Majmu' al-FatawaIbn Taimiya

stated that Allah bore witness to it, saying:

“Allah bears witness that there is no deity worthy of worship except Him.”

The person reciting the Quran merely states that Allah, the angels, and those endowed with knowledge have borne witness to it; this does not constitute testimony to it by the reciter himself. Allah therefore stated it separately so that the reciter would pronounce it and thus himself bear witness that there is no deity worthy of worship except Him. The first occurrence reports Allah’s affirmation of His own oneness through His testimony about Himself, whereas the latter declares Allah’s oneness.

He concluded it with His words:

“The Almighty, the All-Wise.”

Might encompasses power, strength, invulnerability, and supremacy. The Arabs say: ʿazza–yaʿazzu, with an a vowel on the ʿayn, meaning to become hard; ʿazza–yaʿizzu, with an i vowel, meaning to be invulnerable; and ʿazza–yaʿuzzu, with a u vowel, meaning to prevail. Thus He, glorified be He, is strong and firm in Himself; He is invulnerable and cannot be assailed; and He prevails and cannot be overcome. “The All-Wise” encompasses His judgment, knowledge, and wisdom in what He says and does. Whenever He commands something, it is good; whenever He states something, it is true; and whenever He wills to create something, it is right. He is therefore wise in His intentions, actions, and words.

Section

This verse encompasses three fundamental principles: the testimony that there is no deity worthy of worship except Allah, that He upholds justice, and that He is the Almighty, the All-Wise. It thus affirms His oneness, which excludes

ذَكَرَ أَنَّ اللَّهَ شَهِدَ بِهَا فَقَالَ: {شَهِدَ اللَّهُ أَنَّهُ لَا إلَهَ إلَّا هُوَ} وَالتَّالِي لِلْقُرْآنِ إنَّمَا يَذْكُرُ أَنَّ اللَّهَ شَهِدَ بِهَا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ وَلَيْسَ فِي ذَلِكَ شَهَادَةٌ مِنْ التَّالِي نَفْسِهِ بِهَا فَذَكَرَهَا اللَّهُ مُجَرَّدَةً لِيَقُولَهَا التَّالِي فَيَكُونُ التَّالِي قَدْ شَهِدَ بِهَا أَنَّهُ لَا إلَهَ إلَّا هُوَ. فَالْأُولَى خَبَرٌ عَنْ اللَّهِ بِالتَّوْحِيدِ لِنَفْسِهِ بِشَهَادَتِهِ لِنَفْسِهِ وَهَذِهِ خَبَرٌ عَنْ اللَّهِ بِالتَّوْحِيدِ. وَخَتَمَهَا بِقَوْلِهِ: {الْعَزِيزُ الْحَكِيمُ} وَالْعِزَّةُ تَتَضَمَّنُ الْقُدْرَةَ وَالشِّدَّةَ وَالِامْتِنَاعَ وَالْغَلَبَةَ. تَقُولُ الْعَرَبُ: عَزَّ يعز بِفَتْحِ الْعَيْنِ إذَا صُلِبَ وَعَزَّ يَعِزُّ بِكَسْرِهَا إذَا امْتَنَعَ وَعَزَّ يَعُزُّ بِضَمِّهَا إذَا غَلَبَ. فَهُوَ سُبْحَانَهُ فِي نَفْسِهِ قَوِيٌّ مَتِينٌ وَهُوَ مَنِيعٌ لَا يُنَالُ وَهُوَ غَالِبٌ لَا يُغْلَبُ. وَالْحَكِيمُ يَتَضَمَّنُ حُكْمُهُ وَعِلْمُهُ وَحِكْمَتُهُ فِيمَا يَقُولُهُ وَيَفْعَلُهُ فَإِذَا أَمَرَ بِأَمْرِ كَانَ حَسَنًا وَإِذَا أَخْبَرَ بِخَبَرِ كَانَ صِدْقًا وَإِذَا أَرَادَ خَلْقَ شَيْءٍ كَانَ صَوَابًا فَهُوَ حَكِيمٌ فِي إرَادَاتِهِ وَأَفْعَالِهِ وَأَقْوَالِهِ. فَصْلٌ: وَقَدْ تَضَمَّنَتْ هَذِهِ الْآيَةُ ثَلَاثَةَ أُصُولٍ: شَهَادَةَ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّهُ قَائِمٌ بِالْقِسْطِ وَأَنَّهُ الْعَزِيزُ الْحَكِيمُ؛ فَتَضَمَّنَتْ وَحْدَانِيَّتَهُ الْمُنَافِيَةَ

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