And when the story was for the purpose of demonstrating the virtue of knowledge that necessitates wisdom, indicating that He, the Most High, is Wise and Knowing, encouraging towards the Qur'an, and urging what it has provided of clarity, He said, narrating that as a continuation in response to the anticipation of him ﷺ for something closer to that: ﴿He said, 'The one who has it.'﴾.

And when the Books of Allah have a greatness that only Allah encompasses, He indicated that by the indefiniteness of what is for the one who performs such a great miracle, saying: ﴿Knowledge﴾ [indicating that he was able to do that by the power of knowledge to convey the greatness of knowledge and to urge learning it]. And He clarified that this virtue is indeed for religious knowledge, saying: ﴿From the Book﴾, meaning: the one [there is no book in reality other than it, and it is attributed to us, as if it was the one] that was famous in that time. And perhaps it is the Torah and the Psalms, indicating that whoever serves a book with true service (p-165) Allah - the Most High - will make him His hearing by which he hears, and His sight by which he sees, and His hand by which he grasps, and His leg by which he walks, meaning: He does for him what He wills. And it was said in specifying him that he is Asif ibn Barkhiya, and he was a truthful scholar: ﴿I will bring it to you.﴾ And this is clearer in being a name of a doer because the action accompanied the speech; and He clarified his virtue over the ifrit by saying: ﴿Before your glance returns to you﴾ [meaning: returns] ﴿to you.﴾ That is: your sight when you glance with your eyelids and send it to its end, then you return it; Al-Qazzaz said: The glance of the eye is the extension of its sight wherever it perceives. And for this reason, they say: I will not do that as long as my glance returns to me, meaning: as long as I can see. And it is said: A man glances when he moves his eyelids. And it was said: The glance is a name for the entirety of sight, it does not dualize nor pluralize. And He clarified the confirmation of his action by saying that he seized it before the ifrit could take control of it, so the glance hastened to bring it as indicated by His saying, the Most High: ﴿So when he saw it﴾, meaning: the throne.

And when the vision may be from a distance and metaphorical, and likewise the 'near' may be metaphorical, He clarified that it is indeed real by showing the worker in the circumstance and that it is his right in other than this context to omit, saying: ﴿Stable with Him﴾, meaning: firmly established with no doubt in it, it is neither magic nor a dream nor an example; Imam Jamal al-Din ibn Hisham said in the third chapter of his book Al-Mughni: Ibn Atiyyah claimed that 'stable' is the related one that is estimated in its examples, but the correct view is what Abu al-Baqa and others said, that this stability means the absence of movement, not the absolute existence and occurrence, for it is a specific existence.

He said: This is Solomon, peace be upon him, thanking Allah for what He has given him of these extraordinary matters. This is the confirmed coming from the favor of my Lord, meaning the One who has done good to me, not by any action that I deserve anything by. Indeed, He has done good to me by bringing me out of non-existence and enabling me to act. Every action is a blessing from Him that requires me to be grateful. Therefore, he said: 'So that He may test me,' meaning that He does with me the action of the tester who observes: 'Am I grateful,' so I acknowledge that it is a favor, 'or do I deny,' by assuming that I have received it by right. Then he increased in urging himself to be grateful by saying: 'And whoever is grateful,' meaning he establishes gratitude to his Lord, 'then he is only grateful for himself,' for its benefit is for him. As for Allah, glorified and exalted is He, He is above having any benefit in anything or being harmed by it. 'And whoever denies, then my Lord,' meaning the One who has done good to me by enabling me to be in what I am of gratitude, 'is Self-Sufficient,' meaning He is free of need for gratitude; it does not harm Him to leave it. 'Generous,' He acts with Him by bestowing blessings upon him like one who shows his virtues and conceals his faults. Then He is deserving of cutting off His kindness if he persists in his wrongdoing, just as the rich one does with one who insists on denying his kindness, so if he does, he has perished.