And when this oath is, while being comprehensive of the wonders of the creations that are [for what has been mentioned] of its ruling, indicative of the perfection of the knowledge of its Creator and the completeness of His power, encompassing most of those who have believed. And Ibrahim, blessings and peace be upon him, being their father, is mentioned twice in the holy land of al-Quds and Makkah. This establishes the most complete of creation and the most discerning of those addressed by this mentioned oath, with knowledge from Him of the reaching of the oath to its goal and its being equal to its end. I respond with His saying, glorified and exalted is He, affirming: ﴿Indeed, We have created﴾ meaning We have measured and brought into existence by virtue of Our magnificent greatness and overwhelming, conquering might ﴿the human﴾ meaning this type that combines within it desire and intellect, and in it is the companionship with itself that makes it forget most of what is important. And for this, the angels, blessings and peace be upon them, said.

﴿Do You place therein one who causes corruption therein and sheds blood?﴾ [Al-Baqarah: 30] Because they knew [that] when anger and desire are combined with reason, disputes arise, and corruption is generated from desire, and bloodshed from anger. ﴿In the best form﴾ means any of us with spirit and intellect, or more than that by what He has made for us of good creation (p-139) and good character, by what He has distinguished us with from the upright stature, good appearance, and the gathering of the properties of beings and the similarities of all possible things after sharing in it with others from hearing, sight, taste, touch, and smell, the senses that have prepared him for what he was created for until it was said that he is the microcosm, as the elaboration of that has passed in Surah Ash-Shams. Then we distinguished him by what We have instilled in him by what We have made upon him from the original fitrah which cannot be changed from the original sound nature that We have prepared him with and strengthened him with Our power to accept the truth. And similarly to what I said about carrying the verse on the original fitrah, Al-Asfahani said in the interpretation of ﴿The people were one community﴾ [Al-Baqarah: 213], and Ibn Burjan said here: He is created upon the fitrah of Islam, the upright religion. Then when We granted him with it the sound intellect, just as We made for him a form that distinguishes him from other animals, We granted him an intellect that guides him to ascend from the depths of hellfire to the levels of Paradise through faith and good deeds that reach the pinnacle of excellence, as evidenced by those among the prophets, the most complete of them being [Muhammad], blessings and peace be upon him, and the best of them, and the followers of him with goodness, who filled the earth with knowledge, wisdom, and light. Al-Baghawi said: He created him, glorified and exalted is He, with a tall stature, reaching for his food with his hand, adorned (p-140) with intellect and discernment - this is the end. And the intellect is what is truly intended in man because one of its names is the heart, and it is known that the purpose of [everything] is its essence, which is the law as has been mentioned at the end of An-Nisa. It appears that the intellects of people are similar according to creation, and that they only differ according to their nature. Some of them, glorified and exalted is He, made his element and nature in the utmost corruption, so his nature continues to lead him to his intellect until it diminishes to the worst of conditions. For every person is facilitated for what he was created for, and some of them direct their intellect according to what Allah has prepared for them towards what saves them, while some direct it towards what leads them to ruin. For you find the most intelligent of people in one matter and the most ignorant of them in another, and the most foolish in one thing is the most clever in another - so consider that. And by this, the matter of creation is organized in their affairs of livelihood through knowledge, crafts, and conditions - and Allah is the guide. And this verse indicates that Allah, glorified and exalted is He, is free from composition and form, for if He were in any of them, He would be the best, because every attribute shared between creation and the truth, the exaggeration is for the truth, like the scholar and the most knowledgeable, the generous and the most generous - this was stated by the master Abu Al-Qasim Al-Qushayri in his interpretation. And the form of "Afdal" does not indicate what the heretics claim, and if that is attributed (p-141) to some of the elders from their sayings: There is nothing more wondrous than what has been, because the single degree varies to what cannot be confined under limitation, like the variation of individuals of humanity in their forms and colors, and other than that from their existences and the wondrousness of their affairs. And I have clarified that in a classification of a single word that I named: The destruction of the pillars of "There is nothing more wondrous than what has been," [and I clarified it to the utmost clarity and explanation, and in it there were trials that deafen the ears, and Allah supported the truth by the agreement of the witnesses, and subdued the people of tyranny. Then I followed it with the book of "The Guidance of the Proof that There is More Wondrous than What Has Been". Then the ailments were healed, and the oppositions were defeated, and the illusions were silenced, by the decisive statement that distinguishes between the truthful and the hypocrite, and it is like two papers in the utmost creativity in cutting the dispute. And it is possible that the form of Afdal is beneficial [in relation] to something that Allah intended so that we may be aware of it [ourselves], for it is agreed upon among the people of the Sunnah and is stated by Al-Ash'ari and others in various places in their books that Allah, the Exalted, does not have limited powers. Among those who stated what Al-Ash'ari stated and more is Imam Al-Ghazali, the proof of Islam, in his books, Al-Ihya and others, especially his book "The Incoherence of the Philosophers" and he clarified that this is one of their principles for denying the attribute of will and their saying that His action is by essence, and he clarified the invalidity of that, (p-142) and that He, glorified and exalted is He, is capable of creating [another] world and a third that differs in size and greatness, and of every possible thing. And he recognized that the possible is what is within His power, and that it also returns to what is within His power as possible. And the impossible is known by the affirmation of a thing along with its negation, and the affirmation of the specific along with the negation of the general, and the affirmation of the two along with the negation of the one. And he said: And what does not return to that is possible, so a world more wondrous than this world has entered into it - and Allah is the one who grants success for what He wills.