And when it became evident what was mentioned in this surah of the blessings regarding the encompassing nature of their Creator with the attributes of perfection, and it indicated by allusion through the last blessing that His blessings have no end, for He, while having all perfection, is exalted above any blemish of deficiency. Thus, the translation of His words at the conclusion of the blessings of the Hereafter is a parallel to what preceded in the conclusion of the blessings of this world, expressing there the permanence of what he mentioned before, of transience. And this, by that, is from the blessing, indicating that His blessings have no cessation: ﴿Blessed﴾. Ibn Burjan said: It is derived from blessing, and He is rarely mentioned, glorified is He, except in the context of something astonishing - it has ended. Its meaning is that it is established firmly in a way that minds cannot encompass the description of Him, for it is in the form of mutual action that implies exertion if it is from one who can be contested. And that is with ease, blessing, and goodness. And when the glorification of the name is more profound and more eloquent in glorifying the named, He said: ﴿The name of your Lord﴾, meaning: the Benefactor to you by sending down this Qur'an, which has shaped you to follow it, so you became a manifestation of it, and it became a characteristic for you. Thus, His beneficence to you is above description. For this reason, He described the Lord in the reading of the majority as: ﴿The Lord of Glory﴾, meaning the magnificent greatness, for He is the Avenger of enemies, ﴿and the Honorable﴾, meaning the goodness that cannot be encompassed, for He is characterized by the most sacred beauty that necessitates the outpouring of mercy upon all the saints. And the reading of Ibn 'Amir is 'The Lord' as a description of the name, and so it is in the copies of the people of Sham. The last two descriptions are somewhat intertwined, for he omitted from the first the related description, which is the vengeance against the enemies, and from the second the effect of honor, which is the mercy for the saints. Thus, the affirmation of the description first indicates the omission of its opposite second, and the affirmation of the action second indicates the omission of its opposite first. Al-Razi said in Al-Lawa'ih: It is as if he intends by the name with which he opened the surah, and the end of the surah has turned back to its beginning in a more general manner, encompassing the honor through the teaching of the Qur'an and others, and the vengeance through the admission of the fires and others - and Allah, glorified and exalted is He, is the one who grants success to what is correct.