Tafsir of Al-Furqan 25:72

Meaning: They do not provide false testimony, as has been narrated from Ali (may Allah ennoble his countenance) and al-Baqir (may Allah be pleased with him). Thus, it is derived from al-shahadah (testimony). Al-zur (falsehood) is in the accusative case as an infinitive object, or due to the omission of a preposition—meaning: shahadat al-zur (testimony of falsehood) or bi-al-zur (by way of falsehood).

It is understood from the words of Qatadah that "testimony" here bears a meaning that encompasses what is commonly known by it. 'Abd ibn Humayd and Ibn Abi Hatim recorded from him that he said: "Meaning, they do not assist the people of falsehood in their falsehood, nor do they join them in it."

A group of scholars recorded from Mujahid that the intended meaning of al-zur is singing. A similar report is narrated from Muhammad ibn al-Hanafiyyah (may Allah be pleased with him). Al-Hasan added to this "wailing," while Qatadah said it is "lying." 'Ikrimah stated it was a game played during the Pre-Islamic period (Jahiliyyah), and Ibn Abbas said it refers to an idol around which they used to play for seven days. In another narration from him, it is said to be the festivals of the polytheists, and this is also narrated from al-Dahhak. Others have said it is polytheism.

Under these interpretations, "witnessing" (yashhadun) is understood in the sense of "being present," and al-zur is a direct object with an implied genitive—meaning: "they do not witness the places of falsehood." It is also permissible that al-zur is intended to encompass everything that is false and deviates from the path of truth—be it polytheism, lying, singing, wailing, or the like. It is as if it were said: "They do not attend the gatherings of falsehood," because doing so implies consent to it, and furthermore, "he who grazes around the sanctuary is soon to fall into it."

Al-Hasan interpreted "ill speech" (al-laghw), as recorded by Ibn Abi Hatim, as "acts of disobedience." Ibn Abi Hatim and Ibn 'Asakir recorded from Ibrahim ibn Maysarah, who said: "It reached me that Ibn Mas'ud (may Allah be pleased with him) passed by a place of amusement, turned away from it, and did not stop. The Prophet (peace and blessings of Allah be upon him) said: 'Ibn Mas'ud has begun and ended his day noble (karim).' Then Ibrahim recited: 'And when they pass by ill speech, they pass by with dignity.'"

It is said that the intended meaning of al-laghw is vain speech that is hurtful to them, or that which encompasses both speech and hurtful action. "Dignity" (al-karam) here refers to pardon and forgiveness for those who harmed them. To this points what a group of scholars recorded from Mujahid, who said regarding this verse: "When they are harmed, they forgive." The phrasing, according to this interpretation, involves an implied preposition, meaning: "When they pass by the people of ill speech, they turn away from them," just as it is said:

I pass by the base man who insults me, yet I continue on, Then I say: "It does not concern me."

It is not hidden that this [interpretation] is not strictly necessary.

It is also said that al-laghw is unseemly speech, and their passing by it refers to them coming across the mention of it, and their dignity refers to them refraining from it and resorting to metaphors. To this points what a group of scholars also recorded from Mujahid, who said regarding it: "When they came across the mention of sexual intercourse, they used metaphors for it."

Some have generalized the meaning and considered what was mentioned as an example. It is also permissible that al-laghw is intended to be al-zur in its general sense—meaning, the false matter—expressed at one time as al-zur because it deviates from the path of truth, and at another time as al-laghw because it is in its nature to be discarded and cast aside. Thus, the speech involves placing the explicit noun in the place of the pronoun. The meaning is: "Those who do not attend falsehood, and when they pass by it incidentally, they turn away from it."