Tafsir of Ibraheem 14:49

"And you will see the criminals": This is a conjunction linked to "they have emerged" (barazu). The shift to the present tense form is to bring the image to mind, or to signify continuity, whereas the act of emerging is instantaneous and lacks continuity. If "they have emerged" is treated as a circumstantial state (hal), then this is a conjunction linked to "will be replaced" (tubaddalu). It is also permitted to view it as a conjunction linked to the factor implied by the adverbial phrase preceding it—assuming, for example, "He will fulfill" (yunjizu)—meaning: "on that day when they emerged before Allah Almighty," or "on that day when the earth is replaced," or "on that day when He fulfills His promise."

If the seeing (ru'yah) is visual, then "the criminals" is its direct object, and the Almighty’s statement "bound together" (muqarranin) is a circumstantial state describing them. If the seeing is cognitive (realization), then "the criminals" is the first object, and "bound together" is the second object.

The intent behind "bound together" is either that some are bound with others—each one joined to those who shared in his disbelief and deeds, as in the Almighty's saying: "And when the souls are paired" (according to one interpretation), and the proverb: "Birds of a feather flock together"—or they are bound with the devils who led them astray, as in the Almighty's saying: "So by your Lord, We will surely gather them and the devils," etc.

Or, they are bound with what they committed of deviant beliefs, corrupt dispositions, and evil deeds, after those deeds take on images and forms suitable to them, such as terrifying appearances and monstrous shapes. Or, they are bound with the recompense for that, or with their record, so there is no need for the notion of manifestation into images. Or, their hands and feet are bound to their necks; this has appeared in some narrations, and the apparent meaning is that it is literal. It is also possible, as has been said, that it is a metaphor for their being held accountable for what their hands and feet committed.

The origin of al-muqarran (with a shaddah) is one who is gathered in a qaran (with a fatha), which is the tether used for binding.

"In shackles" (fi al-asfad): This is the plural of safad, also referred to as sifad, which is the shackle placed on the leg, or the iron collar placed on the hand and neck, or that which binds the hand and leg to the neck—this is called a jami'ah (binder). From this is the saying of Salamah ibn Jandal: "And Zayd al-Khayl has encountered a shackle / That bites into the forearm and the bone of the shin."

Safada (with light consonant) and saffada (with shaddah) have both been used, the latter implying intensity. You say: "I asfad-tuhu" (I gave him) using the hamza for this meaning. It is said that safada and asfada are used interchangeably for both binding and giving. A gift is called safad because it binds; for "he who finds kindness is bound [by it]."

The prepositional phrase "in shackles" relates to "bound together" (muqarranin), or to a deleted element serving as a circumstantial state for the pronoun within it—that is, "being shackled." Abu Hayyan allowed it to be in the position of an adjective for "bound together."