'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī
تفسير : allah then mentioned those who fled on the day of uhud, saying (lo! those of you who turned back) defeated, meaning: 'uthman ibn 'affan and his fellow believers (on the day when the two hosts) the hosts of muhammad and abu sufyan (met, satan alone it was who caused them to backslide) satan enticed them to believe that muhammad was killed and thus fled to a place about six parasangs (farasikh) from the scene. they were six people in all, (because of some of that which they have earned) because of leaving their positions. (now allah hath forgiven them) since he did not exterminate them. (lo! allah is forgiving) of those who repented among them. (clement) for he did not hasten their punishment.
Jalāl al-Dīn al-Maḥallī
تفسير : truly, those of you who turned away, from the battle, the day the two hosts, the muslim host and that of the disbelievers, encountered each other, at uhud, the muslims, with the exception of twelve men — truly, satan made them slip, with his [evil] insinuations, through some of what they had earned, of sins, namely, when they disobeyed the prophet’s command; but god pardoned them; god is forgiving, to believers, forbearing, hastening not against the disobedient [with punishment].
Sahl al-Tustari
تفسير : truly, those of you who turned back the day the two hosts met, truly, it was satan who caused them to slip, because of some of what they had earned…[sahl] was asked about the meaning of that earning (kasb). he said:it was the complacency that they felt because of their great numbers on the day of Ḥunayn and the glory they had gained on the day of badr. this was due to satan coming to associatewith them, after [he saw] the acquiescence (musākana) of their hearts, and their regard for themselves, because of the complacency (iʿjāb) that their own lower selves had seduced them into. so god lifted his protection (ʿiṣma) from them as a punishment. indeed, when the prophet <img border="0" src="images/salatonmassenger.jpg" width="24" height="22"> heard his companions say on the day of Ḥunayn, ‘we shall not be overcome by so few’, he warned them, ‘do not wish to encounter the enemy, rather ask for safety (ʿāfiya) from god, exalted is he’, from dependency on your own devising (tadbīr) in any situation, and from [being unaware of your] neediness (dūn al-iftiqār) for god, mighty and majestic is he.see how when david <img border="0" src="images/alyhialsalam.jpg" width="34" height="19"> asked his lord to join him with the ranks of abraham, ishmael and isaac, he replied, ‘you are not on that level, o david.’ he asked, ‘why is that o lord?’, to which god replied, ‘because i tested them and they showed patience. furthermore, they did not know the world and the world did not know them. but you have known the world and it has known you, and you adopted it as your kin.’ david <img border="0" src="images/alyhialsalam.jpg" width="34" height="19"> said, ‘show me one from among your servants who, if you tested him, would show patience.’ then god, mighty and majestic is he, said, ‘i’m going to test you.’ thus he [david] became the first to request affliction (balāʾ), ⸢and the one who exposed himself to⸣ testing (imtiḥān) from god, exalted is he. that is to say, this was [of course] in accordance with god’s prior knowledge in the veiled unseen, which is solely known to him. then iblīs came to him in the form of a pigeon and the story took place involving uriah b. Ḥanān. god did not protect [david] from desire, intent or action. however, he protectedjoseph from action, though he did not protect him from desire and intent. his words:
