Remember what Allah has bestowed upon you on the Day of the Confederates, which is the Day of the Trench, when troops came to you, and they were the Confederates. So Allah sent against them a wind from the east. The Messenger of Allah, blessings and peace be upon him, said, "I was aided by the east wind and destroyed 'Aad by the west wind." [Agreed upon from the hadith of Ibn Abbas, may Allah be pleased with him.] And there were troops you did not see, and they were the angels, and they were a thousand. Allah sent upon them a cold east wind on a wintry night, which caused them to suffer from the cold. The dust was blown into their faces, and the angels were commanded to uproot the stakes, cut the ropes, extinguish the fires, and overturn the cauldrons. The horses collided with one another, and terror was cast into their hearts. The angels glorified Allah in the sides of their camp. Then Talhah ibn Khuwailid al-Asadi said, "As for Muhammad, he has begun with sorcery, so flee, flee!" They fled without fighting. When the Messenger of Allah, blessings and peace be upon him, heard of their approach, he dug the trench around the city. Salman al-Farsi, may Allah be pleased with him, suggested this to him. Then he went out with three thousand Muslims and set up his camp with the trench between him and the enemy. He commanded that the children and women be raised in the forts. Fear intensified, and the believers suspected every suspicion. Hypocrisy emerged among the hypocrites until Mu'tab ibn Qushayr said, "Muhammad promises us the treasures of Kisra and Qaysar, yet we cannot even go to relieve ourselves." Quraysh had come with ten thousand from the confederates and Banu Kinana and the people of Tihama, and their leader was Abu Sufyan. Ghatafan came out with a thousand and those who followed them from Najd, and their leaders were 'Uyaynah ibn Hisn and 'Amir ibn al-Tufayl from Hawazin. The Jews from Qurayzah and al-Nadir joined them. The two groups remained for nearly a month without any fighting between them except for throwing arrows and stones, until Allah sent down victory. [This is narrated by Ibn Ishaq in al-Maghazi. From his narration, al-Tabari reported from Zayd ibn Ruman from 'Urwah from Abdullah ibn Abu Bakr and Muhammad ibn Ka'b and others from our scholars, who mentioned the story in detail and more than what is here. It is in the biography of Ibn Hisham from the words of Ishaq.] "You act" is read with a 'taa' and a 'yaa' from above you from the upper valley from the east: Banu Ghatafan, and from below you from the lower valley from the west: Quraysh gathered and said, "We will be one group until we eradicate Muhammad." The eyes swerved, deviating from their paths and levels of sight, in confusion and astonishment. It was said: They turned away from everything and did not look except at their enemy due to the intensity of fear. The throat is the head of the windpipe, which is the end of the throat. The throat is the entrance for food and drink. They said: When the lung swells from extreme fright or anger or severe sorrow, it rises and elevates the heart to the top of the throat. Hence, the coward is said to have his spirit inflated. It is possible that this is a metaphor for the turmoil of hearts and their palpitations, even if it does not literally reach the throats. "And you think of Allah thoughts" is addressed to those who have believed. Among them are those with firm hearts and steadfastness, and the weak-hearted: those who are on the edge, and the hypocrites: those who have no faith except with their tongues. The first group thought that Allah would test them and cause them to stumble, so they feared slipping and weak endurance. As for the others, they thought of Allah what was narrated about them. Al-Hasan said: They had different thoughts: the hypocrites thought that the Muslims would be eradicated, while the believers thought that they would be tested. It is read: "the thoughts," without the 'alif' in connection and pause, which is the norm, and with the addition of 'alif' in the pause, they added it in the separation, just as it was added in the rhyme by the one who said: "Reduce the blame, O reproacher, and the reproach." ["Reduce the blame, O reproacher, and the reproach... and say, if I have succeeded, then I have succeeded. When you are angry with Banu Tamim... you find all the people angry."]

For Jarir, he added the ألف in the rhyme for the sake of release. The Banu Tamim recite similarly with the tanween of melody instead of the letter of release. Al-Zamakhshari said: If the reciter connects and does not pause, and the apparent words of the grammarians indicate that it only occurs in a pause. And 'Aadhil: is a vocative, a softened form of 'Aadhila. He says: Leave my blame and reproach, and if you have done right, then acknowledge it. It is narrated with a kasra on the تاء, so the meaning is: Your blame is wrong, and if you want what is right, then say: 'Indeed, he has done right.' And the anger of the Banu Tamim is considered the anger of all people, because those other than them are followers, or like the nonexistent.

And it is narrated: If I am angry with you, and the address is to every listener.

Similarly, 'the Messenger' and 'the path.' It has also been recited with an addition in connection, treating it like a pause. Abu Ubaid said: And they are all in the Imam with an ألف. And from Abu Amr, there is a hint of the زاي in 'Zalzalu.' And it has been recited as 'Zalzala' with a fatha. And the meaning is: Fear has disturbed them greatly.