The sixth verse speaks of God watching the deeds and listening to uttering of mankind and then says that his knowledge encompasses all that exists. Actually both these meanings are beautifully entwined. It is said, “You are not (engaged) in any affair, nor do you recite any part of the Qura’n, nor are you doing any deed but We witness over you when you are engrossed in it.” (1)

The point to be noted is that in the first two sentences the Messenger is addressed because they describe the condition, the important duty and the Qura’n. the third sentence addresses one and all. anyway since the Messenger is addressed in the beginning and then everyone so verse will denote both the special as well as the common address.

It includes the speech as well as the deeds of mankind. “Shahood” is the plural of “Shahid” which means the ever present witness (we have said repeatedly that the plural form address for God is to glory Him).  The meaning is something higher than knowledge and this denotes the knowledge of God which is the knowledge of everything existing. We will soon deal with it under explanations.

The word “Tazifoon” is derived from “Afaza” and means the over-brimming of a water cup. This denotes the beginning of any work with all the fervor and doing it with all the resource available. This verse denotes the same.

The verse then declares that nothing is hidden from your Lord in the heavens and the earth and there is nothing miniscule or large that has not been recorded in the clear book.

The source of “Ya’zib” is “O’zoob” and it means very distant or unseen. Some commentators say that it means the leaving of their havens by the animals to go grazing.

Then the word “A’zab” and “Aazib” are used for those who are single and far from their family. These terms are used for all manner of distance and secrecy also. (2)

This is a very subtle hint about all things being present before Him in this verse. The knowledge of God means everything is present before Him and the term “Kitab Mobeen” means the knowledge of God. It is sometimes used to denote the clear book or the celestial tablet. “Mithqal” refers to the atoms and their weight. “atoms” have been given many meanings lie a very small insect, the dust particle on the hands, the tiny particles floating in the air and can be seen when sunshine pierced them through the windows etc. whatever meaning we construe about them they denote their smallness and the vastness of God’s knowledge.

1. The commentators have mentioned three interpretations about “Fihi” (1) it is returning to God (2) It means glory and (3) It reverts to the Qura’n. the first assessment seems more valid the verse will then mean, “you do not recite any part of the Qura’n.” The first verse collaborates this wherein it says, some revert the meanings to God but it is all lies. this verse says that the prophet is not like them because what ever he speaks comes from God.

2. Maqayis –ol-Loghata, Mafuradat Raghib and lisan-ol Arab.