By : Adil Salahi.
Abdullah ibn Abbas, the Prophet’s (peace be upon him) cousin and learned companion reports: “The Prophet was seated at the front of his house in Makkah when Uthman ibn Mathoon passed by and smiled at the Prophet. The Prophet said to him: ‘Would you like to sit with me?’ He said: ‘Yes.’ As he faced him and was talking to him, the Prophet looked up to the sky with his eyes fixed... Then he told him: ‘The messenger God sends me came to me now while you are sitting with me.’ He asked: ‘What did he say to you?’ He replied: ‘God enjoins justice, kindness, and generosity to one’s kindred; and He forbids all that is shameful, and reprehensible conduct, and all transgression. He admonishes you so that you may take heed.’ (16: 90) Uthman says: ‘It was then that I felt faith taking hold of my heart and I loved Muhammad.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad and Ahmad).
Perhaps we should say a word about the man at the center of this Hadith, Uthman ibn Mathoon. Apparently this was in the very early days of Islam, because Uthman was the fourteenth person to accept Islam. He says that he only accepted Islam because he was too shy to refuse, after the Prophet had spoken to him about it several times. But only when this verse was revealed that he felt a strong desire to become a Muslim. He also says that he read this verse to Al-Waleed ibn Al-Mugheerah, one of the Quraysh elders, and he commented on the Qur’an, saying: “It is certainly beautiful; it flows so easily. It is like a tree with fruit at the top and goodness at the bottom, and it is in no way the speech of human beings.” Abu Jahl also said: “God certainly enjoins the best of principles.”
The fact that the Prophet spoke to Uthman ibn Mathoon more than once, inviting him to become a Muslim, suggests that the Prophet recognized in him some very fine qualities. In fact his companionship with the Prophet bears that well. He remained very close to the Prophet who valued his companionship highly. Uthman emigrated to Madinah with the Prophet and he was the first of the Muhajireen, i.e. the Muslims of Makkah, to die in Madinah. As he was lying before his burial, the Prophet kissed his forehead and his eyes were tearful. Indeed when Ibraheem, the Prophet’s son, died in his childhood, the Prophet said to him: “Join our good early companion, Uthman ibn Mathoon.”
There is no doubt that Uthman ibn Mathoon was a man of fine character and good qualities. This is why the Prophet was keen that he should accept Islam. The fact that this verse was the immediate cause of his belief testifies to his good character. Let us now look at this verse and the message it gives. Commenting on it, Sayyid Qutb writes:
This book, the Qur’an, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for all mankind, which does not allow any special allegiance to a tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups and nations, as well as complete trust that governs all transactions, pledges and promises.
It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favoritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.
Along with justice, the Qur’an urges kindness, which mitigates the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favor.
Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationships with his Lord, family, community and with the rest of mankind.
Perhaps we should add here that some commentators on the Qur’an say that “justice” is the obligatory part, while “kindness” is voluntary, but highly encouraged, particularly in as far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions.
One aspect of kindness is “generosity to one’s kindred”, but it is specially mentioned here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity that moves from the smaller, local circle to the larger social context. The principle is central to the implementation of the Islamic social system.
The verse proceeds to outline three prohibitions in contrast with the three orders with which it begins, stating that God “forbids all that is shameful, and reprehensible conduct, and all transgression.” Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonorable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness.
“Reprehensible conduct” refers to any action of which pure, undistorted human nature disapproves. Islam also disapproves of any such conduct because it is the religion of pure and sound human nature. Yet human nature may become distorted, but Islamic law remains constant, pointing to what human nature has been like before distortion creeps into it.
“Transgression” in this context denotes injustice as well as any excess that goes beyond what is right and fair.
No community may survive when it is based on the spread of shameful, reprehensible conduct and transgression. No community allows shameful conduct in all its connotations, and reprehensible actions of all sorts, and transgression with all its consequences and then hopes to flourish. Hence human nature is bound to rebel against these whenever they are allowed to spread in society.
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