And when the knowledge of all the conditions of the created beings indicates that knowledge of them is their Creator, and that whoever claims that his Creator is incapable of controlling His kingdom from revealing its shortcomings and knowing what He does not know of it, then he is not a god. The true God is the One who is alone in knowledge, and the one whose knowledge encompasses everything does not find it difficult to distinguish between dust and dust. And he, blessings and peace be upon him, would inform them about Allah from the hidden secrets of their affairs and the hidden news of theirs, from which they would recount with amazement and know from it the encompassing nature of knowledge, until Abu Sufyan ibn Harb said on the day of the conquest: 'If it could speak, this gravel would inform about me.' Allah, the Most High, said, beginning with 'He is the One' [Al-An'am: 2], indicating His oneness by the completeness of knowledge after the evidence of the perfection of power and choice has been established. This is because their denial of resurrection is due to two matters: one of them is the belief that the influencing factor in bodies is the mixture of elements and the denial that the influencing factor is capable and choosing. The second is that he, even if he were to concede the acceptance of choice, is not knowledgeable of particulars, so he cannot distinguish between the body of Zayd and the parts of the body of Amr. So when the evidence of His complete power - glorified is He - and His choice and the comprehensiveness of His knowledge of all information, both general and particular, is established, all doubts are removed: 'And He is Allah' meaning: the One who has this name that encompasses all the beautiful names and the highest attributes, by which He is called in worship and submission. He connected this meaning to His saying: 'in the heavens' [because whoever is in something has control over it].

And when the address was to those who deny resurrection, He emphasized and said: 'and in the earth' meaning: this is His attribute always [with this intended meaning that He - glorified is He - is established with this name that He is unique in, in the aspect of divinity and worship in both directions of elevation and descent, and no one with sound intellect can understand what the apparent meaning entails, that it is negated. For every negated thing is confined and needs its holder and its confiner, weak in its control over what is beyond it. And whoever is in need of a type of need that is not suitable for divinity and will, as per the narration of the maid: 'Where is Allah?' She said: 'In the heavens,' and is refuted by the narration: '(You are the First, and there is nothing before You; You are the Last, and there is nothing after You; You are the Manifest, and there is nothing above You; You are the Hidden, and there is nothing below You.)' For indeed, His apparent meaning contradicts the apparent meaning of the first, and the apparent meaning of this is supported by conclusive transmission that He is not in need, and is supported by authentic transmission: 'There is nothing like Him' [Ash-Shura: 11] meaning: neither in His essence nor His attributes nor anything from His affairs, and '(Allah was, and there was nothing with Him),' and the narration '(There is nothing above You)' - narrated by Muslim, At-Tirmidhi, Ibn Majah in the supplications, and Abu Dawood in the ethics from Abu Hurairah - may Allah be pleased with him - and Allah is the Grantor of success.

And when the intention was to establish that His knowledge, glorified and exalted is He, encompasses both the hidden and the apparent equally, and since the context here is for the hidden, it is in the statement of the creation of man and the amazing craftsmanship in him, with what He created in him of the ability to perceive meanings and prepared him for it before he could express it. Then He enabled him to do so. He presented the hidden and said, explaining that nothing is hidden from Him: "He knows your secret."

And since there is no necessary connection between the knowledge of the secret and the public, because there may be in the public a strong expression that prevents the mixing of the voices in it of those who know it, He stated it clearly and said: "and your public." The relation of each of them to Him is equal, and neither one of them is described as being closer in distance to Him or farther away. And since the secret and the public are common in sayings, and the sayings are related to hearing, He mentioned what encompasses both, which is common in actions related to sight. He said: "And He knows what you earn." This indicates the attributes of hearing and sight along with the affirmation of knowledge.