It is a response to the people of Mecca in their denial and disbelief that the orphan of Abu Talib could be a prophet, and that the naked and hungry were his companions, like Suhayb, Bilal, Khabbab, and others, without this being the case for some of their great ones and leaders. He means by saying: 'And your Lord knows best who is in the heavens and the earth, and their conditions and measures, and what each one of them deserves.' And His saying: 'And certainly We have preferred some of the prophets over others' is an indication of the preference of the Messenger of Allah, blessings and peace be upon him. And His saying: 'And We gave Dawud the Psalms' is a sign of the way of his preference, which is that he is the Seal of the Prophets, and that his nation is the best of nations, because this is written in the Psalms of Dawud. Allah, the Most High, said: 'And certainly We wrote in the Psalms after the Reminder that the earth will be inherited by My righteous servants,' and they are Muhammad and his nation. If you say: 'Why was the Psalms not defined as it was defined in the saying: 'And certainly We wrote in the Psalms'?' I say: It is possible that 'the Psalms' and 'Psalms' are like 'the Abbas' and 'Abbas,' and 'the virtue' and 'virtue,' and that He means: 'And We gave Dawud some of the Psalms,' which are the books, and that He means what was mentioned in it regarding the Messenger of Allah, blessings and peace be upon him, from the Psalms, so He named that a Psalms, because it is part of the Psalms, just as He named some of the Qur'an a Qur'an.