Tafsir of Saba' 34:30

"Say: You have an appointment for a day," meaning a promise for a day. "Mīʿād" (appointment) is a maṣdar mīmī (an infinitive starting with mīm) or a noun that has taken the place of an infinitive, according to what is reported from Abū ʿUbaydah; it carries the meaning of al-mawʿūd (the promised). It is also said that the speech includes an implicit genitive addition, meaning: "You have the occurrence of the promise of a day," or "the fulfillment of the promise of a day." The tanwīn (nunation) on "yawm" (day) is for glorification—that is, a momentous day.

It is permissible for "mīʿād" to be a noun of time, and its attribution to "day" is for clarification; that is, to clarify the time of the promise as being a specific day, like the phrase "a cloth of silk" or "a camel of water-carrying." The first view is supported by the fact that the speech occurs as a response to their question, "When is this promise?" The second view is supported by the reading: mīʿādun yawmun (with both in the nominative and with tanwīn); in this reading, "day" is an appositive (badal), which necessitates that the appointment is the day itself. That it could be an appositive of comprehension (badal ishtimāl) is far-fetched. The same applies to what Abū Ḥayyān said, that it is based on an implicit deletion, meaning: "You have an appointment [which is] the appointment of a day," so when the added term was deleted, that which took its place took its inflection.

Ibn Abī ʿAblah read it as mīʿādun (nominative with tanwīn) and yawman (accusative with tanwīn). Al-Zamakhsharī said: It is for the purpose of glorification by implying a verb, the estimate being: "You have an appointment—I mean a day—characterized by such and such." The nominative is also permissible in this regard. It is also permissible that it be in the accusative as an adverbial to "appointment," treating the latter as an infinitive in the sense of the "promised" rather than a noun of time. In al-Baḥr, it is stated: Its being in the accusative as an adverb is permissible, with its operator being an implicit added noun, meaning: "The fulfillment of the promise on a day characterized by such and such." ʿĪsā read it as mīʿādan (accusative with tanwīn) and yawma (accusative without tanwīn), added to the sentence, and the reasoning for the accusative is what has previously passed.

"You shall not delay it by an hour nor shall you advance it," that is, from it by an hour. The pronoun "it" (the suffix ha), according to Abū al-Baqāʾ, may refer to the "appointment," or it may refer to the "day." Whichever it refers to, the sentence serves as a description of it. In al-Irshād, it is a necessary attribute for the "appointment." As for the reply, if we assume the negation is qualified by the suddenness, it contains a degree of exaggeration in the threat that is not hidden. It is also permissible for the negation to be unqualified by that, in which case the description of the appointment with what is mentioned is to confirm it and establish it. Discussion on similar sentences has already passed, so remember it.

Since their question about the time was by way of seeking an attribute, they were answered with a threat. The essence of this is that the response took into account the intent behind their question rather than what the outward wording suggests. This is not from the "wise style" (al-uslūb al-ḥakīm), because the eloquent person turns toward the meaning. Al-Ṭībī said: It is indeed from that style. They asked about the time of the Hour’s coming, and they were answered regarding their conditions on that day. It is as if it were said: "Leave the questioning about the time of its setting, for its existence is inevitable; rather, ask about the conditions of your own selves, when you will be dumbfounded and perplexed by the horror of what you witness." This is more befitting your state than asking about its time; and this is as you see. It is also said that it contains the answer that no one knows that day except Allah, Mighty and Majestic, due to the indefiniteness of the word "day," but this is an affectation for which there is no need. There is disagreement regarding this day; some say it is the Day of Resurrection, which is the basis for al-Ṭībī’s discourse; others say it is the day their appointed time arrives and their death attends them; and others say it is the day of Badr.