The benefits of the saying of Allah the Exalted: ((When they came at you from above you and from below you, and when the eyes turned aside and the hearts reached the throats, and you supposed of Allah various suppositions))

And He the Exalted said: [Al-Ahzab: 10]. Five things by which Allah reminded them, so that the aspect of the blessing becomes clear. It is derived from this noble verse that it is befitting for one who reminds to mention the aspect of what he reminded with. O my son, generalization is not like detail. So we take from this the benefit that it is befitting for the one who reminds to be detailed in what he reminds with, so that it is more effective in the remembrance of the one addressed.
It is derived from this noble verse that the state that befell the Muslims was a great and terrifying state, and that they were unable to repel it with themselves. And by this, the aspect of the blessing of Allah (Glorified and Exalted is He) upon them becomes clear, because the enemies surrounded them, and because their eyes turned aside and their hearts reached their throats, and the illusions and thoughts that were with them may have made them dizzy from here and there, due to His saying: .
It is derived from this noble verse that fears disturb a person even in his perceptions, due to His saying: . Indeed, the settled person does not have conflicting and contradictory suppositions, because he is settled. But when panic occurs, when fear occurs, suppositions come from every side, from every direction. Yes.
It is derived from this noble verse that a person's natural fear of a created being does not count as shirk (associating partners with Allah). Where is this taken from? From His saying: . Indeed, this is from the intensity of fear, and it is fear of a created being, but the cause of it is a natural matter. And if it is a natural matter, then the person is not held accountable for it. For this reason, the messengers (peace and blessings be upon them) were described with it, rather, the resolute ones of the messengers were described with it. Allah the Exalted said about Musa: [Al-Qasas: 21]. And when Allah charged him with the message, he said: [Al-Shu'ara: 14]. So this is a natural fear for which a person is not blamed.
And in this noble verse is evidence that the Companions (may Allah be pleased with them), despite their high rank, may be confronted with suppositions due to distress, due to His saying: . And He is addressing the believers . So due to the intensity of the distress, such whispers may befall them, but in reality, it is a summer cloud. When a person returns to the promise of Allah (Mighty and Majestic), all of this disappears and changes. For this reason, we will come to His saying in the context of the verses: [Al-Ahzab: 22]. Glory be to Allah, they see these great armies, then they reassure themselves that this is what Allah and His Messenger promised, and Allah and His Messenger spoke the truth. Because victory is with patience, and relief is with distress. Then when they saw these great armies and the severity and distress resulting from their presence, they knew that victory was near. For indeed, Allah (Glorified and Exalted is He) said: [Al-Baqarah: 214]. Look, the victory of Allah is near in such a state. Yes. If this is applied to the state of the believers at the time of the armies, you will find that it applies. The end of the verse is . So it is true for them that this is what Allah and His Messenger promised, and they believed Allah and His Messenger in the nearness of victory. And the result is that such matters that come as temporary occurrences do not affect the rank of a person or his state, because they disappear.
It is derived from this noble verse that if a person is overcome by the situation until such suppositions enter him, it does not lower his rank. But as I said a moment ago, if his situation settles and these suppositions calm down, he knows the truth.