Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/20)

Taysir al-Latif al-Mannan fi Khulasat Tafsir al-QuranAbd al-Rahman al-Sadi’

“Allah bears witness that there is no god but He, and so do the angels and those endowed with knowledge—He who upholds justice. There is no god but He, the Almighty, the All-Wise.” (18) (Q. 3:18)

This is, without reservation, the most exalted testimony, for it issues from the Sovereign King Himself, from His angels, from His prophets, and from the scholars. The subject of that testimony is the loftiest matter conceivable: Allah’s oneness and His establishment of justice. By implication, it affirms every ruling of the revealed law and every decree of recompense, for the foundation and bedrock of the religion is to single out Allah in worship, to acknowledge that He alone possesses the attributes of greatness, majesty, glory, might, and splendour; that He alone is marked by generosity, kindness, mercy, beneficence, and beauty; and that His absolute perfection is such that no created being can encompass even part of it, reach its limit, or give Him the praise He deserves. He is as He has praised Himself, and far above what His servants can say in praise of Him.

As for al-qist (equity), it is perfect justice. Allah is the One who establishes justice in His law, in His creation, and in His requital. Every act of worship, every transaction and its ramifications, every command and prohibition—each is pure justice, devoid of the slightest oppression, supremely well-ordered and utterly wise. All recompense for deeds revolves either around Allah’s grace and favour toward the monotheists who believe in Him, or around His justice in punishing the disbelievers and the sinners. He diminishes none of their good deeds, nor does He punish them for what they have not earned: “No bearer shall bear the burden of another” (Q. 6:164).

The Exalted has said: “Say, ‘What thing is greatest as a testimony?’ Say, ‘Allah’” (Q. 6:19). Thus the oneness of Allah and His religion is established beyond any doubt; it is the clearest and most certain of all realities. Allah Himself has borne witness to it by the signs, proofs, and varied evidences He has set forth.

٤ - ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ (١٨)﴾ [آل عمران: ١٨]. * هذهِ أجلُّ الشهاداتِ على الإطلاقِ؛ فإنها صدرَتْ من الملكِ العظيمِ، ومن ملائكتهِ وأنبيائهِ وأهلِ العلمِ، على أجلِّ مشهودٍ عليهِ، وهوَ توحيدُ اللهِ وقيامهُ بالقسطِ، وذلكَ يتضمنُ الشهادةَ على جميعِ أحكامِ الشرعِ وأحكامِ الجزاءِ؛ فإنَّ الدينَ أصلهُ وقاعدتهُ توحيدُ اللهِ، وإفرادهُ بالعبادةِ، والاعترافُ بانفرادهِ بصفاتِ العظمةِ والكبرياءِ والمجدِ والعزِّ والجلالِ، وبنعوتِ الجودِ والبرِّ والرحمةِ والإحسانِ والجمالِ، وبكمالهِ المطلقِ الذي لا يحصِي أحدٌ من الخلقِ أنْ يحيطوا بشيءٍ منهُ، أو يَبْلغوهُ، أو يصلوا إلى الثناءِ عليهِ، بلْ هوَ كما أثنَى على نفسهِ، وفوقَ ما يُثني عليهِ عبادُهُ. * وأمَّا (القِسْط): فهوَ العدلُ الكاملُ، واللهُ تعالى هوَ القائمُ بالعدلِ في شرعهِ وخلقهِ وجزائهِ؛ فإنَّ العباداتِ الشرعيةَ والمعاملاتِ وتوابعَها والأمرَ والنهيَ كلَّهُ عدلٌ وقسطٌ، لا ظلمَ فيه بوجهٍ من الوجوهِ، بلْ هوَ في غايةِ الإحكامِ والانتظامِ، وفي غايةِ الحكمةِ. والجزاءُ على الأعمالِ كلُّهُ دائرٌ بينَ فضلِ اللهِ وإحسانهِ على الموحدينَ المؤمنينَ بهِ، وبينَ عدلِهِ في عقوبةِ الكافرينَ والعاصينَ، فإنهُ لم يهضِمْهم شيئًا من حسناتِهم، ولم يعذِّبْهم بغيرِ ما كسبوا، ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ [الأنعام: ١٦٤]. * قال تعالى: ﴿قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهُ﴾ [الأنعام: ١٩]، فتوحيدُ اللهِ ودينهُ قدْ ثبتَ ثبوتًا لا ريبَ فيه، وهوَ أعظمُ الحقائقِ وأوضحُها، وقدْ شهدَ اللهُ لهُ بذلكَ بما أقامَ من الآياتِ والبراهينِ والحججِ المتنوعةِ عليهِ.