Tafsir of Al-An'am 6:22

(And on the Day We gather them all together) is in the accusative case, functioning as an adverb of time related to an implied verb placed later. The pronoun in (We gather them) refers either to all people or specifically to the worshippers of false gods along with their deities. (All together) acts as a circumstantial qualifier (hal) for them. The meaning is: "On the Day We gather all creation—or the disbelievers and their gods—altogether, then We say to them what We say..." The verb of speech is omitted to remain ambiguous, which is more effective in inducing fear and terror. A past tense verb is implied to signify certainty. It is appropriate to connect (Then there was not...) to it in the sequence.

It is also permissible to consider it accusative because it is the object of an implied verb; that is, "Remember, for them, as a means of fear and warning, the Day We gather them." This was chosen by Abu al-Baqa'. Others have said the implied meaning is, "So that they may fear or be warned on the Day We gather them..."

(Then We shall say)—for the purpose of rebuke and censure before the witnesses—(to those who associated partners with Allah the Exalted: "Where are your partners")—meaning your gods whom you designated as partners to Allah, whose name is Exalted. The genitive construction is for the slightest connection. (Where) is used for questioning about someone who is not present.

The manifest meaning of His saying—the Exalted—("Gather those who did wrong, along with their companions, and what they used to worship") and other such verses, implies their presence alongside them at the Gathering (Mahshar). Thus, it must be said either that this question occurs at a time when they are shielded from them after having witnessed them, just to witness their own disappointment—as it is said: "A cloud flashed for a thirsty people, but when they saw it, it dissipated and cleared"—or it is said that it is at the time of their witnessing them, but because those gods provided no benefit, they are treated as if they were absent. Just as one might say to someone who made another a helper to assist him in times of hardship, yet that helper did not assist him and he fell into a crisis while the helper was present: "Where is Zayd?" You treat him as absent due to his lack of utility, even if he is physically present. Or, the speech contains an implied noun; that is, "Where is their benefit and utility?"

Some have insisted on the opinion that they are absent, based on the literal meaning of the question and His saying, ("And we do not see with you your intercessors whom...") up to His—the Sublime—saying, ("And lost from you is what you used to claim"). It has been answered that this might be in another location, reconciling the verses, or that the meaning is "And we do not see the intercession of your intercessors."

Shaykh al-Islam said: This question, which indicates the absence of the partners—despite the general gathering of them according to the verses that indicate such—occurs only after there has been a mutual disavowal between them and the severance of the ties between them, as described by His—the Sublime—saying, ("So We separated them, one from another") and the like. This is either because they are not actually present due to being removed from that station, or because the absence of their status as partners and intercessors is treated as an absence in reality. Since the question is not about them as they are partners—as the description with the relative pronoun (alladhina) indicates—there is no doubt that the absence of the attribute necessitates the absence of the described entity insofar as it is described. Thus, they are absent as partners, regardless of whether they are present as essences, whether they were idols or otherwise.

As for what is said—that they are shielded from them at the time of rebuke so that they may miss them at the very hour they pinned their hopes upon them, and thus see their place of sorrow and regret—it might be that they do not perceive the reality of the situation, and the threads of their hope in them have not yet been severed. However, you know that they witnessed them before that, and their hopes were cut off completely. Moreover, this is known to them from the time of death and the trial of torment in the Barzakh. What actually happens at the Gathering is the clear unveiling and strong certainty resulting from the presence and the dialogue.

Our master al-Shihab critiqued this, saying it is a fantasy with no foundation, because rebuke is intended in all scenarios, and rebuke is inconceivable except after the reality of the contrary is established. Furthermore, there is nothing in the arrangement of the text to indicate that this occurs after the disavowal in a different location. Such a claim cannot be asserted without a transmission, for it is possible this is the station of disavowal. The mentioned realization cannot take place, and besides, it is a rebuke. As for the additional points he used to separate his argument, they also apply to him, and they are not conceded; for the torment of the Barzakh does not necessitate that they will be interceded for afterwards. How many are being tormented in their graves who are then interceded for!

You know that if their torment is due to their belief in the utility of those gods and the hope for their intercession, then those who are being tormented are being tormented for that very reason. Therefore, his saying "the torment of the Barzakh does not necessitate..." is misplaced. Likewise, his saying "how many are being tormented in their graves who are interceded for"—if he means, "how many are being tormented for one of the sins in their graves who are interceded for by someone," then this is conceded, but it does not aid his argument. And if he means "how many are being tormented in their graves due to worshipping a thing who are interceded for by that thing," then its denial is obvious, as is not hidden. So contemplate this.

Ya'qub read (He gathers them, then He says) with a ya in both, the pronoun in both referring to Allah the Exalted. His—the Sublime and Exalted—saying to the polytheists: (Where are your partners whom you used to claim), whether directly or indirectly. The speech negated in His saying, ("And He will not speak to them...") etc., is speech of honor and benefit, not speech in an absolute sense, for He did speak to Iblis—may he be cursed—with what He spoke.

The word za'ama (to claim) is used for the truth, as in the saying of the Prophet (peace and blessings be upon him): "Jibril (peace be upon him) claimed [stated]," and in the hadith of Dimam bin Tha'labah (may Allah be pleased with him): "Your messenger claimed [stated]." Sibawayh also uses it for matters he approves of: "Al-Khalil claimed [stated]." It is also used for falsehood and lies, as in this verse. Ibn Abbas (may Allah be pleased with them both) said: Every instance of za'am in the Quran means lying. It is often used for something strange, for which the speaker is held responsible. Here, it is a transitive verb taking two objects, which were omitted because they are understood from the context; that is, "you claim [them to be] partners."