سُوْرَةُ الْاَنْعَامِ
Surah Al-An'aam (6) — Ayah 3
وَهُوَ ٱللَّهُ فِى ٱلسَّمَـٰوَٰتِ وَفِى ٱلْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ ﴿3﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And He is Allâh (to be worshipped Alone) in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn (good or bad). (See V.43:84)
Word by Word — Arabic, Transliteration & Meaning
وَهُوَ
wahuwa
And He
ٱللَّهُ
l-lahu
(is) Allah
فِى
fī
in
ٱلسَّمَـٰوَٰتِ
l-samāwāti
the heavens
وَفِى
wafī
and in
ٱلْأَرْضِ ۖ
l-arḍi
the earth
يَعْلَمُ
yaʿlamu
He knows
سِرَّكُمْ
sirrakum
your secret
وَجَهْرَكُمْ
wajahrakum
and what you make public
وَيَعْلَمُ
wayaʿlamu
and He knows
مَا
mā
what
تَكْسِبُونَ
taksibūna
you earn
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 3){وَ هُوَ اللّٰهُ فِي السَّمٰوٰتِ وَ فِي الْاَرْضِ …:} In the above verses, Allah’s perfect power has been established; in this verse, His perfect knowledge has been established, meaning He alone is the Being who is called upon by the name of Allah in the heavens and the earth. This verse is almost synonymous with this verse: «وَ هُوَ الَّذِيْ فِي السَّمَآءِ اِلٰهٌ وَّ فِي الْاَرْضِ اِلٰهٌ وَ هُوَ الْحَكِيْمُ الْعَلِيْمُ » [الزخرف : ۸۴] “And He is the One who is worshipped in the heavens and worshipped in the earth, and He is the All-Wise, All-Knowing.” That is, in the heavens and the earth, there is only one Being who is called “Allah,” who has sovereignty in both the heavens and the earth, and in both, He alone is worshipped, because He knows your every hidden or open word and your every deed. This proves the perfection of Allah’s knowledge, and this perfection is one of the proofs of His being the true deity.
Some people present this verse as evidence against Allah being above the Throne and say that Allah’s Being is everywhere and there is no Throne, etc., upon which Allah is exalted. However, this is not the meaning of this verse at all, because the verse does not mention His Being or Person being in the heavens and the earth, but rather it mentions His being “Allah,” that is, the true deity, in the heavens and the earth. As for His Being, the Qur’an clearly mentions His Throne and Allah being above it. In the Noble Qur’an, Allah’s Throne is mentioned in about eighteen places, and His being established above the Throne is mentioned in eight places, so there is no doubt that Allah’s Being is above the Throne, but in terms of His knowledge and power, He is everywhere. Therefore, here, His being Allah and deity in the heavens and the earth means that worship is obligatory to Him alone in both places, and in both places, He alone, due to the perfection of His knowledge, is deserving of being the true deity.
Some people present this verse as evidence against Allah being above the Throne and say that Allah’s Being is everywhere and there is no Throne, etc., upon which Allah is exalted. However, this is not the meaning of this verse at all, because the verse does not mention His Being or Person being in the heavens and the earth, but rather it mentions His being “Allah,” that is, the true deity, in the heavens and the earth. As for His Being, the Qur’an clearly mentions His Throne and Allah being above it. In the Noble Qur’an, Allah’s Throne is mentioned in about eighteen places, and His being established above the Throne is mentioned in eight places, so there is no doubt that Allah’s Being is above the Throne, but in terms of His knowledge and power, He is everywhere. Therefore, here, His being Allah and deity in the heavens and the earth means that worship is obligatory to Him alone in both places, and in both places, He alone, due to the perfection of His knowledge, is deserving of being the true deity.
