He made among you prophets because no nation was sent prophets as the Children of Israel were. [Mahamood said: "No nation was sent prophets as the Children of Israel were..." Ahmad said: The reason for interpreting kingship in these interpretations is that Allah, the Most High, indicated in the apparent wording that He made them all kings by saying: (And He made you kings) and did not say (And He made kings among you) as He said: (He made among you prophets). So when kingship was generalized among them, and there is no doubt that the kingship - as is known - is general dominion, it was not established for each one of them. Therefore, it is necessary to carry kingship to what was established for all of them or for most of them from the mentioned aspects.

This is the reason for interpreting kingship in this way, and Allah knows best. This meaning, although it was not established for each one of them, was established for their kings who are among them, as Israel, the father, gathers them. Since their kings are among them and they are their relatives and supporters and are intertwined with them, it is permissible to bestow this favor upon them, and the meaning is clear. This is precisely the previous statement regarding the words of the Jews and Christians (We are the children of Allah and His beloved ones) and what is related to the covenant of old. If you say: Why did He not say when He made you prophets because the prophets are among them as you said in kings? I say: Prophethood is a distinction different from kingship. Common people share in many of the attributes that make kingship kingship, but prophethood is not so, as its degree is higher than that which allows one who does not have established prophethood to share in its distinction, specificity, and description. This is the secret of distinguishing prophets and generalizing kingship, and Allah knows best.

(And He made you kings) because He made them kings after Pharaoh's kingship, and after the tyrants' kingship, and because kings multiplied among them as prophets did. It was said: They were enslaved in the hands of the Copts, and Allah saved them, so their salvation was called kingship. It was said: Kingship is for one who has a wide dwelling with flowing water. It was said: For one who has a house and servants. It was said: For one who has wealth that does not require him to undertake work and bear hardships. What He did not grant anyone from the worlds, such as splitting the sea, drowning the enemy, shading the clouds, sending down manna and quails, and other great matters. It was said: He meant the holy land of their time, meaning the land of Jerusalem. It was said: The Mount and what surrounds it. It was said: Greater Syria. It was said: Palestine, Damascus, and some of Jordan. It was said: Allah named it a heritage for Abraham's children when He raised him on the mountain, and it was said to him: Look, for you have what your sight reaches, and Jerusalem was the abode of the prophets and the dwelling of the believers. Allah has decreed for you its division and named it, or He wrote in the preserved tablet that it is for you. And do not turn back on your heels nor retreat on your backs in fear of the tyrants, in cowardice and panic. It was said: When the leaders informed them of the situation of the tyrants, they raised their voices in weeping and said: Would that we had died in Egypt. And they said: Come, let us appoint a leader who will take us back to Egypt. And it is possible that it is meant:

Do not turn back on your heels in your religion by opposing the command of your Lord and disobeying your Prophet: lest you return as losers of the reward of this world and the Hereafter. The term 'al-jabbar' means one who compels others to do something, in the sense of forcing them, and it refers to the tyrant who forces people to do what he wants. There were two men, Caleb and Joshua, from those who fear Allah and are in awe of Him, as if it were said: two men from the righteous. It is also possible that the 'and' refers to the Children of Israel, and the reference to the relative pronoun is omitted, meaning: from those whom the Children of Israel fear, and they are the tyrants, and they are two men among them whom Allah has blessed with faith, so they believed. They said to them: 'Indeed, the giants are bodies without hearts, so do not fear them and advance towards them, for you will overcome them,' encouraging them to fight. And the reading of 'yakhafuna' with a dammah supports this: and likewise, Allah has blessed them, as if it were said: from the two fears. It is said that it is from 'ikhafah,' meaning from those who instill fear of Allah through reminders and admonitions. Or they frighten them with Allah's threat of punishment. If you say: what is the position of 'Allah has blessed them'? I say: if it is connected with the saying 'from those who fear,' it is in the status of description for 'two men' and is raised. If it is considered an interjection, then it has no position. If you say: how did they know that they would be victorious? I say: from the information given by Moses about that. And Allah's saying 'Allah has decreed for you' can also be from the aspect of strong presumption and what they understood from Allah's habit of supporting His messengers, and what they knew of Allah's actions with Moses in overcoming his enemies, and what they recognized of the state of the tyrants. The door refers to the door of their village, 'We will not enter it' denies their entry in the future with a strong emphasis of despair. And 'forever' is a comment on the negation confirmed by the long duration of time. And 'as long as they are in it' clarifies the meaning of eternity. 'Go you and your Lord' may imply that they do not intend the literal going. It was said that they asked to see Allah openly, which is logically impossible as a form of obstinacy from them. It has been mentioned that their being involved in this was due to their lack of understanding of faith in Him specifically, as a suggestion and reluctance from the truth in their saying: 'We will not believe in you until we see Allah openly.' But just as you say: 'I spoke to him, and he went to answer me,' meaning the intention and purpose of the answer, as if they said: 'Did they intend to fight them?' It appears that they said this in disdain for Allah and His Messenger, showing little regard for them and mocking, and they intended their departure literally due to their ignorance and harshness of their hearts, which led them to worship the calf and ask to see Allah, the Exalted, openly. The evidence for this is the contrast of their departure with their sitting. It is reported that Moses and Aaron fell on their faces before them due to the severity of what was upon them, and they intended to stone them. For some reason, Allah associated the Jews with the polytheists and prioritized them over them in His saying: 'You will surely find the most intense of the people in enmity toward the believers the Jews and those who associate others with Allah.'