Tafsir of Al-Muddathir 74:9-10

“For that, on that day, will be a difficult day.”

The meaning is: If the trumpet is blown, the matter will be difficult for the disbelievers. The Fa here denotes retribution (Jaza’). The demonstrative “that” (Dhalika) refers to the time of the blowing—a time understood from the expression “If the trumpet is blown.” Although the blowing is recent in the wording, the demonstrative denotes remoteness to signify its lofty status in terms of horror and gravity. Its grammatical position is in the nominative as an initial subject (Mubtada). “On that day” (Yawma’idhin) is said to be a substitute for it, built upon the Fatha because it is appended to a non-inflected noun, while the predicate is “a difficult day.” It is as if one said: “The day of the blowing is a difficult day.”

It is also permitted that “on that day” be a stable adverb for “a difficult day,” acting as an adjective for it; however, since it precedes it, it becomes a state (Hal). The justification for this, as found in Al-Kashshaf, is that the meaning is: “For that time of blowing, there will occur a difficult day,” because the Day of Resurrection comes and occurs when the trumpet is blown. It follows the pattern of: “The time of spring, the festival is within it,” meaning the occurrence of the festival is within it. Thus, “For that occurrence, there is the occurrence of a difficult day.” From what has been mentioned, one knows the refutation of the misconception regarding the fronting of a verbal noun's complement (or the complement of what is in its connection) over the verbal noun itself, assuming it to be the adverb of the estimated occurrence or the adverb of “difficult.” Explicitly stating the word “occurrence” brings out the meaning and avoids the complexity of making a time the container of a time, by returning it to the discourse; so contemplate this.

The clear approach in Al-Kashshaf is the choice of this perspective, as is the view of the author of Al-Kashf, who established it in the most perfect manner and claimed that what preceded it was contrived. Yes, may mercy be upon him, he also permitted that “on that day” be a complement to what the retribution signifies, as if it were said: “If the trumpet is blown, the matter will be difficult for the disbelievers on that day.” Regardless of the perspective, “for the disbelievers” is connected to “difficult.” It is also said that it is connected to a suppressed element that is an adjective for “difficult,” or a state derived from the pronoun hidden within it. Abu al-Baqa’ permitted its connection to “easy” in the Almighty’s saying: “Not easy,” which is what Qatada’s view necessitates. Abu Hayyan critiqued this, arguing it should not be permitted because it involves fronting the complement of the Mudaf Ilayh (genitive) before the Mudaf (possessive), which is prohibited according to the correct view. Some have permitted it in cases other than La (the generic negation), analogizing it to La, saying: “I am not pleased with Zayd.”

Al-Hawfi claimed that “If” (Idha) is connected to “warn,” and the Fa is redundant, intending that it is the direct object of “warn,” as it was said: “Rise and warn them at the time of the blowing of the trumpet.” His saying, “For that, etc.”, is a clause that is an innovation in the position of justification, and it is as you see. Abu al-Baqa’ permitted deriving the verse according to the view of Al-Akhfash: that it is a subject (Mubtada) and the predicate is “For that,” and the Fa is redundant, making “on that day” an adverb for it; I do not think you are in doubt that this is the speech of Al-Akhfash.

Some said that “that” is the subject, and it is a reference to the verbal noun—meaning “that blowing”—and it is what makes “on that day” operative, and “a difficult day” is the predicate. The Mudaf is understood, meaning: “That blowing, on that day, is the blowing of a day.” In this, there is artificiality and a departure from the apparent meaning, even though the difficulty of the day is not the intended point of the information; rather, the context indicates that its difficulty is the intent.

Allamah Al-Tayyibi considered this verse to be of the type where the condition and the response are identical, such as: “Whoever’s migration is to Allah and His Messenger, then his migration is to Allah and His Messenger,” since he made the reference to the time of blowing. He said that this, combined with repetition, is a sign of alerting to a momentous matter and a grave affair; however, there is consideration regarding this.

The benefit of His saying, “Not easy,” after His saying, “difficult,” is to emphasize its difficulty for the disbelievers. It prevents it from being difficult in one aspect but not another, and it implies its ease for the believers—as if it were said: “Difficult for the disbelievers, not easy for them, just as it is easy for their opposites, the believers.” Thus, it combines the threatening of the disbelievers, increasing their rage, with the good news and consolation for the believers. This does not depend on connecting “for the disbelievers” to “easy.” Yes, the matter is clearer this way, as is not hidden. Furthermore, even with this, the heart of the believer is not devoid of fear.

Ibn Sa’id and Al-Hakim recorded from Bahz bin Hakim, who said: “We were led in prayer by Zurarah bin Awfa, and he recited Al-Muddaththir. When he reached ‘If the trumpet is blown,’ he fell dead, and I was among those who carried him.” Ibn Abi Shaybah, Al-Tabarani, and Ibn Mardawayh recorded from Ibn Abbas, who said: “When ‘If the trumpet is blown’ was revealed, the Messenger of Allah (may Allah bless him and grant him peace) said: ‘How can I be at ease when the Master of the Horn has placed the horn to his mouth and bent his forehead, listening for when he will be commanded?’ They said: ‘How should we say, O Messenger of Allah?’ He said: ‘Say: Sufficient for us is Allah, and He is the best Disposer of affairs; and in Allah we have placed our trust.’”

There is a difference of opinion as to whether the time meant is the day of the first blowing or the day of the second blowing. It is considered more likely that it is the day of the second, whose difficulty is exclusive to the disbelievers. As for the time of the first blowing, its ruling—which is the swooning—encompasses both the righteous and the wicked, and it is, according to the well-known view, exclusive to those who were alive when the blowing occurred.