Al-ʿAlīm - The Omniscient One

The meaning of this name is obvious. The perfection of it lies in the fact that He fully comprehends the knowledge of everything, the manifest and the hidden, that of both little and great importance, the first and the last, the end and the beginning. This (comprehensive knowledge) in terms of both clarity and disclosure is the most perfect possible. Furthermore, (His knowledge) cannot be derived from the objects-of- knowledge. On the contrary, the objects-of-knowledge are derived from Him.

Man has a portion of the characterization of Al-ʿAlīm which is hardly hidden. However, his knowledge is distinct from the knowledge of God Most High in respect of three properties.

One of them concerns the number of the objects-of-knowledge. For the things that are known by man, regardless of how extensive they might be, are still limited and few (in number). How, then, can we compare them with those that are infinite?

The second (property) concerns his spiritual vision (kashf). Even if it is clear, it still does not reach the ultimate point beyond which there is nothing more possible.

The third property consists of the fact that the knowledge of God Most High is not derived from (the observation of) things. Rather are the things derived from Him. The knowledge of man (comes into existence) by means of things, is dependent upon them and results from them. But the most illustrious knowledge is that subject whose object-of-knowledge is most illustrious, and the most illustrious one of all (those objects-of-knowledge) is God Most High. For this reason the knowledge (maʿrifah) of God Most High is the most excellent of all knowledge.