And when the permission for victory in this praiseworthy context is encouraging towards it, along with what the soul has of the inclination towards it, it admonishes against it for whoever has a heart, firstly by restraining it from indulging in it and returning it to the limit of equivalence. Secondly, by naming it a bad deed, even if it is on the path of similarity. Thirdly, by urging forgiveness. Thus, the praiseworthy aspect of it is what is for the exaltation of the word of Allah, with no blemish in it for the soul at all. He said: "And the recompense of a bad deed is a bad deed like it," meaning no increase upon it in essence or meaning at all. These phrases have guaranteed a call to the three mother virtues: knowledge, chastity, and courage in the best of ways. Praising by responding and praying is a call to knowledge, by spending is a call to chastity, and by victory is a call to courage. So that no one may think that their submission to what has passed is merely humiliation, and the restriction to equivalence is a call to the virtue of fairness among all, which is justice. This latter is a guarantor of the three virtues. For whoever knows equivalence is knowledgeable, and whoever intends to stand by it is chaste, and whoever restricts himself to that is courageous. It has become evident from the praise of victory after the praise of forgiveness that the former is for the incapable and the latter is for the dominant, the arrogant, as evidenced by the oppression.

And when the condition of equivalence is urging after the establishment of justice, which is retribution, to forgiveness, which is the separation, because the realization of equivalence from the servant bound by incapacity is hardly found, it caused his saying: "So whoever forgives," meaning by dropping his entire right or by reducing it so that the innocence from what is prohibited from transgression is realized. "And reconciles," meaning he establishes reconciliation among the people through forgiveness and reconciliation for himself so that Allah may rectify what is between him and the people. Thus, he becomes victorious from himself for himself. "So his reward is with Allah," meaning the One encompassing all attributes of perfection, for He gives him according to what this greatest name necessitates. This is the secret of directing the speech to it from the manifestation of greatness, and his saying, blessings and peace be upon him: "Allah does not increase a servant by forgiveness except in honor."

And when this is an urging towards forgiveness after the praise of victory, it clarifies that its reason is the dislike of placing something in its improper place, for no one knows equivalence in that except Allah. He said, implying a reference that equivalence is from the hidden unseen, emphasizing the restraint of the soul due to its great inclination towards indulging in victory: "Indeed, He does not love the wrongdoers," meaning He does not honor those who place something in its improper place, the habit of one who walks in the path of derivation if he is deeply rooted in that, whether it is at the beginning or transgression in seeking revenge by taking retribution.