Tafsir of Al Imran 3:172-174

"Those who responded to Allah..." This is a subject whose predicate is "for those who did good among them" (v. 172). Alternatively, it may be an adjective describing the believers, or it may be in the accusative case as an expression of praise.

It is narrated that when Abu Sufyan and his companions departed from Uhud and reached al-Rawha’, they regretted not finishing off the Muslims and intended to return. When this reached the Messenger of Allah (ﷺ), he wanted to intimidate them and show them the strength of himself and his companions. He called his companions to march out in pursuit of Abu Sufyan, saying: "Let no one go out with us except those who were present at our battle yesterday." The Messenger of Allah (ﷺ) set out with a group until they reached Hamra’ al-Asad, eight miles from Medina. His companions were wounded, yet they bore the pain so as not to miss the reward. Allah cast terror into the hearts of the polytheists, so they fled. Then this verse was revealed.

"For those who did good among them" The "among" (min) is for clarification (tabyin), similar to His saying: "Allah has promised those who believe and do righteous deeds among them forgiveness" (Al-Fath: 29). This is because all those who responded to Allah and the Messenger had done good and were righteous, not just some of them.

Urwah ibn al-Zubayr narrated that Aisha (may Allah be pleased with her) said to me: "Your parents are among those who responded to Allah and the Messenger," meaning Abu Bakr and al-Zubayr.

"Those to whom the people said, 'Indeed, the people have gathered against you...'" It is narrated that when Abu Sufyan left Uhud, he called out: "O Muhammad, our appointment is the market of Badr next year, if you wish." The Prophet (ﷺ) said: "If Allah wills." When the next year arrived, Abu Sufyan set out with the people of Mecca until he camped at Marr al-Zahran. Allah cast terror into his heart, and he decided to return. He met Nu’aym ibn Mas’ud al-Ashja’i, who had come for Umrah, and said: "I promised Muhammad we would meet at Badr. This is a year of drought, and only a year where we can graze livestock and drink milk suits us. I have decided to return, but if Muhammad goes out and I do not, it will only increase his boldness. Go to Medina and discourage them; you shall have ten camels from me."

Nu’aym went and found the Muslims preparing. He said to them: "This is not a wise opinion. They came to you in your homes and strongholds, and none of you escaped except as a fugitive. Do you intend to go out when they have gathered against you at the market? By Allah, none of you will escape."

It is also said that a caravan from Abd al-Qays passed by Abu Sufyan, intending to go to Medina for trade. He offered them a camel-load of raisins if they would discourage the Muslims. The Muslims disliked going out, but the Prophet (ﷺ) said: "By Him in whose hand is my soul, I will go out even if no one goes with me." He set out with seventy riders, saying: "Allah is sufficient for us, and He is the best Disposer of affairs." It is said this was the word spoken by Abraham (peace be upon him) when he was cast into the fire.

They reached Badr and stayed there for eight nights. They had goods with them, which they sold and gained profit, then returned to Medina safe and victorious. Abu Sufyan returned to Mecca, and the Meccans called his army the "Army of Sawiq" (Barley Meal), saying: "You only went out to drink Sawiq."

The first "people" mentioned are the discouragers, and the second are Abu Sufyan and his companions.

If you ask: How is it said "the people" (al-nas) if Nu’aym was the only one discouraging them? I say: It is said because he is of the genus of "people," just as one says, "So-and-so rides horses and wears garments," even if he only has one horse and one garment. Or, it is because when he said that, there were others in Medina who supported his words and discouraged them just as he did.

If you ask: To what does the hidden pronoun in "it increased them" refer? I say: It refers to the statement, which is: "Indeed, the people have gathered against you, so fear them." It is as if it were said: "They said this to them, and it increased them in faith." Or it refers to the verbal noun "said," or to "the people" if it refers to Nu’aym alone.

If you ask: How did Nu’aym or his statement increase their faith? I say: Because they did not listen to his words, but rather purified their intention and resolve for Jihad and displayed the zeal of Islam. This strengthened their certainty and belief, just as certainty increases with the accumulation of proofs. Furthermore, their going out in the wake of his discouragement toward the enemy was a great act of obedience, and acts of obedience are part of faith, for faith is belief, affirmation, and action.

Ibn Umar narrated: "We said, 'O Messenger of Allah, does faith increase and decrease?' He said: 'Yes, it increases until it enters its possessor into Paradise, and it decreases until it enters its possessor into the Fire.'" Umar (may Allah be pleased with him) used to take a man by the hand and say: "Come, let us increase in faith." He also said: "If the faith of Abu Bakr were weighed against the faith of this entire nation, it would outweigh it."

"Allah is sufficient for us" Meaning: He is our Sustainer, i.e., He suffices us.

"And He is the best Disposer of affairs" The best One to whom matters are entrusted.

"So they returned" They returned from Badr.

"With favor from Allah" Meaning safety and the enemy’s fear of them.

"And bounty" Meaning profit in trade, as in His saying: "There is no blame upon you for seeking bounty from your Lord" (Al-Baqarah: 198).

"No evil touched them" They did not encounter what would harm them from the enemy's plot.

"And they pursued the pleasure of Allah" Through their boldness and going out.

"And Allah is the possessor of great bounty" He favored them with success in what they did.

In this is a reproach to those who stayed behind and an exposure of the error of their judgment, as they deprived themselves of what these [believers] won. It is narrated that they asked: "Is this considered a military expedition?" So Allah gave them the reward of an expedition and was pleased with them.