Then he arranged the result of that as an encouragement to follow them to attain what they attained. He said, expressing his estimation: So Allah, glorified and exalted is He, answered their supplication: ﴿So He defeated them﴾, from which defeat is derived, and it is the fleeing of one whose nature is to remain steadfast - this was said by al-Harali. He also said: And it was not that Allah defeated them, as was the case for this nation in ﴿But Allah killed them﴾ [Al-Anfal: 17]. End of quote.

﴿By the permission of Allah﴾, meaning the One to whom belongs all command. Then he clarified what he specified for the one in charge due to the greatness of the matter by exposing himself to destruction in the cause of Allah, glorified and exalted is He, from the noble qualities that necessitate the perfection of life leading to eternal existence. He said: ﴿And David killed﴾, and he was in the army of Talut ﴿Goliath﴾.

Al-Harali said: The discussion of his saying ﴿And you did not throw when you threw, but Allah threw﴾ [Al-Anfal: 17] ﴿And the favor of Allah upon you was great﴾ [An-Nisa: 113]. End of quote.

And in the Psalms, in the fifty-first psalm after the hundred, which is its last: You were small among my brothers, a youth in my father's house, shepherding his sheep. My hands made the harp, and my fingers worked the lyre. From now, the Lord my God has chosen me and answered me, and He sent His angel and took me from my father's sheep and anointed me with the oil my brothers anointed me with. And the Lord did not delight in them. I went out to meet the giant Philistine, who called upon me with his idols. I threw three stones at his forehead with the strength of the Lord, and I struck him down, and I took his sword and cut off his head, and I removed the disgrace from the Children of Israel.

﴿And Allah gave him﴾ with His majesty and greatness ﴿the kingdom﴾.

Al-Harali said: David, blessings and peace be upon him, was among them from the tribe of the king, and he was granted the two merits of deserving the house and the appearance of the verse by his hand in killing Goliath. Allah, glorified and exalted is He, said: ﴿And wisdom﴾ [Al-Baqarah: 151] as a purification for the kingdom from what may affect it by the loss of wisdom due to the transgression of limits. End of quote. Thus, David, blessings and peace be upon him, was the first one to have both kingship and prophethood combined for him. ﴿And He taught him﴾, meaning an increase of what they needed ﴿of what He wills﴾ from the craft of armor and the speech of birds and other than that.

(p-439) And when He, glorified and exalted is He, clarified this occurrence in its entirety, this statement which neither humans nor jinn can achieve, He clarified the wisdom of jihad and the command of good and the prohibition of evil, rather what is more comprehensive than that, from the domination of some people over others due to the fact that He created humans upon qualities that necessitate tyranny and the desire for singularity in superiority, leading to conflict. He said - building upon what he estimated: So Allah repelled by that from the Children of Israel what He had tested them with: ﴿And if it were not for the repulsion of Allah﴾, encompassing in wisdom and power with His strength and ability ﴿the people﴾. And it was read: Defense.

Al-Harali said: It is an action from two, and what occurs from either of them is a push, which is the rejection of a thing by overpowering it from the direction to which it is inclined with the utmost intensity. This is more eloquent than the first, indicating that He, glorified and exalted is He, acts in that manner with the actions of the exaggerators.

And when He, glorified and exalted is He, affirmed that the action belongs to Him in creation and bringing into existence, He clarified that it is for His servants as acquisition and direct involvement. He said: "Some of them by some". Sometimes He supports their strong ones over their weak ones, as is necessitated by analogy. And sometimes He supports their weak ones - as He did in the story of Talut - over their strong ones, so that the reason for the preservation between them, due to the awe of some of them for others, remains established. "The earth would have certainly been corrupted" by the strong consuming the weak until none remains. "But Allah", exalted is He, with His greatness, majesty, might, and perfection, restrains some people by others and appoints some wrongdoers over others. And religion may be supported by a sinful man upon a system He devised and a law He established in the beginning, which becomes a reason for restraining the strong from the weak, maintaining this existence upon this system to the limit He has set. Then He removes enmity at the time of Isa, blessings and peace be upon him, so that knowledge of His complete power and choice is established. And that is from His grace upon His servants, and He is "the Possessor of great favor" upon all the worlds, meaning all of them, first in creation and second in defense. He restrains the oppression of the oppressors, either by some of them against others or by the righteous, and they are few. And He bestows upon them other than that from the garments of His blessings, apparent and hidden.

And what is strongly connected to this story is what the hadith scholar Abu al-Qasim ibn Asakir narrated in the Kunya from the history of Damascus in the biography of Abu Amr ibn al-Ala from al-Asma'i, who said: Abu Amr ibn al-Ala recited to us, saying: I heard a Bedouin reciting while I had gone out to the outskirts of Basra, having escaped from what I had suffered from the demands of al-Hajjaj and hiding from him:

"Patience of the soul in every calamity, for indeed in patience is the trick of the clever."

"Do not constrict matters, for they may be revealed without trickery."

"Perhaps souls become agitated by an affair, yet there is relief like the loosening of a rope."

"The coward may be struck at the end of the line, while the brave faces the champions."

So I said, 'What is behind you, O Bedouin?' He said: 'Al-Hajjaj has died.' I did not know which of the two to rejoice in more, in the death of al-Hajjaj or in his saying: 'There is relief!' For I was seeking a witness for my choice of reading in Surah Al-Baqarah: "Except for one who has taken a handful" [Al-Baqarah: 249] - ended.

And perhaps the conclusion of the stories of the Children of Israel with this story is due to its clear indication for the Prophet, blessings and peace be upon him, regarding the truth of his claim to prophethood, for it is something that only a few of the skilled scholars of the Children of Israel know. Then he followed it with the Ayat al-Kursi, which is the greatest sign of the proofs of monotheism. Thus, this was in utmost relevance to what is in the beginnings of the Surah in His saying, exalted is He.

'O mankind, worship your Lord.' [Al-Baqarah: 21] to the end of those verses from the signs of Tawhid, which include the signs of Prophethood, with which the stories of the Children of Israel begin. The signs of Tawhid are surrounding their story, from the beginning to the end, along with what is in between, following the wise method in the debate of scholars and the arguments of the virtuous. The essence of this is as if it were said: 'Alif Lam Mim' as a reminder for souls of what the All-Knowing, glorified and exalted is He, has kept to Himself of knowledge. When the ears received it and the minds were present, it was said, 'O mankind.' When the longing grew, it was said, 'Worship your Lord.' Then He specified it after describing Him with His words, 'Allah, there is no deity except Him, the Ever-Living, the Sustainer of existence.' [Al-Baqarah: 255] as will be gathered from the beginning of Surah Al-Imran, revealed in the debate with the People of the Book, from the Christians and others. Their stories conclude with His words: 'Our Lord, indeed we have heard a caller calling to faith, saying,

And this is the secret of the saying of the truthful one, blessings and peace be upon him, "My Ummah is like a hundred camels; you hardly find in it a rider." And his saying, "Do not wish for meeting the enemy, and ask Allah for safety. But if you meet them, be patient." The result is that it is upon the wise believer, who acknowledges his ignorance of the consequences and the encompassing power of his Lord, not to trust in himself in anything of the matters. He should always describe himself as weak, even if it claims otherwise. He should disassociate himself from his own strength and power to the strength and power of his Master, and he should continuously ask Him for forgiveness and safety.