Thus, when a word is cited by itself, shorn of any accompanying term, it may embrace matters that would not fall under it were it to appear in tandem with something else. The words maʿrūf (that which is universally recognized as right) and munkar (that which is reprehensible) illustrate the point in the Almighty’s statement:

“He enjoins them to do what is right and forbids them from what is wrong.” ⦗al-Aʿrāf: 157⦘.

Here, maʿrūf covers everything Allah has commanded—because every divine command is, by definition, something right—and munkar covers everything He has prohibited, for all of it is blameworthy.

Yet in His words,

“There is no good in most of their secret conversations, except in the case of one who enjoins charity, or what is right, or reconciliation between people.” ⦗al-Nisāʾ: 114⦘,

charity is mentioned alongside maʿrūf and reconciliation, narrowing the scope of each expression.

The same selective narrowing occurs with munkar in His saying,

“Prayer restrains from indecency and what is wrong.” ⦗al-ʿAnkabūt: 45⦘,

where indecency (faḥshāʾ) is coupled with munkar; and again in His saying,

“Allah commands justice, excellence, and giving to kinsfolk, and He forbids indecency, what is wrong, and transgression. He admonishes you so that you may take heed.” ⦗al-Naḥl: 90⦘,

where indecency is paired with both munkar and transgression.

The very same principle applies to the words birr (righteousness) and īmān (faith). When either appears on its own, it subsumes righteous deeds and piety, as in His saying: