Tafsir of Al Imran 3:121-122

Āl 'Imrān (The Family of 'Imrān): Verses 121–122

[121] And [remember] when you went forth from your household in the early morning to assign positions to the believers for the battle. And Allāh is All-Hearing, All-Knowing.

[122] When two groups among you were about to lose heart, but Allāh was their Protector, and in Allāh let the believers rely.

When the Almighty said, {And if you are patient and fear Allāh, their plot will not harm you at all} (Āl 'Imrān: 120), He followed it up with what demonstrates to them Allāh’s established practice concerning victory and aid, and the warding off of the enemy’s harm if they are patient and fearful of God, and the opposite if they are not.

He said: {And [remember] when you went forth from your household...} This refers to the Battle of Uhud. On that day, they were numerous for fighting, but when they disobeyed the Messenger’s command, they were routed. Conversely, at Badr, they were few and unprepared, yet when they obeyed the Messenger’s command, they were victorious and overcame their opponents. This confirms our previous point.

There is another interpretation: the defeat at Uhud occurred because of the defection of ‘Abdullāh ibn Ubayy ibn Salūl, the hypocrite. This indicates that it is impermissible to take such hypocrites as close confidants.

Issue 1: The meaning of {And [remember] when you went forth from your household...}

There are three interpretations:

1. The implied meaning is: And remember when you went forth...
2. Abū Muslim said: This clause is connected by the conjunction wāw (and) to the verse {There has already been for you a sign in the two armies that met: a company fighting in the cause of Allāh, and another disbelieving company} (Āl 'Imrān: 13). He means that in the victory of that small company of believers over the large company of disbelievers, there was a lesson for them to recognize that Allāh aids the believers. They had a similar sign when the Messenger (peace be upon him) was arranging the believers in their positions for battle.
3. The operative verb governing this clause is {Allāh is All-Hearing, All-Knowing} (implied in the context of the following verse), meaning: And Allāh is All-Hearing, All-Knowing concerning what they do when you went forth from your household.

Issue 2: Which day is referred to here?

The majority hold that it is the Battle of Uhud. This is the view of Ibn ‘Abbās, al-Suddī, Ibn Ishāq, al-Rabī‘, al-Aṣamm, and Abū Muslim.

It is also said to be the Battle of Badr (the view of al-Ḥasan).

And it is said to be the Battle of the Confederates (al-Aḥzāb) (the view of Mujāhid and Muqātil).

Arguments for Uhud:

1. Most scholars of Maghāzī (military expeditions) state that this verse was revealed concerning the incident of Uhud.
2. Allāh says immediately after this verse: {And Allāh had already given you victory at Badr} (Āl 'Imrān: 123). The structure suggests a connection to what preceded it, and a connected clause should differ from the clause it is connected to. The incident of the Confederates does not fit well because the disobedience occurred at Uhud, not at the Confederates. Thus, the story of Uhud is more appropriate for this context, as the purpose of mentioning this story is to affirm His statement: {And if you are patient and fear Allāh, their plot will not harm you at all}. Therefore, this day must be Uhud.
3. The defeat and the enemy’s dominance were greater at Uhud than at the Confederates, as many senior Companions were killed at Uhud, which did not happen at the Confederates. Hence, applying the verse to Uhud is more fitting.

Issue 3: The narrative of Uhud

It is narrated that the polytheists camped at Uhud on a Wednesday. The Messenger of Allāh (PBUH) consulted his Companions and summoned ‘Abdullāh ibn Ubayy ibn Salūl—whom he had never summoned before—and consulted him. ‘Abdullāh and most of the Anṣār said: “O Messenger of Allāh, remain in Medina and do not go out to them. By Allāh, we have never gone out to an enemy from it except that we suffered harm, nor has an enemy entered it except that we inflicted harm upon them. How much more so when you are among us? Leave them! If they stay, they stay in the worst position; if they enter, the men will fight them face-to-face, and the women and children will throw stones at them. If they retreat, they retreat disappointed.”

Others said: “Let us go out to the enemy so they do not think we are afraid of them.”

The Prophet (PBUH) said: “I saw in a dream that cows were being slaughtered around me, which I interpreted as good. I also saw a chip in the blade of my sword, which I interpreted as defeat. And I saw myself putting my hand into a strong coat of mail, which I interpreted as Medina. So, if you wish, let us remain in Medina and leave them.”

A group of Muslims, those who missed Badr and whom Allāh honored with martyrdom at Uhud, insisted: “Let us go out to our enemies!” They persisted until he put on his armor. When he did so, the group regretted their insistence, saying: “How badly we acted! We advised the Messenger of Allāh while revelation was coming to him!” They then told him: “Do, O Messenger of Allāh, what you saw fit.” He replied: “It is not fitting for a Prophet who has put on his armor to take it off until he fights.”

So, he went out on Friday after the Friday prayer, and camped in the valley of Uhud on Saturday, the middle of Shawwāl. He walked on foot, arranging his Companions for battle as if he were setting up arrows. If he saw a chest protruding, he would tell him to fall back. He positioned his camp with the valley to his back, making Uhud his defense. He appointed ‘Abdullāh ibn Jubayr over the archers and commanded: “Defend us with arrows so they do not come at us from behind.” The Prophet (PBUH) told his Companions: “Hold fast to this position. If they engage you, they will turn their backs. Do not pursue those who flee, and do not leave this position.”

When the Prophet (PBUH) acted contrary to his initial vision, ‘Abdullāh ibn Ubayy resented it, saying: “The young boys obeyed, and I was disobeyed!” He then told his Companions: “Muhammad only gains victory over his enemy through you. He promised his Companions that when the enemy sees them, they will flee. So, when you see the enemy flee, you flee after them, and the matter will turn contrary to what Muhammad (PBUH) said.”

When the two parties met, ‘Abdullāh fled with the hypocrites. The Muslim army numbered one thousand; ‘Abdullāh ibn Ubayy fled with three hundred, leaving seven hundred. Allāh then strengthened them so that they defeated the polytheists.

When the believers saw the enemy routed—and Allāh had promised them victory—they became greedy, hoping this event would be like Badr. They pursued the fleeing enemy and abandoned that position, disobeying the Messenger of Allāh (PBUH) even after he had shown them what they desired. Allāh wanted to wean them from this action so they would not repeat disobeying the Messenger (PBUH), and so they would know that their victory on that day was solely due to their obedience to Allāh and His Messenger. Whenever they abandoned that, they could not stand against the enemy.

So, Allāh removed terror from the hearts of the polytheists, and the polytheists overwhelmed them. The army scattered away from the Messenger of Allāh (PBUH), as Allāh says: {When you were climbing up [the slope] and not looking back at anyone, while the Messenger was calling you from your rear} (Āl 'Imrān: 153). The face of the Prophet (PBUH) was wounded, his molar tooth was broken, and Ṭalḥah’s hand was paralyzed defending him. Only Abū Bakr, ‘Alī, al-‘Abbās, and Sa‘d remained with him. A cry spread through the army that Muhammad had been killed. A man from the Anṣār, known as Abū Sufyān, called out to the Anṣār: “This is the Messenger of Allāh!” The Muhājirūn and Anṣār returned to him. Seventy of them were killed, and many were wounded. The Prophet (PBUH) said: “May Allāh have mercy on the man who defended his brothers.” He then charged against the polytheists with those who remained with him until he drove them away from the dead and wounded. And Allāh knows best.

The purpose of the story is that the disbelievers were three thousand, and the Muslims were one thousand or fewer. When ‘Abdullāh ibn Ubayy retreated with three hundred of his men, the Prophet (PBUH) remained with seven hundred. Allāh aided them until they routed the disbelievers. Then, when they disobeyed the Messenger’s command and busied themselves collecting spoils, the situation turned against them, and they were defeated, and what happened occurred. All of this confirms His saying: {And if you are patient and fear Allāh, their plot will not harm you at all} (Āl 'Imrān: 120)—that the one who advances is aided by Allāh, and the one who retreats is forsaken by Allāh.

Issue 4: The meaning of Buwa’tu (assigning positions)

It is said: Bawwa’tuhu manzilā (I assigned him a dwelling) means I settled him there. Al-Mabā’ah and al-Bā’ah both mean the dwelling place.

{positions for the battle} means stations and places. Scholars have broadened the usage of Maq‘ad (seat/position) and Maqām (standing place) to mean location. Hence, Allāh’s saying: {in a seat of truth} (Al-Qamar: 55), and {before you rise from your place} (An-Naml: 39), meaning your sitting place and place of judgment.

The places were referred to as Maqā‘id (seats/positions) here for two reasons:

1. The Prophet (PBUH) commanded them to remain firm in their Maqā‘id and not move from them. Since one who sits in a place does not move from it, those places were named Maqā‘id to indicate that they were commanded to remain fixed there absolutely.
2. Fighters may sit in designated places until the enemy confronts them, at which point they rise for combat. These places were thus named Maqā‘id for this reason.

Issue 5: The meaning of {And [remember] when you went forth from your household in the early morning to assign positions to the believers for the battle}

It is narrated that the Prophet (PBUH) went forth from the house of ‘Ā’ishah (may Allāh be pleased with her) and walked on foot to Uhud. This is the view of Mujāhid and al-Wāqidī. This text indicates that ‘Ā’ishah (RA) was among the Prophet’s household. Allāh says: {The pure women are for the pure men, and the pure men are for the pure women} (An-Nūr: 26). This verse indicates that she is pure and exonerated from all blame. Do you not see that when the son of Noah was a disbeliever, Allāh said: {Indeed, he is not of your household} (Hūd: 46), and similarly concerning the wife of Lot?

{And Allāh is All-Hearing, All-Knowing} means He hears your statements and knows your innermost thoughts and intentions. We mentioned that the Prophet (PBUH) consulted his Companions regarding this battle; some advised him to stay in Medina, and others advised him to go out to the enemy. Each person had a different motive for what they said, some agreeing and some disagreeing. Therefore, Allāh says: I am All-Hearing of what they say, and All-Knowing of what they conceal.

Then Allāh says: {When two groups among you were about to lose heart...}

Issue 1: The operative word for {When two groups among you were about to lose heart...}

There are several views:

1. Al-Zajjāj said the operative word is tabwī’ (assigning positions), meaning the assigning of positions occurred at that time.
2. The operative word is {Allāh is All-Hearing, All-Knowing}.
3. It may be an apposition (badal) to {when you went forth...}.

Issue 2: Identification of the two groups

The two groups were two tribes of the Anṣār: Banū Salamah from the Khazraj and Banū Ḥārithah from the Aws. When ‘Abdullāh ibn Ubayy fled, these two groups were about to follow him. However, Allāh protected them, and they remained firm with the Messenger (PBUH). Some scholars say that Allāh kept their identity vague and concealed it, and therefore, it is not permissible for us to lift that veil.

Issue 3: The meaning of Fashal (losing heart)

Fashal means cowardice and weakness. If one argues: The intention (hamm) implies resolve, so the apparent meaning of the verse suggests the two groups resolved to be cowardly and withdraw, which is a sin. How can it be said that Allāh was their Protector if they committed a sin?

The Answer: Hamm (intention/resolve) can sometimes mean deliberation, sometimes mere thought, sometimes self-talk, and sometimes what is expressed verbally indicating the enemy's strength, numerousness, and abundance. Anything that appears from this category can rightly be described as an intention to fail (fashal) because what appeared from them necessitated weakness of heart. Therefore, {When two groups among you were about to lose heart} does not necessarily indicate that a sin actually occurred on their part. Furthermore, even if we assume it was a sin, it would be a minor sin, not a major one, evidenced by Allāh’s statement: {but Allāh was their Protector}. If this intention had been a major sin, the protection of Allāh would not have remained with them.

Then Allāh says: {but Allāh was their Protector}

Issue 1: Recitation

‘Abdullāh [ibn Mas‘ūd] recited it as: Wa Allāhu waliyyuhumā (And Allāh is their Protector), similar to His saying: {And if two factions of the believers fight...} (Al-Ḥujurāt: 9).

Issue 2: Meaning

There are several interpretations:

1. It means to clarify that this intention (hamm) did not remove them from the protection (wilāyah) of Allāh.
2. It is as if to say: Allāh is their Helper and the Trustee of their affairs; how then would cowardice and abandoning reliance upon Allāh be fitting for them?
3. It serves as a reminder that this cowardice did not materialize into reality because Allāh was their Protector, thus granting them success and protection. The purpose is to show that without His success and guidance, no one would escape the darkness of sins. This interpretation is supported by the following verse: {And in Allāh let the believers rely.}

If one asks: What is the meaning of the narration that when this verse was revealed, someone said: “By Allāh, we are not happy that we did not intend what the two groups intended, even though Allāh informed us that He is their Protector”?

We reply: The meaning is extreme joy over the honor they received through Allāh’s praise and the revelation of a verse confirming the validity of His protection over them, and that their intention did not remove them from Allāh’s protection.

Then He says: {And in Allāh let the believers rely.}

Tawakkul (reliance) is derived from wakkala amrahu ilā fulān (he entrusted his affair to so-and-so) when one depends on his sufficiency and does not handle it himself. In the verse, there is an indication that a person should repel any harm or affliction that befalls him through reliance upon Allāh, thereby dispelling anxiety from himself through that reliance.

[123] And Allāh had already given you victory at Badr when you were weak. So fear Allāh that you may be grateful.