And when the disbelievers from the People of the Book and others from the Arabs were in a position to say when it was said to them: How can we be defeated when they are in us only like a white hair in the skin of a black bull? It was said to them: If the story of the people of Pharaoh did not benefit you due to ignorance or the length of time, then indeed, "There has certainly been for you a sign" meaning a great one by the indication of the reminder that was "in two groups" as a dual of group for the party to which one returns, meaning he who finds something significant, relying on it for protection due to its strength and defense. "They met" meaning in Badr. "One group" meaning one of them is a believer, for what his saying indicates: "They fight in the cause of Allah" meaning the Most High King so that the word of Allah is the highest, and whoever is like that is certainly nothing but a believer. "And another" meaning one of them "is a disbeliever" meaning they fight in the cause of Satan. The verse, as you see, is from the valley of intertwining, which is that two statements are brought in which something is omitted from each of them for brevity, indicating what has been mentioned from each to what has been omitted from the other. In other words, something is omitted from each sentence for brevity and what indicates it is mentioned in the other sentence.

And when He, glorified and exalted is He, alerted to the consideration by mentioning the verse, He indicated its context by His saying: ﴿They see them﴾. He included the sight of the limited vision that is based on a single object, the action of assumption. He extracted from it a state and indicated it by the accusative of a second object, so the estimation became: assuming them ﴿like them﴾. According to the reading of Nafi' with the ta marbuta, the meaning would be: You see, O you addressed, the disbelievers fighting the believers. And according to the reading of others with the ghayb, the meaning is that the Muslims see the disbelievers as double the Muslims ﴿the sight of the eye﴾, that is, by estimation and conjecture, not by the reality of the number. This is the least they would allow regarding them. And they were three times their number. Yet, Allah rewarded them for their confrontation and granted them victory over them. Or the disbelievers see the Muslims as double the number of the disbelievers while they are one-third of their count, as is well-known in the reports, as support from Allah, glorified and exalted is He, for His allies to terrify the enemies so that they flee. Or the disbelievers see the Muslims as twice the number of the Muslims. Al-Harali said: So that the sight may fall upon their truthfulness in the existence of apparent Islam and hidden faith. Each one of them is a Muslim in essence and a believer in essence. Thus, the believer who is a Muslim is always double ﴿If there be among you a hundred patient ones, they will defeat two hundred; and if there be among you a thousand, they will defeat two thousand﴾ [Al-Anfal: 66]. And this is because the disbeliever is apparent and has no hidden aspect, so he is of one essence, not of a heart. Thus, the believer is double him. So the sight fell for the believing group upon what they are, a testimony from Allah, glorified and exalted is He, for the steadfastness of their Islam and their faith. And this was the least sight for the increased existence of the fighting group in the cause of Allah by the measure of the double that is the least correct increase. As for the reality, the complete religion, as it is a Muslim believer with certainty, is truly ten complete, similar to the existence of complete existence. So it is ten essences as it is a possessor of certainty and religion.

﴿If there be among you twenty patient ones, they will defeat two hundred﴾ [Al-Anfal: 65]. This reduction and increase occurs according to the beginning of the battle and its end, before the encounter and after it, for what Allah, glorified and exalted is He, intended of the ruling as in the verse of Al-Anfal. The meaning is: We will act against you, O disbelievers, by their hands as we did with those. And they had been saying greater than your sayings, yet their multitude did not avail them at all, nor did their strong resolve and pride, for Allah, glorified and exalted is He, is the ally of the believers for their purity. ﴿Say, 'The evil and the good are not equal, even if the abundance of the evil impresses you'﴾ [Al-Ma'idah: 100].

And when the decree was: So Allah, glorified and exalted is He, supported the small group, He followed it with His saying: ﴿And Allah﴾ meaning the One to Whom belongs all command ﴿supports﴾ and support is the strengthening of the inner power ﴿with His victory.﴾ Al-Harali said: Victory only occurs for the one who is right, while for the one who is not right, there is only triumph and revenge. End of quote.

﴿Whoever wills﴾ meaning there is no surprise in it in reality, therefore His saying is connected to it: ﴿Indeed, in that﴾ meaning the astonishing matter, and in the tool of distance as Al-Harali said, is an indication of distance to the place of the elevation of the verse ﴿is a lesson.﴾ He said: It is the transition from a lower boundary to a higher boundary, and from lower knowledge to higher knowledge. So in its wording is good news of what they will attain from beyond it, which is greater than it, to the ultimate lesson of the final victory, at which war lays down its burdens where there will be from the people of perfection the number of the people of Badr, three hundred and thirteen. This is the ultimate lesson for the one who has keen insight and a comprehensive view between the beginning and the end ﴿As We began the first creation, We will return it.﴾ [Al-Anbiya: 104] End of quote.

﴿For those with insight﴾ meaning they will transition by it from a state to a more honorable one in the power of Allah, His greatness, and His actions by choice. Al-Harali said: The first position of the eye on the image is sight, and the knowledge of its sensory experience is vision, and its penetration into its reality is seeing. So sight is intermediate between vision and seeing (p-267) as He, glorified and exalted is He, said: ﴿And you see them looking at you while they do not see.﴾ [Al-A'raf: 198] So the lesson is the first rank for those with insight who see the ends through the beginnings. The greatest dominance of His might in the beginning is the dominance of Badr, and the greatest in the end is the final dominance which has no war after it, which will be in the Levant at the end of time. End of quote.