Exegesis of the verse: ((Say, "If you conceal what is in your breasts or reveal it, Allah knows it...")).

Then Allah the Exalted said: The address is to the Messenger (peace and blessings be upon him), but there is no harm in anyone who needs it saying it, even if he is not the Messenger (peace and blessings be upon him). And His saying: From what? From everything, from good or evil, or enmity or loyalty, or anything else. Everything a person conceals in his breast or reveals, to whom? To people. He said: The jussive is the answer to the conditional. His saying: Allah the Mighty and Majestic knows it. He, (Glorified and Exalted is He), knows it before the breasts are created and what is in them, but He also knows it after it occurs in the breasts as knowledge of occurrence. As for His prior knowledge, it is knowledge of what will be, and as for after the thing occurs, it is knowledge of the thing after its existence. So for Allah, (Glorified and Exalted is He), regarding what happens in terms of knowledge, there are two considerations: the first consideration is in terms of what will be, and the second is in terms of what has been. With this estimation, the problem that arises in the mind and is raised by many people in such a saying as: is resolved. He says: Did not Allah the Mighty and Majestic know the mujahideen and the patient among others from eternity? The answer: Yes, but His knowledge in eternity is knowledge of what will be, and His knowledge of the thing after its existence is knowledge of it as existing, and there is a difference between the two. This is from one angle, and from another angle: His eternal knowledge does not entail punishment or reward, and His knowledge of the thing after its existence is what entails reward and punishment. So the meaning of is knowledge that entails reward and punishment; otherwise, Allah is knowing before He tests us. He said: "He knows" is in the nominative case as a new statement, and the estimation is: and He knows. It is not permissible in such a case to use the jussive by connecting it to: Unlike His saying the Exalted: For it is permissible and it is permissible in three ways, but in this verse, only the nominative is permissible. Why? Because if we made it jussive, Allah's knowledge of what is in the heavens and what is in the earth would be restricted by His saying: Because the connected particle has the ruling of the answer to the condition, and the answer to the condition is suspended by what? By the verb of the condition. And on this basis, in His saying: the new statement and the nominative are required, and the jussive is not permissible. "What" is from the forms of the relative pronoun or from the relative nouns, and every relative noun implies generality, whether it is from the forms of the plural like "those who" and "those who (feminine)," or from the forms of the singular like "who" and "which," or from the shared forms like "what" and "whom." And on this basis, all relative nouns in their three categories all imply generality. Have you not seen the saying of Allah the Exalted: Where is the news? So he made the news plural even though the subject is singular, because it is singular but it is general. Now here I say that "what" is a relative noun that implies generality, so everything in the heavens is known to Allah the Mighty and Majestic, and everything in the earth is known to Allah the Mighty and Majestic by His eternal, ancient knowledge. Allah said: And the Prophet (peace and blessings be upon him) informed: And nothing is written except what was known by Him, the Mighty and Majestic. The verse concludes with a clarification of the generality of His power, indicating that Allah the Exalted has encompassed everything in knowledge and power, and that He is capable of taking revenge from you if you conceal what He does not approve of, but by His wisdom, He may delay the revenge. His saying: The form is general, as you see, over every thing, whether that is from His actions or from the actions of the servants, He is capable of every thing, and whether He willed that thing or did not will it, He is capable of every thing He willed or did not will, and every thing He willed, He is capable of it. So we now have two generalities: the first generality is in power, so we say He is capable of every thing whether He willed it or not, and the second generality is the will, so everything Allah willed, He is capable of it, as came in the Qudsi hadith: .