And when the conjunction indicated something not mentioned, the meaning is: Their prophet said to them: "Did I not tell you: Do not ask for calamity and do not draw near to the matter of decree, for most of the words of the self are lies, and most of its wishes are false. As for the command of Allah, whenever it appears, it must be. He then referred to his saying: 'And he said to them,' meaning specifically, there was no one with them other than themselves to whom their response would be referred, which is not appropriate. He clarified the intended meaning so that it would not be assumed that the speaker is Allah and that they confronted Him with objection. He said: 'Their prophet,' meaning the one whom they previously asked about this, confirmed and emphasized with the tool of expectation, for their asking through the tongue of a prophet necessitates the expectation of a response. 'Indeed, Allah,' meaning with His majesty and the perfection of His might, 'has indeed' and since the clothing of a person with the glory of kingship is like the exaltation of the inanimate by blowing the spirit into it, the expression of that by resurrection is more appropriate. He said: 'He has sent to you,' meaning specifically for the sake of your asking, 'Talut,' a name of a king from the Children of Israel from a tribe in which kingship was not among them, 'as a king,' to whom you will turn in managing the war.

Al-Harali said: The first trial they faced was that their king was one who was not from the family of kings among them. Thus, their first trial was in what they requested a king, and they were answered, yet they were not pleased with what was sent to them - this is the end.

And when He answered them to what they asked, the first of their rudeness was their objection to the matter of the king, the judge, whom He brought to them by His greatest name, indicating all perfection from majesty and beauty, so that He would be more deserving of their acceptance of His command and standing firm against His reprimand. He presented their objection in response to one who seemed to say: What did they do when He answered them to what they asked? He said: 'They said,' meaning they and no one else, 'How can there be for him,' specifically, 'the kingship over us when we,' meaning while we are, 'more deserving of kingship than he,' because among us is one who is from the lineage of kings, lesser than him.

Al-Harali said: They then continued their objection with something even more severe, which is the pride in what they claimed of deserving kingship over one whom Allah appointed over them. Thus, there was in it a share of the pride of Iblis when he said when commanded to prostrate to Adam: 'I am better than him.' This is the end.

'And he did not' meaning while he did not 'receive abundance of wealth,' meaning he had two obstacles: one that he is not from the house of kingship, and the second that he is poor, and the king must have wealth to support him.

Al-Harali said: Thus, in this third matter was the trial of the reliance on wealth and that it is what establishes kingship, while kingship is by the giving of Allah. Thus, in this third trial, there was ignorance and polytheism, and the types of their trials increased in what they sought from themselves - this is the end.

And when all of creation is equal in the essence of physicality, the preference of some over others comes from Allah. Thus, He made it the basis of His command in His saying: ﴿He said﴾, meaning the Prophet, and no one else, confirming for the sake of their denial, magnifying the truth upon them (p-418) by repeating the greatest name ﴿Indeed, Allah﴾, meaning the One to whom belongs all matters, so there is no objection against Him, and He is most knowledgeable of the interests. ﴿He chose him﴾

Al-Harali said: And 'choosing' is taking the select. - End.

And when that is implied with the meaning of His ownership, He said in its extension ﴿Upon you﴾. Then He followed that with what He deposited, glorified and exalted is He, of what necessitated that, saying: ﴿And He increased him﴾, meaning upon you ﴿in knowledge﴾, which by it one obtains the ability in management and success in every matter. This indicates the condition of knowledge in kingship, and in its precedence that the moral virtues are more noble than the physical and others, and that kingship is not by inheritance ﴿and the body﴾, by which one can achieve victory over those who confront him from the brave and those who target him from among his peers.

And when whoever has something has the choice to attribute it to others, He said: ﴿And Allah﴾, meaning He chose him, while the condition is that the King, to whom no one else has authority ﴿gives His kingdom﴾, meaning that which is His and there is nothing of it for others ﴿to whom He wills﴾ (p-419) as He granted it to you after you were enslaved by the family of Pharaoh ﴿And Allah﴾, to whom belongs complete encompassing, so there is no objection against Him ﴿is All-Encompassing﴾, meaning in the encompassing of His power, the greatness of His majesty, the multitude of His armies, and His provision ﴿All-Knowing﴾, meaning possessing profound knowledge. What He has chosen is indeed the chosen, and there is no choice for anyone with Him. He acts with what He has of vastness in power and knowledge, which may not be comprehended by minds nor can descriptions of it be borne by intellects and understandings. And He gives to whom He wills from the treasures of His provision whatever He desires.