Exegesis of the verse: ((Allah testifies that there is no god but He, and the angels and those possessing knowledge testify, maintaining justice. There is no god but He, the Exalted, the Wise.))

Then Allah, Mighty and Majestic, said: Testimony can be by speech or by action. The testimony of Allah, the Exalted, to Himself regarding His uniqueness in divinity is like His testimony to His Messenger (peace and blessings be upon him) that He revealed the Book to him. Here He said: And Allah, the Exalted, said: And here He said: So His testimony to Himself regarding oneness and His testimony to His Prophet (peace and blessings be upon him) regarding the message is with Him and the angels. And testimony, as I said, is verbal, as in this verse, and as in the verse in al-Nisa: And it is practical, which is the testimony manifested by Allah, the Exalted, in His signs. Indeed, what He manifests of His signs is testimony to Him regarding oneness. All created things testify to Allah, Mighty and Majestic, regarding His oneness, either by the tongue of speech or by the tongue of state. Likewise, His support of the Prophet (peace and blessings be upon him) with victory and making the outcome for him is testimony that he is the Messenger of Allah in truth. So the testimony of Allah to Himself regarding oneness, I say, is by speech and by action. In the noble verse, is the testimony by speech and not by action? By speech: meaning He informed about Himself that He testifies that there is no god but He, Glorified and Exalted is He. This has passed us many times, and it is obligatory for every Muslim to know its meaning and also its implications. Its meaning is: there is no true object of worship except Allah. This is its meaning. Whatever is worshipped besides Allah is false, even if it is called a god. Its divinity is merely a name, but it does not deserve divinity. Even if these people worshipped it and took it as a god, the object of worship itself is not a god. Allah, the Exalted, said: And they are not named in accordance with reality, and how can they be named in accordance with reality while they are false gods? This is impossible. So "no god" means there is no true object of worship except Allah, Mighty and Majestic. As for the false object of worship, it exists, as Allah, the Exalted, named the idols gods in His saying, the Exalted: And He said: And He said: And the verses in this regard are many. And He said: All these objects of worship are called gods, but is this name in accordance with reality? No. So the meaning of "There is no god but Allah" is that there is no true object of worship except Allah, Mighty and Majestic. And it necessitates that He is the Lord, just as it necessitates that He is worshipped alone because He is the Lord. So His oneness in divinity includes His oneness in lordship. For this reason, Allah based the oneness of divinity on the oneness of lordship in His saying: . And His saying: is conjoined to the Name of Glory, "Allah," meaning, and the angels testified that there is no god but Allah. And the third: Those possessing knowledge, whom Allah, the Exalted, granted knowledge, also testify that there is no god but Allah. And no one is more certain in conviction and stronger in faith than the people of knowledge. For this reason, they were the people of fear, as He, the Exalted, said: And what is meant by "those possessing knowledge" here is not worldly knowledge, or the knowledge of the natures of things, or the knowledge of the secrets of the universe, but what is meant by knowledge is knowledge of Allah, Mighty and Majestic. Those possessing knowledge of Allah, who knew Allah, Mighty and Majestic, by His cosmic and legislative signs, are those who testified to His oneness. "Maintaining" is a state describing Allah, meaning in the state of maintaining justice, i.e., justice. Justice in His legislative rulings and justice in His judicial and penal rulings. So He is just in His legislative rulings; there is no injustice in the legislative rulings of Allah, the Exalted. They are all just, and in being just, they include generosity, pardon, and kindness. For this reason, Allah, Mighty and Majestic, said: And He, the Exalted, said: This is an addition to justice because it includes pardon and tolerance. And likewise in retribution, He is just in His retribution; He never wrongs anyone. Rather, He has generosity in His retribution, for He rewards a good deed with ten times its like up to seven hundred times, up to many multiples. And an evil deed with its like, or He pardons, except for one who is a disbeliever and not worthy of pardon, so he is not pardoned. So in His legislative rulings and in His judgment. Likewise, He maintains justice to distinguish between His servants, for Allah, Glorified and Exalted is He, judges for the oppressed against the oppressor, either by answering the supplication of the oppressed if he supplicates against his oppressor in this world, as the Prophet (peace and blessings be upon him) said to Mu'adh ibn Jabal when he sent him to Yemen: Or by retribution by taking from his good deeds on the Day of Resurrection, as the Messenger (peace and blessings be upon him) said: So justice between the servants is necessary. For this reason, the scholars, may Allah have mercy on them, said: The rights between the servants are from the ledger from which Allah leaves nothing. So it is necessary that retribution be taken for the oppressed from the oppressor. If someone were to say: Are people not afflicted with calamities of fear, hunger, and loss of wealth, lives, and fruits? The answer is: Yes. If they were to say: Is this not injustice? The answer is: No, this is not injustice, because this is by what the hands of people have earned. So these calamities are a favor, because their purpose is to discipline the creation and deter them so that they return to Allah, Mighty and Majestic. So this is in no way from the category of injustice, but it is from the category of retribution for deeds for a noble purpose, which is the return of people from their injustice. And Allah, the Exalted, said: It passed us. Is there a difference between "al-qist" and "al-qsat"? And we said that "qist" means what? No, "qist" means: to be unjust, and "aqsat" means: to be just. And here He said: Because "al-qist" itself is justice. Since "qasata" as a verb means to be unjust and "aqsat" means to be just, it means He established justice, as He, the Exalted, said: . This is a ruling after the testimony. So Allah testified to Himself that there is no god but He, and He ruled for Himself also that there is no god but He. So testimony and ruling came together in His speech, the Exalted. He was a witness to Himself and a judge for Him regarding divinity. So this phrase is a ruling and confirmation, because the known procedure in trials and recognitions is to present the testimony first, then the ruling is made. So Allah, the Exalted, testified first and informed of who testified with Him, and secondly He ruled, saying: .