الآية رقم (11) - إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ

(11) - (Indeed, their Lord with them, that Day, is [fully] Acquainted. (11))

The (fully acquainted) is the one who knows all details, nothing is hidden from him. So, let us not deceive ourselves and think that we can hide anything of the Creator (swt). Allah (swt) is knowledgeable of the secrets and the deeds, knows what souls hide and reveal and He (swt) is fully aware of the intentions whether good or evil. Such as, Allah (swt) is knowledgeable of whom who shows his charity or hide it, who builds a mosque, wo does good deeds to others. This matter makes hearts shiver in fear and terror. As the man can lie to humans, evades his duty, cheats, devours public money and be bribed ….etc, but at there , there is no way for that.

الآية رقم (10) - وَحُصِّلَ مَا فِي الصُّدُورِ

(10) - (And that within the breasts is obtained, (10))

وَحُصِّلَ (is obtained): means (is distinguished), such as distinguishing good and bad in the hearts, then gathering and revealing them. Nothing will be hidden from them whatever small they are, then the human will be rewarded or punished for his deeds depending on what has settled in his heart of the intentions and certainty.

الآية رقم (9) - أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ

(9) - (But does he not know that when the contents of the graves are scattered. (9))

This speech if directed to the human who is arrogant with his money, wealth and authority. Does this ungrateful and denier human not know that there is a time when graves are scattered with their dead bodies and the shrouds and the disintegrated bones, on judgement Day when the earth trembles?!

بُعْثِرَ (scattered): The power of Allah (swt) gathers humans after the scattering of the graves.  

Meaning, does not this stingy person know what will happen when people are resurrected from their graves and are presented in front of their Lord?

The significant point in this verse is that Allah (swt) uses the word (are scattered) instead of the word (are resurrected), this is to give additional meaning; as if Allah (swt) is telling them: Do not think that these graves will keep as it is, closed on those buried inside them and will never be opened nor broken, rather, they will crack and everything inside them will be scattered, and then are gathered by the power of Allah (swt).

الآية رقم (8) - وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ

(8) - (And indeed he is, in love of wealth, intense. (7))

The human love money a lot and his heart is attached to it, as Allah (swt) says:

 ٰ وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا﴿

 (And you love wealth with immense love.) (Al-Fajr: 20)

The Prophet (saws) said:

(Wretched is the slave of the Dinar, the slave of the Dirham and the slave of the Khamisah. If he is given anything he would be satisfied, but if he is not given anything he is displeased. He is wretched and will be thrown (into Hell) on his face, and if he is pricked with a thorn may find no relief.)[1]

And He (saws) said, as well:

(If a son of Adam were to own a valley full of gold, he would desire to have two. Nothing can fill his mouth except the earth (of the grave). And Allah forgives him who repents to Him.[2])

The human like to own the whole world, nonetheless, he is not satisfied, however, nothing will fill his eyes after death except the dust. Because the lover of money is greedy, then he is stingy to it, he does not give the right that Allah’s (swt) imposed on him and the right of the poor, does not spend of it in charity, moreover, he may devour the inheritance property.

لِحُبِّ  (in love): The Arabic word is an infinitive, which is sometimes added to the subject or the object. Allah (swt) says:

 وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا ٰ﴿

 (And they give food in spite of love for it to the needy, the orphan, and the captive,) (Al-Insan: 8)

Meaning, they give food in spite that they love it and their hearts are related with.

[1] Al-Mu’jam Al-Awssat of the Tabarani, hadith No. 2595

[2] Sahih Al-Bukhari, Book of the tenderness of the heart, hadith No. 6075.

الآية رقم (7) - وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ

(7) - (And indeed, He is to that a witness. (6))

(He) refers to Allah (swt), for He is the witness over human’s ungratefulness, denying and disbelieving. Allah (swt) says:

 ٰ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ﴿

 (and Allah is, over all things, Witness.) (Al-Mujadelah: 6)

Then Allah (swt) says as an answer to the oath about the human:

الآية رقم (6) - إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ

(6) - (Indeed mankind, to his Lord, is ungrateful. (6))

الْإِنسَانَ  (mankind): All mankind, however, it was said that here it refers to disbelievers.

Allah (swt) describes mankind as ungrateful; sometimes does not remember that the duty of his mind is to have faith in Allah (swt), he does not accept the disasters and misfortunes that happen to him. Ibn Abbas (may Allah be pleased with him) said that This verse was revealed because of Qert Ibn Abdullah Ibn Nawfal Al-Qurashi, who had all these characteristics. It is said, as well, that it was revealed because of Al-Walid Ibn Al-Mughirah. Hence, the ungrateful is the one who breaches the pledge, averts the truth and follow his whim. However, Allah (swt) here judges that humans are such as this, so that He (swt) is reminding him of it, and specifies the one who is discontent with his Lord; whenever a misfortune happens to him, he forgets the blessing and looks at the indignation. This human will bring nothing good or beneficial, nor for him neither for others, just the same like the ungrateful land that grows nothing.

الآية رقم (5) - فَوَسَطْنَ بِهِ جَمْعًا

(5) - (Arriving thereby in the center collectively, (5))

These horse racers became in the center of the group of fighters facing each other. This shows that they surprised the enemy when they raided at dawn and pierced through the defense rows reaching and arrived in the center of the group.

الآية رقم (4) - فَأَثَرْنَ بِهِ نَقْعًا

(4) - (Stirring up thereby [clouds of] dust, (4))

When the horses strike the dust with their hooves in the battle field, so nothing can be seen there.

الآية رقم (3) - فَالْمُغِيرَاتِ صُبْحًا

(3) - (And the raiders at dawn, (3))

The raiders are the group of horses when raiding, so surprise the enemy and strike it with strongly and violently.

الآية رقم (2) - فَالْمُورِيَاتِ قَدْحًا

(2) - (And the producers of sparks [when] striking (2))

The severe running of the horses, their hooves strike the stones creating sparks of fires.

So, the producers of sparks are the horses, however, some interpreters said that it refers to men’s cunning, others said it refers to insolent tongues, and some others said that it is the camels when they walk and strike pebbles with their soles.

Hence, this oath is general for all the producers of sparks whether horses or camels or tongues, since sometimes tongues do that.

الآية رقم (1) - وَالْعَادِيَاتِ ضَبْحًا

(1) - (By the racers, panting,(1))

Allah (swt) swears by what He wills to what He wills. Here Allah (swt) swears by one of His creations, that perform a task to humans, that are (the racers, panting) whether they are racers in fight, doing good deed or worship act. Some interpreted it as being the pilgrimage caravan.  An oath always comes to confirm what is sworn to, which is usually controversial. The answer of this oath is three matters indicated in the following verses (6-8).

وَالْعَادِيَاتِ (racers): The horses running forward for the cause of Allah (swt) in battles against the enemies. It refers, as well, to the camels that are running from A’rafat to Muzdalifah in the pilgrimage, and from Muzdalifah to Mina.

 ضَبْحًا (panting): Sound of the horse’s breath, neither neighing nor whining.

Thereof, Allah (swt) swears by the horses in the battle fields or by the camels in the sacred places.