And when He commanded them to attribute the knowledge to Him - glorified is He - He informed them of what is more comprehensive than that. He said (the Most High), adding to "Your Lord"; informing that His knowledge is not limited to them, but rather it encompasses all. He restricted the address to the most knowledgeable of creation concerning Him - glorified is He - indicating that no one knows this with the true knowledge of Him except Him: ﴿And your Lord﴾; meaning: the Benefactor to you by making you the most complete of creation; ﴿is the Most Knowing﴾; meaning: of every knowledgeable one; ﴿of those in the heavens﴾; meaning: all of them; ﴿and the earth﴾; from them and from others; regarding their conditions, their measures, their lifespans, and what each one of them deserves; for He is the One who created them and distinguished between them in their morals and their forms. So how can they deem it unlikely that the orphan of Abu Talib - based on what they used to say - is a prophet, and that his companions - the naked and hungry - are better than them?

And when it was understood from this context the preference of some things over others; until the soul becomes capable of life, beginning and returning; after it was understood from the beginning of the surah; and the last of the one before it, the specialty of some prophets with virtues from the spirit of knowledge and wisdom that no one else possesses; He made this clear here, saying (the Most High) - adding to what the context of the news about knowledge has guided to; turning to the station of greatness; to which the state calls; and it is the description of knowledge: ﴿And certainly﴾; meaning: We distinguished between them by their vices and virtues; preferring some of them over others; according to our comprehensive knowledge of them; and the completeness of our power over them; in their qualification for happiness and misery; so We preferred some people over others; We preferred the scholars over others; and We preferred the prophets among them over others; and indeed ﴿We have preferred﴾; meaning: by what we have of greatness; ﴿some of the prophets﴾; meaning: whether they were messengers or not; ﴿over others﴾; after We made all of them virtuous; due to the piety of each one of them and their goodness; so no one among the Arabs or the Children of Israel or others denies our preference for this noble prophet, whom we began the surah by preferring over all of creation; for indeed we do what we will, by what we have of complete power and comprehensive knowledge; and the result is that one of the greatest fruits of action is preference by giving each one; indeed everything; what it deserves; and by this, it is indicated that His wisdom is complete in the comprehensiveness of His knowledge and the perfection of His power; and for this reason, He mentioned the preference here; after mentioning absolute knowledge; and He explicitly stated the preference of the noblest of creation; and He omitted the mention of others; just as He mentioned the preference in this world; after establishing the knowledge constrained by sins; in His saying: ﴿Whoever desires the immediate﴾ [Al-Isra: 18]; to His saying (the Most High): ﴿Look how We have preferred some of them over others﴾ [Al-Isra: 21].

And when the intention was towards the Children of Israel in this Surah; both preceding and following it; clearly; and the allusion to them in many parts of it is evident; and David - peace be upon him - was the founder of Al-Aqsa Mosque; to which the Isra' occurred; and he was specifically granted that iron was made pliable for him; which the polytheists were commanded to make; to distance them from returning; and although he was a king; he was among the most humble of people; and the one who cried the most; and the farthest from merriment on earth; Allah, the Exalted, said: ﴿And We gave﴾; meaning: by what We have of greatness; ﴿David﴾; meaning: who is among the followers of Moses; to whom We gave the Book; and made it a guidance for the Children of Israel; that they should not take besides Me a guardian; ﴿Zabur﴾; because they are certain that those between Moses; and Jesus; are prophets of the Children of Israel; with Moses being the highest in rank; and each of them calls to his own Shari'ah; acting by the ruling of the Torah; which Allah honored him with; without deviating from anything of its Sunnah; so the reasoning (p-446) necessitated that they be equal in virtue; but this did not occur according to the reasoning of people; rather, He - glorified is He - distinguished between them according to His knowledge of their conditions; even in revelation; so He specifically chose among them David - peace be upon him - with a Book that is entirely admonitions; and admonitions are the most contradictory thing to walking on earth in merriment; and a prohibition against it; and the greatest command is to speak what is best; of sincerity; and vigilance; and goodness; this in addition to what was mentioned in it of glorification of everything; which is among the greatest objectives of the Surah; as the text of the Zabur mentioned it shortly; so mentioning his preference here is the most suitable thing for this occasion; and in that is the greatest indication; and the most significant reminder of the virtue of Al-Aqsa; which He made a reason for the preference of the prophets; sometimes by migrating to it; like Abraham - peace be upon him -; and sometimes by intending to purify it from polytheism; and illuminating it with monotheism; like Moses - peace be upon him -; and sometimes by establishing its structure; and strengthening its pillars; like David - peace be upon him -; and sometimes by the Isra' to it; and the leadership of the prophets - peace be upon them - by it; and the ascension from it to the Lote Tree of the Furthest Limit; and the highest station; and as for its preference; and the preference of his son Solomon - over our Prophet Muhammad and upon both of them be prayers and peace - in kingship; and the vastness of affairs; it entered into His saying (the Exalted): ﴿Look how We have preferred some of them over others﴾ [Al-Isra: 21]; and Al-Bukhari narrated; in the Tafsir; (p-447) "From Abu Huraira - may Allah be pleased with him - from the Prophet ﷺ said: 'The reading was made light upon David, so he would command his animals to be saddled; and he would read before he finished - meaning the Qur'an'"; and among the greatest appropriateness for specifying David - peace be upon him - and his Zabur; with the mention here; is the mention of resurrection; which is his position in it; explicitly; and likewise the mention of the Fire; while the Torah is devoid of that; as for resurrection, there is no mention of it in it at all; and as for the Fire, nothing is mentioned that indicates it; except for Hell; in one place; and as for the Zabur; it mentioned the Fire; and the Abyss; and Hell; in various places; and as for resurrection, He explicitly stated it; and it is evident in being with the soul; and the body; He said in the 103rd Psalm: (My soul blesses the Lord; my Lord, my God, is very great; He is clothed with majesty; and great splendor; and He is wrapped in light like a garment; and He stretched out the heavens like a tent; He made the water its foundation; and He rose upon the clouds; and walked on the wings of the winds; He created His angels as spirits; and His servants as a blazing fire; and He is wrapped in the flood like a garment; and upon the mountains, the waters stand; and by Your command, they are subdued; and from the sound of Your thunder, the lofty mountains tremble; and the lands are humbled in the places which You established; You made a limit that they do not exceed; they do not return to cover the earth; send forth the water as springs in the valleys; and between the mountains (p-448) the waters flow to quench the beasts of the land; and to water the thirst of the wild animals; the birds of the sky fall upon it); until He said: (And everything by Your wisdom You made; the earth is filled with Your creation; this great sea; in it are fish that cannot be counted; both large and small; and in it, ships sail; and this dragon that You created to be marveled at; and all of them hope in You; to give them their food in its time; so when You give them, they live; and when You turn Your face away, they tremble; You take their souls and they die; and to the dust, they return; You send forth Your spirit and they are created; and You renew the face of the earth once again; and the glory of the Lord is forever); it has ended.

So it is as if that is a response to the words of those who may say to the Arabs; from the Jews: 'The matter is as you say regarding the Day of Resurrection; as some of their heretics say; as has been mentioned about them in the text of the Gospel; and as has been reported from them in Surah 'An-Nisa'; that they said: 'You are on a better guidance; and your religion is better than the religion of Muhammad'; and in the Psalms; as has been mentioned at the beginning of the Surah; about the Torah of Musa - blessings and peace be upon him -; (p-449) 'Do not take other than Allah as a protector'; and this is one of the greatest objectives of the Surah; it was said in the forty-fifth Psalm after the hundred: 'Do not rely on leaders; nor on the children of mankind; who have no salvation; for their souls depart from them; and they return to their dust; on that day their deeds will be nullified.'