Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Adiyat

Delve into the powerful and cinematic opening of Surah Al-Adiyat with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic analysis of the key Arabic words that create the surah’s striking imagery and profound message. By exploring the etymology, morphology, and Tafsir of essential terms like ʿĀdiyāt (The Chargers), kanūd (ungrateful), and khabīr (Well-Acquainted), readers can gain a richer understanding of the surah’s central theme: a moving contrast between the loyalty of a warhorse and the ingratitude of humankind, followed by a stark reminder of the final judgment.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Adiyat and the Qur’an – showing where and how frequently the term appears in Surah Adiyat and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Adiyat.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Al-ʿĀdiyāt (وَالْعَادِيَاتِ) – The Chargers

Linguistic Root & Etymology

The root is ʿ-D-W (ع-د-و), which means to run, to hasten, or to transgress. Al-ʿĀdiyāt are the female ones who run or charge. It is the active participle, and the oath that gives the surah its name.

The Arabic root is ع-د-و.

• Morphology: Al-ʿĀdiyāt (الْعَادِيَاتِ) is the feminine plural active participle of the verb `ʿadā` (عَدَا), meaning “to run” or “to charge.”
• Extended Semantic Range: This root has a dual meaning. Its primary sense is “to run” or “to hasten.” Its secondary, more common sense is “to transgress” or “to be an enemy,” giving us words like `ʿaduww` (enemy) and `ʿudwān` (aggression). The oath here uses the primary physical meaning to create a vivid image of motion.
• Occurrences in Qur’an: The root appears over 100 times, mostly in its secondary sense of enmity. Its use here for the physical running of horses is uniquely powerful.

The surah opens with a divine oath by these “Chargers.” Their powerful, breathless, and loyal striving on behalf of their human masters is meticulously detailed in the subsequent verses. This image of selfless exertion is deliberately constructed to serve as a stark and poignant contrast to the central subject of the surah: the human being, who is profoundly ungrateful (`kanūd`) to their own divine Master.

Classical Exegesis (Tafsir)

In the opening verse of the surah (100:1), God swears an oath, “By the chargers, panting.” The commentators have overwhelmingly interpreted “the chargers” as a reference to the warhorses of the fighters in the cause of God (mujāhidīn). The surah proceeds to describe their powerful and visceral actions: their panting, the striking of their hooves, their raiding at dawn, their raising of a cloud of dust, and their penetration into the heart of the enemy. The oath is by these powerful and obedient creatures as they strive in the cause of their masters.

Thematic Context

This is the foundational oath of the surah. It connects to the surah’s central theme of contrasting the loyalty of the creation with the disloyalty of the human being. The theme is one of a profound and a powerful irony. The surah is presenting the image of a horse that is willing to charge into the heat of battle, risking its own life in its obedience to its human master. This is then immediately contrasted with the human master himself, who is profoundly “ungrateful” to his own, divine Master.

Modern & Comparative Lens

The horse has been a universal symbol of power, nobility, and loyalty across all human cultures for millennia. The Qur’an uses this powerful and familiar symbol as the basis for a divine oath. It is a call to see in the loyalty and the striving of this magnificent animal a profound moral and spiritual lesson. It is a timeless and a universal critique of human ingratitude.

Practical Reflection & Application

This verse encourages us to reflect on the qualities of the “chargers.” The practical application is to strive to emulate their loyalty and their selfless striving in our own relationship with our Lord. We should be among those who “charge” towards good deeds with the same energy and the same obedience that the warhorse shows on the battlefield. It is a call to a life of dynamic and a loyal servitude.

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2. A-fa-lā yaʿlamu (أَفَلَا يَعْلَمُ) – But does he not know?

Linguistic Root & Etymology

This is a rhetorical question. A-fa-lā is “Then does not…?” Yaʿlamu (root: ʿ-L-M (ع-ل-م)) means “he know.”

The Arabic root is ع-ل-م.

• Morphology: Yaʿlamu (يَعْلَمُ) is a third-person singular imperfect verb. The phrase `a-fa-lā` combines the interrogative `a-`, the consequential `fa-`, and the negative `lā` to form a powerful rhetorical question of rebuke.
• Extended Semantic Range: `ʿIlm` (knowledge) is a cornerstone of the Qur’an. The root refers to knowledge, knowing, and being aware. One of Allah’s primary attributes is `Al-ʿAlīm` (The All-Knowing).
• Occurrences in Qur’an: This is one of the most frequent roots, appearing over 850 times.

This piercing question serves as the turning point of the surah. After diagnosing the human’s ingratitude and greed, the surah rebukes this state by appealing to knowledge (`ʿilm`). The question implies that the human’s heedless behavior is rooted in ignorance or a willful forgetting of the Hereafter. The surah then immediately provides the cure: the knowledge of the resurrection and final judgment.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:9), after the powerful diagnosis of the human being’s ingratitude and his intense love for wealth, this sharp and piercing question is posed. “But does he not know that when the contents of the graves are scattered…” The commentators explain that this is a direct and a powerful rebuke to the heedless human being. His entire state of ingratitude is based on his “not knowing” or his willful ignorance of the reality of the Hereafter. The question is designed to shock him out of his heedlessness and to make him confront the inevitable reality of the resurrection and the final judgment.

Thematic Context

This connects to the surah’s central theme of the final and the certain accountability for our inner and outer states. The surah has diagnosed the disease (ingratitude). This verse is the beginning of the description of the ultimate cure: the “knowledge” of the Hereafter. The theme is that a true and a certain “knowledge” of the Day of Judgment is the only thing that can cure the human soul of its diseases of ingratitude and of greed.

Modern & Comparative Lens

The question of “what happens after death” is the ultimate and the most profound of all human questions. This verse is a powerful and a direct Qur’anic engagement with this. It is a critique of a purely materialistic worldview that is based on the “ignorance” of the Hereafter. It is a call to a life that is based on a “knowledge” of our final and ultimate destiny.

Practical Reflection & Application

This verse is a direct and a powerful call to a life that is based on knowledge, not on ignorance. The practical application is to constantly seek and to reflect upon the “knowledge” of the Hereafter that has been given to us in the Qur’an. We should not be among those who are heedless of this great reality. By keeping the “knowledge” of the Day of Judgment alive in our hearts, we can find the motivation to overcome our own ingratitude and our own excessive love for wealth.

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3. Atharna (فَأَثَرْنَ) – And they stir up

Linguistic Root & Etymology

The root is TH-W-R (ث-و-ر), which means to stir up or to excite. The verb atharna means “they stir up.”

The Arabic root is ث-و-ر.

• Morphology: Atharna (أَثَرْنَ) is a Form IV perfect tense verb, third-person feminine plural. The verb `athāra` means “to stir up,” “to raise,” or “to provoke.”
• Extended Semantic Range: The root means to stir up dust, to provoke excitement or trouble, or to plow the earth (stirring up the soil). It implies causing something dormant to become active and rise up.
• Occurrences in Qur’an: The root appears about 13 times.

This verb continues the cinematic description of the cavalry charge. The horses’ powerful hooves do not just tread the ground; they `atharna`—violently stir up the dust from its resting state, creating a cloud that obscures the battlefield. It is an image of dynamic power and the chaotic impact of their charge, adding another layer of sensory detail to the opening oath.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-‘Adiyat (100:4), this is the description of the effect of the charging warhorses. “And they stir up thereby a cloud of dust.” The commentators explain that this is a vivid and a powerful sensory image of the heat of the battle. The charge of the cavalry is so powerful that it “stirs up” a great cloud of dust that covers the battlefield. It is a sign of the intensity, the power, and the chaos of the scene.

Thematic Context

This connects to the theme of the surah as a powerful and a visceral depiction of selfless striving. The surah is painting a picture of a scene of immense energy and of total commitment. The “cloud of dust” is a key part of this cinematic imagery. The theme is to contrast this scene of intense and loyal action with the static and ungrateful inaction of the heedless human being.

Modern & Comparative Lens

The image of a “cloud of dust” being stirred up by a cavalry charge is a universal and a timeless symbol of the beginning of a great and a momentous battle. The Qur’an uses this powerful and familiar image to create a sense of drama and of intensity. It is a literary and a theological device to make the listener “feel” the power and the commitment of the chargers.

Practical Reflection & Application

This verse, as a part of the opening oath, is a call to a life of dynamic and impactful action. The practical application is to be a person who “stirs up” good in the world. Our own striving in the cause of God should be so energetic and so sincere that it creates a “cloud” of positive and beneficial effects in the society around us. It is a call to be a dynamic force for good, not a static and an ungrateful soul.

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4. Buʿthira (بُعْثِرَ) – It is scattered

Linguistic Root & Etymology

The root is B-ʿ-TH-R (ب-ع-ث-ر), which is a four-letter root meaning to overturn, to scatter, or to turn something inside out. The passive verb buʿthira means “it is scattered” or “it is overturned.”

The Arabic root is ب-ع-ث-ر.

• Morphology: Buʿthira (بُعْثِرَ) is a passive perfect tense verb of a quadriliteral root.
• Extended Semantic Range: The root is thought to be a combination of `baʿatha` (to resurrect/send forth) and `athāra` (to stir up). It thus carries a more violent and chaotic connotation than simple resurrection, implying that the contents of the graves will be overturned, exposed, and scattered forth.
• Occurrences in Qur’an: This powerful root appears only twice in the Qur’an, here and in Surah Al-Infitar (82:4), both times describing the cataclysmic emptying of the graves on the Day of Judgment.

The choice of this specific and rare verb paints a vivid and violent picture of the Resurrection. It is not a peaceful emergence but a total upheaval of the earth, where the graves are turned inside out and everything within them is brought forth. This cataclysmic event is the start of the final judgment, a day so momentous that knowledge of it should cure any worldly distraction.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:9), the surah warns the heedless human being of the Day “when the contents of the graves are scattered.” The commentators explain that on that Day, the earth will be commanded to give up its dead. The graves will be “overturned” and their contents—the bodies of all who have ever lived—will be “scattered” forth for the resurrection. It is a powerful and a dynamic image of the final and the universal emptying of the graves.

Thematic Context

This is a key part of the surah’s concluding warning. It connects to the theme of the final and the absolute accountability for all of our deeds. The “scattering” of the contents of the graves is the event that will initiate the final judgment. The theme is that the heedless and ungrateful human being, who is so attached to his wealth, must remember this Day when his own body will be “scattered” from the grave to face the reckoning for his ingratitude.

Modern & Comparative Lens

The image of the dead rising from their graves is a powerful and a central eschatological archetype in the Abrahamic faiths. The Qur’an’s use of the specific and the powerful verb “buʿthira” (scattered/overturned) is a particularly vivid one. It conveys a sense of a powerful and a total upheaval, a great and a final “exhumation” of all of humanity.

Practical Reflection & Application

Contemplating the reality of our own “scattering” from the grave is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who are “scattered” from their graves with their faces shining with light, rushing towards the mercy of their Lord, not in a state of terror.

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5. Ḍabḥā (ضَبْحًا) – Panting

Linguistic Root & Etymology

The root is Ḍ-B-Ḥ (ض-ب-ح). Ḍabḥ is the specific sound of a horse’s heavy breathing or panting as it runs at full speed.

The Arabic root is ض-ب-ح.

• Morphology: Ḍabḥā (ضَبْحًا) is a verbal noun (masdar) used as an adverbial accusative of state (ḥāl), describing the state of the chargers as they run.
• Extended Semantic Range: The root is onomatopoeic and is specifically used in classical Arabic for the sound of a horse’s panting or a fox’s yelp. It is not a general word for breathing.
• Occurrences in Qur’an: This root is a hapax legomenon, appearing only in this verse. Its uniqueness adds to the oath’s literary power.

The surah opens with an auditory image, using this specific and evocative word. The oath is not just by the running horses, but by the very sound of their loyal exertion—`ḍabḥā`. This immediately immerses the listener in a scene of intense effort and selfless striving. This auditory detail is the first piece of evidence in the contrast the surah will draw between the loyalty of the horse and the disloyalty of its human master.

Classical Exegesis (Tafsir)

In the opening verse of the surah (100:1), God swears an oath, “By the chargers, panting.” The commentators explain that this is a vivid and an auditory image of the intense effort of the warhorses. The sound of their “panting” is a sign of their exertion and their commitment as they charge into battle. The oath is not just by the horses, but by the very sound of their selfless and loyal striving.

Thematic Context

This is the first detail in the surah’s powerful and cinematic depiction of selfless striving. It connects to the theme of contrasting the loyalty of the creation with the disloyalty of the human being. The theme is one of a profound and a powerful irony. The surah is presenting the image of a horse that is “panting” with exertion in its obedience to its human master. This is then immediately contrasted with the human master himself, who is profoundly “ungrateful” and lazy in his obedience to his own, divine Master.

Modern & Comparative Lens

The use of a specific and an onomatopoeic sound is a powerful literary device. The Qur’an’s use of the word “ḍabḥ” is a testament to its profound literary and aesthetic power. It is a word that immediately and viscerally transports the listener into the heart of the scene, allowing them to “hear” the sound of the charging horses. It is a masterful example of the use of sensory language to create a powerful emotional impact.

Practical Reflection & Application

This verse, as a part of the opening oath, is a call to a life of dynamic and effortful action. The practical application is to be a person who “pants” in their striving for what is good. Our own striving in the cause of God should be an energetic and a sincere one, not a lazy or a half-hearted one. It is a call to a life of dynamic and a loyal servitude.

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6. Fa-atharna (فَأَثَرْنَ) – And they stir up

Linguistic Root & Etymology

The root is TH-W-R (ث-و-ر), which means to stir up or to excite. The verb atharna means “they stir up.”

The Arabic root is ث-و-ر.

• Morphology: Atharna (أَثَرْنَ) is a Form IV perfect tense verb, third-person feminine plural. The verb `athāra` means “to stir up,” “to raise,” or “to provoke.”
• Extended Semantic Range: The root means to stir up dust, to provoke excitement or trouble, or to plow the earth (stirring up the soil). It implies causing something dormant to become active and rise up.
• Occurrences in Qur’an: The root appears about 13 times.

This verb continues the cinematic description of the cavalry charge. The horses’ powerful hooves do not just tread the ground; they `atharna`—violently stir up the dust from its resting state, creating a cloud that obscures the battlefield. It is an image of dynamic power and the chaotic impact of their charge, adding another layer of sensory detail to the opening oath.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-‘Adiyat (100:4), this is the description of the effect of the charging warhorses. “And they stir up thereby a cloud of dust.” The commentators explain that this is a vivid and a powerful sensory image of the heat of the battle. The charge of the cavalry is so powerful that it “stirs up” a great cloud of dust that covers the battlefield. It is a sign of the intensity, the power, and the chaos of the scene.

Thematic Context

This connects to the theme of the surah as a powerful and a visceral depiction of selfless striving. The surah is painting a picture of a scene of immense energy and of total commitment. The “cloud of dust” is a key part of this cinematic imagery. The theme is to contrast this scene of intense and loyal action with the static and ungrateful inaction of the heedless human being.

Modern & Comparative Lens

The image of a “cloud of dust” being stirred up by a cavalry charge is a universal and a timeless symbol of the beginning of a great and a momentous battle. The Qur’an uses this powerful and familiar image to create a sense of drama and of intensity. It is a literary and a theological device to make the listener “feel” the power and the commitment of the chargers.

Practical Reflection & Application

This verse, as a part of the opening oath, is a call to a life of dynamic and impactful action. The practical application is to be a person who “stirs up” good in the world. Our own striving in the cause of God should be so energetic and so sincere that it creates a “cloud” of positive and beneficial effects in the society around us. It is a call to be a dynamic force for good, not a static and an ungrateful soul.

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7. Fa-wasaṭna (فَوَسَطْنَ) – And they penetrate the center

Linguistic Root & Etymology

The root is W-S-Ṭ (و-س-ط), which means to be in the center. The verb wasaṭna means “they penetrate the center” or “they are in the midst.”

The Arabic root is و-س-ط.

• Morphology: Wasaṭna (وَسَطْنَ) is a perfect tense verb, third-person feminine plural. `Wasaṭa` means “to be in the middle of” or “to penetrate to the center.”
• Extended Semantic Range: The root signifies the middle, center, or midst of something. From it comes the concept of being “justly balanced” or “moderate,” as in the description of the Muslim community as an `ummatan wasaṭan` (“a middle nation”).
• Occurrences in Qur’an: The root appears about 28 times.

This verb marks the climax of the horses’ charge. Their loyalty and bravery are so complete that they do not just attack from the sides; they `wasaṭna`—plunge directly into the heart of the enemy gathering, the point of greatest danger. This is the ultimate testament to their selfless commitment to their masters, serving as the final and most powerful point of contrast with the human’s selfish ingratitude to his Master.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-‘Adiyat (100:5), this is the final of the five descriptions of the charging warhorses. “And they penetrate thereby into the center [of the enemy].” The commentators explain that this is the climax of their charge. They do not just raid at the edges; their courage and their power is so great that they penetrate into the very “center” of the enemy gathering. It is a sign of their ultimate and their complete commitment to the cause of their masters.

Thematic Context

This connects to the surah’s central theme of contrasting the loyalty of the creation with the disloyalty of the human being. The surah has painted a vivid and a cinematic picture of the selfless striving of the warhorses. This final image of them “penetrating the center” of the enemy is the ultimate testament to their loyalty. The theme is a powerful and a humbling one: this animal is more loyal to its human master than the human master is to his divine Master.

Modern & Comparative Lens

The image of a courageous warrior “penetrating the center” of the enemy lines is a universal and a timeless symbol of ultimate bravery and commitment. The Qur’an uses this powerful military image to describe the quality of the striving of the warhorses. It is a call to a faith that is not timid or peripheral, but is courageous and central.

Practical Reflection & Application

This verse is a call to be a person who is at the “center” of what is good, not on its fringes. The practical application is to be a person who is not afraid to stand for the truth in the most difficult of all situations. We should strive to be at the “center” of the efforts to spread good and to forbid evil in our communities. It is a call to a life of courageous and a committed faith.

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8. Ḥuṣṣila (حُصِّلَ) – It is made apparent

Linguistic Root & Etymology

The root is Ḥ-Ṣ-L (ح-ص-ل), which means to be obtained or to be made manifest. The verb ḥuṣṣila (Form II passive) is an intensive form, meaning to be made apparent, to be brought out, or for its true nature to be revealed.

The Arabic root is ح-ص-ل.

• Morphology: Ḥuṣṣila (حُصِّلَ) is a Form II passive perfect tense verb. The active verb `ḥaṣṣala` means “to obtain, to collect, to clarify.” The passive form here means “what has been collected is brought forth and made manifest.”
• Extended Semantic Range: The root relates to obtaining, acquiring, or being the result (`ḥāṣil`) of something.
• Occurrences in Qur’an: This root is rare, appearing only 3 times in the Qur’an.

This verb describes the second stage of the final judgment. First, the bodies are brought out of the graves (`buʿthira`). Then, the secrets of the hearts are `ḥuṣṣila`—extracted, brought out, and made plain for all to see. All the hidden motives, beliefs, and feelings that were “collected” in the heart during one’s life will be revealed. It is a day of ultimate exposure.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:10), this is the second of the great events of the Day of Judgment. “And that which is in the breasts is made apparent.” The commentators explain that on that Day, it is not just our bodies that will be brought out of the graves. The very contents of our “breasts” (our hearts)—our hidden intentions, our secret beliefs, our true motives—will be “made apparent” and will be brought out into the open for all to see. It is a day of the ultimate and the final exposure of our inner realities.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable reality of the final accounting. The surah has diagnosed the inner disease of the human soul: its ingratitude and its intense love for wealth. This verse is a powerful warning that this inner state, which we think is a secret, will one day be “made apparent.” The theme is one of a profound and a total transparency. The final judgment will be based on the true state of our souls, not just on our outward actions.

Modern & Comparative Lens

The concept of a final “testing of the hearts” or a complete disclosure of the inner self is a central element of the Abrahamic eschatologies. This verse is a powerful and a beautiful Qur’anic expression of this. It is a call to a spirituality of sincerity, where the ultimate value of a deed is in the purity of the “secret” that lies behind it.

Practical Reflection & Application

This verse is a powerful and a direct call to a life of sincerity and integrity. The practical application is to be as concerned with the purity of our inner world as we are with the correctness of our outer actions. We should strive to purify our intentions and to fill our hearts with the beautiful secrets that we will be happy to have “made apparent” on that Day. It is a call to a life where our inner and our outer selves are in a beautiful and a perfect harmony.

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9. Insān (الْإِنسَانَ) – The Human Being

Linguistic Root & Etymology

Al-Insān refers to the human being.

The root is often considered to be A-N-S (أ-ن-س).

• Morphology: Al-Insān (الْإِنسَان) is a noun for the human being as a species.
• Extended Semantic Range: The root `A-N-S` means “to be familiar” or “sociable.” `Insān` is thus a social creature who finds `uns` (intimacy) with others. An alternative etymology links the word to `nasiya` (to forget), highlighting a key human weakness.
• Occurrences in Qur’an: The word `insān` appears 65 times, often to describe the general human condition—created in the best form, but also prone to ingratitude, haste, and argumentativeness.

After the opening oath praising the loyal horses, the surah makes its central declaration about `al-Insān`. The contrast is immediate and stark. The loyal animal is juxtaposed with the default state of the ungrateful human. By using the generic term `al-Insān`, the Qur’an makes a universal statement about a natural tendency within humanity that must be overcome through conscious faith and gratitude.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:6), after the magnificent and powerful opening oaths, the surah makes its central and poignant thesis statement. “Indeed, the human being is, to his Lord, most ungrateful.” The commentators explain that this is a statement about the default and the general state of “the human being” when he is left to his own devices. It is in his nature to be heedless of the immense blessings of his Lord and to be “ungrateful” (kanūd). The surah is a powerful and a direct diagnosis of the primary spiritual disease of humanity.

Thematic Context

The “human being” is the central protagonist of the surah’s drama. The surah has just presented the powerful and the visceral image of the loyal and striving warhorse. It now presents the direct and the tragic contrast. The theme is one of a profound and an ironic disconnect. The creation is loyal, but the “human being” for whom it has been created is, by his nature, disloyal. The surah is a call to “the human being” to rise above this default state and to become a grateful servant.

Modern & Comparative Lens

The concept of the “ingratitude of man” is a central theme in many philosophical and religious traditions. This verse is a particularly powerful and a direct Qur’anic expression of this. It is a realistic and a sobering assessment of the human condition. It is a rejection of a naive humanism that would see the human being as naturally good. The Qur’anic view is that the human being has the potential for the highest of all good, but his default state, if left un-nurtured, is one of ingratitude.

Practical Reflection & Application

This verse is a powerful and a humbling mirror for our own souls. It encourages us to be honest with ourselves and to recognize this tendency towards “ingratitude” within our own natures. The practical application is to be in a constant state of struggle against this default state. We should actively cultivate the quality of gratitude (shukr) through the remembrance of God, the reflection on His blessings, and the expression of our thanks with both our tongues and our limbs.

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10. Jamʿā (جَمْعًا) – A gathering

Linguistic Root & Etymology

The root is J-M-ʿ (ج-م-ع), which means to gather. Jamʿ is a gathering, an assembly, or a troop.

The Arabic root is ج-م-ع.

• Morphology: Jamʿā (جَمْعًا) is a noun in the accusative case, meaning “a gathering” or “a host.”
• Extended Semantic Range: The root verb `jamaʿa` means to gather, collect, or assemble. It is the root of `Jumuʿah` (Friday, the day of assembly) and `ijmāʿ` (scholarly consensus).
• Occurrences in Qur’an: The root is very common, appearing over 120 times.

This noun appears at the climax of the horses’ charge: `fa-wasaṭna bihi jamʿā` (“and they penetrate thereby a gathering”). It describes the enemy force as a `jamʿ`, a collected host or troop. The image of the loyal horses plunging into the very center of this enemy gathering highlights their fearlessness and complete dedication to their mission.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-‘Adiyat (100:5), this is the final of the five descriptions of the charging warhorses. “And they penetrate thereby into the center of a gathering.” The commentators explain that this is the climax of their charge. They do not just raid at the edges; their courage and their power is so great that they penetrate into the very “center” of the enemy “gathering.” It is a sign of their ultimate and their complete commitment to the cause of their masters.

Thematic Context

This connects to the surah’s central theme of contrasting the loyalty of the creation with the disloyalty of the human being. The surah has painted a vivid and a cinematic picture of the selfless striving of the warhorses. This final image of them “penetrating the center” of the enemy is the ultimate testament to their loyalty. The theme is a powerful and a humbling one: this animal is more loyal to its human master than the human master is to his divine Master.

Modern & Comparative Lens

The image of a courageous warrior “penetrating the center” of the enemy lines is a universal and a timeless symbol of ultimate bravery and commitment. The Qur’an uses this powerful military image to describe the quality of the striving of the warhorses. It is a call to a faith that is not timid or peripheral, but is courageous and central.

Practical Reflection & Application

This verse is a call to be a person who is at the “center” of what is good, not on its fringes. The practical application is to be a person who is not afraid to stand for the truth in the most difficult of all situations. We should strive to be at the “center” of the efforts to spread good and to forbid evil in our communities. It is a call to a life of courageous and a committed faith.

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11. Kanūd (كَنُودٌ) – Ungrateful

Linguistic Root & Etymology

The root is K-N-D (ك-ن-د). A kanūd is a person who is ungrateful, who denies blessings, and who only remembers the hardships. It is an intensive form, signifying a deep and an ingrained state of ingratitude.

The Arabic root is ك-ن-د.

• Morphology: Kanūd (كَنُود) is an intensive adjective.
• Extended Semantic Range: The word implies more than simple ingratitude. A `kanūd` is one who enumerates their hardships but is forgetful of their blessings. It is a state of perpetual complaint and denial of good. The ground that produces no vegetation was called `kanūd`.
• Occurrences in Qur’an: This root is very rare, appearing only twice, here and in a similar context in Surah Ibrahim (14:34) after listing God’s blessings, where it states, “Indeed, mankind is truly a great wrongdoer and `kaffār` (habitually ungrateful).”

This single word is the surah’s central diagnosis of the human spiritual condition. In direct contrast to the panting, striving loyalty of the warhorse, the human being is `kanūd`—ingrateful and complaining to his own Lord. The surah argues that this innate tendency, if unchecked, is the root of all other spiritual ills, such as the intense love of wealth that makes one heedless of the Hereafter.

Classical Exegesis (Tafsir)

In the central thesis statement of Surah Al-‘Adiyat (100:6), the surah states, “Indeed, the human being is, to his Lord, most ungrateful.” The commentators explain that this is a diagnosis of the primary spiritual disease of humanity. To be “kanūd” is to be one who has a perpetual state of complaint. He is quick to forget the countless blessings of his Lord, but he is quick to remember and to magnify every small hardship that he faces. It is a state of a profound and a deeply ingrained ingratitude.

Thematic Context

This is the central theme of the entire surah. The surah has opened with the powerful and the visceral image of the loyal and striving warhorse. This verse is the direct and the tragic contrast. The theme is one of a profound and an ironic disconnect. The creation is loyal, but the human being, for whom it has been created, is, by his nature, “ungrateful.” The surah is a call to the human being to rise above this default state and to become a grateful servant.

Modern & Comparative Lens

The “negativity bias” is a well-documented psychological phenomenon, the human tendency to give more weight to negative experiences than to positive ones. The Qur’anic concept of “kanūd” is a profound and an ancient diagnosis of this very state. It is a timeless and a universal description of the pessimistic and the complaining soul. The surah is a call to a cognitive and a spiritual “re-framing,” a conscious effort to focus on the good and to be grateful.

Practical Reflection & Application

This verse is a powerful and a humbling mirror for our own souls. It encourages us to be honest with ourselves and to recognize this tendency towards being “kanūd” within our own natures. The practical application is to be in a constant state of struggle against this default state. We should actively cultivate the quality of gratitude (shukr) through the remembrance of God, the reflection on His blessings, and the expression of our thanks with both our tongues and our limbs. This is the divine cure for the disease of being “kanūd.”

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12. Khayr (الْخَيْرِ) – The good

Linguistic Root & Etymology

The root is KH-Y-R (خ-ي-ر). Al-Khayr means the good, but it is often used in the Qur’an as a specific euphemism for wealth.

The Arabic root is خ-ي-ر.

• Morphology: Al-Khayr (الْخَيْر) is a noun meaning “good” or “goodness.”
• Extended Semantic Range: The root signifies all that is good, better (`khayr` as a comparative), chosen (`ikhtiyār`), and beneficial. It is the direct opposite of `sharr` (evil).
• Occurrences in Qur’an: The root is very common, appearing over 190 times.

In this verse, `al-khayr` is used as a powerful euphemism for wealth (`māl`). The Qur’an acknowledges that wealth is a form of “good,” but this verse identifies the problem: the human’s love for this “good” is `shadīd` (intense). This intense love for a lower good (`khayr` as wealth) makes him ungrateful (`kanūd`) for the ultimate good, which is his relationship with his Lord.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:8), the surah states, “And indeed he is, in his love for the good, intense.” The commentators are in unanimous agreement that “the good” here is a reference to wealth. The verse is a diagnosis of the human condition. It is in our nature to have a deep and an “intense” love for wealth. This love, in itself, is not a sin, but it becomes a sin when it is “intense” to the point where it makes us ungrateful to our Lord and miserly towards His creation.

Thematic Context

This connects to the surah’s central theme of the ingratitude of the human being. The surah is providing the psychological reasons for our state of being “kanūd.” This “intense love for wealth” is a primary cause. The theme is a powerful and a realistic one. The surah is not condemning wealth itself, but the “intense” and disordered love for it that corrupts the human heart and becomes a barrier to the path of gratitude and of submission.

Modern & Comparative Lens

The critique of the “love of money” as a corrupting influence is a central theme in many religious and ethical traditions. The Qur’an’s diagnosis is a particularly subtle and a psychologically astute one. It acknowledges that this love is a natural part of our make-up, but it warns of the danger of it becoming “intense” and all-consuming. It is a timeless and a universal warning against the dangers of materialism.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. It encourages us to be honest with ourselves about our own “love for wealth.” The practical application is to be constantly engaged in the struggle to moderate this love and to keep it in its proper, subordinate place. We can do this by being generous in our charity and by constantly reminding ourselves that our true and lasting “good” is with God. It is a call to love God more than we love gold.

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13. Khabīr (لَخَبِيرٌ) – Well-Acquainted

Linguistic Root & Etymology

The root is KH-B-R (خ-ب-ر). A khabīr is one who has deep, intimate, and comprehensive knowledge of the inner realities of things.

The Arabic root is خ-ب-ر.

• Morphology: Khabīr (خَبِير) is an intensive adjective on the `faʿīl` pattern, signifying a constant and deep-seated quality. It is one of the Names of Allah.
• Extended Semantic Range: The root means to have deep, intrinsic knowledge (`khubrah`) of something. `Al-Khabīr` is not just one who knows the apparent, but one who is intimately aware of the hidden, internal realities and subtleties of all affairs.
• Occurrences in Qur’an: The root is common. The specific name `Al-Khabīr` appears 45 times, often paired with `Al-ʿAlīm` (The All-Knowing) or `Al-Laṭīf` (The Subtle One).

The surah concludes with this powerful divine attribute. After diagnosing the human’s inner diseases (`kanūd`, intense love of wealth) and warning that these secrets will be brought out (`ḥuṣṣila`), the surah confirms that God is already, and has always been, `Khabīr`—perfectly acquainted with these hidden realities. His final judgment will be based on this complete and intimate knowledge. This serves as both a comfort for the sincere and a terrifying warning for the ungrateful.

Classical Exegesis (Tafsir)

This is the final word of the surah (100:11), and it is a powerful and a solemn conclusion. “Indeed, their Lord, concerning them, that Day, is Well-Acquainted.” The commentators explain that this is the ultimate and the final statement of the divine omniscience. On the Day of Judgment, God’s perfect and intimate “knowledge” of the true, inner reality of every human being will be made manifest. His judgment will be based not on our outward actions alone, but on His perfect and all-encompassing awareness of our inner states of gratitude or of ingratitude.

Thematic Context

This is the final culmination of the surah’s central theme: the absolute and the certain accountability for our inner state. The surah has diagnosed the inner disease of being “kanūd” (ungrateful). This final verse is the ultimate guarantee that this inner state is not a secret. The theme is one of a profound and an inescapable divine awareness. The surah is a powerful call to purify our inner selves, with the full and certain knowledge that our Lord is “Well-Acquainted” with their true condition.

Modern & Comparative Lens

The divine attribute of being “al-Khabīr” is a profound one. It is a knowledge that is not just external, but internal. It is an intimate and a comprehensive awareness. This concept of a God who has an “inside view” of our lives is a powerful one. It is the basis for a relationship that is based on absolute transparency, where nothing can be hidden.

Practical Reflection & Application

This verse should be a constant and a powerful presence in our consciousness. The practical application is to live our lives with the awareness that we are in the presence of a Lord who is “Well-Acquainted” with our every action and our every intention. This should be a source of immense comfort when we do good in secret, and a powerful deterrent when we are tempted to be ungrateful or miserly in private. It is the ultimate key to a life of sincerity and integrity.

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14. Li-ḥubbi al-khayr (لِحُبِّ الْخَيْرِ) – For the love of good

Linguistic Root & Etymology

Li-ḥubb is “for the love of.” Al-Khayr is “the good,” often a euphemism for wealth.

The root for ḥubb is Ḥ-B-B (ح-ب-ب) and for al-khayr is KH-Y-R (خ-ي-ر).

• Morphology: The phrase consists of the preposition `li-` (for/due to), the noun `ḥubb` (love), and the noun `al-khayr` (the good/wealth).
• Extended Semantic Range: The root `Ḥ-B-B` signifies love (`ḥubb`), and one of God’s names is Al-Wadūd (The All-Loving). The root `KH-Y-R` signifies goodness.
• Occurrences in Qur’an: Both roots are extremely common.

This phrase explains one of the deep-seated reasons for human ingratitude. It states that the human is intense *because of his love for wealth*. It is a psychological diagnosis: his natural love for material good (`al-khayr`) is so powerful and severe (`shadīd`) that it eclipses his love and gratitude for the ultimate Giver of that good, his Lord.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:8), the surah states, “And indeed he is, in his love for the good, intense.” The commentators are in unanimous agreement that “the good” here is a reference to wealth. The verse is a diagnosis of the human condition. It is in our nature to have a deep and an “intense” love for wealth. This love, in itself, is not a sin, but it becomes a sin when it is “intense” to the point where it makes us ungrateful to our Lord and miserly towards His creation.

Thematic Context

This connects to the surah’s central theme of the ingratitude of the human being. The surah is providing the psychological reasons for our state of being “kanūd.” This “intense love for wealth” is a primary cause. The theme is a powerful and a realistic one. The surah is not condemning wealth itself, but the “intense” and disordered love for it that corrupts the human heart and becomes a barrier to the path of gratitude and of submission.

Modern & Comparative Lens

The critique of the “love of money” as a corrupting influence is a central theme in many religious and ethical traditions. The Qur’an’s diagnosis is a particularly subtle and a psychologically astute one. It acknowledges that this love is a natural part of our make-up, but it warns of the danger of it becoming “intense” and all-consuming. It is a timeless and a universal warning against the dangers of materialism.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. It encourages us to be honest with ourselves about our own “love for wealth.” The practical application is to be constantly engaged in the struggle to moderate this love and to keep it in its proper, subordinate place. We can do this by being generous in our charity and by constantly reminding ourselves that our true and lasting “good” is with God. It is a call to love God more than we love gold.

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15. Mā fī al-qubūr (مَا فِي الْقُبُورِ) – What is in the graves

Linguistic Root & Etymology

Mā fī is “what is in.” Al-Qubūr is the plural of qabr, a grave.

The root for al-Qubūr is Q-B-R (ق-ب-ر).

• Morphology: Al-Qubūr (الْقُبُور) is the plural of `qabr` (قَبْر).
• Extended Semantic Range: The root verb `qabara` means to bury. `Maqbarah` is a cemetery.
• Occurrences in Qur’an: The root appears about 29 times, always in the context of death, burial, and the resurrection from the graves.

The phrase `mā fī al-qubūr` (“what is in the graves”) refers to the contents of the graves, which is primarily the bodies of the dead. The verse describes the first stage of the final day, when these contents are `buʿthira` (scattered forth). It is the moment of universal resurrection, the beginning of the great unraveling that leads to the final judgment.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:9), the surah warns the heedless human being of the Day “when the contents of the graves are scattered.” The commentators explain that on that Day, the earth will be commanded to give up its dead. The graves will be overturned and their contents—the bodies of all who have ever lived—will be “scattered” forth for the resurrection. It is a powerful and a dynamic image of the final and the universal emptying of the graves.

Thematic Context

This is a key part of the surah’s concluding warning. It connects to the theme of the final and the absolute accountability for all of our deeds. The “scattering” of the contents of the graves is the event that will initiate the final judgment. The theme is that the heedless and ungrateful human being, who is so attached to his wealth, must remember this Day when his own body will be scattered from the grave to face the reckoning for his ingratitude.

Modern & Comparative Lens

The image of the dead rising from their graves is a powerful and a central eschatological archetype in the Abrahamic faiths. The Qur’an’s use of the specific and the powerful verb “buʿthira” (scattered/overturned) is a particularly vivid one. It conveys a sense of a powerful and a total upheaval, a great and a final “exhumation” of all of humanity.

Practical Reflection & Application

Contemplating the reality of our own “scattering” from the grave is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who are “scattered” from their graves with their faces shining with light, rushing towards the mercy of their Lord, not in a state of terror.

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16. Mā fī al-ṣudūr (مَا فِي الصُّدُورِ) – What is in the breasts

Linguistic Root & Etymology

Mā fī is “what is in.” Al-Ṣudūr is the plural of ṣadr, the breast or the chest, a metaphor for the heart.

The root for al-Ṣudūr is Ṣ-D-R (ص-د-ر).

• Morphology: Aṣ-Ṣudūr (الصُّدُور) is the plural of `ṣadr` (صَدْر).
• Extended Semantic Range: The root relates to the front or what is foremost. The `ṣadr` is the chest, and by metonymy, the heart contained within, which is the seat of secrets, intentions, and core beliefs.
• Occurrences in Qur’an: The word `ṣadr/ṣudūr` appears about 44 times, almost always used metaphorically for the heart as the repository of secrets known only to God.

This phrase refers to the innermost secrets of the heart. The verse promises that on the Day of Judgment, not only will the bodies be resurrected from the graves, but `mā fī al-ṣudūr`—all the hidden intentions, secrets, beliefs, and true motivations—will be `ḥuṣṣila` (brought forth and made manifest). It is a day of complete transparency where the inner reality, not just the outer action, is judged.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:10), this is the second of the great events of the Day of Judgment. “And that which is in the breasts is made apparent.” The commentators explain that on that Day, it is not just our bodies that will be brought out of the graves. The very contents of our “breasts” (our hearts)—our hidden intentions, our secret beliefs, our true motives—will be “made apparent” and will be brought out into the open for all to see. It is a day of the ultimate and the final exposure of our inner realities.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable reality of the final accounting. The surah has diagnosed the inner disease of the human soul: its ingratitude and its intense love for wealth. This verse is a powerful warning that this inner state, which we think is a secret, will one day be “made apparent.” The theme is one of a profound and a total transparency. The final judgment will be based on the true state of our souls, not just on our outward actions.

Modern & Comparative Lens

The concept of a final “testing of the hearts” or a complete disclosure of the inner self is a central element of the Abrahamic eschatologies. This verse is a powerful and a beautiful Qur’anic expression of this. It is a call to a spirituality of sincerity, where the ultimate value of a deed is in the purity of the “secret” that lies behind it.

Practical Reflection & Application

This verse is a powerful and a direct call to a life of sincerity and integrity. The practical application is to be as concerned with the purity of our inner world as we are with the correctness of our outer actions. We should strive to purify our intentions and to fill our hearts with the beautiful secrets that we will be happy to have “made apparent” on that Day. It is a call to a life where our inner and our outer selves are in a beautiful and a perfect harmony.

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17. Mughīrāti ṣubḥā (فَالْمُغِيرَاتِ صُبْحًا) – And the raiders at dawn

Linguistic Root & Etymology

Al-Mughīrāt (root: GH-Y-R (غ-ي-ر)) are those that make a raid. Ṣubḥā is at dawn.

The Arabic root for al-Mughīrāt is غ-ي-ر. The root for Ṣubḥā is ص-ب-ح.

• Morphology: Al-Mughīrāt (الْمُغِيرَات) is the feminine plural active participle of the Form IV verb `aghāra` (أَغَارَ), “to launch a raid.” `Ṣubḥā` (صُبْحًا) is an adverbial noun meaning “at dawn.”
• Extended Semantic Range: `Aghāra` is a specific military term for making a swift surprise attack. `Ṣubḥ` is the dawn or early morning.
• Occurrences in Qur’an: The root `ghāra` is rare. The root `ṣabaḥa` is common (over 30 times).

This phrase continues the visceral description of the warhorses’ striving. They are not just running; they are `mughīrāt`—active participants in a raid. The timing, `ṣubḥā` (at dawn), was the classic time for a surprise attack, when the enemy was least prepared. This detail adds a sense of strategic purpose and decisiveness to the horses’ loyal actions.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-‘Adiyat (100:3), this is the third of the five descriptions of the charging warhorses. The commentators explain that the best and most effective time for a military raid was in the early morning, at “dawn,” when the enemy was still asleep and unprepared. The oath is by these horses as they carry out their raid at this strategic and decisive moment. It is a sign of their commitment and the effectiveness of their striving.

Thematic Context

This connects to the theme of the surah as a powerful and a visceral depiction of selfless striving. The surah is painting a picture of a scene of immense energy and of total commitment. The “raiding at dawn” is a key part of this cinematic imagery. The theme is to contrast this scene of intense and loyal action with the static and ungrateful inaction of the heedless human being.

Modern & Comparative Lens

The “dawn raid” is a universal military tactic. The Qur’an uses this powerful and familiar image to create a sense of drama and of decisive action. It is a literary and a theological device to make the listener “feel” the power and the commitment of the chargers. It is a call to a faith that is not sleepy or heedless, but is active and decisive, like a “raider at dawn.”

Practical Reflection & Application

This verse is a call to be a person who is active in doing good at the most blessed of times. The “dawn” is a special and a blessed time for worship. The practical application is to be a spiritual “raider at dawn.” We should use the blessed time of the early morning to “raid” the treasures of the divine mercy through our Fajr prayer and our remembrance of God. It is a call to begin our day with a decisive and a powerful act of worship.

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18. Mūriyāti qadḥā (فَالْمُورِيَاتِ قَدْحًا) – And the producers of sparks by striking

Linguistic Root & Etymology

Al-Mūriyāt are those that produce fire. Qadḥā is the act of striking to produce a spark.

The root for Mūriyāt is W-R-Y (و-ر-ي) and for Qadḥā is Q-D-Ḥ (ق-د-ح).

• Morphology: Al-Mūriyāt (الْمُورِيَات) is the feminine plural active participle of the Form IV verb `awrā` (أَوْرَىٰ), “to produce fire.” `Qadḥā` (قَدْحًا) is a verbal noun meaning “by striking.”
• Extended Semantic Range: The root `W-R-Y` means to kindle or produce fire by friction. The root `Q-D-Ḥ` means to strike a flint to produce a spark.
• Occurrences in Qur’an: The root `W-R-Y` appears about 9 times. The root `Q-D-Ḥ` is a *hapax legomenon*, appearing only here.

This verse adds another sensory layer to the description of the charge. The horses are running with such force on rocky ground that their hooves `qadḥā` (striking) the stones produce `mūriyāt` (sparks of fire). After the auditory image of their panting, this provides a visual image of fiery intensity in the pre-dawn darkness. It is another testament to the sheer power and energy of their loyal striving.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-‘Adiyat (100:2), this is the second of the five descriptions of the charging warhorses. “And the producers of sparks by striking.” The commentators explain that this is a vivid and a powerful image of the intensity of their charge. They are running with such speed and power over the rocky ground that their iron horseshoes are “striking” the stones and are producing “sparks” of fire in the darkness of the pre-dawn raid. It is a sign of their immense power and the fiery nature of their mission.

Thematic Context

This connects to the theme of the surah as a powerful and a visceral depiction of selfless striving. The surah is painting a picture of a scene of immense energy and of total commitment. The “sparks of fire” are a key part of this cinematic imagery. The theme is to contrast this scene of intense and loyal action with the static and ungrateful inaction of the heedless human being.

Modern & Comparative Lens

The image of “sparks flying” is a universal and a timeless symbol of intense action and of conflict. The Qur’an uses this powerful and familiar image to create a sense of drama and of intensity. It is a literary and a theological device to make the listener “feel” the power and the commitment of the chargers. It adds a visual and a fiery element to the auditory image of their panting.

Practical Reflection & Application

This verse is a call to a life of dynamic and energetic action. The practical application is to be a person whose own striving for the sake of God is so sincere and so energetic that it produces the “sparks” of inspiration in others. Our own good deeds should be a source of light and of warmth for the world around us. It is a call to a life of dynamic and a loyal servitude.

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19. Naqʿā (نَقْعًا) – A cloud of dust

Linguistic Root & Etymology

The root is N-Q-ʿ (ن-ق-ع). Naqʿ is a cloud of dust.

The Arabic root is ن-ق-ع.

• Morphology: Naqʿ (نَقْعًا) is a noun for rising dust or powder.
• Extended Semantic Range: The root can mean to soak or steep, or for a sound to cry out loudly. It also means dust that has been raised and stirred up.
• Occurrences in Qur’an: The root appears only twice in the Qur’an.

The `naqʿ` is the direct result of the horses’ charge. They stir up (`atharna`) this cloud of dust (`naqʿā`), which serves as a smokescreen for their attack and a sign of the ensuing chaos of battle. This detail completes the cinematic sequence: the sound of panting, the sight of sparks, the timing of the dawn raid, the visual of the dust cloud, and finally, the plunge into the enemy ranks.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-‘Adiyat (100:4), this is the description of the effect of the charging warhorses. “And they stir up thereby a cloud of dust.” The commentators explain that this is a vivid and a powerful sensory image of the heat of the battle. The charge of the cavalry is so powerful that it “stirs up” a great cloud of dust that covers the battlefield. It is a sign of the intensity, the power, and the chaos of the scene.

Thematic Context

This connects to the theme of the surah as a powerful and a visceral depiction of selfless striving. The surah is painting a picture of a scene of immense energy and of total commitment. The “cloud of dust” is a key part of this cinematic imagery. The theme is to contrast this scene of intense and loyal action with the static and ungrateful inaction of the heedless human being.

Modern & Comparative Lens

The image of a “cloud of dust” being stirred up by a cavalry charge is a universal and a timeless symbol of the beginning of a great and a momentous battle. The Qur’an uses this powerful and familiar image to create a sense of drama and of intensity. It is a literary and a theological device to make the listener “feel” the power and the commitment of the chargers.

Practical Reflection & Application

This verse, as a part of the opening oath, is a call to a life of dynamic and impactful action. The practical application is to be a person who “stirs up” good in the world. Our own striving in the cause of God should be so energetic and so sincere that it creates a “cloud” of positive and beneficial effects in the society around us. It is a call to be a dynamic force for good, not a static and an ungrateful soul.

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20. Qubūr (الْقُبُورِ) – The graves

Linguistic Root & Etymology

Al-Qubūr is the plural of qabr, a grave.

The root is Q-B-R (ق-ب-ر).

• Morphology: Al-Qubūr (الْقُبُور) is the plural of `qabr` (قَبْر).
• Extended Semantic Range: The verb `qabara` means to bury. A `maqbarah` is a cemetery.
• Occurrences in Qur’an: The root appears about 29 times, always in the context of death, burial, and the resurrection from the graves.

The `qubūr` (graves) are the temporary repositories of humanity. The surah warns of the day when what is within them will be `buʿthira` (scattered forth). This serves as a stark reminder to the person obsessed with worldly accumulation that their physical body will end up in a grave, awaiting the moment of resurrection and accountability.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:9), the surah warns the heedless human being of the Day “when the contents of the graves are scattered.” The commentators explain that on that Day, the earth will be commanded to give up its dead. The “graves” will be overturned and their contents—the bodies of all who have ever lived—will be scattered forth for the resurrection. It is a powerful and a dynamic image of the final and the universal emptying of the “graves.”

Thematic Context

This is a key part of the surah’s concluding warning. It connects to the theme of the final and the absolute accountability for all of our deeds. The scattering of the contents of the “graves” is the event that will initiate the final judgment. The theme is that the heedless and ungrateful human being, who is so attached to his wealth, must remember this Day when his own body will be scattered from the grave to face the reckoning for his ingratitude.

Modern & Comparative Lens

The image of the dead rising from their “graves” is a powerful and a central eschatological archetype in the Abrahamic faiths. The Qur’an’s use of the specific and the powerful verb “buʿthira” (scattered/overturned) is a particularly vivid one. It conveys a sense of a powerful and a total upheaval, a great and a final “exhumation” of all of humanity.

Practical Reflection & Application

Contemplating the reality of our own scattering from the “grave” is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who are scattered from their “graves” with their faces shining with light, rushing towards the mercy of their Lord, not in a state of terror.

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21. Rabbihī (لِرَبِّهِ) – To his Lord

Linguistic Root & Etymology

Rabb is the Lord, Cherisher, and Sustainer. Hi is the suffix “his.”

The root is R-B-B (ر-ب-ب).

• Morphology: Rabb (رَبّ) is a noun for Lord. It is in the genitive case `Rabbi` due to the preposition `li-` (to). The suffix `-hi` (ـهِ) is the third-person masculine singular possessive pronoun (“his”).
• Extended Semantic Range: The name Rabb is deeply relational. It signifies not just a master, but the one who nurtures, sustains, provides for, and lovingly guides His creation towards its perfection. It is the root of the concept of tarbiyah (upbringing, education).
• Occurrences in Qur’an: Rabb is the most common attribute for God after Allāh, appearing over 970 times.

The use of “his Lord” (`Rabbihī`) makes the indictment of ingratitude deeply personal. The human is not ungrateful to an abstract, distant deity, but to `his` own specific, personal, and nurturing Lord who provides for him at every moment. This highlights the severity of the sin, framing it as a betrayal of a personal relationship of care and sustenance.

Classical Exegesis (Tafsir)

In the central thesis statement of Surah Al-‘Adiyat (100:6), the surah declares, “Indeed, the human being is, to his Lord, most ungrateful.” The commentators highlight the use of the intimate and the personal term “his Lord.” This is not a distant or an unknown God. It is “his” own, personal “Lord,” the one who has created him, who sustains him, and who cherishes him. The use of this term makes the crime of ingratitude even more heinous. The human being is not just ungrateful; he is ungrateful to the very one who is his own, personal, and loving sustainer.

Thematic Context

The theme of the personal and loving care of the “Lord” is central to the Qur’an. This surah uses this theme to create a powerful and a poignant contrast. The theme is that the relationship between the human being and his “Lord” should be one of a profound and a deep gratitude. The tragedy of the human condition is that this natural and fitting response is so often replaced by an unnatural and an ugly ingratitude.

Modern & Comparative Lens

The concept of God as a “personal Lord” is a central one in the Abrahamic faiths. The Arabic term “Rabb” is a particularly rich and a comprehensive one. It is not just a master, but also a loving caretaker and a guide. It is a relational term that is at the very heart of the Qur’an’s theology. It establishes a relationship that is based not just on power, but also on love, care, and a benevolent providence.

Practical Reflection & Application

This verse should frame our entire understanding of our own relationship with God. He is not just “the Lord”; He is “our Lord.” The practical application is to strive to be a grateful servant to our own, personal “Lord.” We should constantly remember His blessings upon us, and we should respond to His loving care with a life of loving and grateful obedience. This is the direct and the only cure for the disease of being “kanūd.”

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22. Ṣudūr (الصُّدُورِ) – The breasts

Linguistic Root & Etymology

Aṣ-Ṣudūr is the plural of ṣadr, the breast or the chest, a metaphor for the heart.

The root is Ṣ-D-R (ص-د-ر).

• Morphology: Aṣ-Ṣudūr (الصُّدُور) is the plural of `ṣadr` (صَدْر).
• Extended Semantic Range: The root relates to the front or what is foremost. The `ṣadr` is the chest, and by metonymy, the heart contained within, which is the seat of secrets, intentions, and core beliefs.
• Occurrences in Qur’an: The word `ṣadr/ṣudūr` appears about 44 times, almost always used metaphorically for the heart as the repository of secrets known only to God.

This phrase refers to the innermost secrets of the heart. The verse promises that on the Day of Judgment, not only will the bodies be resurrected from the graves, but what is in the `ṣudūr`—all the hidden intentions, secrets, beliefs, and true motivations—will be `ḥuṣṣila` (brought forth and made manifest). It is a day of complete transparency where the inner reality, not just the outer action, is judged.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:10), this is the second of the great events of the Day of Judgment. “And that which is in the breasts is made apparent.” The commentators explain that on that Day, it is not just our bodies that will be brought out of the graves. The very contents of our “breasts” (our hearts)—our hidden intentions, our secret beliefs, our true motives—will be “made apparent” and will be brought out into the open for all to see. It is a day of the ultimate and the final exposure of our inner realities.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable reality of the final accounting. The surah has diagnosed the inner disease of the human soul: its ingratitude and its intense love for wealth. This verse is a powerful warning that this inner state, which we think is a secret, will one day be “made apparent.” The theme is one of a profound and a total transparency. The final judgment will be based on the true state of our souls, not just on our outward actions.

Modern & Comparative Lens

The concept of a final “testing of the hearts” or a complete disclosure of the inner self is a central element of the Abrahamic eschatologies. This verse is a powerful and a beautiful Qur’anic expression of this. It is a call to a spirituality of sincerity, where the ultimate value of a deed is in the purity of the “secret” that lies behind it.

Practical Reflection & Application

This verse is a powerful and a direct call to a life of sincerity and integrity. The practical application is to be as concerned with the purity of our inner world as we are with the correctness of our outer actions. We should strive to purify our intentions and to fill our hearts with the beautiful secrets that we will be happy to have “made apparent” on that Day. It is a call to a life where our inner and our outer selves are in a beautiful and a perfect harmony.

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23. Shahīd (لَشَهِيدٌ) – A witness

Linguistic Root & Etymology

The root is SH-H-D (ش-ه-د), which means to witness. A shahīd is a witness.

The Arabic root is ش-ه-د.

• Morphology: Shahīd (شَهِيد) is an active participle on the intensive `faʿīl` pattern, meaning a strong or constant witness.
• Extended Semantic Range: The root means to witness, to be present, to testify. From it come `shahādah` (the testimony of faith; also martyrdom), `shāhid` (a witness), and `mashhad` (a scene).
• Occurrences in Qur’an: This is a very common root, appearing over 160 times.

The verse states that the human being is a `shahīd` to his own ingratitude. This has two powerful meanings. First, he is aware of his own state; his conscience testifies against him. Second, on the Day of Judgment, he himself will be forced to bear witness against his own actions and his own heart. The statement highlights that ingratitude is not a secret; it is a reality to which the person’s own self is the primary witness.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:7), the surah states, “And indeed, he is, to that, a witness.” The commentators have explained this in two main ways. The “he” can refer to God, meaning that God is a “witness” to the ingratitude of the human being. The more common and powerful interpretation is that the “he” refers to the human being himself. The verse is saying that the ungrateful human being is, in his own heart and by his own actions, a “witness” to his own ingratitude. His very state testifies against him.

Thematic Context

This connects to the surah’s theme of the inescapable reality of our own inner state. The surah has diagnosed the disease of ingratitude. This verse is a statement that this disease is not a hidden one. The theme is one of a profound and an undeniable self-awareness. Even if we deny our ingratitude with our tongues, our own hearts and our own actions are a “witness” to our true state. This is a prelude to the Day of Judgment, when our own selves will be the primary “witness” against us.

Modern & Comparative Lens

The concept of the “conscience” as an “inner witness” is a central theme in many philosophical and psychological traditions. This verse is a powerful and a direct Qur’anic expression of this. It is a profound statement on the nature of the self. The surah suggests that our inner state is not a secret, even to our own selves. At some level, we are all “witnesses” to our own true spiritual and moral condition.

Practical Reflection & Application

This verse is a powerful call to a life of honesty and a rejection of self-deception. The practical application is to be honest with ourselves about our own shortcomings. We should not try to rationalize our sins or to deny our own ingratitude. Instead, we should be a fair and a just “witness” against our own selves, quick to admit our faults and to turn to God in sincere repentance. This is the key to a life of true and sincere self-awareness.

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24. Shadīd (لَشَدِيدٌ) – Intense

Linguistic Root & Etymology

The root is SH-D-D (ش-د-د), which means to be strong or severe. Shadīd is an adjective meaning strong, intense, or severe.

The Arabic root is ش-د-د.

• Morphology: Shadīd (شَدِيد) is an adjective on the `faʿīl` pattern, often denoting a strong or lasting quality.
• Extended Semantic Range: The root means to be strong, hard, firm, or severe. It is used to describe strong punishment (`ʿadhābun shadīd`), a strong covenant, or, as here, an intense emotion.
• Occurrences in Qur’an: This root is very common, appearing over 100 times.

The verse diagnoses that the human’s love for wealth is `shadīd`—intense, strong, and deeply ingrained. The Qur’an acknowledges that a love for good things is natural, but it identifies the problem as the intensity of this love. When the love for wealth becomes `shadīd`, it overpowers the love for God, leading to miserliness, arrogance, and the ingratitude (`kanūd`) that the surah condemns.

Classical Exegesis (Tafsir)

In Surah Al-‘Adiyat (100:8), the surah states, “And indeed he is, in his love for the good, intense.” The commentators explain that “the good” here is a reference to wealth. The verse is a diagnosis of the human condition. It is in our nature to have a deep and an “intense” love for wealth. This love, in itself, is not a sin, but it becomes a sin when it is “intense” to the point where it makes us ungrateful to our Lord and miserly towards His creation.

Thematic Context

This connects to the surah’s central theme of the ingratitude of the human being. The surah is providing the psychological reasons for our state of being “kanūd.” This “intense love for wealth” is a primary cause. The theme is a powerful and a realistic one. The surah is not condemning wealth itself, but the “intense” and disordered love for it that corrupts the human heart and becomes a barrier to the path of gratitude and of submission.

Modern & Comparative Lens

The critique of the “love of money” as a corrupting influence is a central theme in many religious and ethical traditions. The Qur’an’s diagnosis is a particularly subtle and a psychologically astute one. It acknowledges that this love is a natural part of our make-up, but it warns of the danger of it becoming “intense” and all-consuming. It is a timeless and a universal warning against the dangers of materialism.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. It encourages us to be honest with ourselves about our own “love for wealth.” The practical application is to be constantly engaged in the struggle to moderate this love and to keep it in its proper, subordinate place. We can do this by being generous in our charity and by constantly reminding ourselves that our true and lasting “good” is with God. It is a call to love God more than we love gold.

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25. Ṣubḥā (صُبْحًا) – At dawn

Linguistic Root & Etymology

Ṣubḥ is the dawn or the early morning.

The root is Ṣ-B-Ḥ (ص-ب-ح).

• Morphology: Ṣubḥā (صُبْحًا) is an adverbial noun meaning “at dawn” or “in the morning.”
• Extended Semantic Range: The root refers to the morning, the dawn, and the concept of clarity (`ṣabāḥ`). `Al-Ṣubḥ` is the dawn, and the morning prayer is `Salat al-Ṣubḥ` (or Fajr). `Miṣbāḥ` is a lamp.
• Occurrences in Qur’an: The root is common, appearing over 30 times.

This adverb of time is a crucial detail in the opening oath. The raid occurs `ṣubḥā` (at dawn), the strategic moment of surprise when people are most vulnerable. This highlights the effectiveness, decisiveness, and purposeful nature of the chargers’ loyal striving for their masters.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-‘Adiyat (100:3), this is the third of the five descriptions of the charging warhorses. “And the raiders at dawn.” The commentators explain that the best and most effective time for a military raid was in the early morning, at “dawn,” when the enemy was still asleep and unprepared. The oath is by these horses as they carry out their raid at this strategic and decisive moment. It is a sign of their commitment and the effectiveness of their striving.

Thematic Context

This connects to the theme of the surah as a powerful and a visceral depiction of selfless striving. The surah is painting a picture of a scene of immense energy and of total commitment. The “raiding at dawn” is a key part of this cinematic imagery. The theme is to contrast this scene of intense and loyal action with the static and ungrateful inaction of the heedless human being.

Modern & Comparative Lens

The “dawn raid” is a universal military tactic. The Qur’an uses this powerful and familiar image to create a sense of drama and of decisive action. It is a literary and a theological device to make the listener “feel” the power and the commitment of the chargers. It is a call to a faith that is not sleepy or heedless, but is active and decisive, like a “raider at dawn.”

Practical Reflection & Application

This verse is a call to be a person who is active in doing good at the most blessed of times. The “dawn” is a special and a blessed time for worship. The practical application is to be a spiritual “raider at dawn.” We should use the blessed time of the early morning to “raid” the treasures of the divine mercy through our Fajr prayer and our remembrance of God. It is a call to begin our day with a decisive and a powerful act of worship.