Tafsir of Al-Hijr 15:94

Al-Kalbi said: That is, manifest it and declare it openly. It is said, "He proclaimed (sada'a) the proof" when he spoke it aloud. From this, the dawn is called sadi' due to its appearance. It is also permitted that it is a command derived from "breaking a glass" (sad' al-zujajah), which means separating its parts; that is, distinguish between truth and falsehood. Its origin, as it is said, is separation and discrimination.

As for "what" (ma), it is permissible that it be a relative pronoun (mawsulah), with the object of the preposition being omitted—that is, "with that which you are commanded [to do]." Thus, the preposition was removed, and the verb took the pronoun directly, becoming ta'muruhu, then it was omitted. Perhaps the one who posits this did not consider it omitted while in the genitive state due to the lack of the condition for its omission, based on the principle that it is required for the omission of a genitive referent that it be governed by the same preposition that governed the relative pronoun in wording, meaning, and attachment. It was also said: the estimation is "Proclaim that which you are commanded to proclaim." Thus, the second preposition was removed, then the third, then the definitive article lam, then the genitive, then the pronoun. This is an affectation for which there is no necessity, and it nearly induces a headache.

The intended meaning of "that which you are commanded" is the religious laws. The statement of Mujahid, as recorded by Ibn Abi Hatim, that the meaning is "Recite the Quran aloud in prayer," requires—in its apparent sense—specification, and there is no need for that either, as is not hidden. More apparent than that in this regard is what has been narrated from Ibn Zayd: that the intended meaning of "that which you are commanded" is the Quran that was revealed to him—may Allah bless him and grant him peace—that he should convey to them.

It is also possible that it (ma) is an infinitive particle (masdariyyah); that is, "Proclaim your commanded task." This is what Al-Zamakhshari meant by his saying: "That is, with your command," an infinitive derived from the passive voice. Abu Hayyan critiqued him, stating that this is built upon the school of those who permit the infinitive to mean an infinitive particle followed by a passive verb, and that the correct view is that this is not permissible. This was countered by the fact that the disagreement regarding the explicit infinitive is whether or not it is permissible to break it down into an infinitive particle and a passive verb. As for whether a passive verb can be joined with an infinitive particle, that is not the subject of the dispute. If his objection to Al-Zamakhshari was regarding his interpretation of it as "the command" and that he should have said "the commanded task," that is another, trivial matter.

Furthermore, the eloquence contained within this verse is not hidden. Abu Ubaydah said, citing Ru'bah, that it is among the most eloquent verses in the Quran. It is related that a Bedouin heard a reader recite it and prostrated, and when asked about that, he said: "I prostrated to the eloquence of this speech."

The Prophet—may Allah bless him and grant him peace—remained in concealment, as is narrated from Abdullah bin Mas'ud, before this was revealed. When it was revealed, he and his companions—may peace and blessings be upon him—went forth.

That is, do not pay heed to what they say and do not concern yourself with them. Thus, the verse is not abrogated. It is said: it is one of the verses of truce which were abrogated by the Verse of the Sword. This was recorded by Ibn Abi Hatim and Abu Dawud in his Al-Nasikh from Ibn Abbas—may Allah be pleased with them both.