This is because the intent in those discourses refers to inward persons and knowledges: praised if the locus of His discourse, the Exalted, regarding them is with praise; or censured if the locus of His discourse, the Exalted, regarding them is with censure; or neglected if the locus of His discourse, the Exalted, regarding them is with the neglected. As for their outward forms, they have never ceased to be in their state; meaning, that which is permissible among them is forever permissible, and that which is forbidden among them is forever forbidden. The proof for that is the application of the praised and censured names in His discourse, the Exalted, to the praised persons, and the application of the praised and censured names also to the censured persons, and furthermore, the application of many names in His discourse, the Exalted—among which are praised and censured—which He, the Exalted, did not couple in His discourse with either praise or censure.

Verses whose recitation provides neither praise nor condemnation.

Among what confirms this is the praise and censure of the sun and the moon in the Quran, and the praise and censure of man, and the praise and censure of water; like that are many things. This is also among the decisive proofs for the affirmation of the Inward and the negation of the Outward, because He, the Exalted, praises the name itself, just as the possessors of the laws among the messengers—each of them was commanded to glorify and establish them, then abolish them.