Some of them said: This verse, too, concerns repentance from all evil deeds. Its meaning is: whoever desires repentance and resolves upon it should repent sincerely for Allah’s sake. His words, “turns to Allah in repentance,” are phrased as a statement but convey a command; that is, let him repent to Allah. It was also said that its meaning is: let him know that his repentance and final return are to Allah.
“And those who do not bear witness to falsehood, and when they pass by idle talk, they pass by with dignity.” (72)
His words, “And those who do not bear witness to falsehood”: Al-Dahhak and most commentators said that this means polytheism. (1) ‘Ali ibn Talhah said that it means giving false testimony. ‘Umar ibn al-Khattab would flog a false witness forty lashes, blacken his face, and parade him through the marketplace. (2) Ibn Jurayj said that it means lying. (3) Mujahid said that it means the festivals of the polytheists. (4) It was also said to mean wailing in mourning. (5) Qatadah said: They do not assist the people of falsehood 48/b in their falsehood. (6) Muhammad ibn al-Hanafiyyah said: They do not attend frivolous entertainment and singing. (7) Ibn Mas‘ud said: “Singing causes hypocrisy to grow in the heart just as water causes crops to grow.” (8)
The fundamental meaning of falsehood is to make something appear good and to describe it contrary to its true nature; thus, it is the disguising of falsehood with what gives the impression that it is truth. (9)
(1) Reported by al-Tabari, 19:48; and by Abd ibn Humayd, Ibn al-Mundhir, and Ibn Abi Hatim from al-Dahhak. Al-Durr al-Manthur, 6:378.
(2) Reported by Abd al-Razzaq in al-Musannaf, 8:326-327, and by al-Bayhaqi in al-Sunan, 10:142.
(3) Al-Tabari, 19:49; al-Durr al-Manthur, 6:282.
(4) This was reported by al-Khatib from Ibn Abbas. Al-Durr al-Manthur, 6:282.
(5) This is narrated from al-Hasan. Al-Durr al-Manthur, 6:283.
(6) Reported by Abd ibn Humayd and Ibn Abi Hatim, as cited in al-Durr al-Manthur, 6:283.
(7) Reported by Abd ibn Humayd and Ibn Abi Hatim, as cited in al-Durr al-Manthur, 6:283.
(8) Al-Bayhaqi narrated it in al-Sunan as a statement attributed to Ibn Masud, 10:223, and in Shuab al-Iman as a report traced back to the Prophet from Jabir. Abd al-Razzaq narrated its first part from Ibrahim in al-Musannaf, 11:4. Ibn Hajar said in Talkhis al-Habir, 4:199: “Abu Dawud narrated it without the comparison, and al-Bayhaqi narrated it from Ibn Masud as a report traced back to the Prophet, though its chain contains an unnamed shaykh. Al-Bayhaqi also narrated it as a statement attributed to Ibn Masud. There is also a report on the subject from Abu Hurayrah, narrated by Ibn Adi. Ibn Tahir said: ‘The most authentic chains concerning this are those indicating that it is a statement of Ibrahim.’” In his commentary on al-Mishkat, 3:1355, al-Albani attributed it to Ibn Abi al-Dunya’s Damm al-Malahi with a weak chain of transmission. See also al-Shawkani, al-Fawaid al-Majmuah, p. 254; Kashf al-Khafa, 2:103.
(9) Al-Tabari said thereafter, 19:49: “Shirk may be included in this, because it is made appealing to its adherents until they imagine it to be truth, though it is falsehood. Singing is likewise included, because modulation of the voice beautifies it, so that its listener finds listening to it pleasant. Lying may also be included, because its perpetrator makes it seem attractive until its listener imagines it to be true. All of this falls under the meaning of zur (falsehood). Since this is so, the soundest interpretation is that it refers to those who do not attend or participate in anything false: neither shirk, nor singing, nor lying, nor anything else to which the designation zur applies. For Allah described them generally as not witnessing zur; therefore, nothing should be excluded from this except on the basis of conclusive evidence from transmitted reports or reason.”