اِنَّ اللّٰهَ يَأْمُرُ بِالْعَدْلِ وَالْاِحْسَانِ وَاِيتَائِ ذِي الْقُرْبٰى وَيَنْهٰى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

يَا اَيُّهَا الَّذِينَ اٰمَنُوا كُونُوا قَوَّامِينَ لِلّٰهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَاٰنُ قَوْمٍ عَلٰٓى اَلَّا تَعْدِلُوا اِعْدِلُوا هُوَ اَقْرَبُ لِلتَّقْوٰى وَاتَّقُوا اللّٰهَ اِنَّ اللّٰهَ خَبِيرٌ بِمَا تَعْمَلُونَ

يَا اَيُّهَا الَّذِينَ اٰمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلّٰهِ وَلَوْ عَلٰٓى اَنْفُسِكُمْ اَوِ الْوَالِدَيْنِ وَالْاَقْرَبِينَ

In the abridged Ibn Kathīr (16:90): justice is explained as equity and balance; it is related from Ibn Masʿūd that this verse is counted the most comprehensive in the Qur'an. (Summary of the tafsir.)

Bediüzzaman Said Nursi distinguishes two kinds of justice in the 15th Letter (anchored on Mâide 5:32):

1. 1Pure justice (ʿadāla maḥḍa): "The right of one innocent cannot be annulled even for all the people; a single individual is not sacrificed for the safety of all."
2. 2Relative justice (ʿadāla iḍāfiyya): it sacrifices the part for the safety of the whole, disregarding the individual's right for the community.
3. 3The measure: "If pure justice is applicable, one does not resort to relative justice; to do so is injustice." Relative justice applies only out of necessity, when pure justice cannot be applied.

This distinction is grounded in Mâide 5:32 ("to take one life is as if killing all humanity"). The quotations are verified from the primary text. This is a human interpretive layer, not identical with the Qur'an's certain declaration.

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ

لَقَدْ اَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَاَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ

In the abridged Ibn Kathīr (55:7): here the balance is explained as justice. (Summary of the tafsir.)

This point is built directly on Rahmân 55:7-9; Bediüzzaman takes the fourfold naming of the balance in the verse as marking the weight of measure:

1. 1"The complete justice in the universe, coming from the greatest manifestation of the Name al-ʿAdl, administers the balances of all things, and it also commands justice to man."
2. 2"That the verse names the balance four times, indicating four degrees and four kinds of balance, shows how immense and extraordinarily weighty balance is in the universe."

The passage describes the measure in the universe and says the same measure is commanded to the human being as justice. The quotation is verified from the primary text. This is a human interpretive layer.

وَاَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ وَاَقِيمُوا الشَّهَادَةَ لِلّٰهِ

وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِاَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً

In the abridged Ibn Kathīr, on the verse of writing down deferred debts (Q 2:282): recording and witnessing are "more just before God, sounder for testimony, and more apt to remove doubt." (Summary of the tafsir.)

Bediüzzaman does not count the attachment of a saying to a famous name as documentation:

1. 1"Fame makes a man's property even out of what is not his."
2. 2"The sound hadiths that expound the Qur'an suffice us; and we are content with sound records that have been weighed in the scales of reason."

The passage treats not testimony in court but the documenting of whom a saying belongs to; that is where it meets this theme. The quotation is verified from the primary text. This is a human interpretive layer.

وَلَكُمْ فِي الْقِصَاصِ حَيٰوةٌ يَا اُولِي الْاَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ اُخْرٰى وَاِنْ تَدْعُ مُثْقَلَةٌ اِلٰى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبٰى

In the abridged Ibn Kathīr (2:179): retribution is "life" because many refrain from killing for fear of the same fate. (Summary of the tafsir.)

Bediüzzaman reads the measure that no soul bears another's burden against condemning a person entirely for a single fault:

1. 1"According to the secret of the verse expressing pure justice, that no bearer of burdens bears the burden of another: to hold enmity and rancour, which amounts to condemning a believer's innocent qualities for the sake of one criminal quality in him, is a boundless wrong […]"
2. 2That responsibility belongs to the person is thus read not only as a legal principle but as a measure governing how one person regards another.

This wording occurs in several places in the Qur'an (En'âm 6:164, İsrâ 17:15, Fâtır 35:18, Zümer 39:7, Necm 53:38); the edition's own footnote points to En'âm 6:164, while this theme is anchored on Fâtır 35:18. The same discussion is also referenced in one sentence on the Leadership and Governance page. This block is limited to the theme's dimension of individual responsibility. The quotation is verified from the primary text. This is a human interpretive layer.

يَا اَيُّهَا الَّذِينَ اٰمَنُوا اِنْ جَاءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا اَنْ تُصِيبُوا قَوْماً بِجَهَالَةٍ فَتُصْبِحُوا عَلٰى مَا فَعَلْتُمْ نَادِمِينَ

In the abridged Ibn Kathīr (49:6): verification (tabayyun) is commanded to be sure of the truth of a transgressor's report. (Summary of the tafsir.)

Bediüzzaman counts exaggeration added to what is reported as an intervention that produces harm even when well meant:

1. 1"Exaggeration is subversive. […] From his inflating a thing unknowingly, deficiency is born; from his mending, corruption; from his praise, disparagement; from his beautifying, ugliness."
2. 2The conclusion of the same premise also rejects taking doubts that arise from misunderstanding as evidence.

Hucurât 49:6, which anchors this theme, is not cited anywhere in the corpus examined; the link drawn here is an editorial parallel, not a commentary on the verse. The quotation is verified from the primary text. This is a human interpretive layer.