And when it was made clear that these things, without which they would not have a pleasant life nor enjoy a good existence, are from the grace of Allah, in a way that only their Creator knows, it is too small for Him to swear by them regarding anything of the virtues of the Qur'an due to its great status which cannot be expressed by words. The tongue diminishes before it. He said, responding to this by informing about what is established in itself, the matter is greater than the establishment of these things by which He swears. It is a guide to the benefits of both abodes more than its guidance, clarifying to the two ambassadors, the angelic and the human, blessings and peace be upon them, and greetings and honor, confirming what the context deserves as it deserves, along with what they have of denial, alerting to the weakness of their minds and the great foolishness of them after He swore by three oaths. For the negation of swearing by them, along with the clarification that the one swearing is greater than them in a way that cannot be compared: "Indeed, this mention which has preceded in 'Abasa some of what deserves from the beautiful attributes and the majestic descriptions is indeed the saying of a Messenger." And it is Gabriel, blessings and peace be upon him. We sent him with it to the best of our creation and made him a messenger between us and him due to the necessity of wisdom in that, which is that the essence of creation has two directions: one is royal, receiving from the angels, peace be upon them, because other than him from the humans cannot endure that, and the other is human, receiving from the one sent to them. It is known that the Messenger's duty is only to convey what he was sent with, so he is merely a messenger. And what was revealed to him, even if it is his saying, is because he spoke it and conveyed it without the participation of a devil or anyone else, it is the saying of Allah without a doubt, as it expresses the ancient, eternal attribute. And if the saying of the Messenger were independent, there would be no place for describing him with the message, so eloquence would not necessitate mentioning him with the description.

And when he clarified by the description of the message that it is not by his saying except because he is sent with it and conveying it, and that in reality it is the saying of the one who sent him, he described it with what the description has made clear, which necessitates its preservation from any alteration and not changing it at all in any way. This is by clarifying his status with Allah and his dignity and clarifying his worth and the authority of his word. He said: "Noble," meaning all forms of blame have been removed from him and all forms of praise have been established for him. He is generous, noble in soul, manifesting the heights of morals, free from being touched by any blame. Therefore, he bestows goodness by the permission of his Lord upon whom He commands from the scholars, so he conveys what he was sent with as is fitting for his standing in the message, the standing of the noble. He did not change anything in it at all nor neglect it so that others could distort or change it. Generosity is the gathering of the perfections of the thing that are suitable for it.