Al-Aadiyaat
سورة العادياتHii ni matini ya Kiarabu ya Tafsiri ya Jalalayn ya Jalaluddin al-Mahalli na Jalaluddin as-Suyuti kama ilivyo katika mkusanyiko wa OpenITI, kutoka nakala ya altafsir.com iliyochukuliwa na mradi wa COBHUNI wa Chuo Kikuu cha Hamburg: ufafanuzi wa aya tu, bila utangulizi, bila kutaja toleo na bila kurasa zilizohesabiwa. Hakuna aliyeilinganisha na kitabu kilichochapishwa wala hati-mkono, na hakuna mwanazuoni aliyeihakiki. Kila kifungu kipo kando ya aya inazozifafanua, ambazo ni matini ya Qur’ani ya Tanzil, inavyoonekana huko. Chini ya kila kifungu kuna tafsiri yake ya Kiingereza na Feras Hamza, kama ilivyo katika nakala ya Quranic Universal Library ya Tarteel; nakala hiyo nayo haijalinganishwa na kitabu kilichochapishwa na yeyote.
Maandishi kutokaOpenITICC BY-NC-SA 4.0altafsir.comilichukuliwa 2026-10-21Tafsiri ya Kiingereza: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), kama ilivyochapishwa altafsir.com na Royal Aal al-Bayt Institute for Islamic Thought, kutoka nakala ya Quranic Universal Library ya Tarteel. altafsir.comQUL
وَٱلْعَـٰدِيَـٰتِ ضَبْحًا 1
{ والعديت } الخيل تعدو في الغزو وتضبح { ضبحا } هو صوت أجوافها إذا عدت.
By the chargers, the steeds that charge in attack and snort [with a], snorting — this being the [name of the] sound which they emit from inside them when they charge;
فَٱلْمُورِيَـٰتِ قَدْحًا 2
{ فالموريت } الخيل توري النار { قدحا } بحوافرها إذا سارت في الأرض ذات الحجارة بالليل.
by the strikers, the steeds that strike fire [by way], of sparks, with their hoofs, when they gallop across rocky terrain by night;
فَٱلْمُغِيرَٰتِ صُبْحًا 3
{ فالمغيرت صبحا } الخيل تغير على العدو وقت الصبح بإغارة أصحابها.
by the dawn-raiders, the steeds that make raids against the enemy at dawn at the hands of their riders,
فَأَثَرْنَ بِهِۦ نَقْعًا 4
{ فأثرن } هيجن { به } بمكان عدوهن أو بذلك الوقت { نقعا } غبارا لشدة حركتهن.
raising, stirring up, therein, in the place of their charge or at that time [of dawn], a trail of dust, by the power of their movement,
فَوَسَطْنَ بِهِۦ جَمْعًا 5
{ فوسطن به } بالنقع { جمعا } من العدو ، أي صرن وسطه، وعطف الفعل على الاسم لأنه في تأويل الفعل أي واللاتي عدون فأورين فأغرن.
cleaving therewith, with the dust, a host, of the enemy, that is to say, cutting right into their centre! (the verb is supplemented to the noun [in the above instances] because it serves to explain the verbal action, in other words, wa’llātī ‘adawna fa-awrayna fa-agharna, ‘by those that charge, then strike sparks, then raid’).
إِنَّ ٱلْإِنسَـٰنَ لِرَبِّهِۦ لَكَنُودٌ 6
{ إن الإنسن } الكافر { لربه لكنود } لكفور يجحد نعمته تعالى.
Verily man, the disbeliever, is ungrateful to his Lord, thankless, denying [the reality of] His graces, exalted be He,
وَإِنَّهُۥ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ 7
{ وإنه على ذلك } أي كنوده { لشهيد } يشهد على نفسه بصنعه.
and verily to that, ingratitude of his, he is a witness, bearing witness against himself to his own actions.
وَإِنَّهُۥ لِحُبِّ ٱلْخَيْرِ لَشَدِيدٌ 8
{ وإنه لحب الخير } أي المال { لشديد } أي لشديد الحب له فيبخل به.
And verily in the love of wealth he is avid, and is therefore niggardly with it.
أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِى ٱلْقُبُورِ 9
{ أفلا يعلم إذا بعثر } أثير وأخرج { ما فى القبور } من الموتى أي بعثوا.
Does he not know that, when that which is in the graves, in the way of the dead, is strewn, when it is turned over and brought out, that is to say, [that when] they are raised,
وَحُصِّلَ مَا فِى ٱلصُّدُورِ 10
{ وحصل } بين وأفرز { ما فى الصدور } القلوب من الكفر والإيمان.
and that which is in the breasts, the hearts, of disbelief or faith, is obtained, [when] it is revealed and examined,
إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌۢ 11
{ إن ربهم بهم يومئذ لخبير } لعالم فيجازيهم على كفرهم. أعيد الضمير جمعا نظرا لمعنى الإنسان، وهذه الجملة دلت على مفعول «يعلم» أي إنا نجازيه وقت ما ذكر. وتعلق «خبير» ب «يومئذ» وهو تعالى خبير دائما لأنه يوم المجازاة.
on that day their Lord will indeed be Aware of them, Knower [of them] and will requite them for their disbelief (the pronoun reverts to the plural because of the [collective] import of the term ‘man’; this sentence indicates the direct object of [the verb] ya‘lamu, ‘[does he not] know’, that is to say, ‘We will requite him at the time mentioned’; khabīrun, ‘Aware’, is semantically connected to yawma’idhin, ‘on that day’, even though [in fact] God is ever Aware, because that is the Day of Requital.