And when the apparent situation regarding what befell the disbelievers from the Muslims in this battle might have been a reason for the doubt of those who did not verify the inner realities of matters; nor do they have the qualification to penetrate the subtleties; of the wonders of destiny; in His saying (glorified and exalted is He): "Indeed, those who disbelieve, their wealth and their children will not avail them against Allah in anything" [Aal 'Imran: 10] "Say to those who disbelieve, you will be defeated" [Aal 'Imran: 12]; Allah (glorified and exalted is He) reminded them of His victory for them in the battle of 'Badr'; while they were in a small number compared to what they are now by a lot; indicating to them what their reliance had yielded them of victory; and their state at that time was one of despair; and for that reason they were in utmost dislike of meeting; unlike what they were upon in this round; urging them to adhere to reliance; warning that He continues to show them similar victories; and to make the disbelievers taste multiples of that humiliation; until He establishes the truth; and abolishes falsehood; and makes His religion, Islam, prevail over all religions; so he said - referring to what he intends to convey: "So whoever relies upon Him, He will grant him victory; and suffice him; even if he is few; indeed Allah has granted you victory at the beginning of the day; in this battle; when you were patient; and you were mindful through your obedience to the Messenger (blessings and peace be upon him) in adhering to hardship; and engaging in war; and other than that; by what he commanded you (blessings and peace be upon him); and your fewness did not harm you; nor did your weakness due to those who turned away from you at all" -: "And indeed Allah has granted you victory"; by what He has of attributes of majesty; and beauty; "in Badr"; referred to at the beginning of the surah; in His saying (glorified and exalted is He): "Indeed, there has been for you a sign in the two armies that met" [Aal 'Imran: 13]; when you were patient; and you were mindful.

And when they were in a small number, he indicated to him by gathering the few. He said: ﴿And you are in a state of humiliation﴾; that is: remember that and make it a focal point for you, so that it may benefit you. The mention of the matter of 'Badr' after the verse of failure, which concludes with urging reliance, is the utmost in good arrangement. It is also a proof of the explicit meaning of His saying (glorified and exalted is He): ﴿And if you are patient and fear Allah, their plot will not harm you at all﴾ [Al-Imran: 120]; just as the matter of 'Uhud' serves as evidence for its explicit and implicit meanings together. It indicated its explicit meaning by their victory at the beginning of the day, when they were patient, and its implicit meaning by the enemy gaining the upper hand over them at their failure at the end. And Allah is the Grantor of success. You will realize that if you reflect on the story of 'Uhud' from the histories and books of news, you will know that the victory in it was only for the Prophet (blessings and peace be upon him), as will be reported in His saying (glorified and exalted is He): ﴿And indeed Allah fulfilled His promise to you when you were killing them by His permission﴾ [Al-Imran: 152]. For the companions - may Allah be pleased with them - defeated them, as has been mentioned, at the beginning of the day, until there remained no one in their army, nor was there anyone left among their women to protect them. When the archers disobeyed his command (blessings and peace be upon him) and rushed toward the spoils, Allah intended to discipline them and make them aware that His support for His Prophet (blessings and peace be upon him) does not truly depend on them when they were defeated, until there remained with the Prophet (blessings and peace be upon him) only a small number, not reaching fifty, while the disbelievers were three thousand, and their cavalry were two hundred. He (blessings and peace be upon him) continued to confront them, trying to engage them, being attacked once and countered another time, gathering against him at one moment and dispersing from him at another. And Allah (glorified and exalted is He) prevented him from them by their hands and protected him by His might until the sun began to set. He (blessings and peace be upon him) killed Ubayy ibn Khalaf with his own hand in a duel, confirming what he had promised him before the migration. They mixed with him more than once, but Allah did not allow them to overpower him, nor did He enable them to capture any of his companions. Then they were sent away disappointed after his companions returned to him during the day. And he (blessings and peace be upon him) did not return from 'Uhud' except after they had departed and buried those who were martyred among his companions. As for them, they continued to return and did not look back at any of those who were killed among them, and they were twenty-two men from their leaders and standard bearers. And Al-Jalal Al-Khujandi said in his book 'Firdaus al-Mujahidin': 'It has been authentically reported from Ibn Abbas - may Allah be pleased with both of them - that he said: The Prophet (blessings and peace be upon him) was not supported in any place as he was supported on the day of 'Uhud'; it has ended.

Sufficient as evidence for that is what Musa ibn Uqbah - and his biography is the most authentic of biographies - narrated from the leader of the army at Uhud, Abu Sufyan ibn Harb, that he said when the Prophet ﷺ presented Islam to him: "O Muhammad, I have sought help from my God, and you have sought help from your God. By Allah, I have never encountered you except that you have prevailed over me. If my God were right and your God false, I would have surely prevailed over you." The defeat and the killing of those who were killed were due to wisdoms and benefits that are not hidden from one who has firmness in the Shari'ah and stability in the Sunnah. This story may be included in the ruling of prohibition in the preceding story about the obedience of a group from the People of the Book, in reference to His saying (glorified and exalted is He): "And remember the favor of Allah upon you when you were enemies, and He brought your hearts together" [Al-Imran: 103]. This is due to the similarity of the two stories in listening to the disbelievers, whether in words or actions, which necessitates the destruction of the religion from its roots. The concern of the two factions with failure was only for the return of Abdullah ibn Ubayy, the hypocrite, ally of the People of the Book, and their supporters, and those who are in agreement with them. This is supported by His (glorified and exalted is He) prohibition during this time against such a thing, by saying (glorified and exalted is He): "O you who have believed, if you obey those who disbelieve, they will turn you back on your heels, and you will become losers" [Al-Imran: 149]. The attribution of the action in "You went out" [Al-Imran: 121] and similar verses is to the Prophet ﷺ, and the intended attribution is to the group, as he is the leader; thus, his address is their address. Due to the honor of this action, it was more appropriate to single him out with it ﷺ. As for the failure and similar matters, they were attributed to them, and it was limited - as is the reality - to them. When Allah - glorified is He - bestowed upon them victory in that encounter, He caused them to be commanded with piety, indicating that it is the reason for the continuity of the favor. He said: "So fear Allah"; meaning: in all His commands and prohibitions, being watchful of Him, by remembering all of His majesty, greatness, and perfection; "that perhaps you may be grateful." This has been questioned by the fact that piety is the avoidance of sins, and gratitude is an action that indicates the glorification of the Benefactor. Gratitude to Allah is the redirection of all that He has bestowed upon you in His obedience. At that time, piety is from gratitude. If the generality is intended, the statement dissolves into: "Be grateful that perhaps you may be grateful." And the answer cannot be clarified except after knowing the reality of piety linguistically. Imam Abdul Haqq said in his book "Al-Wa'i": "Piety is that which protects you from evil; and everything by which you protect something is a protection for it." And His saying - glorified and exalted is He -: "That perhaps you may attain piety"; Ibn 'Arafah said: "Meaning: Perhaps you will make a protection between you and the Fire by accepting what I command you." The end.

It has become clear that the meaning of "Fear [Allah]" is to place between yourselves and His punishment a protection. The reason for taking this protection is the fear of harm. The apparent meaning - and Allah knows best - is that "Fear [Allah]" means: Be afraid - in a figurative sense; from the use of the name of the cause for the effect. The meaning is: Fear Allah so that you may have hope that His fear will lead you to obedience; in the manner of renewal and continuity. And even if we concede that piety is from gratitude, the meaning is: Be grateful for this specific gratitude so that it may lead you to all forms of gratitude. Its ultimate goal is that it has alerted us that this particular form of gratitude is the root of the door that yields its remaining forms. This is what is intended by the saying of Ibn Hisham in the biography: "The meaning is: Fear Me; for it is the gratitude for My blessings." It is also possible that it means: "Perhaps you will increase in blessings; so you will be grateful for them - establishing the cause in the place of the effect - and Allah knows best.