Tafsir of Qaf 50:38-43

"Al-Lughūb" (اللغوب): Exhaustion. It is also read with a fatḥah (al-laghab), following the pattern of al-qabūl and al-wulūʿ.

It is said that this was revealed regarding the Jews, in refutation of their claim that God created the heavens and the earth in six days—beginning on Sunday and ending on Friday—and then rested on the Sabbath, reclining upon His Throne. It is said that the anthropomorphism (tashbīh) found in this Ummah originated from the Jews, and from them it was adopted.

"So be patient over what they say" (فاصبر على ما يقولون): That is, the Jews, and the disbelief and anthropomorphism they bring forth.

It is also said: Be patient regarding what the polytheists say in their denial of the Resurrection; for He who is capable of creating the world is capable of resurrecting them and taking vengeance upon them.

It is also said: This verse is abrogated by the Verse of the Sword.

It is also said: Patience is commanded in every circumstance.

"With the praise of your Lord" (بحمد ربك): While praising your Lord.

"And exalt [Him] with praise" (والتسبيح): This is interpreted either literally or as referring to prayer. Thus, the prayer is:

• "Before the rising of the sun" (قبل طلوع الشمس): The Dawn (Fajr) prayer.
• "And before the setting" (وقبل الغروب): The Noon (Ẓuhr) and Afternoon (ʿAṣr) prayers.
• "And from the night" (ومن اليل): The two Night prayers (ʿIshāʾ).

It is also said: This refers to the Tahajjud (night prayer).

"And after the prostrations" (وأدبار السجود): The glorification (tasbīḥ) following the prayers. Prostration and bowing are used as expressions for prayer itself.

It is also said: These are the supererogatory (nawāfil) prayers after the obligatory ones. From Ali (may God be pleased with him): The two rakʿahs after the Maghrib prayer. It is narrated from the Prophet (peace be upon him): "Whoever prays after Maghrib before speaking, his prayer is recorded in 'Illiyyīn."

From Ibn Abbas (may God be pleased with them both): The Witr after the ʿIshāʾ prayer.

"Ad-dubūr" (الأدبار): The plural of dubar. It is also read as ad-bār, from the phrase "the prayer has adbarat" (i.e., it has ended and been completed). Its meaning is: the time of the conclusion of the prostration, similar to their saying, "I will come to you at the setting of the star."

"And listen" (واستمع): That is, listen to what I inform you of regarding the state of the Day of Resurrection. In this is a sense of awe and magnification of the importance of what is being reported and spoken about, as is narrated from the Prophet (peace be upon him) that he said to Muʿādh ibn Jabal for seven days: "O Muʿādh, listen to what I say to you," and then he would speak to him after that.

If you ask: What governs the accusative case of "the Day" (al-yawm)? I say: It is governed by what is implied by "That is the Day of Exit" (ذلك يوم الخروج), meaning: the day the Caller calls, they will emerge from the graves.

"The day they hear" (يوم يسمعون): This is in apposition to "the day the Caller calls" (يوم يناد).

"The Caller" (المناد): Is Isrāfīl, who will blow the Trumpet and call out: "O decayed bones, severed joints, torn flesh, and scattered hair! God commands you to assemble for the final judgment."

It is also said: Isrāfīl blows the Trumpet, and Gabriel calls for the gathering.

"From a near place" (من مكان قريب): From the Rock of the Holy House (Jerusalem), which is the closest point on earth to the heavens by twelve miles, and it is the center of the earth.

It is also said: From beneath their feet.

It is also said: From the roots of their hair; it will be heard from every hair: "O decayed bones!"

"The Shout" (الصيحة): The second blast.

"In truth" (بالحق): Connected to "the Shout," and the intent is the Resurrection and the gathering for recompense.

"The day the earth splits away from them, [they emerging] rapidly; that is a gathering easy for Us."