And when this news was about the encompassing of His knowledge and the comprehensiveness of His power, although it is self-evident in conception, it requires, for those whom desire has led to the associating of partners with Him, which necessitates deficiency, a proof [with it]. The Arabs used to deny that one God could encompass all people. Allah, the Exalted, said, indicating this with a clear proof, so that a person may benefit from what he sees of the tangible things. He limited the address to the highest of creation, indicating that no one understands this truly except him ﷺ and those who are associated with him, whose understanding is pure, their minds are sound, and they have detached themselves from desires and obstacles. He gathered and emphasized by repeating the relative pronoun. His ﷺ addressing him after being with the apparent ones and then the opponents is an indication of glorification and its affirmation, a reminder of the difficulty of this station by generalizing it, so that the right of proper care may be observed, fulfilling the right of teaching as it was observed by the truthful one, the mother of the believers, Aisha, may Allah be pleased with her, in her saying: 'Glorified is He whose hearing encompasses all voices,' meaning in His hearing of the woman's argument while it is in utmost concealment. So He, the Exalted, said: 'And what is in the earth,' meaning all of that in its totality and parts, nothing of it is hidden from Him, as evidenced by the fact that His management encompasses that in the most complete manner. He informs whom He wills from His prophets and chosen ones of what He wills from the news of that, whether distant or near, present or absent, past or future, and it is as He has informed. And when that is known, it is impossible for a person to encompass every detail of it. He indicated this with what is closer [to it] by saying: 'What is there,' with the reading of Abu Ja'far in the feminine form of 'the private conversation' indicating knowledge of it, even if it is weak to the greatest extent. The others read in the masculine form for the reason of the barrier, and because the feminine is not real. In any case, it is from the complete 'was.' He generalized the negation with His saying: 'Of private conversation,' meaning the private conversations of those who converse, who are made private conversations in exaggeration. Private conversation is secrecy, and those who converse are a name and a source, as stated in the dictionary. And Abdul Haq said in the Waei: 'Private conversation is the speech between two like secrecy and consultation.' Its origin is from 'najwa' - for the elevated from the earth. And 'najwa' means to be free, to cut, to peel the skin, and to reveal, because the one who converses raises what was in his mind to his companion and frees it with his conversation to him, cutting it from his mind and peeling it from him, and he informs him and reveals it.

And when the private conversation is not complete except with a third who preserves the companionship by maintaining the gathering, for two individuals become isolated when a need arises for one of them. They are in private conversation and consultation like disputants. The third is a mediator between them, and he, glorified is He, is an odd number who loves oddness. The three are the first of the odd numbers, as He has preserved them from eternity. He said: ﴿Three﴾, meaning in one of the states, ﴿except He is their fourth﴾, meaning making them four. So, it is a name of a doer, and the meaning is by His knowledge and power, just as each of the conversing individuals knows the secret of the other. Thus, the essence of private conversation is knowledge of the secret.

And when it is known that the three may want one of them to isolate himself with another, the third becomes alone. If they are four, the companionship remains among them, then it is not complete except with a fifth who preserves the gathering if a need arises for one of the two. He said: ﴿And no five﴾, meaning from their private conversation, ﴿except He is the sixth of them﴾ likewise. The result is that there is no odd number except that He, glorified is He, is its intercessor, and as for His oddness, it has been and there is nothing with it at all. There will be and no life with it, so there is no oddness in existence in reality other than Him.

And when it is known by repetition that what has been mentioned as an example is not for a meaning that specifically pertains to it from the perspective of knowledge, it encompasses by His saying: ﴿And not the least﴾. So, He began with the little because it is before the much, and it is more concealed than it, ﴿of that﴾, meaning that which has been mentioned, which is the one, the two, and the four that is distant from its rank, even if He has honored it, glorified is He, by the generality of His companionship after there is no relation to it from it.

And when knowledge of the many is more difficult due to its spread, He said: ﴿And not﴾, meaning there is no private conversation ﴿more than﴾, meaning from that like six and above it, not to an end. This estimation is based on the reading of the group with the genitive case with a fathah on the ra, and Ya'qub raised it in a position from ﴿private conversation﴾. ﴿Except He is with them﴾, meaning He knows what is happening among them and between them, and it follows from the encompassing of His knowledge the encompassing of His power, as has been mentioned in Ta-Ha for His testimony to be complete.

And when the generality in place necessitates [the generality] in time, and since place is more apparent in perception, He said: ﴿Wherever they﴾ meaning in any place ﴿were﴾ for there is no distance between Him and anything of the things, for He is the One who created the distance. His knowledge of the things is not due to proximity of place so that it varies with the difference of locations, nor because of any causes other than His existence in what He is upon of the attributes of perfection. Al-Razi said: The truth does not separate from the worlds nor does it accompany them. How can it separate from them while it is their Creator, Preserver, and Manifestor? And how can the eternal accompany the created while it is by it the sustainer of all, and it is the Sustainer of all - this is concluded. The result is that He, glorified and exalted is He, does not conceal anything from the world, even if it reaches in its precision to what does not divide. He is a witness to all of that in preservation, knowledge, encompassing, and presence. The evidence of that in His creation is that the entirety of the body lives by the spirit, so no part of it remains except that it is preserved by the spirit. It feels because of it, and He, glorified is He, does not hide His knowledge nor anything of His attributes behind a veil. Thus, the companionship is established, and He is in a way that does not encompass Him place nor is He confined by number. He constricts the created and expands it; the created does not ascend nor does its attribute, nor its action, nor any meaning of its meanings to a quality of His qualities. Rather, He has from place the status, and from knowledge the highest, and from names and attributes what is necessitated - Ibn Burjan pointed to that and said: Whoever contemplates what he has read and understands what he has learned will grasp from the verification what we are on the way to clarifying what is decreed for him. Do you not see where the jinn are, even though they are described by it? Then the angels are of a higher rank and status. Rather, the spirit from all of the entirety that carries it, by it it has life, and by it its management, and by it its existence by the permission of Allah, its Creator.

"He, blessings and peace be upon him, said in his greatest sermon, which is the last sermon he delivered, narrated by Al-Harith ibn Abi Usamah: He ascended the pulpit and said: 'O people, come closer and make room for those behind you - three times. So the people drew near and some of them joined others, and they looked around but did not see anyone. Then a man among them said after the third time: 'For whom should we make room, O Messenger of Allah? For the angels?' He said: 'No, for when they are with you, they are not in front of you [nor behind you] but rather on your right and on your left.' [And thus] they are not in the place of the right here and the left, but in the place of that. Allah, glorified is He, is higher and greater and more exalted in status and more generous in equality - this is concluded.

And when man is forgetful, especially if time continues to pass, he means by saying: So He will record their movements and stillness from their words, actions, and states. He will preserve them over a long period of time just as He was preserving them before their creation, then from the beginning of eternity. Then He will inform them, meaning He will inform their companions with a great informing about what they did, both minor and major, on the Day of Resurrection, which is the greatest intended purpose of existence to manifest the highest attributes in the most complete manifestation. And when He, the Exalted, informed about this great matter, He explained it with what is a proof of the testimony, saying, confirming what they have [of denial] either in word or action by the partnership that [necessitates] deficiency. Indeed, Allah, meaning the One who has all perfection. And when the position is for conveying the encompassing knowledge, He placed the preposition first as has been indicated multiple times, saying: With everything, meaning of what has been mentioned and otherwise, He is All-Knowing, meaning possessing profound knowledge, so He is capable over everything, so He is a witness over everything. Because the relationship of His Most Sacred Essence to all things is equal without any difference at all between one thing and another. Al-Qushayri said: The companionship of the Truth, glorified is He, is general in knowledge and vision, and specific in favor and support. Therefore, this address has a great effect in the hearts of the people of knowledge until the matter ends with them to the interpretation. For the one who is in the state of longing and ecstasy in the veil of hearing this is a true abundance.