Tafsir of Az-Zumar 39:17-18

{And those who avoid the Taghut...}

{The Taghut (الطاغوت)}: A fa‘alut form derived from tughyan (tyranny/transgression), like malakut (sovereignty) and rahamut (mercy). However, it contains a transposition (qalb) by placing the lam before the ‘ayn. It is applied to Satan or the devils because it is an infinitive used as a noun, and it contains hyperbolic meanings. It is the naming [of a person] by the infinitive, as if the very essence of Satan is tyranny. The structure is one of hyperbole; for rahamut means vast mercy, and malakut means expansive sovereignty. The transposition is for the sake of specification, as it is not applied to anything other than Satan. The intended meaning here is the plural. It is also recited as at-tawaghit.

{That they should worship them (أن يعبدوها)}: A badal ishtimal (substitution of inclusion) for at-Taghut.

{For them is the good tidings (لهم البشرى)}: This is the announcement of reward, as in His saying: “For them are good tidings in the worldly life and in the Hereafter” (Yunus: 64). Allah (Mighty and Majestic is He) gives them glad tidings of this in His revelation upon the tongues of His messengers. The angels meet them at the time of death with glad tidings, and when they are gathered. Allah (Most High) said: “The day you see the believing men and believing women, their light proceeding before them and on their right, [it will be said], ‘Your good tidings this day are gardens…’” (Al-Hadid: 12).

{And He intended by His servants {those who listen to speech and follow the best of it} (الذين يستمعون القول فيتبعون أحسنه)}: He meant those who avoided [the Taghut] and turned back [to Allah], and no others. He intended for them—alongside their avoidance and repentance—to possess this quality. He used the explicit noun in place of the pronoun. He intended for them to be critics in matters of religion, distinguishing between the good and the better, the virtuous and the most virtuous.

If two matters confront them—an obligatory act and a recommended one—they choose the obligatory. Likewise, between the permissible and the recommended, they are eager for that which is closer to Allah and greater in reward. Included under this is the [evaluation of] schools of thought (madhahib), choosing the most firmly established upon analysis, the strongest upon examination, and the clearest in evidence or indication. One should not be [blindly] in one’s own school of thought, as the poet said: And do not be like a donkey that is led, so it follows. He means the blind imitator (muqallid).

It is also said: They listen to the Qur’an and other things, but follow the Qur’an. It is also said: They listen to the commands of Allah and follow the best of them, such as [choosing] retribution or pardon, victory or forbearance, revealing or concealing [charity], due to His saying: “And to pardon is closer to righteousness” (Al-Baqarah: 237), and “But if you conceal them and give them to the poor, it is better for you” (Al-Baqarah: 271).

From Ibn Abbas (may Allah be pleased with them both): It is the man who sits with people and hears speech containing both good and bad, so he narrates the best of what he heard and refrains from the rest.

Among the pauses is one who pauses at: “So give good tidings to My servants,” and begins with: “Those who listen...” raising it as an ibtida’ (subject), with its predicate being “Those are the ones.”

{Then is one against whom the word of punishment has come into effect—then can you save one who is in the Fire?}