Al Imran: (172) Those who responded to Allah...

Know that Allah, the Exalted, praised the believers for two expeditions, one known as the Expedition of Hamra' al-Asad, and the second as the Minor Battle of Badr. Both are connected to the Battle of Uhud. The former, the Expedition of Hamra' al-Asad, is what is intended by this verse, as we will mention, God willing.

There are several issues concerning this verse:

Issue 1: The Grammatical Position of { الذين } (Those who)

There are three views:

1. The view of Al-Zajjaj: It is in the nominative case (رفع) as the subject (mubtada'), and its predicate (khabar) is {لِلَّذِينَ أَحْسَنُوا مِنْهُمْ} (for those who did good among them) until the end of the verse.
2. The second view is that it is in the genitive case (خفض) as an adjective describing the believers mentioned previously.
3. The third view is that it is in the accusative case (نصب) as an expression of praise (madh).

Issue 2: The Reason for the Revelation of this Verse

There are two sayings:

1. The sounder view: After Abu Sufyan and his companions returned from Uhud and reached Al-Rawha', they regretted their departure, saying, "We killed most of them, and only a few remain. Why did we leave them? We must return and annihilate them." They intended to turn back, and this reached the Messenger of Allah (peace be upon him). He wanted to intimidate the disbelievers and show them his and his companions' strength. Thus, he encouraged his companions to set out in pursuit of Abu Sufyan, saying, "I only want those who were with me in the fighting to come out with me now." The Prophet (PBUH) set out with a group of his companions—it is narrated they were seventy men—until they reached Hamra' al-Asad, which is three miles from Medina. Allah cast terror into the hearts of the polytheists, and they fled. It is narrated that some of the Muslims were so wounded that one would carry his companion on his shoulder for a time, and then the carried one would carry the carrier for another time, all due to the severity of their wounds. Some would lean on their companion for a time, and the companion would lean on them for another time.
2. The view of Abu Bakr Al-Asamm: This verse was revealed on the day of Uhud after the people returned to the Prophet (PBUH) following the defeat. He rallied them and attacked the polytheists until he drove them back. They had intended to mutilate the dead, but he prevented them from doing so after they had already mutilated Hamza. Then Allah cast terror into their hearts, and they fled. The Prophet (PBUH) prayed over them and buried them in their own blood. It is mentioned that Safiyyah came to see her brother Hamza, so the Prophet (PBUH) told Al-Zubayr to turn her away so she would not be distressed by the mutilation of her brother. She said, "I have heard what was done to him, and that is a small matter compared to obedience to Allah, the Exalted." Al-Zubayr then allowed her to look at him. She spoke well and sought forgiveness for him. A woman whose husband, father, brother, and son were killed came. When she saw the Prophet (PBUH) alive, she said, "Every calamity after you is insignificant." This is what has been said regarding the reason for the revelation of this verse, though most narrations support the first view.

Issue 3: The Meaning of { استجاب } (Responded)

• Istajāba means Ajāba (answered), as in His saying: {فَلْيَسْتَجِيبُوا لِي} (So let them respond to Me) (Al-Baqarah: 186).
• It is also said that Ajāba is the act of answering, while Istajāba demands the performance of the answer, because the root meaning of the Istif'āl form is seeking the action.
• The meaning is: They answered and obeyed Allah in His commands and obeyed the Messenger, even after suffering severe wounds.

Regarding His saying, the Exalted: {لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ} (For those who did good among them and feared Allah, there is a great reward), there are two issues:

Issue 1: Interpretations of {لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ}

1. First Interpretation: {أَحْسَنُوا} (did good) encompasses fulfilling all commanded duties, and {وَاتَّقَوْا} (and feared Allah) encompasses refraining from all forbidden things. The accountable person deserves a great reward by adhering to these two matters.
2. Second Interpretation: They did good in obeying the Messenger at that time, and they feared Allah by not holding back from the Messenger, which indicates that responding to the Messenger is obligatory upon them, no matter how severe their injuries became, provided they were able to rise with him.
3. Third Interpretation: They did good in the obedience they rendered to the Messenger (PBUH), and they feared committing any forbidden act afterward.

Issue 2: The Meaning of { مِنْهُمْ } (among them)

The author of Al-Kashshāf said that the particle {مِنْ} (min) in {لِلَّذِينَ أَحْسَنُوا مِنْهُمْ} is for specification (tabyīn), because all those who responded to Allah and the Messenger had done good and feared Allah; it was not just some of them.

| 7 < { Those who were told, "Indeed, the people have gathered against you, so fear them," but it increased them in faith, and they said, "Sufficient for us is Allah, and [He is] the best Disposer of affairs." * So they returned with favor from Allah and bounty, untouched by evil, and followed the pleasure of Allah. And Allah is the owner of great bounty. } > 7

<