that is outwardly apparent and entails the concealed matter; both are intended. This is common in speech: something is mentioned so that what it necessarily entails may be understood from it. Both are indicated by the wording, but one serves as a means to the other. An example is what one of the women said in the account of Umm Zarʿ:

“My husband has a great heap of ashes, a long sword-belt, and a house near the gathering place.”

A great heap of ashes implies much cooking, which, according to their custom, implies many guests, which in turn implies generosity. A long sword-belt implies tall stature, while the nearness of his house to the gathering place implies that people seek him out at home on account of the gathering. The word nād denotes both those present and the place itself.

Examples include His words:

“Then let him summon his assembly,”

and His words:

“And you commit evil in your gatherings.”

Here it denotes the place, whereas in the former verse it denotes those present—the people who assemble. The name Dār al-Nadwah (Assembly House) derives from the same usage.

Its root sense is that of people calling out to one another, in contrast to private conversation, in which people speak confidentially to one another. Al-Shaʿbī said: “When a gathering grows large, there is either calling aloud or private conversation.” Allah Most High said:

“We called to him from the right side of the Mount and brought him near for intimate conversation.”

Thus, He both called to him and spoke privately with him.

He said: “And what of His words, ‘Allah is the Light of the heavens and the earth’?”

The answer is: It is established in the Sahīh that the Prophet, may Allah bless him and grant him peace, used to say in his supplication: “O Allah, to You belongs all praise. You are the Sustainer of the heavens and the earth