And when he mentioned to him the details of what he should do with the orphan, the poor, and the ignorant, he commanded him regarding the knowledge that He had given him, informing him that it is the tool that he should use in the two previous matters and others, because it is the noblest of human conditions and it is the most suitable of matters for it to be the conclusion of the surah, so that it corresponds with its beginning. He said: "And as for the favor of your Lord" meaning the One who has done good to you by rectifying all that concerns you from knowledge and others, and with migration and its principles upon the completion of its verses, which are eleven. "Then proclaim" meaning mention the prophethood and convey the message, mention all His favors upon you, for they are favors upon all creation, and among them is your rescue by migration from the hands of the disbelievers and your honor by the Ansar, and your proclamation of it is gratitude for it, for you are a guide whom people need to follow, and they must recognize that for you and understand your worth so that they may fulfill your right. So inform them that I have neither bid you farewell nor have I abandoned you, and whoever says that has failed and has fabricated. And explain to them the details of that with the knowledge I have bestowed upon you, which is brighter than the light of the dawn, and the last of it has returned to the first with the proclamation of this oath and the one by whom it is sworn for its sake. And what the Most High King has in that of His abundant grace: And indeed, he (blessings and peace be upon him) complied and began this proclamation that clarifies the hearts and fills the worlds with joy, and blessings and happiness, for it is among the greatest of blessings that removes all calamities with the takbir, as has been reported in the recitation of Ibn Kathir and in the narration of Al-Suwasi from Abu Amr. The readers differed regarding its beginning and ending and its wording. Some of them said: It is from the beginning of the dawn, while others said: It is from its end, and others said: It is from the beginning of the explanation. So whoever said for the first did not conclude the takbir of the last people, and whoever said for the latter, his takbir ended with the takbir at its end. The reason for this is that when Gabriel (peace be upon him) came to the Prophet (blessings and peace be upon him) after the period of revelation, he recited the surah to him and he proclaimed takbir, delighted by what had saddened him from the period of silence and from the words of the polytheists: His Lord has forsaken him. And he proclaimed the blessings that Allah had bestowed upon him in this surah for him and for his nation, complying with what he was commanded. And they differed from him in its wording, so among them were those who limited themselves to "Allah is the Greatest" and among them were those who added the declaration of faith saying: "There is no god but Allah, and Allah is the Greatest," and this is the commonly used phrase. And among them were those who added "And to Allah belongs all praise," and the more correct view is that of those who said: It is for the end of the dawn, based on both the chain and meaning, for although it is the cause and the custom is that whoever is faced with a great matter proclaims takbir with its beginning, yet his (blessings and peace be upon him) preoccupation with listening to what was revealed to him prevented him from that. So when the surah was concluded, he was free for it, and that time was as if it was the beginning of the surprise of that great matter for him. And it increased what was in the surah from the great blessings that necessitate praise and what is in that from the remarkable craftsmanship that necessitates the declaration of faith. And he was aware of the reason of those who thought it was at its beginning. As for those who thought it was for the beginning of the explanation, it being at the end of the dawn, when he reached with it "Did We not expand" the state was adorned, and linking things to the beginnings is the usual matter, and its wisdom with what has passed from its reason is that the declaration of faith is His oneness, glorified and exalted is He, by the matter, and the refusal of a partner prevents Him from anything He desires from revelation and others. And the takbir is His uniqueness with greatness, purifying Him from any deficiency that may befall Him from having knowledge of what was not to be, and that would not be a reason for cutting off whoever reached Him with revelation or otherwise. And the praise is the affirmation of uniqueness with perfection for Him upon the bestowal of His blessings. And in that, this surah has indicated that the Qur'an is the noblest at the conclusion, for the custom of the wise among the rulers is to lighten the burdens at the end for the travelers, just as they lighten the first stage as a kindness to the negligent. So it was appropriate to mention it here at the end, for the remembrance of the end stirs something like that in the traveler, and because the shortening of the surahs may mislead something that is not fitting, so it was legislated to purify it with His takbir, glorified and exalted is He, from all that suggests deficiency, and affirming His perfection with oneness is a reminder to encourage contemplation of what is in this surah from the gathering of meanings upon its brevity and the shortness of its verses and its sweetness, along with what is in that from the easing of teaching, and training for memorization in its principles and the encouragement in it and the motivation, and the praise for the completion of the blessing upon the utmost perfection from the All-Wise, All-Knowing.