Tafsir of Al Imran 3:121-122

"And [remember] when you set out from your family..." This refers to his departure from the chamber of Aisha (may Allah be pleased with her) in Medina toward Uhud. It is narrated that the polytheists arrived at Uhud on Wednesday. The Prophet (peace be upon him) consulted his companions and, for the first time, invited Abdullah ibn Ubayy ibn Salul.

Abdullah and most of the Ansar advised: "O Messenger of Allah, stay in Medina and do not go out to them. By Allah, we have never gone out to an enemy but that they inflicted losses upon us, and they have never entered [Medina] against us but that we inflicted losses upon them. If you stay, they will be in a wretched position; if they enter, the men will fight them at the gates, and the women and children will pelt them with stones. If they leave, they will leave disappointed."

Others said: "O Messenger of Allah, take us out to these dogs, lest they think we are afraid."

The Prophet (peace be upon him) said: "I saw in a dream cows being slaughtered around me, which I interpreted as good. I saw a notch in the blade of my sword, which I interpreted as defeat. I saw myself inserting my hand into a sturdy coat of mail, which I interpreted as Medina. If you wish to stay in Medina and leave them..."

However, men among the Muslims who had missed the Battle of Badr and desired the honor of martyrdom at Uhud insisted: "Take us out to our enemies." They persisted until he entered and donned his armor. When they saw him armored, they regretted it and said: "We have done a terrible thing by advising the Messenger of Allah while revelation comes to him." They said: "Do as you see fit, O Messenger of Allah." He replied: "It is not for a prophet to put on his armor and then take it off until he has fought."

He set out on Friday after the Jumu'ah prayer and reached the mountain pass of Uhud on Saturday, the middle of Shawwal. He walked on foot and began arranging his companions for battle as if he were straightening arrows. If he saw someone standing out of line, he would say, "Step back." He positioned himself at the edge of the valley, with his back and his army toward Uhud. He appointed Abdullah ibn Jubayr over the archers, saying: "Defend us with your arrows so they do not come upon us from behind."

"To assign the believers..." Meaning: to station them. Abdullah [ibn Mas'ud] recited it as lil-mu'minin (for the believers), meaning to prepare and arrange for them.

"...positions for battle" Meaning: locations and stations. The words qa'ada (to sit) and qama (to stand) have been expanded in usage to function like sara (to become), and maq'ad (seat) and maqam (station) are used to mean "place." Examples include: "In a seat of truth" (54:55) and "Before you rise from your station" (27:39)—meaning your seat and place of judgment.

"And Allah is Hearing, Knowing" Hearing of your words, Knowing of your intentions and inner thoughts.

"When [two parties] were about to..." This is a substitute for "When you set out," or it is governed by the meaning of "Hearing, Knowing." The two parties were two clans of the Ansar: Banu Salama of the Khazraj and Banu Haritha of the Aws. They were the two wings [of the army].

The Messenger of Allah (peace be upon him) went out with a thousand—some say nine hundred and fifty—while the polytheists were three thousand. He promised them victory if they remained patient. Then Abdullah ibn Ubayy withdrew with a third of the people, saying: "O my people, why should we kill ourselves and our children?" Amr ibn Hazm al-Ansari followed them, saying: "I adjure you by Allah, for the sake of your Prophet and yourselves [to return]." Abdullah replied: "If we knew there would be a fight, we would have followed you." The two clans were on the verge of following Abdullah, but Allah protected them, and they proceeded with the Messenger of Allah.

According to Ibn Abbas (may Allah be pleased with him), they intended to turn back, but Allah decreed for them the right course, so they remained steadfast. The apparent meaning is that it was merely a thought and a passing impulse of the soul. Just as the soul, in times of hardship, is not free from some panic—before the person brings it back to steadfastness and patience, preparing it to endure the disliked—as Amr ibn al-Itnaba said: "I say to it when it trembles and surges: 'Stay where you are, you will be praised or find rest.'"

Muawiyah even said: "You must memorize poetry, for I was about to put my foot in the stirrup on the day of Siffin, and nothing kept me steadfast except the words of Amr ibn al-Itnaba." If it had been a firm resolve, the [divine] guardianship would not have remained with them, yet Allah says: "And Allah is their guardian." It may also mean: Allah is their helper and the One who manages their affairs. Why, then, do they show cowardice and not rely on Allah?

If you ask: "What is the meaning of what was narrated from some of them when the verse was revealed: 'By Allah, we are not pleased that we had that thought, even though Allah informed us that He is our guardian'?" I say: The meaning is an overflow of joy at the honor they received through Allah’s praise and His revealing a verse that explicitly confirms His guardianship, and that the thought—which was not held against them because it was not a firm resolve—was the very cause of the revelation of these verses.

Al-fashal (cowardice) is fear and weakness. Abdullah [ibn Mas'ud] recited it as Allahu waliyyuhum (Allah is their guardian), similar to His saying: "And if two parties among the believers fight..." (49:9).