Transliteration:( Mannaa'il lilkhayri mu'tadim mureeb )
"Forbidder [42] of the good, transgressor of limits and the skeptic doubter [43]."
This refers to those who forbid good deeds and discourage others from doing what is righteous. An example is given of certain groups (like Wahabis) who, while discouraging good deeds such as Meelad gatherings, charity for Esaale Sawaab, and other forms of goodness, turn a blind eye to major social evils like alcohol consumption, gambling, and cinema.
These individuals claim to uphold the faith by prohibiting certain practices, but fail to take action against greater evils, reflecting their misguidance. The commentary highlights the inconsistency in their approach and calls for intelligent thinking and a balanced view on righteousness.
The verse describes the infidel who steps beyond bounds by claiming equality with the Prophet, which is a form of infidelity. This act rejects both the Oneness of Allah and the Prophethood of Muhammad (PBUH).
Such individuals are not fully certain about their own beliefs. When faced with minor calamities, they seek help from Muslims, hoping for divine mercy through their prayers. Despite their rejection of the Prophet, they will sometimes label him as a poet or a magician. Their doubts and inconsistencies are evident in their inability to answer questions in the grave about their religion.
The commentary concludes that this interpretation aligns with the meaning of the verse, showing that the infidels’ doubt and rejection of the truth are the causes of their downfall.
The tafsir of Surah Qaf verse 25 by Ibn Kathir is unavailable here.
Please refer to Surah Qaf ayat 23 which provides the complete commentary from verse 23 through 29.
(50:25) who hinders good,[30] exceeds the limits,[31] is immersed in doubts,[32]
30. Khair in Arabic is used both for wealth and for goodness. According to the first meaning, the sentence means that he paid no one his dues from his wealth, neither the dues of Allah nor of the people. According to the second meaning, it would mean that he did not only withhold himself from the path of goodness but forbade others also to follow it. He had become a hindrance for the people in the way of goodness and exerted his utmost to see that goodness did not spread.
31. That is, he transgressed the bounds of morality in everything he did. He was ever ready to do anything and everything for the sake of his interests, his desires and his lusts. He amassed wealth by unlawful means and spent it in unlawful ways. He usurped the people’s rights, had neither control over his tongue nor over his hands, and committed every injustice and excess. He did not rest content with creating hindrances in the way of goodness but harassed those who adopted goodness and persecuted those who worked for it.
32. The word murib as used in the original has two meanings: a doubter and the one who puts others in doubt, and both are implied here. It means that he was not only himself involved in doubt but also created doubts in the hearts of others. He held as doubtful the Being of Allah and the Hereafter and the angels and the Prophethood and revelation and every other truth of religion. Anything that was presented by the Prophets as a truth was held as unbelievable by him, and the same disease he spread to other people. Whomsoever he came in contact with, he would create one or the other doubt, one or the other evil thought in his mind.
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