Tafsir of Al-Qiyamah 75:10

(On that day, when these events occur, man will say: "Where is the refuge?")

That is, where is the escape? He says this in despair. It is also suggested that it be kept in its literal sense of interrogation, reflecting his shock and bewilderment.

Al-Hasan (the fragrance of the Messenger of Allah, peace be upon him), Al-Hasan ibn Zayd, Ibn Abbas, Mujahid, Ikrimah, and a large group read it as al-mafarr (with a fathah on the meem and a kasrah on the fa), which is a standard noun of place derived from yafirru (to flee), meaning "where is the place of escape?" It is also permitted that it be an infinitive (masdar), similar to al-marji'.

Al-Hasan al-Basri read it with a kasrah on the meem and a fathah on the fa (al-mifarr), a reading Ibn Atiyyah attributed to Al-Zuhri, meaning "the excellent place of escape." This morphological form (mif'al) is most commonly used for instruments and the attributes of horses, as in the saying: "A charger, a fleer, advancing, retreating, all at once."

There is a difference of opinion regarding this day. The majority hold that it is the Day of Resurrection, which is the supported view. Ibn al-Mundhir and others recorded from Mujahid that he said: "When the sight is dazzled" refers to the time of death and the death throes, and "the moon is eclipsed and the sun and the moon are joined" refers to them being folded up on the Day of Resurrection. It is also permitted that the latter two refer to the time of death as well; the eclipse being interpreted as the loss of visual light, and the joining of the sun and moon as the soul drawing the faculty of sight along with it in its departure. The expression of the soul as the "sun" and the faculty of sight as the "moon" follows the path of metaphor, for the light of sight is due to the soul, just as the light of the moon is due to the sun.

Alternatively, the eclipse is interpreted as previously heard, and the joining of the sun and the moon as the human entity reaching that from which it used to derive the light of intellect—namely, the holy spirits that are transcended above deficiencies. Thus, the moon is a metaphor for the soul, and the sun for the inhabitants of the Divine Enclosure (the High Assembly), because the soul derives lights from them just as the moon derives light from the sun.

The connection to what precedes, when making all of these events occur at the time of death, is that at that moment, the matter is unveiled to man, so he learns the reality of what he was told in the most perfect manner. You know, however, that this—despite its justifications—is closer to the door of allusion (isharah) according to the inclination of the Sufis. Once this door is opened, there is no limit to the possibilities mentioned regarding this for those endowed with intellect.