ٱلْوَصْفُdescriptionٱلرَّابِعُfourthسَلَامَةٌsafetyٱلْقَصْدُintentionوَٱلْإِرَادَةُ؛and will;بِأَنَّthatيُرِيدُwantsٱلْمُخْبِرُthe informantهَدَايَةٌguidanceمِنْfromأَخْبَرَهُمْ.he informed them.
The fourth description is the safety of intention and will; that the informant wants guidance from those he has informed.
فَدَلِيلٌSo the proofٱلْأَوَّلُthe firstوَهُوَand he isٱلْعِلْمُ :knowledge:قَوْلُهُHis sayingتَعَالَى:the Exalted:﴿[وَرَبُّكَAnd your Lordأَعْلَمُis more knowledgeableبِمَنwith whoفِيinٱلسَّمَاوَاتِthe heavensوَٱلْأَرْضِand the earthوَلَقَدْAnd indeedفَضَّلْنَاWe have preferredبَعْضَsomeٱلنَّبِيِّينَof the prophetsعَلَىoverبَعْضٍsome﴾]
So the proof of the first - which is knowledge: His saying, the Exalted: "And your Lord is more knowledgeable of who is in the heavens and the earth, and indeed We have preferred some prophets over others."
فَهُوَSo he isأَعْلَمُmore knowledgeableبِنَفْسِهِof himself;وَبِغَيْرِهِand of othersمِنْthanغَيْرِهِ؛others;فَهُوَSo he isأَعْلَمُmore knowledgeableبِكَof you;مِنْthanنَفْسِكَ؛yourself;لِأَنَّهُbecauseيَعْلَمُHe knowsمَاwhatسَيَكُونُwill beلَكَto youفِيinٱلْمُسْتَقْبَلِ،the future,وَأَنْتَand youلَاdo notتَعْلَمُknowمَاذَاwhatتَكْسِبُyou earnغَدًا؟tomorrow?
He is more knowledgeable of you than you are of yourself; because He knows what will be for you in the future, and you do not know what you will earn tomorrow?
وَكَلِمَةٌAnd the wordأَعْلَمُA'lam (more knowledgeable)(هُنَا(hereٱسْمٌis a nameتَفْضِيلٍ،of preference,وَلَقَدْand indeedتَحَاشَاهَاsome avoided it,بَعْضٌsomeٱلْعُلَمَاءِ،scholars,وَفَسَّرَand he interpretedأَعْلَرُ)A'lar (more knowledgeable)بِـby(عَالِمٍ)(Alim)، فَقَالَ:, he said:﴾وَإِنَّ"And indeedرَبَّكَyour Lordهُوَisأَعْلَمُmore knowledgeableبِمَنwith whoضَلَّhas strayedعَنْfromسَبِيلِهِHis way,وَهُوَand he isأَعْلَمُmore knowledgeableبِٱلْمُهْتَدِينَ﴾of the guided."
And the word A'lam (more knowledgeable), was interpreted by some scholars as Alim (knowledgeable), and he said: "And indeed your Lord is more knowledgeable of who has strayed from His way, and He is more knowledgeable of the guided."
أَيْ:That is:هُوَHe isعَالِمٌknowledgeableبِمَنof whoضَلَّhas strayedعَنْfromسَبِيلِهِ،His way;وَهُوَand he isعَالِمٌknowledgeableبِٱلْمُهْتَدِينَof the guided;قَالَ:he said:لِأَنَّbecauseأَعْلَمُA'lam (more knowledgeable),ٱسْمٌis a nameتَفْضِيلٍ،of preference,وَهُوَand it isيَقْتَضِيrequiresٱلْإِشْتِرَاكَthe sharingٱلْمُفَضَّلُthe preferredوَالْمُفَضَّلُand the preferredعَلَيْهِ،over it,وَهَذَاand thisلَاdoes notيَجُوزُallowable;بِٱلنِّسْبَةِin relationلِلَّهِ،to Allah;لَـٰكِنَّbut(عَالِمٍ)(knowledgeable)ٱسْمٌis the nameفَاعِلٍof the doer;وَلَيْسَand is notفِيْهِin itمُقَارَنَةٍcomparisonوَلَاand notتَفْضِيلٍ.preference.
That is: He is knowledgeable of who has strayed from His way; and He is knowledgeable of the guided; he said: because A'lam (more knowledgeable) is a name of preference, and it requires the sharing of the preferred and the preferred over it, and this is not allowable in relation to Allah; but (knowledgeable) is the name of the doer, and is not in it comparison or preference.
فَنَقُولُSo we sayلَهُ:to him:هَذَاthisغَلَطٌ؛is wrong;فَٱللَّهُfor AllahيُعَبِّرُexpressesعَنْaboutنَفْسِهِHimselfوَيَقُولُ:and says:أَعْلَمُI am more knowledgeable;وَأَنْتَand youتَقُولُ:say:عَالِمٌ!Knowledgeable!
So we say to him: this is wrong; for Allah expresses about Himself and says: 'I am more knowledgeable,' and you say: 'Knowledgeable!'
وَإِذَاAnd ifفَسَّرْنَاwe interpretedأَعْلَمُ)A'lam (more knowledgeable)بِـby(عَالِمٍ)؛(knowledgeable);فَقَدْthen we haveحَطَطْنَاdiminishedمِنْfromقَدْرِthe degreeعِلْمِof knowledge;ٱللَّهِ؛Allah;لِأَنَّbecause(عَالِمٍ)(knowledgeable)يَشْتَرِكُsharesفِيْهَاin itغَيْرُanotherٱللَّهِthan Allahعَلَىonسَبِيلِthe way;ٱلْمُسَاوَاةِ،the equality,لَكِنَّbutأَعْلَمُA'lam (more knowledgeable)مُقْتَضَاهُits implicationأَنْthatلَاthere is noيُوَازِيَهُequals itأَحَدٌanyoneفِيinهَذَاthisٱلْعِلْمِ؛knowledge;فَهُوَSo He isأَعْلَمُmore knowledgeableمِنْthanكُلِّeveryعَالِمٍ،knowledgeable,وَهَذَاand thisأَكْمَلُmore completeفِيinٱلصَّفَةِthe attributeبِلَاwithoutشَكٍّ.doubt.
And if we interpret A'lam (more knowledgeable) as Alim (knowledgeable); then we have diminished the degree of the knowledge of Allah; because (knowledgeable) shares it with another than Allah in a way of equality, but A'lam (more knowledgeable) implies that there is no one who equals it in this knowledge; so He is more knowledgeable than every knowledgeable one, and this is more complete in the attribute without doubt.
وَنَقُولُAnd we sayلَهُ:to him:إِنَّIndeed,ٱلْلُّغَةُthe languageٱلْعَرَبِيَّةُArabicبِٱلنِّسْبَةِin relationلِٱسْمِto the nameٱلْفَاعِلِof the doer;لَاdoes notتَمْنَعُpreventٱلْمُسَاوَاةَthe equalityفِيinٱلْوَصْفِ،the description,لَـٰكِنَّbutبِٱلنِّسْبَةِin relationلِٱسْمِto the nameٱلتَّفْضِيلِof preferenceتَمْنَعُpreventsٱلْمُشَارَكَةَparticipationفِيْمَاin that whichدَلَّindicates
And we say to him: indeed, the Arabic language, in relation to the name of the doer, does not prevent the equality in the description, but in relation to the name of preference, it prevents the participation in that which it indicates.