His indication of His oneness is likened to His specific actions that no one else can perform. It is also through what He has revealed from His verses that articulate the oneness, such as Surah Al-Ikhlas and Ayat Al-Kursi, and others, by the testimony of the witness in the statement and revelation. Likewise, the acknowledgment of the angels and the people of knowledge regarding this, and their argument for it, is established with justice, maintaining fairness in what is apportioned of provisions and lifespans. He rewards and punishes, and what He commands His servants regarding fairness among themselves and working equally with one another. Its standing is as a confirmed state from Him, like His saying: (And He is the Truth, confirming). If you say: Why is it permissible for it to be in the accusative case as a state without the conjunctions? And if you say: Zaid came to me and Amr riding, it would not be permissible? I say: This is permissible due to the lack of confusion, just as it is permissible in His saying: (And We granted him Isaac and Jacob as an additional gift). If you say: Zaid and Hind came to me riding, it is permissible due to the distinction of masculinity, or for praise. If you say: Is it not the right of what is in the accusative case for praise to be definite, like your saying: Praise be to Allah, the Praiseworthy? 'Indeed, we, the group of prophets, do not inherit' [[Narrated by Ahmad, who reported from Waki, who reported from Sufyan from Abu Al-Zinad from Al-Araj from Abu Huraira, raised to him. It was also narrated by Al-Nasa'i in Al-Kubra, from the narration of Ibn Uyayna from Al-Zuhri from Malik bin Aws bin Al-Hudathan, who said: Umar said to Abdul Rahman, Sa'd, Uthman, Talha, and Al-Zubair: 'I implore you by Allah, by whom the heavens and the earth were established, did you hear the Prophet, blessings and peace be upon him, say - and he mentioned it, and in it they said: O Allah, yes.' It was also narrated in Al-Kuna in the biography of Abu Idris, the student of Abu Sulayman, from a narration by Abdul Malik bin Umar from Abu Huraira similar to it. Its origin is agreed upon from the hadith of Aisha with the wording: 'We do not inherit what we leave behind as charity.']] Indeed, we, the sons of Nahshul, do not claim lineage to a father? I say: It has come as an indefinite noun just as it has come as a definite noun. Sibawayh quoted in what came as an indefinite noun the saying of Al-Hudhali: 'And he seeks refuge with women who are bare... and disheveled, nursing like the she-devils' [[Al-Hudhali describes a man who hunts and returns to his wife and daughters, who are bare of adornments and clothes. 'Disheveled' is in the accusative case as a form of blame, meaning I blame the disheveled, meaning the faces covered in dust from hunger. 'Bare' is the plural of 'bare'. 'Disheveled' is the plural of 'disheveled', like 'black' and 'blackened'. 'Nursing' is the plural of 'nurse' by analogy, or 'nursing' by hearing, meaning she nurses her children like the she-devils, the female of the devils, meaning they are unpleasant in appearance like the ghouls. They are the ugliest thing among the Arabs.]] If you say: Is it permissible for it to be a description of the negated, as if it were said: There is no deity standing with justice except Him? I say: It is not far-fetched, for we have seen them expand in the distinction between the attribute and the attributed. If you say: You have made it a state of the subject of 'witnessed', is it correct for it to be in the accusative case as a state of 'He' in: (There is no deity except Him)? I say: Yes, because it is a confirmed state, and the confirmed state does not require that there be an agent in the sentence which is an addition to its benefit, like your saying: I am a servant of Allah, courageous. Likewise, if you say: There is no man except Abdullah, courageous. It is more appropriate than its being in the accusative case from the subject of 'witnessed', and likewise its being in the accusative case for praise. If you say: Did His standing with justice fall under the ruling of the testimony of Allah, the angels, and the people of knowledge just as the oneness did? I say: Yes, if you make it a state of 'He', or in the accusative case for praise from Him, or a description of the negated, as if it were said: Allah and the angels and the people of knowledge have testified that there is no deity except Him, and that He is standing with justice. Abdullah read: 'the one standing with justice', as a substitution for 'He', or as a subject of a deleted predicate. Abu Hanifa read:

The All-Mighty, the All-Wise is described with two attributes that affirm His essence of oneness and justice. This means that He is the All-Mighty who is not overcome by any other deity, and the All-Wise who does not deviate from justice in His actions. If you ask: What is meant by the 'possessors of knowledge' who are honored with this exaltation, as they are gathered with Him and the angels in the testimony of His oneness and justice? I say: They are those who affirm His oneness and justice with clear proofs and decisive arguments, and they are the scholars of justice and oneness. It has been recited (that) with an open vowel, and (Indeed, the religion) with a broken vowel, on the basis that the action is based on (that) meaning Allah testified that (that) or (that) He is. And His saying, 'Indeed, the religion with Allah is Islam' is an independent statement affirming the first statement. If you ask: What is the benefit of this emphasis? I say: Its benefit is that His saying, 'There is no deity except Him' is oneness, and His saying, 'Standing with justice' is justice. So when He follows it with His saying, 'Indeed, the religion with Allah is Islam,' it indicates that Islam is justice and oneness, which is the religion with Allah, and anything else is not considered a part of the religion with Him. It also indicates that whoever likens or leads to what results from it, such as permitting the vision or adheres to compulsion, which is pure injustice, is not upon the religion of Allah, which is Islam. This is clear and evident as you see. It has been recited with open vowels, on the basis that the second is a substitute for the first, as if it were said: Allah testified that the religion with Allah is Islam, and the substitute is what is replaced in meaning, thus it is a clear explanation, because the religion of Allah is oneness and justice. The first has been recited with a broken vowel and the second with an open vowel, on the basis that the action is based on (that) and what is between them is a confirming objection. This also serves as evidence that the religion of Islam is justice and oneness, so you see that all the recitations support this. Abdullah recited: that there is no deity except Him. Ubayy recited: Indeed, the religion with Allah is Islam, which strengthens the reading of the one who opened the first and broke the second. It has been recited: witnesses for Allah, in the accusative as a state of those mentioned before, and in the nominative as they are witnesses for Allah. If you ask: What is the basis for the conjunction in this reading (and the angels and the possessors of knowledge)?

I said: regarding the pronoun in 'martyrs', it is permissible due to the occurrence of a separator between them. If you say: why did he repeat the saying: 'There is no deity except Him'? [[Mawlid Mahmoud, may Allah have mercy on him, said: 'If you say what is the benefit of repeating there is no deity except Him ... etc.' Ahmad, may Allah have mercy on him, said: 'This repetition is what I have presented in its counterpart, which began the speech when a long time has passed. This is because the speech is based on monotheism, then the monotheism is followed by the enumeration of those who bear witness to it, then his saying: 'standing for justice', which is glorification, so the speech became lengthy with that. Thus, the monotheism is renewed following the glorification to follow his saying: 'Indeed, the religion with Allah is Islam.' Were it not for this renewal, the preceding monotheism would be as if it were disconnected in understanding from what was intended to be conveyed, and Allah knows best. He said: 'And in it is that whoever likens ... etc.' Ahmad said: 'This is an insinuation of the departure of the people of the Sunnah from the bond of Islam, rather it is a declaration. What they resent from them is only that they believed the promise of Allah to His honored servants upon the tongue of His noble Prophet, blessings and peace be upon him, that they will see their Lord like the full moon on the night of the full moon, without being harmed in seeing Him. And because they have truly unified Allah in His oneness, they bear witness that there is no deity except Him and that there is no creator for them and for their actions except Him. They limited themselves to attributing to themselves a power that accompanies their action, which has no creation or influence other than distinguishing between their voluntary and involuntary actions. This is what is legally expressed as earning in His saying: 'So by what your hands have earned.' This is the faith of the people and their monotheism, unlike those who alter the texts and deny the vision, which appears that their denial of it is the reason for their deprivation of it. They make their lowly selves partners with Allah in His creations, claiming that they create for themselves whatever they wish of actions contrary to the will of their Lord, opposing and resisting Allah in His dominion. Then after that, they cover themselves by calling themselves the people of justice and monotheism, and Allah knows best who is pious. And compulsion is better than associating partners. If the people of the Sunnah are compelled, then I am the first of the compelled. And if you, O Zamakhshari, looked with the eye of fairness at the ignorance of the Qadarites and their misguidance, you would be inspired to the gardens of the Sunnah and their shades, and you would have exited from the pitfalls of innovations and their slips. But Allah disliked their inspiration, and He knows which of the two groups is more deserving of safety and more worthy of entering into the first knowledge that is coupled with monotheism with the honored angels by their kindness to the name of Allah, the Mighty and Majestic. O Allah, inspire us to follow the Sunnah and thank You. And do not make us secure from Your plot, for none is secure from the plot of Allah except the losing people. So, nothing saves from fear except fear. And Allah is the Guardian of success.]] I said: He mentioned it first to indicate His exclusivity in oneness, and that there is no deity except that distinguished essence. Then he mentioned it a second time after he coupled the affirmation of oneness with the affirmation of justice, to indicate His exclusivity in both matters, as if he said: there is no deity except this one described by the two attributes. And for this reason, he coupled it with his saying: 'the Mighty, the Wise' to encompass the meanings of oneness and justice. Those who were given the Book are the people of the Book from the Jews and Christians.

And their disagreement is that they abandoned Islam, which is the oneness of Allah and justice. This saying, "They abandoned Islam, which is the oneness of Allah and justice," is based on what was said previously. After knowledge came to them that it is the truth from which there is no turning away, the Christians divided into three groups, and the Jews said, "Uzair is the son of Allah." They claimed, "We were more deserving of prophethood than the Quraysh, for they are unlettered and we are people of the Book." This is a challenge to Allah, driven by envy among them. Their disagreement and the support of these people for one doctrine and those for another is nothing but jealousy among them and a desire for leadership and worldly gains, each group following people who tread in their footsteps, with no doubt in Islam. It was said that their disagreement is regarding the prophethood of Muhammad, blessings and peace be upon him, where some believed in him and others disbelieved. It was also said that their disagreement is in believing in the prophets, as some believed in Moses and others believed in Jesus. It was said that they are the Jews, and their disagreement is that when Moses, peace be upon him, was near death, he entrusted the Torah to seventy scribes from the Children of Israel and made them its guardians, and appointed Joshua as his successor. When a century passed after another, the descendants of the seventy disagreed after knowledge of the Torah came to them, driven by envy among them and seeking worldly gains and leadership. It was said that they are the Christians, and their disagreement is concerning Jesus after knowledge came to them that he is the servant of Allah and His messenger.