Al-Ma'arij: (8) The Day the Sky Will Be...

Issue 1: Grammatical Analysis of {The Day} (يوم)

There are several interpretations regarding the grammatical case of {The Day} (yawma):

1. It is in the accusative case (mansub), implying an omitted word, such as: "And We will see it soon, the day the sky will be like molten brass (al-muhl)." Meaning, that day is possible and not impossible.
2. It is accusative, implying an omitted verb: "A questioner asked about a punishment befalling the day the sky will be like molten brass."
3. It is accusative, implying a conditional structure: "The day the sky will be like molten brass, such and such will happen."
4. It is an appositive (badal) to the previous mention of the Day, meaning: "A questioner asked about a punishment befalling a day whose measure is fifty thousand years, the day the sky will be like molten brass."

Issue 2: Descriptions Mentioned for That Day

The verse mentions several characteristics for this Day:

We have previously explained the meaning of al-muhl when discussing the verse {like molten brass} (bi-mā'in kal-muhl).

• Ibn Abbas said: It is like the dregs of oil.
• Ata narrated from him: Like the scum of pitch.
• Al-Hasan said: Like silver when it is melted. This is also the view of Ibn Mas'ud.

The linguistic meaning of al-'ihn is dyed wool. The comparison is made because the mountains on that Day will be white, red, and black of various colors. When they are pulverized and scattered in the air, they will resemble tufts of fluffy wool blown by the wind.

This phrase contains two sub-issues:

Sub-Issue 1: Interpretation of "No Close Friend Will Ask"

Ibn Abbas interpreted the close friend (al-hamīm) as the intimate relative for whom one feels deep affection. The reason for not asking is the preoccupation of every individual with their own state, similar to the verse: {that makes every nursing mother forget what she was nursing} (Al-Hajj: 2), and {The Day a man will flee from his brother... For every man that Day will have enough to occupy him} (Abasa: 37-39).

There are several interpretations of the structure:

1. The implied structure is: "No close friend will ask about his close friend" (lā yus'alu hamīmun 'an hamīmih), where the preposition ('about') is omitted, and the verb becomes transitive.
2. It means: A close friend will not ask his close friend, "How are you?" nor will he speak to him, because everyone will be too preoccupied for such conversation.
3. It means: A close friend will not ask his close friend for intercession (shafā'ah), nor will he ask him for kindness or compassion.

Sub-Issue 2: The Reading of {Will Be Asked} (يسئل)

Ibn Kathir recited {wa lā yus'alu} with a ḍammah on the yā' (passive voice: yus'alu - "will not be asked").

The meaning in this reading is: A close friend will not be asked about his close friend to ascertain his condition from him, as one usually seeks news of a friend through another friend. This also implies an omitted preposition. Al-Farrā' explained it as: "It will not be said to a close friend, 'Where is your close friend?'" However, I (Al-Razi) do not prefer this reading because it contradicts the consensus of the reciters (Qurrā').

{They will see them. The criminal would wish he could ransom himself from the punishment of that Day with his sons, And his companion, and his brother} (7-12)