Surah Adh-Dhariyat 51:1-23 - Quran Translation Commentary

1. Here the swearing by the winds is by way of witness, that is, they create conviction of requital of deeds. Swearing by way of witness is an Arabic style of eloquence.

2.Dust-raising winds herald rains. Sometimes they turn into typhoons. Thus they serve as an instrument of awakening careless human beings and making them aware of Allah’s Might and Glory.

3. Though the winds are very light, subtle and delicate they are also capable of lifting the weighty clouds carrying billions of liters of rain water. Airborne travelers can witness such a wonderful scene below their aeroplanes which makes them feel as if there is a vast ocean of clouds in the atmosphere which extends up to horizons. This carrying of heavy clouds by the wind is a clear sign of the wonderful administration of a Great Omnipotent Being.

4. The extremely heavy weight of rain-laden clouds does not decrease the speed of the winds. Rather they advance smoothly and fluently. This phenomena also shows that their rein is in the control of the Omnipotent and extraordinarily efficient ONE.

5. “The rain is termed ‘Amr’ (a matter) because it is indeed a very important matter. It is by the order of Allah that the winds perform the duty of distributing rain water. In some areas they drop light showers and in other torrential rain. In some places they cause stormy floods and in some they are like a bounty from the blue skies. Elsewhere they turn into destructive torment. In other words, these winds distribute rains according to a systematic plan. Thus it is evident that a Great Powerful Planner is behind this astonishing scheme.

The attribution of work-distribution to winds is metaphorical. There are many such examples in the Quran. For instance it has been said that a wall ‘intended’ to fall.

“The wall which intended to fall down”. (Surah Kahf - 77)

In one tradition the holy prophet is reported to have said that means angels. But, as clarified by Allamah Ibne Katheer, this tradition is Daeef (weak) and hence cannot be taken as evidence. (Tafseer Ibne Katheer, Vol. 4 P.232).

6. Means the Day of Qiyamah as well as the day which will be a day of Divine Punishment even in this world for those who falsified the holy prophet.

7. Meditation can make one understand that in this changing behaviour of winds there is both a means of knowing Allah and also of gaining conviction of requital of deeds. While blowing, these winds make us both fearful of Allah’s wrath and hopeful of HIS mercy. In other words, through their changing patterns, they both warn us about the Divine Torment for the rebellious and also give good tidings of Divine Bliss for HIS faithful slaves. This also makes it manifest that the occurrence of reward and punishment is an absolute truth.

8. Originally the word ‘Hubuk’ is used in the text which is the plural of ‘Hubak’. The waves or undulations created by winds in water are called ‘Hubuk’. Hence this word is used also for the layers of clouds appearing in various designs. The famous Arab poet Imra-ul- Qais says:

“Clouds are lying one upon another covering it as if it were sheets with lining.”

The Winds scatter clouds in the sky in such a way that they look like lying one upon another in different designs. This creates an awful scene which frightens the onlooker and invites him to think. This fear is a proof of the truth that man is answerable to Allah and that be cannot escape HIS wrath if he adopts a rebellious attitude. Hence the frightening clouds also support the news of Resurrection which Quran gives.

9. That is, the occurrence of Reward and Punishment is a fact. But you have become confused by denying it. Consequently different people talk differently. Some say there is no truth in requital. Some say whatever reward or punishment is there, it is only in this world. Some say our deities will protect us if at all Requital occurs and some bring forward the philosophy of transmigration. This difference of opinions and creeds is the result of denying the truth about the original reality of Reward and Punishment. For further clarification please see Surah Qaaf,

10. Only those people deny the Requital who have lost their intelligence. Otherwise, whosoever makes use of the God-given brain will never deny this explicit truth. It is the Divine Law of Almighty Allah that when a man before whom truth is presented and who, instead of using his senses, insists upon following his desires and denies the truth, loses the ability of recognizing the truth. His mind is made to turn against the truth. Thereafter he adopts and attitude of persistent denial.

11. Will man get a reward or a punishment his acts is such a basic question which determines man’s overall attitude. His success or failure depends upon it. Therefore it is necessary to get its answer in the light of knowledge and evidence. Allah Almightily has provided its answer through revelation and prophethood and it is that man who is a responsible being is answerable to Allah that occurrence of Resurrection and Requital is essential, inevitable and certain; that success depends lining. upon man’s belief and right attitude. In support of this Allah has provided such signs, both in this universe and also inside man himself, which have the degree of witness and evidence and which can guide man in the right direction. Ignoring this knowledge and resorting to random guessing and conjecture in this most important problem of life is nothing but leaving aside light and preferring to grope in darkness. Those who do so drive themselves toward destruction. A big number of human beings is groping in the dark alleys of religious prejudices blind desires and materialistic outlook. Be it the so called philosophy of transmigration of soul or a claim of “no life after death” or belief of intercession instead of performing, all these things are mere talks of guess and conjecture which inevitably lead to final doom. The real light of knowledge is that which Quran provides, the only guarantee of eternal success.

12. That is, they are in utter unawareness, Therefore they have no idea at all of what is in future for them.

13. Their question as to when the day of getting reward will arrive was just to make a mockery of Resurrection. Hence the following reply thereof is also in a harshly toned warning.

14. Wickedness means the evil in which they had indulged in their worldly life. That evil will encircle them in the form of an eternally painful torment.

15. By God-fearing is meant those who believed in the Day of Judgment and led their lives with the fear of Allah and did not disobey HIM, as is clear from the context.

16. They will be taking up the God-given eternal bounties joyfully.

17. They had led a virtuous life in the world. ‘Muhsin’ is he who not only obeys Allah’s orders but obeys them nicely and presents an excellent character.

18. They were spending a major part of nights worshipping Allah. Allah’s worship was dearer to them than rest. Fear of Resurrection did not allow them to sleep peacefully. The Quran has presented this awakening during night as a desired standard so that one may rise up as much as one wants. But it is not made obligatory or compulsory. Hence it has been clarified in Surah Muzzammil.

Ahnaf bin Qais, a companion of the holy prophet, used to confess:

“I do not come up to the standard of this ayah.” (Tafseere Tabari, Vol: 26, P. 122).

19. For explanation please see Surah Aal-e- Imran, Note: 23-24. Predawn hours is the most appropriate time for obtaining nearness to Allah. A Hadithe Qudsi tradition says:

“Allah’s prophet (peace be upon him) said: Our LORD, every night when one third of it remains, descends towards the worldly sky and declares: Is there a caller whose call I may answer. Is there any beggar whom I may grant. Is there anyone who seeks pardon so that I may forgive him.”

20. Beggar is the one who requests for financial assistance to meet his requirements. If the beggar appears needy he should be helped, considering the request his right. If he is not really needy, one who helps him will not be responsible. As regards those professional beggars who, despite being healthy, make begging their regular occupation and, in addition to it, propagate ‘shirk’ (polytheism) by asking in the name of others than Allah, they are never worth giving help (sadaqah or khairat). A tradition says:

“ A man goes on begging until, on the Day of Qiyamah, no flesh will remain at all on his face.” (Bukhari, Kitabuz Zakat).

And deprived are those people who, due to some bodily defect or unfavorable circumstances or any calamity are unable to make both ends meet and yet do not ask help because of their self-respect. Such people are really entitled to assistance. The Quran has, by specifically mentioning them, drawn our attention toward the fact that it is the duty of those whom Allah has blessed with His bounty to recognise such needy people and help them even though they do not extend their hand to beg.

This ayah also makes it clear that the rich in society do not do any favour when they help the needy. Rather it is the right of such needy people which must be duly recognised and complied with.

This is a Makkan Surah. Orders regarding payment of zakat were given in the Madani stage. This shows that this right (of the needy) was a well known and recognised right even prior to the arrival of details. It is a quality of the believers to accede it.

21. The signs of Allah’s Might, Over lordship, Knowledge and Wisdom are quite manifest in the earth. What comes to mind after pondering over these attributes of Allah is that HE differentiates between good and evil; that He is just that HE has created His creation with an aim. This is gives certainty to the belief that man is answerable to Allah and he has to get the reward or punishment for his deeds.

In modern age, geology has made astonishing discoveries about the structure of earth, the metals and minerals hidden beneath it, its gravity and revolution etc. All this is for making the habitation of man on it possible. Then is it ever conceivable that the one for whose sake all these things have been provided should have an aimless life? Will the ONE Who made all these arrangements for enabling man to live on it and who gifted mind and conscience to him will leave him unquestioned and will not differentiate between his good and bad deeds? Anybody who will take the trouble to think on the lines pointed out by the holy Quran will gain conviction of Allah’s Over lordship and consequently of the reward and punishment which will be awarded by Allah in the Hereafter.

The shocks of earthquake awaken the sleeping people in this world. They instill fright in heir hearts and warn them that the LORD of the universe can lash them with His whip of punishment, so do not be careless but fear Him. Even after seeing such clear signs how unreal, unjust and senseless is it to say that God has nothing to do with reward or punishment and that man is at liberty to do whatever he desires in this life.

22.Human nature does differentiate between good and evil. Man’s soul scolds him for his evil deeds and gives him peace and satisfaction for his good gestures. In other words a sort of court has already been established by Allah in man’s heart. His conscience cries out loudly: fear thy LORD. Is this not a clear sign of the fact that Allah’s whip can come down heavily upon the disobedient and is it not a proof of the truth that Allah will deal with His slaves in accordance with their deeds?

23. Means rain which provides both drinking water and eatables like grain, fruits and vegetables.

24. Means the punishment which can descend upon you in the form of lightning, thunder, storm etc. In the sky there is merciful rain as well as a whip of punishment which makes both the attributes of Allah manifest, viz. His being Merciful as well as Harsh Punisher. Thus it is essential that He may bring a day when HE may shower His Mercy on His good slaves and give harsh punishment to evildoers.

25. Here swearing has been resorted to for presenting the matter with full authenticity and emphasis. What is meant is that the signs mentioned above create conviction about the Real LORD, Allah. and also that the Reward and Punishment too is a reality.

26. When man speaks he is quite sure that it is he himself who is speaking and he does not have any doubt about it. Exactly like that the deal of Reward and Punishment is a sure, certain reality beyond doubt.