Tafsir of Ibraheem 14:21

Surah Ibrahim (14): Verse 21

وَبَرَزُوا لِلَّهِ جَمِيعًا And they will all be brought forth before Allah.

When the Almighty mentioned the types of torment awaiting these disbelievers, and subsequently mentioned that their deeds would become nullified and void, He then mentions in this verse the manner of their shame and disgrace when their followers cling to them, and how they will be exposed before them. This points to the spiritual torment resulting from disgrace and shame.

There are several points to consider here:

Issue 1: The Meaning of "Barazū" (برزوا)

Linguistically: Baraza means to appear after being hidden. Hence, a wide-open space is called al-Barāz because of its openness. It is said regarding the verse, "And you will see the earth bare" (Al-Kahf: 47), meaning exposed, nothing concealing it. A woman is described as bārizah if she appears before people. It is also said, "So-and-so baraza over his peers," meaning he surpassed them and excelled them, originating from horses where one overtakes the others—as if it emerged from the throng to become apparent.

Discussions on the Verse:

1. The Use of the Past Tense: The phrase {وبرزوا} (And they will appear) is in the past tense, although its meaning pertains to the future. This is because everything Allah informs about is true and established, so it is as if it has already occurred and entered existence. A parallel is His saying: "And the inhabitants of the Fire will call to the inhabitants of Paradise" (Al-A'rāf: 50).

2. The Nature of "Appearing" (البروز) before Allah: Since barūz linguistically means appearing after concealment, this is impossible in relation to Allah (Exalted is He). Therefore, interpretation is necessary, which can be approached in several ways:
   • First: They used to hide themselves from eyes when committing sins, thinking this was hidden from Allah. On the Day of Resurrection, they will be exposed to themselves, realizing that nothing is hidden from Allah.
   • Second: They will emerge from their graves to stand for Allah's judgment and decree.
   • Third (The Philosophers' Interpretation): When the soul separates from the body, it is as if the covering and wrapping are removed, leaving the soul naked in its essence, stripped of everything else—this is the barūz before Allah.

3. Connection to Previous Verse: Abū Bakr al-Aṣamm stated that {وبرزوا لله} refers to what was mentioned in the preceding verse: {وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ} (And behind them is a barrier until the Day they are resurrected) [Ibrahim: 17]. (Note: The excerpt seems to conflate the verse reference here, but the intent is linking the appearance to the state after the barrier).

The Significance of Appearance:

The phrase {وبرزوا لله} is close in meaning to {يَوْمَ تُبْلَى السَّرَائِرُ} (The Day when secrets will be tested) [At-Ṭāriq: 9]. This is because inner realities will be revealed on that Day.

• If they are among the fortunate, they will appear before the Wise Judge with their sacred attributes, lofty states, radiant faces, and pure, illuminated souls. The light of Majesty will shine upon them, and the radiance of the realm of holiness will greatly increase within them—how magnificent those states will be!
• If they are among the wretched, they will appear before the station of Greatness and the seats of Pride, humiliated, disgraced, submissive, prostrate, falling into the shame of embarrassment and the ignominy of exposure, standing in a place of degradation and terror. We seek refuge in Allah from that.

Then, Allah recounts that the weak will say to the leaders: "Can you avert any of Allah's punishment from us?" meaning, "We only followed you for this very day." The leaders then confess their shame, inability, and humiliation, saying: {سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ} (It is all the same to us whether we show impatience or endure; there is for us no escape).

The confession of such inability, shame, and punishment by the leaders and those who were followed results in immense embarrassment and complete disgrace. Thus, the purpose of mentioning this verse is to establish the overwhelming torment of disgrace and shame upon them, in addition to the previously mentioned various types of torment and punishment. We seek refuge in Allah from them. (And Allah knows best.)

Issue 2: The Writing of "The Weak" (الضعفاء)

In some Mus'hafs, the word الضعفاء (The Weak) is written with a wāw before the hamza (i.e., الضعفوا). The reason is that it is written according to the pronunciation of one who pronounces the alif before the hamza with emphasis, inclining it towards a wāw. A parallel example is the writing of ‘ulamā’ (scholars) of the Children of Israel.

Issue 3: The Identity of the Weak and the Arrogant

The Weak (الضعفاء): They are the followers and the common people.

Those Who Were Arrogant (الذين استكبروا): They are the masters and the great ones. Ibn Abbas said they are the chief ones who were arrogant against worshipping Allah.

{إِنَّا كُنَّا لَكُمْ تَبَعًا} (Indeed, we used to follow you): Meaning, in the worldly life.

Al-Farrā’ and most linguists say that taba‘ (تبع) is like khādim (servant) and khadam (servants), or bāqir (ploughman) and buqur (ploughmen), or ḥāris (guard) and ḥaras (guards). Al-Zajjāj said it is permissible for it to be a verbal noun (maṣdar) named as such, meaning "we were possessors of following."

This following can be interpreted in two ways:

1. Following in disbelief.
2. Following in worldly affairs.

{فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ شَيْئًا} (Can you then avert anything of Allah's punishment from us?): Meaning, can you repel any of Allah's punishment from us?

Regarding the two prepositions "Min" (مِنْ): If one asks: What is the difference between min in {مِنْ عَذَابِ اللَّهِ} (from the punishment of Allah) and min in {شَيْئًا} (anything)? We reply: Both are for partiality (tab‘īḍ), meaning: Can you avert some of Allah's punishment from us?

The Response of the Arrogant Leaders

At this point, Allah recounts that those who were arrogant said: {لَوْ هَدَانَا اللَّهُ لَهَدَيْنَاكُمْ} (If Allah had guided us, we would have guided you). There are several interpretations of this:

1. Ibn Abbas: It means, "If Allah had guided us aright, we would have guided you aright." Al-Wāḥidī said: They only invited others to misguidance because Allah had misguided them and not guided them. If Allah had guided them, they would have invited others to guidance.
   • The author of Al-Kashshāf suggested they said this even though they were lying, supported by the verse about the hypocrites: "The Day Allah resurrects them all, they will swear to Him as they swear to you" (Al-Mujādilah: 18).
   • Note: The Mu'tazila do not permit falsehood to issue from people on the Day of Resurrection, so this statement, if attributed to them, would contradict their principles and thus not be accepted from them.

2. The Author of Al-Kashshāf: It could mean, "If our Lord had been among those deserving of Luṭf (Divine favor/gentleness), and He had been gentle with us, we would have guided you to faith." Al-Qāḍī mentioned this view but refuted it, saying it cannot be interpreted as Luṭf because Allah has already enacted that (i.e., He grants Luṭf to whomever He wills).

3. The Meaning of Guidance: It means, "If Allah had saved us from punishment and guided us to the path of Paradise, we would have guided you." The evidence that hidāyah (guidance) here means this is that this is precisely what they sought and requested; therefore, hidāyah must refer to this meaning.

The Final Despair:

Then they said: {سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا} (It is all the same to us whether we show impatience or endure). Impatience (jaza‘) and patience (ṣabr) are equal upon us. The hamza and am here indicate equalization, similar to: "Be patient or impatient—it is all the same to you" (At-Ṭūr: 16).

Then they said: {مَا لَنَا مِن مَّحِيصٍ} (There is for us no escape). Maḥīṣ means a place of refuge or escape. Maḥīṣ can be a verbal noun (like maghīb or mashīb) or a place (like ma-bīt or maḍīq). It is also said ḥāṣa ‘anhu and ḥāṭa with the same meaning. (And Allah knows best.)

Surah Ibrahim (14): Verse 22

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُم مَّا أَنَا بِمُصْرِخِكُمْ وَمَا أَنتُم بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِن قَبْلُ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ

And Satan will say when the matter is decreed: "Indeed, Allah promised you the promise of truth, and I promised you, but I betrayed you. I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot help you, nor can you help me. Indeed, I deny your previous association [of me with Allah]." Indeed, for the wrongdoers is a painful punishment.