Al-Mujadilah (The Pleading Woman): (7) Have you not seen...

Then, the Exalted and Sublime God confirms the explanation of His being All-Knowing by saying:

Ibn Abbas said: {Have you not seen} means, have you not known. I say this is true because the fact that the Exalted is All-Knowing is not perceived by sight, but rather it is known through evidence. The term "seeing" is used metaphorically for this knowledge because the proof that He is All-Knowing lies in the fact that His actions are precise, well-ordered, harmonious, and systematic. Whoever has actions like this must be All-Knowing.

As for the first premise (that His actions are precise), it is sensually observable in the wonders of the heavens and the earth, and the structures of plants and animals.

As for the second premise (that whoever has such actions is All-Knowing), it is self-evident (intuitive). Since the evidence demonstrating this attribute of the Exalted is so apparent, this knowledge and inference have reached the highest degree of clarity and obviousness, making it equivalent to a perceived, witnessed reality. This is why the term "seeing" is used, saying: {Have you not seen}.

As for His being knowledgeable of all things, it is because His knowledge is ancient. If His knowledge were limited to some things while excluding others—given that all knowables share the validity of being knowable—that limitation would require a specific determiner (a cause for the specialization), which is impossible for God. Therefore, it is necessary that He be knowledgeable of all things.

Note that the Exalted said: {He knows what is in the heavens and what is in the earth} and did not say: "He knows what is in the earth and what is in the heavens." There is a subtle wonder in maintaining this specific order.

Then, the Exalted specified what arises from the private consultations (Najwa) of the servants, saying:

There are several issues concerning this:

Ibn Jinni mentioned that Abu Haywah recited it as {مَا تَكُونُوا} (Mā takūnū - masculine plural verb). However, the masculine form used by the majority (Mā yakūnu) is more appropriate because the term refers to a general category (genus), similar to saying, "No woman came to me" (mā jā’anī min imra’ah), or "No female servant attended" (mā ḥaḍaranī min jāriyah). Furthermore, the intervening word min separates the subject and the predicate. Also, the feminine nature of najwā is not inherent (real feminine), but rather grammatical, as if the verse implied: Mā takūnu najwā (No consultation exists), just as one says, Mā qāmat imra’ah (No woman stood up).

{Mā yakūnu} means "does not exist" or "does not occur" as a secret consultation of three. (It uses kāna as a complete verb, kānat tāmmah).

Najwā means secret consultation, and it is a verbal noun (masdar). This is supported by the verse: {There is no good in much of their private conversation} (An-Nisā: 114).

Al-Zajjaj said that Najwā is derived from Najwah, which means something elevated and safe/secure. Thus, the secretly spoken word, being free from the hearing of others, becomes like elevated ground, which, due to its height, is free from external contact.

Alternatively, Najwā can be treated as an adjective, so one might say qawmun najwā (a people engaged in secret talk). This is supported by the verse: {And when they were in secret consultation} (Al-Isrā: 47), meaning they were people dhawu najwā (possessors of secret talk), where the noun being described (the possessor) is omitted. This applies to every verbal noun used as an adjective.

The preposition min in {min najwā thalāthah} (of three) allows for two interpretations:

1. That thalāthah is in the genitive case due to being the second term in an iḍāfah (construct state).
2. That najwā means "those consulting," making the implied meaning: "No secret consultation of three individuals exists," in which case thalāthah is an adjective describing the implied subject.

Ibn Abī ‘Ablah recited (three) and (five) with the accusative case (Naṣb) as a circumstantial adverb (ḥāl), implying the verb yatanājawna (they consult secretly). Najwā itself suggests this action.

The mention of three and five while omitting four has several interpretations:

1. Perfection of Mercy: When three people gather, if two consult, the third is left alone and distressed. God says, "I am your companion and comforter." Similarly, if five gather, the fifth is left alone. However, if they are four, no one is left entirely alone. This indicates that whoever is cut off from people, God does not leave him abandoned.
2. Superiority of Odd Numbers: Odd numbers are superior to even numbers because God is Witr (Odd) and loves the Witr. Mentioning the first two odd numbers serves as a hint that divine considerations must be maintained in all matters.
3. Necessity for Arbitration in Consultation: For consultation aimed at establishing a benefit, three is the minimum necessary: two can be in dispute (affirmation vs. negation), and the third acts as an arbitrator whose judgment is accepted. This completes the consultation. This principle applies to any group consulting; there must be one accepted judge. Therefore, the number of consultants must be odd. Mentioning the first two odd numbers suffices to indicate the rest.
4. Historical Context (Revelation Circumstances): The verse was revealed concerning a group of hypocrites who gathered to consult secretly, vexing the believers. They were in these two specific numbers. Ibn Abbas narrated that this verse was revealed concerning Rabi'ah, Habib ibn Amr, and Safwan ibn Umayyah, who were talking one day. One said, "Does God know what we are saying?" The second said, "He knows some things but not others." The third said, "If He knows some, He knows all."
5. Variant Reading in ‘Abdullah’s Musḥaf: In the Musḥaf of ‘Abdullah, it is read: "There is no secret consultation of three except God is the fourth of them, nor of four except God is the fifth of them, nor of five except God is the sixth of them, nor of fewer than that nor of more except God is with them when they engage in secret consultation."

The phrase {nor of fewer than that nor of more} has several possible grammatical readings:

1. Naṣb (Accusative): If lā is treated as lā an-nāfiyah lil-jins (the particle negating the entire genus).
2. Raf‘ (Nominative): If {nor more} (wa lā akthar) is conjoined to the implied case of lā with adnā (like in lā ḥawla wa lā quwwata illā billāh—where ḥawl is accusative in position but quwwah is nominative).
3. Raf‘ (Nominative): If both are treated as subjects beginning a new clause (like lā ḥawla wa lā quwwata illā billāh where both are nominative).
4. Raf‘ (Nominative): If they are conjoined to the implied case of {min najwā} (as if saying: "There is nothing fewer nor more except He is with them").
5. Jarr (Genitive): If they are conjoined to najwā (as if saying: "There is nothing of fewer nor more except He is with them").

It was read as {wa lā akbar} (with a bā’ dotted from below). (This likely refers to a variant reading of the word, perhaps akthar vs. akbar).

The meaning of God being the fourth of them, or being with them, is that God is knowledgeable of their speech, their inner thoughts, their secrets, and their public declarations. It is as if He is present with them and witnessing them, while He is exalted above physical location and visual perception.

Some read {thumma yunbi’uhum} (then informs them) with a quiescent nūn. Anba’a and nabbā’a have the same meaning. His statement {then He will inform them of what they did on the Day of Resurrection} means He will hold them accountable and recompense them according to what they deserve. Then He said: {Indeed, Allah is knowing of all things}, which serves as a warning against sins and an encouragement toward obedience.

(7) {Have you not seen those who were forbidden from secret consultation, yet they return to what they were forbidden from, and they consult secretly in sin, aggression, and disobedience to the Messenger? And when they come to you, they greet you with [a phrase] Allah has not authorized for you, and they say within themselves, "Why does Allah not punish us for what we say?" Sufficient for them is Hellfire; they will burn therein - and wretched is the destination!}