اِنَّ اللّٰهَ يَاْمُرُ بِالْعَدْلِ وَالْاِحْسَانِ وَاِيْتَآىِٕ ذِى الْقُرْبٰى وَيَنْهٰى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ وَالْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُوْنَ (90)
Quran Ayah Data not found….for Surah:16, Ayah:90 and Translation:24
Quran Surah:16 Ayah:90
“Allah commands to do justice and be good, and to give relatives (their due), and forbids from shameless acts, evil deeds and transgression. He exhorts you so that you may be receptive to advice.”
Explanation:
The verse cited above is often heard during the second Jumah Khutbah. Probably most of us might have learnt it by heart due to hearing it again and again. The custom of reciting this verse in the second Khutbah was started by Hazrat Umar bin Abdul Azeez (R.A.), but, do the people really know why it had been done so? In fact, as Ayatal Kursi is supposed to be the longest verse of the Holy Qura’n, in the same way, the verse appearing above is considered to be the most comprehensive verse of the Holy Qur’an as also mentioned in ‘Baihaqi’ and ‘Hakim’ reported on the authority of Hazrat Abdullah bin Masood (R.T.A.) that the essence of the entire range of Islamic teachings has been condensed into a few words. In fact, he wanted to remind the people of it at a time. Even when the Holy Prophet ﷺ intended to introduce Islam briefly, he would often read out the same verse before his addressee.
It appears in Musnad Ahmad that when Aktham bin Saifi came to know the Apostleship of the Holy Prophet ﷺ, he sent his two emissaries to him for its investigation. Having reached there, they asked the Holy Prophet ﷺ, “Who are you and what are you?” He said, “I am Muhammad ibn `Abd Allah.” Thereafter, he read out the same verse before them. Again, when the asked different questions, He kept reciting the verse before them until the verse was committed to their memory. Having returned when the emissaries recited the verse under reference to Aktham ibn al-Saifi, he promptly said: ‘This tells us that he bids morals which are high and forbids morals which are low. Let all of you embrace his religion as soon as possible so that you stay ahead of other people, and not lag behind as camp followers.’ It was then that he entered into the fold of Islam along with his whole community.
Similarly, it appears in Ibne Majah narrated on the authority of Hazrat Ali (R.T.A.) he said that when he accompanied the Holy Prophet ﷺ and Hazrat Abu Bakr (R.T.A.) to invite the tribe of Sheeban bin Ta’lab to Isalm, their chieftain Maqroon bin Amr asked, “What do you call us to?” Hearing it, the Holy Prophet ﷺ recited the same verse before him. In response to it, he said, “I swear by God. Your call aims at nothing but inviting people towards good morals and righteous deeds, and, therefore, the people who reject you are themselves rejected.”
According to a tradition of Tabrani, though one of the earliest companions of the Holy Prophet ﷺ, Hazrat Uthman bin Ma’zun (R.T.A.) who was the seventh person to accept Islam but he himself says, “At the initial stage, I had embraced Islam because people around said so. But, Islam had not taken roots in my heart. But when I came to know this verse my faith became all firm and fortified in my heart and.” It also appears in some traditions that when Abu Jahal came to know this verse he said that the Lord of Muhammad commands to observe good morals.
In order to understand the comprehensiveness of this verse, it is must to understand its sense first. Just also consider Allah’s saying: اِنَّ اللّٰهَ يَاْمُرُ ……i.e. what is meant here is something which is laid much stress on. Laying stress on something simply means to make it more important. As well as one who is commanding is ‘Allah’ the One Who is the most powerful, and, hence, none can be a hurdle in the implementation of his commandment nor does it suit anyone. Then what is further said ‘He commands’ it implies that whatever is being said further is but a commandment the observance of which is must and none has any right to reject it. Because, it is nothing like a moral advise which may be followed or rejected. Rather, all these things come into the category of an order following of which is must in all circumstances.
The Command To Do Three Things And Not To Do Three:
Allah Ta’ala bids three things in this verse. These are: (1) To do justice, (2) to be good, (3) to give relatives (their due). Then, He forbids three things. These are: (1) Shameful acts, (2) evil deeds, (3) transgression. The Islamic legal sense of these six words, and their limits, are being explained as follows:
- عدل: وَضع الشی فی محلہThe real and literal meaning of this word is to make equal. It is mentioned in the Holy Qura’n:
الَّذِىْ خَلَقَكَ فَسَوّٰكَ فَعَدَلَـكَ (7)
Quran Ayah Data not found….for Surah:82, Ayah:7 and Translation:24
Quran Surah:82 Ayah:7
“(Allah) Who created you, then perfected you, then brought you in due proportion.”
Thus, if Allah is put in its due position, it is called ‘Tauheed’ (oneness of Allah) while if its opposite is called polytheism. It is for this reason that polytheism is termed as ‘a grave transgression’. The word ‘عدل’ containing in this verse applies to the same thing that Allah must given His due proportion –so to speak – to have a belief in His unity, fulfil His rights without allowing any excessiveness, as for example, Salah is Allah’s right, but not performing it properly and calmly is called transgression. It is for this reason that it is regarded to be theft with regard to Salah. Similarly, there is a limit prescribed about Salah and Sawm, but if someone adds it also amounts to commit transgressing. Therefore, the companions who had pledged to offer Salah the night along and observe fast the day along were forbidden by the Holy Prophet ﷺ to do so and recommended them to be moderate in this regard.
Likewise, doing justice in the rights of Allah’s slaves is also must. There is no partiality nor any extremeness allowed to anyone in this respect. Under its commentary, Maulana Maududi (R.A.) writes:
“The sense of ‘justice’ includes two facts. One of them is to be moderate in doing justice in the rights of slaves. Secondly, to fulfil each and every individual’s right without any partiality as it is said termed as ‘عدلjustice’ in Urdu language. But, in reality, this sense is somehow confusing. It gives an impression that the rights of two people should be fulfilled having divided it equally which is totally against nature. The fact is that what ‘justice’ requires is being moderate rather than equality. Though from some aspects ‘justice’ requires equality in society such as in that of rights of citizenship, but, according to other aspects, equality is totally against ‘justice’ such as moral and social equality between parents and children and equality between those who render high and low standard services as per their payment. Thus, what Allah, the Almighty ordered us is about justice rather than equality in fulfilling rights and what this order of justice requires is to fulfuil the moral, social, political, constitutional and cultural rights of each and every individual honestly and with justice. (Tafheemul Qura’n: Vol: 2, Page: 565)
- احسان: There are two different meanings of Ihsan. (1) Dealing with the other person nicely, decently and favourably. (2) Doing something well in its own right. It is inclusive of both kinds of Ihsan., since it is required with everything and individual either it is a subordinate, slave, animal, good or bad, strange or relative, because it is what is called humanity that we maintain relationship with one who breaks it and expect good for him in everything.
In reality, Ihsan is nothing but an adding with Adl. In order to understand a difference between them let’s take a simple example that there must be a balance in both the scales while something is weighed, it is what is called ‘Adl’. But, when a declined one is weighed, it is called ‘Ihsan’ as it was given more than what was in a balanced scale. It is the very thing which beautifies the deeds. Hence, when the Holy Prophet ﷺ borrowed money from anyone, he would return extra so that it allows the aspect of ‘Ihsan’ dominated as well as a kind of recompense of his Ihsan. In the same way, obligatory deeds we observe, they also come into the category of ‘Adl’ while the optional deeds come into the category of ‘Ihsan’. It is, therefore, said that the optional deeds serve as a recompense for any lack in observing the obligatory deeds. Similarly, it comes about the giving out of optional alms and charity that they become the recompense for the rest of deeds.
As with regard to how a man can attaion the status of Ihsan, it has been beautifully laid out in Hadith-e-Jibrael in these words: “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.” In fact, a man can surely attain the status of ‘Ihsan’ having observed every deeds with such condition.
- إِيتَاءِ ذِي الْقُرْبَىٰ Give relatives (their due): Though this thing is also included in the definition of ‘Ishan’, but, due to its value and importance, it has been mentioned separately. Since one is supposed to deal with the relatives mostly, it causes some difference and hate between each other. Hence, generally, the people are found rather negligent in this regard. The think that why they should maintain relationship when others are doing it with him while the Holy Prophet ﷺ is reported to have declared the maintainer of kinship one who maintains it with those who do not maintain it with him. It is for this reason that, once, the Holy Prophet ﷺ said that he who spends on his relatives will get two rewards, one for spending and second for maintaining his kinship with him.
These are three basic principles which play pivotal role in developing one’s personality and forming a healthy and sound society. Similarly, there are three things which need to be avoided and recommend others to abstain from. In fact, if this evil is not curbed from the society, none can save it from its destruction.
Given up-to this point, there were three commands asserted positively. The other three asserted negatively, denoting prohibition and unlawfulness are as follows:
- فحشاء: ‘Shameful acts’, refers to such evil words or deeds like committing adultery, homosexuality, immodesty and nudity, abusing, calling bad names, watching movies and nude pictures, seeing the women dancing and exposing themselves on the stage are included in ‘Fahsha’. Thus it encompasses all the evils which makes one get sexually emotional.
- منكر: translated as ‘evil deeds’ is the antonym of ‘Ma’ruf’ e. strange thing which a man and its nature is not familiar with, denotes the word or deed the unlawfulness or impermissibility of which is agreed upon by the well-recognized authentic exponents of the Shari`ah of Islam. It includes the evil deeds like telling a lie, disobeying the parents, committing theft, accusing others falsely and drinking wine. It encompasses all the sinful acts which are committed due to the excessiveness of anger.
- بغی: translated as ‘transgression’ is to cross the limit. The sense is that of injustice and excess. At this place, though the sense of the word: الْمُنكَرِ Al-Munkar (evil deeds) is inclusive of both Al-Fahsha’ (shameful acts) and Al-Baghy (transgression), but Al-Fahsha’ has been picked out as a separate entry, and made to appear first as well, because of its extreme evil and abomination. And the word: Al-Baghy has been taken up separately because its fallout is contagious. It affects others. Sometimes this transgression reaches the outer limits of mutual hostility, even armed confrontation, or it could go still further and cause international disorder.
Once we have a cursory look on the condition of the whole world, we will surely come to know that all attempts are made to make the evil deeds rampant. ‘Munkar’ is considered to be ‘Maruf’ while the colonial powers have gone to the extreme in ‘Baghya’ (transgression). It quite obvious that these are dangerous signs which if not brought to an end; none can save the humanity fall into the abyss of destruction. Hence, we need to bring this programme based on six points (three imperatives and three prohibitives) to the public notice, since they are – if pondered upon – an elixir for the perfect prosperity of man’s individual and collective life. May Allah bless us all with the ability of following them. The Holy Prophet ﷺ too was successful in bringing about a revolution based on the same things and conveyed them to each and every individual.