أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَا يَكُونُ مِن نَّجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَى مِن ذَلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
Have you not regarded that Allah knows whatever there is in the heavens and whatever there is in the earth? There dost not takes place any secret talk among three, but He is their fourth [companion], nor among five but He is their sixth, nor when they are less than that or more but He is with them wherever they may be. Then He will inform them about what they have done on the Day of Resurrection. Indeed Allah has knowledge of all things.
Agha Ali Puya Commentary
Commentary on Quran 58:7
[Pooya/Ali Commentary 58:7] Usually secrecy implies distrust, plotting and evil schemes, "a way of life" greatly liked and practiced by the hypocrites; but as secrecy is a relative term, applicable to mortal men, it has no effect on Allah and the Holy Prophet who was always in communion with Allah. See commentary of Hadid: 4. Aqa Mahdi Puya says: This verse refers to the omnipresence of Allah at all places with all things and beings, yet He is not one of any created being, nor He is part and parcel of any event or thing. Refer to the commentary of Baqarah: 255; All Imran: 2 and 3 and Ma-idah: 73 to know about the falsehood of the theory of trinity. His omnipresence should be understood in the sense of the holder and that which is held. For example a cognitive self has complete hold over the ideas it creates, but does not become the integrated part and parcel of any of them.