Al-Qalam (The Pen): (42) The Day It Is Unveiled...

Issue 1: What is the grammatical case ( منصوب - accusative) of Yawm (The Day)?

There are three views:

1. It is accusative due to the preceding phrase: {So let them bring} in the verse {So let them bring their partners} (Al-Qalam: 41). This is because that Day is a Day of extreme severity. It is as if the Almighty said: If they are truthful about those being partners, let them bring them on the Day of Resurrection to benefit them and intercede for them.
2. It is accusative by the implied command: Mention (i.e., Mention the Day...).
3. The implied structure is: The Day It Is Unveiled, such and such happened, and such and such happened. The omission serves to emphasize the immense terror, indicating that events of that Day are too great to be described.

Issue 2: Is this Day when the "Shin" (Sāq) is unveiled the Day of Resurrection or a day in this world?

There are two main opinions:

The First Opinion: This is the view of the majority: it is the Day of Resurrection. Regarding the interpretation of Sāq (Shin/Leg), there are several views:

1. It refers to extreme severity/hardship. It is narrated that Ibn Abbas was asked about this verse, and he replied: "If something in the Qur'an is obscure to you, seek it in poetry, for poetry is the register (Diwan) of the Arabs. Have you not heard the poet say:

   Our people established for us the striking of necks, And the war stood upon its sāq (shin/firm footing) against us. He then said: It means distress and severity. Mujahid narrated from him that it is the most severe hour on the Day of Resurrection. Linguists cited many verses (including): If it raises its sāq for you, Then approach it with delight and do not tire. And: It unveiled its sāq to you, And the pure evil became apparent. Jarir said: O many a gazer from the family of Mazin, When war girded up its sāq firmly, And another said: In a year that girded up its sāq, Red, stripping flesh from its bone. And another said: It girded up its sāq, so be firm, And when war pressed you, be earnest. Ibn Qutaybah stated that the origin of this expression is that when a man faces a momentous matter requiring seriousness, he rolls up his sāq (girds up his lower garment). Therefore, in a situation of severity, it is said: It unveiled its sāq. Know that this is an admission by the linguists that using sāq to mean severity is metaphorical. The scholars are agreed that one should not divert speech from its literal meaning unless the literal meaning is impossible. Thus, if we establish conclusive proofs that the Almighty cannot be a body, then the word must be interpreted metaphorically.

Know that the author of Al-Kashshāf mentioned this interpretation in another context, saying: "Unveiling the sāq is a metaphor for the severity of the matter. So the meaning of {The Day It Is Unveiled} is: The Day the matter intensifies and becomes grave. There is no unveiling there, nor a sāq, just as you say of a miserly, stingy person: 'His hand is chained,' even though there is no hand or chain there; it is merely a metaphor for stinginess." He then praised the science of rhetoric ('Ilm al-Bayān), saying that without it, we would not grasp these secrets.

I say: Either he claims that the literal meaning is abandoned without proof, or he says that this is only permissible after it becomes impossible to maintain the literal meaning. The first claim is false by the consensus of Muslims. If we allowed that, the doors of philosophical interpretations regarding the Hereafter would open. They say regarding {Gardens beneath which rivers flow} (Al-Baqarah: 25) that there are no rivers or trees there; it is merely a metaphor for pleasure and happiness. They also say regarding {Bow down and prostrate} (Al-Hajj: 77) that there is no bowing or prostration; it is merely a metaphor for glorification. It is known that this leads to the nullification of religious laws and the corruption of the religion. As for his second claim—that this interpretation is only resorted to after proof arises that the literal meaning cannot be applied—this is what every theologian has always maintained and relied upon. So where are these subtleties that he alone has grasped through the science of rhetoric? May God have mercy on one who knows his own station and does not exceed his limits.

2. It refers to the origin/essence of the matter. This is the view of Abu Sa'id al-Darir: {The Day It Is Unveiled} means the origin of the matter is unveiled. The sāq of a thing is its root upon which its existence depends, like the sāq of a tree or the sāq of a human. Thus, on the Day of Resurrection, the realities and origins of things will become apparent.

3. It refers to the sāq of Hellfire, or the sāq of the Throne, or the sāq of a majestic, awe-inspiring angel. The wording only indicates a sāq; what that sāq belongs to is not indicated in the text.

4. It is the Sāq of God. This is the chosen view of the Mushabbihah (those who liken God to creation). May God be exalted above that! It is narrated from Ibn Mas'ud that the Prophet (peace be upon him) said: "On the Day of Resurrection, when the Muslims pass by, the Almighty will manifest Himself to the creation and say: 'Whom did you worship?' They will say: 'We worshipped God.' He will witness them twice or thrice, then say: 'Do you recognize your Lord?' They will reply: 'Glory be to You! If He makes Himself known, we will recognize Him.' At that moment, {It is Unveiled}, and no believer will remain except that he prostrates, but the hypocrites will remain with their backs stiff like a single plank, as if they had skewers in them."

Know that this view is false for several reasons: * First: Proofs indicate that everything corporeal is created, because everything corporeal is finite, and everything finite is created. Also, every body is inseparable from motion and rest, and whatever is like that is created. Furthermore, every body is contingent (mumkin), and everything contingent is created. * Second: If that were intended, the sāq ought to be known, as it is a specific, familiar sāq—the Sāq of the Merciful. However, if we interpret it as severity, the indefiniteness (tankīr) indicates glorification, as if it were said: The Day It Is Unveiled—what severity! A severity that cannot be described. * Third: Recognition is achieved not by unveiling the sāq, but by unveiling the Face.

The Second Opinion: The phrase {The Day It Is Unveiled} does not refer to the Day of Resurrection, but to a day in this world. This is the view of Abu Muslim. He argued that it cannot refer to the Resurrection because the Almighty said concerning this Day: {And they will be called to prostration}. On the Day of Resurrection, there is neither worship nor religious obligation (taklīf). Rather, it refers either to the last days of a person's life in this world, like His saying: {The Day they see the angels, there will be no good tidings for the sinners} (Al-Furqan: 22). Then, people will be called to the prayers when their times arrive, but he will be unable to pray because it is a time when faith profits no soul. Or, it refers to the state of old age, sickness, and inability, when they were previously called to prostration while healthy from what afflicts them now—either from the severity descending upon them due to the horror they witnessed at death, or from inability and old age. A parallel to this verse is His saying: {But why not, when it reaches the throats} (Al-Wāqi'ah: 83).

Know that there is no dispute that the text can be interpreted according to what Abu Muslim said. As for his claim that it cannot refer to the Resurrection because the call to prostration occurs there while obligations cease, the response is that this call will not be as a matter of obligation (taklīf), but as a matter of reproach and humiliation (taqrī' wa takhjīl). So why do you claim that this is impermissible?

Issue 3: Recitations of the Verb

It has been recited as {Yawma yukshafu} (The Day it is unveiled—passive voice) and {takshifu} (it unveils—active voice, with the tā' dotted from above) for both the active and passive constructions. The verb refers to the Hour or the state/condition, meaning: The Day the situation or the Hour becomes severe, just as you metaphorically say: The war unveiled its sāq.

It has also been recited as {tukshafu} (with a ḍammah on the tā' and a kasrah on the shīn), derived from akshafa, meaning 'to enter into unveiling.' From this is akshafa ar-rajul (the man unveiled/exposed himself), meaning his upper lip was turned over.

His saying: {And they will be called to prostration, but they will not be able} (42) {Their eyes humbled, overwhelmed by ignominy. And they were called to prostration while they were safe} (43).

We have already explained that they are not called to prostration as an act of worship or obligation, but as a reprimand and censure for abandoning prostration in the world. Furthermore, when He calls them to prostration, the Almighty strips them of the ability to prostrate and prevents them from being capable, so that their regret and remorse increase over what they neglected when they were called to prostration while their limbs and joints were sound.

Al-Jubbā'ī said: Since the inability to perform the act is specified for the Hereafter, this indicates that they were capable in the world. This refutes the view of those who say that the disbeliever has no power to believe, and that the power to believe only occurs when faith is present. The response to this is that God's knowledge that he will not believe negates the existence of faith, and combining two contradictory things is impossible. Therefore, the capacity in the world is also non-existent according to Al-Jubbā'ī's view.

As for {Their eyes humbled}, it is a ḥāl (circumstantial adverb) describing those who {will not be able}—{overwhelmed by ignominy}. Meaning, ignominy afflicts them because they were not diligent in serving their Master, like the slave who turned away from his master; he becomes disgraced among people. His saying {And they were called to prostration while they were safe} means when they were called to the prayers by the Adhān and Iqāmah, and they were sound and capable of praying. In this is a warning for those who neglect congregational prayer and do not answer the caller to prayer for the congregational prayer.

! 7 < {So leave Me with those who deny this Saying. We will gradually draw them near from where they do not know} . > 7 !

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