The Exegesis of the Saying of Allah the Exalted: "O you who believe! Stand out firmly for justice, as witnesses, for Allah, and do not let the hatred of a people prevent you from being fair. Be fair; that is nearer to righteousness. And fear Allah; for Allah has full knowledge of what you do."

Then Allah, Mighty and Majestic, said: . First, there are two readings in the verse regarding : one with a sukun and one with a fathah . The apparent reason—and Allah knows best—for the reading with the sukun is lightening, because contains a type of heaviness due to the succession of two movements. If one says , it becomes lighter. In any case, this explanation is for what has occurred, not for what will occur. In other words, we do not have the right to manipulate or choose the easier wording on the tongue; rather, we explain the readings that have occurred, because the recitation is what? It is prescribed (taqdiri). The recitation is prescribed. Therefore, we say that in it there is and . Allah, Mighty and Majestic, says: . We have previously mentioned this form of expression and explained what follows from it. is a command, a command to be, is it a religious command or a cosmic one? It is a religious command. Yes, means those who stand firm. I said that so that it would not be said that the command is for the abundance of standing, not for the essence of standing. So we say: Here, the intensification (tashdid) is for the attribute (nisbah) and not for abundance. It is also possible to consider it for abundance in terms of the multitude of those addressed, if they are a community and one stands with this and one with that and one with that, the total becomes a multitude, so they become "those who stand firm." In any case, if you make "fa'il" (active participle) for abundance, it is in terms of the total. If each one is standing with justice and they are a community, it is correct to say "those who stand firm." And if you make it non-intensified, it is for the attribute, meaning "be those who stand firm." The lam here indicates sincerity, meaning make your standing with justice, i.e., with fairness, for Allah, Mighty and Majestic. Do not fear anyone because of it and do not be intimidated by anyone because of it. We say regarding its grammar that it is permissible for it to be a state (hal) from the doer of "those who stand firm," in the state of being witnesses. And it is permissible for it to be a second predicate for "kana," because the multiplication of predicates is permissible. Allah the Exalted said: How many predicates? "The Forgiving," "The Loving," "The Possessor of the Throne," "The Glorious." Four, yes. "Witnesses" is the plural of "witness" (shahid) or the plural of "one who testifies" (shahid). The meaning is that when you testify, testify with justice. Meaning with justice. And it has come in the hadith: . Meaning do not let meaning hatred, they are the group of people. If "qawm" (people) is mentioned and women are mentioned with them, then "qawm" is for the men and "nisa'" (women) is for the females, as in His saying, the Exalted: And if "qawm" is mentioned alone, it becomes inclusive of men and women. meaning the males and females. Who knows ? It is on the preposition "an" (that), is it a prohibitive "la" (nahiyyah)? A prohibitive? No, a prohibitive. A negative "la" (nafiyyah)? A negative that put the verb in the jussive mood, or is it an extra letter? Yes?

The Shaykh : Start from "la"? Is it a negative "la" or a prohibitive "la"?
The student: It is a negation.

The Shaykh : A negative "la"? Good, right? is a present tense verb in the accusative case due to "lan," and the sign of its accusative is the deletion of the nun. The estimation is? On the basis of your not being just, on the basis of your not being just, do you agree with this? Yes, correct. means do not let your hatred of them carry you to lack of justice, which is injustice. Then he said: Even with those you hate? Yes, even with those you hate. Meaning be with justice. So what is justice? Justice is giving every right-holder his right. This is justice. "It" means justice. Do you agree with this? Was justice mentioned previously? We say that justice is understood from the verb which is , because the referent of the pronoun may be mentioned by its own word or by a word indicating it. Here, indicates that the verb is derived from justice, so "It" means the justice with which you were commanded. And he did not say: "It is piety," but he said: And that is because justice may be motivated by the fear of Allah, in which case it is piety, or it may be motivated by the love of praise from people, in which case it is not piety. For this reason, the noble verse came: . After commanding us to be those who stand firm and prohibiting that hatred should carry us to leaving justice, then he commanded justice, he said: And this is like a seal on what preceded.
Regarding this sentence, we say in it what we said in what preceded, meaning that it is a sentence that contains a threat for disobeying piety. And his saying: They said: The All-Aware (Khabir) is more precise than the All-Knowing (Alim), because it—i.e., the All-Aware—is from "khub' (hiding)," which is knowledge of the inner aspects of matters. Therefore, the farmer is called "khabir" and farming is called "mukhabarah" because he hides the seed in the earth so it is concealed. So the All-Aware is the One who knows the secrets of matters. Meaning by what you do of speech or action. And the benefit of Allah mentioning this is that one should be upright in His command, because if we disobeyed His command, He would be knowing of us, Glorified and Exalted is He.