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) * | ||
| # | 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 1 - 6) A True Promise By those that scatter far and wide; By those that are heavily laden; By those that speed along with gentle ease; By those that distribute by command; That which you are promised is true indeed, and for certain, judgement is bound to come. (Verses 1-6) The surah begins with a quick beat, using ambiguous phrases to imply that it is talking about a serious matter that deserves our full attention. Inevitably though, the four ambiguous words used in the first four verses — al-hdariyat, al-jariyat and al-muqassimat — have made people ask questions, even in the very early days of Islam, as they sought further explanation. In this respect, Ibn Kathir reports: Ali was on the pulpit in Kufah one day when he said: If you have any query about a verse in the Qur'an or a hadith by the Prophet, I will give you an answer.' Ibn al-Kawwa' asked him the meaning of ad-dhdriyat, [those that scatter], and he answered, 'the winds'. Then he said: 'What about al-hamilat [those heavily laden]?' Ali answered, 'the clouds'. The man then asked about al-jariyat [those that speed along], and (Ali's answer was, 'the ships'. The man asked: `What about al-muqassimat [those that distribute]?' Ali said, 'the angels'. Sabigh ibn `Isl al-Tamimi asked (Umar ibn al-Khattab about these words and his reply was the same as above. `Umar felt, however, that al-Taming was asking only for argument's sake, thereby hinting at the ambiguity. By way of reprimand for his behavior, (Umar banned him from future social gatherings. Subsequently, Sabigh al-Taming repented and swore most seriously that he no longer entertained any of his earlier doubts. This report suggests that the ambiguity contained in these words encouraged those who tried to raise doubts about the Qur'an, making such words the point of their questioning. The same explanation of these words was given by Ibn 'Abbas, Ibn `Umar, Mujahid, Said ibn jubayr, al-Hasan, Qatadah, al-Suddi and many others. God states an oath by the winds that move and scatter things such as dust, grain, pollen, clouds and other material known or unknown to us; by the clouds carrying water and driven by God Almighty to wherever He pleases; by the ships that easily float on water making use of the characteristics God has given to water, shipping and the whole universe, and by the angels carrying God's commands and delivering them as He pleases, giving details as to what matters they are concerned with. The winds, the clouds, the ships and the angels are all God's creatures which He uses as a means to implement His will with regard to the universe and His servants. By using them in His oath, He draws attention to them and what they signify. In this way we are able to reflect on how God initiates these creatures, sets them in operation and uses them to fulfil what He wishes to be fulfilled. Mentioning them in this way invites our minds to think about the secrets they embody so that we look to their Creator. They may also, in some way, relate to the issue of sustenance, preoccupation with which the surah wants to free us from. The winds, the clouds and the ships have a definite connection with sustenance. Moreover, sustenance is one of the things that the angels distribute by God's command. Thus, we clearly see the relation between this opening and one of the main topics of the surah. God states an oath by these four types of creation, confirming that "that which you are promised is true indeed, and, for certain, judgement is bound to come." (Verses 5-6) God has promised mankind that He will reward their good actions with what is better, and that He will requite their bad deeds with what is bad. If He delays holding them to account during their lives on earth, He will not ignore doing so in the life to come, where all reckoning and accounting will inevitably take place: "For certain, judgement is bound to come." (Verse 6) The promise is undoubtedly true, and will be fulfilled in either life. He has also promised people that their sustenance, in plenty or limited measure, is guaranteed. Again His promise in this matter is true. God's promise to mankind is sure to be realized in the way and at the time He chooses. This needs no oath from Him. However, He makes this oath by these four types of His creation to draw attention to them, as they clearly point to His power and planning. When we contemplate these entities we have a clearer impression of the truth of God's promise and, therefore, our accountability for our deeds will inevitably take place. By their very nature, these entities suggest that life is not the result of idle play, accident or blind coincidence. Indeed, the oath leads us to view them as proofs of the divine message. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
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 1 - 6) A True Promise By those that scatter far and wide; By those that are heavily laden; By those that speed along with gentle ease; By those that distribute by command; That which you are promised is true indeed, and for certain, judgement is bound to come. (Verses 1-6) The surah begins with a quick beat, using ambiguous phrases to imply that it is talking about a serious matter that deserves our full attention. Inevitably though, the four ambiguous words used in the first four verses — al-hdariyat, al-jariyat and al-muqassimat — have made people ask questions, even in the very early days of Islam, as they sought further explanation. In this respect, Ibn Kathir reports: Ali was on the pulpit in Kufah one day when he said: If you have any query about a verse in the Qur'an or a hadith by the Prophet, I will give you an answer.' Ibn al-Kawwa' asked him the meaning of ad-dhdriyat, [those that scatter], and he answered, 'the winds'. Then he said: 'What about al-hamilat [those heavily laden]?' Ali answered, 'the clouds'. The man then asked about al-jariyat [those that speed along], and (Ali's answer was, 'the ships'. The man asked: `What about al-muqassimat [those that distribute]?' Ali said, 'the angels'. Sabigh ibn `Isl al-Tamimi asked (Umar ibn al-Khattab about these words and his reply was the same as above. `Umar felt, however, that al-Taming was asking only for argument's sake, thereby hinting at the ambiguity. By way of reprimand for his behavior, (Umar banned him from future social gatherings. Subsequently, Sabigh al-Taming repented and swore most seriously that he no longer entertained any of his earlier doubts. This report suggests that the ambiguity contained in these words encouraged those who tried to raise doubts about the Qur'an, making such words the point of their questioning. The same explanation of these words was given by Ibn 'Abbas, Ibn `Umar, Mujahid, Said ibn jubayr, al-Hasan, Qatadah, al-Suddi and many others. God states an oath by the winds that move and scatter things such as dust, grain, pollen, clouds and other material known or unknown to us; by the clouds carrying water and driven by God Almighty to wherever He pleases; by the ships that easily float on water making use of the characteristics God has given to water, shipping and the whole universe, and by the angels carrying God's commands and delivering them as He pleases, giving details as to what matters they are concerned with. The winds, the clouds, the ships and the angels are all God's creatures which He uses as a means to implement His will with regard to the universe and His servants. By using them in His oath, He draws attention to them and what they signify. In this way we are able to reflect on how God initiates these creatures, sets them in operation and uses them to fulfil what He wishes to be fulfilled. Mentioning them in this way invites our minds to think about the secrets they embody so that we look to their Creator. They may also, in some way, relate to the issue of sustenance, preoccupation with which the surah wants to free us from. The winds, the clouds and the ships have a definite connection with sustenance. Moreover, sustenance is one of the things that the angels distribute by God's command. Thus, we clearly see the relation between this opening and one of the main topics of the surah. God states an oath by these four types of creation, confirming that "that which you are promised is true indeed, and, for certain, judgement is bound to come." (Verses 5-6) God has promised mankind that He will reward their good actions with what is better, and that He will requite their bad deeds with what is bad. If He delays holding them to account during their lives on earth, He will not ignore doing so in the life to come, where all reckoning and accounting will inevitably take place: "For certain, judgement is bound to come." (Verse 6) The promise is undoubtedly true, and will be fulfilled in either life. He has also promised people that their sustenance, in plenty or limited measure, is guaranteed. Again His promise in this matter is true. God's promise to mankind is sure to be realized in the way and at the time He chooses. This needs no oath from Him. However, He makes this oath by these four types of His creation to draw attention to them, as they clearly point to His power and planning. When we contemplate these entities we have a clearer impression of the truth of God's promise and, therefore, our accountability for our deeds will inevitably take place. By their very nature, these entities suggest that life is not the result of idle play, accident or blind coincidence. Indeed, the oath leads us to view them as proofs of the divine message. |
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
