Surah Al Adiyat witn Urdu Translation

Read to Surah Al-'Adiyat. The Surah was revealed in Mecca, and 100 in the Quran. This surah 11 stanzas.

Tafseer: Sayyid Abul Ala Maududi 

Surah Al Adiyat

The Surah has been so entitled after the word al 'adiyat with which it opens.Whether it is a Makki or a Madani Surah is addressed. Hadrat Abdullah holder Masud, Jabir, Hasan Basri, Ikrimah, and Ata say that it is Makki. Hadrat Anas holder Malik, and Qatadah say that it is Madani; and from Hadrat Ibn Abbas two viewpoints have been represented, first that it is a Makki Surah, and second that it is Madani. Regardless, the subject of the Surah and its style evidently exhibit that it is no principal Makki aside from was uncovered in the earliest period of Makkah.

Subject

Its article is to make people recognize how wicked man becomes when he denies the Incomparable past, or becomes careless of it, and moreover to alert them that in the Incomparable past their perceptible and clear deeds as well as even the secrets disguised in their spirits additionally will be presented to assessment.

Hence the general tumult and confusion winning in Arabia, with which the whole country was in difficulty, has been presented as a conflict. Butcher, loot and plunder fumed on each side. Factions were presenting groups to strikes, and no one could have tranquil rest around night time from fear that some enemy tribe could attack his settlement immediately in the initial segment of the day. Every Bedouin was totally mindful of this present circumstance and comprehended that it was misguided. Yet the stole from groaned about his miserable, weak state and the bandit cheered, yet when the criminal himself was looted, he too recognized how pitiful was the condition wherein the whole nation was involved. Implying this very circumstance, it has been communicated, Uninformed about the second everlasting life and his obligation before God in it, man has become unpleasant to his Ruler and Sustainer. He is using the powers and limits given by God for executing mistreatment and loot; bewildered by the reverence for normal overflow he endeavors to get it by each mean, however soiled and filthy, and his own state itself avows that by mauling the powers gave by his Ruler he is being irrational to Him. He could never have at any point acted along these lines, had he known when the dead will be raised from the graves, and when the objectives and perspectives with which he had done many things in the world, will be uncovered and carried out before everyone to see. Around then the Ruler and Sustainer of men will be a lot of taught with respect to what one had done and what discipline or grant one justified.

1. There is no sign in the declarations of the refrain to show whether "individuals who run" propose the horses; simply the word waI-'Adiyat (by, individuals who run) has been used. Thus the columnists have addressed concerning what is proposed by "individuals who run" ..One piece of the Companions and their brief substitutions has been to envision that it deduces the horses; another portion says that it induces the camels. Regardless, since the remarkable sound called dabh is made solely by the heaving, snorting horses, and the going with refrains similarly in which notice has been made of striking blazes and going after a settlement exactly on schedule at the crack of dawn and raising residue storms, apply just to the horses, most scientists are of the evaluation that horses are suggested. Ibn Jarir says: "Of the two viewpoints this view is good that by "individuals who run" horses are proposed, for the camel doesn't breathe in hard in running, it is the horse which does thusly, and Allah has said: "By those runners which wheeze and breathe in hard in running." Imam Razi ays: "The statements of these segments broadcast that horses are suggested, for the sound of dabh (heaving breath) is simply made by the horses, and the show of hitting glimmers of fire with the feet likewise is connected with the horses, and, comparatively, mounting of a strike exactly on schedule at. dawn is more direct through the horses than by various animals."

2. Running off streaks" shows that the horses run at an incredibly inconvenient time, for the shines struck by their feet become clear around night time.

3. The training among the Bedouins was that when they expected to mount a strike on a settlement, they left at night to stun the enemy; then, they would ship off a surprising attack early. in the initial segment of the day so everything became evident in the enlightenment of day, and at a comparable tune it didn't end up being impressive so much that the loss could see their improvement from a decent ways and be ready to meet the threatening.

4. This is for which a promise has been proclaimed by the horses, which run with heaving breath and run off shines around night time, then, raising buildup rush to go after a settlement at sunrise and go into the enemy have. It is stunning to observe that a gigantic number of the savants have taken these horses to propose the horses of the Muslim competitors and the adversary host to surmise the host of doubters, however the vow has been resolved to interest the point that "man is uncommonly unpleasant to his Lord". As of now, obviously, all through Jihad for Allah, the hustling forward of the competitors' horses and their going after an enormous gathering of cynics out of the blue, by no stretch assistance the point that man is irrational to his Lord, nor the going with sentences, viz loves the normal overflow with his whole presence," apply to people who go out to fight in the justification behind Allah. Thus, one ought to surrender that the vows sworn in the underlying five refrains of this Sarah, suggest, actually, to the general butcher, loot and plunder unavoidable in Arabia around then, at that point. In the pre-Islamic significant stretches of negligence the night was an uncommonly repulsive thing: in it people of every single group and settlement caught the gamble of a startling attack by some dark enemy, and when the brightening of day appeared they would throw a mumble of help that the night experienced passed together as one. The factions didn't fight simply retaliatory struggles yet different tribes moreover struck others to deny them of their normal items and groups and to get their women and adolescents to be made slaves. This kind of persecution and plunder was passed pick commonly on through the horses, which Allah is presenting here as a dispute for how man is self centered to his Lord. That is the powers which man is using for doing combating, shedding blood and plundering had not been given him by God to this inspiration. Likewise this to be certain is sheer absence of appreciation that the resources permitted by Allah and the power given by Him should be used for making disarray and pollution spread in the earth. which Allah severely dislikes.

5. That is his own spirit and his own deeds are an eyewitness to it; then, there are various cynics in like manner who by their own tongue express their unpleasantness straightforwardly for they don't totally acknowledge that that God exists to not communicate anything of perceiving His gifts for which they could have to convey appreciation to Him.

6. In a real sense "He is most intense in the reverence for khair". However, the word khair isn't only used for goodness and reasonability in Arabic yet what's more for normal wealth. In Surah Baqarah: 180, khair has been used in the meaning of normal wealth. The real setting shows where khair has been used in the sensation of goodness and where in that of normal items. The setting of this verse clearly shows that here khair suggests normal wealth and not morals and goodness. For about the person who is narrow minded to his Lord and who by his lead is himself vouching for his absence of appreciation it can't be said that he is especially enthusiastic in the warmth for goodness and goals.

7. That is, the dead men will be raised back as living men from anything state and any spot they would lie shrouded in the earth.

8. That is all of the assumptions focuses and articles, contemplations and contemplations and the goals behind acts and deeds that lie hid in the hearts will be uncovered and dissected in .solicitation to sort out the extraordinary from the underhandedness. By the day's end judgment will not be passed solely on the clear and shallow as for what a man basically did at this point the secrets hid in the hearts moreover will be welcomed determined to see what were the assumptions and perspectives under which a man did what he did. If man simply contemplates this he can't fight the temptation to yield that certifiable and complete value is preposterous wherever other than there of psyche of God. Normal laws of the world similarly yield on a major level that an individual should not be repelled essentially founded on his reasonable showing yet his reasoning in so acting in like manner should be seen and examined. Regardless, no court of the world has the means by which it could definitively as unambiguous the reasoning and point. This ought to be conceivable just by God: He alone can break down the essential expectations behind each obvious exhibition of man as well as acknowledge the decision concerning what prize or discipline he justifies. Then, as is clear from the statements of the segment, this judgment will not be passed essentially founded on the data which Allah at this point has about the objectives and manners of thinking of the hearts, but on Reclamation Day these secrets will be revealed and brought out directly before people and after a comprehensive assessment in the Court it will be shown what was the positive characteristics in it and what was the devilishness. Consequently the words hussila mom fis-sudur have been used. Tahsil means to get out something the open, and to sort out different things from one another. Along these lines, the use of tahsil concerning hidden away secrets of the hearts contains both the ramifications: to open them and to sort out the incredible from the evil. This comparable subject has been conveyed in Surah At-Tariq, thusly: "The Day the mysterious secrets are held to assessment." (v. 9)

9. That is, He will acknowledge point of fact who can't avoid being who, and what discipline or prize he justifies.