Ahsan as Excellence in Obedience: Not Interpretive Freedom but Moral Precision

By Naseer Ahmed, New Age Islam 12 July 2025 Across many parts of the Quran, the concept of Ahsan—the best or most excellent way—is deeply tied not to choosing among meanings, but to doing good as best as we can or the excellence of obedience in moral and spiritual life. Those who interpret rather than take the clear meaning cite verses 39:18 and 7:145 in support, by misinterpreting Aḥsanahu in these verses as an invitation to select preferred meanings among equally valid alternatives. But a careful reading shows otherwise: the Quran consistently describes its guidance as Mubin—clear, unambiguous, self-explanatory. The call to follow the "best" is a call to act in the most righteous, most sincere, and most beautiful manner, not to reinterpret divine instructions. The Quran 39:18 does not praise interpretive choice; it praises moral excellence in responding to divine guidance. When a sincere believer hears God’s word, they strive to obey it in the best possible manner. In contrast, the hypocrite avoids commitment through interpretive evasion. A vivid example is found in the story of the heifer: when the Israelites were commanded to sacrifice a cow, they kept asking needless questions rather than complying, until they had exhausted all delay and were forced to carry out the order exactly (Quran 2:67–71). The Case of 7:145: Another Misread Command A similar misreading occurs in Quran 7:145: "And We ordained for him in the tablets all matters, clearly commanding and explaining all things, and said: 'Hold to these with firmness, and enjoin your people to hold fast by the best (aḥsanaha) of them. Soon shall I show you the home of the rebellious.'" (7:145) Some interpret "hold fast by the best of them" as an endorsement of interpretive selectivity—as though Moses and his people were invited to choose their preferred meanings. But this contradicts the verse itself, which begins by saying Allah had clearly explained everything. There is no ambiguity to resolve, no multiplicity of meanings to weigh. The command is to adhere to those instructions in the best possible manner. Indeed, there is a world of difference between following the letter of a command and obeying it with Taqwa — the inner consciousness of God that translates into the most sincere and excellent implementation. Would any person in authority, let alone God, issuing a command, expect anything but its immediate and best compliance? Would anyone even tolerate if the response is not obedience but discussing different meanings? Wouldn’t that amount to reducing the authority to ridicule? This is the Quranic ideal. Taqwa: Defined by the Quran as Excellence in Obedience This understanding of taqwa is made explicit in several interconnected verses: "This is the Book; in it is no doubt, a guidance for the Muttaqin (the God-conscious)." (2:2) "Those who listen to the Word and follow the best of it (Aḥsanahu)—they are the ones whom Allah has guided, and they are the people of understanding (ulu al-Albab)." (39:18) The first verse tells us the Quran is guidance only for those with Taqwa. The second defines those guided as those who obey Allah’s Word in the best possible way. These verses, taken together, show that Taqwa is not mere piety or fear of God. It is moral and spiritual excellence in obedience. The Quran not only sets out this standard but also provides examples of what "following in the best manner" looks like. These examples illustrate how taqwa is enacted. Examples of Taqwa: Excellence in Obeying Divine Commands 1. Taqwa Toward Parents: Kindness with Honour and Humility "Your Lord has decreed that you worship none but Him, and be kind to your parents..." (17:23–24) This command does more than prohibit abuse. It prescribes tone (noble speech), attitude (humility), and even body language (lower the wing of humility). It forbids even a minor sign of irritation such as "uff", and it anchors obedience in deep emotional recall through the beautiful prayer taught: "as they raised me when I was small." This primes the believer's heart for compassion and self-restraint—hallmarks of Taqwa. 2. Taqwa in Dealing with Orphans: Integrity and Justice "Do not come near the orphan's property except to improve it..." (17:34, 4:2) These verses leave no ambiguity. The commands go beyond minimal legal obligations and emphasise moral responsibility and financial integrity. The detailed clarity serves not interpretive freedom but Ahsan implementation. 3. Taqwa in Charity: Balance, Dignity, and Compassion "Give the relative his right, and the poor and the wayfarer..." (17:26–29) The Quran balances generosity with moderation, kindness with emotional intelligence, and material help with respectful speech. Charity given harshly or boastfully loses its virtue. This is Taqwa in action. 4. Taqwa in Salat: Mindfulness, Order, and Devotion The Quran provides complete instruction on Salat—direction, preparation, posture, spiritual focus, and even performance in danger or travel. The level of detail eliminates confusion and invites Ahsan obedience both outwardly and inwardly. 5. Taqwa vs. Evasion in the Story of Iblis "What prevented you from prostrating when I commanded you?" (7:12) Iblis rationalized his refusal with pride and argument—avoiding submission by invoking supposed logic. He embodies interpretive defiance, while the angels’ immediate obedience exemplifies Ahsan response to a divine command. 6. Taqwa in Fasting: Beyond Ritual Abstention "...that you may learn taqwa." (2:183) Fasting is not just about abstaining from food but resisting temptation, anger, dishonesty, and idle talk. Its spiritual value lies in moral transformation, not ritual performance alone. 7. Taqwa in Justice: Upholding Truth Even Against Oneself "Stand firmly for justice, even against yourselves..." (4:135) This verse demands that truth and fairness override loyalty or self-interest. Upholding it in the Ahsan manner reflects the highest form of integrity—and Taqwa. Conclusion: Ahsan Is Not a Matter of Interpretation but of Excellence in Obedience Quran 39:18 and 7:145 are not invitations to subjective hermeneutics. They do not grant believers freedom to select among interpretations. Rather, they call on believers to demonstrate Taqwa by following Allah's commands with Ihsan—excellence, sincerity, and wholehearted commitment. The Quran's clarity (Mubin) and wisdom (Hikmah) eliminate the need for interpretive license. Instead, they call for excellence in obedience. That is the path of the guided (al-Muhtadūn), the Muttaqin, and the people of true understanding (ulu al-Albab). ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. 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