And when He presented these things as evidence of the encompassing nature of His knowledge, it necessarily followed that they indicated the completeness of His power. He concluded it with the first creation, thus it necessitated the acknowledgment that He is certainly capable of resurrection. He expressed this in a way that implies that since His promise has preceded through all the tongues of His messengers, it has become obligatory upon Him, meaning that it must be the case, for His words cannot be changed. Nothing else besides that. He expressed it with a word of exaltation, affirming it in response to their denial of it, saying: 'And that upon Him' meaning specifically for Him, knowledge and power, 'the creation' meaning life, and it is extended for Ibn Kathir and Abu Amr, and it is restricted for others. The source of 'nasha' is when it bends, nurtures, and establishes. 'The other' meaning that by which creation comes into being after He causes them to die.