فَالمورِياتِ قَدحًا

By the strikers of sparks [with their hooves].

EXEGESIS

Mūriyāt (strikers of sparks) is a plural active participle from the verb awrā. The trilateral form of it, warā, means to hide, cover, or to be hidden and concealed (7:20, 7:26, 5:31, 38:32). However, awrā means to kindle fire, as if the flames are hidden within the firestones or wood, and are released when struck.^{‎[1]Raghib, p. 866; Lisan, 2/554; Bahrayn, 2/402.} Similar denotations are used elsewhere in the Quran, such as, Have you considered the fire that you kindle (tūrūn)? (56:71).

Qadḥan is a verbal noun from the verb qadaḥa which also means to strike iron, stone, or pieces of wood together to create sparks. A broader meaning includes to ignite fire from any object.^{‎[2]Tahqiq, 9/223.} In other words, it implies the same meaning as mūriyāt, and is placed after it to emphasise the significance of the act. 

In the verse’s context it denotes the sparks triggered by the hooves of the horses when struck on stones and rocks as they gallop across rocky terrain by night, resembling primitive tools used to kindle fires.^{‎[3]Bahrayn, 1/435.}

EXPOSITION

Continuing from the opening verse, the narrative vividly illustrates the extensive speed of the horses, now capturing the imagination of the audience. ʿIkramah, ʿAṭāʾ, and al-Ḍaḥḥāk explain that as the fighters hasten towards their enemies, the galloping of the mounts, violently striking the rocks under their hooves, ignite small flashes of light and sparks, most effective during the dark night.^{‎[4]Tibyan, 10/396; Thalabi, 10/270; Shawkani, 5/588.} This imparts fear and anxiety in the hearts of the enemy, adding layers of confusion and ambiguity when observing unusual sparks and flames from a distance. This uncertainty and obscureness leave them at a disadvantage, weakening their control of the situation, which leads to mismanagement and weak execution of military operations.^{‎[5]Jaʿfar Murtaḍā al-ʿĀmilī, Tafsīr Sūrat al-ʿĀdiyāt, p. 41.}   

REVIEW OF TAFSĪR LITERATURE

Qatādah explains that the strikers of sparks describes the state of excitement and unrest of the horses before battle, as well as the emotional build-up of rage and aggression among the fighters. Some describe it as the participation of horses during battle, making the fighting much fiercer for the enemy.^{‎[6]Amthal, 20/392.}

Ibn Abbas explains that as the legion journey towards the enemy settlements, they take rest in the night, igniting small fires for their meals, visible to the enemy from a distance. They ignite more fires than necessary, appearing great in number, to demoralise the enemy.^{‎[7]Anṣārī, Kashf al-Asrār wa ʿUddat al-Abrār, 10/585.}

Mujāhid and Zayd ibn Aslam narrate that the fire represents the frustrations and thoughts of a person, who concocts cunning and deceiving plans (at the time of war). Among the proverbs of the Arabs is that when a person wishes to deceive another, they would say, ‘by God I will strike and spark you’, which means to contrive a devious plan against the other party.^{‎[8]Tabrisi, 10/804; Mizan, 20/345.}  

ʿIkramah explains that the strikers of sparks are the tongues and words which create the fire of enmity amongst people, especially when the truth is uttered, because its immensity enrages and provokes the enemy.^{‎[9]Andulusi, 5/514.}  

Ibn Jurayj explains that the sparks refers to those who found what they were looking for and were successful in obtaining it, either in battle or during hajj, and then returning to their communities with such accomplishment.^{‎[10]Amthal, 20/392.}  

The sparks also imply the pilgrims who have ignited many fires to prepare their meals during the worship of hajj.^{‎[11]Amthal, 20/392.}  

Ṭūsī refers to an isolated opinion of Ibn Abbas, explaining that the sparks are ignited after the fighters leave the battleground.^{‎[12]Tibyan, 10/396.}

Mujāhid elucidates that the sparks reference the thoughts and opinions of scholars, capable of deriving new meanings and knowledge.^{‎[13]Maybudi, 10/585.}  

Although these variant opinions offer unique perspectives and interpretations of the verse, as they are allegorical and symbolic in nature it is not possible to rely on them without evidence. Due to the absence of proof and taking into consideration how many of these views are unconnected to the context of revelation, none of them can be substantiated. 

An alternative reading of the narrative allegedly attributed to Imam Ali (a) and ibn Masʿūd references the pilgrims’ journey from Muzdalifah towards Mina. Muhammad ibn Kaʿb al-Quraẓī adds that the journey begins at the strike of dawn as per the prophetic traditions and practices, and the hooves of the camels galloping upon rocky grounds ignites small fragile fires. He adds another suggestion explaining that as the pilgrims rest in Mina for the night, they would kindle small fires to prepare their meals.^{‎[14]Tabrisi, 10/804.}    

INSIGHTS FROM OTHER TRADITIONS

1. Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones.^{‎[15]Judges 5:22.}

[1] Raghib, p. 866; Lisan, 2/554; Bahrayn, 2/402.
[2] Tahqiq, 9/223.
[3] Bahrayn, 1/435.
[4] Tibyan, 10/396; Thalabi, 10/270; Shawkani, 5/588.
[5] Jaʿfar Murtaḍā al-ʿĀmilī, Tafsīr Sūrat al-ʿĀdiyāt, p. 41.
[6] Amthal, 20/392.
[7] Anṣārī, Kashf al-Asrār wa ʿUddat al-Abrār, 10/585.
[8] Tabrisi, 10/804; Mizan, 20/345.
[9] Andulusi, 5/514.
[10] Amthal, 20/392.
[11] Amthal, 20/392.
[12] Tibyan, 10/396.
[13] Maybudi, 10/585.
[14] Tabrisi, 10/804.
[15] Judges 5:22.