He possesses, just as the knowledge of Moses and al-Khidr is not itself included within Allah’s knowledge.

The second interpretation is that the expressions “dominion” and “what He possesses” encompass everything. What He has given them is therefore part of His dominion and of what He possesses, but its proportion to the whole is this insignificant proportion.

Supporting this second interpretation is the fact that al-Tirmidhī narrated this hadith through ‘Abd al-Rahmān ibn Ghunm, from Abū Dharr, tracing it back to the Prophet. It includes the following:

“If the first and last of you, the humans and jinn among you, the moist and the dry among you, were to ask Me until each had exhausted all his requests, and I granted them what they asked, that would diminish what I possess no more than a needle dipped into the sea by one of you. That is because I am Generous, Glorious, and Rich. My giving is speech, and My punishment is speech. Whenever I will something, My command to it is only to say, ‘Be,’ and it is.”

His statement, glorified be He, that His giving is speech and His punishment is speech indicates that by “of My dominion” and “of what I possess,” He meant “of what lies within My power.” Thus, this concerns power just as the hadith of al-Khidr concerns knowledge. And Allah knows best.

This is further supported by the other wording found in Abū Mushir’s copy:

“That would diminish My dominion no more than the sea is diminished.”

This may be understood as a disconnected exception, meaning: “It would not diminish My dominion at all; rather, its relation to it would be like this proportion.” Alternatively, it may be understood as a complete exception, with the meaning explained above.