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Surah 100. Al-Adiyat

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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100:1
وَٱلْعَـٰدِيَـٰتِ ضَبْحًا Wa a lAA a diy a ti d ab ha n
Oh,1 the chargers that run panting,
  - Mohammad Asad

Since the subsequent clauses refer to a parabolic, imaginary situation, the adjurative particle wa is more suitably rendered here as "Oh", instead of the rendering "Consider" usually adopted by me, or the adjuration "By" appearing in most other translations.

By the snorting steeds (horses that are used in wars),
  - Muhammad Farooq-i-Azam Malik
' By the galloping, panting horses,
  - Mustafa Khattab
By the snorting coursers,
  - Marmaduke Pickthall
By the (Steeds) that run with panting (breath) 6241
  - Abdullah Yusuf Ali

The substantive proposition is in verses 6-8 below, and the metaphors enforcing the lesson are in verses 1-5 here. They have at least three layers of meaning: (1) Look at the chargers (mares or swift camels) panting for war on behalf of their masters. Off they go, striking fire with their hoofs by night at the behest of their riders; they push home the charge in the moming, chivalrously giving the enemy the benefit of daylight; and regardless of flashing steel or the weapons of their enemies they boldly penetrate into the midst of their foe, risking their lives for the Cause. Does unregenerate man show that fidelity to his Lord Allah? On the contrary he is ungrateful to Allah; he shows that by his deeds; he is violently in love with wealth and gain and things that perish. (2) By the figure of metonymy the brave fidelity of the war-horse may stand for that of the brave men and true who rally to the standard of Allah and carry it to victory, contrasted with the poltroonery and pettiness of unregenerate man. (3) The whole conflict, fighting, and victory, may be applied to spiritual warfare against those who are caught and overwhelmed in the camp of Evil.

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100:2
فَٱلْمُورِيَـٰتِ قَدْحًا Fa a lmooriy a ti qad ha n
sparks of fire striking,
  - Mohammad Asad
dashing off sparks by the strike of their hoofs,
  - Muhammad Farooq-i-Azam Malik
striking sparks of fire 'with their hoofs',
  - Mustafa Khattab
Striking sparks of fire
  - Marmaduke Pickthall
And strike sparks of Fire 6242
  - Abdullah Yusuf Ali

With their hoofs. If we suppose the march to be in the dead of night, the sparks of fire would be still more conspicuous.

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100:3
فَٱلْمُغِيرَٰتِ صُبْحًا Fa a lmugheer a ti s ub ha n
rushing to assault at morn,
  - Mohammad Asad
making raids in the morning,
  - Muhammad Farooq-i-Azam Malik
launching raids at dawn,
  - Mustafa Khattab
And scouring to the raid at dawn,
  - Marmaduke Pickthall
And push home the charge in the morning 6243
  - Abdullah Yusuf Ali

We may suppose a surprise attack, but yet a chivalrous attack by daylight. The foe is punished through his own lethargy and unpreparedness, apart from the strength, fire, and spirit of the forces of righteousness.

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100:4
فَأَثَرْنَ بِهِۦ نَقْعًا Faatharna bihi naqAA a n
thereby raising clouds of dust,
  - Mohammad Asad
and leaving a trail of dust
  - Muhammad Farooq-i-Azam Malik
stirring up 'clouds of' dust,
  - Mustafa Khattab
Then, therewith, with their trail of dust,
  - Marmaduke Pickthall
And raise the dust in clouds the while 6244
  - Abdullah Yusuf Ali

The clouds of dust typify the ignorance and confusion in the minds of those who oppose Truth.

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100:5
فَوَسَطْنَ بِهِۦ جَمْعًا Fawasa t na bihi jamAA a n
thereby storming [blindly] into any host!2
  - Mohammad Asad

I.e., blinded by clouds of dust and not knowing whether their assault aims at friend or foe. The metaphoric image developed in the above five verses is closely connected with the sequence, although this connection has never been brought out by the classical commentators. The term al-'adiyat undoubtedly denotes the war-horses, or chargers, employed by the Arabs from time immemorial down to the Middle Ages (the feminine gender of this term being due to the fact that, as a rule, they preferred mares to stallions). But whereas the conventional explanation is based on the assumption that "the chargers" symbolize here the believers' fight in God's cause (jihad) and, therefore, represent something highly commendable, it takes no account whatever of the discrepancy between so positive an imagery and the condemnation expressed in verses {6} ff., not to speak of the fact that such a conventional interpretation does not provide any logical link between the two parts of the surah. But since such a link must exist, and since verses {6-11} are undoubtedly condemnatory, we must conclude that the first five verses, too, have the same - or, at least, a similar - character. This character becomes at once obvious if we dissociate ourselves from the preconceived notion that the imagery of "the chargers" is used here in a laudatory sense. In fact, the opposite is the case. Beyond any doubt, "the chargers" symbolize the erring human soul or self - a soul devoid of all spiritual direction, obsessed and ridden by all manner of wrong, selfish desires, madly, unseeingly rushing onwards, unchecked by conscience or reason, blinded by the dust-clouds of confused and confusing appetites, storming into insoluble situations and, thus, into its own spiritual destruction.

as they dash into the middle of the enemy troops!
  - Muhammad Farooq-i-Azam Malik
and penetrating into the heart of enemy lines!
  - Mustafa Khattab
Cleaving, as one, the center (of the foe),
  - Marmaduke Pickthall
And penetrate forthwith into the midst (of the foe) en masse 6245
  - Abdullah Yusuf Ali

The forces of evil mass themselves for strength, but their massing itself may become a means of their speedy undoing.

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