Tafsir of Al-Ma'aarij 70:43

"The Day they emerge from the graves" (i.e., the tombs). This indicates their [appointed] day, and it is the object of the verb yulaqu ("they shall encounter"). Some interpret it as the day of their death, the day of Badr, or the day of the first Trumpet blast. To treat "the Day" as the object of an omitted verb such as adhkur ("remember"), or to link it to tarhaquhum dhillah ("humiliation will cover them"), is inappropriate and should not be pursued. The sense of reconciliation found in the verse is abrogated by the Verse of the Sword. Abu Ja'far and Ibn Muhaysin read yulqu as the imperfect tense of laqiya ("to encounter"). Abu Bakr narrated from ‘Asim that he read yukhrajun (passive voice: "they are brought forth").

"In haste" (i.e., speeding). It is a state (hal) of the subject of yukhrajun. It is the plural of sari’ ("fast"), just as ziraf is the plural of zarif.

"As if they were toward a nusub (an idol/target)..." This is something set up and worshipped instead of Allah—Mighty and Majestic is He. More than one authority considered it a singular noun, and they cited the verse of al-A’sha: (And that 'nusub' which is erected, do not worship it / For the end result; rather, worship Allah, your Lord.)

Some said it is the plural of nisab, like kitab and kutub. Al-Akhfash said it is the plural of nusb, like rahn and ruhun; and ansab is the plural of the plural. The majority read nasb (with a fatha on the nun and a sukun on the sad), which is a singular noun. It has been said to mean an idol erected for worship, or a landmark set up on a path to guide the traveler. Abu ‘Amr said it is a net into which prey falls, so its owner hastens to it for fear that the prey might escape. Others said it is something erected as a sign for the descent of the King and his travel. Abu ‘Imran al-Jawfi and Mujahid read nasab (with fatha on both the nun and sad), as a verb in the sense of a passive participle. Al-Hasan and Qatadah read nusb (with damma on the nun and sukun on the sad), either as a simplification of nusub (with two dammas) or as the plural of nasab (with two fathas), like walad and wuld.

"They are racing" (i.e., hurrying). The origin of ifadah, as al-Raghib stated, is to run while carrying a wafdah (a quiver), causing it to rattle. It was then used to mean "hurrying" in general. It is also said to mean simply "setting off." This is narrated from al-Dahhak, though the majority hold the first view. The intent is that they emerge rushing toward the Caller, one outstripping the other. Hastening in movement toward false deities was a custom of the polytheists, and we have seen many of their brethren who worship the shrines of the Imams—may Allah be pleased with them—doing the same. Likewise, it is the custom of those who have lost their way to hasten toward their landmarks, and the custom of soldiers to hasten toward the King’s encampment.