And when each of them was in the shade of the cloud and the necessity of one type of food that was not familiar to them, while it was a worldly blessing, and the familiar was more beloved to the souls, He followed it by reminding them of a familiar blessing of being shaded by buildings and eating from what is desired, coupled with a religious blessing. And Al-Harali said: When Allah, the Most High, mentioned His great favor upon them in the state of deserving their punishment in the shading of the cloud and the sending down of manna and quails, which was the beginning of their wandering when they refused to fight the tyrants, He organized it with the end of their wandering after the death of Musa and Harun, peace be upon them, when they entered with Yusha, peace be upon him, and what they were commanded to do of entering the holy land, humbling themselves in prostration, which is the most specific rank of worship and the perfection of the work of the worker and closeness to the Truth. It has ended. So Allah, the Most High, said: "And when We said" meaning to you "Enter this village" indicating the blessing of victory. Al-Harali said: The entering is the complete entry into something, physically with the body and meaningfully with the sight and opinion. The village is from the villages, which is the gathering of the benefits by which the sustenance of this world is obtained for the villages of the people of this world, and which gathers the benefits of the people of the Hereafter, for the villages of the people of the Hereafter. He, peace be upon him, said: "I was commanded with a village that consumes the villages" by its settlement as if it were collecting the villages to itself. And the letters ya, hamzah, and waw have alternated with qaf and ra regarding this general meaning. It has ended. And the context of the blessings indicates the following of the blessing of entry with the conjunction in His saying: "So eat from it wherever you wish" and He completed the blessing with His saying: "abundantly" spacious for you and good. Al-Harali said: And in this address, there is a duality in mentioning the earth, similar to what preceded regarding Adam in the heavens. Thus, their replacement for that was due to disobedience, not forgetfulness, as was the case with Adam, peace be upon him. It is as if they were cut off from his tradition to the state of the devil, who was from the jinn and disobeyed the command of his Lord. Thus, their wrongdoing was realized when they did not resemble their fathers and resembled the enemy of their father. It has ended. And He commanded them to be grateful for the blessings of victory, shelter, and the abundance of sustenance with an easy command of speech and action. And He prioritized the joyful entry for the souls and the prostration, which is the closest means of drawing near to the noble presence, because it is in the context of counting the blessings, indicating the saying of sin. So He said: "And enter the gate" and it is as Al-Harali said, the first opener of things and matters that are difficult to access, physically or meaningfully, while you are "prostrating and saying" combining the regret of the heart and the submission of the limbs with seeking forgiveness by the tongue. And when the saying is used to convey sentences, it becomes acted upon by them and works in the singular if it is a source or an adjective for a source, as in "I said the truth" or expressed by it regarding a sentence, as in "I said poetry." And what was not in this manner was a verbal attribution with no benefit in it other than mere compliance. He raised His saying: "A pardon" meaning great for our sins.

Al-Kashaf said: The original meaning is to remove, meaning remove our sins from us, except that it has been raised to give the meaning of steadfastness. Al-Harali said: From the word 'hatt', which means placing a heavy burden with grace and strength that is in the body. The meaning is that they were commanded to say what removes their sins that hindered them from the Messenger of Allah, blessings and peace be upon him, along with those with him from the emigrants and the supporters in a valley among the valleys, oscillating between the two noble sanctuaries - meaning in the Umrah of Hudaybiyyah - so he said: Say: 'There is no deity except Allah.' At that time, they entered the valley which is the entrance from the Najd region to its plain - so they said it. He then said: 'By the One in Whose Hand is my soul! It is indeed the removal that was presented to the Children of Israel to say, but they changed it.' End of quote. He expressed with the pronoun of greatness in His saying: 'We will forgive you,' indicating that no sin is too great for Him, even if it is as great as the taking of the calf, if it is followed by repentance. In the reading of those who read with the lower and upper forms, built in the passive voice, there is an indication of belittling sins if He intends to forgive them, in such a way that it is by the slightest matter and the most delicate indication of its removal, which is less than He would directly address with His sacred self. All of this is an appeal to repentance. Al-Ghafr (forgiveness) said Al-Harali: It is the covering of the sin so that no trace appears from it on the sinner, neither punishment nor mention. Then he said: In the reading of 'We will forgive,' there is a reference to the truth and those who are of His party from the angels and messengers. In the reading of 'It will be forgiven,' it conveys the matter of their address in a way that is understood by the feminine form from the descent of the decree. In the reading of the 'ya', there is a mediation between the two extremes of what is understood by the elevation of the reading of the 'nun' and the descent of the reading of the 'ta'. In this, there is an indication that their sins were in every rank related to the worship of their Lord, their own conditions, and their dealings with others among their prophets and their likes, until their sins gathered all directions of the three types of sins. It is as if they were three categories: a category that changed, a category that was moderate, and a category that did good, and Allah will increase them with what cannot be encompassed by speech, and 'Is there any reward for good except good?' (Al-Rahman: 60) End of quote. Since the context here is for the enumeration of blessings, it is appropriate to express their sins in the plural form, thus He said: 'Your sins,' indicating that they insisted on them to the extent that they almost made a sin equivalent to every blessing. Sins are the plural of 'khati'ah' from 'khata', which means slipping from the limit unintentionally, but with the intention of hitting or wishing not to err. Thus said Al-Harali, and it appears that what is meant here is what was done intentionally, whatever it may be, because that is more fitting in the context of favor and punishment for disobedience. He said in 'Al-Qamus': A sin is a wrongdoing or what was done intentionally, and a mistake is what was not done intentionally, its plural is khataiya. It was read unusually: 'Khatiyatikum' in the sound plural indicating scarcity, indicating that even if they are numerous, they are few in comparison to His pardon. This is in contrast to Al-A'raf, for the context there is to clarify their hastening in disbelief, as will come, if Allah wills. The enumeration of blessings is appropriate to be connected to what has preceded from them by His saying: 'And We will increase the doers of good,' meaning after forgiving their sins. Al-Harali said: The plural of 'muhsin' from 'ihsan' (doing good) is reaching the ultimate in the goodness of action. It will be with the creation, the vision of a person of himself in others, so he will reach them with the good that should be done with them, and the vision of the servant of his Lord in his worship. Thus, ihsan between the servant and his Lord is that he is absent from himself and sees his Lord, and ihsan between the servant and others is that he is absent from others and sees himself. So whoever sees himself in need of others and does not see himself in the worship of the Lord is a doer of good, and that is reaching both extremes to the ultimate goodness in action, akin to the goodness in form. End of quote.