Surah No. 100

Introduction
Merits of the Surah1

1. Ibn Mas`ud, Jabir, Hasan, `Ikrimah and `Ata have said that this chapter was revealed in Makkah. But Ibn `Abbas, Anas b. Malik and Qatadah have said that it is Madinan (Shawkani).

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ وَالْعَادِيَاتِ ضَبْحًا (1)

(100:1) By the panting chargers,2

2. What is alluded to by the word “Al-`Adiyat?” According to Ibn `Abbas, Mujahid, `Ikrimah, `Ata’, Qatadah and Dahhak the allusion is to horses. But according to `Ali and `Abdullah ibn Mas`ud it is to camels. Ibn `Abbas himself reports that once he was sitting in the Hijr area when someone came and asked him what was meant by al-`Adiyat. He told him that it is horses that charge in the day. When the riders return by evening the fire is set for them. The second verse is speaking of that. The man left him and went to `Ali (ra) who was sitting near Zamzam well, and put up the same question. `Ali asked him if he had asked the same question someone else earlier. The man told him about Ibn `Abbas and his statement. `Ali asked him to bring Ibn `Abbas to him. When he went to him he told him, 'Do you speak about things you do not know? The first battle in Islam was fought at Badr where we had just two horses. How could then this (Makkan) verse be referring to horses? Rather they refer to camels that move from `Arafat to Muzdalifah where they light the fire’ (Hakim graded the report sahih: Shawkani).
Shawkani also writes that if that meaning is accepted, then the word dub-han (snorting, panting) will be read as dab`an meaning the act of the camels stretching their necks forward.
The great majority of commentators however maintain that it is horses that are meant since it is horses that snort and the camels do not (Ibn Jarir, Ibn Kathir).
Yet, if the meaning given by `Ali and Ibn Mas`ud is accepted, then the interpretation would be on the following lines: “The first verse refers to the camels that start off from `Arafat. The second verse to the lightening of the fires at Muzdalifah. The third to the chargers early morning to Mina, the fourth to the dust that they raise and fifth to the groups of people who try to occupy a central position at Mina. According to Imam Razi (although he prefers Ibn `Abbas’s interpretation) the sixth verse supports this interpretation which speaks of ungratefulness of man on whom Allah bestows great blessings, but he refuses to give thanks by journeying to the House.

فَالْمُورِيَاتِ قَدْحًا (2)

(100:2) The sparking strikers,3

3. According to `Ikrimah, Qatadah, `Ata’ and Dahhak the allusion is to the sparks that are flashed by the hoofs of horses. Others have said that the allusion is to the fires that are lit after a day of ride (Ibn Jarir).

فَالْمُغِيرَاتِ صُبْحًا (3)

(100:3) The morning attackers,4

4. (The Arabs in those times preferred to attack early in the morning when the people were most likely to be taken unaware). The Prophet also used to attack early in the morning. He would wait for the mu’adhdhin’s call from the village or settling. If he did not hear the adhan he ordered the attack (Ibn Kathir). Perhaps he waited to hear the adhan in the hope that the enemy might have converted to Islam, after he had last heard of them (Au.).

فَأَثَرْنَ بِهِ نَقْعًا (4)

(100:4) Blazing a trail of dust therein,

فَوَسَطْنَ بِهِ جَمْعًا (5)

(100:5) And storming forthwith into the midst of the (enemy) ranks.5

5. It will be noticed that each of the three verses that follow the first one is preceded by a “fa.” This is to indicate the order of occurrence (Shawkani). That is, each event in the verse is in consequence of what is stated in the verse earlier to it (Au.).

إِنَّ الْإِنْسَانَ لِرَبِّهِ لَكَنُودٌ (6)

(100:6) Truly, man is ungrateful6 to his Lord.7

6. According to Wasti kanud of the original is applicable to someone who spends his money on forbidden things (Qurtubi).

7. If horses are taken to mean by `adiyat then the first five verses are extolling the mujahidin who attack on horseback early in the morning with such speed and ferocity that although at dawn the earth is wet with dew the hoofs of the horses cause sparks to flash. In this vein, the verses that follow are criticizing the idlers - those that stay back and do not participate in jihad - that if they remain behind it is because they are ungrateful to their Lord, miserly and passionate lovers of good things. They should learn from horse, whom his master gives but a few straws of grass and a liter of water, but, grateful for that, the horse is ready, on a single command from his master, to charge through the fiercest of enemy ranks, unmindful of its own safety. Should not man, (to borrow the words of Yusuf Ali), show that fidelity to his Lord? (Thanwi, Shabbir).

وَإِنَّهُ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ (7)

(100:7) And he is a witness to that.8

8. Most commentators have said that the verse could also mean that His Lord is witness to his ungratefulness.

وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (8)

(100:8) And truly, he is passionate in the love of good things.

أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ (9)

(100:9) But, has he not known? - when that which is in the graves is tossed out,

وَحُصِّلَ مَا فِي الصُّدُورِ (10)

(100:10) And that which is in the breast is laid bare.9

9. The reference is to the hidden motives and intentions following which man does things. They will be laid bare in order that he might be judged: not merely in the light of his deeds, but also in the light of the motives and intentions behind them. Even in this world we see that intentions of the criminals influence the verdict of the judges. But the judges have no way to find the real motives. Whereas Allah knows what transpires in the hearts. He will lay it all bare on the Day of Judgment for all to see with their eyes and so that full justice may be meted out (Mawdudi).

إِنَّ رَبَّهُمْ بِهِمْ يَوْمَئِذٍ لَخَبِيرٌ (11)

(100:11) Surely that day their Lord is the best-informed.10

10. Sayyid comments: “This surah is a swift, vehement and breathless piece, with a sudden terminus of meaning, expression and rhythm. It reflects a unique Qur’anic method of expression.