And when the purpose of the Surah is to indicate the power over what the Arabs deemed impossible, which is the resurrection of the dead after they have become dust, it began mentioning the prophets with the one who was diverted in the four elements, as previously narrated from the Torah in [the Surahs of Al-Baqarah and Al-A'raf], indicating to those who deemed it impossible what He made to some of His servants, blind to the truth. He followed them with the prophets who were made to serve one of those elements, arranging them in a manner that is lighter in that regard, progressing from the lighter to the heavier. He began with mentioning the one who was made to serve the element of fire, while drawing the Arabs' attention to their blindness to the guidance by denying it, regarding the associating of partners in the worship of idols to his father and others, and their calling to monotheism and striving in Allah for that rightfully, which is the greatest of the ancestors who rejected this mention, and those who cling to polytheism imitating their forefathers. This establishes the overwhelming power that indicates the monotheism to which all these chosen ones call. This is alongside His participation in sending down the scriptures to Musa and Muhammad, blessings and peace be upon them, and His sharing with them in the migration. If you reflect on what is in the Surahs of Al-Furqan and Ash-Shu'ara, what I have said becomes clearer. For when He, the Exalted, informed that they said, "Why was the Qur'an not revealed to him all at once?" [Al-Furqan: 32], He began with the story of Musa, to whom his Lord wrote in the tablets everything, and his people acknowledged the greatness of his book and that he was given signs that astonished minds, yet many of them disbelieved in it. And when He said in Ash-Shu'ara, "And no new reminder comes to them from the Most Merciful" [Ash-Shu'ara: 5], as here, He made the same beginning with the story of Musa, peace be upon him, and related it to the mention of Ibrahim, peace be upon him. He said, "And certainly We gave Ibrahim his guidance" [with what We have of greatness -] "his guidance" meaning his righteousness and his correctness in the matter and his guidance to the truth and the clearest indication and the most recognized of the known and the noblest of intentions that We brought upon him. And Ar-Razi said in Al-Lawa'ih: "Guidance is strength after guidance" - it has ended. He added it to him as an indication that it is a guidance befitting him due to the high status and greatness of his affair. No doubt, the effect of that appeared upon him from among all the people of that time, so he preferred Islam over other religions. "Before" meaning before Musa and Harun, peace be upon them. "And We were" [with what We have of greatness -] "with him" apparent and hidden, "knowing" that he is a nature of goodness that remains upon guidance and progresses in it to the highest of its degrees due to what We have instilled in him of goodness.