Does the use of "WE=Allah " in the english translation of Quran logically explain the fact of Allahs', the Seer of all things presence everywhere?

Allah Ta?ala says, ?And we are closer to him than his jugular vein.? (Surah Qaaf Aayat16)%0D%0A%0D%0AThe Mufassireen have explained that here Qurb-e-Ilmi is intended, i.e. the knowledge of Allah Ta?ala is all-encompassing and Allah Ta?ala knows everything and Qurb-e-Masafat (close in distance) is not intended.%0D%0A%0D%0AHowever, Sufis have explained more than the above meaning by mentioning that this refers to a special type of contact with Allah Ta?ala of which nobody knows its reality and proper detailed description. This type of ?closeness? is mentioned in numerous places of the Qur?aan and Ahaadith. Allah Ta?ala says, ?And make Sajdah and draw closer?. In the incident of the Hijrat, Rasulullah (Sallallaahu Alayhi Wasallam) told Abu Bakr (Radhiallaahu Anhu), ?Verily, Allah is with us?. Musa (Alayhis salaam) also told Banu Israaeel, ?Verily, my Lord is with me.? In the Hadith, Nabi (Sallallaahu Alayhi Wasallam) said, ?Allah Ta?ala is closest to a person whilst he is in Sajdah? and in another Hadith, Allah Ta?ala says, ?My slaves draw closer to me through Nafl Ibaadat.?%0D%0A%0D%0AThis type of closeness and attachment cannot be seen by the naked eye but is known through the power of Imaan. In the very next Aayat, Allah Ta?ala says, ?Remember! That the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his%2Fher actions).? (Qaaf Aayat17)%0D%0A%0D%0AAs for the commentary of the Aayat, ?Allah is the light of the heavens and earth?? below is the commentary.%0D%0A%0D%0A%0D%0AIn another Aayat, Allah Ta?ala says, ?And then rose to the throne??%0D%0A%0D%0Aand Allah Ta'ala Knows Best%0D%0A%0D%0AMufti Ebrahim Desai%0D%0AFATWA DEPT.%0D%0A%0D%0AALLAAH ILLUMINATES THE HEAVENS AND THE EARTH%0D%0A%0D%0A"Allaah is the Light of the heavens and the earth." Commentators interpret this verse to mean that Allaah illuminates the heavens and the earth, both externally and internally. Adding to the illumination of the heavens is the constant Dhikr and Tasbeeh of the angels, whereas the earth derives illumination from the efforts of the Ambiya (A.S.) in spreading the celestial light of guidance. It is the light of Imaan that ensures the survival of the heavens and the earth. Therefore, Imaan becomes the light of the heavens and the earth.%0D%0A%0D%0A"The example of His Light is like that of a niche in which there is a lamp. The lamp is within a glass, and the glass (because of its brilliance) appears to be a shining star." The lamp is, in itself, illuminating. However, its radiance is supplemented by the clarity and lificatipn of the glass casing,%0D%0A%0D%0AAdded to this, the lamp is not fuelled by oil from any ordinary tree, but "The lamp is lit with the blessed tree of the olive, which is neither easterly nor westerly." This means that this tree benefits from the heat of the sun all day long because it never falls into any shadow. It grows on an open plain, receiving constant sunlight. The result of this is that olive oil burns very brightly and clearly. In fact, it is so volatile that "The oil is close to burning even though afire does not touch it."%0D%0A%0D%0AThe conglomeration of all these contributing factors causes the scenario to be described as "Light upon light. " Hadhrat Hasan (A.R) and Hadhrat Zaid bin Aslam (A.R) says that the verse refers to the Qur'aan, while Hadhrat Sa'eed bin Jubair (A.R) is of the opinion that it denotes the personality of Rasulullaah (sallallaahu-alayhi-wa-sallam).%0D%0A%0D%0AHadhrat Abdullaah bin Abbaas (R.A.) and Hadhrat Abdullaah bin Mas'ood (R.A.) say that the verse refers to the light that is instilled into the hearts of all Mu'mineen, whereby they are guided. This is referred to in Surah Zumar, where Allaah says, "Or the person whose heart Allaah has opened to Islaam, because of which he is upon a light from his Rabb?" [Surah 39, verse 22]%0D%0A%0D%0AOther commentators say that the verse refers to obedience. The author of "Bayaanul Qur'aan" says that Allaah illuminates the heart of a Mu'min with the light of guidance. The effect of this is that his heart becomes ever more receptive towards the injunctions of the Shari'ah. He is then ready to practise any command of Allaah, even though he may not have knowledge of them all. This is so because attaining knowledge is a gradual process and cannot be attained all at once.%0D%0A%0D%0ATherefore, just as olive oil is ready for burning even before it is lit, the Mu'min is ready to practise even before attaining the necessary knowledge. When he does attain the knowledge, the light of practice is immediately ignited by the resolve to do so. In this manner, when knowledge is supplemented by practice, the display of "Light upon light" is achieved. After attaining knowledge of any action, the Mu'min does not delay in the least.%0D%0A%0D%0AThis very light has been described in the verse "Or the person whose heart Allaah has opened to Islaam, because of which he is upon a light from his Rabb?" [Surah Zumar (39), verse 22] This is also referred to in the verse, "Whoever Allaah wishes to guide, He expands his bosom for Islaam. " [Surah An'aam (6), verse 125]%0D%0A%0D%0AHadhrat Abdullaah bin Mas'ood (R.A.) reports that Rasulullaah (sallallaahu-alayhi-wa-sallam) had the following to say after reciting the verse, "Whoever Allaah wishes to guide, He expands his bosom for Islaam. " He said, "Verily, when the light is placed within the heart, it spreads." The Sahabahh (R.A.) enquired, "Is there some sign by which this can be recognised?"%0D%0A%0D%0A"Yes," the Nabi (sallallaahu-alayhi-wa-sallam) replied, "that a person distances himself from the `place of deception' (this world), that he turns his attention towards the `place of permanence' (the Aakhirah) and that he prepares for death beforehand. This is the sign of this light." [Mishkaat Pg. 446]%0D%0A%0D%0A"Allaah guides to His light whoever He desires... " Only Allaah guides a person to Imaan and to perform good deeds. The person then finds pleasure in forsaking his desires and engaging in good deeds.%0D%0A%0D%0A"...and Allaah coins similitudes for people. " Allaah does this so that abstract subjects may be understood by examples of concrete objects. Allaah will grant people their due rewards or punishment because "Allaah has knowledge of all things. "%0D%0A%0D%0A%0D%0ASurah Al-Araf%0D%0A"... and then rose to the Throne." The pious predecessors and the Sahaaba (R.A.) have mentioned that the human mind is incapable of perceiving exactly what is meant by this and other such verses. Therefore, we should believe in them and not look for a rational explanation.%0D%0A%0D%0AWhen someone asked Imaam Maalik (A.R.) the meaning of this verse, he broke out in a sweat. After a period of silence, he said, "The meaning of the word is known, the interpretation is beyond understanding, belief therein is compulsory and questioning it is an innovation." He then told the questioner, "It seems to me that you are a deviant person." Thereafter he removed him from the gathering. ["Ma'aalimut Tanzeel" Vo1.2 Pg. 165]%0D%0A%0D%0AHe termed questioning the subject an innovation because such verses were also in front of the Sahaaba (R.A.) but they did not question them. They all believed in these verses without requiring a detailed explanation from Rasulullaah (sallallaahu-alayhi-wa-sallam).%0D%0A%0D%0AIt was mentioned at the beginning of Surah Aal Imraan (Surah 3, verse 7) that only those in whose hearts there is deviation and crookedness seek to delve into the mysteries of the Mutashabihaat verses. Allaah says in that verse, "He it was who revealed unto you [O Muhammad (sallallaahu-alayhi-wa-sallam)] the book wherein lies `Muhkamaat' (clear) verses that are the `Ummul Kitaab' and others that are `Mutashaabihaat' (allegorical). As for those who have crookedness in their hearts, they pursue those that are allegorical (Mutashaabihaat), thereby seeking to cause dissension and seeking their interpretation. None knows their interpretation except Allaah. Those who are sound in knowledge say, `We believe therein, all is from our Rabb. 'None take heed besides men of understanding."