The Winnowing Winds, The Scatterers — Verse 2

and those that bear the clouds that bear moisture as a burden wiqran is the direct object of al-hāmilat ‘those that bear’;

أقسم الله تعالى بالرياح المثيرات للتراب، فالسحب الحاملات ثقلا عظيمًا من الماء، فالسفن التي تجري في البحار جريًا ذا يسر وسهولة، فالملائكة التي تُقَسِّم أمر الله في خلقه. إن الذي توعدون به- أيها الناس- من البعث والحساب لكائن حق يقين، وإن الحساب والثواب على الأعمال لكائن لا محالة.

قال علي رضي الله عنه: السحاب.

والمراد بالحاملات : السحب التى تحمل الأمطار الثقيلة ، فتسير بها من مكان إلى آخر .والوقر - بكسر الواو - كالحمل وزنا ومعنى ، وهو مفعول به .أى : فالسحب الحاملات للأمطار الثقيلة ، وللمياه الغزيرة ، التى تنزل على الأرض اليابسة ، فتحولها - بقدرة الله - تعالى - إلى أرض خضراء .وهذا الوصف للسحاب بأنه يحمل الأمطار الثقيلة ، قد جاء ما يؤيده من الآيات القرآنية ، ومن ذلك قوله - تعالى - : ( وَهُوَ الذي يُرْسِلُ الرياح بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ حتى إِذَآ أَقَلَّتْ سَحَاباً ثِقَالاً سُقْنَاهُ لِبَلَدٍ مَّيِّتٍ . . . ) وقوله - سبحانه - : ( هُوَ الذي يُرِيكُمُ البرق خَوْفاً وَطَمَعاً وَيُنْشِىءُ السحاب الثقال ).

وقوله ( فَالْحَامِلاتِ وِقْرًا ) يقول: فالسحاب التي تحمل وقرها من الماء.

" فالحاملات وقراً "، يعني: السجاب تحمل ثقلاً من الماء.

فَالْحَامِلَاتِ وِقْرًا (2(واختلف أيمة السلف في محمل هذه الأوصاف وموصوفاتها . وأشهر ما رُوي عنهم في ذلك ما روي عن علي بن أبي طالب وابن عباس ومجاهد أن { الذاريات } الرياح لأنها تذرو التراب ، و { الحاملات وِقْراً } : السحاب ، و { الجاريات } : السفن ، و { المُقسِّمات أمراً } الملائكة ، وهو يقتضي اختلاف الأجناس المقسم بها .وتأويله أن كل معطوففٍ عليه يُسبب ذكر المعطوف لالتقائهما في الجامع الخيالي ، فالرياح تذكِّر بالسحاب ، وحمل السحاب وِقْرَ الماء يذكر بحمل السفن ، والكل يذكر بالملائكة . ومن المفسرين من جعل هذه الصفات الأربع وصفاً للرياح قاله في «الكشاف» ونقل بعضه عن الحسن واستحسنه الفخر ، وهو الأنسب لعطف الصفات بالفاء .فالأحسن أن يُحمل الذرو على نشر قطع السحاب نَشراً يشبه الذرو . وحقيقة الذرو رَمي أشياء مجتمعة تُرمى في الهواء لتقع على الأرض مثل الحَب عند الزرع ومثل الصوف وأصله ذرو الرياح التراب فشبه به دفع الريح قطع السحاب حتى تجتمع فتصير سحاباً كاملاً فالذاريات تنشر السحاب ابتداء كما قال تعالى : { الله الذي يرسل الرياح فتثير سحاباً فيبسطه في السماء كيف يشاء } [ الروم : 48 ] . والذرو وإن كان من صفة الرياح فإنّ كون المذرو سحاباً يؤول إلى أنه من أحوال السحاب وقيل ذروها التراب وذلك قبل نَشرها السحب وهو مقدمة لنشر السحاب .ونُصب { ذَرْواً } على المفعول المطلق لإرادة تفخيمه بالتنوين ، ويجوز أن يكون مصدراً بمعنى المفعول ، أي المَذْرو ، ويكون نصبه على المفعول به .و { الحاملات وقراً } هي الرياح حين تجمع السحاب وقد ثَقُل بالماء ، شبه جمعها إياه بالحَمل لأن شأن الشيء الثقيل أن يحمله الحامل ، وهذا في معنى قوله تعالى :{ ويَجْعَلُه كِسَفاً فترى الودقَ يخرج من خلاله } [ الروم : 48 ] الآية . وقوله : { وينشىء السحاب الثِّقال } [ الرعد : 12 ] وقوله : { ألم تر أن الله يُزْجي سحاباً ثم يُؤَلّف بينه ثم يجعله رُكاماً فترى الودق يخرج من خلاله } [ النور : 43 ] .والوِقر بكسر الواو : الشيء الثقيل .ويجوز أن تكون الحاملات الأسحبة التي ملئت ببخار الماء الذي يصير مطراً ، عطفت بالفاء على الذاريات بمعنى الرياح لأنها ناشئة عنها فكأنها هي .

{ فَالْحَامِلَاتِ وِقْرًا } السحاب، تحمل الماء الكثير، الذي ينفع الله به البلاد والعباد.

وعن عامر بن واثلة أن ابن الكواء سأل عليا رضي الله عنه , فقال : يا أمير المؤمنين ما " الذاريات ذروا " قال : ويلك سل تفقها ولا تسأل تعنتا " والذاريات ذروا " الرياح " فالحاملات وقرا " السحاب " فالجاريات يسرا " السفن " فالمقسمات أمرا " الملائكة .وروى الحارث عن علي رضي الله عنه " والذاريات ذروا " قال : الرياح " فالحاملات وقرا " قال : السحاب تحمل الماء كما تحمل ذوات الأربع الوقر " فالجاريات يسرا " قال : السفن موقرة " فالمقسمات أمرا " قال : الملائكة تأتي بأمر مختلف ; جبريل بالغلظة , وميكائيل صاحب الرحمة , وملك الموت يأتي بالموت .وقال الفراء : وقيل تأتي بأمر مختلف من الخصب والجدب والمطر والموت والحوادث .ويقال : ذرت الريح التراب تذروه ذروا وتذريه ذريا .ثم قيل : " والذاريات " وما بعده أقسام , وإذا أقسم الرب بشيء أثبت له شرفا .وقيل : المعنى ورب الذاريات , والجواب " إنما توعدون "

A picture of the natural system of rainfall has been depicted in these verses. First strong winds blow. Then, they make the clouds drift. Thereafter, the clouds shower beneficial rain on one group, while they wreak destruction on another group in the shape of floods. These events indicate that in this world of God, the Law of the ‘distribution of blessings’ is prevalent. Here some receive less and some more, some are granted boons, while others are deprived of them. This is a hint which shows how, in the world to come after death, human beings are going to fare. There, this principle of the ‘distribution of blessings’ will be applicable in a perfect manner, with perfect justice; everybody will receive only that to which he is entitled and will receive nothing that he did not deserve. There are countless stars in the sky. All of them are revolving in their respective orbits. This wonderful system indicates a deep, inherent meaningfulness. Those who exercise their mental powers will find a lesson in it. But for those who do not, it will be a meaningless charade.

Affirmation of After-Life The subject-matter of Surah Adh-Dhariyat, like its predecessor Surah Qaf, is mainly the Hereafter, Resurrection, Reckoning, Judgment, and Allah's reward and punishment. The first few verses contain an oath from Allah that the promise of Resurrection is true, and shall come to pass. In these verses Allah swears an oath by four phenomena, as follows: وَالذَّارِ‌يَاتِ ذَرْ‌وًا ﴿1﴾ فَالْحَامِلَاتِ وِقْرً‌ا ﴿2﴾ فَالْجَارِ‌يَاتِ يُسْرً‌ا ﴿3﴾ فَالْمُقَسِّمَاتِ أَمْرً‌ا ﴿4﴾ (I swear) by those (winds) that scatter dust, then by those (clouds) that bear loads, then by those (boats) that sail with ease, then by those (angels) who distribute things, (51:1-4) There is a Hadith whose attribution to the Holy Prophet ﷺ has been held by Ibn Kathir as da` eef [ weak ], but it is also reported as a saying of Sayyidna ` Umar ؓ and Ali ؓ . It explains these four things as follows: The expression Dhariyat [ scatterers ] refers to the wind that blows up dust; the expression hamilat-i-wiqran literally denotes burden-bearers and contextually refers to the clouds that carry the burden of water or rain; the expression jariyat-i-yusran refers to the ships that sail smoothly and with ease in the water; and the expression muqassimat-i-amran refers to the angels who distribute to all creatures their sustenance and water, and different kinds of difficulties and comfort as determined by Allah's orders and decrees (Ibn Kathir, Qurtubi and Ad-Durr-ul-Manthur quote these narrations both as mar' mawquf).

(And those that bear the burden (of the rain)) and He swears by the heavy clouds which carry rain,

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Affirming the News of the Resurrection The Commander of the faithful, `Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَرِيَـتِ ذَرْواً (By the scattering Dhariyat)," and `Ali said, "The wind." The man asked, فَالْحَـمِلَـتِ وِقْراً "(And the laden Hamilat)" `Ali said, "The clouds." The man again asked, فَالْجَـرِيَـتِ يُسْراً "(And the steady Jariyat)" `Ali said, "The ships." The man asked, فَالْمُقَسِّمَـتِ أَمْراً "(And the distributors of command)" `Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَـدِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَآءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn `Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, `Atiyah Al-`Awfi, Ar-Rabi` bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin `Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ (Certainly, you have different ideas.) Allah says, `you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn `Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) `Abasa: قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." `Ali bin Abi Talhah reported from Ibn `Abbas; قُتِلَ الْخَرَصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu`adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِى غَمْرَةٍ سَـهُونَ (Who are under a cover of Sahun,) Ibn `Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْـَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn `Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, `Ikrimah, Ibrahim An-Nakha`i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُواْ فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَـذَا الَّذِى كُنتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best. إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَعُيُونٍ ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُحْسِنِينَ كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ