Hud 1-4:

•  Elif-Lam-Ra. Bu (Kuran) öyle bir kitaptır ki, tam hüküm ve hikmet sahibi, herşeyden haberdar olan yüce Allah(cc) tarafından gönderilmiş, ayetleri en güzel delillerle desteklenerek en güzel şekilde açıklanmıştır. Ki böylece, Allah(cc)'tan başkasına kulluk etmeyesiniz.
  (Ey Peygamber) De ki:' Ben sizi cennetle müjdelemek ve cehennemle uyarmak için, Allah(cc) tarafından gönderilmiş bulunuyorum. Rabbinizden günahlarınız için bağışlanma dileyin ve sonra tevbe ve pişmanlık ile Allah(cc)'a yönelin ki, Allah(cc) ta sizi belirlenmiş bir süreye kadar nimetleri ile yaşatsın (يُمَتِّعْكُمْ مَتَاعًا حَسَنًا) ve daha faziletli hayat sürenlere (ذِي فَضْلٍ) bol bol ihsan da bulunsun. Ama böyle yapmaz da yüz çevirirseniz, tepenize inecek o müthiş günün azabından korkarım. Allah(cc)'adır dönüşünüz. O herşeye hakkıyla güç yetirendir'.
  (Bir önceki Yunus süresinde bulunan çok ağır uyarılardan sonra , bu süre de uyarılarla başlıyor.
    حَسَنًا ile ilgili -> ” (al-husn): Muheet says that “ حُسنُْ ” (husn), or beauty means for all limbs to be in the right proportion, and generally the word “ حسين ” (haseen), or beautiful, is used for things which are pleasing to
  the eye due to their balanced proportions. As such “ حُسنٌْ ” (husn) means the right proportion and symmetry, and is the opposite of “ ءٌْ􂹡” (so’a) which means unbalanced or bad. This is why this word has come against “ فسََادٌ ” (fasaad) in 28:77, which means disproportion. Thus, الَْاِحْسَانُ “ ” (al-ehsaan) means to make some proportion right. That is, if in society, there has been a decrease or insufficiency in somebody’s capability or strength, to make up for it is called “ ”احِْسَانٌ (ehsaan). See heading (Ain-D-L) in which “ عَدْلٌ ” (adl) and “ احِْسَانٌ ” (ehsaan) have been discussed in
  detail. Raghib says that “ احِْسَا ن ” (ehsaan) is of two types. One is to make up for the deficiencies and correct the balance, and the second to make one’s own character balanced, or to create “ حُسنٌْ ” (husn) in it.
  Raghib says that “ عَدْ لٌ ” (adl) is to give whatever you have and take only which is your right. On the other hand “ احِْسَانٌ ” (ehsaan) is to give more than you are required to give and take less than what is you right.
  This means that in ehsaan, the purpose is not to focus on what is due, but on creating a balance. 
  A Quranic society is based on “ عَدْلٌ ” (adal) and “ احِْسَانٌ ” (ihsaan), that is, justice and balance. In this society every individual gets full return for his labor, and no excess is committed against anyone.
  Individuals in such a society decide to take only that which is enough to meet their needs and leave the rest (of the resources) for the sustenance of mankind at large (2:219). The rest will be for such people who due to some reason cannot earn their livelihood, or whose return for labor cannot be enough to meet their needs. To complete their shortcoming is called “ احِْسَانٌ ” (ihsaan). This “ احِْسَانٌ ” (ihsaan) is no favor to anyone, neither is it some sort of charity, but the act of creating a balance. The individuals of such society decide that the returns for their labor will be available to all. All this (the resources) is under the administrator of this system and is used for the sustenance of every individual of society who needs it. This is why the Quran along with ordering “ عَدْلٌ ” (adal) and “ احِْسَانٌ ” (ihsaan) has ordered to abstain from فحَْشَاء“ ” (fahsha) and “ مُنْکَر ” (munkar) ( فحَْشَاء“ .( 16:90 ” (fahsha) means miserliness, and “ مُنْکَر ” (munkar) means the excuses that human intelligence cooks up, which instigate a man to accumulate for himself whatever he can by whatever means.(LUQ)
    فَضْلٍ ile ilgili -> Raghib says “ فَضْ ل ” (fazl) means for something to be more than average.   As such “ فَضْلٌ ” (fazal) generally means wellbeing and happiness of life which the momineen have been instructed to acquire (62:10).(LUQ)  )