It is Meccan, and it is said to be Medinan, and its verses are 11 [revealed after 'Asr]. 'In the name of Allah, the Most Gracious, the Most Merciful.'

I swear by the steeds of the raiders that gallop and snort. And the snort is the sound of their breaths when they run. Ibn Abbas narrated that he described it saying: 'Ah, ah.' 'Antarah said:

'And the steeds toil when they snort in the watering places of death, snorting.' [To toil means to strive in running, and to snort means to exhale breath with a sound other than neighing or grunting. Ibn Abbas mentioned this in the tafsir saying: 'Ah, ah,' and he likened death to a flood in a metaphorical way, and the watering places are a figurative representation of that.]

The word 'snorting' is in the accusative case as: they snort, or it is with the galloping ones, as if it were said: and the snorting ones, because snorting occurs with running. [Mahran said: 'I swear by the steeds of the raiders that gallop and snort, and the snort is the sound of their breaths... etc.' Ahmad said: And he did not mention the wisdom of bringing the verb alongside the noun, so we say: It is only that he conjoined 'and they stirred up' to the noun which is 'the galloping ones' and what follows it because they are active participles, conveying the meaning of the verb. The wisdom of bringing this conjunction as a verb after an active participle is to depict these actions in the mind, for the depiction occurs by presenting the verb after the noun, due to the difference between them: it is more eloquent than depicting with harmonious names, and likewise depicting with the present tense after the past tense. There are precedents for this, the closest of which is the saying of Ibn Madi Karb:

'How can I meet the ghoul that desires... with a spear like a scroll, a clear sound?

So strike it without hesitation, and it fell... sprawled on its hands and knees.' ] Or in the accusative case, meaning: snorting.

And 'the kindlers' kindle the fire of the habbab. [The term 'habbab' refers to a stingy man who would only kindle a weak fire out of fear of guests, so they used him as a metaphor until they said: the fire of the habbab: when the steeds strike it with their hooves. This is from Al-Sihah.] It is what is kindled from their hooves striking the stones. The kindling is the striking.

And 'the kindling' is bringing forth the fire. You say: he struck and kindled, and he struck and it did not ignite. [The term 'it did not ignite' in Al-Sihah means: the spark did not sound without producing a flame, and a man is 'it did not ignite' meaning his spark did not catch fire.]

And the word 'kindling' is in the accusative case as 'snorting' is. And 'the raiders' raid the enemy in the morning at the time of dawn, and they stirred up with it dust, so they raised dust at that time, or they were in the dust, meaning they were amidst the dust, a gathering of the enemy forces, and 'they raised' means they were in the midst of it.

And it is said: the pronoun refers to the place of the raid. And it is said: to the enemy indicated by 'the galloping ones.' And it is permissible that 'the dust' refers to the shouting, from his saying, blessings and peace be upon him: 'as long as there is no dust or noise.' [I did not find it raised. Rather, Al-Bukhari mentioned it in funerals as a comment from Umar. He said: 'Let them weep for Abu Sulayman as long as there is no dust or noise.' He said: and 'dust' is the dirt on the head and 'noise' is the sound. And it was narrated by Abdul Razzaq, Al-Hakim, Ibn Sa'd, Abu Ubaid, and Al-Harbi in Al-Gharib, all from the path of Al-A'mash from Abu Wail who said: 'And it was said to Umar: Indeed, women from the Banu Mughira have gathered in the house of Khalid ibn Al-Walid weeping for him. And we dislike that they cause you discomfort. So would you not forbid them? He said: What is it to them to shed tears for Abu Sulayman—one or two records—as long as there is no dust or noise.' And in the narration of Ibn Sa'd, Waki' said: 'dust is the tear.' And 'noise' is the sound. And some said: raising dirt on the head and tearing garments. And as for 'noise,' it is a loud sound.

And I have not heard any disagreement in this. And Al-Harbi said from Al-Asma'i: 'dust' is the shouting. And from Abu Salamah, it is placing dirt on the head.' ] And the saying of Labid:

'When will the shouting of the truthful cease?'}

For Al-Bayd bin Rabiah. And 'ajlab on his horse means: if he called out to him and urged him to race. And 'ajlab with emphasis means: sound. And the jarrs is the faint sound. And the zajal is a sound like the buzzing of bees. He says: So from Mina, the shouting for war rises, a true shout that they shouted with a jarrs, meaning: a battalion with a jarrs, which is an alternative to the subject of 'ajlabuh. Or it came in the language of 'Akluni al-Baraghith. And the meaning is: that the low sound is always with it, unlike the high sound. And it is permissible that 'ajlabuh is the answer to the condition. And it is permissible that it is a description of the shouting, and the answer to the condition is in what follows, which is closer than the first one.

That is: it will stir up in the caves upon them a shouting and a jallabah. [The saying 'shouting and jallabah' in the correct sources: the jallab and the jallabah are the sounds.] (A) And Abu Haywah read: fa-atharna with emphasis, meaning: so they showed with it dust, because the effect in it means showing. Or it is a conversion from 'thorna' to 'watharna', and the waw is changed to an alif. And it was read: fa-wasatna with emphasis for transitivity. And the ba is added for emphasis, like His saying: 'wa-atu bihi', and it is an exaggeration in 'wasatna'.

And from Ibn Abbas: I was sitting in the Hijr when a man came and asked me about 'al-‘adiyat' [the swift horses] and I interpreted it as horses. He went to Ali, who was under the water trough of Zamzam, and asked him and mentioned what I said. He said: Call him to me. So when I stood at his head, he said: You give fatwas to the people about what you have no knowledge of, by Allah, it was the first battle in Islam, Badr, and we had only two horses: one for Al-Zubair and one for Al-Miqdad. The 'al-‘adiyat' [the swift horses] are the camels from Arafat to Muzdalifah, and from Muzdalifah to Mina. [This was narrated by Al-Tabari and Al-Hakim from the narration of Abu Sakhr from Abu Muawiyah Al-Bajali from Sa'id bin Jubair from Ibn Abbas, and it was narrated by Al-Thalabi and Ibn Mardawayh from this source.] If the narration is authentic, then the 'dabah' [the sound] has been borrowed for the camels, just as the 'mashafir' [the lips] and 'hafir' [the hooves] are borrowed for humans, and 'the lips' for the colt, and 'thafr' for the bull. [The saying 'for the colt and thafr for the bull' means that 'thafr' refers to the wild animals like 'hayah' for the she-camel, and it may have been borrowed for others. And 'thawr' is the feminine of 'bull'.

Al-Akhtal said: May Allah reward us for the blind ones with beauty... and the fur of the bull's thafr that is intertwined. And 'fur' is a man's name. And 'mutadjam' is the crooked-mouthed one, as mentioned in the margin. (A)] And similar to that. And it is said that 'dabah' is only for the horse, dog, and fox. And it is said: 'dabah' means 'the hyena', it is said: 'dabahat al-ibil' and 'dab'at': if it stretched its forelegs in the journey, and it is not established. And the plural is: it is Muzdalifah. If you say: What is the reason for the conjunction 'fa-atharna'? I say: It is on the action that the subject of the active participle has taken its place, because the meaning is: and those who raced, so they stirred, so they caused to rise. The 'kanud' is the ungrateful. And 'kanada' the blessing is 'kanud'. And from it, he was named: Kinda, because he was ungrateful to his father and separated from him. And from Al-Kalbi: 'kanud' in the language of Kinda means: the disobedient, and in the language of Banu Malik: the stingy, and in the language of Mudar and Rabi'a: the ungrateful, meaning: he is particularly ungrateful for the blessing of his Lord, especially for the severe ingratitude, because his neglect in thanking the blessing of others is a neglect close to the proximity of the blessing, because the greatest blessing bestowed upon a person from among them is the blessing of his parents, then indeed, their greatness in comparison to the least blessing of Allah is small and insignificant. And indeed, the human being is certainly on that, on his ingratitude, a witness against himself, and he cannot deny it due to its obviousness. And it is said: And indeed, Allah is a witness to his ingratitude as a warning. The good wealth is from His saying: 'If he leaves good.' And the severe one is the stingy one who holds back. It is said: So-and-so is severe and strict. Tarfa said: I see death choosing the noble and selecting... the precious wealth of the stingy one who holds back.

It means: And indeed, due to the love of wealth and that spending it is burdensome for him, he is a miser who holds back. Or he meant by 'the strong': the powerful, and that due to the love of wealth and preference for this world and its pursuit, he is strong and capable. However, due to the love of the worship of Allah and gratitude for His blessings, he is weak and lazy. You say: he is strong for this matter, and capable of it: if he is able and in control. Or he meant: that due to the love of good things, he is not cheerful and expansive, but rather strong and withdrawn, as if he were shaken by a disturbance. And it was read: 'baḥthir', and 'baḥth'. And 'baḥthir', and 'ḥaṣal': based on their being for the doer. And 'ḥaṣal': with the lightening. And the meaning of 'ḥuṣṣil' is gathered in the records, that is: made evident as a collection. And it was said: distinguished between his good and evil. Hence, it was said to the sieve: the muḥṣil.

And the meaning of His knowledge of them on the Day of Resurrection: His recompense for them based on the amounts of their deeds, because that is the effect of His knowledge of them. And Abu al-Samal read: Indeed, their Lord is All-Aware of them on that Day.

From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Al-Adiyat will be given a reward of ten good deeds for every person who spent the night at Muzdalifah and witnessed the gathering.' [Narrated by Al-Thalabi, Al-Wahidi, and Ibn Mardawayh with their chain to Abu ibn Ka'b.]