And when the speech about spending and the wealth spent in this wise manner concluded, both explicitly and implicitly, He ended that with these two attributes. This included, along with the explicit statement, that He is Knowing and that He is Wise. He followed that description with the fact that, from His vastness, knowledge, and wisdom, He grants from His attributes what He wills to whom He wills, by giving him wisdom, so that he may be informed about the knowledge of what is hidden in these precise examples and good sayings, both explicitly and implicitly, and He guides him to act upon that, both in creation and correction. So Allah, the Exalted, said, alerting to the preference of acting upon the command of the Most Merciful and accepting His promise, that it is in accordance with reason and wisdom, while the command of Satan and his promise is in accordance with desire and lust. And Al-Harali said: And when He, glorified and exalted is He, revealed the matter of the Hereafter and made clear what is in it, and explained the matter of this world in terms of arrangement and causation, and the return of some to others, returning to the beginning, He informed that this is from His wisdom and concluded the wisdom with what is in it of fulfilling the wisdom of the two abodes. The wise one is not the one who knows the matter of this world, but rather the one who knows the matter between this world and the Hereafter. He treats the ailments of this world with the remedy of the Hereafter and treats the soul with the remedy of the two abodes, and He combined their essentials in the facilitation of the words, just as He combined them for the one He chose. "That is what your Lord has inspired to you of wisdom" [Al-Isra: 39]. So He, glorified and exalted is He, said: "He gives wisdom" and it has ended. In its arrangement, it is upon the All-Encompassing, Knowing, after the All-Sufficient, Praiseworthy, after the Mighty, Wise, warning against exposing oneself to spending what would be returned to His honor, richness, and vastness, and He reproaches him for his knowledge of its badness or corruption in his intention, even if it is hidden. For that is outside the path of wisdom from us and the requirement of wisdom from Him, glorified and exalted is He, just as it occurred with Qabil when he offered a bad sacrifice, as is well-known in his story. And perhaps He hinted to him to remember at the end of this verse, then with His saying: "And for the wrongdoers there are no supporters" [Al-Baqarah: 270]. So it became as if He, glorified and exalted is He, said: And know that Allah is Mighty, Wise. He gives wisdom [which is knowledge] of things as they are, adorned with action, and the action that is perfected by knowledge "to whom He wills" of His servants. Then He praised the one whom He adorned with it, saying, indicating the building of the action for the object, that it is intended in itself: "And whoever is given wisdom" meaning that it is a quality from His qualities, and He indicated by the definition to its perfection according to what the capacities of the servants can bear. Wisdom is a power that combines two matters: the corresponding knowledge and the action of justice, which is the action in accordance with knowledge. Al-Asbahani said: The Qur'an is filled with verses indicating that the perfection of man is only in these two powers. "Indeed, he has been given much good". Al-Harali said, what means: It is an indefinite term for what is in wisdom of the causation that involves effort, and if it were facilitated, then the much good defined in the word is for what is in it of ease, caution, and attainment that cannot be attained by cause. Rather, it is His favor, which He gives to whom He wills, and He becomes, glorified and exalted is He, his hearing and sight. To the end of it.

And when the estimation was: indeed, the one who has been given wisdom becomes one with understanding. He becomes qualified to remember what Allah, glorified and exalted is He, conveys through His words, which He has spread in the souls and the horizons of His wisdom. This is connected to His saying: ﴿And none remembers﴾, meaning by the words of Allah, glorified and exalted is He, His wisdom ﴿except those of understanding﴾ (p-96), meaning the possessors of pure intellect free from the urges of desires arising from the misconceptions resulting from whispers. They ascend in remembrance by realizing that they have no power over the causes to their effects until they reach the Cause itself, so they recognize Him with true recognition. Al-Harali said: those who have the essence of intellect that reaches the essence of perception, as if the world is a shell attained through the outward intellect, while the Hereafter is the essence attained through the essence of intellect, outwardly for the outward and inwardly for the inward. Whoever remembers begins from the previous beginnings and receives the grace of Allah from Him. Whoever returns from his senses to his soul, the qualities of the moral virtues arise for him, and he ascends from what is in his senses of the sensual pitfalls. Whoever frees himself from his soul to his spirit senses the connection to the Merciful and the Divine love. Likewise, whoever ascends from his spirit to his command realizes the encompassing oneness. Whoever delves from his command to his secret gathers to the primordial uniqueness. This arrangement is from the perfections of this wisdom that has been granted and revealed by inspiration in this comprehensive book, which encompasses the news of what has preceded and the account of what has followed and the hidden of what has appeared. It concludes, glorified and exalted is He, with mentioning the deeds of (p-97) creation, especially in generosity with the existent, just as it concludes the establishment of the structure of religion with the manifestation of its existence. Thus, it concludes the revelation of His command with the manifestation of its existence and concludes the succession of His servants with the return to the support of His generosity. Therefore, the highest wisdom is generosity [with the existent]. With this - and Allah, glorified and exalted is He, knows best - the mention of the verse of wisdom is connected to spending in a systematic manner and to the verse of the Throne in a comparative manner. This is the end.