The verse is often cited in sermons, Islamic writings, and discourses as the core ethical summary of the Quran’s message for a just and compassionate society

Here is a detailed presentation of Quranic verse 16:90 (Surah An-Nahl, Ayah 90), including its Arabic text, a respected English translation, and an explanation based on the renowned Tafseer (exegesis) Tafheem-ul-Quran by Syed Abul Ala Maududi.

1. The Arabic Text (With Diacritical Marks):

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

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2. English Translation (From Tafheem-ul-Quran by Syed Abul Ala Maududi):

“Indeed, Allah enjoins justice, kindness, and generosity towards relatives, and forbids indecency, wickedness, and oppression. He admonishes you so that you may take heed.”

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3. Explanation & Commentary (Based on Tafheem-ul-Quran):

This verse is considered one of the most comprehensive and foundational verses in the Quran regarding Islamic social ethics and personal conduct. Maududi, in his Tafheem-ul-Quran, emphasizes that it lays down a complete moral framework for both individual and collective life. Here’s a breakdown of its components:

A. What Allah Commands (The Positive Injunctions – Al-Amr):

These are three pillars of a righteous and harmonious society:

1. الْعَدْلِ (Al-Adl – Justice):
   · Meaning: This is the foundational command. It means to establish and maintain equity, fairness, and rights in all spheres—personal dealings, family matters, business transactions, judicial rulings, and governance.
   · Maududi’s Emphasis: Justice must be upheld regardless of one’s feelings—towards friend or foe, Muslim or non-Muslim. It is an absolute obligation, not subject to personal bias.
2. الْإِحْسَانِ (Al-Ihsan – Kindness/Benevolence/Excellence):
   · Meaning: This goes a step beyond justice. It is the positive virtue of doing good, showing kindness, grace, and compassion. While justice is about giving others their due, Ihsan is about giving more than what is due, out of a generous heart.
   · Maududi’s Emphasis: Ihsan represents the higher moral plane of Islam. It includes forgiving faults, helping the needy, gentle speech, and performing all duties in the best possible manner (as in the concept of Ihsan in worship: “to worship Allah as if you see Him”).
3. وَإِيتَاءِ ذِي الْقُرْبَىٰ (Wa Ita’i Dhi Al-Qurba – And Giving to Relatives):
   · Meaning: A specific and crucial application of Ihsan. It commands fulfilling the rights of family members and kin, maintaining strong family ties (Silat al-Rahim), and supporting them financially and emotionally.
   · Maududi’s Emphasis: This directive places the family unit at the core of social welfare. Strengthening family bonds is a primary means of preventing social decay and creating a supportive community.

B. What Allah Forbids (The Prohibitions – Al-Nahy):

These are three major sources of evil and social corruption:

1. الْفَحْشَاءِ (Al-Fahsha’ – Indecency/Shameful Deeds):
   · Meaning: This refers to all acts that are morally obscene, lewd, and violate public decency. It primarily points to sexual immorality (like adultery/fornication) but also includes vulgar speech and behavior.
2. وَالْمُنكَرِ (Wa Al-Munkar – The Wrong/Evil):
   · Meaning: This encompasses all that is universally recognized as evil and rejected by sound human nature and divine law. It includes sins like dishonesty, disrespect, shirk (associating partners with Allah), and abandoning religious obligations.
   · Maududi’s Emphasis: Munkar is broader than Fahsha’; it is any evil that human conscience, unless corrupted, naturally condemns.
3. وَالْبَغْيِ (Wa Al-Baghy – Oppression/Transgression):
   · Meaning: This is the act of wronging others, transgressing their rights, and acting unjustly out of arrogance or desire. It includes tyranny, exploitation, bullying, and usurping what belongs to others.
   · Maududi’s Emphasis: Baghy is the direct opposite of Adl (justice). It destroys the social order that the three positive commands seek to build.

C. The Concluding Reminder:

“يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ” (He admonishes you so that you may take heed.)

· Maududi points out that this closing reminds the listener that these are not mere suggestions, but a solemn admonition from the Creator. The purpose is to awaken the human conscience, encourage reflection (Tadhakkur), and inspire people to implement this comprehensive code in their lives.

4. Summary & Significance (From the perspective of Tafheem-ul-Quran):

Syed Maududi highlights this verse as a “mini-manifesto” for Islamic social reform. It brilliantly pairs:

· The constructive program (Justice, Kindness, Family Support) with
· The destructive elements to avoid (Indecency, Evil, Oppression).

It balances rights (Huquq) with morals (Akhlaq), and individual conduct with social responsibility. The verse is often cited in sermons, Islamic writings, and discourses as the core ethical summary of the Quran’s message for a just and compassionate society. It is a frequent refrain in Friday sermons (Khutbah) across the Muslim world, serving as a constant reminder of these fundamental principles.