وَالْعَادِيَاتِ ضَبْحًا، فَالْمُورِيَاتِ قَدْحًا، فَالْمُغِيرَاتِ صُبْحًا، فَأَثَرْنَ بِهِ نَقْعًا، فَوَسَطْنَ بِهِ جَمْعًا، إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ، وَإِنَّهُ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ، وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ
By the snorting coursers, striking sparks of fire, rushing to assault at dawn, raising a trail of dust, storming into any army: man is surely ungrateful to his Lord, and to this he himself bears witness; and truly, he is passionate in his love of wealth. (Verses 1-8)
يُقسِمُ اللهُ بالخيلِ العادياتِ، ويَصِفُ حركاتِها واحدةً تلو الأخرى:
God swears by the war horses and describes their movements one after the other:
يَجْرِي وَيَنْفُخُ وَيَصْهَلُ. يَضْرِبُونَ حَوَافِرَهُمْ بِالصُّخُورِ، فَيُطْلِقُونَ شَرَارَ النَّارِ. وَيَشُنُّونَ هُجُومَهُمْ مُبَكِّرِينَ عِنْدَ الْفَجْرِ لِيُفَاجِئُوا الْعَدُوَّ، فَيُثِيرُونَ غُبَارًا يَمْلَأُ الْمَعْرَكَةَ الْمُفَاجِئَةَ. ثُمَّ يَنْفُذُونَ بِسُرْعَةٍ إِلَى صُفُوفِ الْعَدُوِّ، فَيُحْدِثُونَ فِيهِمُ الِاضْطِرَابَ وَالْحَيْرَةَ. وَكَانَتْ هَذِهِ الْمَرَاحِلُ الْمُتَعَاقِبَةُ مَعْرُوفَةً جَيِّدًا لِلَّذِينَ خُوطِبُوا بِالْقُرْآنِ أَوَّلَ مَرَّةٍ. وَإِنَّ اللَّهَ يُقْسِمُ بِالْخَيْلِ يُفِيدُ تَأْكِيدًا بِأَنَّ الْحَرَكَةَ الْمُصَوَّرَةَ حَرَكَةٌ مَحْبُوبَةٌ، وَأَنَّ عَلَى النَّاسِ أَنْ يَسْتَجِيبُوا لَهَا اسْتِجَابَةً فَعَّالَةً. وَلَا يَفْعَلُونَ ذَلِكَ إِلَّا بَعْدَ أَنْ يُدْرِكُوا مَا لَهَا مِنْ قِيمَةٍ عِنْدَ اللَّهِ، وَهُوَ مَا تَعْكِسُهُ عِنَايَتُهُ بِهَا. وَيُضَافُ إِلَى ذَلِكَ كُلِّهِ التَّنَاسُقُ بَيْنَ هَذَا الْمَشْهَدِ وَالْمَشَاهِدِ الَّتِي هِيَ مَوْضُوعُ الْقَسَمِ الْإِلَهِيِّ، أَيْ حَالُ النَّفْسِ الْإِنْسَانِيَّةِ حِينَ تَخْلُو مِنَ الْإِيمَانِ وَدَفْعِهِ. وَيَلْفِتُ الْقُرْآنُ انْتِبَاهَنَا إِلَى هَذِهِ الْحَالِ لِكَيْ نَجْمَعَ كُلَّ عَزِيمَتِنَا لِمُقَاوَمَتِهَا، فَإِنَّ اللَّهَ عَلِيمٌ تَمَامَ الْعِلْمِ بِمَدَى تَغَلْغُلِهَا فِي الْإِنْسَانِ وَبِمَا تُمَارِسُهُ مِنْ ضَغْطٍ شَدِيدٍ عَلَيْهِ.
running, snorting and neighing. They strike their hoofs against rocks, producing sparks of fire. They wage their attack early at dawn in order to take the enemy by surprise, producing a trail of dust during the unexpected battle. They swiftly pierce the enemy ranks creating disorder and confusion amongst them. These successive stages were well known to those who were first addressed by the Qur’ān. The fact that God swears by the horses provides an emphatic suggestion that the movement portrayed is a lovable one and that people should respond to it actively. This they do only after realizing how precious it is in God’s measure, which is reflected in His paying attention to it. Added to all this is the harmony between this scene and the scenes which are the subject of the divine oath, namely the state of the human soul when it is devoid of faith and its impetus. The Qur’ān draws our attention to this state in order that we may gather all our will-power to combat it. For God is perfectly aware of how deeply it is ingrained in man and what great pressure it exercises on him.
﴿إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ * وَإِنَّهُ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ * وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ﴾ (الآيات ٦-٨)
إنّ الإنسان يكفر بجميع نِعَم ربّه تجاهه. إنه ينكر الإحسانات التي يُنعم الله بها عليه. وتنعكس ناكِرَتُه للجميل وكُفرانه في عدد كبير من الأفعال والأقوال التي ستكون شاهدةً عليه. أو لعلّه يوم القيامة يشهد على نفسه، معترفاً بكفرانه: ﴿وَإِنَّهُ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ﴾ (الآية ٧)، إذ إنه في يوم القيامة سيقول الحقّ الصريح حتى على نفسه، دون جدالٍ أو اعتذار. ﴿وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ﴾ (الآية ٨).
“Man is surely ungrateful to his Lord, and to this he himself bears witness; and truly, he is passionate in his love of wealth.” (Verses 68) It is a fact that man reacts with ingratitude to all the bounties of his Lord. He denies the favours which God confers on him. His thanklessness and ingratitude is reflected in a host of actions and verbal statements which will serve as witness against him. Or perhaps, on the Day of Judgement, he may testify against himself, admitting his ingratitude: “and to this he himself bears witness.” (Verse 7) For on the Day of Judgement he will speak the plain truth even against himself, without contention or excuse. “And truly, he is passionate in his love of wealth.” (Verse 8)
الإنسان محبٌّ لذاته بشغف، لكنه لا يحبّ إلا ما يتخيّله خيرًا له: المال، والسلطة، ولذّات الدنيا. هذه هي فطرته ما لم يكن له إيمانٌ يغيّر مفاهيمه، وقيمه، بل وحتى اهتماماته. فالإيمان يحوّل كفرانه إلى شكرٍ متواضع، ويحوّل حرصه وبخله إلى بذلٍ ورحمة. ويجعله واعيًا بالقيم الحقيقية الجديرة بأن تكون موضعَ الطموح والتنافس الشديد. إنّ هذه القيم أسمى بكثيرٍ من المال والسلطة واللذات الدنيوية.
Man is a passionate self-lover. But he loves only what he imagines to be good for himself: wealth, power and the pleasures of this world. This is his nature unless he has faith which changes his concepts, values and even his concerns. Faith changes his ingratitude to humble thankfulness. It changes his greed and miserliness to benevolence and compassion. It makes him aware of the proper values which are worthy of being the object of ambition and hard competition. Indeed these are much more exalted than money, power and mundane pleasures.
الإنسانُ بلا إيمانٍ مخلوقٌ وضيعٌ، لا تتجاوزُ هِمَّتُه أمانيَ تافهةً وشواغلَ حقيرة. ومهما عَظُمتْ رغباتُه، وقويتْ طموحاتُه، وسَمَتْ غاياتُه في ظنِّ الناظرين، فإنه يبقى غارقًا في مستنقعِ هذه الأرض، محصورًا في حدود هذه الحياة، مسجونًا في ذاته. ولا يمكنُ أن يتحرّرَ أو يرتقيَ إلا بالتعلّقِ بعالمٍ أعلى من هذه الأرض، يمتدُّ وراء هذه الحياة؛ عالمٍ يصدرُ عن الله الذي هو الوجودُ الأول، ويعودُ إلى الله الباقي الأبدي؛ عالمٍ تلتقي فيه الحياةُ الدنيا والحياةُ الآخرة، ولا نهايةَ له.
Man without faith is an ignoble creature, having only trivial ambitions and petty concerns. However large his desires, however strong his ambitions and high his objectives may seem, he remains sunk in the cesspool of this earth, confined within the limits of this life, imprisoned in self. He cannot be freed or elevated except by an attachment to a world superior to this earth, extending beyond this life; a world which originates from God who is the First Being and returning to God the Eternal; a world into which this life and the life hereafter converge and which has no end.
وَلِهٰذَا جَاءَتِ الخَاتِمَةُ فِي السُّورَةِ بِعِلَاجِ الكُفْرَانِ وَالشُّحِّ وَالبُخْلِ، فَصَوَّرَتْ مَشْهَدَ البَعْثِ تَصْوِيرًا يُرْعِدُ الإِنْسَانَ، وَيُغَيِّبُ عَنْ ذِهْنِهِ حُبَّهُ لِلْمَالِ وَتَعَلُّقَهُ بِمَتَاعِ الدُّنْيَا، فَيَنْفَكُّ قَيْدُ نَفْسِهِ وَيَتَحَرَّرُ مِنْ عَلَائِقِ الأَرْضِ: ﴿أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ، وَحُصِّلَ مَا فِي الصُّدُورِ، إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَخَبِيرٌ﴾ [العاديات: ٩-١١]
Hence, the final touch in the sūrah provides the cure for ingratitude, greed and miserliness. It portrays the scene of resurrection in a way that makes man shudder, and puts his love for wealth and indulgence in worldly riches out of his mind, unshackling hi soul and setting it free from earthly attachments: “Does he not know that when the contents of the graves are scattered about, and what is in the breasts is brought out — that on that day their Lord [will show that He] is fully aware of them?” (Verses 9-11)
إنه مشهدٌ عنيفٌ مُرعبٌ نشهد فيه «بَعْثَرَةَ» ما في القبور وإخراجَ الأسرار المكنونة. وإن اللفظين العربيين «بُعْثِرَتْ» و«حُصِّلَ» المستعملين هنا للبعثرة والاستخراج شديدا القوة، يُوحيان بجوٍّ من العنف والقهر.
It is a violent and frightening scene in which we witness the ‘scattering about’ of the contents of the graves and the bringing out of closely-guarded secrets. The Arabic terms, bu`thira and huşşila, used here for scattering and pulling are very forceful, suggesting an atmosphere of violence and force.
أفلا يعلم ما يحدث حين يقع هذا؟ إن مجرد الوعي بكل ذلك يكفي لأن يدفع الإنسان إلى طلب الجواب واستكشاف كل سبيل للوصول إليه. فإنه يستقر أخيرًا حيث تُحسم كل مسألة وكل مصير: {إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ} (الآية 11).
Does he not know what happens when this will take place? Mere awareness of all this is enough to inspire man to seek an answer and explore every avenue in search of it. For it finally rests where every matter and destiny is settled: “on that day their Lord [will show that He] is fully aware of them?” (Verse 11)
إلى ربهم مرجعهم. في ذلك اليوم يُظهر أنه يعلم بهم وبجميع أمورهم وأسرارهم. الله يعلم كل شيء في كل وقت وفي كل حال، لكن العلم بـ"ذلك اليوم" له أثر في لفت انتباههم. وهو علم يقتضي الحساب والجزاء. وهذا المعنى الضمني هو الذي يُؤكَّد عليه هنا.
So to their Lord is their end. On that day He shows that He knows them and all their affairs and secrets. God certainly knows everything at all times and in all conditions, but knowledge of “that day” has the effect of drawing their attention. It is a knowledge which necessitates reckoning and reward. This implicit meaning is the one underlined here.
بالجملة فإن هذه السورة قطعة سريعة، عنيفة ومتلاحقة الأنفاس، ذات انتهاءٍ مفاجئ في المعنى والتعبير والإيقاع في آنٍ واحد.
All in all this sūrah is a swift, vehement and breathless piece, with a sudden terminus of meaning, expression and rhythm all at the same time.