Tafsir of Al-An'am 6:22

{And the Day We gather them}: The verb governing the accusative case is omitted. The implied meaning is: "And [remember] the Day We gather them, such and such happened." It was omitted to maintain the ambiguity, which is part of the intimidation.

{Where are your partners}: Meaning, your gods whom you made partners with Allah.

{Whom you used to claim}: The meaning is: "whom you claimed to be partners." Both objects of the verb "claim" are omitted. It is also recited as yahshuruhum (He gathers them) and thumma yaqulu (Then He says), using the third-person 'ya' in both.

This is said to them by way of rebuke. It is possible they see them, but since they do not benefit them and the intercession they hoped for does not materialize, it is as if they are absent from them. Or, a barrier is placed between them at the moment of rebuke so they lose them at the very hour they pinned their hopes on them, thus witnessing their own disgrace and regret.

{Their trial}: Their disbelief. The meaning is: The consequence of the disbelief they clung to throughout their lives, fought for, boasted about, and claimed was the religion of their forefathers, was not to deny it, disavow it, or swear to reject it. It is also possible it means: "Then their only response was to say [that they were not polytheists]," and it is called a "trial" (fitna) because it is a lie.

It is recited as takun (feminine) with fitnatuhum in the accusative. The verb is feminized because the predicate is feminine, like saying: "Who was your mother?" It is also recited with the 'ya' and the accusative fitna, and with the 'ya' and 'ta' while keeping fitna in the nominative. It is also recited as Rabbana (O our Lord) in the accusative as a vocative.

{And lost from them}: Meaning, disappeared from them.

{What they used to fabricate}: Meaning, what they fabricated regarding His divinity and intercession.

If you ask: How is it valid for them to lie when they are witnessing the realities of matters, given that lying and denial have no benefit? I say: The one being tested speaks what benefits him and what does not, without distinction, out of confusion and shock. Do you not see them saying: "Our Lord, remove us from it, and if we were to return [to sin], then indeed we would be wrongdoers" (23:107), even though they are certain of eternity and have no doubt about it? And they call out: "O Malik, let your Lord put an end to us" (43:77), even though they know He will not put an end to them.

As for the opinion of those who say it means: "We were not polytheists in our own estimation, and we did not know we were on the wrong path in our belief," and who interpret the verse "See how they lied against themselves" (6:24) as referring to their state in the world—this is a forced, strained, and distorted interpretation of the most eloquent speech into something incoherent and intrusive. The meaning they propose is not translated by these words, nor does it apply to them; it is completely alien to them. I do not know how they reconcile this with the Almighty’s saying: "On the Day when Allah will resurrect them all and they will swear to Him as they swear to you, and they will think that they are on something [i.e., on the truth]. Unquestionably, it is they who are the liars" (58:18), following His saying: "And they swear to untruth while they know" (58:14), thus likening their lying in the Hereafter to their lying in the world.