The word 'when' is a substitute for 'the Day of Criterion.' And 'the bank' refers to the shore of the valley, with the options of kasra, damma, and fatha. It has been recited with them and with 'the other bank,' by changing the waw to a ya, because there is a barrier between it and the kasra that is not strong, as in 'the child.'

And the dunya and the qaswa: the feminine forms of the lower and the farthest. If you say: both are 'fa'ala' from the daughters of the waw, why did one come with a ya and the other with a waw? I say: the rule is that the waw is changed to a ya like 'ulya'. As for 'qaswa', it is like 'qawd' in its coming on the original form. And 'qasiyya' has come, but the use of 'qaswa' is more common, just as the use of 'istisaba' is frequent alongside 'istisab' and 'aghilat' with 'aghalat'. The lower bank is what is near Medina, and the farthest bank is what is near Mecca. And the caravan is lower than you, meaning the forty men who were leading the caravan lower than you by the coast. 'Lower' is in the accusative as a locative, meaning a place lower than your place, and it is in the nominative position because it is the news of the subject. If you say: what is the benefit of this timing and mentioning the positions of the two groups, and that the caravan was lower than them? I say: the benefit is in informing about the situation that indicates the strength of the enemy and their might, the completeness of their preparation, and the establishment of the causes of their victory over the weakness of the Muslims and the confusion of their affairs. And that their victory in such a situation is only by the action of Allah, glorified and exalted is He, and a proof that this matter was not achieved except by His power and strength and overwhelming might. The farthest bank where the polytheists camped had water, and it was a land that was not bad, while there was no water in the lower bank, which is 'khubar', soft ground with pebbles, where feet sink, and one can only walk in it with effort and hardship. The caravan was behind the backs of the enemy with their large number, so the protection was beyond it, increasing their zeal and sharpening their intentions in fighting for it. For this reason, the Arabs would go out to war with their families and wealth, to motivate them to defend their honor and their sacred places, striving hard in fighting, and not leaving behind them anything that would tempt them to retreat, so that this would unite their hearts, stabilize their resolve, and prepare their souls not to leave their positions or abandon their places, and to give their utmost effort and strength. In it is a depiction of what Allah, glorified and exalted is He, planned regarding the Battle of Badr, to fulfill a matter that was destined to be done, which is the support of His religion and the elevation of His word when He promised the Muslims one of the two groups, unspecified and not clarified, until they went out to take the caravan, eager to go out. The Quraysh were alarmed by what reached them of the Messenger of Allah, blessings and peace be upon him, threatening their wealth, so they hurried to protect their caravan. This was the cause of the causes until these camped at the lower bank and those at the farthest bank, with the caravan behind them, defending it, until the war stood on its legs and what happened happened. If you had agreed with the people of Mecca and humbled yourselves among you to a meeting where you would meet for battle, some of you would have opposed others, and your fewness would have discouraged you and their multitude would have prevented them from keeping the appointment. And what was in their hearts of fear of the Messenger of Allah, blessings and peace be upon him, and the Muslims would have discouraged them, so you did not meet in what Allah had decreed and caused for you. 'To fulfill' is related to an omitted subject, meaning to fulfill a matter that was necessary to be done, which is the victory of His allies and the defeat of His enemies. He planned that. And His saying 'to cause to perish' is a substitute for it. The terms of destruction and life are borrowed for disbelief and Islam, meaning for disbelief to emerge from the disbeliever with clear evidence, not from a suspicion, so that he has no argument against Allah. And for Islam to emerge from the one who has embraced it also with certainty and knowledge that it is the true religion that must be entered and adhered to. That is because what occurred in the Battle of Badr from the remarkable signs is such that whoever disbelieved after it was truly contending with himself and deceiving it.

And it was recited: 'liyahlik', with the opening of the lam. And 'hayyi', by showing the doubling. 'Surely He is All-Hearing, All-Knowing', He knows how to manage your affairs and arrange your interests. Or He is All-Hearing, All-Knowing of the disbelief of those who disbelieve and their punishment, and of the faith of those who believe and their reward.