And when the first oath was completed, which was based on knowledge and power, and the power in it is more evident in accordance with what the verse was concluded with. It may be that His creation of it is an innovation without the mediation of a cause, and it may be with the mediation of a cause. The second higher oath follows it, in which knowledge is more evident, and it is the revelation whose verses were concluded at the beginning of the surah with the wisdom that is the secret of knowledge. His oath also pertains to what is by means of a cause and to what is without a cause. However, the secret of the decree in the first oath is the words, and it is that which He honored with, and no one can speak except by the speaking of Allah to him, meaning His creating the words in his heart. He said: "And what" meaning He, glorified and exalted is He, is complete in knowledge and encompasses power, has instilled in humans the instinct of knowledge and has empowered him to articulate it by His power, a revelation from Him to him, just as He revealed to the bee and similar creatures. The case is that there was not "for any human" of the mentioned categories. The source, which is the name of "was," was established to clarify the subject and the object in the most complete manner. He said: "that He should speak to him" and the place of the implicit was shown to exalt the revelation and honor its measure by the grandeur of His preference. He said: "Allah" meaning the greatest king, encompassing the attributes of perfection in his heart, the words "except by revelation" meaning hidden words that He creates in him without mediation in a hidden manner that no one can perceive except by extraordinary means, either by inspiration or by a dream vision or otherwise. Whether Allah creates in the one spoken to the power to hear Him, which is the noblest of these categories, whether that is with the vision to be a counterpart to what follows it first or He creates that in him. From this last oath: "And We revealed to the mother of Moses" [Al-Qasas: 7] "And your Lord inspired the bee" [An-Nahl: 68] "And He inspired in every heaven its command" [Fussilat: 12]. For indeed, His bestowing the powers by which benefits are obtained is like the bestowing of the human the power of speech, then the power to express it - and Allah knows best. This is the meaning of the words of Qadi Iyad in Ash-Shifa at the end of the second section of the fourth chapter on the miraculousness: And it has been said regarding His saying, the Exalted: "And it is not for any human that Allah should speak to him except by revelation" that is, what He instills in his heart without mediation. And the meaning of the words of Imam Shihab ad-Din as-Suhrawardi in the twenty-sixth chapter of his 'Awarif: and the divine sciences in the hearts of those who are devoted to Allah are a type of conversation.

And when the physical veil conceals what is beyond it from sight, it was borrowed for absolute concealment. He said: "Or from" meaning words that exist without mediation, but it is with the hearing of the words of Allah that exists for its possessor from "behind a veil" meaning from a face in which the speaker is not seen while hearing the words in a manner of openness. Al-Qushayri said: The one veiled is the servant, not the Lord, and the veil is to create in the place of vision the opposite of vision, and Allah is exalted above being behind a veil, for that is a characteristic of bodies.

And the verse can be interpreted as indicating that the mention of hijab secondarily serves as evidence for its negation primarily. The mention of revelation that indicates concealment primarily serves as evidence for proclamation secondarily. The hijab secondarily serves as evidence for vision primarily. The secret is that leaving the explicit statement and indication of it with hijab is more appropriate in the context of greatness.

And since that which is without an intermediary, while being the most concealed of categories, has no sound and does not consist of words, it is expressed in the verbal noun. It is expressed in what the king conveys, which indicates renewal, as He said: "Or He sends". This is a conjunction to the verbal noun after estimating its solution as "a messenger", meaning from the angels. And since revelation is a cause of sending and is arranged upon it, He said: "So He inspires", meaning in the manner of renewal and arrangement. Nafi' read with a raised form "He sends" and "He inspires" with the estimation: Or He sends.

And since it might be thought that the intermediary has an action that is separate from His action, He refuted that by saying: "By His permission", meaning by His decree and enabling. Thus, that extent is merely a tool. And since His Messenger does not exceed what He has defined for him in any way, He said: "What He wills", meaning He does not exceed His intention and decree at all. He is the speaker in reality, and it has become clear that there are three categories: the first of which contains two divisions. The first is specified with its two divisions by explicitly stating the name of revelation because, as has been mentioned, it conceals it, and it also occurs in a single instance. Revelation revolves around its meaning of concealment and swiftness.

And since the categories indicate the overwhelming greatness, and they are for the bodily spirit, because the spirit of revelation grants the bodily spirit the life of knowledge just as the spirit has granted the body the life of movement by will and sensation, the result is confirmed due to their criticism of the Messenger, the Qur'an, and the Oneness, criticizing the essence of the statement: "Indeed, He" meaning the one who has this great authority in this noble revelation "is Exalted" meaning of the highest exaltation, to the extent that is not befitting for Him of attributes, and what is for creation from His lowliness due to what they have of the veil. Thus, nothing can express (the essence) in a way that approximates the minds, leading to what implies deficiency. For indeed, metaphors in the Arabic language are well-known. "Wise" means He perfects what He does with a perfection that minds cannot encompass in understanding. Thus, the spirit of knowledge, which is one of its most subtle secrets, resides in the governing bodily spirit for it, so it becomes a secret within a secret, just as it was righteousness after righteousness. He makes that sometimes through an intermediary and sometimes without an intermediary according to what the situation necessitates. He expresses every meaning with what his situation necessitates in that context. And whatever may imply any deficiency, the discerning one is returned to the definitive by a kind of interpretation according to what is commonly required from usages, returning in a clear and precise manner such that it reaches the utmost clarity.