And when this habit of preservation is in every Messenger, gathering the end, specifying what the genre necessitates, and clarifying that the individuals are primarily intended by the gathering, and that he expressed it only so that the protection encompasses every individual among them, he said: ﴿So that He may know﴾ meaning Allah, knowledge that is occurring based on this attribute which His knowledge is related to in the beginning before their existence, with what only He knows, glorified and exalted is He, that they will be ﴿that﴾ meaning indeed the Messengers, blessings and peace be upon them, ﴿have conveyed﴾ meaning to those to whom they were sent (p-504) ﴿the messages of their Lord﴾ meaning the One who created them and managed all their affairs and chose them for His messages as they are, without any blemish or defect. And when this might imply that He is in need of preservation [to monitoring], He removed that [by His saying]: ﴿And He encompasses﴾ meaning the act of that, while He has encompassed ﴿what they have﴾ meaning the Messengers and those sent to them from the angels and humans in the most precise and greatest and most extraordinary ways, as indicated by the expression of the land. And when this is sufficient for the intended purpose, it is still limited regarding the place of need in defining the matter as it is, so He said, carrying on the strength of trust in what the Messengers have said about their Lord, and that there is no ambiguity in it nor any deceit in any way, clarifying the ultimate clarity, He refuted the story of the cranes mentioned by some of the interpreters and others in the Surah of the Star: ﴿And He has counted﴾ meaning Allah, glorified and exalted is He, ﴿everything﴾ meaning in general without any exception at all ﴿in number﴾ meaning from the perspective of counting for everything that can be counted, even if it is on the smallest measures of atoms in what has always been and what is still, for it is a decisive evidence of His knowledge, exalted is He, of particulars just as His knowledge of universals. The beginning of the Surah and its end, and its hidden and apparent aspects meet, so the end of it indicates the beginning which is general, and the beginning of it indicates the end which is detailed. This is because the beginning of the Surah is about the greatness of revelation due to the jinn, then it clarified in its midst that He has preserved it from the eavesdroppers, and concluded with the affirmation of its preservation and the preservation of all His words, and continued in affirming His matter (p-505) until the greatness of this Qur'an became evident, [and the honor of this criterion appeared] over every book, in every consideration and account. So He opened Al-Muzzammil with something similar and concluded it with the command to read what is easy of it, and mentioned in Al-Muddathir the slander of the slanderer against it and what he earned because of that slander of disgrace and punishment in this world and the Hereafter, with the guarantee of protection from it. Then He forbade His Prophet ﷺ in Surah Al-Qiyamah from hastening in His matter so that His preservation does not get disturbed, or that there be any slight deviation in His words, [and] legislating for His nation in leaving haste, for it is not among the habits of men. Then He affirmed the matter of its revelation in humans, and clarified that the reason for turning away from it is the love of haste, which is the essence of deficiency, and concluded Al-Mursalat with the end of what the imaginations and assumptions have conceived.

'So in what statement after it will they believe?' [Al-Mursalat: 50] So glorified is He who organized this order, and made it the utmost of desire and the ultimate goal. And may Allah send blessings and peace upon him after whom there is no prophet forever.