Islamica

Surah Al-Dhariyat



-volume numbers are missing in some of the references

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah al-Dhariyat. Dhariyat is the plural of dharu and means a breeze that scatters earth. [1] Surah al-Dhariyat starts with an oath on natural phenomena, which is dhariyat, and the name of this Surah is taken from this first oath. [2]

Chapter Number

Surah al-Dhariyat is the 51st chapter of the Holy Quran.

Number of Verses

Surah al-Dhariyat has 60 verses. [3] [4]

Place of Revelation

Surah al-Dhariyat is unanimous amongst the commentators as being a Makki chapter due to its context. [5] [6] [7]


Content

Key Concepts in this Chapter

Verses 1 to 19

Oaths and reasonings for the punishments that shackles the deniers, and the good end of the believers.

The oaths in the first four verses indicate all of the effective means in the design of this world. These are as follows: an oath on dhariyat which means a breeze that scatters the earth, and is an indication of the design with regard to dry land, and an oath upon the heavy weights which is taken to mean the clouds which are heavy [with rain], and [an oath] upon things that flow which means a moving apparatus upon water and is indicative of the design of the seas, as well there is [an oath] on barley, and upon those who distribute - which refers to the angels who are Divine agents and are commanded to deliver these. [8] [9] [10] Some have also propounded that in addition to jariyat being taken to mean ships, there is also a possibility that it could be referring to the stars in the constellation. [9]

In verses 5 and 6 after the oaths, it is mentioned that the Divine oaths with regard to the hereafter will come to pass. The other oath is in verse 7 is upon the adorned sky that contains paths just like mankind contains variety and differences in opinions. Verse 7 is taken to mean a sky which contains embellishments such as stars, or it has also been interpreted to mean the seven skies. [11] [9]

In the next verses with reference to mankind’s differences of opinions, it talks about the liars and those who are deviated from the truth. The word kharrasun means that the liars deserve death and destruction. Kharras means those who talk without knowledge, and khars means supposition and guesswork. [12] Words that are supposed are those which are without knowledge and have to be denied. Those who live in comfort due to the Divine blessings - unlike the believers - on the Day of Reckoning they will be led to the path of ignorance towards punishment. [13]

Verse 10 is actually a supplication which asks that when the liars die, their actions will be seen and they will be cursed for what they did. [14]

In verse 19, a worldly quality of these believers who live in comfort has been shown, as opposed to the deviated ones and the liars. The quality of them that is mentioned is the existence of a portion of their wealth for the beggars and the deprived. [15] [13]

Verses 20 to 51

An indication is made about the signs of creation, and stories of peoples from the past and their punishments is narrated.

These verses prove the Oneness of Allah in His Lordship. For example, the signs of creation on the earth and in the lives of mankind are hidden, and the sustenance of man is in the sky. Among the necessities of these signs is the possibility of the revelation of Divine command and the true religion through the Prophets. [16] In these verses comes the story of Prophet Ibraham’s guests and their informing him and his wife about their son. The story of the punishment of Prophet Lut’s people, as well as the story of Prophet Musa and the punishment on the people of Pharaoh is also mentioned. Another story that is narrated is that of Aad and Thamood, and the punishment of Prophet Nuh’s people. These are all amongst the signs of Allahintended as lessons and reminders of the Divine promise. [17]

Thereafter, an indication is made towards the expanse of the sky and land, as well as the creation of things in pairs. This is to create the grounds to make clear the result of this chapter by returning to the original course of these verses. A number of commentators believe that the intended meaning of azwaj is ‘all opposites in creation’ such as: the male and female, the earth and sky, land and sea, and human and jinn; however Allah is single and an opposite for Him does not exist. These are from among His signs and one should reflect upon them.

Verses 50 and 51 emphasize on monotheism in Allah’s Lordship and His Divinity, and in order to separate oneself from disbelief and punishment, one should follow this through with faith and distance oneself from polytheism. [18] As well, the intended meaning of verses 50 and 51 is to take refuge in Allah and believe in Him with regards to all of our affairs. [19] Some have also understood the intended meaning to be that of escaping sins and going towards obedience, and shifting from polytheism to monotheism. [20]

Verses 52 to 60

Turning away from the deniers of Prophethood; showing the philosophy of the creation of man and jinn; warning the disbelievers; and giving hope to the believers.

The last few verses of Surah al-Dhariyat engage with those who deny the hereafter. It recommends the Prophet that while turning away from them, preach to the believers because this advice will benefit their ears. [21] In verse 56, the philosophy behind the creation of man and jinn which is servitude has been mentioned. [22] [23] In closing, this chapter warns the sinners about a punishment like that of past wrongdoers. In the very last verse, the intended meaning of ‘the day they are promised’ is the Day of Judgement. [24]


Traditions Related to this Chapter

According to the Sunni Traditions

Verses 1 to 4: “By the scattering [winds] that scatter [the clouds]; by the [rain] bearing [clouds] laden [with water]; by [the ships] which move gently [on the sea]; by [the angels] who dispense [livelihood] by [His] command:”

وَالذَّارِيَاتِ ذَرْوًا١ فَالْحَامِلَاتِ وِقْرًا٢ فَالْجَارِيَاتِ يُسْرًا٣ فَالْمُقَسِّمَاتِ أَمْرًا٤

عن سماك عن خالد بن عرعرة أنه سمع عليا رضي اللّه عنه... ، أنه صعد منبر الكوفة فقال: لا تسألوني عن آية في كتاب اللّه تعالى، و لا عن سنة عن رسول اللّه صلى اللّه عليه و سلم إلا أنبأتكم بذلك، فقام إليه ابن الكواء، فقال:يا أمير المؤمنين ما معنى قوله تعالى: وَ الذَّارِياتِ ذَرْواً قال علي رضي اللّه عنه، الريح، قال: فَالْحامِلاتِ وِقْراً قال رضي اللّه عنه: السحاب، قال: فَالْجارِياتِ يُسْراً قال رضي اللّه عنه:السفن، قال: فَالْمُقَسِّماتِ أَمْراً قال رضي اللّه عنه الملائكة.

It has been narrated from Samak, from Khaalid ibn Ararah that he heard Ali ibn Abi Talib ascend the minbar (pulpit) in Kufah and declare: “You can ask me today about any verse in the Book of Allah, the Exalted; and any sunnah from Allah's Messenger and I will explain them to you.” Ibn al-Kawwa stood up and said, “O leader of the faithful! What is the meaning of Allah's statement: ‘By the scattering dhariyat?’” Ali replied: “The wind.” The man asked, “And the laden Hamilat” Ali said, “The clouds.”' The man again asked, “And the steady Jariyat?” Ali said, “The ships.”' The man finally asked, “(And the distributors of command)” Ali said that it refers to “The angels.”' [25]

Verse 16: “Receiving what their Lord has given them, for they had been virtuous a foretime.”

آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُحْسِنِينَ١٦

عن عبد اللّه بن عمرو رضي اللّه عنهما قال: إن رسول اللّه صلى اللّه عليه و سلم قال:«إن في الجنة غرفا يرى ظاهرها من باطنها و باطنها من ظاهرها» فقال أبو موسى الأشعري رضي اللّه عنه: لمن هي يا رسول اللّه؟ قال صلى اللّه عليه و سلم: «لمن ألان الكلام، و أطعم الطعام، و بات للّه قائما و الناس نيام».

Abdullah ibn Umar quotes the Messenger of Allah as having said: “Verily, there are lofty rooms in Paradise in which their outside can be seen from inside, and their inside can be seen from their outside.” Abu Musa al-Ashari asked: “Who are they for, O Messenger of Allah?”' He replied: “For those who use soft speech, feed food (to others), and spend the night in voluntary prayers while people are asleep.” [26]

Verse 19: “And there was a share in their wealth for the beggar and the deprived.”

وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ١٩

عن فاطمة بنت الحسين عن أبيها الحسين بن علي رضي اللّه عنهما قال: قال رسول اللّه صلى اللّه عليه و سلم:«للسائل حق و إن جاء على فرس»

It has been narrated from Fatimah bint al-Hasan, from her father Hasan ibn Ali who said: “The Prophet of Allah said: ‘For the beggar there is a right, even if he comes on a horse.’” [26]

قال الزهري و قد قال رسول اللّه صلى اللّه عليه و سلم: «ليس المسكين بالطواف الذي ترده اللقمة و اللقمتان و التمرة و التمرتان، و لكن المسكين الذي لا يجد غنى يغنيه و لا يفطن له فيتصدق عليه»

It has been narrated from Al-Zuhri that the Prophet of Allah said: “A poor person is not the one who goes around to people and asks them for a mouthful or two, or a date or two. Rather a poor person is the one who does not have enough means to satisfy his needs, and whose condition is not known to others, so that they may give him something in charity.” [27]

Verse 41: “And in Aad when We unleashed upon them a barren wind.”

وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ٤١

قال سعيد بن المسيب و غيره في قوله تعالى: إِذْ أَرْسَلْنا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ‏ قالوا: هي الجنوب. و قد ثبت في الصحيح من رواية شعبة عن الحكم عن مجاهد عن ابن عباس رضي اللّه عنهما قال: قال رسول اللّه صلى اللّه عليه و سلم: «نصرت بالصبا و أهلكت عاد بالدبور»

Saeed ibn Musayyib and others have said regarding this verse that when Allah says: “We sent against them the barren wind” it means: “the southerly winds.” However, there is a narration in the Sahih from Shubah ibn Al-Hakam, from Mujahid, from Ibn Abbas, who quotes the Messenger of Allah as having said: “I have been made victorious with the Saba (an easterly wind), and the people of Aad were destroyed with the dabur (a westerly wind).” [28]

Verse 57 and 58: “I desire no provision from them, nor do I desire that they should feed Me. Indeed it is Allah who is the All-Provider, Powerful and All-Strong.”

مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ٥٧ إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ٥٨

عن الأعمش عن سلام بن شرحبيل: سمعت حبة و سواء ابني خالد يقولان: أتينا رسول اللّه صلى اللّه عليه و سلم و هو يعمل عملا أو يبني بناء، و قال أبو معاوية: يصلح شيئا، فأعناه عليه فلما فرغ دعا لنا و قال: «لا تيأسا من الرزق ما تهززت رؤوسكما فإن الإنسان تلده أمه أحمر ليس عليه قشرة ثم يعطيه اللّه و يرزقه»

It has been narrated from Al-Amash, from Salam ibn Sharhabil who says: “I heard from Habbah and also from my son Khalid who both said: ‘We came to the Prophet of Allah and he committed an action, or he built a structure,’ and then Abu Muawiyah said: ‘It became good and he meant it for us,’ and then he gave this supplication for us: ‘Do not despair from sustenance, their heads do not shake, for surely man is born to his mother without skin, thereafter Allah grants him and sustains him.’” [24]

According to the Shia Traditions

Benefits of Reciting this Surah

روى داود بن فرقد عن أبي عبد الله قال مَنْ قَرَأَ سُورَةَ وَ الذَّارِيَاتِ فِي يَوْمِهِ أَوْ فِي لَيْلَتِهِ أَصْلَحَ اللَّهُ لَهُ مَعِيشَتَهُ وَ أَتَاهُ بِرِزْقٍ وَاسِعٍ وَ نَوَّرَ لَهُ‏ فِي‏ قَبْرِهِ‏ بِسِرَاجٍ‏ يَزْهَرُ إِلَى يَوْمِ الْقِيَامَةِ

It has been narrated from Dawood ibn Farqad, from Abu Abdillah who said: “Whoever recites Surah al-Dhariyat in the day or in the night - Allah will put in order his livelihood, and He will grant him with an expansive sustenance, and will enlighten for him his grave with a lamp which will shine until the Day of Judgement.” [29]

Verses 1 to 4: “By the scattering [winds] that scatter [the clouds]; by the [rain] bearing [clouds] laden [with water]; by [the ships] which move gently [on the sea]; by [the angels] who dispense [livelihood] by [His] command.”

وَالذَّارِيَاتِ ذَرْوًا١ فَالْحَامِلَاتِ وِقْرًا٢ فَالْجَارِيَاتِ يُسْرًا٣ فَالْمُقَسِّمَاتِ أَمْرًا٤

عن ابن أبي عمير عن جميل عن أبي عبد الله فِي قَوْلِهِ «وَ الذَّارِياتِ ذَرْواً» فَقَالَ: إِنَ‏ ابْنَ‏ الْكَوَّاءِ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ عَنِ‏ الذَّارِياتِ ذَرْواً قَالَ الرِّيحُ- وَ عَنْ‏ فَالْحامِلاتِ وِقْراً فَقَالَ هِيَ السَّحَابُ- وَ عَنْ‏ فَالْجارِياتِ يُسْراً قَالَ هِيَ السُّفُنُ- وَ عَنْ‏ فَالْمُقَسِّماتِ أَمْراً فَقَالَ الْمَلَائِكَة

It has been narrated from Ibn Abu Umayr, from Jameel, from Abu Abdillah regarding the first verse that he said: “Surely Ibn al-Kawwa stood up and said, ‘O leader of the faithful! What is the meaning of Allah's statement, ‘By the scattering Dhariyat’’' and Ali replied, ‘The wind.’ The man then asked, ‘And the laden Hamilat?’’ Ali answered: ‘The clouds.’ The man again asked, ‘And the steady Jariyat’ Ali said, ‘The ships.’ The man finally asked, ‘And the distributors of command’ Ali said, it refers to ‘The angels.’” [30]


Verse 20: “In the earth are signs for those who have conviction.”

وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ٢٠

هشام بن سالم قال: سُئِلَ أَبُو عَبْدِ اللَّهِ فَقِيلَ لَهُ بِمَا عَرَفْتَ رَبَّكَ قَالَ بِفَسْخِ الْعَزْمِ وَ نَقْضِ الْهَمِّ عَزَمْتُ فَفُسِخَ عَزْمِي وَ هَمَمْتُ فَنُقِضَ هَمِّي.

It has been narrated by Hisham ibn Saalim that: “Someone asked Abu Abdillah - ‘With what thing have you recognized your Lord?’ He replied: ‘In that I make a certain decision upon an action, but it is easy for my decision to weaken; and I resolve to do something but that does not happen. Therefore, I understood that I make a decision but He annuls it, and I resolve to do something, but He breaches it.’” [31]


Verse 22: “And in the sky is your provision and what you are promised.”

وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ٢٢

و في التوحيد، بإسناده إلى أبي البختري قال: حدثني جعفر بن محمد عن أبيه عن جده عن علي بن أبي طالب عن النبي ص أنه قال يَا عَلِيُّ إِنَ‏ الْيَقِينَ‏ أَنْ‏ لَا تُرْضِيَ‏ أَحَداً عَلَى سَخَطَ اللَّهِ وَ لَا تَحْمَدَنَّ أَحَداً عَلَى مَا آتَاكَ اللَّهُ وَ لَا تَذُمَّنَّ أَحَداً عَلَى مَا لَمْ يُؤْتِكَ اللَّهُ فَإِنَّ الرِّزْقَ لَا يَجُرُّهُ حِرْصُ حَرِيصٍ وَ لَا يَصْرِفُهُ كُرْهُ كَارِهٍ .

In the book Al-Tawhid through the chain of Abi al-Bakhtari he has narrated that: “Jafar ibn Muhammad narrates from his father, from his grandfather, from Ali ibn Abi Talib that he said: ‘The Prophet of Allah said: ‘O Ali, indeed certainty is that you are not complaisant with Allah’s anger; and because of that which Allah has given to you, you do not eulogise; and that because of which He did not give to you, you do not reproach Him; because sustenance does not come to the greedy through greed, and the aversion of the one who loathes it, cannot return it.’’” [31]

Verse 49: “In all things We have created pairs so that you may take admonition.”

وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ٤٩

و في التوحيد، بإسناده إلى أبي الحسن الرضا خطبة طويلة و فيها: بِتَشْعِيرِهِ‏ الْمَشَاعِرَ عُرِفَ أَنْ لَا مَشْعَرَ لَهُ‏ وَ بِتَجْهِيرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لَا جَوْهَرَ لَهُ وَ بِمُضَادَّتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا قَرِينَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَ الْيُبْسَ بِالْبَلَلِ وَ الْخَشِنَ بِاللَّيِّنِ وَ الصَّرْدَ بِالْحَرُورِ مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا وَ مُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا دَالَّةً بِتَفْرِيقِهَا عَلَى مُفَرِّقِهَا وَ بِتَأْلِيفِهَا عَلَى مُؤَلِّفِهَا وَ ذَلِكَ قَوْلُهُ تَعَالَى- وَ مِنْ كُلِّ شَيْ‏ءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ‏ فَفَرَّقَ بَيْنَ قَبْلٍ وَ بَعْدٍ لِيُعْلَمَ أَنْ لَا قَبْلَ لَهُ وَ لَا بَعْدَ لَهُ شَاهِدَةً بِغَرَائِزِهَا أَنْ لَا غَرِيزَةَ لِمُغْرِزِهَا مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لَا وَقْتَ لِمُوَقِّتِهَا حَجَبَ بَعْضَهَا عَنْ بَعْضٍ لِيُعْلَمَ أَنْ لَا حِجَابَ بَيْنَهُ وَ بَيْنَ خَلْقِه

It has been narrated in Al-Tawheed through the chain of Abi al-Hasan, who narrated that al-Ridha said in a long speech, “Allah, the Almighty has given intelligence such that He is recognized in that in which He was not given intelligence; and He has made essence such that He is recognized in that He has no essence; and in that there is opposition in creation He is recognized because He has no opposite. In that He has ordained companions He is recognized because He has no companion. It is He who ordained opposites in light and darkness, dryness and wetness, harshness and softness, and hot and cold. It is also He who made familiarity between two things incompatible, and between two things that are close He separated, and with this separation He made it apparent that there is a separator at work; and by opening a space between this familiarity He made it apparent that there is a someone who gives familiarity, and in this position he mentioned this verse.” [32]

Verse 56: “I did not create the jinn and the humans except that they may worship Me.”

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ٥٦

و في العلل، بإسناده إلى أبي عبد الله قال: خَرَجَ الْحُسَيْنُ بْنُ عَلِيٍّ عَلَى أَصْحَابِهِ فَقَالَ أَيُّهَا النَّاسُ إِنَّ اللَّهَ جَلَّ ذِكْرُهُ مَا خَلَقَ الْعِبَادَ إِلَّا لِيَعْرِفُوهُ فَإِذَا عَرَفُوهُ عَبَدُوهُ فَإِذَا عَبَدُوهُ اسْتَغْنَوْا بِعِبَادَتِهِ عَنْ عِبَادَةِ مَنْ سِوَاه‏.

In Al-Ilal through the chain of Abu Abdillah, it has been narrated that one day Husayn ibn Ali came amongst his companions and said: “Allah has not created creation except that they recognize Him, for if they recognize Him, then they will worship Him; and if they worship Him, then through this worshipping of Him, they will become needless of worshipping any other.” [26]

References

  1. ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 18, Page 364
  2. ↑ Ibid., Page 365
  3. ↑ Ismail ibn Umar Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 7, Page 386
  4. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 18, Page 363
  5. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 7, Page 386
  6. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 18, Page 363
  7. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 9, Page 228
  8. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 4, Page 394
  9. ↑ 9.0 9.1 9.2 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 7, Page 387
  10. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 18, Pages 364-365
  11. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 4, Page 295
  12. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 9, Page 229
  13. ↑ 13.0 13.1 Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 18, Page 367
  14. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 4, Page 397
  15. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 7, Page 390
  16. ↑ Ibid., Page 373
  17. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 7, Pages 393-395
  18. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 18, Page 373
  19. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 7, Page 395
  20. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 4, Page 404
  21. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 18, Page 385
  22. ↑ Ibid., 386
  23. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 7, Page 396
  24. ↑ 24.0 24.1 Ibid., Page 397
  25. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 386
  26. ↑ 26.0 26.1 26.2 Ibid., Page 390
  27. ↑ Ibid., Page 391
  28. ↑ Ibid., Page 395
  29. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 228
  30. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 370
  31. ↑ 31.0 31.1 Ibid., Page 383
  32. ↑ Ibid., Page 384
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