Do you guys agree with this intrpretation from none other but the ever valuable wiki?

Al-Adiyat
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Surat Al-Adiyat (Arabic: سورة العاديات ) (The Courser, The Chargers) is the 100th sura of the Qur'an with 11 ayat.

The sura begins with the imagery of raiders on horseback, who come to take what is not theirs rightfully. The Quran, whose eternal message takes the form of imagery in the day and tongue of the Prophet Muhammad, gives a picture of greedy men that would be quite familiar to the Arab peoples of his day: that of the invading army in search of booty. It can be understood even now that such a hoard is an ideal example of worldliness and shirk - in Islam, the great sins against God. The image is of people who are willing to hurt their fellow man over objects and lust.

Other scholars have also said that the beginning of this surah refers to how horses behave their masters, yet us, the mankind continues to disobey our master, Allah, and so, therefore horses are better than man.

The Qur'an continues, that mankind is evidence against himself of these sins. On the Last Day, "when that which is in the tombs is overthrown and that which is in the breasts in brought out," people will be judged accordingly by what their hearts intended in life. The Qur'an concludes this sura with the reminder that as men are fully aware of what they are doing and why, God is even more aware - what is hidden in men's hearts is known to God.
http://en.wikipedia.org/wiki/Al-Adiyat

Yes akhee shakoor when you do surah baqrah you will realise what i was talking about lol

and purest ambrosia yes that is one of the explanation to that surah because its a good reason for the sudden change in topic, from the first few verses talking about battle horses and then Allah referring back to Insaan

Jazaka Allah akhi khaldun..
I found this other explanation too, and I just wanted to share it





AL-ADIYAT (THE CHARGERS)

THE HUNDREDTH SURAH
Total Verses: 11
MECCA PERIOD



Introduction



REVEALED after surah 103. For an explanation of the symbolism of "the chargers", see note 2 below.



IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:



1) Oh, 1 the chargers that run panting,



(2) sparks of fire striking,



(3) rushing to assault at morn,



(4) thereby raising clouds of dust,



(5) thereby storming [blindly] into any host! 2



(6) VERILY, towards his Sustainer man is most ungrateful 3 –



(7) and to this, behold, he [himself] bears witness indeed:



(8) for, verily, to the love of wealth is he most ardently devoted.



(9) But does he not know that [on the Last Day,] when all that is in the graves is raised and brought out,



(10) and all that is [hidden] in men's hearts is bared –



(11) that on that Day their Sustainer [will show that He] has always been fully aware of them?





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1 Since the subsequent clauses refer to a parabolic, imaginary situation, the adjurative particle wa is more suitably rendered here as "Oh", instead of the rendering "Consider' usually adopted by me, or the adjuration "By" appearing in most other translations.



2 I.e., blinded by clouds of dust and not knowing whether their assault aims at friend or foe. The metaphoric image developed in the above five verses is closely connected with the sequence, although this connection has never been brought out by the classical commentators. The term al-adiyat undoubtedly denotes the war-horses, or chargers, employed by the Arabs from time immemorial down to the Middle Ages (the feminine gender of this term being due to the fact that, as a rule, they preferred mares to stallions). But whereas the conventional explanation is based on the assumption that "the chargers" symbolize here the believers' fight in God's cause (jihad) and, therefore, represent something highly commendable, it takes no account whatever of the discrepancy between so positive an imagery and the condemnation expressed in verses 6 ff., not to speak of the fact that such a conventional interpretation does not provide any logical link between the two parts of the surah. But since such a link must exist, and since verses 6-11 are undoubtedly condemnatory, we must conclude that the first five verses, too, have the same – or at least, a similar - character. This character becomes at once obvious if we dissociate ourselves from the preconceived notion that the imagery of "the chargers" is used here in a laudatory sense. In fact, the opposite is the case. Beyond any doubt, "the chargers" symbolize the erring human soul or self - a soul devoid of all spiritual direction, obsessed and ridden by all manner of wrong, selfish desires, madly, unseeingly rushing onwards, unchecked by conscience or reason, blinded by the dust-clouds of confused and confusing appetites, storming into insoluble situations and, thus, into its own spiritual destruction.



3 I.e., whenever he surrenders to his appetites, symbolized by the madly storming chargers, he forgets God and his own responsibility to Him.
http://www.geocities.com/masad02/100.html

Surah Nisaa is the hardest for me now. Especially the beginning, it took me forever to memorize it because its all fractions like nisf and ribua. These 2 ayas were toughest:
يُوصِيكُمُ اللّهُ فِي أَوْلاَدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ فَإِن كُنَّ نِسَاء فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ وَلأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلأُمِّهِ الثُّلُثُ فَإِن كَانَ لَهُ إِخْوَةٌ فَلأُمِّهِ السُّدُسُ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ آبَآؤُكُمْ وَأَبناؤُكُمْ لاَ تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعاً فَرِيضَةً مِّنَ اللّهِ إِنَّ اللّهَ كَانَ عَلِيما حَكِيمًا (4:11)

وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ وَإِن كَانَ رَجُلٌ يُورَثُ كَلاَلَةً أَو امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ فَإِن كَانُوَاْ أَكْثَرَ مِن ذَلِكَ فَهُمْ شُرَكَاء فِي الثُّلُثِ مِن بَعْدِ وَصِيَّةٍ يُوصَى بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ وَصِيَّةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَلِيمٌ (4:12)

The easiest i have come pass is ahzab its so nice and easy peasy.

It is important that the first time you learn it, you learn it properly that Hifdh you do will always stick with you, if you try to "get it over with" as soon as possible you will always find it hard. Make sure you know surah Ahzab good M.B! because its a tricky surah, you will know what I mean in the future.

Brother khaldun know i know what surah you think is hard surah shu'ra.

A quick question to yall, out of curiosity.

So do yall memorise it to the extent that you know each letter and would be able to write the surah down?

Yes, thats what I strive to be able to do. In my opinion, a true hafiz is one that can lead taraweeh prayers once Ramadan comes around. If you can do so, then you are a true hafiz.