablution; and the best action of your deeds is prayer. Then, protect the earth, because she is your mother; and there is no one on her who does good or evil, but that she reports it.”5

Abu-Sa'id-Khudri has narrated that when they were in the desert they would call to prayer, loudly, because he had heard from the Messenger of Allah (S) who said:

“There is no Jinn or human or stone that hears it, but does not bear witness to it (on the Day of Judgement).”6

Does the Earth really speak by the command of Allah? Or, is the purpose that the effects of Man's deeds appear on the face of the earth?

We know that every action which Man does has an effect on his surroundings even though they are not tangible for us, but they all will be made manifest on That Day and the Earth speaking is not anything save one example of this great manifestation.

In any event, this is not a strange matter because, even today with the development of science and Man's experiments, there are inventions that can record the voice of people or take photos and films of the actions that anyone does, at any time or anywhere and which can be kept as proper documents to be offered to the court in a form that no one can deny or reject.

It is worthy to note that Hazrat Ali (as) is narrated to have said:

“Say your prayers at different points in the Mosques, because on the Day of Judgement every part will bear witness for the one who has prayed thereon”.7

Another tradition denotes that when Hazrat Ali (as) finished the act of dividing the public treasury of the Muslims, he used to say a two-rak'at prayer and then said (addressing the place):

“On the Day of Judgement bear witness for me that verily I ruled you justly and emptied you rightfully.”8

In the next verse, it says:

“For that your Lord will have given her inspiration.”

And the Earth obeys this command fully. The term /auha/ is used, here to indicate the extent of the divine revelation and that even the earth shall have some sort of receiving the revelation by which she will be able to speak or it is contrary to the nature of the earth to speak.

Some have said that the purpose is that He inspires the Earth to cast out what she has written, herself.

But, the first commentary seems more correct and more appropriate.

Then, it says:

“On That Day, people shall come forth in groups to be shown their deeds”.

The term /astat/ is the plural form of /satt/ with the meaning of 'scattered fragments', the separation and diversity of people may be for that on the Day of Judgement the followers of different religions will arrive separately; or the people of every part of the earth will come by themselves; or some people will appear with beautiful, happy faces and some others with dark, frowning, dull faces.

Or, all sects are with their leaders as is pointed out in Surah Asra, No. 17, verse 71:

“One day We shall call together all human beings with their (respective) Imams...”

Or, the believers with the believers and the disbelievers with the disbelievers will come forth on the Day of Judgement.

To combine these commentaries, together, is also quite possible, because the meaning of the verse is vast.

The term /yasdur/ is derived from /sadr/ and means 'camels excitingly coming out of the watering place, in groups', and here it refers to 'different sects coming out of their graves for their reckoning'.

The purpose of the phrase

/liyarau-a'malahum/ ‘to be shown their deeds'

is that they will see the outcome of their deeds.

Or, they will see the record of the deeds in which every action, good or bad, is recorded.

Or, it refers to the esoteric observation with the sense of knowing the quality of their deeds.

Or, it means the embodiment of deeds and observing the deeds, themselves.

The last commentary adapts to the appearance of the verse most of all. This verse is considered the most clear, among the verses, on the matter of 'the embodiment of deeds' which on That Day men's deeds are incarnated in their forms and appear in front of every individual. This correlation with deeds causes Man to be joyful or afflicted according to the various levels of his merits and demerits.

Then, the fate of these two groups, believers and disbelievers, good-doers and evildoers, are pointed out, saying:

“So, whoever has done an atom's weight of good shall behold it”

“And whoever has done an atom's weight of evil shall behold it.”

Again, there are different commentaries cited as to whether the person shall see the outcome of his deeds or whether he shall see the record of the deeds or the deeds, themselves.

The appearance of these verses emphasizes again on the embodiment of deeds and seeing the deeds, themselves, good or evil, on the Day of Judgement even for the slightest one.

The term /mithqal/ means both 'weight, heaviness' and 'a scale' by which the weight of things are weighed, and here the first meaning is used.

Commentators have rendered the word /tharrah/ differently, such as: 'a small ant', 'the dust that sticks on the hand when one puts it on the ground'; or particles of dust floating in the air that are seen when a beam of sunlight shines through an opening into a dark room.

We know that, nowadays, the word /tharrah/ is also used in the Arabic language for 'atom' and 'atomic bomb' is called /qunbulatun tharriyah/.

Furthermore, an atom is a tiny particle of anything; or any of the smallest particles of an element that combine with similar particles of other elements to produce compounds: Atoms combine to form molecules and consist of a complex arrangement of electrons revolving around a positively charged nucleus containing (except for hydrogen) protons and neutrons and other particles.

In any case, whatever it means, the purpose, here is the smallest weight.

However, this verse is one of the verses that shakes Man and shows that the account of Allah, on That Day, is extraordinarily proper and sensitive, and the scales for weighing Man's deeds are so delicate and just that they count the smallest weight of his actions.

Explanation: Accuracy and Severity at the Divine Reckoning

Not only the verses of this Surah, but, also different verses of the Qur'an clearly show that on the Day of Judgement the Reckoning is extremely precise. Surah Luqman, No. 31, Verse' 16 says:

“O my son!” (said Luqman), ‘If there be (but) the weight of a mustard seed and it were (hidden) in a rock, or (anywhere) in the heavens or on earth, Allah will bring it forth: For Allah understands the finest mysteries, (and) is well acquainted (with them).’”

Mustard is a small seed from a famous plant and it is proverbially a small, minute thing that people may ordinarily pass by.

These senses warn Man of the strictness which he will be dealt with in accounting for his deeds. Even the smallest deed, good or evil, will not escape the accounting. By the way, these verses warn us not to think that lesser sins are unimportant nor the good actions, insignificant. Whatever Allah counts cannot be considered unimportant.

That is why some commentators have said that these verses were revealed when some of the followers of the holy Prophet (S) were heedless of little acts of charity and used to say that the reward is given for the things which we like and little things are not among those that we like. They were heedless of the lesser sins, too. These verses were revealed and encouraged them to do even the little acts of charity and to admonish them about small vices...

An Answer to a Question

A question arises, here as to whether, according to these verses, Man will see all his deeds, good or evil, small or great on the Day of Judgement. How does this idea adapt with the verses about the good deeds cancelling the bad ones (or vice-versa), excommunication, forgiveness, and repentance?

The verses of cancellation say that some actions and beliefs like blasphemy destroy all the good actions of Man, for example: Surah Zumar, No. 39, verse 65 says:

“...If you were to join (gods with God), truly fruitless will be thy work (in life)...”

And based on the verses of excommunication, sometimes

“...good actions remove those that are evil...”9

Also, the verses of forgiveness and repentance say that with the forgiveness by Allah and repentance by Man, sins will be obliterated. Then, how do these senses match with the seeing of all good and evil deeds in the Hereafter?

To answer this question we must pay attention to the fact that the idea mentioned in these verses is that 'whoever has done an atom's weight of good or evil shall behold it' is a general rule, and we know that there are exceptions to most rules and the verse of forgiveness, repentance, cancellation, and excommunication are, in fact, exceptions to this general rule.

Another answer is that in the cases of 'cancellation' and 'excommunication', indeed, there occurs a balance and division, just like 'claims' and 'debts' that are reduced from each other. When Man sees the remaining balance, he has, indeed, seen all his good and bad actions. This word is also true about forgiveness and repentance, because forgiveness does not happen without it not being worthy of the case, and repentance is, itself, one of the good actions.

The appearance of the verses shows that they refer to the actions of this world and the fruit of them in the Next World.

The Most Expressive Verses of the Qur'an

It is narrated from 'Abdillah ibne Mas'ud that the most decisive verses of the Holy Qur'an are those very verses that say:

“So, whoever has done an atom's weight of good shall behold it.”

“And whoever has done an atom's weight of evil shall behold it”.

He has rendered them to mean 'consistent'. and verily, the true belief in their contents is enough to bring Man on the right path and keeps him far from committing any vice and corruption.

There is a tradition which says that once a man came to the holy Prophet (S) and asked him to teach him something from what Allah had taught him. The holy Prophet (S) sent him to one of his followers to teach him the Qur'an. He taught the man Surah Zilzal to the end. Then, the man was ready to leave saying that that was sufficient for him.

(Another narration has cited that he said:

'That very verse alone was sufficient for him').

The holy Prophet (S) said:

“Let him go since he became a scholar.”

(And according to another narration he said:

“He returned as a scholar.”)10

The reason is clear because, he who knows his deeds will be counted later, even those that are as small as a mustard seed, will pay careful attention to his actions today; and this is the best lesson to train him. Furthermore, on the Day of Judgement one good action will be counted ten to seven hundred times as much for those that Allah wills, while one sin will be counted as only one for divine punishment; and Allah is forgiving.

Supplication

O Lord! When Your Messenger, with that great rank he has, is hopeful only to Your forgiveness, our condition is obvious.

O Lord! Our good deeds are naught to save us, but happy is when Your Grace comes forth to help!

O Lord! On the Day when all deeds, good and evil, will be embodied in front of us, we hope for Your profound Favor alone.

Notes

1. Ruh-al- Ma'ani. Vol 30 B p. 208

2. Majma'-al-Bayan, vol, 10, p, 524

3. Usul-Kafi as narrated in Nur-uth- Thaqalayn, vol, 5, p, 347

4. Nur-uth- Thaqalayn, vol. 5, p. 649.

5. Majma'-al-Bayan, vol. 10, p. 526.

6. Ibid.

7. Li'a1-il-Akhbar, vol. 5, p 79 (New edition) ,

8. Ibid,

9. Surah Hud, No. 11, verse 114

10. Tafsir-i-Ruh-ul-Bayan, vol. 10, p. 495 and Nur-uth-Thaqalayn, vol. 5. p. 650.

Surah ‘Adiyat, Chapter 100

(The Chargers)

Number of Verses: 11

Contents of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

Opinions are divided as to the place where the revelation of this Surah took place; whether it was at Mecca or Medina.

The verses of the Surah are short; where oaths are emphasized on, and the Resurrection is seriously referred to. These are some characteristics which confirm that the Surah is Meccan.

But, on the other hand, the content of the oaths, of this Surah, refer mostly to the affairs of Holy War, which we will discuss in detail later, and also to the existence of the narrations which denote that this Surah was revealed after the war known as /that-us-salasil/, indicating that the Surah is Medinan, even though we consider that the introductory oaths of the Surah point to the movement of pilgrimages toward Mash'ar (Sacred Monument) and Mina.

(This war happened in the eighth year AH. in which many pagans were captured. They were bound in chains and that was why it was called the battle of /that-us-salasil/.)

With attention to all of the above, we prefer to consider this Surah Medinan.

From the aforementioned statements, it is understood that at the beginning of the Surah there are some awakening oaths and then, reference is made to some human weaknesses like blasphemy, miserliness, and mammonism. Concluding the Surah, a comprehensive hint is made to the Resurrection, and the fact that Allah knows everything about His servants.

The Virtue of Studying Surah 'Adiyat

On the virtue of reciting this Surah, the holy Prophet (S) is narrated to have said:

“He who recites this Surah will be rewarded ten good deeds as many as the number of the people who stay at Muzdalafah (Mash'ar, Sacred Monument) and gather witnessing it.”1

Another tradition from Imam Sadiq (as) says:

“He who recites Surah 'Adiyat and continues reciting it Allah will raise him up with Amir-al-Mo'mineen (Ali, (as)) on Doomsday and he will be with him (as) and his companions.”2

Some narrations denote that the virtue of reciting this Surah is as much as the virtue of reciting half of the Qur'an.3

It is clear, without any explanation, that all these excellences are for those who believe in its contents thoroughly and act accordingly.

Surah ‘Adiyat, Verses 1-11

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

وَالْعَادِيَاتِ ضَبْحًا

فَالْمُورِيَاتِ قَدْحًا

فَالْمُغِيرَاتِ صُبْحًا

فَأَثَرْنَ بِهِ نَقْعًا

فَوَسَطْنَ بِهِ جَمْعًا

إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ

وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ

وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ

أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ

وَحُصِّلَ مَا فِي الصُّدُورِ

إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ

1. “By the panting chargers,”

2. “And by those that sprint striking fire (with their hooves),”

3. “And by those which charge at dawn,”

4. “And stir thereby the dust aloft,”

5. “And penetrate into the midst (of the enemy) En masse.

6. “Surely, man is ungrateful to his Lord;”

7. “And surely he is a witness to that;”

8. “And most surely he is tenacious in the love of wealth.”

9. “Does he not know, when that which is in the graves is raised,”

10. “And that which is in the breasts is made known,”

11. “Surely their Lord is aware of them on That Day?”

The Occasion of Revelation

A tradition says that this Surah was revealed after the occurrence of the war/ that-us-salasil/. the description is as follows:

In the eighth year A.H. the Prophet (S) of Islam was informed that twelve thousand strong had gathered in Yabis to make a sudden and very heavy attack on Medina to kill the Muslims, the holy Prophet and Ali (as) as well.

Upon receiving the news of this gathering of hostile forces. The holy Prophet (S) sent a group of the Muslim followers to them under the command of some of his companions, but they returned without gaining any positive result. Finally, he sent Hazrat Ali (as) with a great number of the emigrants (Muhajirs), and the helpers, under his command, to meet them.

They marched by night and kept themselves concealed by day and thus, they reached the enemy. Surrounding the enemy's forces, Hazrat Ali (as) offered them (to follow the religion of) Islam at first, but they did not accept it.

Then, the Muslims attacked them in the early hours of dawn when it was still dark and won an easy victory. Most of the enemy's men were killed, and those who remained, Ali (as) put them in chains and took them, with their collective properties, to the holy Prophet (S) in Medina.

Before the Muslim forces reached Medina, this Surah was revealed. The holy Prophet (S) came out early that very morning and recited this Surah in prayer. After finishing the prayer some Muslim followers told him that they had not heard that Surah before. Then, he agreed and added that Ali (as) defeated the enemies, and Gabriel, bringing that Surah, had informed him of it the previous night.

A few days later Hazrat Ali (as) entered Medina with the 'spoils of war' and captives.4

Some believe that this is one of the clear examples of the verse and it is not an occasion of revelation.

By Those Which Raid At Dawn

As it was said earlier, this Surah begins with some awakening oaths.

At first, it says:

“By the panting chargers.”

Some believe that the verse means: 'By the camels, of pilgrims, which run with panting breath from 'Arafat to Mash'ar (Sacred Monument) and run from Mash 'ar to Mina.'

The term /‘adiyat/ is the plural form of /'adiyah/ based on /'adw/ that originally means 'to pass; to separate' and also 'enmity; running', but, here it means 'to run swiftly'.

The term /dabh/ means 'the sound of breathing hard of a running horse. '

As mentioned above, there are two different ideas in commenting on this verse.

The first idea says that the objective point of the oath is the horses which run swiftly towards the battlefields of Holy War, and since Holy War is a sacred action, these animals that run on its path are so worthy that they deserve to be sworn to.

The second idea considers the oath to be to the swift camels, of pilgrims, that run fast between the sacred places of Mecca and for the same reason they have a kind of sacredness that is fit to be sworn to.

On the occasion of revelation, of this Surah, some people, such as Ibn-Abbas and so on, have said that they are the horses that the Muslim fighters rode on to fight in the Battle of Badr, but Amir-al-Mo'mineen Ali (as) is narrated to have rejected this idea and said that there were only two horses in the Battle of Badr: One belonged to Zubayr and the other was Miqdad's.

On the contrary, they were the camels that ran from Arafat to Mash'ar and from Mash'ar to Mina'. Ibn-Abbas said when he heard that meaning from Hazrat Ali (as) he changed his mind and accepted the latter.

It is also probable that /‘adiyat/ has such a vast meaning, that consists of both the horses of the fighters and the camels of the, pilgrims, and the purpose of the above narration is that its meaning should not be limited to horses, because this meaning is not right everywhere such as the clear example of it being the camels of pilgrims.

In some respects, this commentary seems more appropriate.

“And by those that sprint striking fire (with their hooves).”

The chargers pant, in war, obeying their masters. They sprint so fast that fire, which can be seen brighter at night, strikes from their hooves. Or, the camels, in Hajj pilgrimage, that run swiftly from one station to another, kick gravel from under their feet which strike each, other and sometimes causes sparks to appear.

The term /miiriyat/ is the plural form of /muriyah / derived from /ira'/ which means 'to make fire'; and the term /qadh/ means 'to strike pieces of stone, wood, iron or flint to each other in order to produce sparks. '

Then, in the third oath, it says:

“And by those which charge at dawn.”

It was a custom of the Arabs, as Tabarsi cites in Majma'-al-Bayan, that they used to approach their foe by night and waited until dawn to make their attack.

In describing the occasion of revelation of these verses (or one of its clear examples) it was said that the troops of Islam under the leadership of Hazrat Ali (as) went toward the enemy by night. After reaching the foe they waited nearby until dawn when they attacked them quickly and violently and defeated them before they could show a considerable reaction.

And if the oaths refer to the camels of pilgrims, the purpose of this verse is 'the rush of camels from Mash'ar to Mina at the dawn of the Day of Sacrifice'.

The term /muqirat/ is the plural form of /muqirat/ based on /iqarat/ with the sense of 'to invade; raid; attack', and since this invasion is sometimes done with the purpose of taking the wealth of others, it is also used in the sense of 'predatory invasion'.

Then, it points to another speciality of those warriors and the mounts they ride on, saying:

“And stir thereby the dust aloft”.

Or, because of the invasion of the camels, of pilgrims, from Mash'ar to Mina, the dust raised in the air.

The term /aearna/ derived from /itharah / has the meaning of raising 'dust or smoke' and sometimes, it has been used in the sense of 'evoking, stirring' and also with the meaning of the 'broadcasting of the sound waves in space'.

The term /naq'/ means 'dust' and it originally means 'to sink in water; to soak' and since going through dust is similar to that, this word has been employed for it.

For the last characteristic of their specialities it says:

“And penetrate into the midst (of the enemy)”.

That attack was so quick and all of a sudden that the believers could cleave the enemy's force in a very short time and rushed into the midst of them to destroy them. That victory was obtained because of a swift action and the awareness, preparedness and courageousness of the believing warriors.

Or, it refers to the arrival of the pilgrims from Mash'ar into the center of Mina.

On the whole, we can conclude that the oaths are made to the chargers, to the brave defenders of Faith, to the panting breaths of the mounts of the warriors, to the striking fire from their hooves, to their swift attack, to the particles of dust scattered in the air, and finally to their penetration into the midst of the foe and to their victory.

Although these ideas are not totally mentioned in the meanings of these oaths, they are all gathered in the implication of the words. Furthermore, they show how important the Holy War is.

Some have said that the oaths refer to the persons who can convey their virtues to others, make the sparks of knowledge manifest with their thoughts, attack at low desires and raise the level of the love for Allah both in themselves and others, and finally, dwell in the midst of those who are in

'llliyin, 'Heaven'.5

But, it clearly seems that these interpretations cannot be accepted as the commentary of the above verses except as being as a comparison regarding the commentary of the verse which is under discussion.

The substantive proposition of the great oaths, that is, what the oaths are taken for, is mentioned in verses 6-8 below.

It says:

“Surely, man is ungrateful to his Lord”.

Man, i.e. unregenerate man who forgets or denies the divine guidance and the Prophets' preachings, and submits himself to his lusts, is surely ungrateful, and grossly selfish to his Lord and Cherisher.

The term /kanud/ is used for 'a land wherein nothing grows, or a person who is ungrateful and miserly'.

Commentators have cited about fifteen different meanings for the term /kanud/, but, they are, more or less, branches of the same as the original meaning cited above.

The holy Prophet (S) said about it in a tradition:

“The one who with holds his help (from others), and beats his servant is 'kanud'.6

On the whole,

/kanud/ ‘an ungrateful man',

here is in contrast with those who receive guidance and wage unceasing war with evil, then, some have commented on it as being an 'unbeliever'.

“And surely he is a witness to that”.

Man is a witness to that because he has insight into himself. If he could conceal his true inner character from others he would not be able to hide it from Allah and his own conscience; whether he confesses this fact or not.

Some have said that the pronoun in /innahu/ refers to Allah, i.e. Allah is the witness to Man who has the quality of being

'ungrateful'.

But, regarding the verses before and after this verse whose similar pronouns refer to Man, this possibility seems very improbable, though many commentators have preferred this commentary.

It is also probable that the purpose is the witness of Man to his sins and wrong actions on the Day of Judgement, as many verses of the Qur'an confirm.

This very last commentary, here goes without saying that Man is his own witness. The verse has a broad meaning so that it envelops the idea that Man is witness to his own ungratefulness and miserliness in this world, too.

It is true that Man is sometimes unable to know himself so he deceives his conscience and then his hideous evil behaviour with the ornament of Satan, appears to him beautiful and correct; but for the problem of ungratefulness and miserliness, the case is so clear that he cannot conceal it or deceive his conscience.

Again, in the next verse, it says:

“And most surely he is tenacious in the love of wealth”.

And the same tenaciousness in the love of wealth causes his ungratefulness and miserliness.

The term /xayr/ has a vast meaning including any good or goodness such as charity, gifts of money or kind, public welfare, knowledge, Heaven, happiness, etc. Certainly, the love of them is not a reproachable thing that the Qur'an blames in the above sense. That is why the commentators have rendered it, here into 'wealth' which has sense both in the above verse and in some other verses of the Qur'an.

For example, Surah Baqara, No. 2, verse 180 says:

“It is prescribed, when death approaches any of you, if you leave any goods, that you make a bequest to parents and next of kin...”

Surely using the term /xayr/ for the sense of 'wealth' is for the sake of wealth, itself, which is a good thing because it can be the means of doing numerous kinds of good, however, the ungrateful disbelieving man changes its real goal and uses it in the way of self-interest.

Then, in the next verses, where interrogation is for an emphasis, with a threatening tone, it says:

“Does he not know, when that which is in the graves is raised”?

“And that which is in the breasts is made known?”

“Surely their Lord is aware of them on That Day”

The term /bu'thira/ is based on /ba'tharat/ and originally means 'to scatter abroad; turn upside down' and since the graves turn upside down when the dead rise and what is in them appears, then, this meaning has been used for the Resurrection.

The term /qubur/ is the plural form of /qabr/ ‘grave' and is used for the place that covers the corpse from the sight of Mankind, because some people have no grave, for instance, like those whose corpses are sunk in the sea or are burnt and the remaining ashes scattered, so the term has a broad meaning here.

The term /hussila/ is derived from /tahsil/ which means, here 'to make manifest'. The deeds of everyone, good or evil, will be made manifest on the Day of Judgement and they will be rewarded accordingly.

It is similar to what Surah Tariq, No. 86, verse 9 says:

“On the Day when hidden things will be made manifest”.

We know that Allah always knows everything, but the idea of 'That Day' is an emphasis on this matter that He knows all their secrets and on that Day, which is the day of retribution, He will reward them their deeds and beliefs.

Yes, Allah is always aware and in all circumstances, knows any secret that we have, inside or out, but the fruit of this awareness is more clear and more tangible for us in the Hereafter when we receive our reward or penalty. This is also a warning to all Mankind, the belief of which is a firm barrier between them and sins whether they are clear or hidden, outside or in. The training effect of this belief is not concealed from anyone.

Explanation: Is Man Naturally Ungrateful?

It is possible that some persons think of the verse:

“Surely man is ungrateful to his Lord”

in a way that the state of being

'ungrateful'

is within the nature of all men. If so, how does it adapt to the invitation of Man's innate nature and wakeful conscience to giving thanks to the Benefactor?

A similar state to this question is found in many verses of the Holy Qur'an which introduces Man to some cases of his weaknesses.

For example, in Surah Ahzab, No. 33, Verse 72 it says:

“...He was indeed unjust and foolish (ignorant)”.

Surah Ma'arij, No. 70, Verse 19 qualifies Man as

'impatient',

saying:

“Truly man was created impatient”.

Surah Hud, No 11, Verse 9 says:

“...he is in despair and (falls into) blasphemy”.

And Surah 'Alaq, No. 96, Verse 6 says about him:

“Nay! Most surely man does transgress (all bounds)”.

Are all these weaknesses really found in Man? Surah Asra, No. 17, Verse 70 stipulates that:

“We have honoured the sons of Adam, provided them with transport on land and sea; given them for sustenance things good and pure; and confessed on them special favours, above a great part of Our Creation”.

Taking note of one point makes the answer to this question clear. The point is that Man has two poles in his entity and it is for the same reason that he can be the best of all in one dimension, or be the worst unto the lowest of the low in another.

If he accepts the guidance of the divine educators, the lessons of the prophets, and follows the inspirations of his conscience in self-perfection, he will become an example of those about whom Allah says:

“We have honoured the sons of Adam, provided them with transport on land and sea, given them for sustenance things good and pure, and conferred on them special favours, above a great part of Our Creation”.

But, if he turns his back on Faith and piety and goes astray from the path of the divine prophets, he changes into an 'unjust', 'ignorant', 'desperate', 'impatient' and 'ungrateful' ingrate.

Thus, there would be no contrast found in them, but, each of them refers to one of the dimensions (poles) of Man.

Yes, Man can obtain all the good things, virtues, and honours whose origin is inside Man's own nature, as he can go unto the farthest point of the opposite direction. That is why no creature in the world is able to cover such a large and long distance between these two extremes of high and low.

Supplication

O Lord! Bestow on us the success of being in the Holy War on the way of gaining Your pleasure.

O Lord! The despotic soul tends towards ungratefulness and blasphemy; please, save us from its harm.

O Lord! You know the apparent and hidden secrets of all, and You know our actions; treat us with Your Mercy and Kindness.

Notes

1. Majma'-al-Bayan. vol. 10, p. 527.

2. Ibid

3. Durr-al-Manthur, vol. 6, p. 383.

4. Bihar-al-Anwar, vol. 21, p. 66 ; and Majma'-al-Bayan, vol. 10, p. 528.

5. Tafsir-i-Baydawi, p. 495.

6. Majma'-al-Bayan, vol. 10, p. 530.