His saying - glorified and exalted is He -: ﴿And He is Allah in the heavens and in the earth. He knows your secret and your open. And He knows what you earn.﴾ ﴿And no sign comes to them from the signs of their Lord except that they turn away from it.﴾ ﴿So they have certainly denied the truth when it came to them. So news of what they used to ridicule will come to them.﴾ The principle of the words in this verse is that the presence of Allah, the Exalted, in places is impossible. Likewise, His contact with bodies, or His proximity to them, or His confinement to a direction, is impossible due to the impossibility of that concerning Him - blessed and exalted is He. So if this is established, it is clear that His saying - exalted is He -: ﴿And He is Allah in the heavens and in the earth﴾; is not like our saying: "Zayd is in the house"; rather, it is in a manner of another interpretation. A group said: This is based on the estimation of an omitted attribute from the wording; established in meaning; as if He said: "And He is Allah, the one worshipped in the heavens and in the earth"; and some of them expressed that He estimated: "He is Allah, the one who manages the affairs in the heavens and in the earth"; and Al-Zajjaj said: "In"; is related to what the name of Allah, the Exalted, contains of meanings; as it is said: "The Commander of the Believers, the Caliph in the East and the West." The judge Abu Muhammad - may Allah have mercy on him - said: And this is, in my view, the best of the sayings; and the most preserving of the eloquence of the wording; and the strength of the meaning; and its clarification that He intended to indicate His creation; and the preference of His power; and His encompassing; and His dominance; and similar attributes; so He gathered all of these in His saying: "And He is Allah"; meaning: "The one who has all of these in the heavens and in the earth"; as if He said: "And He is the Creator; the Provider; the Giver of life; the Encompassing; in the heavens; and in the earth"; as you say: "Zayd is the Sultan in Sham; and Iraq"; so if you intended the essence of "Zayd" you would say impossibly; and if your intention in your saying: "Zayd is the one who commands and forbids; the one who appoints and dismisses; in Sham; and Iraq"; and you established "the Sultan" in place of this; it would be eloquent; correct; so likewise in the verse; He established the word "Allah" in place of those mentioned attributes. And a group said: ﴿And He is Allah﴾; is an introduction; and a news; the speech is complete at it; then it begins anew; and His saying: ﴿in the heavens﴾ is related to the object of "He knows"; as if He said: "And He is Allah; He knows your secret and your open; in the heavens; and in the earth"; so it is not permissible - with this relation - that "He" is a pronoun of a matter and affair; because it raises "Allah" with the introduction; and "He knows" is in the place of the news; and He distinguished ﴿in the heavens and in the earth﴾ between the introduction and the news; and it is a strange adverb from the sentence; and it is necessary for those who say this statement that the address in the "kaf" in His saying: ﴿your secret and your open﴾ is to all creatures; humans and angels; because humans have no secret or open in the heavens; so the arrangement of the speech according to this saying is: "And He is Allah; He knows, O all creatures, your secret and your open in the heavens; and in the earth."

A group said: "And He is"; the pronoun refers to the matter and the affair; and ﴿Allah is in the heavens﴾; is a beginning; and a news; the speech has ended at this point; then it began; as if He said: "And He knows in the earth your secret and your public"; and this saying; since it has been freed from the necessity of addressing the angels; is a clarification from the suspicion of being in the heavens; by the estimation of omitting "the worshipped"; or "the planner"; as has been previously mentioned; and His saying, glorified and exalted is He: ﴿He knows your secret and your public and He knows what you earn﴾; is a news; within it is a warning; and a reprimand; and "what you earn"; is a general term for all beliefs; actions; and sayings.

And His saying, glorified and exalted is He: ﴿And they do not come to them﴾; the verse: "what"; is negating; and "from"; the first; is the extra one; which enters upon the kinds after the negation; so it is as if it encompasses the kind; and "from"; the second; is for partitive; and "the verse": is the sign; and the indication; and the proof; and the saying about its weight has been previously mentioned; at the beginning of the book; (p-315) and this verse contains a condemnation of those who equate others with Allah; by their turning away from every verse that comes to them; then the "fa" in His saying "so indeed"; necessitated that their turning away from the verses has resulted in their denying the truth; and it is Muhammad - blessings and peace be upon him -; and what he brought; then He warned them that the punishment of their mockery would come to them; and "what"; means "that which"; and it is valid for it to be a source; and in the speech there is an omission of an added phrase; its estimation is: "that which comes to them is the news of the Qur'an that they used to mock"; and if "what" is made a source; then the estimation is: "that which comes to them is the news of their being mockers"; meaning: "a punishment is informed that it is due to that mockery"; and these punishments that they were warned of include the punishments of this world; like Badr; and others; and the punishments of the Hereafter.