Surah An-Nahl (The Bee): Verse 90

After fully explaining the promises, warnings, encouragements, and deterrents, the Almighty follows up with this verse. This verse encompasses everything related to religious obligations (Fard) and supererogatory acts (Nawafil), as well as general and specific moral ethics.

There are several issues concerning this verse:

Issue 1: The Virtues of This Verse

It is narrated from Ibn Abbas that 'Uthman ibn Maz'un al-Jumahi said: "I did not embrace Islam at first except out of modesty toward the Prophet (peace be upon him), and Islam had not yet settled in my heart. One day, I was with him, and while he was speaking to me, I saw his gaze turn toward the sky, then shift to his right, and then return to that state. I asked him about it, and he said: 'While I was speaking to you, Gabriel descended to my right and said: "O Muhammad, indeed Allah commands justice and Ihsan (good conduct)." Justice is the testimony that there is no god but Allah, and Ihsan is fulfilling obligations and giving to relatives (i.e., maintaining kinship ties). He forbids lewdness (Fahsha), adultery, that which is unknown in Sharia or Sunnah (Munkar), and transgression (Bughy—arrogance/oppression).'"

'Uthman said: "Faith then settled in my heart. I went to Abu Talib and told him. He said: 'O people of Quraysh, follow my nephew, and you will be guided. Whether he is truthful or lying, he only commands you to noble morals.' When the Messenger of Allah (PBUH) saw the softness in his uncle, he said: 'O uncle, you command people to follow me, yet you abandon yourself!' He insisted, and Abu Talib did not accept Islam. Then the verse {Indeed, you do not guide whom you love} (Al-Qasas: 56) was revealed."

It is narrated from Ibn Mas'ud (RA) that this verse is the most comprehensive in the Qur'an regarding good and evil.

Qatadah said: "There is no noble characteristic practiced and esteemed in the pre-Islamic era that Allah has not commanded in this verse, nor is there any evil characteristic that Allah has not forbidden in it."

Al-Qadi narrated in his Tafsir from Ibn Majah, from Ali (AS), that he said: "Allah commanded His Prophet to present himself to the Arab tribes. He went out with me and Abu Bakr accompanying him. We stopped before a gathering possessing dignity. Abu Bakr asked: 'Who are you people?' They replied: 'We are from Shayban ibn Tha'labah.' The Messenger of Allah (PBUH) invited them to the two testimonies (Shahadatayn) and to support him, as Quraysh had rejected him. Muqrin ibn 'Amr said: 'What do you invite us to, O son of Quraysh?' The Messenger of Allah (PBUH) recited: {Indeed, Allah commands justice, good conduct...} The verse. Muqrin ibn 'Amr replied: 'By Allah, you invite us to noble morals and excellent deeds. Indeed, the people who rejected you and supported others against you have failed.'"

It is narrated from 'Ikrimah that the Prophet (PBUH) recited this verse to Al-Walid, who asked him to repeat it, saying: "It has a sweetness and a charm."

The Prophet (PBUH) also said: "Indeed, Allah has decreed Ihsan in everything. So, when you kill, be good in killing; and when you slaughter, be good in slaughtering. Let one of you sharpen his blade and let him spare his animal suffering." And Allah knows best.

Issue 2: Interpretation of This Verse

Most people have differing opinions on the interpretation of this verse.

Some narrations from Ibn Abbas state:

1. Justice (Adl) is the testimony that there is no god but Allah, and Ihsan is performing the obligatory duties.
2. Justice is casting off rivals/idols, and Ihsan is worshipping Allah as if you see Him, and loving for people what you love for yourself. If someone is a believer, you love that his faith increases; if he is a disbeliever, you love that he becomes your brother in Islam.
3. Justice is Monotheism (Tawhid), and Ihsan is sincerity therein.

Others said: Justice refers to just actions, and Ihsan refers to good speech. Thus, one should only do what is just and only say what is good conduct.

Regarding {and giving to relatives (Ita' dhil-Qurba)}: This means maintaining kinship ties with wealth; if not possible, then with supplication. Abu Muslim narrated from his father that the Messenger of Allah (PBUH) said: "The swiftest act of obedience to receive reward is maintaining kinship ties. Indeed, the members of a household whose wealth increases and whose numbers multiply are those who maintain their family ties, even if they are wicked."

Regarding {and forbids al-Fahsha (lewdness/immorality)}: It is said to mean adultery, or stinginess, or all sins, whether minor or major, in speech or action.

Regarding al-Munkar (bad conduct/the reprehensible): It is said to be disbelief in Allah, or that which is unknown in Sharia or Sunnah.

Regarding al-Bughy (transgression): It is said to mean arrogance and injustice, or transgressing against one's brother.

We must note that there are many commanded acts and many forbidden acts. A specific interpretation of a word is only sound if there is a correspondence (relevance) between that word and that meaning. If this correspondence is absent, the interpretation is flawed. If we interpret Justice as one thing and Ihsan as another, we must clarify why the word Adl suits the first meaning and Ihsan suits the second. Since this clarification is not provided, the interpretation becomes mere assertion, and there is no reason why one meaning should be assigned to one word over the reverse. Thus, these interpretations mentioned are not strong for this verse.

I argue that the apparent meaning of this verse indicates that Allah commanded three things: Justice (Adl), Ihsan, and giving to relatives (Ita' dhil-Qurba). And He forbade three things: al-Fahsha, al-Munkar, and al-Bughy. Therefore, Justice, Ihsan, and giving to relatives must be three distinct things, and al-Fahsha, al-Munkar, and al-Bughy must also be three distinct things, because conjunction implies difference.

Justice refers to the middle path between the extremes of excess (Ifrat) and deficiency (Tafrit). This path must be observed in all matters. We must elaborate on this:

The matters under obligation are either beliefs (I'tiqadat) or actions of the limbs (A'mal al-Jawarih).

A. Justice in Beliefs: Justice must be observed in all beliefs:

1. Oneness of God: Ibn Abbas said Justice means saying La ilaha illa Allah. The extreme of denying the Godhead is pure nihilism (Ta'til), and affirming more than one God is polytheism and anthropomorphism (Tashbih), both blameworthy. Justice is affirming the One God, which is saying La ilaha illa Allah.
2. Nature of God: Stating that God does not exist is pure nihilism. Stating that God is a body, substance composed of parts, and confined to a location is pure anthropomorphism. Justice is affirming a real, existing God, while being pure from corporeality, substance, parts, and location.
3. God's Attributes: Stating that God is not described by attributes like knowledge and power is pure nihilism. Stating that His attributes are contingent or changing is pure anthropomorphism. Justice is affirming that God is knowing, powerful, and living, while acknowledging that His attributes are neither contingent nor changing.
4. Human Agency: Stating that the servant has no power or choice is pure fatalism (Jabr). Stating that the servant is independent in his actions is pure libertarianism (Qadar). Both are blameworthy. Justice is stating that the servant performs the action, but through power and inclination created by Allah.
5. Accountability: Stating that Allah does not hold the servant accountable for any sin is excessive leniency. Stating that Allah eternally punishes a servant who knows the sin for a single transgression is excessive severity. Justice is that everyone who says and believes La ilaha illa Allah will eventually exit the Fire.

These are examples of observing the meaning of Justice in beliefs.

B. Justice in the Actions of the Limbs: We mention six examples:

1. Obligations vs. Asceticism: Some who deny obligations say that the servant is not required to engage in any obedience, nor refrain from any sin; Allah has no command over them. Conversely, some Hindus and Manichaeans say one must avoid all good things, exaggerate self-torment, and avoid everything the nature inclines toward—Manichaeans even avoid marriage and good food, while Hindus burn themselves or jump from high mountains. Both paths are blameworthy. The moderate middle path is this Law brought by Muhammad (PBUH).
2. Laws of Previous Prophets: The Law of Moses (AS) was generally severe (e.g., mandatory retribution for intentional killing). The Law of Jesus (AS) was generally lenient (e.g., forgiveness). Our Law (Shari'ah) is just: one may exact retribution in kind, or accept blood money (Diyya), or forgive. Furthermore, Moses' Law required extreme avoidance of women during menstruation, while Jesus' Law permitted intercourse with them. Our Law is just: intercourse is forbidden to avoid contact with impure blood, but the woman is not required to be expelled from the house.
3. The Middle Nation: Allah says: {And thus We have made you a middle nation} (Al-Baqarah: 143), meaning distant from the extremes of excess and deficiency in all matters. He also says: {And those who, when they spend, are neither wasteful nor stingy but [maintain] a just balance} (Al-Furqan: 67), and {Nor make your hand chained to your neck nor extend it to its full extension} (Al-Isra: 29). When the Prophet (PBUH) engaged excessively in worship, Allah revealed: {T. Ha. We have not sent down the Qur'an to you to be distressed} (T. Ha: 1-2). When people became too lax, Allah said: {Did you think that We created you in vain?} (Al-Mu'minun: 115). All these refer to observing Justice and moderation.
4. Circumcision: Our Law commanded circumcision. The wisdom is that the tip of the male organ is highly sensitive, leading to intense pleasure during intercourse. If the foreskin remained, the organ would retain full strength and sensation, increasing pleasure. When the foreskin is cut, the organ is exposed to clothes and other bodies, hardening it, weakening its sensation, reducing pleasure, and thus lessening desire. The Law commanded circumcision to moderate this pleasure so that the desire for sexual intercourse does not become dominant. Excision or cutting off the organ, as the Manichaeans suggest, is blameworthy because it is excess. Leaving the foreskin is an exaggeration in strengthening that pleasure. The just middle path is circumcision.

These examples show that Justice must be observed in all circumstances. It is a famous saying: "The heavens and the earth were established by Justice." This means if the measures of the elements were not balanced and equal—if some were greater in quantity or quality than others—the dominant would overpower the subdued, and all natures would shift to the nature of the dominant mass. If the sun were closer to the Earth than it is, heat would dominate and burn everything. If it were farther, cold and stagnation would dominate. The same applies to the measures of planetary movements and their speeds. If any measure were increased or decreased, the welfare of this world would be disrupted. Thus, the truth of the saying "The heavens and the earth were established by Justice" is evident. This is a brief indication of the reality of Justice.

Ihsan is an increase beyond Justice, which can be good conduct or excess. Example: Justice in obedience is performing the obligations. An increase beyond obligations is also obedience, and this is from the realm of Ihsan. In summary, Ihsan is exaggeration in performing acts of obedience in terms of quantity, quality, motivation, deterrents, and immersion in witnessing the stations of servitude and Lordship. This is Ihsan.

The evidence is when Gabriel asked the Prophet (PBUH) about Ihsan, he replied: "It is that you worship Allah as if you see Him; and if you do not see Him, then [know that] He sees you."

If they ask: Why is this meaning called Ihsan (making good)? We reply: Perhaps through exaggeration in obedience, one does good to oneself and conveys goodness to oneself.

The Ihsan defined above includes reverence for Allah's commands and compassion for Allah's creation. Compassion for creation has many divisions, the noblest and greatest of which is maintaining kinship ties. It is no wonder that Allah singled it out by mentioning: {and giving to relatives}. This concludes the discussion on the three commanded matters.

As for the three forbidden matters—al-Fahsha, al-Munkar, and al-Bughy—we say that Allah placed four powers in the human soul:

1. The Animalistic Appetite (Shahwaniyyah).
2. The Savage Anger (Asabiyyah).
3. The Devilish Imagination (Wahmiyyah Shaytaniyyah).
4. The Angelic Intellect (Aqliyyah Malikiyyah).

The fourth power, the Intellect, does not require discipline as it originates from the essence of angels and the results of high, sacred spirits. The three powers needing discipline are the first three:

1. Appetite Power: It desires sensual pleasures. This category is specifically named Fahsha (lewdness). Did you not see that Allah called adultery Fahisha? {Indeed, it was an immorality and an evil way} (An-Nisa: 22). Thus, {and forbids al-Fahsha} means preventing the attainment of sensual pleasures that exceed the permission of the Sharia.
2. Anger Power: It constantly seeks to inflict harm, affliction, and injury upon others. People undoubtedly condemn this state. Therefore, al-Munkar (the reprehensible) refers to the excess resulting from the effects of the anger power.
3. Imagination Power: It constantly seeks to dominate, elevate oneself, and display leadership and precedence over others. This is what is meant by al-Bughy (transgression), as Bughy means nothing other than towering over and rising above people.

It is clear that these three terms correspond to the states of these three powers. It is remarkable that the wise have stated that the lowest of these three powers is the Appetite, the middle is Anger, and the highest is Imagination. Allah observed this order: He began with al-Fahsha (result of Appetite), then al-Munkar (result of Anger), and then al-Bughy (result of Imagination).

This is what my intellect and intuition have reached regarding the interpretation of these terms. If correct, it is from the Merciful; if mistaken, it is from me and Satan, and Allah and His Messenger are innocent of it. Praise be to Allah for honoring us with this type of grace and Ihsan; He is the Sovereign Judge.

Verse 90 Continued: {He admonishes you that you may be reminded.}

The meaning of {He admonishes you} is that Allah commands these three things and forbids these three things, {that you may be reminded}. There are two issues here:

Since the previous verse stated: {And We have sent down to you the Book as a clear explanation of everything} (An-Nahl: 89), following it with this verse, which contains the command of these three and the prohibition of these three, serves as an indication that the meaning of the Book being a "clear explanation of everything" pertains precisely to these six injunctions. In reality, the human soul originates from the realm of angels and the results of high, sacred spirits, yet it enters this world devoid of attachments. The three things Allah commanded are what elevate the soul through divine knowledge and righteous deeds, raising it to the unseen world, the veils of holiness, and proximity to the nearest angels in the vicinity of the Lord of the Worlds. The three things Allah forbade are what prevent the soul from attaining those felicities and achieving those goods. By commanding these three and forbidding those three, Allah has indicated everything necessary for travelers from the world of this life to the arena of the Resurrection.

Al-Ka'bi argued that the verse proves Allah does not create injustice (Jawr) or lewdness (Fahsha). This is based on several points:

1. How can Allah forbid them from something He creates within them? How can He forbid what He intends to bring about in them? If their view were correct, it would be as if Allah said: "Allah commands you to do the opposite of what He created in you, and forbids you from actions He created in you." This is self-evidently false.
2. Since Allah commanded Justice, Ihsan, and giving to relatives, and forbade Fahsha, Munkar, and Bughy, if He commanded the former but did not cause them to happen, He would fall under the verse: {Do you order righteousness in the people and forget yourselves?} (Al-Baqarah: 2-3).
3. The phrase {that you may be reminded} does not imply hope or wish, as that is impossible for Allah. Therefore, it must mean that Allah admonishes you with the intention that you remember His obedience, which indicates that Allah desires faith from everyone.
4. If Allah explicitly stated: "Allah commands Justice, Ihsan, and giving to relatives," but then prevented and obstructed them, making it impossible for the servant, and then said: {And He forbids al-Fahsha, al-Munkar, and al-Bughy}, yet these three things occur in the servant whether he wills or not, and He forces him to do them and prevents him from leaving them—then everyone would judge this statement as flawed and disorganized. This proves that Allah is exalted above committing ugly acts.

We note that this type of reasoning is common, and the answer to these objections relies on affirming the servant's request (Da'i) and the request for knowledge. And Allah knows best.

The theologians among the Sunnis and the Mu'tazilites agree that the act of remembering (Tadhakkur) is the act of the servant, not Allah. The proof is that remembrance is the seeking of the reminder. At the moment of seeking, the seeker either has awareness of it or not. If he has awareness, the remembrance is already present, and what is present is not sought. If he has no awareness, how can he seek it specifically, since directing the seeking toward something one is not aware of is impossible?

If this is established, we say: The meaning of {that you may be reminded} is that the purpose of this admonition is for them to undertake the acquisition of that remembrance. If remembrance is not the servant's act, how can seeking its acquisition be demanded of him? This is what our scholars use to argue that the verse {that you may be reminded} does not imply that Allah wills that specific remembrance from the servant. And Allah knows best.

Verse 91

Verse 92