Adh-Dhaariyat
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وَٱلذَّٰرِيَـٰتِ ذَرْوًا 1
{ والذريت } الرياح تذرو التراب وغيره { ذروا } مصدر ويقال تذريه ذريا: تهب به.
By the scatterers, the winds that scatter dust and other things, that scatter (dharwan is a verbal noun; one may also say, tadhrīhi dharyan, ‘it blows it [sweeping it] away’);
فَٱلْحَـٰمِلَـٰتِ وِقْرًا 2
{ فالحملت } السحب تحمل الماء { وقرا } ثقلا مفعول الحاملات.
and those that bear, the clouds that bear moisture [as], a burden (wiqran is the direct object of al-hāmilat, ‘those that bear’);
فَٱلْجَـٰرِيَـٰتِ يُسْرًا 3
{ فالجريت } السفن تجري على وجه الماء { يسرا } بسهولة مصدر في موضع الحال، أي ميسرة.
and those that run, the ships that run upon the surface of the water, with ease (yusran is a verbal noun functioning as a circumstantial qualifier, that is to say, muyassaratan);
فَٱلْمُقَسِّمَـٰتِ أَمْرًا 4
{ فالمقسمت أمرا } الملائكة تقسم الأرزاق والأمطار وغيرها بين البلاد والعباد.
and those that apportion by command: the angels who distribute provisions and the rains and other things across the lands and to [all] servants,
إِنَّمَا تُوعَدُونَ لَصَادِقٌ 5
{ إنما توعدون } ما مصدرية، أي إن وعدهم بالبعث وغيره { لصادق } لوعد صادق.
assuredly what you are promised (mā, ‘what’, relates to the verbal action), in other words, the promise given to them of resurrection and other matters, is true, is indeed a true promise,
وَإِنَّ ٱلدِّينَ لَوَٰقِعٌ 6
{ وإن الدين } الجزاء بعد الحساب { لواقع } لا محالة.
and assuredly judgement, requital after the reckoning, will take place!, without doubt.
وَٱلسَّمَآءِ ذَاتِ ٱلْحُبُكِ 7
{ والسماء ذات الحبك } جمع حبيكة كطريقة وطرق أي صاحبة الطرق في الخلقة كالطريق في الرمل.
And by the heaven with all its tracks (hubuk is the plural of habīka, similar [in pattern and meaning] to turuq, tarīqa, ‘paths’), that is to say, [by the heaven] that is created with tracks similar to tracks made in the sand,
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ 8
{ إنكم } يا أهل مكة في شأن النبي صلى الله عليه وسلم والقرآن { لفى قول مختلف } قيل شاعر ساحر كاهن، شعر سحر كهانة.
indeed you, O people of Mecca, with regard to the matter of the Prophet (s) and the Qur’ān, are of differing opinions: some say [of the Prophet that he is] ‘a poet’, ‘a sorcerer’, or ‘a soothsayer’, and [of the Qur’ān, that it is] ‘poetry’, ‘sorcery’, or ‘soothsaying’.
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ 9
{ يؤفك } يصرف { عنه } عن النبي صلى الله عليه وسلم والقرآن أي عن الإيمان به { من أفك } صرف عن الهداية في علم الله تعالى.
He is turned away therefrom, from the Prophet (s) and the Qur’ān, that is, [turned away] from believing therein, who has deviated, [who has been] turned away from guidance in God’s, exalted be He.
قُتِلَ ٱلْخَرَّٰصُونَ 10
{ قتل الخرصون } لعن الكذابون أصحاب القول المختلف.
Perish the conjecturers, accursed be the liars, those of differing opinions,
ٱلَّذِينَ هُمْ فِى غَمْرَةٍ سَاهُونَ 11
{ الذين هم فى غمرة } جهل يغمرهم { ساهون } غافلون عن أمر الآخرة.
who are in a stupor, in ignorance that has stupefied them, heedless, oblivious of the matter of the Hereafter.
يَسْـَٔلُونَ أَيَّانَ يَوْمُ ٱلدِّينِ 12
{ يسئلون } النبي استفهام استهزاء { أيان يوم الدين } أي متى مجيئه؟
They ask, the Prophet, asking [him] derisively: ‘When is the Day of Judgement?’, in other words, ‘when will it come?’, and the response [given] to them is that it will come: