Exegesis of the verse: “Allah, there is no deity except Him, the Ever-Living, the Sustainer.”

And his saying: This sentence is composed of a subject and a predicate, so Allah is the subject, and the clause is the predicate of the subject, but this clause is also a sentence, though it is called a minor sentence by grammarians, because when the predicate is a clause, it is a minor sentence, and the major sentence is the combination of the subject and the predicate. And his saying: two other predicates is the predicate of the second, and is a third predicate, so his saying: is a name for the Sacred Essence, a name for the Lord, Mighty and Majestic, and its origin is the divine, meaning the one who is worshipped, and the hamzah was deleted for ease, just as the hamzah was deleted from "good" and "evil" in the saying of the Messenger (peace and blessings be upon him): meaning the best of them and the worst of them, and just as the hamzah was also deleted from: "al-nas" (people), and its origin is: "anas", is a name for the Sacred Essence, and it is the most knowledgeable of all knowledge, it is the most knowledgeable of all knowledge, yes? And its meaning is: the one who is worshipped with love and exaltation, so it is a form of active participle meaning passive participle, and it is very common for the active participle form to mean passive participle, like "ghiras" meaning planted, and "bina'" meaning built. And his saying: means there is no true god except He, so "Ilah" is the negating "la" of the genus, and its predicate is omitted, its estimation is: "true", and there are false gods, but they are gods to whom names were assigned without truth, as Allah the Exalted said: And He the Exalted said: . Now, with this estimation of the predicate in , the problem is resolved, which is how the god is negated in such a sentence and affirmed in such as his saying: and the reconciliation is: that those gods are what? False, but the god in: is a true god And his saying: this is a pronoun and not a name, this is a pronoun and not a name, as evidenced by his saying: is this a name or a pronoun? A name, and as evidenced by his saying: and "I" here is a pronoun, and on this basis we say: "I" and "He" in his saying: And his saying: both are separate nominative pronouns, so just as the one who remembers does not say: "There is no god except I", or just as the one who remembers does not make "I" a name for Allah, it is not permissible to make "He" a name for Allah, and by this we know the falsity of the Sufis' remembrance, who remember Allah with the phrase: "He, He", and they consider this remembrance the best of remembrances, and it is a false remembrance. And his saying: the "al" here is for totality, meaning complete life, and the life of Allah, Mighty and Majestic, is complete in its existence and complete in its time, so He is Alive with no beginning for Him, and no end for Him, His life is not preceded by non-existence and not followed by cessation, it is also complete in its existence, no deficiency enters it in any way, so He is complete in His hearing, His knowledge, His power, and all His attributes, if we see the human being, or rather if we see other than Allah, Mighty and Majestic, we find that he is deficient in his life in time and existence, so his life is preceded by what? By non-existence, followed by cessation and perishing, it is also deficient in its existence, is he complete in hearing? The living being is not complete in hearing, nor sight, nor knowledge, nor power, every living being is deficient, so his life is deficient in existence and time, so in time it is preceded by non-existence and followed by cessation, and in existence it is deficient in all attributes. And his saying: is on the pattern of "fi'ul" and it is derived from standing, and its meaning is: the one who stands by Himself, the one who stands over others, the one who stands by Himself so He does not need anyone, and the one who stands over others so everyone needs Him, and in the combination of the two noble names: in the combination of them is the totality of all that Allah is described with, of all the perfections, so in is the perfection of attributes, and in is the perfection of actions, and in both together is the perfection of the Essence, perfection of attributes perfection of actions, and by their combination is the perfection of the Essence, so He is perfect in attributes, actions, and Essence. Then He said: Do we continue or do we take the grammar? I seek refuge in Allah from the accursed Shaytan, In the name of Allah, the Most Merciful, the Bestower of Mercy, .