And when it became established, based on what has passed, that His power encompasses what has been indicated by His creation of creation in this precise manner, and the conclusive proof witnessed that He alone created that, with no action in it for nature or otherwise, it indicated that this is due to the comprehensiveness of His knowledge. This is a reference to the fact that whoever does not have complete knowledge is deficient in ability. So He said: ﴿He knows﴾, meaning His knowledge is present in the past, and the present and the outcome are related to the known according to the attachment of His power in accordance with His will by its existence, ﴿what﴾, meaning that which or everything ﴿in the heavens﴾ all of them.

And when the speech was after the establishment of the decisive and evident proof on all the foundations of religion with the pure ones, because the obviousness of the proofs led them to belief or to a state in which they became worthy of belief, and to adorn themselves with the adornment of the people of righteousness, He did not emphasize by repeating the connected phrase, but rather said: ﴿and the earth﴾. And when he mentioned the state of the circumstance in a manner that includes the object, and the insight into the conditions of the wise was more difficult, he affirmed by repeating the agent: ﴿and He knows﴾, meaning in a manner of continuity, ﴿what you conceal﴾, meaning in the state of solitude and the state of specificity with some individuals. And when it was due to its precision and its spread to the extent that some of the weak deny the encompassing of it, and the announcement may sometimes be hidden due to the multitude of noise and the mixing of voices and such, he emphasized and said: ﴿and what you announce﴾ of the universals and particulars, contrary to those who say: He knows the universals [only] and [does not know] the particulars except after their existence, from philosophers and others, and for those who say: [He knows the universals] specifically. And when he mentioned the state of the object in a manner that includes its circumstances, which are the hearts, and its matter was more astonishing than the matter of others, he stated it explicitly as a reference to the precision of its matter, revealing the place of [the implicit] in glorification: ﴿and Allah﴾, meaning the One who has complete encompassing of every perfection, ﴿is Knowing﴾, meaning possessing profound knowledge, ﴿of that﴾, meaning the owner of ﴿the hearts﴾ of the secrets and thoughts that have not been manifested outwardly, whether the owner of the heart knows them or not. And His knowledge of all that is equal, with no difference between the knowledge of the hidden and the knowledge of the apparent, because the ratio of what necessitates His knowledge, which is the existence of His essence as it is with its attributes of perfection, to all is equal. So be mindful of Him in sincerity and otherwise, with the mindfulness of one who knows that he is in His sight and does not escape Him. And beware of the contradiction of the secret and the public, for His right is that He should be feared and warned against. And the repetition of knowledge in the meaning of (p-111) the repetition of warning and the presentation of the establishment of ability over His establishment, because the indication of the created beings on His power is first and foremost, and the perfection of His power necessitates the perfection of His knowledge, for whoever does not complete his knowledge, his ability will not be complete, and thus His creation will not come forth perfectly.