And when that which must be done had passed, regarding the details of what was permitted during the night of fasting, concerning drinks and marriages, and what followed it, and as for divorce, it was as previously mentioned, like death. And the revocation was like resurrection. And he concluded that with the prayer during fear, which is the predominant form of jihad. Then he clarified the verses, which are more general than being about jihad or otherwise. He followed that with the saying that is a proof of the verse regarding the obligation of fighting, which is urged therein to advance towards the disliked due to the ignorance of the creation regarding the goals: ﴿Did you not see﴾.

And al-Harali said: When the matter of religion is established by its five pillars, the establishment of their outward form is complete in the nation. However, their establishment is completed by the piety of hearts and the sincerity of intentions. Therefore, a little of the admonitions and stories concerning it is enough. And when the essence of religion is jihad, wherein there is the sacrifice of souls and spending of wealth, the admonitions of the Qur'an regarding it have increased and have been reiterated. And it has been made known to this nation what occurs therein. So he mentioned what has occurred from the narratives of previous nations, especially the People of the Two Scriptures, the Children of Israel, and those who followed them from the descendants of Esau. Their incidents were a parable for the incidents of this nation. For this reason, the Prophet, blessings and peace be upon him, referred to the inquiry about their conditions by what Allah, glorified and exalted is He, reveals to him of their matters visibly and by what He sends down of their news clearly. And among the comprehensive meanings of that is what has preceded from His saying, glorified and exalted is He: ﴿Ask the Children of Israel how many clear signs We have given them﴾ [Al-Baqarah: 211]. And among the verses that are worthy of attention towards the Prophet, blessings and peace be upon him, due to the elevation of their meaning, the most noble of meanings is what was said in it: "Did you not see" as an approach towards the Prophet, blessings and peace be upon him. And the general meanings of what was said in it: "Did you not see" is an approach towards the nation, so that each is addressed according to what he has presented to them of preparing the gift of reason, so that the acquisition of knowledge is arranged according to the measure of the gift of reason. Thus, among the lofty stories is the subtle knowledge of consideration that these verses contain in His saying: ﴿Did you not see﴾ (p-388) to be a lesson for this nation, so that they do not flee from death like those before them. He, peace and blessings be upon him, said: "When plague descends in a land and you are in it, do not leave fleeing from it." And this is so that their distinction over those before them may appear by what is from their determination, just as Allah, exalted is He, manifested their distinction over those before them by what He granted them of His grace and mercy, which He did not bestow upon those before them - this has ended.

And when the separation from homelands is something that is not permitted, he alerted by mentioning it to the greatness of what has befallen them. He said: ﴿To those who went out﴾ meaning from among those who preceded you from the nations ﴿from their homes﴾ which they were accustomed to and for which they labored long until they settled in it due to what occurred therein of that which they have no strength to face regarding death ﴿and they are thousands﴾ meaning very many, exceeding ten, as understood by the plural of abundance.

Al-Harali said: In it is an indication that their fear was not due to a lack of numbers, but rather it was from the fear of their souls. And Allah, glorified and exalted is He, informed that caution does not save from destiny. Rather, it saves from it as the Prophet, blessings and peace be upon him, said: "Indeed, supplication meets destiny and they wrestle until the Day of Resurrection." End of quote.

﴿Fear of death﴾ fleeing from a plague that occurred in their city or fleeing from an enemy whom their Prophet called them to fight - depending on the narration - thinking that fleeing would save them.

And Allah, glorified and exalted is He, indicated that their death was like one soul, by making them like the commanded one who could not be absent from compliance by His saying, caused by their departure in this manner: ﴿Then Allah said to them﴾ meaning the One whom no fleeing can escape and no seeker can overwhelm, for He has all perfection. ﴿Die﴾ meaning they all died the death of one soul. Their caution did not benefit them, nor did the turning away of destiny from them. He taught them about matters and made them aware that whoever feared fighting out of fear of death, his caution did not avail him with what he earned of angering his Lord. And whoever advanced upon it, his advancement did not harm him with what he attained of the pleasure of his Lord.

Al-Harali said: In its indication, there is a notification that this death is a death by saying, where it did not say: "Then Allah caused them to die," so it would be a true death from which there is no return. In it is a manifestation of the meaning of the gradual nature of death in stages, from the point of weakness of the limbs and powers with laziness to the point of sleep, to the point of fainting, to the point of being struck down, to the point of this death by saying, to the point of the coming death after the entirety of life which does not return except after resurrection. Likewise, the death that involves the dissolution of the body while it remains in the form of its remains is more severe upon the dead than that which does not come upon his limbs. "Indeed, Allah has forbidden the earth from consuming the bodies of the Prophets, martyrs, scholars, and callers to prayer." Just as for life there are stages from the point of the height of the earth to the point of the life of the believer, and beyond that of life, likewise for death there are stages equal to the stages of life, with each stage of life having a death until the matter ends with the Living who does not die. ﴿And indeed, to your Lord is the final destination﴾ [An-Najm: 42]. Thus, the one with understanding knows that this is a preparation for His saying: ﴿Then He gave them life﴾ and in the word "then" there is a delay until Allah wills - end of quote.

And glorified and exalted is He, He made that a confirmation for him, blessings and peace be upon him, by the vision. This is either because He revealed to him about them in both situations, or as a reminder that he is certain in informing Allah, glorified and exalted is He, about a state that is like a vision for others, training for his nation. And perhaps in the verse there is an encouragement to prefer reviewing the divorce, just as Allah favored these with revival after He disciplined them with death. He concluded what preceded it with establishing in the position of hoping for the mind in it. There is an indication that those who leave their homes for this purpose are foolish. It is as if it was said: To understand, do not be like those who thought that their fleeing would save them from Allah. Rather, you should know that wherever you are, you are in His grasp and subject to His will and power. This will benefit you in your boldness towards what He has decreed upon you of what you dislike, from fighting. Or it could be said: And since the deceased may divorce his wife in the illness of his death, fleeing from her inheritance, and he may specify some of his heirs with what harms others, and he may scheme against the divorced woman in a way that prevents her right, He concluded the verse of death regarding the wives and the divorced with the preference of the mind. This means that if you understand, you will not prevent anyone from the favor of Allah that He has granted you knowledge of, knowing that He, glorified and exalted is He, is capable of preventing what He intends to give and granting what He intends to with causes He establishes and motives He creates. Or He may cure the doer of that from his illness, then deprive him of his favor, impoverishing him after his wealth and weakening him after his strength. For indeed, precaution does not benefit against His decree, nor does a hand or schemes prevent His intention, even if the number is great and the support is vast.

"Did you not see" until He said: "Indeed, Allah" meaning the One who has encompassing majesty and honor "is indeed the Possessor of favor" "upon the people" meaning generally. So let each one remember what he has upon him of favor, and let them desire forgiveness for those whom they see that preventing them is just. For that is closer to gratitude and further from disbelief. The divorce of the fleeing one is the removal of the wife from the circle of his protection, fearing the death of his wealth by taking what belongs to her from it. And the husband leaving the circle of marriage, fearing a death that is constrained by her being in his protection, and the thousands leaving the place of residence, fearing the death of a divorcer. And from the beautiful connections is that when the reality of the state of the Arabs was that they moved after their father Ismail, blessings and peace be upon him, and those who followed him with goodness from the narrowness of the abode of knowledge and faith, fearing the destruction of bodies by the burdens of religions, to the fulfillment of desires and disobedience, they fell into the death of ignorance and disbelief. So when the Quran was revealed to them, and most of this surah was in response to the people of the Book, and it repeated in it the guidance of the Arabs from disbelief and ignorance with the word of hope in various places.

﴿And I will complete My favor upon you, and perhaps you will be guided﴾ [Al-Baqarah: 150] ﴿Perhaps you will attain piety﴾ [Al-Baqarah: 183] ﴿Perhaps they will be guided﴾ [Al-Baqarah: 186] ﴿Perhaps you will reflect﴾ [Al-Baqarah: 219] ﴿In this world and the Hereafter﴾ [Al-Baqarah: 220] and other than that, until the conclusion of these verses with the urging of reason. The people of the Book had intensified their envy towards them by making the Prophet whom they were waiting for from among them. The envious would cling to the slightest thing to distance good from the envied. They were as if they said: Will these Arabs, despite their multitude and their spread in the corners of this island, be revived from the death of disbelief and ignorance of faith and knowledge after time has persisted in both of them, and nights and days have passed over them until they became arrogant in them and transgressed and turned away from them and became hard-hearted? They were answered with 'Yes,' and what you have deemed impossible is not far. They said: If Allah has concern for them, then why has He left them in ignorance and disbelief after what their father Ibrahim, blessings and peace be upon him, established for them through Isma'il, blessings and peace be upon him, the religion of their father? They were answered that He did this to them for a sin they deserved, for a wisdom that His prior knowledge necessitated. Then He reminded them of His power in similar punishment and mercy, of which they are aware. So He, the Most High, addressed His Prophet ﷺ, and the intended audience is - as it is said: the words are for you, and listen, O neighbor - ﴿Did you not see﴾. It is permissible that the address is for every understanding person, meaning you know in your heart, O listener, knowledge that is like seeing with your sight, for the evidence that has preceded is brighter than the sun regarding the ability to resurrect. It supports that He has indicated in it the sight of His transgression by saying: ﴿to those who went out﴾. And He said: ﴿So Allah said to them﴾, meaning the One who has all greatness, punishment for them for their fleeing from His command ﴿Die, then He brought them to life﴾ after a long time had passed over them. As I understand it, the conjunction with the letter of delay is a favor from Him. Just as He favored those with the life of their counterparts after their punishment of death, He favors these with the life of their souls from the death of disbelief and ignorance, showing the honor of their Prophet ﷺ. Then He justified that by saying: ﴿Indeed, Allah﴾, meaning the One who has all greatness, with what He possesses of majesty, greatness, and perfection ﴿is the Lord of bounty﴾, meaning great ﴿upon the people﴾, meaning all of them, obedient and disobedient. Harali said: By what He attributes them at times to destructive states, then saves them from them to states of salvation, whereby if these had remained in this state of death, and those who followed their tradition after them, their Hereafter would have perished just as their world perished. But Allah, glorified and exalted is He, revived them for the renewal of His favor upon them - ended.

As He favored you, O Children of Israel, by bringing you back to life from the death of servitude and that humiliation after it had been imposed upon you due to your sins for long ages. And as He favored you, O Arabs, by narrating such news to you so that you may take heed. But most of the people repeated the expression and did not imply it to be more general, so that no one may claim that the intended meaning of 'the people' is the people of a certain time, thus excluding the latter, most of them. They do not show gratitude. This is an allusion to the Children of Israel in that they did not thank Him, glorified and exalted is He, for fulfilling His covenant with them in following this noble Prophet, blessings and peace be upon him. In this manner, after these contexts, there is a proof of His ability, glorified and exalted is He, over resurrection and a pulling of the denier of that to the truth from where he does not realize it.

Al-Harali said: Gratitude is the manifestation of the inner matter on the outer character by what is hidden. Since all matters are ultimately for Allah, gratitude is for the entire character to appear as gratitude to Allah. The essence of gratitude is the creature that shows what it eats as fat and goodness. Whoever is endowed with the character of a matter and it does not appear on his character is ungrateful.

So when He, glorified and exalted is He, endowed it in the essence of things from His knowledge and greatness, whoever does not show that on the outer character is ungrateful, and whoever shows what he has concealed of that is grateful. And it is not from the description of the people that they are in hesitation between whether what is apparent upon them is from Allah, glorified and exalted is He, at one time and from themselves and from those other than Allah at another time, from those whom they have taken as allies to the extent of disbelief, desire, innovation, or sin, and to the extent of the rust of their earnings upon their hearts. So in considering this verse, there is a warning for this nation to beware of death.

Some of the Tabi'in, may Allah be pleased with them, said: We have seen people among the companions of the Messenger of Allah, blessings and peace be upon him, who found death more desirable than life today; and this was because they realized the promise of the Hereafter until it was as if they were witnessing it. Thus, it became easy for them to leave the destruction of this world for the construction of their Hereafter.

And how beautiful is the return to the stories of the ancients and the reflection upon His saying: 'Fighting has been prescribed for you, and it is a dislike for you.' [Al-Baqarah: 216] in this context. And those whom Allah caused to die, then brought them back to life; the people of tafsir said: Their revival was at the hands of Hizqil, one of the Prophets of the Children of Israel, blessings and peace be upon him. Al-Baghawi said: He was the third of their caliphs. And what I have seen in the Book of the Prophets sent among them after Musa, blessings and peace be upon him, to renew the matter of the Torah and to establish what had been forgotten of its rulings, they were sixteen Prophets, the first of them being Yusha ibn Nun and the last of them being Daniel, blessings and peace be upon all of them. And it is said that Hizqil was the fifteenth of them, blessings and peace be upon him.

He said in the twenty-first chapter of his prophecy: And it was by the hand of the Lord, and the Spirit of the Lord brought me out to a valley full of dry bones. And He commanded me to pass over them and to go around them. I saw them in the valley, very many and dry. And He said to me: O son of man! Will these bones live? I said: You know, O Lord of lords! He said to me: Prophesy over these bones and say to them: O dry bones! Hear the word of Allah. Thus says the Lord of lords to these bones: Indeed, I will bring the spirit into you, and you shall live. And you shall know that I am the Lord. I will bring sinews upon you and cause flesh to come upon you, and cover you with skin, and put the spirit in you, and you shall live. So when I prophesied as I was commanded, there was a noise, and behold, a shaking, and the bones came together, bone to its bone. And I looked, and sinews and flesh came upon them, and skin covered them from above, but there was no spirit in them. And the Lord said: O son of man! These bones are the whole house of Israel. They indeed say: Our bones are dry, our hope is lost, and we ourselves are cut off. Therefore prophesy and say to the spirit: Thus says the Lord of lords: Come from the four winds, O spirit, and breathe into these slain that they may live. So I prophesied as He commanded me, and the spirit entered them, and they lived and stood upon their feet, an exceedingly great army. And the Lord said to me: O son of man! These bones are the whole house of Israel. They indeed say: Our bones are dry, our hope is lost, and we ourselves are cut off. Therefore prophesy and say: Thus says the Lord of lords: Behold, I will open your graves and bring you up from your graves and bring you into the land of Israel. And you shall know that I am the Lord when I have opened your graves, O My people, and brought you up from your graves, and put My spirit in you, and you shall live, and I will place you in your own land; then you shall know that I, the Lord, have spoken it and performed it, says the Lord.