If you say: Why is the name of Allah raised, while Allah is exalted above being among those in the heavens and the earth? I say:

It came in the language of Banu Tamim, where they say: There is no one in the house except a donkey, meaning: There is nothing in it except a donkey, as if no one was mentioned. From it is the saying:

On the evening when the spears do not sing in their place ... nor the arrows except the mushaffari al-muṣammam. [[Al-nabl: the Arabic arrows. Al-mushaffari: the sword, named after the highlands of Yemen. Al-muṣammam: the one that is sharp and effective due to its hardness. It was customary for warriors to fight with arrows at a distance, and when they came close, they fought with spears, and when they met, they fought with swords.

The mention of arrows after spears is to dispel the assumption of the enemy being far away, as if the arrows suffice for the others. Thus, the verse is a metaphor for the intensity of the matter and the mixing of the two ranks. The pronoun in their place refers to war or to the swords, and the exception is disconnected after the negation, and it must be in the accusative case according to the Hijazis. It is permissible to raise it as here according to the Tamimis: either as a substitute, or based on the assumption that the exception is not mentioned, and that the doer is free for what comes after 'except.' ]]

And their saying: Zayd did not come to me except Amr, and your brothers did not help him except his brothers. If you say: What is the reason for choosing the Tamimi method over the Hijazi? I say: A secret nuance called for it [[The phrase 'A secret nuance called for it' is likely in the form of a feminine noun, meaning noble. (A)]]. Where the exception is made in the manner of the saying: except the yiafir, after saying: There is no companion in it, to imply the meaning of your saying: If Allah were among those in the heavens and the earth, they would know the unseen, meaning: that their knowledge of the unseen is as impossible as the impossibility of Allah being among them, just as the meaning in the verse [[The phrase: 'the meaning in the verse' refers to the poet's saying:

And a land where there is no companion ... except the yiafir and the camels (A)]]: If the yiafir is a companion, then there is a companion in it, thus affirming the statement of its emptiness from a companion. If you say: Why do you not claim that Allah is among those in the heavens and the earth, as the theologians say: Allah is everywhere, meaning that His knowledge is in all places, as if His essence is in them so that it does not lead you to the method of Banu Tamim? I say: That is rejected because being in the heavens and the earth is metaphorical, while their being in them is real. The intention of the speaker by one expression being both real and metaphorical is not correct. Moreover, your saying: among those in the heavens and the earth, and your combining it with them in the use of one name: contains an implication of equality, and implications are removed from Him and His attributes, glorified and exalted is He. Do you not see how he ﷺ said to the one who said: And whoever disobeys them has indeed gone astray: 'What a bad speaker you are among the people.' [[Narrated by Muslim from the hadith of Adi ibn Hatim.]] And from Aisha, may Allah be pleased with her: Whoever claims to know what is in tomorrow has indeed committed a great falsehood against Allah [[Agreed upon from her hadith in the midst of a narration.]] And Allah, the Exalted, says: Say: No one in the heavens and the earth knows the unseen except Allah. And from some of them: He concealed His unseen from the creation and did not inform anyone of it, so that no one among His servants may feel secure from His deception. It is said: It was revealed concerning the polytheists when they asked the Messenger of Allah ﷺ about the time of the Hour, meaning when, and if it were to be named: it would be a doer, from aan ya'een and it is not declined. And it was read: Iyān, with a kasra on the alif.