And when these matters are truly very great, no one can handle them except Allah, the Most High. They have benefits that only He, glorified and exalted is He, knows in their true essence. Each of them, with that, indicates the completeness of His power, the Most High, over what is intended to be established in minds and clarified from the complete power to restore things as they were, equally. The negation of swearing by them is evidence that this is in the utmost clarity. The matter here is rich enough to be free from swearing. He said in the place of the answer to the oath, coupled with the 'lam' indicating the oath, mentioning what is evident and obvious to the extent that it does not require alerting to it by anything else: 'Certainly, you will ride.' That is, O those who are obligated - this is according to the reading of the majority with the 'ba' being pronounced to indicate the omission of the 'wa' of the plural. Ibn Kathir, Hamzah, and Al-Kisai read it with the 'ba' opened, considering that the address is to the individual based on the wording. 'Layer' surpassing 'from layer' means a state after state from the stages of life and the phases of existence, and the trials of death, then from the matters of Barzakh and the affairs of resurrection and the calamities of gathering, evidenced by what you had before that, equally, by that power which created those beings and brought forth those wonders equally. So you will be in the establishment of existence in every layer with the state of establishment upon the thing by riding. And every state of them corresponds to the other in that, for the layer is what corresponds to another. Hence, it was said to the cover: 'layer' - for its correspondence to what is covered. And the layer is everything that equals something, and the face of the earth and the span of time or twenty years. All of them are clear in intention here, and it is the obvious nature of existence. The first layers of man are the fetus, then the newborn, then the infant, then the weaned, then the youth, then the man, then the young man, then the middle-aged, then the old man, then the dead, and after that resurrection, then gathering, then reckoning, then weighing, then the path, then the abode. And like these tangible layers, there are also abstract layers of virtues and vices.