In the name of Allah, the Entirely Merciful, the Especially Merciful.
*The Graceful Commentary on the Book of Introductory Profiles*
*of the Surahs of the Noble Qur'an,*
by Dr. Muhammad ibn Abd al-Aziz ibn Umar Nasif,
may Allah preserve him.
Surah al-'Adiyat.
In the name of Allah, the Entirely Merciful, the Especially Merciful.
All praise is due to Allah, the Lord of the worlds,
and may peace and blessings be upon the Seal of the Prophets and Messengers,
and upon all his family and Companions.
We continue with *The Graceful Commentary on the Introductory Profiles*,
and with Surah al-'Adiyat,
regarding which I have three reflections to share.
The first reflection
concerns what was noted regarding the central theme of the surah:
that it serves as a warning to man against being distracted from Allah and becoming intensely consumed by striving in this worldly life.
Indeed, becoming distracted from Allah and forgetting Him,
and even displaying ingratitude for His favors
while relentlessly pursuing worldly ambitions,
is a chronic ailment
pointed out by this surah
from its beginning up to His saying:
“And lo! in the love of wealth he is violent.” (100:8)
It is an ailment scarcely anyone is free from.
As for striving in this world,
there is no doubt that no one can do without it,
yet it is often accompanied by an ailment to which this surah draws our attention.
This brings us to the second reflection:
the Qur'an is a cure;
it does not merely diagnose the disease,
but rather provides us with the remedy.
And the remedy lies in the remainder of the surah:
in remembering the Hereafter and what will take place therein.
“Knoweth he not that, when the contents of the graves are poured forth” (100:9)
“And the secrets of the breasts are made known,” (100:10)
"Indeed, their Lord with them, that Day, is [fully] Acquainted."
Compare these three concluding verses
with what preceded them in the surah:
you will first recognize the ailment,
and then discern its cure.
This is a point worthy of extensive contemplation.
Consider, for example,
man's strength and capability in his worldly endeavors.
"By the racers, panting..."
Galloping and raiding are attributed here
to non-rational creatures,
even though they are being driven.
They run,
but there is someone guiding them in their charge,
and their riders are the ones launching the raid with them.
Though they lack intellect,
the action is directly attributed to them.
But in the Hereafter,
you—who actively strove in this world
using your intellect to direct non-rational creatures—
will be in a state of utter helplessness,
“Knoweth he not that, when the contents of the graves are poured forth” (100:9)
entirely subject to what is done to you.
After having been an active agent of influence,
you will become completely powerless
as you are brought to meet your ultimate destiny.
So remember, while you strive,
that a Day awaits you when you will be driven,
or carried along, toward your final reckoning.
I ask Allah to make Paradise
my abode and yours.
As for the third reflection,
it pertains to the placement of the surah in the Qur'anic order,
and how it complements Surah al-Zalzalah
in depicting the events of the Resurrection.
Notice, however,
that this surah
dynamically connects the Hereafter with this worldly life,
showing that we must not merely remember the Hereafter passively,
but rather keep it actively in mind
and let that awareness govern
our striving and conduct in this world.
This is unmistakably clear in this surah,
just as it is also present in Surah al-Zalzalah.
And Allah knows best.
May peace and blessings of Allah be upon him,
and upon all his family and Companions.
All praise is due to Allah, the Lord of the worlds.