Tafsir of Al-Adiyat 100:5

(فَوَسَطْنَ بِهِ): That is, they penetrated into the midst of a gathering among the gatherings of the enemy at that time. Regarding the letter ba in bihi, it holds a status similar to what preceded it [in the previous verse]. It is also permitted that the pronoun refers to the dust, with the ba denoting accompaniment (malabasa)—meaning they penetrated while enveloped in dust among a gathering. Or, as some have said, it denotes transitive force, if one intends that they penetrated into the dust. The fa (in fawasatna), as stated in al-Irshad, indicates the sequential ordering of what follows each of them to what precedes it; thus, penetrating the gathering is consequent to raising the dust, which is consequent to striking sparks, which is consequent to running.

Abu Haywah and Ibn Abi ‘Ablah read fa-aththarna and fawassatna with the tha and sin emphasized (tashdid). Ali (may Allah honor his face), Zayd ibn Ali, Qatadah, and Ibn Abi Layla read the first as the majority [of reciters] and the second like the [emphasized version]. The meaning of the first emphasis is: "They revealed dust through it," for "effecting" (ta'thir) here holds the meaning of "revealing." As for the second emphasis, it follows the aforementioned pattern; it is reported that wasata (unemphatic) and wassata (emphatic) carry the same meaning and are two dialects. Ibn Jinni said the meaning is: "They divided a gathering with it," meaning they made it into two parts or two halves. Al-Zamakhshari said the emphasis (tashdid) denotes transitivity, and the ba is added for emphasis, as in the Almighty’s saying wa-utu bihi in one reading; it is an intensification of wasatna. It is also permitted that it is a reversal of thawarna to watharna, then the waw was changed into a hamzah; the meaning remains as discussed, though this is a far-fetched interpretation that is unnecessary.

Al-Suddi, Muhammad ibn Ka‘b, and ‘Ubayd ibn ‘Umayr said that the "runners" (al-‘adiyat) are camels running with a panting sound (dabhan) from ‘Arafah to Muzdalifah, and from Muzdalifah to Mina. This has been attributed to Ali (may Allah honor his face). Ibn Jarir, Ibn Abi Hatim, Ibn al-Anbari in Kitab al-Addad, Ibn Marduyah, and al-Hakim (who authenticated it) recorded from Ibn Abbas: "While I was sitting in the Hijr, a man came to me and asked me about 'the runners panting.' I said: 'They are horses when they raid in the path of Allah, then they return at night to their people, prepare their food, and kindle their fire.' The man turned away from me and went to Ali ibn Abi Talib (may Allah be pleased with him), who was sitting under the fountain of Zamzam, and asked him about 'the runners panting.' Ali said: 'Have you asked anyone before me?' He said: 'Yes, I asked Ibn Abbas, and he said they are horses raiding in the path of Allah.' Ali said: 'Go, call him to me.' When I stood before him, he said: 'Do you give fatwa to the people concerning what you have no knowledge of? By Allah, there was no cavalry in the first raid in Islam except for the battle of Badr, and we only had two horses: the horse of al-Zubayr and the horse of al-Miqdad ibn al-Aswad. How then can the runners be horses? The runners are camels running from ‘Arafah to Muzdalifah. When they reach Muzdalifah, they kindle their fires, and the raiders at dawn from Muzdalifah to Mina—that is the gathering. As for the Almighty's saying, "And raising therein dust," it is the dust of the earth when it is trodden by their hooves.' Ibn Abbas said: 'I retracted my view in favor of the view of Ali (may Allah honor his face and be pleased with him).'"

The objection to his (may Allah honor his face) rejection of the horses being intended based on the affair of the Battle of Badr is that Ibn Abbas did not claim that the definite article (al) in al-‘adiyat was for specific reference (ahd), nor that it was a reference to the runners of Badr, nor that the Surah was revealed regarding that specific battle such that its realization there would be required for it to fall under the general category. Rather, the apparent meaning of his statement is to interpret it as the genus of horses that run in the path of Allah (Exalted and Majestic is He). Even if it were interpreted as a specific reference, it is said that the referenced horses are those which the Prophet (peace and blessings be upon him) sent for raids, as you heard at the beginning of the Surah. Similarly, regarding the report that the Prophet (peace and blessings be upon him) sent a detachment to people from Banu Kinanah and appointed al-Mundhir ibn ‘Amr al-Ansari—one of the leaders—over them, and the news was delayed for a month, so the hypocrites said they were killed. Then the Surah was revealed informing him (peace and blessings be upon him) of their safety and giving him glad tidings of their raid upon the people; this is not far-fetched.

It has been answered that he (may Allah honor his face) meant that the Battle of Badr is the most excellent of the raids of Islam, and it is a "Badr" (a full moon) that has no flaw; therefore, it is certain that this is not what is intended, and one should pursue the path in the verse that is appropriate. It is not hidden that this answer cannot bear scrutiny due to its extreme weakness. The raid upon it, and the unleashing of the reins of thought upon it, is more appropriate, and the report has no authenticity; al-Hakim's authentication is judged by the masters of Hadith studies as suffering from excessive leniency and is not considered. Furthermore, the transmission from him (may Allah be pleased with him) regarding the meaning of the runners is contradictory; for the aforementioned report says they are the camels of the pilgrims, while the author of al-Ta’wilat reports that he (may Allah honor his face) interpreted them as the camels of Badr, and that it was Ibn Mas‘ud who interpreted them as the camels of the pilgrims. The interpretation of "horses" is supported by the fact that the raising of dust by them is more apparent than in camels. Moreover, that report necessitates that the oath sworn by them includes two types: horses and camels, and the group of invaders or pilgrims who kindle a fire for their food or similar.

In some traditions from Ibn Abbas, there is that which is more explicit than the aforementioned in interpreting the "spark-strikers" (al-muriyat) as something essentially distinct from the "runners." In al-Bahr, it is reported from him that they are the group that kindles their fire at night for their needs and food. In another narration from him, they are the group of invaders that increase the fire to strike terror [in the enemy]. This distinction has also been reported from others. From Mujahid and Zayd ibn Aslam—and it is another narration from Ibn Abbas—they are the group that plots in war; for the Arabs say, when intending to plot against a man: "By Allah, I will kindle (uriyanna) a fire for him." It is strange that it is reported from ‘Ikrimah that they are the tongues of men that kindle fire through the gravity of what they speak, revealing arguments and proofs, manifesting truth, and nullifying falsehood; this is as you see.