Tafseer: The Most Comprehensive Aayah in the Qur'aan

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ﴾

{Verily, Allaah enjoins Al-`Adl (justice) and Al-Ihsaan (good conduct), and giving (help) to relatives; and forbids Al-Fahshaa’ (immorality), and Al-Munkar (bad conduct), and Al-Baghy (i.e. all kinds of oppression). He admonishes you, that you may take heed} [Surah al-Nahl (16): 90]

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Imaam Ibn Katheer رحمه الله reported in his Tafseer that Ibn Abee Haatim recorded that `Abdullaah bin Mas`ood رضي الله عنه said:

“The most comprehensive Aayah in the Qur’aan is:

﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ﴾

{Verily, Allaah enjoins Al-`Adl (justice) and Al-Ihsan (doing good)…}

[Surah al-Nahl (16):90]

and the greatest Aayah in the Qur’aan that contains relief is:

﴿وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً﴾

{And whosoever has Taqwa of Allaah, He will make a way for him to get out.}”

[Surah Al-Talaaq 65:2]

What follows is the Tafseer of the above mentioned Aayah from Surah al-Nahl by the following scholars:

* Tafseer al-Muyassar (by a group of prominent Scholars)

* Tafseer Al-Sa`dee (Tayseer al-Kareem al-Rahmaan)

* Tafseer Ibn Katheer

* Tafseer Ibn Jareer al-Tabaree (Jaami` al-Bayaan)

* Tafseer Al-Baghawy (Ma`aalim al-Tanzeel)

* Shaikh Ibn al-`Uthaymeen رحمه الله (Sharh Riyaadh al-Saaliheen)

I would have added the Tafseer of al-Shiqeette (Adhwaa al-Bayaan) and Tafseer of al-Qurtobee, but left them out for the sake of brevity. Maybe I will try to add them later, In Shaa Allaah.

Each of these scholar has a unique and sublime way of explaining the Aayaat from the Book of Allaah. May Allaah forgive them and increase their status in the Jannah. And may Allaah make the people benefit from this work.

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Tafseer al-Muyassar (by a group of prominent Scholars):

Allaah سبحانه وتعالى commanded His slaves in this Qur’aan to be just, fair and moderate in regards to His rights with Tawheed and without associating partners with Him in His worship; as well as in regards to the rights of His slaves by giving every rightful owner his rights. And He تعالى commands us with al-Ihsaan (kindness) in regards to His rights, by worshiping Him (alone) and by fulfilling the obligations which have been legislated, and in regards to the creation through speech and actions. He تعالى also commanded us that we spend (in charity) on the relatives by which ties of kinship are maintained.

He تعالى forbade from every type of bad deed either in speech or in action, which has been made forbidden in the Sharee`ah, and He تعالى is not pleased with Kufr, disobedience, and oppressing the people and aggression against them. By these commandments and these prohibitions, Allaah تعالى admonishes you and reminds you of the consequences so that you heed the call and obey the commandments and that you attain success through it.

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Tafseer Al-Sa`dee (Tayseer al-Kareem al-Rahmaan):

The `Adl (justice) which Allaah تعالى has commanded in this verse includes: 1) justice in regards to the rights of Allaah, 2) and justice in regards to the rights of Allaah’s creation.

So justice here is that all the rights should be fulfilled in the best possible way. The slave should perform all that which Allaah تعالى has made obligatory upon him, through acts of worship which require wealth (e.g. Zakaah, Sadaqah) and the acts of worship which require physical efforts (Salaah, Saiyaam), as well as a combination of both (Hajj, Jihaad etc.) in fulfilling the rights of Allaah and His creation.

People should deal with others with complete justice. Everyone should take care of and fulfill the rights of those who are under his care – irrespective of if he is ruler, or a deputy of the ruler or a judge or a deputy of the judge – everyone should deal with justice.

Justice is in carrying out that which Allaah تعالى has made obligatory upon His slave in His Book or through His Messenger صلى الله عليه وسلم, and He تعالى has commanded them to be just in all their affairs.

And from justice in dealing (with others) is that one should fulfill all the contacts that one has entered in, regarding buying, selling, paying the dues (wages etc.). One should fulfill all that is upon him with complete justice – he should not fall short (or intentionally diminish) their rights, nor deceive them, not trick them, nor oppress them.

So justice is compulsory and dealing with them with al-Ihsaan (kindness) is a favor and recommended. Example: helping the people by wealth, or physically, or through knowledge or benefitting them in any other way possible. Included in this is, being kind to animals - domesticated or otherwise (those which are consumed and those which are not).

Thereafter, Allaah تعالى specifically mentioned that the (close) relatives should be given (preference while giving helping), even though they are included in the general meaning (of the people who would receive al-Ihsaan (kindness)). This is so done so that their rights are ascertained and that ties of kinship are maintained with them and that they are treated nicely, and that one should be keen about it. All the relatives are included in this, the close ones and the distant ones, but the more close the relative, the more right he deserves (that he should be given preference over others in dealing with him in kindness).

[Translator’s note: Al-`Adl (justice): is that you give which is upon you in the same way as you would claim that which is for you.

Al-Ihsaan (kindness): it can be “real act of kindness” or “doing more than what is obligatory”.

Example of “real act of kindness”: A person gives away 100 Riyals as charity.

Example of “kindness over what is required”: a person owes 100 Riyals (to a labor for his services) but instead he gives him 110 Riyals. (This extra 10 Riyals is an act of kindness over what was required).

And close relatives are given preference in the Book of Allaah and the Sunnah of His Messenger صلى الله عليه وسلم as kindness to them also serves the purpose of Silat-ur-rahem (observing ties of kinship).]

Concerning the saying of Allaah تعالى: {and forbids Al-Fahshaa’}, meaning: all those major sins which the Sharee`ah and the sound human instinct considers it as bad. Example: Shirk (associating partners with Allaah), unjustly killing someone, adultery and fornication, theft, self-amazement, pride, belittling the creation and other than these.

Al-Munkar refers to every type of sin and disobedience in regards to the rights of Allaah تعالى.

Al-Baghy: meaning aggression against the creation in regards to their lives, wealth, and honor.

In this way, this is the most comprehensive Aayah, in which all the commandments and prohibitions are included. Nothing has been left out in this Aayah. This is the principle (or the base) to which all the other matters relate to.

Every matter which pertains to justice or doing good or spending on the relatives, then they are from the things which Allaah تعالى has commanded (in this Aayah). And every matter which pertains to al-Fahshaa’, or al-Munkar, or al-Baghy, then they are from the things which Allaah تعالى has forbidden (in this Aayah).

From this we know the goodness of what Allaah تعالى has enjoined upon us, and the repulsiveness of the things that He تعالى has made forbidden; and with this the peoples speech is judged; and to which all the affairs are returned (for judgment). Blessed is He who has made His Speech as Guidance, Cure, Light and Criterion to judge between all the affairs.

This is why Allaah تعالى said: {He admonishes you} with it, meaning: Allaah تعالى admonishes you with what He has explained in His Book, He تعالى has Commanded that which is beneficial for you and He has forbidden that which is harmful for you.

{that you may take heed}, that you ponder over what He admonishes you with. Once you ponder over it and try to understand it, you will be able to implement its teachings, and will attain such a success which will not be accompanied by any miserliness.

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Tafseer Ibn Katheer:

﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ وَإِيتَآءِ ذِى الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْى يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ﴾

{Verily, Allaah orders justice and kindness, and giving (help) to the relatives, and He forbids immoral sins, and evil and tyranny. He admonishes you, so that perhaps you may take heed}

Allaah tells us that He commands His servant to be just, i.e., fair and moderate, and that He encourages kindness and good treatment. As He says:

﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّـبِرينَ ﴾

{And if you punish them, then punish them with the like of that with which you were afflicted. But if you have patience with them, then it is better for those who are patient} [Surah al-Nahl (16):126]

﴿وَجَزَآءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ﴾

{The recompense for an offense is an offense the like thereof; but whoever forgives and makes reconciliation, his reward is with Allaah} [Surah al-Shooraa (42):40]

﴿وَالْجُرُوحَ قِصَاصٌ فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ﴾

{…and wounds equal for equal. But if anyone remits the retaliation by way of charity, it shall count as atonement for him} [Surah al-Maaidah (5):45]

And there are other Aayaat which support the institution of justice in Islaam, as well as encouraging a fair and generous attitude.

Ibn `Abbaas رضي الله عنهما said regarding the saying of Allaah تعالى: {Verily, Allaah orders justice}, it means: “The Shahaadah (testimony of faith): Laa ilaaha illallaah (There is no one worthy of being worshiped except Allaah).”

Sufyaan Ibn `Uyainah رحمه الله said: “al-`Adl here means that the conscience (inner thoughts or feelings) is the same as the outer actions for the one who does a thing for the sake of Allaah. And al-Ihsaan is that the conscience is better than what is publicly displayed (or done). As for al-Fahshaa’ and al-Munkar, then it means that what you publicly do (or display) is better than what you hide within yourself.

﴿وَإِيتَآءِ ذِى الْقُرْبَى﴾

{…and giving (help) to relatives}, meaning that Allaah is commanding us to uphold the ties of kinship, as He says:

﴿وَءَاتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا ﴾

{And give the relative his due and to the poor and to the wayfarer. But do not spend wastefully in the manner of a spendthrift} [Surah al-Israa (17):26]

﴿وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ﴾

{…and He forbids immoral sins, and evil} al-Fahshaa’ refers to all things that are forbidden.

Al-Munkar refers to those forbidden deeds that are committed openly by the one who does them. Hence Allaah says elsewhere:

﴿قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ﴾

{Say (O Muhammad): “(But) the things that my Lord has indeed forbidden are the indecencies, whether committed openly or secretly} [Surah al-A`raaf (7): 33]

Al-Baghy refers to aggression towards people. In a Hadeeth, the Prophet صلى الله عليه وسلم said:

مَا مِنْ ذَنْبٍ أَجْدَرَ أَنْ يُعَجِّلَ اللهُ عُقُوبَتَهُ فِي الدُّنْيَا مَعَ مَا يَدَّخِرُ لِصَاحِبِهِ فِي الْآخِرَةِ مِنَ الْبَغْيِ وَقَطِيعَةِ الرَّحِم

“There is no sin more deserving of having its punishment hastened in this world, as well as what is reserved in the Hereafter for the one who does it, than tyrannical aggression and cutting the ties of kinship.” [Sunan Ibn Maajah (4211), Sunan Abu Dawood (4902), Sunan al-Tirmidhee (2511) and graded as “Saheeh” by Shaikh al-Albaanee]

﴿يَعِظُكُمُ﴾

{He admonishes you}, meaning: He commands what He commands you of good and He forbids what He forbids you of evil;

﴿لَعَلَّكُمْ تَذَكَّرُونَ﴾

{so that perhaps you may take heed} Ash-Sha`bee reported that Shatiyr bin Shakl said: “I heard Ibn Mas`ood رضي الله عنه say: The most comprehensive Aayah in the Qur’aan is in Surah An-Nahl:

﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ﴾

{Verily, Allaah enjoins justice and kindness...}” This was reported by Ibn Jareer.

Qataadah رحمه الله said regarding the saying of Allaah تعالى: {Verily, Allaah orders justice and kindness}, there is nothing from good manners which the people in the Jaahiliyyah (days of ignorance) used to do and honor each other with, except that Allaah تعالى commanded it; and there is nothing from bad manners with which they used to insult and revile each other, except Allaah تعالى made it forbidden. Rather, Allaah تعالى forbade every type of base manners.

I (Ibn Katheer) say: This is what has been mentioned in the Hadeeth:

إِنَّ اللَّهَ يُحِبُّ مَعَالِيَ الْأَخْلَاقِ، وَيَكْرَهُ سَفْسافها

“Indeed, Allaah تعالى loves the highest of manners, while He hates the base ones.” [and it is “Saheeh”. See al-Saheehah (1378, 1626, 1627) of Shaikh al-Albaanee, and Saheeh al-Jaami` (1743, 1744, 1800, 1801, 1889, 1890)]

Concerning the revelation of this Aayah, Imaam Ahmad reported a Hasan Hadith from `Abdullaah bin `Abbaas رضي الله عنهما who said: While the Messenger of Allaah صلى الله عليه وسلم was sitting in the courtyard of his house (in Makkaah), `Uthmaan bin Maz`oon passed by and smiled at the Messenger of Allaah . The Messenger of Allaah صلى الله عليه وسلم said to him:

أَلَا تَجْلِسُ؟

“Won't you sit down?” He said: Certainly. So the Messenger of Allaah صلى الله عليه وسلم sat facing him, and while they were talking, the Messenger of Allaah صلى الله عليه وسلم began looking up at the sky, looking at it for a while, and then he brought his gaze down until he was looking at the ground to his right. Then the Messenger of Allaah صلى الله عليه وسلم turned slightly away from his companion `Uthmaan to where he was looking. Then he began to tilt his head as if trying to understand something, and Ibn Maz`oon was looking on. When the matter was finished and he had understood what had been said to him, the Messenger of Allaah صلى الله عليه وسلم stared at the sky again as he had the first time, looking at whatever he could see until it disappeared. Then he turned back to face `Uthmaan again. `Uthmaan said: O Muhammad, I have never seen you do anything like you did today while I was sitting with you. The Messenger of Allaah صلى الله عليه وسلم said:

وَمَا رَأَيْتَنِي فَعَلْتُ؟

“What did you see me do?” `Uthmaan said: I saw you staring at the sky, then you lowered your gaze until you were looking to your right, then you turned to him and left me. Then you tilted your head as if you were trying to understand something that was being said to you. The Messenger of Allaah صلى الله عليه وسلم said:

وَفَطِنْتَ لِذَلِكَ؟

“Did you notice that?” `Uthmaan said: Yes. The Messenger of Allaah صلى الله عليه وسلم said:

أَتَانِي رَسُولُ اللهِ آنِفًا وَأَنْتَ جَالِس

“A messenger from Allaah came to me just now, when you were sitting here.” `Uthmaan said: A messenger from Allaah? The Messenger of Allaah صلى الله عليه وسلم said:

نَعَم

“Yes.” `Uthmaan said: And what did he say to you? The Messenger of Allaah صلى الله عليه وسلم said:

﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ﴾

{Verily, Allaah orders justice and kindness...} `Uthmaan said: That was when faith was established in my heart and I began to love Muhammad. It is a Hasan Hadeeth having a good connected chain of narrators in which their hearing it from each other is clear. [Musnad of Imaam Ahmad (2919) and al-Adab al-Mufrad (893), and graded as “Dha`eef” by Shaikh al-Albaanee, as well as by Shu`aib al-Arna’oot. In its chain is Shahr Ibn Haushab, some of the scholars have graded him weak.]

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Tafseer Ibn Jareer al-Tabaree (Jaami` al-Bayaan):

The meaning of what Allaah ـعالى says is: Verily, Allaah orders in this Book, which He has revealed to you O Muhammad, to do justice, and it is to deal with fairness. And from fairness is to affirm the favors of the One (Allaah) who has bestowed upon us His blessings, and to thank Him for His favors, and to praise Him for He (alone) is worthy of all praises; only then would this be true justice.

As for the idols (of the animate and the inanimate and the graves of saints etc.), then there is nothing for which it deserves praises. It is only ignorance on our part that we praise it and worship it. It did not bestow upon us any blessing that we should thank it, nor did it benefit us with anything that we should worship it.

So it is binding upon us to bear the testimony of faith that: أن نشهد أن لا إله إلا الله وحده لا شريك له (We bear witness that no one has the right to be worshiped except Allaah alone, with no partner). This is why some have said that that al-`Adl here refers to bearing witness that: لا إله إلا الله (No one has the right to be worshiped except Allaah).

Regarding the saying of Allaah تعالى: {Verily, Allaah orders justice and kindness}, Ibn `Abbaas رضي الله عنهما said: it is bearing the testimony of Faith: Laa ilaaha illallaah.

And the saying of Allaah تعالى: {wal-Ihsaan}: He تعالى mentioned al-Ihsaan along with al-`Adl, which we already discussed. The Ihsaan which He تعالى commanded is described as: being patient upon obedience to Allaah in what He تعالى has commanded and prohibited, in difficulty and in ease, in pleasure and displeasure - which is to perform that which has been made obligatory. Ibn `Abbaas رضي الله عنهما said: al-Ihsaan is to perform that which has been made obligatory.

And the saying of Allaah تعالى: {and giving (help) to the relatives}, meaning: giving (help and support, financially and otherwise) to the relatives, which Allaah تعالى has made obligatory upon you because of their relation and kinship to you. Ibn `Abbaas رضي الله عنهما said: {and giving (help) to the relatives} means: blood relations.

And the saying of Allaah تعالى: {…and He forbids al-Fahshaa’}, al-Fahshaa’ here means: illegal sexual intercourse.

And we (Ibn Jareer) have already discussed the meaning of al-Fahshaa’ with all its evidences earlier (in our Tafseer).

And the saying of Allaah تعالى: {al-Baghy}, it is said that here it means: pride and oppression, as Ibn `Abbaas رضي الله عنهما had said. The essence of al-Baghy is: transgression and exceeding the limits and overstepping the boundaries. We have already explained this (earlier in our Tafseer).

[Translator’s Note: Ibn Jareer then mentioned reported the statements of Ibn Mas`ood, Sufyaan Ibn `Uyaynah and Qataadah, which have already been mentioned by Ibn Katheer from him.]

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Tafseer Al-Baghawy (Ma`aalim al-Tanzeel):

Ibn `Abbaas رضي الله عنهما said: al-`Adl refers to: Tawheed, and al-Ihsaan refers to: fulfilling out the obligations.

Ibn `Abbaas رضي الله عنهما also said: al-Ihsaan refers to: being sincere to Allaah upon Tawheed.

And this is what the Prophet صلى الله عليه وسلم had also said: “al-Ihsaan is that you worship Allaah as if you are seeing Him...” [Saheeh Muslim (1)]

Muqaatil said: al-`Adl is: Tawheed; and al-Ihsaan is: to pardon the people (for their shortcomings).

(Al-Baghawee) says: al-Fahshaa’ refers to: every repulsive speech, action (and behavior).

Al-Munkar is: That which is not recognized by the Sharee`ah and the Sunnah (or which goes against it).

Al-Baghy refers to: pride and oppression.

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Shaikh Ibn al-`Uthaymeen رحمه الله said:

﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ﴾

{Verily, Allaah enjoins Al-`Adl (justice) and Al-Ihsaan (good conduct), and giving (help) to relatives; and forbids Al-Fahshaa’ (immorality), and Al-Munkar (bad conduct), and Al-Baghy (i.e. all kinds of oppression). He admonishes you, that you may take heed} [Surah al-Nahl (16): 90]

In this Aayah, Allaah تعالى commands with these three things:

Al-`Adl (Justice): And it is obligatory. It is obligatory that a person should deal with justice – with himself, his family and those who are under his care.

Al-`Adl with oneself: that one should not overburden himself with things that Allaah تعالى has not commanded, and that he should be moderate even in the things which are prescribed. One should not overburden himself or do things which are beyond one’s capacity. This is why when `Abdullaah Ibn `Amr Ibn al-`Aas رضي الله عنهما said: “I will fast perpetually (i.e. fast everyday), and I will pray (the whole night) and will not sleep; the Prophet صلى الله عليه وسلم called him and said:

فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِعَيْنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْرِكَ عَلَيْكَ حَقًّا،

“as your body has a right on you, and your eyes have a right on you, and your wife has a right on you, and your guest has a right on you…” [Saheeh al-Bukhaaree and Saheeh Muslim]

[Translator’s Note: In another Hadeeth, Salmaan al-Faarsee رضي الله عنه said to Abu al-Dardaa رضي الله عنه:

إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلأَهْلِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ

“Your Lord has a right on you; and your soul has a right on you; and your family has a right on you; so you should give the rights of all those who have a right on you.” and the Prophet صلى الله عليه وسلم said: “Salmaan has spoken the truth.” [Saheeh al-Bukhaaree]]

Similarly, the person has been commanded to deal with justice with one’s family. If a person has two wives, then it is obligatory upon him to deal with justice with both them. (The Prophet صلى الله عليه وسلم said): “When a man has two wives and he is inclined to one of them, he will come on the Day of resurrection with a side (his shoulder) hanging down.” [Sunan Abu Dawood (2133) and graded as “Saheeh” by Shaikh al-Albaanee]

Also a person should deal with justice between his children. If a person gives one of his sons a Riyal, then he should do the same with his other sons. If he gives his son two Riyals, then he should give his daughter one Riyal. If he gives a boy one Riyal, then he should give his daughter half a Riyal.

Even the Salaf (the pious predecessors) رحمهم الله used to equally share the affection between their sons. Example: If you kissed one of your sons (on his check) and his brother was sitting next to him, then kiss the other one also, so that you are not biased towards one of them. Similarly, in speech, one should be just between the two of them. You should not be soft with one in speech while being harsh with the other.

One should also be just with those who are under his care. Do not favor you relative only because he is your relative (while oppressing others); do not favor a rich man only because he is rich, nor a poor man because he is poor, nor your friend only because of your friendship. Do not favor anyone, because all people are equal (and should be treated fairly).

The scholars’ رحمهم الله have also said: the judge should deal with both opposing parties with justice when their case is brought to him. He should be just with them in how he talks with them, how he looks at them, and how he makes them sit in his presence. He should not frown at one while smiling at the other; he should not be soft in speech and not with the other; he should not say to one: “How are you? How is your family?”, while ignoring the other. He should deal with both of them with justice and equality.

Even in gatherings, one should not make one person sit closer to him while distancing the other. Rather, make the other person also sit near to you and on equal terms.

Even when a Muslim and a Kaafir quarrel and approach a judge for their dispute, he should be just between them in his speech, the way he looks at them and the way he makes them sit. He should not the Muslim sit closer while distancing the Kaafir. Rather, he should make both of them sit in front of him. Justice and fair treatment is obligatory in every situation.

As for al-Ihsaan: it is a favor, doing more than what is just. (Even though it is only a favor), Allaah تعالى still commanded it. The command of Allaah to do justice is Waajib (obligatory), whereas His command for al-Ihsaan is optional and voluntary.

{…giving (help) to the relatives}, meaning the close relatives (are given preference over others). The relatives have their rights, the rights of kinship. “Whoever maintains good relation with his kith and kin, Allaah will keep good relations with him; and whoever severs the ties of kinship, Allaah too will sever His relationship with him.” [Saheeh al-Bukhaaree and Saheeh Muslim]

{…and forbids Al-Fahshaa’ (immorality), and Al-Munkar (bad conduct), and Al-Baghy (i.e. all kinds of oppression). He admonishes you, that you may take heed}, al-Fahshaa’ is every type of Fahash (shameless, indecent, vulgar, obscene) action or behavior, like disobedience to parents, severing ties of kinship, adultery and fornication and similar actions which are considered as evil – in the religious legislation and the social customs.

Al-Munkar is: the (actions/behavior) which is disapproved, and it is those sins which are other than Fahash.

Al-Baghy is: exceeding the limits; and it is aggression against the creation by illegally taking away their wealth, and unlawfully spilling their blood and attacking their honors. All these are included in the definition of al-Baghy.

And Allaah تعالى clarified to us (in this Aayah) that He تعالى commanded and prohibited as an admonition for us and for our rectification; and this is why He تعالى said: {He admonishes you, that you may take heed}.

[Sharh Riyaadh al-Saaliheen (3/628-631)]

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Shaikh Ibn al-`Uthaymeen رحمه الله also said:

The Prophet صلى الله عليه وسلم prohibited that a person should walk with only one shoe (or sandal) on*, even if it were for the purpose of taking the other shoe for repair. But why? This is because if you were to select only one of your feet for wearing the shoe, then this is cruelty and injustice. This is how we see that the Islaamic Sharee`ah came with the concept of justice in everything.

[Sharh Riyaadh al-Saaliheen (4/429)]

*[Translator’s Note: The Messenger of Allaah صلى الله عليه وسلم said: “None of you should walk wearing one shoe; you should either wear them both or take them off both.” [Saheeh al-Bukhaaree and Saheeh Muslim]]

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Shaikh Ibn al-`Uthaymeen رحمه الله further said:

I would like to warn you here about the thing which some people bring forth. Some may intend with it to bring good, whereas some intend with it to bring about the evil. And it is their saying: “The religion of Islaam is all about Equality”. This is indeed lying about the religion of Islaam because the religion of Islaam is not about Equality, it is about being Just. It is about giving every rightful person his rights. If two people are equally eligible (example: two scholars), then we treat them equally based upon their eligibility. But if there is a difference (example: one is righteous person while the other a sinner), then we cannot and we should not treat them equally. So we should never bring forth and say that the religion of Islaam teaches Equality, rather the religion of Islaam is all about being Just, because of the saying of Allaah تعالى:

﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى﴾

{Verily, Allaah enjoins Al-`Adl (justice) and Al-Ihsaan (good conduct), and giving (help) to relatives…} [Surah al-Nahl (16): 90]

Some people propagate the statement: “The religion of Islaam is a religion of Equality”, and intend with it to introduce evil (in the society). Example, their saying: “There is no difference between a male and a female. The religion is Equal for everyone. Give the women the amount equal to the amount given to the men (from the inheritance) (i.e. distribute it equally between the males and the females) because the religion of Islaam is a religion of Equality.”

The socialists say: “The religion is a religion of Equality; it is not possible that one should be allowed to be extremely rich while the other is extremely poor. We must take from the wealth of the rich and give it to the poor because the religion of Islaam is that of Equality.” They intend evil with this statement of theirs (i.e. it is injustice to take away a thing from its rightful owner and give it to others). On the apparent it looks that they intend to do good, but in reality it is evil. The religion of Islaam is not portrayed as a religion of Equality, rather it is portrayed as a religion of Justice, as Allaah تعالى commanded:

﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإحْسَانِ﴾

{Verily, Allaah enjoins Al-`Adl (justice) and Al-Ihsaan (good conduct)…} [Surah al-Nahl (16): 90]

Allaah تعالى did not say: “Equality” and it is not possible (and it is unfair) to treat the two of them equally: the one who is blind and the other who has sight; the one who is a scholar and the other who is an ignorant; the one who is helpful to the creation and the other who is evil. We cannot treat them equally.

So the correct is to deal with Justice: {Verily, Allaah enjoins Al-`Adl (justice) and Al-Ihsaan (good conduct), and giving (help) to relatives…}. This is why I wanted to alert you, as there are many writers in this age of ours and other than them, who try to bring forth this notion (that the religion is a religion of Equality). But the reality is that they are not intelligent enough to understand the meaning (of what they are saying), nor are they intelligent enough to understand that it is not possible to treat everyone equally in every situation – with all the many variations (found in the people) (example: one is good while the other is a menace). Were Allaah to command the rule of Equality – while these variations and differences still exist between the people – then the religion would not have been stable. Therefore it is necessary for a Muslim to never equate between the two – those that are opposites (example: between good and evil, between pious and sinner, between males and females, between scholars and ignorant).

Anyways, it is upon the student of knowledge to understand this and to make the others understand this also – the things which some people try to bring forth, who themselves do not understand its meaning or what it implies.

[Sharh Riyaadh al-Saaliheen (5/344-345)]

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