413-414

The word order of the phrase

 وَمَا يُضِلُّ بِهِ اِلَّا الْفَاسِقِينَ1

is as follows:

Since the phrase 2 يضل به كثيرًا was left ambiguous,3 the listener's mind immediately paid attention and was filled with apprehension. Seeking clarity, the listener asked:

"Who are these people that go astray? What is the cause of their dhalâlah? And how can darkness emerge from the nûr of the Qur'an?"

The Qur'an answered:

"Because they are fâsiqs; falling into dhalâlah is the punishment for their fisq. And because of fisq, nûr transforms into the fire for the fâsiq, and light transforms into darkness." Do you not see that sunlight rots and putrefies filthy substances?

As for the reason for describing the fâsiq with these specific attributes in the phrase

اَلَّذِينَ يَنْقُضُونَ عَهْدَ اللّٰهِ مِنْ بَعْدِ مِيثَاقِهِ وَ يَقْطَعُونَ مَا اَمَرَ اللّٰهُ بِهِ اَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْاَرْضِ4

it is because this description serves as a detailed exposition and disclosure of what fisq truly is.

Indeed, fisq is a deviation from the haqq, a transgression of the limits and a rupture from the fortified, protective shell. Furthermore, fisq occurs through ifrât or tafrît in the three powers (quwwa):

1. Quwwa al-aqliyyah5

2. Quwwa al-ghadhabiyyah6

3. Quwwa ash-shahawiyyah7.

And indeed, ifrât and tafrît within these powers are two causes for rebellion against the evidences, which constitute the covenants (al-'uhûd) of Allah within the fitrah.8 Ifrât and tafrît are also two causes of sickness in personal life, which this âyah indicates through the first attribute of fisq. They also act as two catalysts for rebellion against social life, severing social bonds and laws, which this âyah indicates through the second attribute of fisq. And they are two causes of corruption and revolution that result in the disruption of the order of the earth, which this ayah indicates through the third attribute.

Yes, by allowing the quwwa al-aqliyyah to transgress the limits of istiqâmah, the fâsiq breaks the bonds of aqâid and ruptures the fortified shell, that is, his eternal life. By allowing the quwwa al-ghadhabiyyah to transgress its limits, he tears apart the protective shell of social life. And by allowing the quwwa ash-shahawiyyah, the power of animal appetites, to transgress its limits and by following the desires of the nafs (hawâ), he eradicates from his heart all compassion for his fellow human beings. Consequently, he falls into corruption, entangles others in the very ruin he has brought upon himself, and ultimately becomes a cause of harm to mankind and the corruption of the order of the earth.

The word order of the phrase

اُولئِكَ هُمُ الْخَاسِرُونَ9

is as follows:

Having recounted the grave crimes of the fâsiq to awaken a sense of dread, the Qur’an reinforces this warning with their ultimate consequence and punishment, thereby maximising the impact of the intimidation.

Thus, it declares:

“They are the ones who have indeed lost by trading the âkhirah for this world and exchanging guidance (hudâ) for the desires of their nafs (hawâ).”