Continuation of the commentary on Tafsir al-Jalalayn: “Indeed, He is the All-Hearing” to speech, “the All-Knowing” to action.
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And the author (may Allah have mercy on him) said: " to speech " This is correct, because the object of hearing is speech. " to action " There is a point of consideration here, because Allah is All-Knowing of action, All-Knowing of speech, and All-Knowing of what is neither action nor speech. [Qaf 50:16] So restricting it to action is undoubtedly deficient. It is said: The correct view is that He is All-Knowing of everything, including speech, actions, intentions, the present, the future, and the past.
And among the benefits of the two verses is the eloquence of the Qur'an in mentioning two things that are close in meaning, even though there is a difference between them in terms of reality. The aspect of this is that in the first verse, it mentioned the treatment of whom? The treatment of the wrongdoer from among humans, by repelling him with that which is best. {May Allah have mercy on you} And in the second, it mentioned the treatment of whom? The wrongdoer from other than humans, which is Shaytan.
Al-Sami'
السميعthe Knowing
العليمAnd We have already created man and know what his soul whispers to him
ولقد خلقْنا الإنسان ونعْلَم ما تُوَسْوِس به نفسهAnd among the benefits of the two verses is the eloquence of the Qur'an in mentioning two things that are close in meaning, even though there is a difference between them in terms of reality. The aspect of this is that in the first verse, it mentioned the treatment of whom? The treatment of the wrongdoer from among humans, by repelling him with that which is best. {May Allah have mercy on you} And in the second, it mentioned the treatment of whom? The wrongdoer from other than humans, which is Shaytan.