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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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*The Graceful Commentary on the Book of Introductory Profiles*

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*of the Surahs of the Noble Qur'an,*

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by Dr. Muhammad ibn Abd al-Aziz ibn Umar Nasif,

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may Allah preserve him.

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Surah al-'Adiyat.

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In the name of Allah, the Entirely Merciful, the Especially Merciful.

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All praise is due to Allah, the Lord of the worlds,

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and may peace and blessings be upon the Seal of the Prophets and Messengers,

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and upon all his family and Companions.

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We continue with *The Graceful Commentary on the Introductory Profiles*,

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and with Surah al-'Adiyat,

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regarding which I have three reflections to share.

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The first reflection

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concerns what was noted regarding the central theme of the surah:

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that it serves as a warning to man against being distracted from Allah and becoming intensely consumed by striving in this worldly life.

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Indeed, becoming distracted from Allah and forgetting Him,

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and even displaying ingratitude for His favors

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while relentlessly pursuing worldly ambitions,

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is a chronic ailment

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pointed out by this surah

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from its beginning up to His saying:

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“And lo! in the love of wealth he is violent.” (100:8)

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It is an ailment scarcely anyone is free from.

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As for striving in this world,

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there is no doubt that no one can do without it,

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yet it is often accompanied by an ailment to which this surah draws our attention.

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This brings us to the second reflection:

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the Qur'an is a cure;

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it does not merely diagnose the disease,

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but rather provides us with the remedy.

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And the remedy lies in the remainder of the surah:

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in remembering the Hereafter and what will take place therein.

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“Knoweth he not that, when the contents of the graves are poured forth” (100:9)

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“And the secrets of the breasts are made known,” (100:10)

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"Indeed, their Lord with them, that Day, is [fully] Acquainted."

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Compare these three concluding verses

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with what preceded them in the surah:

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you will first recognize the ailment,

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and then discern its cure.

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This is a point worthy of extensive contemplation.

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Consider, for example,

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man's strength and capability in his worldly endeavors.

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"By the racers, panting..."

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Galloping and raiding are attributed here

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to non-rational creatures,

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even though they are being driven.

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They run,

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but there is someone guiding them in their charge,

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and their riders are the ones launching the raid with them.

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Though they lack intellect,

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the action is directly attributed to them.

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But in the Hereafter,

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you—who actively strove in this world

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using your intellect to direct non-rational creatures—

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will be in a state of utter helplessness,

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“Knoweth he not that, when the contents of the graves are poured forth” (100:9)

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entirely subject to what is done to you.

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After having been an active agent of influence,

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you will become completely powerless

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as you are brought to meet your ultimate destiny.

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So remember, while you strive,

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that a Day awaits you when you will be driven,

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or carried along, toward your final reckoning.

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I ask Allah to make Paradise

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my abode and yours.

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As for the third reflection,

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it pertains to the placement of the surah in the Qur'anic order,

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and how it complements Surah al-Zalzalah

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in depicting the events of the Resurrection.

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Notice, however,

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that this surah

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dynamically connects the Hereafter with this worldly life,

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showing that we must not merely remember the Hereafter passively,

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but rather keep it actively in mind

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and let that awareness govern

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our striving and conduct in this world.

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This is unmistakably clear in this surah,

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just as it is also present in Surah al-Zalzalah.

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And Allah knows best.

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May peace and blessings of Allah be upon him,

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and upon all his family and Companions.

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All praise is due to Allah, the Lord of the worlds.