Tafsir of Al-Qamar 54:7

(Khussha'an Absaruhum) is a state (hal) of the subject of (Yakhrujun), meaning: they emerge (from the graves) with their eyes humbled by the intensity of the terror; they are humiliated by that. The state (hal) is placed before the operative verb (yakhrujun) to emphasize the action and to provide significance. This serves as evidence against the school of Al-Jarmi, who did not permit the hal to precede the verb if the verb was mutaṣarrif (inflectable). It is also refuted by the Arabs' saying, "Shattan tu'abbu al-halbah," and the poet's saying:

Others have made it a state (hal) related to the verse: "On the day they emerge from the graves rapidly" up to the words: "Their eyes humbled." It is said: it is a state (hal) relative to the implicit object pronoun in (Yad'u ad-Da'), meaning: the caller calls them. This is criticized as it does not match what has been revealed; furthermore, it would become a prospective state (hal muqaddarah), because the calling is not the moment of eye-humility, and it is not as frequent as other interpretations. Likewise, they have made it the object of yad'u with the meaning of "a group whose eyes are humbled," i.e., they will be humbled, although this is closer than the previous ones.

It is also said: it is a state (hal) relative to the genitive pronoun in His saying: "So turn away from them," though in this there is that which is not hidden. Furthermore, the subject of khussha'an matches the description in the plural because, when it is a broken plural (kasr), it does not resemble the verb in wording; thus, agreement is improved. This is contrary to when it is a sound masculine plural, for its structure does not change, and its resemblance to the verb suggests it should not be pluralized when it raises a manifest subject, according to the eloquent dialect, as opposed to the dialect of "Akuluni al-Baraghith." However, the plural in the noun is lighter than in the verb, as Al-Radi has stated, and its orientation is evident.

In At-Tashil, it is stated: if the adjective raises a manifest plural noun, then its broken plural—as in "I passed by a man whose servants are standing (qiyam)"—is preferable to its singular form (qa'im). This is the opinion of Al-Mubarrad and his followers, and usage bears witness to it, such as the saying:

And the saying:

With a spear, flexible, its joints sound, and with a polished blade, It terrifies the women.

The majority, however, hold that the singular is more appropriate, and analogy supports them. Upon this is the verse:

And the best of their faces are from Iyad, son of Nizar, son of Ma'ad.

It is said: if it follows a singular, the singular is preferable (e.g., "a man whose servants are standing (qa'im)"), and if it follows a plural, the plural is preferable (e.g., "men whose servants are standing (qiyam)"). As for the dual and the sound plural, they follow the dialect of "Akuluni al-Baraghith." It is also permitted that khussha'an is a concealed pronoun, and absaruhum is a substitute for it. Ibn Abbas, Ibn Jubayr, Mujahid, Al-Jahdari, Abu Amr, Hamzah, and Al-Kisa'i recited it as khashi'an (singular). Ubayy and Ibn Mas'ud recited it as khashi'ah. It has also been recited as khussha' as a predicate placed forward, with absaruhum as the subject, and the sentence is in the position of a hal.

His saying: (Ka'annahum jaradun muntashir) is also a hal. They are compared to scattered locusts in their multitude, their surging motion, and their spreading across the regions. They have also been compared to moths dispersed (farash mabthuth). On the day of emerging, they have a share of resemblance to both. It is said: they are initially like moths when they surge in confusion, not knowing where to turn, because moths have no direction they intend; then, like scattered locusts when they head toward the place of gathering. These are two comparisons based on two different times, and this is narrated from Makki bin Abi Talib.