INTRODUCTION TO SURAH AL-ADIYAT
Revealed in Mecca, Surah Al-Adiyat is the 14th in the order of descent. Understanding this Surah requires attention to the structure and harmony within its verses. The first eight verses form a sentence of oath, with verses 1-5 representing the oath itself and verses 6-8 as the reply to this oath. Verses 9-11 shift into warnings.
When this structure is observed, the message becomes clearer: it describes how self-serving unbelievers accumulate wealth without regard for what is forbidden or permissible and without considering accountability. The Surah emphasizes that these individuals are ungrateful to their Lord, and their deeds will be made visible by Allah on the Day of Judgment, where they will face consequences.
SURAH 14 / SURAH AL-ADIYAT
Meaning of the Verses
1-5Those who run panting, then strike sparks of fire, then raid in the morning, then raise clouds of dust therein, then plunge into the most valuable resources and assets of a community is the evidence that 6indeed, man is very ungrateful to his Rabb, 7and he is definitely witness to this. 8Without a doubt, he is tough because of his love of wealth.
9-11But, do those looters not know that their Rabb is to inform them on the day when what is within the graves is thrown out, being resurrected and what is within the hearts is obtained?
Analysis of Verses
Verses 1-5:
1-5Those who run panting, then strike sparks of fire, then raid in the morning, then raise clouds of dust therein, then plunge into the most valuable resources and assets of a community is the evidence that
In many classical commentaries, verses are interpreted individually and sometimes supplemented with stories from figures like Ibn ‘Abbas, without attention to the overall cohesion mentioned above.
Examples of these interpretations are as follows: There are those who say that the verse “those who run breathlessly” refers to the running of camels, and there are those who say that these are the horses of those who raided in the way of Allah. Others have argued that horses cannot be meant in this verse, based on the account that the Muslims had only two horses in the battle of Badr, the first battle of Islam, and that the “panting runners” are the pilgrims who run from Arafat to Muzdalifah and from there to Mina on the days of Hajj. Likewise, there are those who understand the phrase “those who were left in the dust” to refer to the dust and smoke that came from the footsteps of the animals during the Hajj or war, as well as those who understood it to refer to the raids of those who fought in the way of Allah, when they rushed into the midst of the disbelievers in the midst of the dust and smoke.
These interpretations, which are based on accounts, have some errors of fact and illogicalities that are immediately apparent. For example, at the time this Surah was revealed, the duty of Hajj had not yet been commanded, and there was no Waqf at Arafat, Muzdalifah, or Mina. It is historically incorrect to bring these provisions from the Medinan period as explanations for the relevant verses. It is also an obvious grammatical error to understand “camel” from the phrase “والعاديات ضبحا Wa’l-adiyati dabhan” when the word “ضبح Dabh” means only and only “the sound of the breath of a running horse”. In addition to these mistakes, the phrase “فالموريات قدحا fe’l-mûriyati kadhan [the one who sends out sparks]” means “sparks caused by horseshoes hitting stones”, while saying that the runners are “camels” is an example of illogic that juxtaposes “horseshoes” with “camels”.
In our opinion, the following observations should be made before analyzing the Surah:
First, the term “ضبح dabh” in verse 1 confirms that the runners mentioned are “horses.” Verses 2 to 5 describe the actions and effects produced by these horses as they run breathlessly, noted in verse 1. The conjunction “ف fe” is employed in verses 2 to 5, signaling both the continuation of a sentence and a cause-and-effect relationship between the statements.
Secondly, There should be consistency in meaning between verses 6 to 8 (the reply to the oath) and verses 1 to 5 (the oath itself). Since verses 6 to 8 highlight human ingratitude to their Lord, the “panting runners” in verses 1 to 5 cannot logically be “horses running in wars for the sake of Allah.” If they were, it would imply that the reward for such noble efforts would be ingratitude—a contradiction. This would be similar to a statement like, “You are a bad person, given your honesty and diligence,” which contradicts logic, where the sentence would more appropriately conclude, “you are a good person.” Here in the Surah, since verses 6 to 8 emphasize ingratitude, verses 1 to 5 must describe the actions of those displaying negative behaviors. These verses thus showcase the ingratitude described in the reply to the oath, using evidence of negative actions such as plundering, looting, and reckless greed.
In this light, verses 1 to 5 illustrate people driven by greed and insatiable desire for profit and gain, rushing out at the break of day with their horses, whose hoofbeats spark against the stones. They charge into valuable spaces, stirring up dust and sowing confusion. This behavior, common among disbelieving and greedy people, repeats across eras and places. While in ancient times, raiders used horses and small groups to carry out such attacks, today, the weapons of greed are jets, missiles, tanks, and aircraft carriers, symbolizing the modern equivalent of conquest, plunder, and national chaos.
In verses 1 to 5, attention is drawn to these images created by human beings and these facts are given as evidence for what is said in the reply part of the oath: “These images produced by men are proof that …”
Verses 6-8:
6indeed, man is very ungrateful to his Rabb, 7and he is definitely witness to this. 8Without a doubt, he is tough because of his love of wealth.
The context of expression in the Surah is directed towards describing the character of human beings, and in these verses, the general character of human beings is again revealed. The general character description of man was also given in verses 15-20 of Surah Al-Fajr, where it was said:
15-16And as for man, when his Rabb tests him, gives him honor and favors him, he says: “My Rabb has honored me”. But when his Rabb tests him and restricts his provision, he says: “My Rabb has humiliated me”.
17-20Certainly not as you think! Indeed, you do not raise the orphan in an honorable way. You do not encourage one another to give opportunities for those unemployed, poor so they might earn their living. Yet, you consume heritage of the world, devouring it! And you love wealth with immense love, stockpiling it!
(Al-Fajr; 15-20)
Surah Al-Adiyat reinforces the concepts of reckless accumulation and misuse of wealth, revealing the unscrupulous means by which such wealth is obtained, and presenting the rabid, self-centered behaviors associated with it as evidence of human ingratitude.
The term “كنود kenud,” which we translate as “ungrateful,” originates from the root “كنود kunud,” meaning “to prevent or drive others away from truth and good.” The word denotes a person who, in essence, hinders or limits what is beneficial to others. It is typically used to describe someone who is stingy, unwilling to share, self-centered, endlessly recounting their hardships, disrespectful to their Lord, and forgetful of the favors and comforts bestowed by Allah. The same term also appears in the expression “ارض كنود arz-ı kenud,” meaning “a barren land,” to describe ground that produces nothing.
However, in the context of verse 6, “kenud” encompasses additional dimensions, including “disbelief” or “covering up the truth.” This layer of meaning becomes apparent in verses 9 to 11, where the text describes how, despite being aware of their selfish and harmful actions (as verse 7 implies), some people try to ignore or conceal these behaviors, believing they can hide them from Allah. This ignorance or intentional dismissal of one’s own wrongdoings exemplifies a form of disbelief.
Verses 9-11:
9-11But, do those looters not know that their Rabb is to inform them on the day when what is within the graves is thrown out, being resurrected and what is within the hearts is obtained?
In these verses, the subject was returning to Allah and reckoning at the Judgment and people are reminded.
Taking these verses as an example, every human being should be taught that he or she has a Creator and a Lord and that he or she will return to Him and give an account. This is the only way and warning that will save humanity from loss.
Allah is the one who knows best.