Ibrahim: (28) Have you not seen...

(Have you not seen) is an expression of astonishment directed at the Messenger of Allah, peace be upon him, or at anyone regarding the falsehoods perpetrated by the disbelievers. It means: Have you not looked (at those who exchanged the favor of Allah), meaning, they exchanged the gratitude for His favor—which was incumbent upon them—and placed in its stead (disbelief), which is immense and constitutes a denial of it? Thus, the statement is based on the estimation of an omitted genitive (mudaf), for which the possessive (mudaf ilayh) has been substituted; the latter is the second object, while "disbelief" is the first object. Some have imagined the reverse, though there is no need for such estimation if it is understood that they exchanged the favor itself for disbelief, because when they denied it, they were stripped of it and remained in a state of being stripped, characterized by disbelief. This—like the first interpretation—was mentioned by al-Zamakhshari. As noted in al-Kashf, both viewpoints agree that the "exchange" here is a change in the essence, though it is either between gratitude and disbelief or between the favor itself and disbelief.

The intended subjects are the people of Makkah, for Allah, Glory be to Him, settled them in His Sanctuary, made them the guardians of His House, and honored them with Muhammad, peace be upon him. Yet, they disbelieved in the favor of Allah Almighty, exchanging it for the immense gratitude He had required of them; or, Allah Almighty bestowed upon them favor and abundance for their being accustomed to the two journeys (of winter and summer), yet they disbelieved in His favor, Glory be to Him. Consequently, He, Majestic is His Majesty, struck them with famine for seven years, and they were killed and taken captive on the day of Badr; thus, they received disbelief in place of the favor, and that remained as a yoke around their necks.

Al-Hakim—who authenticated it—as well as Ibn Jarir, al-Tabarani, and others, reported through various chains from Ali, may Allah’s noble countenance be pleased with him, that he said regarding these "exchangers": "They are the two most wicked factions of Quraysh: Banu Umayya and Banu al-Mughirah. As for Banu al-Mughirah, Allah Almighty cut off their lineage on the day of Badr, while Banu Umayya were granted respite until a time." Al-Bukhari in his History, Ibn al-Mundhir, and others reported the same from Umar, may Allah be pleased with him. In another narration, as found in Jami' al-Usul, it is stated: "They are, by Allah, the disbelievers of Quraysh."

Ibn Abi Hatim reported from Ibn Abbas, may Allah be pleased with both of them, that he said: "They are Jabalah ibn al-Ayham and those who followed him from the Arabs and joined the Romans." Perhaps he—may Allah be pleased with him—did not mean that it was revealed concerning Jabalah and those with him, because their story took place during the caliphate of Umar, may Allah be pleased with him; rather, he meant that it applies to whoever does what Jabalah did until the Day of Resurrection.

(And caused their people to descend), meaning they caused them to enter (into the house of ruin), by inviting them to the misguidance they were in. The text does not mention their own descent, as the mention of causing [others] to descend implies it, for it is a branch of descending, just as they said regarding the Almighty’s statement about Pharaoh: "He will lead his people on the Day of Resurrection and lead them into the Fire" (11:98).

(Ruin) means destruction, from bara (to perish), yaburu, bawaran and buran. The poet said: I have not seen the likes of them as warriors in the morning of battle, when ruin was feared. Its root, as al-Raghib said, is extreme stagnation (in trade). Since extreme stagnation leads to corruption—as it is said, "It stagnated until it corrupted"—it is used to express destruction.