And when the proof of Oneness was completed by what occurred from the understanding of the descent to the kingdom and then the ascent to greatness, this conclusion was produced. Glorified is He, then began another proof that is in the utmost descent and clarity. He said, opening with what he opened the first with in the arrangement of the three ranks: the unseen of the unseen, then the unseen, then the manifestation according to its ranks. This is to inform that there is no escape from believing in the unseen, and whoever escapes from it has perished. "He is" meaning the one to whom nothing else is worthy to be attributed [this pronoun] other than Him, for His existence is from Himself, and nothing other than Him is possible, so He is deserving of not being, thus He will not have manifestations to have hidden aspects.

And when He began with this absolute unseen, which is the clearest of things, He informed about it with the most famous of names, in which there is no partnership in any way, so He said: ﴿Allah﴾ meaning the One who has no equal, so there is no counterpart to Him. He is the one known with the truth, so there is no partner for Him in any way. And when He, glorified and exalted is He, began with this comprehensive evidence between the unseen and the manifest, He followed with a revelation that includes knowledge and power, for He is in the utmost of manifestation. He said: ﴿The Creator﴾ meaning the One who has no creator in reality except Him, because creation is a necessity of limit and measure, in which there was not yet any limit or measure. Like the one who creates, meaning determines in the skin a limit and measure for a sandal and the like, and He is prior to the shaping and the forming and the like. "Knowledge precedes action." So the Creator in reality is the One to whom everything is according to a measure, who says: ﴿He creates you in the wombs of your mothers, creation after creation﴾ [Az-Zumar: 6] ﴿And there is not a thing except that its treasures are with Us, and We do not send it down except by a known measure﴾ [Al-Hijr: 21]. And from the origin of measure comes difference and arrangement, and from the origin of difference and arrangement comes life and death. And from the return of difference and life and death is, at the beginning of His matter, gathering and the Lord. So no one possesses creation and difference except the One who possesses gathering and the Lord. And creation has been given the ability to what is in difference and scattering, and they do not possess gathering what they have scattered, nor uniting what they have divided, like one who cuts off a limb and cannot reattach it, and one who demolishes a building and cannot restore it to its limit, and one who breaks something and cannot connect it. Because creation cannot encompass the determination of what they hasten in its measure, nor can they, after the difference and the shaping, restore it or connect it, the encompassing of the determination in the thing is from all its directions and the entirety of its limits, the One capable of gathering what has been divided, who, as He began the first creation, will return it. He is the best of creators. And it has been clarified under this veil in the application of the name of the Creator [to the true Creator] of power, strength, ability, encompassing, initiation, and returning, and on the Creator from the creation determined without encompassing knowledge or establishing power or ability, nor completing initiation, there is no note from returning that there is no creator except Allah, just as there is no returner of what He began except Allah. And that the application of this name to the creation is not the beginning of its trial, by which He misleads whom He wills and guides whom He wills. And the realization of the individuals of creation for Allah in what has appeared in the hands of the people of dominion and sovereignty and the encompassing of His might in what has appeared and what is hidden from their actions and their crafts, is the first gathering of the gatherings of monotheism, and it is the foundation of the faith of the nation of Muhammad, blessings and peace be upon him, where it is obligated upon them in Al-Fatiha ﴿You alone we worship, and You alone we ask for help﴾ [Al-Fatiha: 5]. They are the best nation brought forth for mankind, as they have purified the religion for Allah, and for the position of partnership in it, the Qadariyyah are the Magians of this nation.

And when the true Creator is He who perfected the decree and the creation, even though most of the creation, due to their shortcomings, understand from it only the absolute decree, as their poet said:

'And you create what you have made ∗∗∗ and some of the people create and then do not create.'

He followed it with a reminder of that and a clarification and an affirmation of his saying: ﴿the Creator﴾ [meaning] the one who refines what has occurred in the decree, and cuts it and perfects it for the acceptance of the form in the best state. If it is from the one who encompasses knowledge, then the perfection of the preparation for the form is according to the completeness of the will in it. And if it is from one who does not encompass knowledge, then there arises in the creation from the deficiency of completeness what cannot allow the intended purpose in the form to be achieved. And goodness for the creation in their forms hardly occurs except by coincidence, and they do not know its essence nor do they trust in its occurrence.

And when the one who prepares the matters for the formation may not perfect it, he said: ﴿the Fashioner﴾ (p-478). For indeed, the formation is the completion of the detailed creation that is apparent and the perfection of its design and the precision of its limbs. It is the limit to which creation has reached in appearances, and there is no existence beyond the appearances of forms except for the subtleties of their development in the perfection of their completion after their resurrection by enlivening them with what they have of the soul that constitutes them, whether it is animal or otherwise, to the utmost perfection that the Fashioner grants them as a favor and an increase, and manifests it with creativity. The difference is very clear between the three names in the construction, for it first requires a planner who estimates what must be from stone, brick, wood, iron, the area of the land, the number of buildings, their height, and width. This is undertaken by the engineer who draws it, and this is the creation. Then it requires a stonemason who carves the stone and prepares it to be suitable for the places where it will be, such as doors, the middle of walls, their edges, corners, and other than that. Likewise, the carpenters and blacksmiths in wood and iron, and this is the creation. Then the builder takes everything and places them in their places until the form that the engineer first drew and estimated stands. And the form does not truly stand except if it is precise according to the capacity, just as the builder places the stones first and then places the wood above them, not by coincidence but by wisdom. If that were reversed, the form would not stand, and it would have no name except in the least aspects of weakness. So whoever is more precise, his formation is greater. Therefore, there is no Fashioner in reality except Allah, the Creator, the Maker, the Fashioner, glorified is He. Al-Razi said in Al-Lawami: And the formation exists in every part of the world, even if it is small, even in the atom and the ant, rather in every limb of the ant. Indeed, the discussion extends to the layers of the eye, their number, shapes, measures, colors, and the wisdom in them. So whoever does not know its form does not know its Fashioner except by the general name. And thus is the saying for every form of every animal and plant, rather for every part of a plant and animal.

And when it became known from this that the Creator must be endowed with wisdom, He followed it with His saying, the Most High: "To Him" meaning specifically and not to anyone else, "are the best names" meaning from the Wise and others, from whom the creation cannot be completed except by Him, and you cannot truly comprehend Him.

And when He, glorified and exalted is He, informed at the beginning of the surah that the created beings have established His glorification in submission to His might and wisdom, and indicated that by what preceded until He made the hearing ears aware of the best names, He indicated the continuity of His attributes. He who needs what he has of deficiency from creation to be reminded, thus He expressed it in the present tense and said: "Glorifies" meaning He repeatedly affirms the utmost glorification from every blemish of deficiency in a manner of renewal and continuity. "To Him" meaning in the manner of specification by what the limitation of the transitive verb and its transitivity with the preposition "in" indicates.

And when this glorified one, who clarified the glorification from the best names, has had His breaths illuminated and His regions refined, and His plants until He became elevated, He saw the earth as high as the sky due to what it shares with it in indicating the completeness of His perfection. He made it alongside it because He does not need to emphasize it like the singular thing by omitting "what" and connected it to it as an indication to that, saying: "and the earth." So whoever reflects on existence in general and in detail, knows the glorification of all of that by the attributes of perfection and the descriptions of majesty and beauty. "And He is" meaning while the case is that He alone is "the Mighty" meaning the one who overcomes everything and nothing overcomes Him, and there is nothing like Him, and it is difficult to reach Him and the need for Him is intense.

And when it is known that one who possesses this attribute cannot have his matter completed and all that he desires established except if it is according to the law of wisdom, He said: "The Wise" from wisdom, which is the perfection of judgment and its conclusion to a limit that cannot be violated. Judgment, according to al-Harali, is the prevention of what the judged may reach, and carrying him to what he refrains from, considering it. Thus, in its apparent form is effort, and in its inner form is gentleness. In its immediate aspect is dislike, and in its ultimate aspect is contentment and relief. Its position in the bodies is healing: "Seek treatment, O servants of Allah, for indeed the One who sent down the disease has sent down the remedy." Its position in religions is the commitment to the rulings and patience and perseverance in striving against actions and the jihad against enemies, outwardly from the enemy of religion and oppression, and inwardly from the enemy of the self: "The worst of your enemies is your self that is between your sides." And from some of the family and children, there is an enemy, and the devil is an enemy that flows through the son of Adam like blood: "Indeed, the devil is for you an enemy, so take him as an enemy." Therefore, the carrying on all types of patience and perseverance, outwardly with high striving, is judgment and knowledge of the matter for which judgment is necessary from the maintenance of its immediate affairs and the goodness of the outcome in its ultimate affairs from wisdom. Judgment is permissible to teach people in general, rather it is obligatory for every person to learn from the rulings what pertains to him, and a group should be appointed to learn what encompasses all people: "So why did not a group from every division of them go forth to gain understanding in religion?" And wisdom, which is knowledge of what necessitates judgment, is conditioned by teaching with purification: "He it is who has sent among the unlettered a Messenger from them, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they were before in clear error." So, what teaches them wisdom is only after purification. Whoever is purified is among its people, and whoever does not purify himself is not among its people. Wisdom sweetens the bitterness of the effort of working with rulings, making easy what is difficult without it. Judgment is the constriction of the matter for the soul, just as imprisonment is the constriction of creation for the body. Wisdom establishes the foundation of the constriction of judgment, for it emerges and leads to the vastness of the vast. Judgment cannot be completed and wisdom cannot be established except according to the extent of knowledge.

And when creation has no knowledge except to the extent that Allah grants them, they have no wisdom except the measure that He bequeaths to them. "And indeed, We gave Luqman wisdom" [Luqman: 12]. And when knowledge is only with Allah, wisdom is only the wisdom of Allah, and judgment is only the judgment of Allah. He is the Wise, of whom there is no wise except Him - this is the end. And the secret of following the noble names without conjunction is known. This is because when He began with "He is" and informed about Him with the greatest singular proper name, which is preserved and encompasses all meanings of the beautiful names, He followed those lofty attributes without conjunction, indicating that none of them conveys all of His meaning in the sense understood by the people of language. Therefore, He gathered the names afterward as a reference to the fact that His meaning is only gathered by all the attributes revealed in His books and taken from His allies, which He has reserved in His unseen. And nothing mentioned here contradicts in the apparent meaning with the other, such as the First and the Last, so that it may be thought because of the absence of conjunction that there is a deficiency in meaning. As for their arrangement like this, it is because each name among them, as previously stated, explains what is hidden from what preceded it and clarifies its necessary aspects, and elucidates what it hints is from its content. And the conclusion has embraced its beginning, and its initiation has embraced its completion, and its opening has fulfilled its section, and it has increased and reached the ultimate guidance to the path of righteousness. So glorified is He who revealed it by His mercy as a mercy for the servants, and a guide to what is right and sound.