And when the letter 's' in "We will cast" implies the future, this might have misled them into thinking that He did not encourage them regarding what has passed. So He negated this misconception, affirming it for them by reminding them of what He has fulfilled for them of His promise at the beginning of this incident. This was during the period of their commitment to what He had conditioned upon them of patience and piety, by His saying - in addition to His words: "Indeed, if you are patient and fear Allah" [Aal 'Imran: 125]; explicitly stating what He had hinted at previously: "And certainly Allah helped you at Badr" [Aal 'Imran: 123]; as has been mentioned -: "And certainly Allah fulfilled His promise to you"; meaning: in His saying: "And if you are patient and fear Allah, their plot will not harm you" [Aal 'Imran: 120] "when you were killing them"; meaning: you were killing some of them by action, and the rest by the strength that He prepared for you; "by His permission"; for indeed, "the killing"; with the opening: is the act of killing and extermination - as stated in the dictionary.

Then He clarified to them the reason for their defeat after He had enabled them over them; so that it would be a deterrent for them from returning to something like it. He said - clarifying the ultimate reason for the failure -: "Until when you failed"; meaning: you weakened; and you relaxed by inclining towards the spoils; contrary to what the lofty ambitions call for; so how about them if they were from the party of the master of the allies?! If the Arabs were in their state of ignorance boasting about rushing into stabbing and striking in the places of war, and turning away from the spoils - as said by Antarah ibn Shaddad al-Absi - boasting -:

"Why don’t you ask the horses, O daughter of Malik, if you are ignorant of what you do not know?"

"For I still ride like a swimmer, a stallion that the warriors have taken turns on."

"At one moment exposed to stabbing, and at another moment seeking refuge in the harvest of the bows."

"Let whoever witnessed the battle inform you that I rush into the fray and refrain from the spoils."

And he said - boasting of his entire people -:

"Indeed, when the battle intensifies, we wet the swords and refrain from the distribution of the spoils."

And when he mentioned failure, he added what is usually its cause; he said: "And you disputed"; meaning: with disagreement; and its origin is from "one took something from the hand of another"; "in the matter"; meaning: the matter of the breach that was commanded to be preserved; "and you disobeyed"; meaning: disobedience occurred among you by neglecting the breach; and the neighbor was established as a depiction of the opposition that occurred after witnessing victory; equally; and a good news of its removal; he said: "after what He showed you of what you love"; meaning: from their feeling of swords and their defeat.

And when this might have implied that everyone disobeyed, he negated that; justifying the disobedience by saying: "Among you is he who wants the worldly life"; meaning: he has overlooked its faults, which its end has revealed; and when the ruling of the remaining ones is not specified for understanding from this sentence; he said: "And among you is he who wants the Hereafter"; and they are the steadfast in their positions; they did not turn towards the worldly life.

And when the decree was - as a response to 'if' -: He subjected them to you; He added to it His saying: ﴿Then He turned you away from them﴾; meaning: due to your astonishment at their coming to you from behind you; and His addition with 'then' is for distancing them from defeat; after they saw the victory; ﴿To test you﴾; meaning: to do in that the act of one who intends to test your steadfastness in the religion; in times of ease and hardship.

And when His testing (exalted is He) by their disobedience was a severe disturbance to the hearts; He added to His saying: ﴿He turned you away﴾ ﴿And indeed, He forgave you﴾; meaning: as a favor upon you for your faith; ﴿And Allah﴾; the One who has all perfection; ﴿is the Possessor of favor upon the believers﴾; meaning: all of them; and this is from the manifestation in a place of concealment; for generalization; and linking the ruling to the description.