As to the knowledge of the destination referred to in the statement:
. . . springs of wisdom emerge from his heart,
we may say that the destination is the world of eternal life, which in other words is called `subsistence through the Worshipped One' (baqa' be ma`bud), and the emergence of the springs of wisdom, which are the true sciences, refers to it. Because the true sciences and the true teachings are the nourishment of sacred souls which they receive from their Lord and is the Divine nourishment for eternal life.
Rather, they are alive, nourished near their Lord,
and attainment to this world implies encompassment of all the degrees of unlimited perfection, including attainment of complete immateriality to the extent of one's contingent potentiality, because corporeality and eternal life do not go together and matter and corporeality‑belong to the world of contingency and every continent is subject to destruction: 
Every thing is fated to perish save His Face.
The face of every thing is the aspect with which it is faced by others and with which it is manifested and revealed for them. Hence the face of everyone is his manifestation (mazhar). Therefore, destruction and dissolution are necessary for every thing except the manifestations of Divine Attributes or Names. There have been many perfect (kummal) souls who, though they got a scent of the sciences and the ma`arif, but did not partake of a single drop of the spring of wisdom, and the spring of wisdom refers to the source of all graces and the fountainhead of all excellences.
Hence among the sublime ranks (maratib)of this world is manifestation (mazhariyyat)of, the Divine lights which are beyond destruction and dissolution in accordance with the explicit text of the Qur’an. 
And among its ranks is total encompassment of the Divine realms (`awalim‑a ilahiyyah) to the extent of the [the individual's] contingent potentialities, as wisdom is true knowledge free from any uncertainty and doubt, and its attainment does not occur without total encompassment (ihateh ye kulliyyeh). The result of this encompassment is the knowledge of the past and the future and power of dispensation over the matters (mawadd) of the universe, as that which envelopes possesses ultimate domination over that which is enveloped, accompanying everyone and ‑being present everywhere, excepting that from which one is prevented due to occupation with the management of bodily functions.
Attainment to the totality of these ranks takes place after release from the management of the body, and all the other degrees of the graces of this world are boundless and unlimited and their description impossible.
. This explanation does not relate to the previous sentence but to the statement made earlier that the Divine nourishment is for the sacred souls and for eternal life. What is meant is that the body perishes but His Face, which is His manifestation, is enduring. Hence if the human soul in its journey should attain to the manifestations of the Divine Names and Attributes and become a manifestation of the Divine lights, it would partake of life near its Lord. Its nourishment is the same as the true sciences and teachings, which it will receive. It should be known that the realization of immateriality (tajarrud) is to the extent of one's contingent capacity (isti'dad‑e imkani). That is, should the wayfarer enter the world of lahut and attain annihilation (fana')in all the Divine Names, including even the Name ahad (the One) and obtain baqa' after fana', which is the same as life in the Worshipped One (baqa' bi al‑ma'bud), nevertheless, his soul will not attain to total immateriality in all respects, even riddance from contingent capacity, although in this state its knowledge is Divine knowledge and it accompanies every being and is aware of the past and the future. However, its rudimentary attachment to the management of the body prevents it from attaining to complete immateriality lying beyond the horizon of contingency. Hence it is seen that the relation of his soul to his body is different from its relation to the other existents and after death when the soul becomes completely detached from the body and is relieved totally from the management, of the body it will attain to complete immateriality associated with the world of lahut.
Shaykh Wali Allah Dehlawi says in his Hama`at: "It has been brought to the knowledge of this destitute that the severance of the soul's attachment to the body takes place five hundred years after death." And Muhy al‑Din states in several places that the wayfarer's unchanging essence ('ayn‑e thabit) will survive even after baqi' bi al‑ma`bud. This is not contrary to man's being the greatest of Divine Names (ism‑e a`zam)because among all existents, including even angels, it is man who is the greatest Name. However, he covers all the stages with his body and it is only the stage of attainment of complete and total immateriality‑ including even riddance from the unchanging essence and the traces of contingency‑that is obtained by him after death.
. In the noble verse
Every thing is to perish except his face (wajhahu),(28:88)
whether we take the pronoun hu as referring to God or to `thing', the meaning is the same, which in the first case means that all existents perish except the Face of God, which is the same as the Divine Names with which He manifests Himself in the existents, and in the second sense it means the imperishability of the face of things which is also their aspect by which they manifest God. Also in the noble verse:
All that is upon it is perishable, and abiding is the Face of thy Lord, possessing glory and majesty. (55:27)
it can be seen that glory and majesty are attributed to the `Face' not to the `Lord,' as the phrase dhu al‑jaliil wa al‑ikram is in the nominative case (raf’). Accordingly, it means that the Face of God, which are His Names and Attributes, possesses glory and majesty and is not subject to destruction or perishment and wherever you turn, there is the Face of God.(2:115).