Al-A'raf (The Heights): Verse 28

Know that some people interpreted al-fāḥishah (indecency/immorality) as referring to the forbidden animals they used to practice (like the baḥīrah and sā’ibah). Others interpreted it as their practice of circumambulating the Ka'bah naked—both men and women.

The soundest view is to adopt a comprehensive meaning: al-fāḥishah is a term for every major sin, thus encompassing all major sins.

It is not meant that the polytheists acknowledged these acts as indecencies, and then falsely claimed God commanded them—for no rational person would assert that. Rather, the meaning is that these acts were inherently indecent, yet the people believed them to be acts of obedience commanded by God.

The Almighty then recounts that they used two arguments to justify committing these indecencies:

1. "We found our forefathers upon this [practice]."
2. "God has commanded us to do this."

Refutation of the First Argument (Tradition/Imitation)

Regarding the first argument (following their forefathers), God provided a response by implication: this refers to mere imitation (taqlīd). It is established in the intellect of every person that imitation is a corrupt methodology. This is because imitation exists within contradictory religions; if imitation were a valid path to truth, it would necessitate that every contradictory doctrine be true, which is patently false. Since the corruption of this path is obvious to everyone, God did not explicitly mention a rebuttal to it.

Refutation of the Second Argument (Divine Command)

As for the second argument, their claim: {وَاللَّهُ أَمَرَنَا بِهَا} (And God commanded us to do it), God responded with: {قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ} (Say: Indeed, Allah does not command indecency).

The meaning is that it has been established through the tongues of the Prophets and Messengers that these actions are reprehensible and ugly. How, then, is it possible to claim that God Almighty commanded them?

I would argue that the Mu'tazilah can use this verse to support their view that an act becomes ugly due to an inherent quality within it. Then, God forbids it because it contains that quality. This is because His statement {إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ} indicates that because the act is inherently described as an indecency, it is impossible for God to command it. This implies that its inherent quality of being an indecency is distinct from the attachment of divine command or prohibition, which supports their objective.

The Counter-Argument (Response to the Mu'tazilah): It is possible that since it has been established through exhaustive inquiry (istiqrā’) that God only commands what contains a benefit (maṣlaḥah) for His servants and only forbids what contains harm (mafsadah) for them, this reasoning suffices for this meaning. And Allah knows best.

Then the Almighty said: {أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ} (Do you invent a lie against Allah or say concerning Him what you do not know?).

There are two points of discussion here:

First Point: The meaning is: You claim that God commanded you these specific actions. How did you acquire knowledge that God commanded you? Did you hear God's speech directly without mediation, or did you know this through revelation to the Prophets?

1. The first option (direct hearing) is necessarily false.
2. The second option (revelation) is false according to your own doctrine, because you (the Quraysh disbelievers) deny the prophethood of all Prophets entirely. If that is the case, you have no means to acquire knowledge of God's rulings. Therefore, your statement that God commanded you is speaking about God without knowledge, which is false.

Second Point: Those who deny analogical reasoning (Qiyās) argue that a ruling established by Qiyās is merely presumed (maẓnūn) and not certain knowledge (maʿlūm). Since one should not speak about God based on what is not certain knowledge, this verse is used as condemnation and mockery: {أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ}. We have repeatedly mentioned the response of those who affirm Qiyās to such indications. And Allah knows best.