'In the name of Allah, the Most Gracious, the Most Merciful' He, the Exalted, said: "Indeed, Allah commands you to be just and to do good and to give to relatives. And He forbids immorality, wrongdoing, and oppression. He advises you so that perhaps you will remember." "And fulfill the covenant of Allah when you have pledged, and do not break oaths after their confirmation, while you have made Allah a witness over you. Indeed, Allah knows what you do." Abdullah ibn Mas'ud, may Allah be pleased with him, said: The most comprehensive verse in the Book of Allah is a verse in Surah An-Nahl, and he recited this verse. It has been narrated from Uthman ibn Maz'oon, may Allah be pleased with him, that he said: When this verse was revealed, I recited it to Ali ibn Abi Talib, and he was astonished and said: "O family of Ghalib, follow it, and you will succeed. By Allah, indeed Allah has sent him to you to command you with noble morals." Al-Naqqash narrated: It was said: "The zakat of justice is good deeds, and the zakat of ability is forgiveness, and the zakat of wealth is kindness, and the zakat of status is the letters of a man to his brothers." Al-Qadi Abu Muhammad, may Allah have mercy on him, said: Justice is the act of every obligation from beliefs and laws, and to walk with people in fulfilling trusts, and to leave oppression, and to be fair and give rights. And goodness is the act of every recommended deed. Some things are entirely recommended, and some are obligatory, but the limit of what is sufficient is included in justice, and the additional perfection beyond the limit of sufficiency is included in goodness. Ibn Abbas, may Allah be pleased with both of them, said regarding what Al-Tabari narrated: Justice is: There is no deity but Allah, and goodness is: fulfilling the obligations. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: And in this last section, there is consideration; because fulfilling the obligations is Islam, according to what the Messenger of Allah, blessings and peace be upon him, explained in the hadith of the question of Jibril, peace be upon him, and that is justice. And goodness is the completions and the recommended deeds according to what is required by the explanation of the Prophet, blessings and peace be upon him, to the question of Jibril, peace be upon him, by saying: "To worship Allah as if you see Him, for if you do not see Him, indeed He sees you." If this is correct from Ibn Abbas, may Allah be pleased with both of them, then he meant the performance of the obligations as complete. "And to give to relatives" is a term that necessitates maintaining the ties of kinship, and it encompasses all acts of goodness towards relatives. Leaving it ambiguous is more eloquent; for everyone who reaches a limit in this - even if it is high - sees that he is deficient. And this meaning that is commanded regarding relatives is included under justice and goodness, but He, the Exalted, specified it for mention due to its importance and obligation.

'And 'al-fahsha' (the shameful act) refers to adultery,' said Ibn Abbas, 'and other sins whose ugliness is apparent. The perpetrator is always concealed by it. It is as if they specified it with the meanings of private parts, while 'al-munkar' (the disapproved) is more general than it; because it encompasses all sins, vices, and evils of various kinds. 'Al-baghy' (oppression) is the act of initiating injustice against a person and striving in it. It falls under 'al-munkar,' but He, glorified and exalted is He, specified it by mentioning it due to its severe harm to people. The Prophet, blessings and peace be upon him, said: 'There is no sin that has a quicker punishment than oppression.' He, blessings and peace be upon him, also said: 'The oppressor is struck down.' Allah has promised victory to those who have been wronged. In some of the revealed books, it is stated: 'If a mountain were to oppress another mountain, Allah would make the oppressor among them crumble to dust.' The judge Abu Muhammad, may Allah have mercy on him, said: 'Changing the disapproved is an obligation upon the rulers, except that the one who changes should not target a concealed person, nor act on suspicion, nor spy, nor change except what has become apparent. His command and prohibition should be with what is good. All of this is obligatory for those other than the rulers, and it is an obligation upon all Muslims in general, as long as the one changing does not fear harm or humiliation. A believer should not change by his hand what he finds under the authority of a ruler. If he lacks it, he may change by his hand, but he should not resort to fighting, maneuvering, or using weapons except with the leadership and the following imam. It is appropriate for the people that anyone among them should change the disapproved, whether they are pious or not. If only the pious were to change, the disapproved would generally remain unchanged. Allah, glorified and exalted is He, condemned a people for not forbidding it. Every disapproved act has an entrance for consideration, and there is no entrance for those other than the bearers of knowledge in it. This is a brief statement regarding changing the disapproved, which includes eight conditions. It has been narrated that a group of the companions raised a complaint against their governor to Abu Ja'far al-Mansur. The governor argued with them and prevailed by saying that they had not established against him any great injustice or wrongdoing in anything. A young man from the people stood up and said: 'O Commander of the Faithful, Allah commanded justice and goodness, and he has been just but has not been good.' Abu Ja'far was astonished by his accuracy and dismissed the governor. And His saying, glorified and exalted is He: 'And fulfill the covenant of Allah when you have pledged.' The verse includes His saying: 'Indeed, Allah commands justice and goodness,' which is the verse before it: 'Do this and refrain from that.' He then connected His saying: 'And fulfill,' to that specification. 'The covenant of Allah' is a term for all that is contracted by the tongue and is binding upon a person, whether it be a sale, a connection, or a pact regarding a matter in accordance with the religion. His saying: 'And do not break your oaths after their confirmation' specifically addresses the established terms that are associated with oaths, emphasizing them and drawing attention to them. The judge Abu Muhammad, may Allah have mercy on him, said:

And all of this is regarding what is established in the oath as obedience to Allah, the Most High. And what is more correct than turning away from it is that which the Messenger of Allah, blessings and peace be upon him, said: "Whoever swears an oath and sees something other than it as better, let him expiate for his oath and do that which is better." It is said: confirmation and assurance, and he confirmed and assured, and they are two languages. Al-Zajjaj said: the hamzah is substituted for the waw.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And this is not clear; because there is nothing in its existence that indicates that.

And "kafilan" means: taking responsibility for your fulfillment. The rest of the verse is a warning within the knowledge of Allah, the Most High, about the actions of His servants. A group said: This verse was revealed concerning those who pledged allegiance to the Messenger of Allah, blessings and peace be upon him, for Islam, narrated by Abu Layla from Buraida. And Qatadah, Mujahid, and Ibn Zayd said: It was revealed concerning what was from the alliances of ignorance in a matter of good or a prohibition of evil, which Islam intensified.

Qadi Abu Muhammad, may Allah have mercy on him, said:

As he, blessings and peace be upon him, said: "There is no alliance in Islam, and whatever was from an alliance in ignorance, Islam has only intensified it." This is a hadith of meaning, and even if the reason is some of these matters, the words of the verse are general in addressing all of mankind.