Tafsir of An-Nahl 16:128

( Verily, Allah is with those who fear Him) is a justification for the preceding command and prohibition. The "being with" ( ma’iyyah) refers to the everlasting guardianship (wilayah) that prevents anything from causing anxiety, sadness, or constriction of the breast to its possessor. It also conveys, by the inclusion of the word "with," the status of the pious as followers, in the sense that they are the ones who practice piety. The intent here is piety in its highest ranks, namely, purification from everything that distracts the innermost consciousness (al-sirr) from the Truth—Glory be to Him—and total devotion (tabattul) to Him, for this is what brings about His guardianship—Exalted is He—which is coupled with the glad tidings: “Verily, the allies of Allah, there is no fear upon them, nor shall they grieve.”

The meaning is that Allah the Exalted is the guardian of those who have devoted themselves to Him entirely and purified their innermost consciousness from everything that distracts them from Him—Exalted is He—such that nothing of what is desired or feared crosses their minds, let alone feeling sorrow for missing it or its occurrence. This is the meaning of the "patience" that was commanded, according to the first of the aforementioned possibilities. Thereby, the proximity is achieved and the justification is completed. Otherwise, mere abstention from sins would not be the premise for any of the [great] resolutions that one is permitted to abandon—so how much less for the patience referred to? Rather, its premise is the aforementioned meaning. It is as if it were said: "Verily, Allah is with those who are patient." The reason it was superseded by what is in the noble composition is to emphasize the urge toward patience by alerting that it is among the characteristics of the most sublime and lofty attributes.

And his saying—Exalted is He—( and those who are doers of good) is to signify that it is of the category of ihsan (doing good/perfection), in which competitors compete, as signified by His saying: (And be patient, for Allah does not waste the reward of the doers of good). He—Exalted is He—has alerted that both patience and piety are of the category of ihsan by His saying: (Indeed, whoever fears Allah and is patient, then indeed, Allah does not waste the reward of the doers of good). The essence of ihsan is the performance of deeds in the manner that is appropriate. The Prophet—may Allah bless him and grant him peace—and his followers—may Allah be pleased with them—explained it, and they were described with it as praise and commendation for them with these two beautiful attributes. In this is a symbol that his—upon him be peace—conduct is followed by the nation in imitation of him, like the words of one who said to Ibn Abbas—may Allah be pleased with both of them—during condolences: "Be patient, that we may be patient through your patience, for the patience of the subjects follows the patience of the leader."

All of this was stated in Irshad al-‘Aql al-Salim. The Allamah al-Tibi went to the view that the sentence is in the position of justification for what preceded, saying: When He—Exalted is He—commanded His beloved to be patient regarding the harm of the opponents and forbade him from grieving over their obstinacy and their turning away from the Truth, and from the plotting and deception that befalls him from them, He justified this by His saying—Exalted is He—(Verily, Allah), etc. That is: Do not be concerned with them or their plotting, because Allah the Exalted is your guardian, your lover, and your helper, and He is their hater and their humiliator. He generalized the ruling as guidance for following him—upon him be peace—and in it is an insinuation against the opponents and their humiliation, as He made explicit in His saying—Exalted is He—(That is because Allah is the guardian of those who believe, and the disbelievers have no guardian).

He mentioned that the second sentence is nominal, and the structure of (those who are doers of good) upon (those who are) by way of piety signifies the continuity and establishment of ihsan, which necessitates the continuity of piety. For ihsan is only completed if one does not return to the misdeeds he was previously upon. To this is the reference in what has been reported: "Among the goodness of a person’s Islam is his leaving what does not concern him." What was mentioned about carrying it to its highest ranks is not definitive, and what he mentioned in his explanation is not free from scrutiny, as is not hidden upon reflection. Ibn Jarir, Ibn Abi Hatim, and others reported from al-Hasan that he said regarding the verse: "Fear Him in what Allah the Exalted has forbidden them, and do good in what He has obligated upon them."

The words of some suggest that the sentence is in the position of justification for the command of retaliation in kind, where it says: The meaning is that Allah is with those who feared the punishment of Allah the Exalted and were apprehensive of it, so they were merciful to His creation after the excess in retaliation—and he interpreted ihsan as leaving off wrongdoing, as it is said: "Leaving off wrongdoing is doing good and beauty." And it is not hidden what is in this of remoteness. These verses have included teaching good manners in invitation, refraining from transgression, and the command to be patient with what is disliked, along with the glad tidings for the pious doers of good. Sa’id bin Mansur, Ibn Jarir, and others reported from Harim bin Hayyan that it was said to him at the time of his death: "Give us a will." He said: "The will is only of wealth, and I have no wealth, but I advise you with the endings of Surah al-Nahl."