Tafsir of An-Nisa' 4:41

(Then how will it be when We bring from every nation a witness)

The fa (ف) is fasiha (an elliptical particle implying a preceding suppressed clause). The position of kayfa (كيف) is either in the nominative case as the predicate of a suppressed subject, or in the accusative case as an object of a suppressed verb, analogous to the hal (state) according to the opinion of Sibawayh, or analogous to the adverbial (zarf) according to the opinion of al-Akhfash. The operator for the adverbial is the content of the sentence, which implies horror and magnification derived from the interrogation, or the verbal noun, as established by the author of ad-Durr al-Masun. The prepositional phrase (bi-ma 'indahu) relates to it; meaning: If every small and great thing is recompensed, then how will be the state of these disbelievers—the Jews, the Christians, and others—or what will they do, or what will their condition be when We bring forth on the Day of Resurrection, from every nation and every group, a witness over them regarding their corrupt beliefs and ugly deeds? This witness is their Prophet.

(And We bring you), O Seal of the Prophets, (against these)—a reference to the witnesses indicated by what was previously mentioned—(as a witness). You shall testify to their truthfulness because of your knowledge of what they were sent with and because your Law encompasses the essence of what they branched out and established.

It is also said: It refers to the disbelievers whose state is being questioned, so that you may testify against them regarding their disbelief and disobedience, reinforcing the testimony of their Prophets, peace be upon them. Or, it is as they testify against their own nations. It is also said: It refers to the believers, due to the Almighty’s saying: "That you may be witnesses over the people and the Messenger may be a witness over you." When the one against whom testimony is given (al-mashhud 'alayhi) is inserted into the discourse and the preposition 'ala (against/upon) is used with it, there is no need to imply the meaning of "recording" in the act of witnessing.

Ibn Abi Shaybah, Ahmad, al-Bukhari, at-Tirmidhi, an-Nasa'i, and others narrated through various chains from Ibn Mas'ud, who said: The Messenger of Allah (may Allah exalt him and grant him peace) said to me, "Recite to me." I said, "O Messenger of Allah, shall I recite to you while it was revealed to you?" He replied, "Yes, for I love to hear it from someone else." So I recited Surah an-Nisa until I reached this verse: "(Then how will it be when We bring from every nation a witness...)" and so on. He then said, "That is enough for now." And behold, his eyes were shedding tears.

If this witness has eyes overflowing due to the horror of this statement and the magnitude of that situation, then by my life, what will the one against whom the testimony is given do? It is as if he is already at the Resurrection, and it has descended upon him.