Tafsir of Al-Qiyamah 75:15

That is, even if he brings forth every excuse with which he could possibly excuse himself. This is a circumstantial qualifier (hal) for the pronoun hidden within "insight" (basirah), or for the nominative subject in "he is informed" (yunabba'u); meaning: he is a proof against himself and a witness over it, even if he brings every excuse to defend it. In this is an admonition that defense will have no currency. Or, it means he is informed of his deeds and will inevitably be requited and punished, even if he brings every excuse; this is a confirmation of what is understood from the totality of the Almighty’s saying: "The human being will be informed..."

"Ma'adhir" (excuses) is the plural of "ma'dhirah," which is an irregular form of "udhr" (excuse), as the analogy requires "ma'adhir" without the ya. Al-Zamakhshari labeled it a collective noun, as is his habit when labeling irregular plural forms, though it is not technically among the constructions of collective nouns. The author of al-Fara'id said it is possible to argue that the root is "ma'adhir," and the ya resulted from the lengthening of the vowel (ishba'), but this is as you can see. Or, it is the plural of "mi'dhar" based on analogy, with the meaning of "excuse," but this has been critiqued by noting that in this meaning, it has not been heard from reliable sources.

Yes, al-Suddi and al-Dahhak said: "The ma'adhir are curtains in the dialect of Yemen," with the singular being mi'dhar. This was also narrated from al-Zajjaj, meaning: even if he lets down his curtains. The meaning is that his concealment in the world and his hiding will avail him nothing because he has an insight against himself. In this there is an allusion to the meaning of the Almighty’s saying: "And you were not able to hide yourselves from your hearing, your sight, and your skins bearing witness against you."

It is also said that the "insight" against him is the two recording angels who write down whatever good or evil occurs. The meaning thus is: "Rather, the human being has two scribes against him who record his deeds, even if he covers himself with curtains," and in this interpretation, there is no hint of the tajrid (abstraction) mentioned earlier.

The "casting" (al-ilqa')—if we interpret it as curtains—is apparent. But if we interpret it as excuses, it is said that it likens the bringing of an excuse to lowering a bucket into a well to draw water, such that what is intended by it is likened to the water that quenches thirst. Al-Suddi points to this in his interpretation: "Even if he lowers a proof and an excuse." It is also said that the meaning is: even if he throws his excuses away, casts them aside, and surrenders. It is also said: even if some of them cast blame upon others, as some say to one another: "If not for you, we would have been believers."

Regardless of all these interpretations, either the conditional meaning has been stripped away—as some have said, in which case there is no response (apodosis)—or it remains, in which case the response is omitted, indicated by what precedes it. Al-Khafaji favored the former.

In the verse, according to some of its interpretations, there is evidence—as Ibn al-Arabi said—for the acceptance of a person’s confession against himself and the non-acceptance of a subsequent retraction of it. And Allah, the Exalted, knows best.

Imam Ahmad, al-Bukhari, Muslim, al-Tirmidhi, 'Abd ibn Humayd, al-Tabarani, Abu Nu'aym, al-Bayhaqi in al-Dala'il, and a group of others narrated from Ibn Abbas, who said: "The Messenger of Allah (may Allah grant him peace and blessings) used to struggle intensely with the revelation, and he would move his tongue and lips with it, fearing that it might escape him, as he wished to memorize it. Then Allah, the Exalted, revealed: 'Do not move your tongue with it...' Thereafter, when Gabriel came to him, he would lower his head and listen. And when he departed, he would recite it as Allah, the Exalted and Majestic, had promised him."