Tafsir al-SadiAbd al-Rahman al-Sadi’

“So they returned with grace and bounty from Allah, having suffered no harm. They pursued Allah’s pleasure, and Allah is the Possessor of immense bounty. That was only Satan, seeking to frighten you with his allies. So do not fear them; fear Me, if you are believers.”

“So they returned” means that they went back “with grace and bounty from Allah, having suffered no harm.”

News reached the polytheists that the Messenger and his Companions had set out against them, and those among them who had stayed behind regretted it. Allah cast terror into their hearts, so they continued their return to Mecca. The believers likewise returned with grace and bounty from Allah: He had graciously enabled them to set out in that state and place their trust in their Lord. Moreover, He credited them with the reward of a complete military expedition. Thus, because they did good by obeying their Lord and guarded themselves against disobeying Him, they received a great reward. This was Allah’s bounty toward them.

Then the Exalted said: “That was only Satan, seeking to frighten you with his allies.” That is, the intimidation employed by the one who sought to frighten them with the polytheists and said, “They have gathered against you,” came from one of Satan’s callers. Satan frightens his allies—those whose faith is nonexistent or weak. “So do not fear them; fear Me, if you are believers.” That is, do not fear the polytheists, the allies of Satan, for their forelocks are in Allah’s hand and they can act only by His decree. Rather, fear Allah, who grants victory to His allies who fear Him (1) and answer His call.

This verse establishes that Allah alone must be feared and that fearing Him is an inseparable requirement of faith. A servant’s fear of Allah is therefore proportionate to his faith. Praiseworthy fear is that which restrains a servant from what Allah has forbidden.

(1) Both manuscripts read al-khā’ifīna lahu (“those who fear Him”), but al-khā’ifīna minhu, the reading adopted here, is perhaps more likely.
﴿فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ * إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلا تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ . ﴿فانقلبوا﴾ أي: رجعوا ﴿بنعمة من الله وفضل لم يمسسهم سوء﴾ . وجاء الخبر المشركين أن الرسول وأصحابه قد خرجوا إليكم، وندم من تخلف منهم، فألقى الله الرعب في قلوبهم، واستمروا راجعين إلى مكة، ورجع المؤمنون بنعمة من الله وفضل، حيث مَنَّ عليهم بالتوفيق للخروج بهذه الحالة والاتكال على ربهم، ثم إنه قد كتب لهم أجر غزاة تامة، فبسبب إحسانهم بطاعة ربهم، وتقواهم عن معصيته، لهم أجر عظيم، وهذا فضل الله عليهم. ثم قال تعالى: ﴿إنما ذلكم الشيطان يخوف أولياءه﴾ أي: إن ترهيب من رهب من المشركين، وقال: إنهم جمعوا لكم، داع من دعاة الشيطان، يخوف أولياءه الذين عدم إيمانهم، أو ضعف. ﴿فلا تخافوهم وخافون إن كنتم مؤمنين﴾ أي: فلا تخافوا المشركين أولياء الشيطان، فإن نواصيهم بيد الله، لا يتصرفون إلا بقدره، بل خافوا الله الذي ينصر أولياءه الخائفين منه (١) المستجيبين لدعوته. وفي هذه الآية وجوب الخوف من الله وحده، وأنه من لوازم الإيمان، فعلى قدر إيمان العبد يكون خوفه من الله، والخوف المحمود: ما حجز العبد عن محارم الله.
(١) في النسختين: الخائفين له، ولعل الأقرب ما أثبت.

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