And when he added the path of salvation to two descriptions that can be applied to creation, he mentioned them by the noble name of knowledge, in reference to the reading of Nafi' and Ibn 'Amir with the raising. And that it is an explanatory conjunction in the reading of the others with the lowering, because it follows the pattern of proper names due to its specificity to the deity in truth and he described it with what necessitates His oneness. He said: 'Allah' meaning the One who encompasses knowledge and power, 'to whom belongs what is in the heavens' meaning the lofty bodies from the earth and others. And since it was in the context of indicating the Creator and affirming His oneness, he emphasized by repeating the relative pronoun with its connection, saying: 'and what is in the earth' meaning woe to whoever associates anything with Him from either of them or in them, for it is clearer than that what is owned cannot be suitable to be a partner. And it may be that the estimation is: so woe and salvation and safety for whoever is guided by it and emerges from the darkness of disbelief. 'And woe' is a source meaning destruction, it is set in the accusative like sources and then it is raised to convey that the meaning of destruction - which is the opposite of the woe that is salvation - is established for the disbelievers who have concealed the evidence of their intellects from a severe punishment, whose pains and intensity multiply; and severity is a gathering that is difficult to dismantle.