Surah Adh-Dhariyat (The Winnowing Winds)

Verse 1

Sixty verses, Meccan.

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

Verse 2

Verse 3

Verse 4

Surah Adh-Dhariyat (The Winnowing Winds): Verse 1: "By the winnowing winds"

Contextual Harmony

The beginning of this Surah corresponds well with the end of the preceding Surah (Al-Qaf). After Allah established the proofs for the Resurrection, stating:

{That is the Resurrection for Us—easy [for Us]} (Qaf: 44) {And you are not over them a compeller} (Qaf: 45)

This implies that after the evidence was presented and the Qur'an recited, the disbelievers remained obstinate. Thus, nothing remained except an oath, leading to the opening of this Surah:

{By the winnowing winds that scatter widely,} {Indeed, what you are promised is true.} (Adh-Dhariyat: 1-2)

The beginning and end of this Surah are also harmonious: it begins with:

{Indeed, what you are promised is true.} (Adh-Dhariyat: 5) And ends with: {So woe to those who disbelieve on that Day they are promised.} (Adh-Dhariyat: 60)

Regarding these verses, there are several scholarly discussions:

Issue 1: The Wisdom Behind the Oaths

We have previously discussed the wisdom behind oaths in Surah As-Saffat. Here, there are several aspects:

1. Addressing Stubborn Argumentation: The disbelievers sometimes admitted the Prophet's (PBUH) strength in presenting evidence but attributed it to rhetorical skill rather than truth. When an opponent runs out of arguments, they might resort to saying, "He defeated me with his knowledge of debate, but I know the truth is on my side." In such a stalemate, the only recourse left for the debater is to swear an oath: "By Allah, what I say is true, and I am not arguing falsely." If he offered another proof, they would dismiss it similarly as mere rhetorical skill. Thus, the only option left is silence or accepting faith without further proof.

2. The Reverence for Oaths: The Arabs highly respected oaths, believing false oaths brought ruin upon one's homeland. Furthermore, the Prophet (PBUH) frequently swore by noble things, which only increased his stature. This demonstrated to them that he would never swear falsely by them, lest the ill-omen of a false oath befall him.

3. Oaths as Proofs: All the things Allah swears by are, in reality, proofs of His power, presented in the form of an oath. For example, when someone says to a benefactor, "By your many favors, I will always thank you," the mention of favors serves as a reason for continuous gratitude, structured like an oath. Similarly, these sworn objects are proofs of Allah's power over Resurrection.
   • Why present them as oaths? When a speaker begins with an oath, the listener knows a weighty matter is about to be discussed and pays closer attention than if the speech were not prefaced by an oath. Thus, the clear proof and strong explanation were presented in the form of an oath to ensure people listened. (The detailed discussion is in Surah As-Saffat.)

Issue 2: The Subject of the Oaths

In all Surahs where Allah begins with an oath by created things (not letters), the oath is to establish one of the three fundamental principles of faith: Tawhid (Oneness of God), Risalah (Prophethood), or the Resurrection (Al-Hashr).

1. Tawhid: Allah only swore to establish Tawhid in one such Surah: As-Saffat ({Indeed, your God is One} [As-Saffat: 4]). Although the polytheists claimed polytheism, they often implicitly or explicitly acknowledged Tawhid in their speech, saying:

   {We only worship them that they may bring us nearer to Allah in station} (Az-Zumar: 3) And: {And if you asked them, "Who created the heavens and the earth?" they would surely say, "Allah."} (Az-Zumar: 38) Since they did not vehemently deny the core concept of Tawhid, a simple proof sufficed, and oaths were not multiplied.

2. Risalah (Prophethood): In two Surahs, the oath establishes the truthfulness of Muhammad (PBUH) as a Messenger:
   • One oath: {By the star when it descends, Your companion has not strayed...} (An-Najm: 1-2).
   • Two oaths: {By the morning light, And by the night when it is still, Your Lord has not forsaken you, nor has He become displeased.} (Ad-Duha: 1-3). This is because the proof of his prophethood is often established through oaths accompanied by the Qur'an itself, as in: {Ya-Sin. By the wise Qur'an, Indeed, you are of the messengers} (Ya-Sin: 1-3). The Qur'an is the Prophet's miracle, so swearing by it points to the proof itself.

3. Resurrection and Recompense: In the remaining Surahs, the subject of the oath is the Resurrection and Recompense, because the denial of these matters was extreme, and they required more emphasis than oaths formed by letters alone.

Issue 3: The Use of Feminine Plurals

Allah swore by feminine sound plurals (those ending in āt) in five Surahs. He never swore by masculine sound plurals (like al-Sālihūn or al-Muqarrabūn), even though the masculine form is generally considered more noble.

This is because the masculine sound plural (ending in ūn) is typically used for rational beings. Since the purpose of these oaths (other than in cases of explicit acknowledgment of Tawhid) is not to establish Tawhid or Risalah (which are established by oaths using letters/Qur'an), the focus shifts to the Resurrection and Recompense. Since recompense (reward for the righteous and punishment for the wicked) relates to rational beings, the oath should logically involve non-rational things, hence the use of feminine plurals. (And Allah knows best.)

Issue 4: Moving vs. Stationary Objects in Oaths

In the Surah where Tawhid was established (As-Saffat), Allah swore by stationary things first: {By those who arrange in ranks} (As-Saffat).

In the other four Surahs (including this one), He swore by moving things:

• {By the winnowing winds that scatter widely} (Adh-Dhariyat)
• {By the emissaries} (Al-Mursalat)
• {By those who violently drag forth} (An-Nazi'at), supported by: {By those who swim forth, then outstrip (others) in a race} (An-Nazi'at 3-4).
• {By the chargers} (Al-'Adiyat).

This is because the Resurrection involves gathering and scattering, which is more fittingly symbolized by movement. Alternatively, in these four Surahs, the oath is by the winds, which gather and disperse. The One capable of assembling scattered clouds using the winnowing and emissary winds is capable of assembling scattered particles by any means He wills.

Issue 5: Meanings of Adh-Dhariyat (The Winnowing Winds)

There are several interpretations for Adh-Dhariyat:

1. Winds that scatter dust and other things, as in: {which the winds scatter} (Al-Kahf: 45).
2. The stars, derived from dhara-yadhru meaning to move swiftly.
3. The Angels.
4. The Lord of the winnowing winds.

The first opinion (winds) is the soundest.

Issue 6: Interpretation of the Four Sworn Items

These four items mentioned (Adh-Dhariyat, Al-Hamalat, Al-Jariyat, Al-Muqassimat) can be four distinct things, or four attributes of one thing.

First View (Four Distinct Things): Narrated from Ali (RA):

• Adh-Dhariyat (Winnowing Winds) are the winds.
• Al-Hamalat (The Carriers) are the clouds.
• Al-Jariyat (The Runners) are the ships.
• Al-Muqassimat (The Apportioners) are the angels who divide sustenance.

Second View (Four Attributes of Wind - More Likely): These are four descriptions of the winds:

1. Adh-Dhariyat (Winnowing Winds): Winds that initiate cloud formation.
2. Al-Hamalat Waqra (The Carriers of Burden): Winds that carry the clouds (water vapor), which, when released, cause great torrents—the clouds being heavy burdens.
3. Al-Jariyat Yusra (The Runners with Ease): Winds that move the clouds after they are carried.
4. Al-Muqassimat Amra (The Apportioners by Command): Winds that distribute rain over regions.

Alternative Interpretation related to Resurrection: These four might correspond to four aspects of gathering the scattered components of the body for Resurrection:

• Some particles are scattered in the depths of the earth, some in the bottoms of the seas, and some in the air (the subtle, vaporous parts separated from bodies).
  • Adh-Dhariyat: Refers to the gathering of scattered elements from the earth (the wind scatters dust from the earth's surface).
  • Al-Hamalat Waqra: Refers to gathering elements from the atmosphere and carrying them as a burden. Unlike dust, which is merely moved, clouds are carried as a load in the air without falling.
  • Al-Jariyat Yusra: Refers to gathering elements from the sea, as the One who moves heavy ships across sea currents can move sea elements to the land.

If gathering from earth, air, and sea is established, only the breathing of the spirit remains, which is by Allah's command: {And they ask you about the spirit. Say, "The spirit is of the affair of my Lord"} (Al-Isra: 85).

• Al-Muqassimat Amra: Refers to the angels who breathe the spirit into the body by Allah's command. They are called "Apportioners" because while physical bodies are largely similar (everyone has a head and feet), the difference lies greatly in the souls—the noble versus the base. This varied division is enacted by a chosen Apportioner acting by command.

Issue 7: Grammatical Analysis of the Objects of the Oaths

1. Dharwan (Winnowing): Unquestionably منصوب (accusative) as a Masdar (verbal noun).
2. Waqran (Burden): It is the Maf'ul bihi (direct object), similar to saying, "So-and-so carried a heavy load." Alternatively, it could be a noun standing in place of the Masdar, like saying, "He struck him a whip-strike" (supported by the reading with fath on the waw).
3. Yusran (With Ease): Also منصوب as an adjective describing the Masdar (verbal noun), meaning "a running characterized by ease."
4. Amran (By Command): Either a Maf'ul bihi (direct object), as in, "So-and-so divided the sustenance," or a Hal (circumstantial adverb) in the form of a Masdar, like saying, Sabran (patiently), meaning Ma'muratan (commanded).

Query: If Waqran is the direct object, why is it singular, not plural (Awqaran)? Answer: Since Al-Hamalat (the Carriers) are attributes of the winds, they converge upon a single burden (the cloud). One wind pushes the cloud, then another takes over, perhaps shifting it left or right due to differing winds. The same applies to Al-Muqassimat Amran if it is a direct object: a group of beings may be commanded by a single command, or it implies repetition, as if saying, "The Carriers, burden after burden," and "The Apportioners, command after command."

Issue 8: The Function of the Conjunction Fa' (Then)

If these are attributes of the wind, the Fa' indicates the sequence of events in existence: The winnowing winds initiate the clouds, which then carry the burden, leading to the distribution of rain.

If they are four distinct things, the Fa' indicates sequence in the oath itself, not necessarily in the reality of what is sworn by. It is as if saying: I swear by the winnowing winds, then by the carrying clouds, then by the running ships, then by the apportioning angels.

The conjunctions in {Fa'-al-Hamalat} and {Fa'-al-Jariyat} also highlight the benefits derived from the winds: initiating clouds on land, and moving ships at sea. The Al-Muqassimat then refers to what results from carrying clouds and sailing ships: sustenance, which is distributed by Allah's decree. Some people's ships sail as they wish without profit, while others profit while being heedless, as Allah says: {It is We who have portioned out between them their livelihood in the life of this world} (Az-Zukhruf: 32).

Verse 7