And when the creator of a thing is knowledgeable about it, this indicates his knowledge and what has preceded in describing it by saying: ﴿He is﴾ meaning alone ﴿the One who created the heavens﴾ and gathered them for the knowledge of the Arabs regarding their multiplicity ﴿and the earth﴾ meaning the comprehensive kind that includes everything. He singled it out due to their inability to attain knowledge of its multiplicity ﴿in six days﴾ as a practice for deliberation and a specification for the days, the seventh of which is the one in which He created the human being. The creation of him, indicated by the name 'Friday', shows that he is the intended one specifically and that he is the seventh, as it is the end of the creations - this has concluded.

And when the ability of the king to ascend the throne of kingship is a metaphor for his exclusivity in governance (p-258) and the encompassing of his power and knowledge, and that is the essence of kingship, it indicated this, alerting to his greatness with a tool of relaxation by saying: ﴿Then He established﴾ meaning He brought about the establishment, which is justice, by creating one who is intensely caring ﴿upon the Throne﴾ which encompasses all existents with a precise governance for the Throne and what is below it, so that it may be conceived by the servants that the Throne is the source of governance and the manifestation of decree, just as it is said about our kings: So-and-so sat upon the throne of kingship, meaning that he is exclusive in governance, and there may not be a throne, let alone a sitting.

And when the intended meaning of establishment is exclusivity in governance, and governance cannot be valid except with knowledge and power, he revealed it by saying, indicating that his knowledge of the hidden is like his knowledge of the apparent: ﴿He knows what enters﴾ meaning what enters in a way that it becomes hidden ﴿into the earth﴾ meaning from the plants and other parts of the dead and others [and if] that is far from the Throne, for indeed all places are, in relation to Him, equally distant and near ﴿and what comes out of it﴾ likewise. And in the expression with the present tense, there is an indication of what He has deposited in the two horizons from the powers, so it has become such that it is renewed from them, with His creation, a continuous renewal until the time of their destruction.

And when He established this in what may be imagined to be distant due to its distance from the Throne by being low, indicating His transcendence over being confined, it was more appropriate for precedence. He followed it with its counterpart, which is the direction of elevation, generalizing the action to all of creation by saying: ﴿And what descends from the heavens﴾ and He did not combine (p-259) because the intended meaning is achieved with the singular while understanding the expression by it as the kind that is low for all. And this includes revelation, rain, heat, cold, and other entities and benefits that He creates, glorified is He, from the decrees of the lifespans of the children of Adam and their provisions and others from all their affairs ﴿and what ascends﴾ meaning rises and elevates and becomes hidden ﴿in it﴾ like the vapors, lights, stars, deeds, and others.

And when it was the case that one whose dominion is vast may be unaware of some of it due to its distance from him, He made it known that there is no distance at all between Him and anything. He said: ﴿And He is with you﴾, meaning, O two heavy ones in need of refinement by knowledge and ability caused by closeness, ﴿Wherever you are﴾. He is knowledgeable of all your affairs and capable over you, exalted above connection by knowledge and contact, or separation from it by absence or distance. Abu al-Abbas ibn Taymiyyah said in his book Al-Furqan between the Allies of the Most Merciful and the Allies of Satan: The term [“with”] does not necessitate in the language of the Arabs that one of the two things must be mixed with the other, as He said: ﴿Fear Allah and be with the truthful﴾ [At-Tawbah: 119] and His saying: ﴿Muhammad is the Messenger of Allah, and those with him are severe against the disbelievers﴾ [Al-Fath: 29]. The term “with” has come in the Qur'an generally and specifically. The general includes: ﴿There is no whispering among three, but He is their fourth, nor among five, but He is their sixth, nor fewer than that or more, but He is with them﴾ [Al-Mujadila: 7]. He began the speech with knowledge and concluded it with knowledge. For this reason, Ibn Abbas, may Allah be pleased with them, and Al-Dahhak, and Sufyan al-Thawri, and Ahmad ibn Hanbal said: He is with them by His knowledge. As for the specific companionship, His saying, exalted is He: ﴿Indeed, Allah is with those who fear Him and those who are doers of good﴾ [An-Nahl: 128] and His saying to Moses and Aaron, peace be upon them: ﴿Indeed, I am with you; I hear and see﴾ [Ta-Ha: 46]. And He said: ﴿When he said to his companion, 'Do not grieve; indeed, Allah is with us'﴾ [At-Tawbah: 40], meaning the Prophet, blessings and peace be upon him, and Abu Bakr al-Siddiq, may Allah be pleased with him. So He is with Moses and Aaron, peace be upon them, without Pharaoh, and with Muhammad, blessings and peace be upon him, and his companion, may Allah be pleased with him, without Abu Jahl and others from his enemies, and with those who fear Him and those who are doers of good, without the wrongdoers who transgress. If the meaning of companionship were that He is in Himself everywhere, the specific report would contradict the general report. Rather, the meaning is that He is with these by His support and assistance, without those. And His saying, exalted is He: ﴿And He is the One who is in the heavens a God and in the earth a God﴾ [Az-Zukhruf: 84], means He is a God in the heavens and a God in the earth, as He said, exalted is He: ﴿And to Him belongs the highest example in the heavens and the earth, and He is the Exalted in Might, the Wise﴾ [Ar-Rum: 27]. Likewise, in His saying, exalted is He: ﴿And He is Allah in the heavens and in the earth﴾ [Al-An'am: 3], as explained by the scholars like Ahmad and others, that He is the one worthy of worship in the heavens and the earth.

And when the deeds are of two kinds, apparent and hidden, He expressed the matter with the name of the Essence, indicating its comprehensiveness in knowledge and power, and drawing attention to the greatness of encompassing it and every attribute of His. He said: ﴿And Allah﴾, meaning the One who encompasses all attributes of perfection. He placed the preposition first for greater emphasis and to draw attention to the realization of encompassing, as has been mentioned (p-261). The indication of this [more than once] and His example is like saying: I know so-and-so and do not know anyone else; He said: ﴿By what you do﴾, meaning in a manner of renewal and continuity. ﴿All-Seer﴾, meaning knowledgeable of its great and subtle aspects.