Tafsir of Al-Mu'minoon 23:57-61

Al-Mu'minun (The Believers): Verses 57–61

It is known that after the Almighty condemned those previously mentioned (by saying: “Do they think that what We extend to them of wealth and children / Is that We hasten for them the good things? Nay, they do not perceive.”), He then clarified the characteristics of those who hasten to good deeds and perceive this reality. These characteristics are four:

• Ishfaq (awe/apprehension) implies Khashyah (fear) combined with an added tenderness and weakness.
  • Some scholars say both terms are used for emphasis.
  • Others interpret Khashyah as fear of punishment, meaning: "Those who are apprehensive of their Lord's punishment" (the view of Al-Kalbi and Muqatil).
  • Still others interpret Ishfaq as its consequence: constancy in obedience—meaning: "Those who, out of fear of their Lord, are persistent in their obedience and earnest in seeking His pleasure."
• The reality is that whoever reaches the level of Ishfaq in fear—which is the perfection of fear—is at the utmost limit of fearing God's displeasure in this life and His punishment in the Hereafter, thus being extremely cautious against sins.

• The signs of the Almighty are the created things that point to His existence. Belief in them is affirmation.
  • If this affirmation is merely acknowledging their existence, it is self-evident and does not warrant praise.
  • If this affirmation is recognizing them as signs and proofs of the Creator's existence, this can only be reached through reflection and thought. The one who achieves this must become a knower of the Creator's existence and attributes. Once knowledge is established in the heart, verbal affirmation follows outwardly, and this is [true] faith (Iman).

• This does not mean affirming the Oneness of God and negating partners, as that is already included in the previous characteristic: {And those who believe in the signs of their Lord}.
• Rather, it means negating hidden polytheism (shirk khafiyy): that one is sincere in worship, undertaking it only for the sake of God and seeking His pleasure. And God knows best.

• This means they give what is due. This includes every right that must be fulfilled, whether it is a right of God (like Zakah or expiations) or a right of human beings (like trusts, debts, and various forms of fairness and justice).
• It is clarified that this giving is only beneficial if they do it while their hearts are fearful (wajilah). This is because one who approaches worship while fearful of their own shortcomings or deficiencies will, because of that fear, strive to fulfill its right in performance.
• A'isha (may God be pleased with her) asked the Messenger of God (peace be upon him) about this verse: "Is it about one who commits adultery, drinks wine, and steals, yet fears God?" The Prophet (PBUH) replied: "No, O daughter of Al-Siddiq, but it is the man who prays, fasts, and gives charity, yet fears God concerning it."

The arrangement of these characteristics is supremely excellent:

1. The first characteristic indicates the attainment of intense fear, necessitating avoidance of what is improper.
2. The second indicates avoiding ostentation (Riya') in acts of obedience.
3. The third indicates that one who gathers these three characteristics performs acts of obedience while being fearful of deficiency. This is the pinnacle of the stations of the truthful ones (Siddiqin). May God grant us success in reaching it.

If it is asked: Do you say that {while their hearts are fearful} refers back to {give}, or does it refer to all the preceding qualities? We say it is better that it refers to everything, because giving is not more deserving of this condition than other deeds. The meaning is that they perform these deeds while fearful of their own shortcomings, thus being extremely diligent in fulfilling their due rights.

However, if the reading is {And those who come with what they come with} (Wa allatheena ya'toona ma a'taw), the meaning is clearer: whatever they come with and do—whether refraining from sin or undertaking faith and action—they do it with apprehension.

Then, the Almighty explained the reason for this apprehension: {knowing that they are to their Lord returning} (annnahum ila rabbihim raji'oon)—meaning for recompense, accountability, the spreading out of records, and the scrutiny of deeds, where regret will be of no avail, leaving only the decisive judgment from the Sovereign of all dominion.

After mentioning these characteristics of the sincere believers, the Almighty said: {Those are the ones who hasten to good deeds} (Ula'ika yusari'oona fi al-khayrat). There are two interpretations:

1. They intensely desire acts of obedience and rush to perform them so they are not missed in their proper time, nor missed without due reverence.
2. They hasten to receive various benefits and honors in this world, as stated: {So God gave them the reward of this world and the best reward of the Hereafter} (Al 'Imran: 148), and {And We granted him Isaac and Jacob, and We made among his descendants prophethood and the Book} (Al-'Ankabut: 27). This is because when these things are hastened for them, they have hastened to attain them. This second interpretation aligns better with the preceding verse, as it affirms for the believers what was denied to the disbelievers. (The reading yusri'oona [they hasten] is also attested).

As for {And they are the foremost for them} (Wa hum laha sabiqoon):

• It means they perform the act of preceding for them (the good deeds).
• Or they precede people for them.
• Or they attain them before the Hereafter, as they are hastened for them in this world.
• It is also possible that it is a secondary predicate (like a second khabar). The meaning is: "They are for them, just as one says, 'You are for it, and it is for you.'" Then He said {foremost} (sabiqoon), meaning they are the ones who precede.

{And We do not burden any soul except according to its capacity, and with Us is a Book that speaks with truth, and they will not be wronged. Nay, but their hearts are in heedlessness concerning this, and they have deeds other than that, for which they are working. Until, when We seize those who are immersed in luxury with the punishment, behold, they will despair. "Do not despair this day! Indeed, you are not helped by Us."}