Those who responded is a subject, and its predicate is (for those who did good) or an attribute of the believers, or it is in the accusative case as praise. It has been narrated that when Abu Sufyan and his companions returned from Uhud and reached Al-Ruhah, they regretted [this was narrated by Ibn Ishaq in Al-Maghazi from his teachers and through him by Al-Bayhaqi in Al-Dala'il, and he mentioned it in detail]. They intended to return, and this reached the Messenger of Allah, blessings and peace be upon him. He wanted to frighten them and show them strength from himself and his companions. He summoned his companions to go out in pursuit of Abu Sufyan and said: 'Let no one come out with us except those who were present with us yesterday.' The Messenger of Allah, blessings and peace be upon him, went out with a group until they reached Hamra al-Asad, which is eight miles from the city. His companions were wounded, so they pushed themselves to not miss the reward. Allah cast terror into the hearts of the polytheists, and they fled. Then it was revealed. The 'from' in (for those who did good) among them is for clarification, similar to its use in Allah's saying: (Allah promised those who believed and did righteous deeds among them forgiveness) because those who responded to Allah and the Messenger have all done good and feared Him, not just some of them. And from Urwah ibn Al-Zubair: Aisha, may Allah be pleased with her, said to me: 'Indeed, your parents are among those who responded to Allah and the Messenger' [agreed upon, and Al-Hakim made a mistake in this and it was corrected]. She meant Abu Bakr and Al-Zubair. Those who were told by the people: 'Indeed, the people have gathered against you.' It has been narrated that Abu Sufyan called out [this was mentioned by Al-Thalabi from Mujahid and Ikrimah, and his chain to them is in the beginning of his book. Ibn Sa'd narrated part of it in Al-Tabaqat.] when he was departing from Uhud: 'O Muhammad, our appointment is at the next season of Badr if you wish.' The Prophet, blessings and peace be upon him, said: 'If Allah wills.' When the next season came, Abu Sufyan went out with the people of Mecca until he reached Mar al-Zahran. Allah cast terror into his heart, and he decided to return. He met Nu'aym ibn Mas'ud Al-Ashja'i, who had come as a pilgrim, and said: 'O Nu'aym, I promised Muhammad that we would meet at the season of Badr, and this is a year of drought, and we are not suited for anything except a year in which we can graze the trees and drink milk. I have decided to return, but if Muhammad goes out and I do not, that will embolden him. So go to the city and dissuade them, and I will give you ten camels.' Nu'aym went out and found the Muslims preparing, so he said to them: 'This is not a good plan. They come to you in your homes and your settlements, and none of you will escape except as a fugitive. Do you want to go out while they have gathered against you at the season? By Allah, none of you will escape.' It was said that a caravan from Abdul Qabais passed by Abu Sufyan, heading to the city for supplies, and he offered them a load of raisins if they would dissuade them. The Muslims disliked going out. The Prophet, blessings and peace be upon him, said: 'By the One in Whose Hand is my soul, I will go out even if no one goes out with me.' He went out with seventy riders [this was narrated by Ibn Sa'd through Ibn Ishaq, Musa ibn Uqbah, and others. Al-Waqidi narrated it in Al-Maghazi. He said: 'I was informed by Al-Dahhak ibn Uthman, Abdullah ibn Ja'far, Muhammad ibn Abdullah ibn Muslim, and Ibn Abi Habib and others. They said: 'When Abu Sufyan intended to depart from Uhud,' and he mentioned it in detail. The saying 'it was said' is the word that Ibrahim said when he was thrown into the fire. This was narrated by Al-Bukhari from the route of Abu Al-Duhai from Ibn Abbas.] while they were saying: 'Sufficient for us is Allah, and He is the best disposer of affairs' - and it was said: 'It is the word that Ibrahim, peace be upon him, said when he was thrown into the fire' - until they arrived at Badr and stayed there for eight nights. They had some trade with them, so they sold it and gained good, then they returned to the city safe and sound. Abu Sufyan returned to Mecca and the people of Mecca named his army the army of the flour. They said: 'You only went out to drink the flour.' The first people are the dissuaders. The others are Abu Sufyan and his companions. If you say: How was it said (the people) if Nu'aym was the only dissuader?

I said: It was said that because he is of the same kind as people, as it is said: So-and-so rides horses and wears cloaks, and he has nothing but one horse and one cloak. Or because when he said that, he was not free from people from the people of Medina who were opposing him, and they were supporting his words and discouraging him like his discouragement. If you say: To what does the hidden refer in 'فَزادَهُمْ'? I say: To the saying which is (إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ), as if it were said: They said this to them, so it increased them in faith, or to the source of the saying, as in your saying: Whoever is truthful is better for him. Or to the people if it is intended by it alone as bliss.

If you say: How did it increase them in bliss or the saying in faith? I say: When they did not hear his words and they sincerely intended and resolved to fight and showed the zeal of Islam, that was more firmly established for their certainty and stronger for their belief, just as certainty increases with the support of arguments. And because their going out following his discouragement towards the enemy is a great obedience, and acts of obedience are part of faith, for faith is belief, acknowledgment, and action. And from Ibn Umar: We said, O Messenger of Allah, does faith increase and decrease? He said, 'Yes, it increases until its companion enters Paradise, and it decreases until its companion enters Hell.' [Narrated by Al-Thalabi from the narration of Ali ibn Abdul Aziz from Habib ibn Isa ibn Farukh from Ismail ibn Abdul Rahman from Malik from Nafi' from him.] And from Umar, may Allah be pleased with him: He used to take a man's hand and say: Come with us so that we may increase in faith. [Narrated by Ibn Abi Shaybah in faith from the narration of Razeem from Abdullah from him. Its narrators are trustworthy, but it is disconnected. Al-Thalabi narrated it from this source. And Al-Bayhaqi in Al-Shu'ab.] And from him: If the faith of Abu Bakr were weighed against the faith of this nation, it would outweigh it. [Narrated by Ishaq ibn Rahwayh in his Musnad from the narration of Huthayl ibn Sharhabil from Umar, and its chain is authentic. It was also narrated elevated by Ibn Adi from the narration of Abdul Aziz ibn Abu Rawwad from Nafi' from Ibn Umar, may Allah be pleased with them, raised: 'If the faith of Abu Bakr were placed on the faith of this nation, it would outweigh it.' In its chain is Isa ibn Abdullah ibn Sulayman, who is weak. I say: He was not alone in this, but Abdullah ibn Abdul Aziz ibn Abu Rawwad followed him with the wording: 'If the faith of Abu Bakr were weighed against the faith of the people of the earth, it would outweigh them.' Ibn Adi also narrated it. And the narration of Umar, which is stopped, was also narrated by Ibn Mubarak in Al-Zuhd. And Mu'adh ibn Al-Muthanna in the additions of Musnad Musaddad.] 'Hasbunallahu' means 'Allah is sufficient for us.' It is said: I consider it sufficient if it suffices. The evidence that it means 'the sufficient' is that you say: This man is sufficient for you, and you describe it with the indefinite noun because its addition is due to its meaning as a participle, not literally. 'And excellent is the Trustee' means 'and excellent is the one entrusted to.' So they returned from Badr with a blessing from Allah, which is safety and caution from the enemy against them, and a favor, which is profit in trade, as His saying: (لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ). 'They were not touched by any harm' means they did not encounter what would harm them from the plotting of the enemy. 'And they followed the pleasure of Allah' by their courage and their going out. 'And Allah is the Possessor of great favor' has favored them with success in what they did. In that is a regret for those who stayed behind them, and a manifestation of the error of their opinion as they deprived themselves of what these people achieved. And it was narrated that they said: Will this be a raid? So Allah gave them the reward of raiding and was pleased with them.