Majmu' al-FatawaIbn Taimiya

“Stand firm for justice.”

Upholding justice applies both to speech—that is, speaking justly—and to action. Thus, when it is said that He bears witness “while upholding justice,” meaning that He speaks, declares, and commands what is just, this affirms that His testimony is one of justice and equity. It is more just than any other testimony, just as associating partners with Allah is more unjust than any other injustice. This testimony is the greatest of all testimonies.

Accounts given of the occasion of this verse’s revelation accord with this meaning. Ibn al-Sā’ib related:

“Two Jewish scholars from Syria came to the Prophet, may Allah bless him and grant him peace. When they saw Medina, one said to the other, ‘How closely this city resembles the description of the city of the Prophet who will appear at the end of time!’ When they entered the Prophet’s presence, may Allah bless him and grant him peace, they recognized him from the description. They asked, ‘Are you Muhammad?’ He replied, ‘Yes.’ They asked, ‘And Ahmad?’ He replied, ‘Yes.’ They said, ‘We shall ask you about a testimony. If you tell us what it is, we shall believe in you.’ He said, ‘Ask me.’ They said, ‘Tell us of the greatest testimony in Allah’s Book.’ Then this verse was revealed.”

The expression “upholding justice” encompasses action just as it encompasses speech. Thus, the meaning is: He bears witness while speaking and acting with justice, not injustice. For this testimony encompasses both speech and action: it affirms that He alone deserves worship and is therefore to be worshipped; that none besides Him deserves worship; that those who worship Him alone are the successful and blessed; and that those who associate partners with Him will be in the Fire. Thus, when He bears witness while upholding justice, which entails rewarding His devoted servants with Paradise and requiting

{كُونُوا قَوَّامِينَ بِالْقِسْطِ} فَالْقِيَامُ بِالْقِسْطِ يَكُونُ فِي الْقَوْلِ وَهُوَ الْقَوْلُ الْعَدْلُ وَيَكُونُ فِي الْفِعْلِ. فَإِذَا قِيلَ: شَهِدَ {قَائِمًا بِالْقِسْطِ} أَيْ: مُتَكَلِّمًا بِالْعَدْلِ مُخْبِرًا بِهِ آمِرًا بِهِ: كَانَ هَذَا تَحْقِيقًا لِكَوْنِ الشَّهَادَةِ شَهَادَةَ عَدْلٍ وَقِسْطٍ وَهِيَ أَعْدَلُ مِنْ كُلِّ شَهَادَةٍ كَمَا أَنَّ الشِّرْكَ أَظْلَمُ مِنْ كُلِّ ظُلْمٍ وَهَذِهِ الشَّهَادَةُ أَعْظَمُ الشَّهَادَاتِ. وَقَدْ ذَكَرُوا فِي سَبَبِ نُزُولِ هَذِهِ الْآيَةِ مَا يُوَافِقُ ذَلِكَ فَذَكَرَ ابْنُ السَّائِبِ: {أَنَّ حَبْرَيْنِ مِنْ أَحْبَارِ الشَّامِ قَدِمَا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا أَبْصَرَا الْمَدِينَةَ قَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا أَشْبَهَ هَذِهِ الْمَدِينَةِ بِصِفَةِ مَدِينَةِ النَّبِيِّ الَّذِي يَخْرُجُ فِي آخِرِ الزَّمَانِ فَلَمَّا دَخَلَا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَرَّفَاهُ بِالصِّفَةِ فَقَالَا: أَنْتَ مُحَمَّدٌ؟ قَالَ: نَعَمْ قَالَا: وَأَحْمَد؟ قَالَ: نَعَمْ. قَالَا: نَسْأَلُك عَنْ شَهَادَةٍ فَإِنْ أَخْبَرْتنَا بِهَا آمَنَّا بِك. فَقَالَ: سَلَانِي. فَقَالَا: أَخْبِرْنَا عَنْ أَعْظَمِ شَهَادَةٍ فِي كِتَابِ اللَّهِ فَنَزَلَتْ هَذِهِ الْآيَةُ} . وَلَفْظُ " الْقِيَامِ بِالْقِسْطِ " كَمَا يَتَنَاوَلُ الْقَوْلَ يَتَنَاوَلُ الْعَمَلَ فَيَكُونُ التَّقْدِيرُ: بشهد وَهُوَ قَائِلٌ بِالْقِسْطِ عَامِلٌ بِهِ لَا بِالظُّلْمِ؛ فَإِنَّ هَذِهِ الشَّهَادَةَ تَضَمَّنَتْ قَوْلًا وَعَمَلًا فَإِنَّهَا تَضَمَّنَتْ أَنَّهُ هُوَ الَّذِي يَسْتَحِقُّ الْعِبَادَةَ وَحْدَهُ فَيُعْبَدُ وَأَنَّ غَيْرَهُ لَا يَسْتَحِقُّ الْعِبَادَةَ وَأَنَّ الَّذِينَ عَبَدُوهُ وَحْدَهُ هُمْ الْمُفْلِحُونَ السُّعَدَاءُ وَأَنَّ الْمُشْرِكِينَ بِهِ فِي النَّارِ فَإِذَا شَهِدَ قَائِمًا بِالْعَدْلِ الْمُتَضَمِّنَ جَزَاءَ الْمُخْلَصِينَ بِالْجَنَّةِ وَجَزَاءَ

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