And when the doubt was invalidated by a proof, and by another stronger doubt, the matter became clear and the truth was evident that He, glorified and exalted is He, wills for one person to do something and for another not to do that thing and to do its opposite or contrary. It is certainly known that the actions of opposites or contraries cannot occur at the same time truly from one perspective. Thus, it was known that the lesson in what is lawful and unlawful is by His command and prohibition, not by His will. If it were not for that, it would not be known that He is an agent by choice, specifying whom He wills of His servants with what He wills after He has encompassed them with what He willed. The place of glorification is free from what they attributed to Him of falsehood. He said, glorifying in a manner that shows it is not correct to attribute to Him a child at all: "Glory be to the Lord" meaning the Creator and Owner of "the heavens." And since the context is for glorification, the aspect of exaltation is more appropriate, as it is further from deficiency and contradiction. The situation did not require the repetition of the word Lord, unlike what comes at the end of Al-Jathiya, for it is to affirm perfection and His consideration of all things equally. He said: "and the earth" meaning both of them, all that is in them and those who are in them are subdued, owned, and in need. It is not correct that there should be any relation to Him, glorified and exalted is He, except through servitude in creation and nurturing.

And since the characteristic of ownership is that He has what no one else can reach in any way at all, He said, affirming His ownership of all that is besides Him and of His ownership to Him. And He did not return to the conjunction because the Throne is from the heavens: "Lord of the Throne" meaning the one who is exclusively His due to being a characteristic of ownership which His chair encompasses the heavens and the earth, "from what they describe" as having a child or a partner.