Tafsir of Al Imran 3:121

(And when you set out): That is, remember when you went out in the early morning (from your household). The address is specifically to the Prophet (may Allah grant him peace and blessings). The clause is an interruption (ist'naf), brought forth to serve as evidence that the absence of patience and piety leads to harm, establishing that their presence results in the fulfillment of the promise of being saved from the evil schemes of enemies. The departure took place from the chamber of Aisha (may Allah be pleased with her).

(To assign the believers): That is, to settle them, as stated by Ibn Jubayr. It is also said to mean: to place them, or to level and prepare for them. This is supported by the reading "li-l-mu'minin" (for the believers), as the place of strengthening and increasing is not "fasiha" (eloquent/clear) in that context.

(To stations for battle): That is, sites, positions, and places for it. The root of maq'ad (seat) and maqam (station) is the place of sitting and standing. Later, the term was expanded to be used metaphorically for a place in general, even if no sitting or standing occurs there. It is sometimes used for the person in that position, as in the expressions "the noble assembly" (al-majlis al-sami) or "the honorable position" (al-maqam al-karim).

The phrase (to assign) is a state (hal) from the subject of (you set out). Because the intention is to recall the extended and expansive time for the initiation of the departure, the assignment, and what follows from it—since this is what calls the story to mind—there was no need to state that it is a "prospective state" (hal muqaddara), meaning "intending and aiming for the assignment." (Stations) is the second object of "to assign." The prepositional phrase (preceding it) is attached to the verb before it, or to an implicit term acting as an adjective for "stations." It is not permissible, as Abu al-Baqa claimed, for it to be attached to it, because the intended meaning is "the place," and a place does not perform an action.

Ibn Ishaq and a group (of scholars) narrated from Ibn Shihab, Muhammad ibn Yahya, al-Husayn ibn Abd al-Rahman, and others—all of whom recounted a portion of the narrative—that when the polytheists of Quraysh were afflicted at the Battle of Badr, and their defeated ones returned to Mecca, and Abu Sufyan ibn Harb returned with his caravan, Abdullah ibn Abi Rabi'ah, Ikrimah ibn Abi Jahl, and Safwan ibn Umayyah walked among the men of Quraysh whose fathers, sons, and brothers had been struck down at Badr. They spoke to Abu Sufyan and those of Quraysh who had trade in that caravan, saying: "O people of Quraysh, Muhammad has caused you loss and killed your best men. Assist us with this wealth for his war, so that we may perhaps exact our revenge for those among us who were struck." They did so, and Quraysh gathered for the war against the Messenger of Allah (may Allah grant him peace and blessings).

They went out with their power, their equipment, their allies (the Ahabish), and those who followed them from the Banu Kinanah and the people of Tihamah. They brought their women with them to prevent flight and to provoke zeal. Abu Sufyan went out as the leader of the people, accompanied by Hind bint Utbah, and others went out with their wives as well. They proceeded until they camped at Aynayn, at a mountain in the hollow of the salt marsh of Qanat, at the edge of the valley facing Medina.

When the Messenger of Allah (may Allah grant him peace and blessings) and the Muslims heard that they had camped where they had, the Messenger of Allah (may Allah grant him peace and blessings) said: "I have seen cows being slaughtered, I have seen a notch in the edge of my sword, and I have seen that I thrust my hand into a strong coat of mail. I interpreted it as Medina. If you see fit to remain in Medina and leave them where they have camped, then if they stay, they stay in the worst of positions; and if they enter upon us, we shall fight them within it."

The opinion of Abdullah ibn Ubayy ibn Salul was in accordance with the opinion of the Messenger of Allah (may Allah grant him peace and blessings); he also believed they should not go out to meet them. The Messenger of Allah (may Allah grant him peace and blessings) disliked going out. Then, men among the Muslims—those whom Allah had honored with martyrdom on the day of Uhud and others who had missed the day of Badr—said: "Go out with us, O Messenger of Allah, to our enemies, so they do not think that we have been cowardly or weak toward them."

Abdullah ibn Ubayy ibn Salul said: "O Messenger of Allah, stay in Medina and do not go out to them. By Allah, we have never gone out from it to an enemy but that he has inflicted loss upon us, and no one has ever entered upon us but that we have inflicted loss upon him. Leave them, O Messenger of Allah. If they stay, they stay in the worst of prisons; if they enter, the men will fight them from above, and if they return, they will return disappointed just as they came."

The people kept urging the Messenger of Allah (may Allah grant him peace and blessings)—those among them who had a desire to meet the enemy—until the Messenger of Allah (may Allah grant him peace and blessings) entered and put on his armor. This was on Friday, when he had finished prayer. Then he went out to them. The people then regretted their actions and said: "We pressured the Messenger of Allah (may Allah grant him peace and blessings) and that was not for us to do. If you wish, stay (here), O Messenger of Allah." He replied: "It does not befit a prophet, once he has put on his armor, to take it off until he fights."

He went out (may Allah grant him peace and blessings) with a thousand of his companions—he having promised them victory if they were patient. He appointed Ibn Umm Maktum to lead the people in prayer. When he was at al-Shawt, between Medina and Uhud, Abdullah (ibn Ubayy) abandoned him with a third of the people, saying: "He obeyed them and disobeyed me. We do not know why we should kill ourselves here, O people!" He returned with those of his people who followed him from among the hypocrites and the doubters.

Abdullah ibn Amr ibn Haram, the brother of the Banu Salimah, followed them, saying: "O people, I adjure you by Allah not to abandon your people and your Prophet when their enemy is present." They replied: "If we knew you would fight, we would not have abandoned you, but we do not believe there will be a fight." When they became obstinate and insisted on turning back, he said: "May Allah distance you, enemies of Allah! Allah will suffice His Prophet (may Allah grant him peace and blessings) without you."

The Messenger of Allah (may Allah grant him peace and blessings) continued until he traveled through the stony tract (Harrah) of Banu Harithah. A horse swished its tail, hitting the hilt of a sword, drawing it from its sheath. The Prophet (may Allah grant him peace and blessings)—who liked good omens and would not seek augury for the owner of the sword—said: "Sheathe your sword, for I see that swords will be drawn today."

The Messenger of Allah (may Allah grant him peace and blessings) continued until he reached the mountain pass of Uhud, from the side of the valley to the mountain. He placed his back and his army toward Uhud and said: "Let no one fight until we command him to fight." The Messenger of Allah (may Allah grant him peace and blessings) prepared for battle and walked on foot, aligning his companions as if he were straightening an arrow. If he saw a chest protruding, he would say: "Step back." He was with seven hundred men. He appointed Abdullah ibn Jubayr over the archers—who was marked that day by white clothing—and they were fifty men. He said: "Protect us from the cavalry with your arrows, so they do not come upon us from our rear, whether the outcome is for us or against us. Stay in your position, lest we be approached from your direction."

The Messenger of Allah (may Allah grant him peace and blessings) wore two coats of mail and handed the standard to Mus'ab ibn Umayr. Quraysh prepared themselves, numbering three thousand, with two hundred cavalry whom they led on the side. The battle took place on Saturday, the middle of Shawwal, in the third year of the Hijra, and what happened, happened.

Allah (Exalted is He) pointed to this day with this verse. The claim that it points to the Day of Badr, as Muqatil said, or that it is a reference to the Day of the Confederates (al-Ahzab), is contrary to the position held by the majority. (And Allah is Hearing) of all that is audible, and what occurred in this battle regarding the words spoken is included primarily; (All-Knowing) of all things known, and among them is what was in the hearts of the people on that day.

The sentence is an interruption to signal that there had been ordained from among the words and actions that which should not have been issued by them. Among that was the statement of the companions of Abdullah ibn Jubayr when they saw the Muslims overcoming the polytheists of Quraysh: "Our companions have taken spoils, and we will remain without spoils." They began to slip away, one by one, until they abandoned their posts, and no one remained with Abdullah except twelve men, despite the command of the Messenger of Allah (may Allah grant him peace and blessings) that they remain in their place.