Does not the mention of sleep weaken after that of slumber, given that it is a general term following a specific one, in reference to the intended meaning in the noble verse: "Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither slumber nor sleep overtakes Him," and what is the wisdom behind that?

Scholars have mentioned three perspectives regarding the precedence of as-sinah (dozing) over an-nawm (sleep) in the verse:

1. Existential Order: Dozing precedes sleep in external reality, so it was given precedence in wording. 2. Completion and Exaggeration: Negating dozing implicitly necessitates negating sleep, and negating it a second time enhances eloquence and emphasis. 3. Observing Rhyme/Rhythm (Fawāṣil): (This is a weak perspective).

However, if "لا تأخذه" (He is not overtaken by it) is interpreted to mean "He is not overcome by it," then there is no difficulty, for the meaning is that Allah is not overcome by dozing nor by sleep.

Ibn Ashour mentioned another perspective: the distinction between dozing and sleep. Negating dozing does not necessarily negate sleep, as some living beings do not doze but sleep deeply, and some people doze at times other than sleep. The intent is that nothing obscures Allah's knowledge, neither weakness, nor duration, nor being overcome, nor acquisition.