And when he realized this certainty, he caused his matter to be about the glorification of Him, glorified and exalted is He, from what they described Him with, which necessitates describing Him with incapacity. This was after he divided the three categories in a concise manner, as he was commanded to do so after completing their division in an elaborate manner. This indicates that the disparity between them, along with what they possess of intellects, is one of the greatest proofs for acting by choice and against the invalidity of the saying of nature: ﴿So glorify﴾, meaning: establish the glorification completely from every blemish of deficiency in belief, saying, action, prayer, and others, by describing Him with all that He described Himself with from the most beautiful names and glorifying Him from all that He has purified Himself from, the Most Sacred. And for the brevity of His action to convey the generality, He affirmed the preposition by His saying: ﴿In the name of your Lord﴾, meaning: the Benefactor to you by what He has specifically granted you that He has not given to anyone else, contrary to what the disbelievers described Him with from the denial of the reality. And if this is for His name, then how about what belongs to Him, and He is ﴿the Great﴾, whose greatness has filled all corners and realms, and has increased beyond that with what no one knows the true knowledge of except Him. For the One who has this creation in this precise manner, and this speech [the Most Honorable, the Most Generous], it is not appropriate for any blemish of deficiency to touch His sanctity or to approach the threshold of His door. And the end of the surah corresponds with its beginning in informing about resurrection and classifying the creatures in it into the categories mentioned at its beginning, what a correspondence! And this latter has added by embracing its proof, what an embrace! And it has coincided with the first of that which follows it, what a coincidence! And it has matched it with the greatest match! And it was concluded with the attributes of mercy and greatness. And it has clarified from the comprehensive name, like those before it, for what was mentioned at the end of Al-Qamar that no one from the people of disobedience accompanying faith was mentioned in any one of the three, to be addressed by the comprehensive name for humiliation and kindness. Rather, the people of disbelief deserving of humiliation by eternal residence in the fire were mentioned, and the people of faith qualified for kindness by eternal possibility in the highest of Paradise - this is the end.