Tafsir of Ta-Ha 20:102

(On the day when the Horn is blown): The word is in the accusative case due to an implied verb Adhkur (Remember). It is also permissible for it to be an adverbial modifier to an implied verb omitted to signal that the expression is too narrow to encompass and explain it [fully]. It may also be a substitute for "the Day of Resurrection," or an explanation of it, or an adverbial modifier for "they whisper" (yatakhafatun).

Abu ‘Amr, Ibn Muhaysin, and Humayd read nunfukhu (We blow) with the Nun of majesty, attributing the action to the One who commands it—God, may He be glorified—to exalt the act of blowing; for that which proceeds from the Great is great. Or, it may be attributed to the blower [Israfil] by regarding his action as tantamount to the action of the Almighty—which is only said of one who possesses a special distinction and proximity of rank. It is also said that it may refer to the Day on which it occurs. It is also read as yunfakhu (with an open Ya), where the pronoun refers to God, the Almighty, or to Israfil, peace be upon him, even though he was not mentioned previously, due to his fame.

Al-Hasan, Ibn ‘Ayyad, and others read al-suwar with a damma on the Sad and a fatha on the Waw, as the plural of surah (form), like ghurfah and ghuraf. The intended meaning here is the "formed body." It has been objected that the blowing is repeated, according to the words of the Almighty, "Then another [blowing] shall be blown into it" (39:68), and the blowing into the surah (form/body) is [an act of] giving life, yet the giving of life is not repeated after death. Furthermore, what is in the grave is not intended by the first blowing by consensus.

The response is that we do not concede that every blowing is an act of giving life. Some have interpreted al-suwar according to the famous reading in that same manner. The truth is that it should be interpreted as the qarn (horn) into which it is blown.

(And We will gather the criminals on that day): That is, on the day when the Horn is blown. Mentioning this explicitly, despite it being clear that the gathering can only be on that day, is for the purpose of creating dread. Al-Hasan read yuhsharu (with a Ya and passive construction), with al-mujrimun (the criminals) in the nominative as the deputy of the subject. It is also read as yahshuru (with a Ya and active construction), the subject being the pronoun of the Almighty—that is, "And God, the Almighty, will gather the criminals."

(Blue-eyed): In a state where their bodies are blue. This is the utmost in deformity; bodies do not become blue except from the endurance of severe hardships and the drying up of their moisture. According to Ibn ‘Abbas, may God be pleased with them both, it means "blue-eyed." It is thus a description of the whole by the property of its part, as one says "a black-eyed boy" or "a squint-eyed boy," whereas blackness and squinting are qualities of the eye. Perhaps this is a famous metaphor. It is also permitted that it be literal, like "a blind man."

They are made to appear thus because blue is the worst of eye colors and the most hateful to the Arabs; for the Romans, who were their most hostile enemies, were blue-eyed. Hence, they said in describing an enemy: "black-livered, red-whiskered, blue-eyed." The poet said: I did not fear that his death would be / By the hand of a lion-like, blue-eyed, downcast man.

They used blue-eyedness as an insult, as in the saying: "Your eyes have turned blue, O son of Mi‘tabar; [you are] a glutton, a lizard-eater, and blue [a term for villainy]."

When Ibn ‘Abbas was asked about reconciling [the description of them as] "blue" (as narrated from him) and "blind" in another verse, he said: "The Day of Resurrection has various stages; in one stage they are blind, and in another they are blue." According to Al-Farra’, the meaning of zurqan (blue) is "blind," because when the light of the eye departs, its pupil turns blue. On this view, the reconciliation is obvious. According to Al-Azhari, the meaning is "thirsty," because intense thirst changes the blackness of the eye, making it appear as if it were blue. Others say it makes it white, and "blue" (azraq) has come to mean "white," as in "a blue spearhead," and the saying: When we reached the water, its surface [was] blue [from the reflection of the clouds/sky].

Interpreting it as "thirsty" is consistent with the words of the Almighty, as you have heard: "And We will gather the criminals to Hell, thirsty" (19:86).