Surah Adiyat in English Pdf is a Makki Surah. There are 11 Ayats in this Surah. In Quran, it’s available with the name
of 
Surah Al-Adiyat in Para No.30.
Surah Al-Adiyat in English

Surah Al-Adiyat is a Makki surah number 100 in order and was revealed in
Makkah. It shows how evil a person can become if they reject and deny the
hereafter.
It also warns us that not only our apparent deeds will be questioned about,
but also those that were done in secret.

    Surah Adiyat in English with Roman Transliteration


    Here we provide Surah Al-Adiyat in English with its Roman Transliteration. You can easily read it and recite this surah.


    Bismillaahir Rahmaanir Raheem
    In the name of God, the Most Gracious, the Most Merciful

    WaalAAadiyati dabhan
    By the chargers panting,

    Faalmooriyati qadhan
    And striking off the fire by dashing their hoofs.

    Faalmugheerati subhan
    And raiding at dawn

    Faatharna bihi naqAAan
    And therein raising dust.

    Fawasatna bihi jamAAan
    And cleaving their way therein into the host,

    Inna alinsana lirabbihi lakanoodun
    Verily man is Unto his Lord ungrateful.

    Wainnahu AAala thalika lashaheedun
    And verily to that he is witness.

    Wainnahu lihubbi alkhayri lashadeedun
    And verily in the love of wealth, he is vehement,

    Afala yaAAlamu itha buAAthira ma fee alquboori
    Knoweth he not – when that which is in the graves, shall be
    ransacked?

    Wahussila ma fee alssudoori
    And there shall be brought to light that which is in the breasts?

    Inna rabbahum bihim yawmaithin lakhabeerun
    Verily their Lord on that Day will be of them Aware. 

    Surah Adiyat in English Translation Images

    We provide Adiyat Surah Images in English with
    Translation. You can easily save these images into your phone or pc and
    read them.
    Surah Adiyat in English Image
    Also Read This:- Surah Yaseen Pdf in English

    Surah Aadiyat Pdf in English Download Here

    you can download here Surah Adiyat in English Text Pdf easily. If you want to save this surah into your pc or mobile this
    pdf is only in the English version.
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    if you want the Surah Adiyat Hindi version or Arabic version please check our below post.

    Surah Al-Adiyat Mp3 or Audio File

    Friends, if you want to listen Quran in audio format So, here we provide
    the Surah Al-Adiyat Mp3 file. 
    You can download this Mp3 file to your device and listen to this when you
    need it.
    AVvXsEiNetOHgoUhDvDbkBRmpDnC4Ki35zfye8xJGyPRq83qyRzJB0979vqsMG n4EmMqMRwFYtbVxJw4Im3PJ7o enO FQFAy4Bo56hRjb4jfMo09BUsKpFXQy wzcxyp GiMVLu ruFhetgLpoG2SXhtk7p5WB0GK0LOd yZ44ilJhlPnu6g9wnFaTq4 a

    Surah Adiyat Benefits in English

    Here we provide some benefits of Surah Al-Adiyat in the English Language. I hope you read this and get benefits by
    reciting this surah.
    No 1. Our Beloved Prophet Sallallaahu Alaihi Wasallam said
    that the reward for reciting this Surah is equivalent to ten times the
    number who are present in ‘Arafah and Muzdalifa at the time of Hajj.
    No 2. If a person has many creditors, the recitation of
    Surah Adiyat Benefits him to clear his debts.
    No 3. Our Beloved Imam Ja’far as-Sadiq (Radi Allahu Tala
    Anhu) has said that those people who recite Surah Al-Adiyat every day will be counted from the companions of Ameerul
    Mu’mineen (a.s.) and it has also been narrated that reciting Surah
    Aadiyat daily carries the reward of reciting the entire Qur’an.
    No 4. It is clear, without any explanation, that all these
    excellences are for those who believe in its contents thoroughly and
    act accordingly.
    No 5. If recited by a person in fear, this Surah brings
    him to safety.

    No 6. Some narrations denote that the virtue of reciting
    Surah Aadiyat is as much as the virtue of reciting half of the
    Qur’an. 
    No 7. If recited by a thirsty person, his thirst will be
    quenched.
    No 8. If recited by a hungry person, it helps in his finding
    sustenance.

    Surah Adiyat Tafseer in English

    Name of Surah

    The Surah has been so entitled after the word al `adiyat with which it
    opens.

    Period of Revelation of Surah

    Whether it is a Makki or a Madani Surah is disputed. Hadrat Abdullah
    bin Masud, Jabir, Hasan Basri, Ikrimah, and Ata say that it is Makki.
    Hadrat Anas bin Malik, and Qatadah say that it is Madani; and from
    Hadrat Ibn Abbas two views have been reported, first that it is a
    Makki Surah, and second that it is Madani. But the subject matter of
    the Surah and its style clearly indicate that it is no only Makki but
    was revealed in the earliest stage of Makkah.

    Theme and Subject Matter of Surah

    Its object is to make the people realize how evil man becomes when he
    denies the Hereafter, or becomes heedless of it, and also to warn them
    that in the Hereafter not only their visible and apparent deeds but
    even the secrets hidden in their hearts too will be subjected to
    scrutiny.
    For this purpose the general chaos and confusion prevailing in Arabia,
    with which the whole country was in turmoil, has been presented as an
    argument. Bloodshed, loot and plunder raged on every side.
    Tribes were subjecting tribes to raids, and no one could have peaceful
    sleep at night from fear that some enemy tribe might raid his
    settlement early in the morning. Every Arab was fully conscious of
    this state of affairs and realized that it was wrong.
    Although the plundered bemoaned his miserable, helpless state and the
    plunderer rejoiced, yet when the plunderer himself was plundered, he
    too realized how abject was the condition in which the whole nation
    was involved.
    Referring to this very state of affairs, it has been said, Unaware of
    the second life after death and his accountability before God in it,
    man has become ungrateful to his Lord and Sustainer. He is using the
    powers and abilities given by God for perpetrating tyranny and
    pillage; blinded by the love of worldly wealth he tries to obtain it
    by every means, however impure and filthy, and his own state itself
    testifies that by abusing the powers bestowed by his Lord he is being
    ungrateful to Him.
    He would never have behaved so, had he known the time when the dead
    will be raised from the graves, and when the intentions and motives
    with which he had done all sorts of deeds in the world, will be
    exposed and brought out before everyone to see.
    At that time the Lord and Sustainer of men shall be well informed of
    what one had done and what punishment or reward one deserved.
    In the name of Allah, the Compassionate, the Merciful.
    [1-11] By the (horses) who run with panting breath,1 then dash
    off sparks (with their hoofs),2 then charge suddenly in the morning,3
    then raise up dust in doing so; then penetrate into a host in a body!
    Verily, man is ungrateful to his Lord,4 and he himself is a witness to
    it,5 and he loves the worldly wealth with all his heart.6
    But, does he not know the time when all that lies (buried) in the
    graves shall be brought out,7 and all that lies (hidden) in the
    breasts shall be divulged and examined?8 Surely, their Lord on that
    Day shall be well informed of them.9
    1There is no indication in the words of the verse to show whether
    “those who run” imply the horses; only the word waI-`Adiyat (by, those
    who run) has been used. That is why the commentators have disputed as
    to what is implied by “those who run”..
    One section of the Companions and their immediate successors has been
    to think that it implies the horses; another section says that it
    implies the camels. But since the peculiar sound called dabh is
    produced only by the panting, snorting horses, and the following
    verses also in which mention has been made of striking sparks and
    raiding a settlement early at dawn and raising clouds of dust, apply
    only to the horses, most scholars are of the opinion that horses are
    meant.
    Ibn Jarir says: “Of the two views this view is preferable that by
    “those who run” horses are implied, for the camel does not breathe
    hard in running, it is the horse which does so, and Allah has said:
    “By those runners which pant and breathe hard in running.”
    Imam Razi ays: “The words of these verses proclaim that horses are
    meant, for the sound of dabh (panting breath) is only produced by the
    horses, and the act of striking sparks of fire with the hoofs too is
    associated with the horses, and, likewise, mounting of a raid early
    at. dawn is easier by means of the horses than by other
    animals.” 
    2″Dashing off sparks” indicates that the horses run in the dead of
    night, for the sparks struck by their hoofs become conspicuous only at
    night. 
    3The practice among the Arabs was that when they had to mount a raid
    on a settlement, they marched out in the night so as to take the enemy
    by surprise; then they would launch a sudden attack early.
    In the morning so that everything became visible in the light of day,
    and at the same tune it did not become so bright that the victim could
    notice their movement from a distance and be ready to meet the
    offensive. 
    4This is for which an oath has been sworn by the horses, which run
    with panting breath and dash off sparks at night, then raising dust
    rush to assault a settlement at dawn and penetrate into the enemy
    host.
    It is astonishing to note that a large number of the commentators have
    taken these horses to imply the horses of the Muslim fighters and the
    enemy host to imply the host of disbelievers, whereas the oath has
    been sworn to impress the point that “man is highly ungrateful to his
    Lord”.
    Now, obviously, in the course of Jihad for the sake of Allah, the
    rushing forth of the fighters’ horses and their assaulting a host of
    disbelievers all of a sudden, does not at all support the point that
    man is ungrateful to his Lord, nor the following sentences, viz. “man
    himself is a witness to it, and he. loves the worldly wealth with all
    his heart,” apply to the people who go out to fight in the cause of
    Allah.
    Therefore, one will have to admit that the oaths sworn in the first
    five verses of this Sarah, refer, in fact, to the general bloodshed,
    loot and plunder prevalent in Arabia at that time. In the pre-Islamic
    days of ignorance the night was a very dreadful thing: in it the
    people of every tribe and settlement apprehended the danger of a
    sudden attack by some unknown enemy, and when the light of day
    appeared they would heave a sigh of relief that the night had passed
    in peace.
    The tribes did not fight only retaliatory wars but different tribes
    also raided others in order to deprive them of their worldly goods and
    herds and to capture their women and children to be made slaves. This
    kind of tyranny and plunder was carried opt mostly by means of the
    horses, which Allah is presenting here as an argument for the fact
    that man is ungrateful to his Lord.
    That is the powers which man is employing for fighting, shedding blood
    and plundering had not been given him by God for this purpose.
    Therefore this indeed is sheer ingratitude that the resources granted
    by Allah and the power given by Him should be used for causing chaos
    and corruption to spread in the earth. which Allah abhors. 
    5That is his own conscience and his own deeds are a witness to it;
    then there are many disbelievers also who by their own tongue express
    their ingratitude openly for they do not even believe that God exists
    to say nothing of acknowledging His blessings for which they may have
    to render gratitude to Him. 
    6Literally “He is most ardent in the love of khair”. But the word
    khair is not only used for goodness and virtue in Arabic but also for
    worldly wealth. In Surah Baqarah: 180, khair has been used in the
    meaning of worldly wealth.
    The context itself shows where khair has been used in the sense of
    goodness and where in that of worldly goods. The context of this verse
    clearly shows that here khair means worldly wealth and not virtue and
    goodness.
    For about the man who is ungrateful to his Lord and who by his conduct
    is himself testifying to his ingratitude it cannot be said that he is
    very ardent in the love of goodness and virtue. 
    7That is, the dead men will be raised back as living men from whatever
    state and wherever they would be lying buried in the earth.
    8That is all the intentions aims and objects, ideas and thoughts and
    the motives behind acts and deeds that lie hidden in the hearts will
    be exposed and examined in .order to sort out the good from the evil.
    In other words judgment will not be passed only on the apparent and
    superficial as to what a man practically did but the secrets hidden in
    the hearts also will be brought out to see what were the intentions
    and motives under which a man did what he did. If man only considers
    this he cannot help admitting that real and complete justice cannot be
    done anywhere except in the Court of God.
    Secular laws of the world also admit in principle that a person should
    not be punished merely on the basis of his apparent act but his motive
    for so acting also should be seen and examined. But no court of the
    world has the means by which it may accurately as certain the motive
    and intention.
    This can be done only by God: He alone can examine the underlying
    motives behind every apparent act of man as well as take the decision
    as to what reward or punishment he deserves.
    Then, as is evident from the words of the verse, this judgment will
    not be passed merely on the basis of the knowledge which Allah already
    has about the intentions and motives of the hearts, but on
    Resurrection Day these secrets will be exposed and brought out openly
    before the people and after a thorough scrutiny in the Court it will
    be shown what was the good in it and what was the evil.
    That is why the words hussila ma fis-sudur have been used. Tahsil
    means to bring out something in the open, and to sort out different
    things from one another. Thus, the use of tahsil concerning hidden
    secrets of the hearts contains both the meanings: to expose them and
    to sort out the good from the evil. This same theme has been expressed
    in Surah At-Tariq, thus: “The Day the hidden secrets are held to
    scrutiny.” (v. 9)
    9That is, He will be knowing full well who is who, and what punishment
    or reward he deserves.

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