Surah Al-'Adiyat (100)

1

Eleven verses, Meccan.

Verse 1:

By the chargers, panting.

Al-'Adiyat (The Chargers): (1) By the chargers, panting,

It is known that ḍabḥ (panting/snorting) is the sound of the horses' breath when they run hard. It is a sound that is neither a neigh nor a whinny, but rather the sound of breath. They differed regarding the intended meaning of al-'ādiyāt (the chargers) based on two opinions:

The First Opinion: This is narrated from Ali (peace be upon him) and Ibn Mas'ud, stating that they refer to the camels. This is also the view of Ibrahim and al-Qurazhi. Sa'id ibn Jubayr narrated from Ibn Abbas that he said: "While I was sitting in the Hijr (of the Ka'bah), a man came to me and asked me about 'Al-'ādiyāt ḍabḥan'. I interpreted it as horses. He went to Ali (peace be upon him), who was under the Zamzam spout, asked him, and mentioned what I had said. Ali said: 'Call him to me.' When the man stood before him, Ali said: 'You issue rulings to the people based on what you do not know! By God, the first battle in Islam was Badr, and we only had two horsemen: a horse for al-Zubayr and a horse for al-Miqdad. {And the chargers, panting} refers to the camels from 'Arafah to Muzdalifah, and from Muzdalifah to Mina—meaning the camels of the Hajj pilgrims.' Ibn Abbas said: 'I retracted my opinion and adopted the opinion of Ali (peace be upon him).'"

This view is further supported by what Ubayy narrated concerning the virtue of the Surah, raised to the Prophet (PBUH): "Whoever recites it will be given a reward equal to the number of those who stayed overnight at Muzdalifah and witnessed Jam' [al-Muzdalifah]."

Under this interpretation:

• {Then the strikers, striking fire} means the hooves strike a stone, hitting another stone, thus producing fire. Or, the meaning is those riding the camels—the Hajj pilgrims—when they light their fires at Muzdalifah.
• {Then the raiders, charging in the morning} means moving swiftly, rushing towards Mina on the morning of the Day of Sacrifice (Yawm al-Naḥr).
• {And thereby stirring up a cloud of dust} means dust raised by their running. Muhammad ibn Ka'b al-Naq' said this refers to the dust between Muzdalifah and Mina.
• {And thereby penetrating into the midst of the host} means Muzdalifah, because it is called al-Jam' (the Host) due to the gathering of the pilgrims there.

If this interpretation is followed, the reasons for swearing by them include:

1. The many benefits mentioned regarding them, as in the verse: {Do they not look at the camels...} (Surah Al-Mu'minun, 64:17).
2. It is perhaps an allusion to the ungrateful human being (al-kannūd), as if God is saying: I subjected such a creature for you, yet you are rebellious against My obedience.
3. The purpose of mentioning the Hajj camels is to encourage the Hajj pilgrimage, as if God is saying: I made these camels worthy of an oath; how then could I waste your deeds? This also alludes to those who neglect the Hajj after it becomes obligatory, as the ungrateful one (al-kannūd) is the disbeliever, and one who has not performed Hajj after it is obligatory is described as such, as in His saying: {And [due] to Allah is the duty of Hajj to the House upon mankind, whoever is able...} up to {and whoever disbelieves...} (Surah Al-Imran, 3:97).

The Second Opinion: This is the view of Ibn Abbas, Mujahid, Qatadah, al-Ḍaḥḥāk, 'Aṭā', and the majority of the verified scholars: that they are the horses. This is narrated as a marfūʿ (attributed to the Prophet PBUH). Al-Kalbī narrated that the Messenger of God (PBUH) sent a detachment (sariyya) to some people from Kinānah. They remained absent for a period, and no news reached him about them, causing him concern. Then Gabriel (peace be upon him) descended with news of their movement. If the definite article (al-) in {Al-'ādiyāt} refers to a previously known entity, then the oath is sworn by the horses of that detachment. If it refers to the genus, then it is an oath by every horse that charges in the cause of God.

Know that the wording of these verses strongly suggests that horses are intended, because ḍabḥ (panting/snorting) is only attributed to horses. Using this term for camels is metaphorical, just as mushāfir (lip/edge of the mouth) and ḥāfir (hoof) are metaphorically used for humans, and lips for a foal. Abandoning the literal meaning for the metaphorical one without necessity is not permissible. Furthermore, qadḥ (striking fire) is more evident from the hooves than from the camel's pad. Likewise, {Then the raiders, charging in the morning} is easier to achieve with horses than with other means. We have been informed that this verse was revealed concerning some detachments. If this is the case, it is more likely that the Surah is Medinan, because permission for fighting was granted in Medina, which is what al-Kalbī stated.

Once this is established, there are several issues here:

Issue One: God swore by the horses because they possess commendable qualities in warfare that other beasts lack. They are suitable for pursuit, flight, attack, and retreat. If you believe the benefit lies in pursuit, you charge the enemy to gain spoils. If you believe the interest lies in escape, you are capable of the fiercest flight, and safety is undoubtedly one of the two spoils. Thus, God swore by the horse of the warrior because of the worldly and religious benefits it contains. This serves as a reminder that a person must keep a horse not merely for adornment and pride, but for this utility. God alluded to this meaning in His saying: {And [He created] horses, mules, and donkeys that you may ride them and [as] adornment} (Surah An-Naḥl, 16:8), where the lām (for the purpose of) is attached to riding, but not to adornment. He said {in the morning} because it is the time when exertion becomes apparent, indicating that one exerts their utmost effort and does not stop due to fatigue. It is as if God is saying: Despite its weakness, the horse does not cease obeying you; therefore, the servant should also be in obedience to his Lord in the same manner.

Issue Two: They mentioned several explanations for the grammatical case of ḍabḥan (accusative):

1. Al-Zajjāj said: Al-'ādiyāt are those that pant, ḍabḥan (as a direct object/verbal noun).
2. It could be that Al-'ādiyāt is in the meaning of al-ḍābiḥāt (the panting ones), because panting occurs during charging. This is the view of al-Farrā'.
3. The Basrans said: The structure is Al-'ādiyāt ḍābiḥatun (The chargers are panting), so ḍabḥan is in the accusative case as a ḥāl (circumstantial adverb).

7 < { Then the strikers, striking fire } . > 7 !

As for His saying, the Almighty: {Then the strikers, striking fire}...