Overview - Surah 51: ad-Dhariyat (The Scattering Winds)
The Surah gives the good news of the emergence of a new community. It also warns the opponents of the truth that their time is about to end and the judgment of Allah is near.
Sections:
- Falsehood is about to end. The righteous shall be rewarded. The character of the righteous people.
- Prophet Ibrahim and his angel visitors. The fate of the people of Prophet Lot. Prophet Moses and the fate of Pharaoh. People of 'Ad and Thamud and the people of Prophet Noah -peace be upon them all.
- Hasten to Allah. Do not associate anyone in the divinity of Allah. Remind, the reminding will help the Believers. The Judgment of Allah is near.
The Surah takes its name from the first Ayat, وَالذَّارِيَاتِ ذَرْوًا "By those [winds] scattering [dust] dispersing" (51:1)
There are 60 Ayat in this Surah.
Overview
| Total Ayat | 60 |
| Total Words * | 360 |
| Root Words * | 147 |
| Unique Root Words * | 3 |
| Makki / Madani | Makki |
| Chronological Order* | 67th (according to Ibn Abbas) |
| Year of Revelation* | |
| Events during/before this Surah*
N/A
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| Events during/after still to occur*
N/A
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| Names of Prophets Mentioned
Nuh, Ibrahim, Musa
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| Surah Index
‘Aad, Abraham, Astronomy (stars) , Charity, Cosmology (expanding Universe) , Creation of everything (in opposite duality) , Earth, Hell, Hud, Jinn, Judgement, Judgement (Day) , Moses, Noah, Pharaoh, Pharaoh (punishment of) , Prayer, Prayer (times of day of) , Religion (divergence of opinion) , Resurrection (of soul) , Thamud, Weather (wind)
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The Surah mostly deals with the Hereafter, and in the end it presents the invitation to Monotheism (Tawhid). In addition, the people have also been warned that refusal to accept the message of the Prophets and persistence in the concepts and creeds of ignorance have proved to be disastrous for those nations themselves which have adopted this attitude and way of life in the past.
- What has been promised.
إِنَّمَا تُوعَدُونَ لَصَادِقٌ "Indeed, what you are promised is true." (51:5)
فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن يَوْمِهِمُ الَّذِي يُوعَدُونَ "And woe to those who have disbelieved from their Day which they are promised." (51:60) This is the last Ayat of the Surah.
Manuscripts / Inscriptions
13th Century
13th Century
1916 CE
1916 CE
5th/6th Century AH
5th/6th Century AH
13th Century
13th Century
718 H 1318 CE
718 H 1318 CE
1490 CE
1490 CE
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
3rd Century Hijrah
3rd Century Hijrah
- Surah adh-Dhariyat and Surah at-Tur have Ayat towards the end that speak about the Dhalimeen.
فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِّثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ "And indeed, for those who have wronged is a portion [of punishment] like the portion of their predecessors, so let them not impatiently urge Me." (51:59)
وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ "And indeed, for those who have wronged is a punishment before that, but most of them do not know." (51:47) - Surah adh-Dhariyat and Surah at-Tur instruct the Prophet to turn away from the Disbelievers
فَتَوَلَّ عَنْهُمْ فَمَا أَنتَ بِمَلُومٍ وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنفَعُ الْمُؤْمِنِينَ "So leave them, [O Muhammad], for you are not to be blamed. And remind, for indeed, the reminder benefits the believers." (51:54-55)
فَذَرْهُمْ حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ "So leave them until they meet their Day in which they will be struck insensible -" (52:45)
- The usage of the the words وَفِي "and in....." in the beginning of a number of Ayat
وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ "And in yourselves. Then will you not see?" (51:21)
وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُّبِينٍ "And in Moses [was a sign], when We sent him to Pharaoh with clear authority." (51:38)
وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ "And in 'Aad [was a sign], when We sent against them the barren wind." (51:41)
وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ "And in Thamud, when it was said to them, "Enjoy yourselves for a time." (51:43)
Total Word Count per Ayat (shows how many words per Ayat) = 3* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ق و ل | 13 | 1722 |
| 2. | ٱلَّذِى | 7 | 1464 |
| 3. | ك و ن | 6 | 1390 |
| 4. | ق و م | 6 | 660 |
| 5. | ر س ل | 6 | 513 |
| 6. | ر ب ب | 5 | 980 |
| 7. | إِلَىٰ | 5 | 742 |
| 8. | س م و | 4 | 381 |
| 9. | ج ن ن | 4 | 201 |
| 10. | أ ت ي | 4 | 549 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ق و ل | 13 | 1722 |
| ٱلَّذِى | 7 | 1464 |
| ك و ن | 6 | 1390 |
| ق و م | 6 | 660 |
| ر س ل | 6 | 513 |
| ر ب ب | 5 | 980 |
| إِلَىٰ | 5 | 742 |
| س م و | 4 | 381 |
| ج ن ن | 4 | 201 |
| أ ت ي | 4 | 549 |
The subject matter and the style clearly show that it was sent down in the period when persecution had not yet started. Although the Prophet’s invitation was being resisted and opposed with denial and ridicule and false accusations stubbornly. Therefore, this Surah also seems to have been revealed in the same period in which the Surah 50: Qaf (Qaf) was revealed.
- Surely the Day of Judgement shall come to pass, only the perverse persons turn away from this truth.
- The same angels who gave good news, of having a son, to Ibrahim annihilated the nation of homosexuals.
- There is a lesson in the stories of Pharoah, 'Ad, Thamud and people of Nuh.
Tafsir Zone
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Overview (Verses 38 - 46) Moses and Earlier Communities Another sign is cited from the history of Moses. A brief reference to this is made within the context of the signs from the history of God's messengers: In Moses, too, there is a sign: We sent him to Pharaoh with clear authority; but Pharaoh turned away in the pride of his power and said [of Moses]: He is but a sorcerer, or maybe a madman.' We seized him and his hosts, and cast them all into the sea: he was the one to blame. (Verses 38-40) The clear authority God gave to Moses was his powerful argument and irrefutable proof, as well as that people were in awe of his presence. Yet Pharaoh turned away, proud of his power, and rejected the clear truth and the decisive proof. When Moses showed him the miraculous signs God had given him, Pharaoh said that Moses was `a sorcerer or a madman'. This confirms that miracles will not guide a heart that is not prepared to believe. They cannot silence a voice that insists on repeating fabrications. The surah does not give details of Moses' story. It proceeds straight to its conclusion: "We seized him and his hosts, and cast them all into the sea: he was the one to blame." (Verse 40) Pharaoh certainly deserved all blame because of his transgression and rejection of God's message. The phraseology here clearly indicates God's direct action in seizing Pharaoh and his army and casting them into the sea. This is deliberately highlighted as it fits with the exhibition of God's signs on earth, in man and throughout history. In the 'Ad there is another sign: We let loose against them a life-destroying wind which reduced to dust everything it came upon. (Verses 41-42) The wind is described in Arabic as ‘aqim, which literally means `sterile'. It is given this description because, unlike what they expected, it did not bring them water and life. Rather, it destroyed life and brought about death and total destruction. It left everything it came upon like a dead thing, reduced to dust. Wind is one of the forces God has set in the universe, and one of God's troops which are known only to Him. He sends it, in accordance with His will and the laws He sets in operation, in a particular form, at an appointed time, bringing either destruction or life to whomever He wills. In such a situation there is no room for the naïve objection voiced by some people who say that the wind blows according to a universal system and travels here or there as other natural forces and factors determine. The One who makes it blow and travel according to a certain system, forces and factors is the One who sends it against whom He wills at the time He chooses. He is able to send it as He wills within the system and factors He has put in place. No doubt or objection can be voiced. And in Thamud too, when they were told: 'You can enjoy your life for a while,' but they insolently defied their Lord's commandment. So, the thunderbolt struck them while they were helplessly looking on. They were unable even to rise; nor could they defend themselves. (Verses 43-45) The statement referring to what was said to them, "You can enjoy your life for a while," may be a reference to their being given a period of three days after they killed the she-camel, which was a sign given to them by God. This is mentioned in another surah, when their prophet, Salih, said to them: "You have just three more days to enjoy lift in your homes." (11: 65) It could also refer to the fact that they had their time of life and enjoyed it from the time the divine message was given to them to the time when they slew the she-camel. They clearly disobeyed God and deserved His punishment. What was said about the stones aimed at Lot's people and the wind sent against the 'Ad is also applicable to the thunderbolt that struck the Thamud. All of these are universal forces that work in accordance with God's will and His laws. He sends them against whomever He decides within these laws and they fulfil the role assigned to them by God like any of His other troops. "And the people of Noah before them: they too were people lost in evil." (Verse 46) This is just a quick reference, with no details or explanations. It is added as if to say, 'remember Noah's people.' This reference is followed by one to the skies and how they are built. Both are among God's signs, one from the universe and one from history. The surah puts them together, so joining its second and third parts. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 38 - 46) Moses and Earlier Communities Another sign is cited from the history of Moses. A brief reference to this is made within the context of the signs from the history of God's messengers: In Moses, too, there is a sign: We sent him to Pharaoh with clear authority; but Pharaoh turned away in the pride of his power and said [of Moses]: He is but a sorcerer, or maybe a madman.' We seized him and his hosts, and cast them all into the sea: he was the one to blame. (Verses 38-40) The clear authority God gave to Moses was his powerful argument and irrefutable proof, as well as that people were in awe of his presence. Yet Pharaoh turned away, proud of his power, and rejected the clear truth and the decisive proof. When Moses showed him the miraculous signs God had given him, Pharaoh said that Moses was `a sorcerer or a madman'. This confirms that miracles will not guide a heart that is not prepared to believe. They cannot silence a voice that insists on repeating fabrications. The surah does not give details of Moses' story. It proceeds straight to its conclusion: "We seized him and his hosts, and cast them all into the sea: he was the one to blame." (Verse 40) Pharaoh certainly deserved all blame because of his transgression and rejection of God's message. The phraseology here clearly indicates God's direct action in seizing Pharaoh and his army and casting them into the sea. This is deliberately highlighted as it fits with the exhibition of God's signs on earth, in man and throughout history. In the 'Ad there is another sign: We let loose against them a life-destroying wind which reduced to dust everything it came upon. (Verses 41-42) The wind is described in Arabic as ‘aqim, which literally means `sterile'. It is given this description because, unlike what they expected, it did not bring them water and life. Rather, it destroyed life and brought about death and total destruction. It left everything it came upon like a dead thing, reduced to dust. Wind is one of the forces God has set in the universe, and one of God's troops which are known only to Him. He sends it, in accordance with His will and the laws He sets in operation, in a particular form, at an appointed time, bringing either destruction or life to whomever He wills. In such a situation there is no room for the naïve objection voiced by some people who say that the wind blows according to a universal system and travels here or there as other natural forces and factors determine. The One who makes it blow and travel according to a certain system, forces and factors is the One who sends it against whom He wills at the time He chooses. He is able to send it as He wills within the system and factors He has put in place. No doubt or objection can be voiced. And in Thamud too, when they were told: 'You can enjoy your life for a while,' but they insolently defied their Lord's commandment. So, the thunderbolt struck them while they were helplessly looking on. They were unable even to rise; nor could they defend themselves. (Verses 43-45) The statement referring to what was said to them, "You can enjoy your life for a while," may be a reference to their being given a period of three days after they killed the she-camel, which was a sign given to them by God. This is mentioned in another surah, when their prophet, Salih, said to them: "You have just three more days to enjoy lift in your homes." (11: 65) It could also refer to the fact that they had their time of life and enjoyed it from the time the divine message was given to them to the time when they slew the she-camel. They clearly disobeyed God and deserved His punishment. What was said about the stones aimed at Lot's people and the wind sent against the 'Ad is also applicable to the thunderbolt that struck the Thamud. All of these are universal forces that work in accordance with God's will and His laws. He sends them against whomever He decides within these laws and they fulfil the role assigned to them by God like any of His other troops. "And the people of Noah before them: they too were people lost in evil." (Verse 46) This is just a quick reference, with no details or explanations. It is added as if to say, 'remember Noah's people.' This reference is followed by one to the skies and how they are built. Both are among God's signs, one from the universe and one from history. The surah puts them together, so joining its second and third parts. |
Scientific References
وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ "And the heaven We constructed with strength, and indeed, We are [its] expander." (51:47)
The Expanding Universe
It was only after the development of the radio telescope in 1937, that the expansion of the universe was observed and established. This discovery is regarded as one of the greatest in the history of astronomy.
During these observations, Hubble established that the stars emit a light that turns redder according to their distance. The wavelengths of receding bodies prolonged in the spectrum of light waves would shift to red, while, if the bodies approached each other, the wavelengths would shorten, shifting to blue. The light that came from galaxies that shifted to red showed that the galaxies were receding. In line with this observation, Hubble discovered a striking law: the speed of galaxies that receded was directly proportional to the distance between galaxies. The farther away a galaxy stood, the more its speed of recession accelerated. The result was tested again and again. In short, galaxies were moving further and further away, all the time.
A universe where everything constantly moves away from everything else implied a constantly expanding universe. The debate now is not whether the universe is expanding but rather at what rate. In 2011, the Nobel Prize in Physics was awarded to three scientists for the ‘discovery of the accelerating expansion of the universe through observations of distant supernovae’.
- Surah 51. Ad-Dhariyat - Saad al Ghamidi https://www.youtube.com/watch?v=kzzSbqMZR2Y&index=51&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 51. Ad-Dhariyat Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=rjQdS5nKtJI&index=51&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 51. Ad-Dhariyat Muhammad Al Luhaydan https://www.youtube.com/watch?v=CqBqLH3kCoo&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=51
- Idris Akbar Surah Ad-Dhariyat https://www.youtube.com/watch?v=dw_2gLJAtQg
- Surah 51. AAd-Dhariyat Muhammad Minshawi https://www.youtube.com/watch?v=pYFprNOxZbA&index=51&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Dr Israr Ahmed Tafsir Surah Al-Zariyat to Surah Al-Waqi'ah1 https://www.youtube.com/watch?v=6iQj5eAnWSE&index=97&list=PLB4B8D1654A8BD263
- Surah Al-Zariyat to Surah Al-Waqi'ah2 https://www.youtube.com/watch?v=3a1V7hlRdFI&index=98&list=PLB4B8D1654A8BD263
