Surah Al-Ma'aarij 70:12
ﱌ ﱍ
And his wife and his brother
Tafsir of Al-Ma'aarij 70:11-12
Tafsir
Ruh al-Ma'ani
Verse range: 70:11-12
{يُبَصَّرُونَهُمْ} They shall be made to see them; that is, the kin shall see the kin, so they will not be hidden from them. What prevents them from asking one another is their preoccupation with their own state. It is also said: what precludes them from witnessing the state—such as the whiteness or blackness of the face—is that the condition of the other is not hidden from them.
Regarding {يُبَصَّرُونَهُمْ}, it is said to be derived from the expression "I made him see the thing" (basartuhu bi-al-shay), meaning: I clarified it to him until he saw it. Then, the meaning of "making known" was implied, or the connecting link was omitted for the sake of direct transmission. The two pronouns are pluralized for the generality of the "kin." The sentence is an initiation; as if, when it was said, "No friend will ask a friend," it was retorted, "Perhaps he does not see him?" Thus, it was said, "They shall be made to see them."
It is permissible for it to be an adjective, meaning: "kin who are made to see them," defined for them. It may also be a circumstantial clause (hal)—either from the subject, the object, or both. The indefiniteness [of the antecedent] does not hinder this due to the generality, which justifies the circumstantial usage. It is preferred over the adjectival usage because qualification by description in a context of absolute generality is inappropriate, and that [problem] is absent here, so do not overlook this.
Qatada read it as yubsirunahum (in the light form) with a kasra under the sad, meaning: they witness them.
{يَوَدُّ الْمُجْرِمُ} That is, the disbeliever—or, as some say, every sinner—wishes.
{لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمَئِذٍ بِبَنِيهِ} That is, [wishes] if only he could ransom himself from the punishment with which he is afflicted on that day.
{وَصَاحِبَتِهِ وَأَخِيهِ} This is a narrative of their desire. "If" (*law*) here carries the meaning of a wish (*tamanni*). It is also said that it functions like the particle *an* (which governs the subjunctive), in which case it has no answer; rather, a verbal noun is formed from it and what follows it, serving as the object of "wishes." The estimation is: "The sinner wishes for his ransoming with his sons..." The sentence is an initiation to explain that the preoccupation of every sinner with his own self has reached the point where he wishes to ransom himself with those closest to him and those most attached to his heart, let alone being concerned for the state of others or asking about it.
It is permissible for it to be a circumstantial clause from the pronoun of the subject, assuming the subject is the one asking. If it is assumed that the asker is the object, then it is a circumstantial clause from its pronoun. It is said that the apparent meaning is to attribute it to the pronoun of the subject, as he is the one wishing. In any case, the intent is: "the sinner among them wishes."
Nafi’, al-Kisa’i (as in Anwar al-Tanzil), and al-A’raj read yawma'idhin with a fatha on the [dhal], based on indeclinability due to the addition to a non-inflected noun. Abu Haywah read it likewise, and with the nunation of "punishment" ('adhab), so yawma'idhin [meaning "at that day"] is in the accusative case via "punishment," because it carries the meaning of "tormenting."