Tafsir of Ibraheem 14:27

"God makes firm those who believe with the firm word" (which has been established with them and taken hold in their hearts, and it is the good word whose wondrous nature has been mentioned). It is apparent that the prepositional phrase [with the firm word] is connected to "makes firm" (yuthabbitu), as is His saying—Exalted is He—"in the worldly life," meaning: He makes them firm by allowing them to remain upon that [faith] for the duration of their lives. Thus, whenever someone is sent to tempt them or attempt to make them slip away from it—as happened to the People of the Trench, and to George (Jirjis), and Samson, and as happened to Bilal and many of the Companions of the Messenger of God (may God bless him and grant him peace, and may God the Exalted be pleased with them)—they remain firm.

"And in the Hereafter" (meaning after death, and that is in the grave, which is the first of the stations of the Hereafter, and in the standings of the Day of Resurrection). They do not falter when they are asked about their creed there, nor do the horrors [of that day] overwhelm them. Ibn Abi Shaybah recorded from Al-Bara’ ibn ‘Azib that he said regarding this verse: "The firmness in the worldly life [occurs] when the two angels come to the man in the grave and say to him: 'Who is your Lord?' He says: 'My Lord is God.' They say: 'What is your religion?' He says: 'My religion is Islam.' They say: 'Who is your Prophet?' He says: 'My Prophet is Muhammad (may God bless him and grant him peace).'" According to this, the intended meaning of "the Hereafter" is the Day of Resurrection. Al-Tabarani in al-Awsat and Ibn Mardawayh recorded from Abu Sa’id al-Khudri who said: "I heard the Messenger of God (may God bless him and grant him peace) say regarding this verse: 'God makes firm...' [in the Hereafter is] the grave." According to this, the meaning of "worldly life" is the duration of one's life. The majority of scholars have held this view, and al-Tabari chose it. Yes, some have chosen that "worldly life" is the duration of their lives, and "the Hereafter" is the Day of Resurrection and the Presentation [before God]. The reason for this choice was the general nature of "those who believe," encompassing the believers of previous nations, despite the fact that the questioning of the grave is not universal.

It has been permitted that the first prepositional phrase relates to "believe," in the sense of: they believed in pure monotheism, so they declared Him One and exalted Him above what does not befit His Majesty—Exalted is He. Likewise, it was permitted that the second prepositional phrase relates to "the firm." Among people are those who claim that firmness in this world is victory and triumph, and in the Hereafter it is Paradise and reward; it is not hidden that this is something that is hardly [valid to be] said. The matter of what the two prepositional phrases relate to is what we have previously established. According to some, this is an example of "the tree yielding its fruit at all times."

"And God misguides the wrongdoers" (meaning: He creates in them misguidance away from the Truth upon which He has made the believers firm, in accordance with their desire and choice, which stems from their evil predisposition). By "the wrongdoers," the disbelievers are intended, as evidenced by their being contrasted with "those who believe," and their being described as wrongdoers either because they placed things in their improper place, or because they wronged their own souls when they altered the natural disposition (fitra) of God upon which He created people, failing to be guided to the firm word; or [because] they imitated the people of misguidance and turned away from the clear proofs. Their misguidance, as it is said, is that in this world they do not remain firm in the stations of trials and their feet slip at the first instance; and in the Hereafter, they are even more misguided and more prone to slipping.

Ibn Jarir, Ibn Abi Hatim, and Al-Bayhaqi recorded from the hadith of Ibn ‘Abbas (may God be pleased with them both) that when death approaches the disbeliever, the angels (peace be upon them) descend upon him, striking his face and his back. When he enters his grave, he is made to sit, and it is said to him: "Who is your Lord?" He does not return anything to them, and God—Exalted is He—causes him to forget the mention of that. And when it is said to him: "Who is the Messenger who was sent to you?" he is not guided to it, and he does not return anything to them. That is the meaning of His saying—Exalted is He—"And God misguides the wrongdoers."

"And God does what He wills" (by making some firm and misguiding others, according to what His will requires, which follows His perfect wisdom that necessitates such things). In mentioning the Majestic Name [of God] in both instances, there is a grandeur and an infusion of awe that is not hidden, along with what is implied—as has been said—of an indication of the disparity in the origins of firmness and misguidance. For the origin of the emergence of each of the two from Him—Exalted and Glorified is He—stems from His Most High Attributes, which is different from what is the origin of the other. The outward appearance of the verse contains a rebuttal against the Mu’tazilah.