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For to God belongs all that is in the heavens and the earth, and to God do all things return.

And to Allah only belongs all whatever is in the heavens and all whatever is in the earth; and towards Allah only is the return of all matters.

To God belongs all that is in the heavens and in the earth, and unto Him all matters are returned.

And unto God belongs all that is in the heavens and all that is on earth; and all things go back to God [as their source].

Allah's is whatsoever is in the heavens and in the earth; and unto Allah shall be committed all affairs.

And to Allah belongs all that is in the heavens and all that is in the earth. And all matters go back (for decision) to Allah.

To God belongs everything in the heavens and everything on earth, and to God all events are referred.

To Allah belongs all that is in the heavens and the earth, and to Allah are all matters referred for decision.

And to Allah belongs all that is in the heavens and all that is in the earth. And all matters go back (for decision) to Allah.

Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth; and unto Allah all things are returned.

To Allah belongs whatever there is in the heavens and the earth, and to Allah all matters are returned.

To Allah belongs all that is in the heavens and the earth. To Him all matters shall return.

To Allah belongs whatever is in the heavens and whatever is on the earth. And to Allah will [all] matters be returned.

To God belongs all that is in the heavens and the earth and to Him do all things return.

And whatever is in the heavens and whatever is in the earth is Allah's; and to Allah all things return

Walill<u>a</u>hi m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i wail<u>a</u> All<u>a</u>hi turjaAAu alomoor<b>u</b>

His is all that the heavens and the earth contain. To God shall all things return.

To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).

وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ

To Allah alone belongs all that is in the heavens and in the earth, in creation and decree, and everything will return to Him on the Day of Judgement, when everyone will be rewarded according to what they have done.

To Allah alone belongs all that is in the heavens and in the earth, in creation and decree, and everything will return to Him on the Day of Judgement, when everyone will be rewarded according to what they have done.

Of all the communities raised among men you are the best, enjoining the good, forbidding the wrong, and believing in God. If the people of the Book had come to believe it was best for them; but only some believe, and transgressors are many.

You are the best among all the nations that were raised among mankind – you enjoin good deeds and forbid immorality and you believe in Allah; and if the People given the Book(s) believed it would be better for them; some of them are believers (Muslims) and most of them are disbelievers. (The best Ummah is that of Prophet Mohammed – peace and blessings be upon him.)

You are the best nation ever brought forth to men, bidding to honour, and forbidding dishonour, and believing in God. Had the People of the Book believed, it were better for them; some of them are believers, but the most of them are ungodly.

YOU ARE indeed the best community that has ever been brought forth for [the good of] mankind: you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God. Now if the followers of earlier revelation had attained to [this kind of] faith, it would have been for their own good; [but only few] among them are believers, while most of them are iniquitous:

O Ye are the best community sent forth unto mankind; ye command that which is reputable and ye prevent that which is disreputable. and ye believe in Allah If the people of the Book believe, surely it were better for them. Of them are believers, and most of them are transgressors.

You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad SAW and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fasiqun (disobedient to Allah - and rebellious against Allah's Command).

You are the best community that ever emerged for humanity: you advocate what is moral, and forbid what is immoral, and believe in God. Had the People of the Scripture believed, it would have been better for them. Among them are the believers, but most of them are sinners.

You are now the best people brought forth for (the guidance and reform of) mankind. You enjoin what is right and forbid what is wrong and believe in Allah. Had the People of the Book believed it were better for them. Some of them are believers but most of them are transgressors.

You are the best of peoples ever raised up for mankind; you enjoin Al-Ma`ruf (all that Islam has ordained) and forbid Al-Munkar (all that Islam has forbidden), and you believe in Allah. And had the People of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Fasiqun (rebellious).

Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil-livers.

You are the best nation [ever] brought forth for mankind: you bid what is right and forbid what is wrong, and have faith in Allah. And if the People of the Book had believed, it would have been better for them. Among them [some] are faithful, but most of them are transgressors.

You are the best nation ever to be brought forth for people. You order honor and forbid dishonor, and you believe in Allah. Had the People of the Book believed, it would have surely been better for them. Some of them are believers, but most of them are evildoers.

You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.

You are the best nation that ever existed among humanity. You command people to good and prohibit them from evil, and you believe in God. Had the People of the Book accepted the faith (Islam), it would certainly have been better for them. Some of them have faith, but most of them are evil doers.

You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors.

Kuntum khayra ommatin okhrijat li<b>l</b>nn<u>a</u>si tamuroona bi<b>a</b>lmaAAroofi watanhawna AAani almunkari watuminoona bi<b>A</b>ll<u>a</u>hi walaw <u>a</u>mana ahlu alkit<u>a</u>bi lak<u>a</u>na khayran lahum minhumu almuminoona waaktharuhumu alf<u>a</u>siqoon<b>a</b>

You are indeed the best community that has ever been brought forth for [the good of] mankind. You enjoin what is good, and forbid what is evil, and you believe in God. If the People of the Book had also believed, it would have surely been better for them. Some of them are true believers, but most of them are disobedient.

Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَٰبِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ ٱلْمُؤْمِنُونَ وَأَكْثَرُهُمُ ٱلْفَٰسِقُونَ

You are, O Community of Muhammad (peace be upon him), the best of all communities that Allah has produced for humanity – in your faith and actions – and the most beneficial for other people: instructing what is right according to the sacred law and what you know to be right, and forbidding what is wrong according to the sacred law and what you know to be wrong; and having certain faith in Allah, so that it shows in your actions. If the People of the Scripture, the Jews and the Christians, had faith in Muhammad it would be better for them in this world and in the Afterlife. Only few of the People of the Scripture believe in what Muhammad (peace be upon him) came with and most of them do not stay within the sacred way of life and sacred law of Allah.

You are, O Community of Muhammad (peace be upon him), the best of all communities that Allah has produced for humanity – in your faith and actions – and the most beneficial for other people: instructing what is right according to the sacred law and what you know to be right, and forbidding what is wrong according to the sacred law and what you know to be wrong; and having certain faith in Allah, so that it shows in your actions. If the People of the Scripture, the Jews and the Christians, had faith in Muhammad it would be better for them in this world and in the Afterlife. Only few of the People of the Scripture believe in what Muhammad (peace be upon him) came with and most of them do not stay within the sacred way of life and sacred law of Allah.

<p>Sequence</p><p>In previous verses, Muslims were asked to take special care in order to remain steadfast in their faith, bid the Fair and forbid the Unfair. In the present verse, it has been further emphasised that these are the very reasons why Allah Almighty has conferred upon the Ummah of Muhammad ﷺ ، may the peace and blessings of Allah be upon him, the status of خیر الامم 'Khayr al-Umam', the best of communities, dignified and elevated, when it does what it has been charged to do.</p><p>Why the best of communities?</p><p>The Holy Qur'an has, in different verses, given several reason for declaring the Ummah of the Holy Prophet Muhammad ﷺ as the best Ummah, the most important of which has appeared in Surah al-Baqarah, that is:</p><p>وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا</p><p>And in the same way We made you a moderate Ummah (community). (2:143)</p><p>A detailed explanation of this verse can be seen in Volume I of this commentary. This portion deals with the major reason why the Ummah of Muhammad i has been called the best of human communities. There it has been pointed out that moderation is its great characteristic and that it is visible in all department of its collective life.</p><p>In this particular verse, another reason has been given. The reason is that this community has been raised for the sole purpose of dispensing good to all beings created by Allah. It has been actually charged with the function of remaining concerned with their spiritual and moral reformation. Seen in the perspective of past communities, it was this community which contributed most in the mission of 'bidding the Fair and forbidding the Unfair', even though this was already enjoined upon past communities as mentioned in authentic ahadith. However, to begin with, several past communities did not have Jihad as a religious obligation, in which case, the mission of 'bidding the Fair' could only be carried out by heart and tongue only. Available with the followers of Muhammad ﷺ is a third option of 'bidding the Fair', that of the power of the hand, which also includes all sorts of Jihad. Then, the enforcement of Islamic laws through the agency of the government is also a part of it. In the case of other communities, distinguishing features of religion were gradually obliterated by general inertia. The obligation of أْمرْ بِالْمَعْرُ‌وف amr bi l'ma` ruf, the ordained mission of bidding the Fair, also stood totally forsaken. As far as this Ummah of his is concerned, the Messenger of Allah ﷺ made this prophecy:</p><p>In this Ummah, there shall be right through the day of Doom, a group of people which will remain firm and stick to (the task of) bidding the Fair and forbidding the Unfair.</p><p>The second distinguishing feature of this community is that they 'believe in Allah' يُؤْمِنُونَ بِاللَّـهِ ' At this point one may ask why should this be a distinguishing feature of the Muslim community as belief in Allah has been the common factor between all past prophets (علیہم السلام) and their communities. The answer is clear. No doubt, belief as such is common to all, but the degrees of perfection in belief differ. The degree of pref-erence given to the community of Muhammad ﷺ has a class of its own as compared to past communities.</p><p>Towards the end of the verse, it has been said about the people of the Book that there are some Muslims among them. This refers to those who had confirmed the prophethood of our Holy Prophet ﷺ such as, Sayyidna ` Abdullah ibn Sal-am ؓ and others.</p>

SequenceIn previous verses, Muslims were asked to take special care in order to remain steadfast in their faith, bid the Fair and forbid the Unfair. In the present verse, it has been further emphasised that these are the very reasons why Allah Almighty has conferred upon the Ummah of Muhammad ﷺ ، may the peace and blessings of Allah be upon him, the status of خیر الامم 'Khayr al-Umam', the best of communities, dignified and elevated, when it does what it has been charged to do.Why the best of communities?The Holy Qur'an has, in different verses, given several reason for declaring the Ummah of the Holy Prophet Muhammad ﷺ as the best Ummah, the most important of which has appeared in Surah al-Baqarah, that is:وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًاAnd in the same way We made you a moderate Ummah (community). (2:143)A detailed explanation of this verse can be seen in Volume I of this commentary. This portion deals with the major reason why the Ummah of Muhammad i has been called the best of human communities. There it has been pointed out that moderation is its great characteristic and that it is visible in all department of its collective life.In this particular verse, another reason has been given. The reason is that this community has been raised for the sole purpose of dispensing good to all beings created by Allah. It has been actually charged with the function of remaining concerned with their spiritual and moral reformation. Seen in the perspective of past communities, it was this community which contributed most in the mission of 'bidding the Fair and forbidding the Unfair', even though this was already enjoined upon past communities as mentioned in authentic ahadith. However, to begin with, several past communities did not have Jihad as a religious obligation, in which case, the mission of 'bidding the Fair' could only be carried out by heart and tongue only. Available with the followers of Muhammad ﷺ is a third option of 'bidding the Fair', that of the power of the hand, which also includes all sorts of Jihad. Then, the enforcement of Islamic laws through the agency of the government is also a part of it. In the case of other communities, distinguishing features of religion were gradually obliterated by general inertia. The obligation of أْمرْ بِالْمَعْرُ‌وف amr bi l'ma` ruf, the ordained mission of bidding the Fair, also stood totally forsaken. As far as this Ummah of his is concerned, the Messenger of Allah ﷺ made this prophecy:In this Ummah, there shall be right through the day of Doom, a group of people which will remain firm and stick to (the task of) bidding the Fair and forbidding the Unfair.The second distinguishing feature of this community is that they 'believe in Allah' يُؤْمِنُونَ بِاللَّـهِ ' At this point one may ask why should this be a distinguishing feature of the Muslim community as belief in Allah has been the common factor between all past prophets (علیہم السلام) and their communities. The answer is clear. No doubt, belief as such is common to all, but the degrees of perfection in belief differ. The degree of pref-erence given to the community of Muhammad ﷺ has a class of its own as compared to past communities.Towards the end of the verse, it has been said about the people of the Book that there are some Muslims among them. This refers to those who had confirmed the prophethood of our Holy Prophet ﷺ such as, Sayyidna ` Abdullah ibn Sal-am ؓ and others.

<h2 class="title">Virtues of the Ummah of Muhammad , the Best Nation Ever</h2><p>Allah states that the Ummah of Muhammad is the best nation ever,</p><div class="text_uthmani arabic">كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ</div><p>(You are the best of peoples ever raised up for mankind) 3:110.</p><p>Al-Bukhari recorded that Abu Hurayrah commented on this Ayah, "(You, Muslims, are) the best nation of people for the people, you bring them tied in chains on their necks (capture them in war) and they later embrace Islam." Similar was said by Ibn `Abbas, Mujahid, `Atiyah Al-`Awfi, `Ikrimah, `Ata' and Ar-Rabi` bin Anas that,</p><div class="text_uthmani arabic">كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ</div><p>(You are the best of peoples ever raised up for mankind;) means, the best of peoples for the people.</p><p>The meaning of the Ayah is that the Ummah of Muhammad is the most righteous and beneficial nation for mankind. Hence Allah's description of them,</p><div class="text_uthmani arabic">تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ</div><p>(you enjoin Al-Ma`ruf and forbid Al-Munkar and believe in Allah) 3:110.</p><p>Ahmad, At-Tirmidhi, Ibn Majah, and Al-Hakim recorded that Hakim bin Mu`awiyah bin Haydah narrated that his father said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«أَنْتُمْ تُوَفُّون سَبْعِينَ أُمَّةً، أَنْتُمْ خَيْرُهَا، وَأَنْتُمْ أَكْرَمُ عَلَى اللهِ عَزَّ وَجَل»</div><p>(You are the final of seventy nations, you are the best and most honored among them to Allah.)</p><p>This is a well-known Hadith about which At-Tirmidhi said, "Hasan", and which is also narrated from Mu`adh bin Jabal and Abu Sa`id. The Ummah of Muhammad achieved this virtue because of its Prophet, Muhammad, peace be upon him, the most regarded of Allah's creation and the most honored Messenger with Allah. Allah sent Muhammad with the perfect and complete Law that was never given to any Prophet or Messenger before him. In Muhammad's Law, few deeds take the place of the many deeds that other nations performed. For instance, Imam Ahmad recorded that `Ali bin Abi Talib said, "The Messenger of Allah said,</p><div class="text_uthmani arabic">«أُعْطِيتُ مَا لَمْ يُعْطَ أَحَدٌ مِنَ الْأَنْبِيَاء»</div><p>(I was given what no other Prophet before me was given.)</p><p>We said, `O Messenger of Allah! What is it' He said,</p><div class="text_uthmani arabic">«نُصِرْتُ بِالرُّعْبِ، وَأُعْطِيتُ مَفَاتِيحَ الْأَرْضِ، وَسُمِّيتُ أَحْمَدَ، وَجُعِلَ التُّرَابُ لِي طَهُورًا، وَجُعِلَتْ أُمَّتِي خَيْرَ الْأُمَم»</div><p>(I was given victory by fear, I was given the keys of the earth, I was called Ahmad, the earth was made a clean place for me (to pray and perform Tayammum with it) and my Ummah was made the best Ummah.)."</p><p>The chain of narration for this Hadith is Hasan. There are several Hadiths that we should mention here.</p><p>The Two Sahihs recorded that Az-Zuhri said that, Sa`id bin Al-Musayyib said that Abu Hurayrah narrated to him, "I heard the Messenger of Allah saying,</p><div class="text_uthmani arabic">«يَدْخُلُ الْجَنَّــةَ مِنْ أُمَّتِي زُمْرَةٌ وَهُمْ سَبْعُونَ أَلْفًا، تُضِيءُ وُجُوهُهُمْ إِضَاءَةَ الْقَمَرِ لَيْلَةَ الْبَدْر»</div><div class="text_uthmani arabic">فقال أبو هريرة: فقام عكاشة بن محصن الأسدي يرفع نمرة عليه، فقال: يا رسول الله، ادع الله أن يجعلني منهم، فقال رسول اللهصلى الله عليه وسلّم:</div><div class="text_uthmani arabic">«اللَّهُمَّ اجْعَلْهُ مِنْهُم»</div><div class="text_uthmani arabic">ثم قام رجل من الأنصار فقال: يا رسول الله ادع الله أن يجعلني منهم، فقال:</div><div class="text_uthmani arabic">«سَبقَكَ بِهَا عُكَّاشَة»</div><p>(A group of seventy thousand from my Ummah will enter Paradise, while their faces are radiating, just like the moon when it is full.'`Ukkashah bin Mihsan Al-Asadi stood up, saying, `O Messenger of Allah! Supplicate to Allah that I am one of them.' The Messenger of Allah said, `O Allah! Make him one of them.' A man from the Ansar also stood and said, `O Messenger of Allah! Supplicate to Allah that I am one of them.' The Messenger said, `Ukkashah has beaten you to it.')</p><h2 class="title">Another Hadith that Establishes the Virtues of the Ummah of Muhammad in this Life and the Hereafter</h2><p>Imam Ahmad recorded that Jabir said, "I heard the Messenger of Allah saying,</p><div class="text_uthmani arabic">«إِنِّي لَأَرْجُو أَنْ يَكُونَ مَنْ يَتَّبِعُنِي مِنْ أُمَّتِي يَوْمَ الْقِيَامَةِ رُبُعَ الْجَنَّــة»</div><div class="text_uthmani arabic">قال: فكبرنا، ثم قال:</div><div class="text_uthmani arabic">«أَرْجُو أَنْ يَكُونُوا ثُلُثَ النَّاس»</div><div class="text_uthmani arabic">قال: فكبرنا، ثم قال:</div><div class="text_uthmani arabic">«أَرْجُو أَنْ تَكُونُوا الشَّطْر»</div><p>(`I hope that those who follow me will be one-fourth of the residents of Paradise on the Day of Resurrection.' We said, `Allahu Akbar'. He then said, `I hope that they will be one-third of the people.' We said, `Allahu Akbar'. He then said, `I hope that you will be one-half.')"</p><p>Imam Ahmad recorded the same Hadith with another chain of narration, and this Hadith meets the criteria of Muslim in his Sahih. In the Two Sahihs, it is recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah said to us,</p><div class="text_uthmani arabic">«أَمَا تَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّـةِ؟»</div><p>(Does it please you that you will be one-fourth of the people of Paradise)</p><p>We said, `Allahu Akbar!' He added,</p><div class="text_uthmani arabic">«أَمَا تَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّـةِ؟»</div><p>(Does it please you that you will be one-third of the people of Paradise) We said, `Allahu Akbar!' He said,</p><div class="text_uthmani arabic">«إِنِّي لَأَرْجُو أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّـةِ؟»</div><p>(I hope that you will be half of the people of Paradise.)" Another Hadith</p><p>Imam Ahmad recorded that Buraydah said that the Prophet said,</p><div class="text_uthmani arabic">«أَهْلُ الْجَنَّةِ عِشْرُونَ وَمِائَةُ صَفَ، هذِهِ الْأُمَّةُ مِنْ ذلِكَ ثَمَانُونَ صَفًّا»</div><p>(The people of Paradise are one hundred and twenty rows, this Ummah takes up eighty of them.)</p><p>Imam Ahmad also collected this Hadith through another chain of narration. At-Tirmidhi and Ibn Majah also collected this Hadith, and At-Tirmidhi said, `This Hadith is Hasan. `Abdur-Razzaq recorded that Abu Hurayrah said that, the Prophet said,</p><div class="text_uthmani arabic">«نَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ النَّاسِ دُخُولًا الْجَنَّــةَ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، فَهَدَانَا اللهُ لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ، فَهَذَا الْيَوْمُ الَّذِي اخْتَلَفُوا فِيهِ، النَّاسُ لَنَا فِيهِ تَبَعٌ، غَدًا لِلْيَهُودِ، وَلِلنَّصَارَى بَعْدَ غَد»</div><p>(We (Muslims) are the last to come, but the foremost on the Day of Resurrection, and the first people to enter Paradise, although the former nations were given the Scriptures before us and we after them. Allah gave us the guidance of truth that they have been disputing about. This (Friday) is the Day that they have been disputing about, and all the other people are behind us in this matter: the Jews' (day of congregation is) tomorrow (Saturday) and the Christians' is the day after tomorrow (Sunday). )</p><p>Al-Bukhari and Muslim collected this Hadith. Muslim recorded Abu Hurayrah saying that the Messenger of Allah said,</p><div class="text_uthmani arabic">«نَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّــة»</div><p>(We (Muslims) are the last (to come), but (will be) the foremost on the Day of Resurrection, and will be the first people to enter Paradise...) until the end of the Hadith.</p><p>These and other Hadiths conform to the meaning of the Ayah,</p><div class="text_uthmani arabic">كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ</div><p>(You are the best of peoples ever raised up for mankind; you enjoin Al-Ma`ruf (all that Islam has ordained) and forbid Al-Munkar (all that Islam has forbidden), and you believe in Allah).</p><p>Therefore, whoever among this Ummah acquires these qualities, will have a share in this praise. Qatadah said, "We were told that `Umar bin Al-Khattab recited this Ayah 3:110 during a Hajj that he performed, when he saw that the people were rushing. He then said, `Whoever likes to be among this praised Ummah, let him fulfill the condition that Allah set in this Ayah.</p><div class="text_uthmani arabic">"'</div> Ibn Jarir recorded this. Those from this Ummah who do not acquire these qualities will be just like the People of the Scriptures whom Allah criticized, when He said,<div class="text_uthmani arabic">كَانُواْ لاَ يَتَنَـهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ</div><p>(They did not forbid one another from the Munkar which they committed. ..) </p><div class="text_uthmani arabic">5:79.</div><p>This is the reason why, after Allah praised the Muslim Ummah with the qualities that He mentioned, He criticized the People of the Scriptures and chastised them, saying,</p><div class="text_uthmani arabic">وَلَوْ ءَامَنَ أَهْلُ الْكِتَـبِ</div><p>(And had the People of the Scripture (Jews and Christians) believed)</p><div class="text_uthmani arabic"> 3:110</div>,<p>in what was sent down to Muhammad ,</p><div class="text_uthmani arabic">لَكَانَ خَيْراً لَّهُمْ مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَـسِقُونَ</div><p>(it would have been better for them; among them are some who have faith, but most of them are Fasiqun (rebellious).)</p><p>Therefore only a few of them believe in Allah and in what was sent down to you and to them. The majority of them follow deviation, disbelief, sin and rebellion.</p><h2 class="title">The Good News that Muslims will Dominate the People of the Book</h2><p>While delivering the good news to His believing servants that victory and dominance will be theirs against the disbelieving, atheistic People of the Scriptures, Allah then said,</p><div class="text_uthmani arabic">لَن يَضُرُّوكُمْ إِلاَّ أَذًى وَإِن يُقَـتِلُوكُمْ يُوَلُّوكُمُ الاٌّدُبَارَ ثُمَّ لاَ يُنصَرُونَ </div><p>(They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.) 3:111</p><p>This is what occurred, for at the battle of Khaybar, Allah brought humiliation and disgrace to the Jews. Before that, the Jews in Al-Madinah, the tribes of Qaynuqa`, Nadir and Qurayzah, were also humiliated by Allah. Such was the case with the Christians in the area of Ash-Sham later on, when the Companions defeated them in many battles and took over the leadership of Ash-Sham forever. There shall always be a group of Muslims in Ash-Sham area until `Isa, son of Maryam, descends while they are like this on the truth, apparent and victorious. `Isa will at that time rule according to the Law of Muhammad , break the cross, kill the swine, banish the Jizyah and only accept Islam from the people.</p><p>Allah said next,</p><div class="text_uthmani arabic">ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُواْ إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ</div><p>(Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and a covenant from men;) meaning, Allah has placed humiliation and disgrace on them wherever they may be, and they will never be safe,</p><div class="text_uthmani arabic">إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ</div><p>(except when under a covenant from Allah,) under the Dhimmah (covenant of protection) from Allah that requires them to pay the Jizyah (tax, to Muslims,) and makes them subservient to Islamic Law.</p><div class="text_uthmani arabic">وَحَبْلٍ مِّنَ النَّاسِ</div><p>(and a covenant from men;) meaning, covenant from men, such as pledges of protection and safety offered to them by Muslim men and women, and even a slave, according to one of the sayings of the scholars. Ibn `Abbas said that,</p><div class="text_uthmani arabic">إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ</div><p>(except when under a covenant from Allah, and a covenant from men;) refers to a covenant of protection from Allah and a pledge of safety from people. Similar was said by Mujahid, `Ikrimah, `Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Ar-Rabi` bin Anas. Allah's statement,</p><div class="text_uthmani arabic">وَبَآءُوا بِغَضَبٍ مِّنَ اللَّهِ</div><p>(they have drawn on themselves the wrath of Allah,) means, they earned Allah's anger, which they deserved,</p><div class="text_uthmani arabic">وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ</div><p>(and destitution is put over them), meaning they deserve it by decree and legislatively.</p><p>Allah said next,</p><div class="text_uthmani arabic">ذلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِـَايَـتِ اللَّهِ وَيَقْتُلُونَ الاٌّنْبِيَآءَ بِغَيْرِ حَقٍّ</div><p>(This is because they disbelieved in the Ayat of Allah and killed the Prophets without right.) meaning, what drove them to this was their arrogance, transgression and envy, earning them humiliation, degradation and disgrace throughout this life and the Hereafter. Allah said,</p><div class="text_uthmani arabic">ذلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ</div><p>(This is because they disobeyed and used to transgress (the limits set by Allah).) meaning, what lured them to disbelieve in Allah's Ayat and kill His Messengers, is the fact that they often disobeyed Allah's commands, committed His prohibitions and transgressed His set limits. We seek refuge from this behavior, and Allah Alone is sought for each and every type of help.</p>

Virtues of the Ummah of Muhammad , the Best Nation EverAllah states that the Ummah of Muhammad is the best nation ever,كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ(You are the best of peoples ever raised up for mankind) 3:110.Al-Bukhari recorded that Abu Hurayrah commented on this Ayah, "(You, Muslims, are) the best nation of people for the people, you bring them tied in chains on their necks (capture them in war) and they later embrace Islam." Similar was said by Ibn `Abbas, Mujahid, `Atiyah Al-`Awfi, `Ikrimah, `Ata' and Ar-Rabi` bin Anas that,كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ(You are the best of peoples ever raised up for mankind;) means, the best of peoples for the people.The meaning of the Ayah is that the Ummah of Muhammad is the most righteous and beneficial nation for mankind. Hence Allah's description of them,تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ(you enjoin Al-Ma`ruf and forbid Al-Munkar and believe in Allah) 3:110.Ahmad, At-Tirmidhi, Ibn Majah, and Al-Hakim recorded that Hakim bin Mu`awiyah bin Haydah narrated that his father said that the Messenger of Allah said,«أَنْتُمْ تُوَفُّون سَبْعِينَ أُمَّةً، أَنْتُمْ خَيْرُهَا، وَأَنْتُمْ أَكْرَمُ عَلَى اللهِ عَزَّ وَجَل»(You are the final of seventy nations, you are the best and most honored among them to Allah.)This is a well-known Hadith about which At-Tirmidhi said, "Hasan", and which is also narrated from Mu`adh bin Jabal and Abu Sa`id. The Ummah of Muhammad achieved this virtue because of its Prophet, Muhammad, peace be upon him, the most regarded of Allah's creation and the most honored Messenger with Allah. Allah sent Muhammad with the perfect and complete Law that was never given to any Prophet or Messenger before him. In Muhammad's Law, few deeds take the place of the many deeds that other nations performed. For instance, Imam Ahmad recorded that `Ali bin Abi Talib said, "The Messenger of Allah said,«أُعْطِيتُ مَا لَمْ يُعْطَ أَحَدٌ مِنَ الْأَنْبِيَاء»(I was given what no other Prophet before me was given.)We said, `O Messenger of Allah! What is it' He said,«نُصِرْتُ بِالرُّعْبِ، وَأُعْطِيتُ مَفَاتِيحَ الْأَرْضِ، وَسُمِّيتُ أَحْمَدَ، وَجُعِلَ التُّرَابُ لِي طَهُورًا، وَجُعِلَتْ أُمَّتِي خَيْرَ الْأُمَم»(I was given victory by fear, I was given the keys of the earth, I was called Ahmad, the earth was made a clean place for me (to pray and perform Tayammum with it) and my Ummah was made the best Ummah.)."The chain of narration for this Hadith is Hasan. There are several Hadiths that we should mention here.The Two Sahihs recorded that Az-Zuhri said that, Sa`id bin Al-Musayyib said that Abu Hurayrah narrated to him, "I heard the Messenger of Allah saying,«يَدْخُلُ الْجَنَّــةَ مِنْ أُمَّتِي زُمْرَةٌ وَهُمْ سَبْعُونَ أَلْفًا، تُضِيءُ وُجُوهُهُمْ إِضَاءَةَ الْقَمَرِ لَيْلَةَ الْبَدْر»فقال أبو هريرة: فقام عكاشة بن محصن الأسدي يرفع نمرة عليه، فقال: يا رسول الله، ادع الله أن يجعلني منهم، فقال رسول اللهصلى الله عليه وسلّم:«اللَّهُمَّ اجْعَلْهُ مِنْهُم»ثم قام رجل من الأنصار فقال: يا رسول الله ادع الله أن يجعلني منهم، فقال:«سَبقَكَ بِهَا عُكَّاشَة»(A group of seventy thousand from my Ummah will enter Paradise, while their faces are radiating, just like the moon when it is full.'`Ukkashah bin Mihsan Al-Asadi stood up, saying, `O Messenger of Allah! Supplicate to Allah that I am one of them.' The Messenger of Allah said, `O Allah! Make him one of them.' A man from the Ansar also stood and said, `O Messenger of Allah! Supplicate to Allah that I am one of them.' The Messenger said, `Ukkashah has beaten you to it.')Another Hadith that Establishes the Virtues of the Ummah of Muhammad in this Life and the HereafterImam Ahmad recorded that Jabir said, "I heard the Messenger of Allah saying,«إِنِّي لَأَرْجُو أَنْ يَكُونَ مَنْ يَتَّبِعُنِي مِنْ أُمَّتِي يَوْمَ الْقِيَامَةِ رُبُعَ الْجَنَّــة»قال: فكبرنا، ثم قال:«أَرْجُو أَنْ يَكُونُوا ثُلُثَ النَّاس»قال: فكبرنا، ثم قال:«أَرْجُو أَنْ تَكُونُوا الشَّطْر»(`I hope that those who follow me will be one-fourth of the residents of Paradise on the Day of Resurrection.' We said, `Allahu Akbar'. He then said, `I hope that they will be one-third of the people.' We said, `Allahu Akbar'. He then said, `I hope that you will be one-half.')"Imam Ahmad recorded the same Hadith with another chain of narration, and this Hadith meets the criteria of Muslim in his Sahih. In the Two Sahihs, it is recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah said to us,«أَمَا تَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّـةِ؟»(Does it please you that you will be one-fourth of the people of Paradise)We said, `Allahu Akbar!' He added,«أَمَا تَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّـةِ؟»(Does it please you that you will be one-third of the people of Paradise) We said, `Allahu Akbar!' He said,«إِنِّي لَأَرْجُو أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّـةِ؟»(I hope that you will be half of the people of Paradise.)" Another HadithImam Ahmad recorded that Buraydah said that the Prophet said,«أَهْلُ الْجَنَّةِ عِشْرُونَ وَمِائَةُ صَفَ، هذِهِ الْأُمَّةُ مِنْ ذلِكَ ثَمَانُونَ صَفًّا»(The people of Paradise are one hundred and twenty rows, this Ummah takes up eighty of them.)Imam Ahmad also collected this Hadith through another chain of narration. At-Tirmidhi and Ibn Majah also collected this Hadith, and At-Tirmidhi said, `This Hadith is Hasan. `Abdur-Razzaq recorded that Abu Hurayrah said that, the Prophet said,«نَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ النَّاسِ دُخُولًا الْجَنَّــةَ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، فَهَدَانَا اللهُ لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ، فَهَذَا الْيَوْمُ الَّذِي اخْتَلَفُوا فِيهِ، النَّاسُ لَنَا فِيهِ تَبَعٌ، غَدًا لِلْيَهُودِ، وَلِلنَّصَارَى بَعْدَ غَد»(We (Muslims) are the last to come, but the foremost on the Day of Resurrection, and the first people to enter Paradise, although the former nations were given the Scriptures before us and we after them. Allah gave us the guidance of truth that they have been disputing about. This (Friday) is the Day that they have been disputing about, and all the other people are behind us in this matter: the Jews' (day of congregation is) tomorrow (Saturday) and the Christians' is the day after tomorrow (Sunday). )Al-Bukhari and Muslim collected this Hadith. Muslim recorded Abu Hurayrah saying that the Messenger of Allah said,«نَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّــة»(We (Muslims) are the last (to come), but (will be) the foremost on the Day of Resurrection, and will be the first people to enter Paradise...) until the end of the Hadith.These and other Hadiths conform to the meaning of the Ayah,كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ(You are the best of peoples ever raised up for mankind; you enjoin Al-Ma`ruf (all that Islam has ordained) and forbid Al-Munkar (all that Islam has forbidden), and you believe in Allah).Therefore, whoever among this Ummah acquires these qualities, will have a share in this praise. Qatadah said, "We were told that `Umar bin Al-Khattab recited this Ayah 3:110 during a Hajj that he performed, when he saw that the people were rushing. He then said, `Whoever likes to be among this praised Ummah, let him fulfill the condition that Allah set in this Ayah."' Ibn Jarir recorded this. Those from this Ummah who do not acquire these qualities will be just like the People of the Scriptures whom Allah criticized, when He said,كَانُواْ لاَ يَتَنَـهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ(They did not forbid one another from the Munkar which they committed. ..) 5:79.This is the reason why, after Allah praised the Muslim Ummah with the qualities that He mentioned, He criticized the People of the Scriptures and chastised them, saying,وَلَوْ ءَامَنَ أَهْلُ الْكِتَـبِ(And had the People of the Scripture (Jews and Christians) believed) 3:110,in what was sent down to Muhammad ,لَكَانَ خَيْراً لَّهُمْ مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَـسِقُونَ(it would have been better for them; among them are some who have faith, but most of them are Fasiqun (rebellious).)Therefore only a few of them believe in Allah and in what was sent down to you and to them. The majority of them follow deviation, disbelief, sin and rebellion.The Good News that Muslims will Dominate the People of the BookWhile delivering the good news to His believing servants that victory and dominance will be theirs against the disbelieving, atheistic People of the Scriptures, Allah then said,لَن يَضُرُّوكُمْ إِلاَّ أَذًى وَإِن يُقَـتِلُوكُمْ يُوَلُّوكُمُ الاٌّدُبَارَ ثُمَّ لاَ يُنصَرُونَ (They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.) 3:111This is what occurred, for at the battle of Khaybar, Allah brought humiliation and disgrace to the Jews. Before that, the Jews in Al-Madinah, the tribes of Qaynuqa`, Nadir and Qurayzah, were also humiliated by Allah. Such was the case with the Christians in the area of Ash-Sham later on, when the Companions defeated them in many battles and took over the leadership of Ash-Sham forever. There shall always be a group of Muslims in Ash-Sham area until `Isa, son of Maryam, descends while they are like this on the truth, apparent and victorious. `Isa will at that time rule according to the Law of Muhammad , break the cross, kill the swine, banish the Jizyah and only accept Islam from the people.Allah said next,ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُواْ إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ(Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and a covenant from men;) meaning, Allah has placed humiliation and disgrace on them wherever they may be, and they will never be safe,إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ(except when under a covenant from Allah,) under the Dhimmah (covenant of protection) from Allah that requires them to pay the Jizyah (tax, to Muslims,) and makes them subservient to Islamic Law.وَحَبْلٍ مِّنَ النَّاسِ(and a covenant from men;) meaning, covenant from men, such as pledges of protection and safety offered to them by Muslim men and women, and even a slave, according to one of the sayings of the scholars. Ibn `Abbas said that,إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ(except when under a covenant from Allah, and a covenant from men;) refers to a covenant of protection from Allah and a pledge of safety from people. Similar was said by Mujahid, `Ikrimah, `Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Ar-Rabi` bin Anas. Allah's statement,وَبَآءُوا بِغَضَبٍ مِّنَ اللَّهِ(they have drawn on themselves the wrath of Allah,) means, they earned Allah's anger, which they deserved,وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ(and destitution is put over them), meaning they deserve it by decree and legislatively.Allah said next,ذلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِـَايَـتِ اللَّهِ وَيَقْتُلُونَ الاٌّنْبِيَآءَ بِغَيْرِ حَقٍّ(This is because they disbelieved in the Ayat of Allah and killed the Prophets without right.) meaning, what drove them to this was their arrogance, transgression and envy, earning them humiliation, degradation and disgrace throughout this life and the Hereafter. Allah said,ذلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ(This is because they disobeyed and used to transgress (the limits set by Allah).) meaning, what lured them to disbelieve in Allah's Ayat and kill His Messengers, is the fact that they often disobeyed Allah's commands, committed His prohibitions and transgressed His set limits. We seek refuge from this behavior, and Allah Alone is sought for each and every type of help.

They will do you no harm but annoyance; and if they fight you they will only turn their backs, then no help will reach them.

They cannot harm you except cause some trouble; and if they fight against you, they will turn their backs on you; then they will not be helped.

They will not harm you, except a little hurt; and if they fight with you, they will turn on you their backs; then they will not be helped.

[but] these can never inflict more than a passing hurt on you; and if they fight against you, they will turn their backs upon you [in flight], and will not be succoured.

They shall not be able to harm you save with small hurt, and if they fight you, they shall turn upon you their backs; then they shall be succoured not.

They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.

They will do you no harm, beyond insulting you. And if they fight you, they will turn around and flee, then they will not be helped.

They will not be able to harm you except for a little hurt, and if they fight against you they will turn their backs (in flight), and then they will not be succoured.

They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.

They will not harm you save a trifling hurt, and if they fight against you they will turn and flee. And afterward they will not be helped.

They will never do you any harm, except for some hurt; and if they fight you, they will turn their backs [to flee], then they will not be helped.

They will not harm you except a little hurt. And if they fight against you, they will turn their backs. Then they will not be victorious.

They will not harm you except for [some] annoyance. And if they fight you, they will show you their backs; then they will not be aided.

They can never harm you beyond annoyance. In a fight, they will turn back in defeat and they will not be helped.

They shall by no means harm you but with a slight evil; and if they fight with you they shall turn (their) backs to you, then shall they not be helped.

Lan ya<u>d</u>urrookum ill<u>a</u> a<u>th</u>an wain yuq<u>a</u>tilookum yuwallookumu aladb<u>a</u>ra thumma l<u>a</u> yun<u>s</u>aroon<b>a</b>

They can do you very little harm; if they come out to fight you, they will show you their backs; then they shall not be helped --

They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.

لَن يَضُرُّوكُمْ إِلَّآ أَذًى وَإِن يُقَٰتِلُوكُمْ يُوَلُّوكُمُ ٱلْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ

If they are against you they will not harm you, O believers, in your belief, or in yourselves, except through their words: criticising your faith and making fun of you and so on. Also, if they fight you they will flee from you in defeat, and will never be victorious over you.

If they are against you they will not harm you, O believers, in your belief, or in yourselves, except through their words: criticising your faith and making fun of you and so on. Also, if they fight you they will flee from you in defeat, and will never be victorious over you.

<p>Commentary</p><p>In previous verses (98-101), it was shown how hostile to Muslims the people of the Book were and how they planned to bring religious harm to them. Mentioned in the present verse are their plans to harm Muslims materially. The last sentence carries the prophecy that they shall not succeed.</p><p>This prophecy of the Holy Qur'an was proved true when, during the entire period of prophethood, the people of the Book were unable to overcome the noble Companions ؓ who are the primary addressees here. This applies particularly to the Jewish tribes who had tried to sow seeds of discord among the Companions ؓ . The outcome was that these people were disgraced; some paid jizya, some were killed while others were exiled.</p><p>The next verse (112) makes the description complete.</p>

CommentaryIn previous verses (98-101), it was shown how hostile to Muslims the people of the Book were and how they planned to bring religious harm to them. Mentioned in the present verse are their plans to harm Muslims materially. The last sentence carries the prophecy that they shall not succeed.This prophecy of the Holy Qur'an was proved true when, during the entire period of prophethood, the people of the Book were unable to overcome the noble Companions ؓ who are the primary addressees here. This applies particularly to the Jewish tribes who had tried to sow seeds of discord among the Companions ؓ . The outcome was that these people were disgraced; some paid jizya, some were killed while others were exiled.The next verse (112) makes the description complete.

Degraded they shall live wheresoever they be unless they make an alliance with God and alliance with men, for they have incurred the anger of God, and misery overhangs them. That is because they denied the signs of God and killed the prophets unjustly, and rebelled, and went beyond the limit.

Disgrace has been destined for them – wherever they are they shall not find peace, except by a rope from Allah and a rope from men – and they have deserved the wrath of Allah, and misery is destined for them; that is because they used to disbelieve in the signs of Allah, and unjustly martyr the Prophets; that was for their disobedience and transgression.

Abasement shall be pitched on them, wherever they are come upon, except they be in a bond of God, and a bond of the people; they will be laden with the burden of God's anger, and poverty shall be pitched on them; that, because they disbelieved in God's signs, and slew the Prophets without right; that, for that they acted rebelliously and were transgressors.

Overshadowed by ignominy are they wherever they may be, save [when they bind themselves again] in a bond with God and a bond with men; for they have earned the burden of God's condemnation, and are overshadowed by humiliation: all this [has befallen them] because they persisted in denying the truth of God's messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right.

Stuck upon them is abjection wheresoever they may be come upon, except in a compact with Allah and a compact with men; and they drew upon themselves indignation from Allah; and stuck upon them is poverty. That is because they have been disbelieving in the signs of Allah, and slaying the prophets without justice. That is because they disobeyed and have been trespassing.

Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and from men; they have drawn on themselves the Wrath of Allah, and destruction is put over them. This is because they disbelieved in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and killed the Prophets without right. This is because they disobeyed (Allah) and used to transgress beyond bounds (in Allah's disobedience, crimes and sins).

They shall be humiliated wherever they are encountered, except through a rope from God, and a rope from the people; and they incurred wrath from God, and were stricken with misery. That is because they rejected God’s revelations, and killed the prophets unjustly. That is because they rebelled and committed aggression.

Wherever they were, they were covered with ignominy, except when they were protected by either a covenant with Allah or a covenant with men. They are laden with the burden of Allah's wrath, and humiliation is stuck upon them - and all this because they rejected the signs of Allah and slayed the Prophets without right, and because they disobeyed and transgressed.

They are stricken with humility wherever they may be, except when under a covenant (of protection) from Allah, and a covenant from men; they have drawn on themselves the wrath of Allah, and destitution is put over them. This is because they disbelieved in the Ayat of Allah and killed the Prophets without right. This is because they disobeyed (Allah) and used to transgress (the limits set by Allah).

Ignominy shall be their portion wheresoever they are found save (where they grasp) a rope from Allah and a rope from men. They have incurred anger from their Lord, and wretchedness is laid upon them. That is because they used to disbelieve the revelations of Allah, and slew the prophets wrongfully. That is because they were rebellious and used to transgress.

Wherever they are found, abasement is stamped upon them, except for an asylum from Allah and an asylum from the people. They have earned the wrath of Allah, and poverty has been stamped upon them. That, because they would deny the signs of Allah and kill the prophets unjustly. That, because they would disobey and commit transgression.

Abasement shall be pitched upon them wherever they are found, except they are in a bond from Allah, and a bond of the people. They have incurred theAnger of Allah and have been humiliated, because they disbelieved the verses of Allah and unjustly slew His Prophets and because they disobeyed and were transgressors.

They have been put under humiliation [by Allah] wherever they are overtaken, except for a covenant from Allah and a rope from the Muslims. And they have drawn upon themselves anger from Allah and have been put under destitution. That is because they disbelieved in the verses of Allah and killed the prophets without right. That is because they disobeyed and [habitually] transgressed.

Humiliation will strike them wherever they seek protection, except when they seek protection from God and the people. They have incurred the wrath of God unto themselves and have been struck with destitution for their rejection of the revelations of God and for unjustly murdering the Prophets. It is all because of their transgression and rebellion.

Abasement is made to cleave to them wherever they are found, except under a covenant with Allah and a covenant with men, and they have become deserving of wrath from Allah, and humiliation is made to cleave to them; this is because they disbelieved in the communications of Allah and slew the prophets unjustly; this is because they disobeyed and exceeded the limits.

<u>D</u>uribat AAalayhimu a<b>l</b><u>thth</u>illatu ayna m<u>a</u> thuqifoo ill<u>a</u> bi<u>h</u>ablin mina All<u>a</u>hi wa<u>h</u>ablin mina a<b>l</b>nn<u>a</u>si wab<u>a</u>oo bigha<u>d</u>abin mina All<u>a</u>hi wa<u>d</u>uribat AAalayhimu almaskanatu <u>tha</u>lika biannahum k<u>a</u>noo yakfuroona bi<u>a</u>y<u>a</u>ti All<u>a</u>hi wayaqtuloona alanbiy<u>a</u>a bighayri <u>h</u>aqqin <u>tha</u>lika bim<u>a</u> AAa<u>s</u>aw wak<u>a</u>noo yaAAtadoon<b>a</b>

abasement shall attend them wherever they are found, unless they make a covenant with God or with man. They have incurred God's wrath and have been utterly humbled, because they have persistently disbelieved in God's signs and killed prophets unjustly. This resulted from their disobedience and their habit of transgression.

Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds.

ضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ أَيْنَ مَا ثُقِفُوٓا۟ إِلَّا بِحَبْلٍ مِّنَ ٱللَّهِ وَحَبْلٍ مِّنَ ٱلنَّاسِ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ وَضُرِبَتْ عَلَيْهِمُ ٱلْمَسْكَنَةُ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ

Humiliation and shame has been made to surround them wherever they are, and they are only safe with a contract or protection from Allah or from people. They have earned the anger of Allah, and need and poverty has been made to surround them. This is due to their rejection of the signs of Allah, killing the prophets unjustly, and because they rebelled and overstepped the limits of Allah.

Humiliation and shame has been made to surround them wherever they are, and they are only safe with a contract or protection from Allah or from people. They have earned the anger of Allah, and need and poverty has been made to surround them. This is due to their rejection of the signs of Allah, killing the prophets unjustly, and because they rebelled and overstepped the limits of Allah.

<p>Commentary</p><p>The meaning of disgrace and wrath cast on the Jews:</p><p>A detailed discussion on this subject has already appeared under comments on verse 61 of Surah al-Baqarah where the text has not mentioned any exception. This can be seen in Volume I of this commentary. It also covers the exception given in the present verse - إِلَّا بِحَبْلٍ مِّنَ اللَّـهِ وَحَبْلٍ مِّنَ النَّاسِ</p><p>Briefly, the verse means that the Jews shall remain stamped with disgrace and misery except under two situations:</p><p>1. Though a Covenant of Allah. For example, a minor child or woman shall not be killed. (This exception is meant by the words 'through a source from Allah' ).</p><p>Through a treaty obligation, that is, بِحَبْلٍ مِّنَ النَّاسِ (through a source from men). Such patronage may cause their disgrace and misery not to become manifest. The specific words used in the Holy Qur'an i.e., a source from men, cover all men, believers and disbelievers. The possibility that they live with freedom after making a peace treaty with Muslims is included here. Also possible is the situation that they may come under the protection of other non-Muslim powers through a peace treaty (or informal collaboration strategy), a situation that prevails in the form of the present-day state of Israel. To discerning people all over the world, it is no secret that the state of Israel is really a joint encampment of the West. Behind all the facade of power they appear to have is the power of others. If the U.S., U.K., Europe, and USSR too, were daring enough to withdraw their patronage of Israel, it would not survive for a day. Allah knows best.</p>

CommentaryThe meaning of disgrace and wrath cast on the Jews:A detailed discussion on this subject has already appeared under comments on verse 61 of Surah al-Baqarah where the text has not mentioned any exception. This can be seen in Volume I of this commentary. It also covers the exception given in the present verse - إِلَّا بِحَبْلٍ مِّنَ اللَّـهِ وَحَبْلٍ مِّنَ النَّاسِBriefly, the verse means that the Jews shall remain stamped with disgrace and misery except under two situations:1. Though a Covenant of Allah. For example, a minor child or woman shall not be killed. (This exception is meant by the words 'through a source from Allah' ).Through a treaty obligation, that is, بِحَبْلٍ مِّنَ النَّاسِ (through a source from men). Such patronage may cause their disgrace and misery not to become manifest. The specific words used in the Holy Qur'an i.e., a source from men, cover all men, believers and disbelievers. The possibility that they live with freedom after making a peace treaty with Muslims is included here. Also possible is the situation that they may come under the protection of other non-Muslim powers through a peace treaty (or informal collaboration strategy), a situation that prevails in the form of the present-day state of Israel. To discerning people all over the world, it is no secret that the state of Israel is really a joint encampment of the West. Behind all the facade of power they appear to have is the power of others. If the U.S., U.K., Europe, and USSR too, were daring enough to withdraw their patronage of Israel, it would not survive for a day. Allah knows best.

Yet all of them are not alike. Among the people of the Book is a section upright, who recite the scriptures in the hours of the night and bow in adoration and pray,

All of them are not alike; among the People given the Book(s) are some who are firm on the truth – they recite the verses of Allah in the night hours and prostrate (before Him).

Yet they are not all alike; some of the People of the Book are a nation upstanding, that recite God's signs in the watches of the night, bowing themselves,

[But] they are not all alike: among the followers of earlier revelation there are upright people, who recite God's messages throughout the night, and prostrate themselves [before Him].

Not are they all alike. Of the people of the Book there are a community steadfast, reciting the revelations of Allah in the hours of night while they prostrate themselves.

Not all of them are alike; a party of the people of the Scripture stand for the right, they recite the Verses of Allah during the hours of the night, prostrating themselves in prayer.

They are not alike. Among the People of the Scripture is a community that is upright; they recite God’s revelations throughout the night, and they prostrate themselves.

Yet all are not alike: among the People of the Book there are upright people who recite the messages of Allah in the watches of the night and prostrate themselves in worship.

Not all of them are alike; a party of the People of the Scripture stand for the right, they recite the verses of Allah during the hours of the night, prostrating themselves in prayer.

They are not all alike. Of the People of the Scripture there is a staunch community who recite the revelations of Allah in the night season, falling prostrate (before Him).

Yet they are not all alike. Among the People of the Book is an upright nation; they recite Allah’s signs in the watches of the night and prostrate.

Yet they are not all alike. There are among the People of the Book an upstanding nation that recite the verses of Allah (the Koran) throughout the night and prostrate themselves,

They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of Allah during periods of the night and prostrating [in prayer].

The People of the Book are not all the same. Some of them are straightforward. They recite the words of God in prostration at night.

They are not all alike; of the followers of the Book there is an upright party; they recite Allah's communications in the nighttime and they adore (Him).

Laysoo saw<u>a</u>an min ahli alkit<u>a</u>bi ommatun q<u>a</u>imatun yatloona <u>a</u>y<u>a</u>ti All<u>a</u>hi <u>a</u>n<u>a</u>a allayli wahum yasjudoon<b>a</b>

Yet they are not all alike. Of the People of the Book there are some who stand by their covenant; they recite the word of God during the night and prostrate themselves before Him,

Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration.

لَيْسُوا۟ سَوَآءً مِّنْ أَهْلِ ٱلْكِتَٰبِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ ءَايَٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيْلِ وَهُمْ يَسْجُدُونَ

Having made clear what many of the People of the Scripture are like, Allah then explains that there is a group among them who are upright and stand by the truth – not all the People of the Scripture are the same. Rather, there is a group among them who follow the Religion of Allah: doing as Allah instructs and staying away from what He has prohibited, reading the verses of Allah in the hours of the night, and praying to Him. This group existed before the Prophet Muhammad (peace be upon him) was sent, and became Muslim when they met him and understood his message.

Having made clear what many of the People of the Scripture are like, Allah then explains that there is a group among them who are upright and stand by the truth – not all the People of the Scripture are the same. Rather, there is a group among them who follow the Religion of Allah: doing as Allah instructs and staying away from what He has prohibited, reading the verses of Allah in the hours of the night, and praying to Him. This group existed before the Prophet Muhammad (peace be upon him) was sent, and became Muslim when they met him and understood his message.

<p>In verse 110, it was said that among the people of the Book there are those who believe, yet most of them are disbelievers. Details appear in the present verse which gives a complementary profile of those who believed from among the people of the Book, and by becoming Muslims, they adopted the distinguishing hallmarks of the Faith that go to make believers the best of communities.</p><p>Soon after praising those who had embraced Islam from among the people of the Book, the text censures those of them who did not embrace Islam and insisted on retaining their stance of disbelief, not realizing that their wealth and their children will be unable to save them from the punishment of Allah and Hell shall be their eternal abode.</p><p>Verse 117 declares through a similitude that disbelievers simply waste what they spend in this worldly life, for belief in Islam is a pre-condition in order that such spendings be acceptable with Allah, of whatever sort they may be. The similitude stresses the fact that disbelievers inflict this injustice upon themselves when their spendings go to waste in this world and remain rewardless in the Hereafter. If they were not to wrong themselves, if they were to embrace Islam, they would have been like other Muslims who, on suffering a worldly loss, are compensated by Allah through reward and forgiveness of sins, as reported in ahadith.</p>

In verse 110, it was said that among the people of the Book there are those who believe, yet most of them are disbelievers. Details appear in the present verse which gives a complementary profile of those who believed from among the people of the Book, and by becoming Muslims, they adopted the distinguishing hallmarks of the Faith that go to make believers the best of communities.Soon after praising those who had embraced Islam from among the people of the Book, the text censures those of them who did not embrace Islam and insisted on retaining their stance of disbelief, not realizing that their wealth and their children will be unable to save them from the punishment of Allah and Hell shall be their eternal abode.Verse 117 declares through a similitude that disbelievers simply waste what they spend in this worldly life, for belief in Islam is a pre-condition in order that such spendings be acceptable with Allah, of whatever sort they may be. The similitude stresses the fact that disbelievers inflict this injustice upon themselves when their spendings go to waste in this world and remain rewardless in the Hereafter. If they were not to wrong themselves, if they were to embrace Islam, they would have been like other Muslims who, on suffering a worldly loss, are compensated by Allah through reward and forgiveness of sins, as reported in ahadith.

<h2 class="title">Virtues of the People of the Scriptures Who Embrace Islam</h2><p>Muhammad bin Ishaq and others, including Al-Awfi who reported it from Ibn Abbas, said;"These Ayat were revealed about the clergy of the People of the Scriptures who embraced the faith. For instance, there is Abdullah bin Salam, Asad bin Ubayd, Tha`labah bin Sa`yah, Usayd bin Sa`yah, and so forth.</p><p>This Ayah means that those among the People of the Book whom Allah rebuked earlier are not at all the same as those among them who embraced Islam.Hence Allah's statement,</p><div class="text_uthmani arabic">لَيْسُواْ سَوَاء ... </div><p>Not all of them are alike."Therefore, these two types of people are not equal, and indeed, there are believers and also criminals among the People of the Book, just as Allah said,</p><div class="text_uthmani arabic">... مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَآئِمَةٌ ...</div><p>a party of the People of the Scripture stand for the right,for they implement the Book of Allah, adhere to His Law and follow His Prophet Muhammad.</p><p>Therefore, this type is on the straight path,</p><div class="text_uthmani arabic">... يَتْلُونَ آيَاتِ اللّهِ آنَاء اللَّيْلِ وَهُمْ يَسْجُدُونَ </div><p>they recite the verses of Allah during the hours of the night, prostrating themselves in prayer.They often stand in prayer at night for Tahajjud, and recite the Qur'an in their prayer.</p><div class="text_uthmani arabic">يُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُوْلَـئِكَ مِنَ الصَّالِحِينَ </div><p>They believe in Allah and the Last Day; they enjoin Al-Ma`ruf and forbid Al-Munkar; and they hasten in (all) good works; and they are among the righteous. (3: 114)This is the same type of people mentioned at the end of the Surah;</p><div class="text_uthmani arabic">وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَاشِعِينَ لِلّهِ</div><p>And there are, certainly, among the People of the Scripture (Jews and Christians), those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah. (3:199)Allah said here,</p><div class="text_uthmani arabic">وَمَا يَفْعَلُواْ مِنْ خَيْرٍ فَلَن يُكْفَرُوْهُ ... </div><p>And whatever good they do, nothing will be rejected of them;meaning, their good deeds will not be lost with Allah. Rather, He will award them the best rewards.</p><div class="text_uthmani arabic">... وَاللّهُ عَلِيمٌ بِالْمُتَّقِينَ </div><p>for Allah knows well the Muttaqin (the pious).for no deed performed by any person ever escapes His knowledge, nor is any reward for those who do good deeds ever lost with Him.</p><div class="text_uthmani arabic">إِنَّ الَّذِينَ كَفَرُواْ ... </div><p>Surely, those who disbelieve,Allah mentions the disbelieving polytheists:</p><div class="text_uthmani arabic">... لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا ...</div><p>neither their properties nor their offspring will avail them against Allah,meaning, nothing can avert Allah's torment and punishment from striking them.</p><div class="text_uthmani arabic">... وَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ </div><p>They are the dwellers of the Fire, therein they will abide.</p><h2 class="title">The Parable of What the Disbelievers Spend in This Life</h2><p>Allah gave a parable for what the disbelievers spend in this life, as Mujahid, Al-Hasan and As-Suddi said.</p><div class="text_uthmani arabic">مَثَلُ مَا يُنْفِقُونَ فِى هِـذِهِ الْحَيَوةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ</div><p>(The likeness of what they spend in this world is the likeness of a wind of Sir;) a frigid wind, as Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas and others have said. `Ata' said that Sir, means, `cold and snow.' Ibn `Abbas and Mujahid are also reported to have said that Sir means, `fire'. This latter meaning does not contradict the meanings we mentioned above, because extreme cold weather, especially when accompanied by snow, burns plants and produce, and has the same effect fire has on such growth.</p><div class="text_uthmani arabic">أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُواْ أَنفُسَهُمْ فَأَهْلَكَتْهُ</div><p>(It struck the harvest of a people who did wrong against themselves and destroyed it) 3:117, by burning. This Ayah mentions a calamity that strikes produce that is ready to harvest, destroying it by burning and depriving its owner of it when he needs it the most. Such is the case with the disbelievers, for Allah destroys the rewards for their good deeds in this life, just as He destroyed the produce of the sinner because of his sins. Both types did not build their work on firm foundations,</p><div class="text_uthmani arabic">وَمَا ظَلَمَهُمُ اللَّهُ وَلَـكِنْ أَنفُسَهُمْ يَظْلِمُونَ</div><p>(And Allah wronged them not, but they wronged themselves.)</p>

Virtues of the People of the Scriptures Who Embrace IslamMuhammad bin Ishaq and others, including Al-Awfi who reported it from Ibn Abbas, said;"These Ayat were revealed about the clergy of the People of the Scriptures who embraced the faith. For instance, there is Abdullah bin Salam, Asad bin Ubayd, Tha`labah bin Sa`yah, Usayd bin Sa`yah, and so forth.This Ayah means that those among the People of the Book whom Allah rebuked earlier are not at all the same as those among them who embraced Islam.Hence Allah's statement,لَيْسُواْ سَوَاء ... Not all of them are alike."Therefore, these two types of people are not equal, and indeed, there are believers and also criminals among the People of the Book, just as Allah said,... مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَآئِمَةٌ ...a party of the People of the Scripture stand for the right,for they implement the Book of Allah, adhere to His Law and follow His Prophet Muhammad.Therefore, this type is on the straight path,... يَتْلُونَ آيَاتِ اللّهِ آنَاء اللَّيْلِ وَهُمْ يَسْجُدُونَ they recite the verses of Allah during the hours of the night, prostrating themselves in prayer.They often stand in prayer at night for Tahajjud, and recite the Qur'an in their prayer.يُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُوْلَـئِكَ مِنَ الصَّالِحِينَ They believe in Allah and the Last Day; they enjoin Al-Ma`ruf and forbid Al-Munkar; and they hasten in (all) good works; and they are among the righteous. (3: 114)This is the same type of people mentioned at the end of the Surah;وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَاشِعِينَ لِلّهِAnd there are, certainly, among the People of the Scripture (Jews and Christians), those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah. (3:199)Allah said here,وَمَا يَفْعَلُواْ مِنْ خَيْرٍ فَلَن يُكْفَرُوْهُ ... And whatever good they do, nothing will be rejected of them;meaning, their good deeds will not be lost with Allah. Rather, He will award them the best rewards.... وَاللّهُ عَلِيمٌ بِالْمُتَّقِينَ for Allah knows well the Muttaqin (the pious).for no deed performed by any person ever escapes His knowledge, nor is any reward for those who do good deeds ever lost with Him.إِنَّ الَّذِينَ كَفَرُواْ ... Surely, those who disbelieve,Allah mentions the disbelieving polytheists:... لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا ...neither their properties nor their offspring will avail them against Allah,meaning, nothing can avert Allah's torment and punishment from striking them.... وَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ They are the dwellers of the Fire, therein they will abide.The Parable of What the Disbelievers Spend in This LifeAllah gave a parable for what the disbelievers spend in this life, as Mujahid, Al-Hasan and As-Suddi said.مَثَلُ مَا يُنْفِقُونَ فِى هِـذِهِ الْحَيَوةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ(The likeness of what they spend in this world is the likeness of a wind of Sir;) a frigid wind, as Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas and others have said. `Ata' said that Sir, means, `cold and snow.' Ibn `Abbas and Mujahid are also reported to have said that Sir means, `fire'. This latter meaning does not contradict the meanings we mentioned above, because extreme cold weather, especially when accompanied by snow, burns plants and produce, and has the same effect fire has on such growth.أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُواْ أَنفُسَهُمْ فَأَهْلَكَتْهُ(It struck the harvest of a people who did wrong against themselves and destroyed it) 3:117, by burning. This Ayah mentions a calamity that strikes produce that is ready to harvest, destroying it by burning and depriving its owner of it when he needs it the most. Such is the case with the disbelievers, for Allah destroys the rewards for their good deeds in this life, just as He destroyed the produce of the sinner because of his sins. Both types did not build their work on firm foundations,وَمَا ظَلَمَهُمُ اللَّهُ وَلَـكِنْ أَنفُسَهُمْ يَظْلِمُونَ(And Allah wronged them not, but they wronged themselves.)

And believe in God and the Last Day, and enjoin what is good and forbid what is wrong, and who hasten to give in charity: they are among the upright and the doers of good.

They accept faith in Allah and the Last Day, and enjoin good deeds and forbid immorality, and hasten to perform good deeds; and they are the righteous.

believing in God and in the Last Day, bidding to honour and forbidding dishonour, vying one with the other in good works; those are of the righteous.

They believe in God and the Last Day, and enjoin the doing of what is right and forbid the doing of what is wrong, and vie with one another in doing good works: and these are among the righteous.

And they believe in Allah and the Last Day and command that which is reputable and prohibit that which is disreputable, and vie with each other to virtues. And these are of the righteous.

They believe in Allah and the Last Day; they enjoin Al-Ma'ruf (Islamic Monotheism, and following Prophet Muhammad SAW) and forbid Al-Munkar (polytheism, disbelief and opposing Prophet Muhammad SAW); and they hasten in (all) good works; and they are among the righteous.

They believe in God and the Last Day, and advocate righteousness and forbid evil, and are quick to do good deeds. These are among the righteous.

They believe in Allah and in the Last Day and enjoin what is right and forbid what is wrong, and hasten to excel each other in doing good. These are among the righteous.

They believe in Allah and the Last Day; they enjoin Al-Ma`ruf and forbid Al-Munkar; and they hasten in (all) good works; and they are among the righteous.

They believe in Allah and the Last Day, and enjoin right conduct and forbid indecency, and vie one with another in good works. These are of the righteous.

They have faith in Allah and the Last Day, and bid what is right and forbid what is wrong, and they are active in [performing] good deeds. Those are among the righteous.

who believe in Allah and the Last Day, who order honor and forbid dishonor and race in good works. These are the righteous.

They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous.

They believe in God and the Day of Judgment. They command people to follow good, prohibit others from committing evil and compete with each other in doing good deeds. These are the righteous ones.

They believe in Allah and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good.

Yuminoona bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri wayamuroona bi<b>a</b>lmaAAroofi wayanhawna AAani almunkari wayus<u>a</u>riAAoona fee alkhayr<u>a</u>ti waol<u>a</u>ika mina a<b>l</b><u>ssa</u>li<u>h</u>een<b>a</b>

who believe in God and the Last Day, who enjoin justice and forbid evil and vie with each other in good works. These are righteous men

They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.

يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَأُو۟لَٰٓئِكَ مِنَ ٱلصَّٰلِحِينَ

They have certain faith in Allah and the Last Day, instructing what is right and good, and forbidding what is wrong and evil, and they take initiative in doing good actions, taking advantage of the seasons of worship. Such people are from among Allah’s servants who have righteous intentions and actions.

They have certain faith in Allah and the Last Day, instructing what is right and good, and forbidding what is wrong and evil, and they take initiative in doing good actions, taking advantage of the seasons of worship. Such people are from among Allah’s servants who have righteous intentions and actions.

And the good they do will not go unaccepted; for God is aware of those who keep away from evil.

And they will not be denied the reward of whatever good they do; and Allah knows the pious.

And whatsoever good you do, you shall not be denied the just reward of it; and God knows the godfearing.

And whatever good they do, they shall never be denied the reward thereof: for, God has full knowledge of those who are conscious of Him.

And whatsoever they do of virtue shall not be denied. And Allah is Knower of the God-fearing.

And whatever good they do, nothing will be rejected of them; for Allah knows well those who are Al-Muttaqun (the pious - see V. 2:2).

Whatever good they do, they will not be denied it. God knows the righteous.

Whatever good they do shall not go unappreciated, and Allah fully knows those who are pious.

And whatever good they do, nothing will be rejected of them; for Allah knows well the Muttaqin (the pious).

And whatever good they do, they will not be denied the meed thereof. Allah is Aware of those who ward off (evil).

Whatever good they do, they will not go unappreciated for it, and Allah knows well the Godwary.

Whatever good they do, for them it shall not be denied. Allah knows the cautious.

And whatever good they do - never will it be removed from them. And Allah is Knowing of the righteous.

They will never be denied the rewards of their good deeds. God knows well about the pious.

And whatever good they do, they shall not be denied it, and Allah knows those who guard (against evil).

Wam<u>a</u> yafAAaloo min khayrin falan yukfaroohu wa<b>A</b>ll<u>a</u>hu AAaleemun bi<b>a</b>lmuttaqeen<b>a</b>

and they will not be denied [the reward] for whatever good deeds they do: God knows the righteous.

Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right.

وَمَا يَفْعَلُوا۟ مِنْ خَيْرٍ فَلَن يُكْفَرُوهُ وَٱللَّهُ عَلِيمٌۢ بِٱلْمُتَّقِينَ

Whatever good these people do, whether it is little or much, their reward for it will not be lost. Allah knows those who are Mindful, who follow what He instructs, and stay away from what He prohibits. None of what they do is hidden from Him, and they will be rewarded accordingly.

Whatever good these people do, whether it is little or much, their reward for it will not be lost. Allah knows those who are Mindful, who follow what He instructs, and stay away from what He prohibits. None of what they do is hidden from Him, and they will be rewarded accordingly.

As for those who disbelieve, neither wealth nor children will avail them in the least against God. They are the residents of Hell where they will live for ever.

Indeed those who disbelieve – neither their wealth nor their offspring will help save them in the least, from Allah; and they are the people of fire; remaining in it forever.

As for the unbelievers, their riches shall not avail them, neither their children, against God; those are the inhabitants of the Fire, therein dwelling forever.

[But,] behold, as for those who are bent on denying the truth - neither their worldly possessions nor their children will in the least avail them against God: and it is they who are destined for the fire, therein to abide.

Verily those who disbelieve, neither their riches nor their progeny shall avail them aught against Allah. And these are the fellows of the Fire; thereinto they shall be abiders.

Surely, those who reject Faith (disbelieve in Muhammad SAW as being Allah's Prophet and in all that which he has brought from Allah), neither their properties, nor their offspring will avail them aught against Allah. They are the dwellers of the Fire, therein they will abide. (Tafsir At-Tabari, Vol. 4, Page 58).

As for those who disbelieve, neither their possessions nor their children will avail them anything against God. These are the inhabitants of the Fire, abiding therein forever.

As for those who denied the Truth, neither their possessions nor their children will avail them against Allah. They are the people of the Fire, and therein they shall abide.

Surely, those who disbelieve, neither their properties nor their offspring will avail them against Allah. They are the dwellers of the Fire, therein they will abide.

Lo! the riches and the progeny of those who disbelieve will not avail them aught against Allah; and such are rightful owners of the Fire. They will abide therein.

As for the faithless, neither their wealth nor their children will avail them anything against Allah. They shall be the inmates of the Fire and remain in it [forever].

As for those who disbelieve, neither their riches nor their children shall help them a thing from Allah. They are the people of the Fire, and there they shall remain for ever.

Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all, and those are the companions of the Fire; they will abide therein eternally.

The wealth and the children of the unbelievers can never make them independent of God. They are the dwellers of hell wherein they will live forever.

(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah; and these are the inmates of the fire; therein they shall abide.

Inna alla<u>th</u>eena kafaroo lan tughniya AAanhum amw<u>a</u>luhum wal<u>a</u> awl<u>a</u>duhum mina All<u>a</u>hi shayan waol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri hum feeh<u>a</u> kh<u>a</u>lidoon<b>a</b>

As for those who deny the truth, neither their possessions nor their children shall avail them in the least against God. They will be inmates of the Fire. They will remain there for ever;

Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah: They will be companions of the Fire,-dwelling therein (for ever).

إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا وَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ

Disbelievers in Allah and His Messenger will not be helped against Allah by their wealth or children: they will not prevent His punishment or bring His mercy to them; rather, their suffering and distress will only increase, and they will be eternally companions of the fire of Hell.

Disbelievers in Allah and His Messenger will not be helped against Allah by their wealth or children: they will not prevent His punishment or bring His mercy to them; rather, their suffering and distress will only increase, and they will be eternally companions of the fire of Hell.

What they spend in the life of this world is like a frosty wind which smites and destroys the crops of a people who had wronged themselves. God did not wrong them, they wronged themselves.

The example of what they spend in this worldly life is similar to the freezing cold wind which struck the fields of a nation who wronged themselves, and destroyed it completely; and Allah did not oppress them, but it is they who wronged themselves.

The likeness of that they expend in this present life is as the likeness of a freezing blast that smites the tillage of a people who wronged themselves, and it destroyed that; God wronged them not, but themselves they wronged.

The parable of what they spend on the life of this world is that of an icy wind which smites the tilth of people who have sinned against themselves, and destroys it: for, it is not God who does them wrong, but it is they who are wronging themselves.

The likeness of that which they expend in this life of the world is as the likeness of a wind wherein is intense cold, it befalleth the tilth of a people who have wronged themselves, and destroyeth it. Allah wronged them not, but themselves they wrong.

The likeness of what they spend in this world is the likeness of a wind which is extremely cold; it struck the harvest of a people who did wrong aginst themselves and destroyed it, (i.e. the good deed of a person is only accepted if he is a monotheist and believes in all the Prophets of Allah, including Christ and Muhammad SAW). Allah wronged them not, but they wronged themselves.

The parable of what they spend in this worldly life is that of a frosty wind that strikes the harvest of a people who have wronged their souls, and destroys it. God did not wrong them, but they wronged their own selves.

The example of what they spend in the life of this world is like that of a wind accompanied with frost which smites the harvest of a people who wronged themselves, and lays it to waste. It is not Allah who wronged them; rather it is they who wrong themselves.

The parable of what they spend in this world is that of a wind of Sir; it struck the harvest of a people who did wrong against themselves and destroyed it. Allah wronged them not, but they wronged themselves.

The likeness of that which they spend in this life of the world is as the likeness of a biting, icy wind which smiteth the harvest of a people who have wronged themselves, and devastateth it. Allah wronged them not, but they do wrong themselves.

The parable of what they spend in the life of this world is that of a cold wind that strikes the tillage of a people who wronged themselves, destroying it. Allah does not wrong them, but they wrong themselves.

The wealth they spend in this worldly life is like a freezing wind that smites the harvest of a people who have wronged themselves and destroys it. Allah has not wronged them, but they wronged themselves.

The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have wronged themselves and destroys it. And Allah has not wronged them, but they wrong themselves.

What they spend in this life is like the freezing wind that may strike and destroy the farms of the people who have wronged themselves. God has not done injustice to them, but they have wronged themselves.

The likeness of what they spend in the life of this world is as the likeness of wind in which is intense cold (that) smites the seed produce of a people who have done injustice to their souls and destroys it; and Allah is not unjust to them, but they are unjust to themselves.

Mathalu m<u>a</u> yunfiqoona fee h<u>ath</u>ihi al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> kamathali ree<u>h</u>in feeh<u>a</u> <u>s</u>irrun a<u>sa</u>bat <u>h</u>artha qawmin <i><u>th</u></i>alamoo anfusahum faahlakathu wam<u>a</u> <i><u>th</u></i>alamahumu All<u>a</u>hu wal<u>a</u>kin anfusahum ya<i><u>th</u></i>limoon<b>a</b>

that which they spend in pursuit of the life of this world is like a biting frosty blast which smites the harvest of a people who have wronged themselves, and destroys it. God is not unjust to them; they are unjust to their own souls.

What they spend in the life of this (material) world May be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves.

مَثَلُ مَا يُنفِقُونَ فِى هَٰذِهِ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوٓا۟ أَنفُسَهُمْ فَأَهْلَكَتْهُ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِنْ أَنفُسَهُمْ يَظْلِمُونَ

The example of what disbelievers spend in charity, and what they expect to receive of rewards, is like a wind which is extremely cold that hits the crops of a people who wronged themselves by not doing as they were instructed, ruining their crops when they had expected to have a good harvest. Disbelief also ruins the rewards of good deeds. Allah does not wrong them for He is far above any injustice, rather, they wrong themselves through their disbelief in Allah and His prophets.

The example of what disbelievers spend in charity, and what they expect to receive of rewards, is like a wind which is extremely cold that hits the crops of a people who wronged themselves by not doing as they were instructed, ruining their crops when they had expected to have a good harvest. Disbelief also ruins the rewards of good deeds. Allah does not wrong them for He is far above any injustice, rather, they wrong themselves through their disbelief in Allah and His prophets.

O believers, do not make others except your own people your confidants. They will spare no effort to ruin you: They surely desire your annihilation. Hate is on their tongues, and what they hide in their hearts is worse. We have shown you the signs if you have sense.

O People who Believe! Do not share your secrets with others – they do all they can to ruin you; they desire the maximum harm for you; enmity has been revealed from their speech, and what they hide in their breasts is greater; we have explained the signs clearly to you, if you have intelligence.

O believers, take not for your intimates outside yourselves such men spare nothing to ruin you; they yearn for you to suffer Hatred has already shown itself of their mouths, and what their breasts conceal is yet greater. Now We have made clear to you the signs, if you understand.

O YOU who have attained to faith! Do not take for your bosom-friends people who are not of your kind. They spare no effort to corrupt you; they would love to see you in distress. Vehement hatred has already come into the open from out of their mouths, but what their hearts conceal is yet worse. We have indeed made the signs [thereof] clear unto you, if you would but use your reason.

O Ye who believe! take not for an intimate anyone besides yourselves; they shall not be remiss in doing you mischief. Fain would they that which distresseth you. Surely their malice hath shewn itself by their mouths, and that which their breasts conceal is greater still. Surely We have expounded unto you the signs, if ye will but reflect.

O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayat (proofs, evidences, verses) if you understand.

O you who believe! Do not befriend outsiders who never cease to wish you harm. They love to see you suffer. Hatred has already appeared from their mouths, but what their hearts conceal is worse. We have made the messages clear for you, if you understand.

Believers! Do not take for intimate friends those who are not of your kind. They spare no effort to injure you. Indeed they love all that distresses you. Their hatred is clearly manifest in what they say, and what their breasts conceal is even greater. Now We have made Our messages clear to you, if only you can understand (the danger of their intimacy).

O you who believe! Take not as (your) Bitanah (advisors, helpers) those other than your own, since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayat if you understand.

O ye who believe! Take not for intimates others than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater. We have made plain for you the revelations if ye will understand.

O you who have faith! Do not take your confidants from others than yourselves; they will spare nothing to ruin you. They are eager to see you in distress. Hatred has already shown itself from their mouths, and what their breasts hide [within] is yet worse. We have certainly made the signs clear for you, should you exercise your reason.

Believers, do not take intimates with other than your own. They spare nothing to ruin you, they yearn for you to suffer. Hatred has already shown itself from their mouths, and what their chests conceal is yet greater. Indeed, We have made clear to you the signs, if you understand.

O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.

Believers, do not expose your privacy to the unbelievers. They like to mislead you and see that you are seriously harmed. Signs of animosity from their mouths have already become audible, but what they hide in their heads is even worse. We have certainly made Our evidence clear, if only you would consider it.

O you who believe! do not take for intimate friends from among others than your own people; they do not fall short of inflicting loss upon you; they love what distresses you; vehement hatred has already appeared from out of their mouths, and what their breasts conceal is greater still; indeed, We have made the communications clear to you, if you will understand.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> tattakhi<u>th</u>oo bi<u>ta</u>natan min doonikum l<u>a</u> yaloonakum khab<u>a</u>lan waddoo m<u>a</u> AAanittum qad badati albagh<u>da</u>o min afw<u>a</u>hihim wam<u>a</u> tukhfee <u>s</u>udooruhum akbaru qad bayyann<u>a</u> lakumu al<u>a</u>y<u>a</u>ti in kuntum taAAqiloon<b>a</b>

Believers, do not take outsiders as your intimate friends, they will spare no effort to harm you. They love to see you suffer; their hatred is evident from the words which fall from their mouths. But what their hearts conceal is far worse. We have made Our signs clear to you; will you not understand?

O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا۟ مَا عَنِتُّمْ قَدْ بَدَتِ ٱلْبَغْضَآءُ مِنْ أَفْوَٰهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ ٱلْءَايَٰتِ إِن كُنتُمْ تَعْقِلُونَ

O you who have faith in Allah and follow His Prophet, do not take unbelievers as close friends, letting them know your secrets and private business. They will not stop trying to harm you and ruin things for you, wanting what will hurt you and making things really difficult for you. Their hatred and hostility has appeared in what they say; in their criticism of your faith and worship, in incidents between you, and in them giving away your secrets. In their hearts they have even more hatred. Allah has made clear to you what is in your interests in this world and in the Afterlife, if you use your intellect to understand what your Lord has revealed to you.

O you who have faith in Allah and follow His Prophet, do not take unbelievers as close friends, letting them know your secrets and private business. They will not stop trying to harm you and ruin things for you, wanting what will hurt you and making things really difficult for you. Their hatred and hostility has appeared in what they say; in their criticism of your faith and worship, in incidents between you, and in them giving away your secrets. In their hearts they have even more hatred. Allah has made clear to you what is in your interests in this world and in the Afterlife, if you use your intellect to understand what your Lord has revealed to you.

<p>Commentary</p><p>These verses were revealed in a particular background. There were Jewish settlements around Madinah. They had old friendly ties with the tribes of Aws and Khazraj. Individuals from these tribes were also on friendly terms with other individuals from the Jewish settlements. In their tribal capacity too, Aws and Khazraj were to the Jews their neighbours and allies. When these two tribes embraced Islam, they continued to maintain their old ties with them. Individuals from these tribes saw no problems in meeting their old Jewish friends with the same love and sincerity. But, Jews were so hostile to the Holy Prophet ﷺ and the religion brought by him that they were unwilling to be sincere and loving to anyone who had said yes to the prophetic call and had embraced Islam. So, they outwardly went along with the same old relationships with'the Ansars of Madinah, but inwardly they had turned into their enemies. The apparent friendship they had allowed to remain became their cover which they utilized in their sinster efforts to foment trouble among Muslims so that their unity could be disintegrated. They even went to the limit of banking on this feigned friendship with Muslims to find out their organizational secrets and pass them on to the enemies.</p><p>It is this hypocritical behaviour of theirs which Allah Almighty has asked Muslims to guard against. We have been given an important rule of conduct when it was said:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ</p><p>0 those who believe, do not take anyone as insider but from your own selves.</p><p>The word, بِطَانَةً bitanah used here means a friend, confidant, one with whom secrets are shared. The lining or inside part of a dress which stays close to the body is also known as بِطَانَةً bitanah. Derived from بِطَنَ batn (inside), it is used in everything opposed to ظھر zahr (outside). That which is outside is ظھر zahr and that which is inside is بِطَنَ batn. In garments, the outer part is ظھارہ ziharah and the inner part touching the body such as a lining is called بِطَانَةً bitanah. [ There is an expression in English - 'hand in glove'- which comes close to this sense, even if partly. It means 'to be on very intimate terms'.]</p><p>Similarly, the expression, bitanatu-th'thawb (بِطَانَةً الثوب) lends the metaphor of friend, confidant, one who comes to know internal secrets and that is how the word, بِطَانَةً bitanah is used to carry that sense. The well-known, and quite reliable lexicon of Arabic, لسان العرب Lisan al-Arab explains بِطَانَةً bitanah as follows:</p><p>بظانۃ الرجل صاحب سرہ و داخلۃ امرہ الذی یش اورہ فی احوالہ</p><p>It means that a person's بِطَانَةً bitanah is one who knows his secrets, has access to his affairs in which he seeks his advice. Raghib al-Isfahani (رح) in his Mufradat and al-Qurtubi (رح) in his Tafsir have given the same meaning. (The word, بِطَانَةً 'bitanah', translated here as 'insider' is an effort to cover some of these important shades of meaning.)</p><p>So, it has been enjoined upon Muslims through this verse that they should not take persons other than those from their own community as confidants and advisers, in a way that leads one into spilling the sensitive secrets of one's own government, community or state. No doubt, under the shade of its universal mercy, Islam has given unusual instructions to Muslims in order that they treat non-Muslims with compassion, goodwill, beneficence, kindliness and tolerance, and not leaving it at that, the Holy Prophet ﷺ has put these in actual practice in all affairs concerning non-Muslims. But, at the same time, and in perfect wisdom, binding instructions were given so as to make sure that the organized body of Muslims and its particular hall-marks stay protected. A Muslim cannot be permitted to go beyond a certain limit when developing or promoting relations (unilateral, bilateral or multi-lateral) with those who disbelieve in or practice hostility against the Law of Islam. This is so because such an action throws the doors of harm and danger open both for the individuals and the community. This arrangement is clear, reasonable, appropriate, and very necessary to give secure frontiers to the individuals as well as to the Muslim state.</p><p>About non-Muslims resident in Islamic states or those tied with Muslims through a treaty, the teachings of the Holy Prophet ﷺ and his most emphatic instructions for their protection are all part of the Islamic law. The Holy Prophet ﷺ has said:</p><p>من آذی ذمیا فانا خصمہ و من کنت خصمہ خصمتہ یوم القیامہ</p><p>Whoever harms a Dhimmi (protected non-Muslim), I shall be his opponent on the Day of Judgment and I always defeat the one whom I oppose. (Reported by Ibn Masud)</p><p>In another hadith, he said :</p><p>منعنی رَبِّی ان اظلم معاھدا ولا غیرہ</p><p>My Lord has prohibited me to wrong the one protected by a treaty, or anyone other than him. (narrated by Sayyidna ` AIi ؓ )</p><p>In yet another hadith, he said:</p><p>الا من ظلم معاھداً او انتقصہ او کلفہ فوق طاقتہ او اخذ منہ شیٔاً بغیر طیب نفس منہ فَاَنَا حجیجہ یوم القیامہ</p><p>Beware, whoever wrongs a non-Muslim protected by treaty, or usurps his right, or obligates him to do what is beyond his power, or takes from him something without his genuine consent, then, I shall be the advocate for him (the said non-Muslim) on the Day of Judgment.</p><p>Side by side with these concessions and considerations for non-Muslims, instructions were given to Muslims that they should protect their distinct group cohesion by not trusting enemies of Islam and Muslims with their secrets. Ibn Abi Hatim ؓ narrates that Sayyidna ` Umar ibn Al-Khattab ؓ was asked to appoint a young non-Muslim as the chief manager and scribe in his office since he was very good at that. Thereupon, he said:</p><p>قد اتخذت اذا بطانۃ من دون المؤمنین</p><p>If I were to take him in, in that case, I will be taking an insider from among non-Muslims (which is against the Qur'anic authority).</p><p>Imam al-Qurtubi (رح) ، famous scholar and commentator of the fifth century says, with marked pensive longing, that contravention of this teaching of the Qur'an has produced evil results for Muslims:</p><p>وقد انقلبت الاحوال فی ھذہ الازمان باتخاذ اھل الکتب کتبۃ و امنآء و تسودوا بذلک عند جھلۃ الاغنیاء من الولاۃ و الاُمرآء</p><p>Things have so changed these days that Jews and Christians were trusted with secrets and considered trustworthy through which they were able to prevail over the ignorant rich, the rulers and the chiefs.</p><p>Even today, in a state established under a particular ideology, a person who does not subscribe to this ideology cannot be admitted into the inner echelons of power as a confidant. In Russia and China, a person who does not believe in communism is not given any responsible office or, farther still, trusted with state secrets. A close study of the decline of Muslim states would reveal several reasons behind it. One of the oft-repeated ones will be that Muslims had entrusted their sensitive affairs in the hands of non-Muslim confidants. This policy was an active factor in the decline of the Ottoman Caliphate as well.</p><p>The reason why this command has been given is explained soon after. Starting from لَا يَأْلُونَكُمْ خَبَالًا (they would spare no effort to do you mischief) and ending at إِن كُنتُمْ تَعْقِلُونَ (provided that you understand), the text warns Muslims that they should not take anyone other than their own Muslim brothers as insiders on their affairs, for no other group, be they Jews, Christians, hypocrites or other disbelievers, could be their genuine well-wishers. Contrary to that, they are always on the lookout for opportunities to hoodwink and hurt them materially and spiritually. They are always plotting to harm them in this worldly life as well as to take them away from the enjoined pursuits of their Faith. All this is what the Muslims can see for themselves, but the venom that lies hidden in their hearts is far too fatal. However there are times when they are enraged with their deceptive cool front thrown off and the fangs of their deep hostility become clearly visible. Why would an intelligent person take such people as his confidant? Allah Almighty has pointed out who they are and what has to be done about them. Now it is upto him who understands what is involved here.</p><p>The sentence وَدُّوا مَا عَنِتُّمْ ; (they want you to be in trouble) is a perfect mirror of the mentality of disbelievers. Here, the in-depth teaching is that no non-Muslim can ever be the real friend and well-wisher of Muslims.</p>

CommentaryThese verses were revealed in a particular background. There were Jewish settlements around Madinah. They had old friendly ties with the tribes of Aws and Khazraj. Individuals from these tribes were also on friendly terms with other individuals from the Jewish settlements. In their tribal capacity too, Aws and Khazraj were to the Jews their neighbours and allies. When these two tribes embraced Islam, they continued to maintain their old ties with them. Individuals from these tribes saw no problems in meeting their old Jewish friends with the same love and sincerity. But, Jews were so hostile to the Holy Prophet ﷺ and the religion brought by him that they were unwilling to be sincere and loving to anyone who had said yes to the prophetic call and had embraced Islam. So, they outwardly went along with the same old relationships with'the Ansars of Madinah, but inwardly they had turned into their enemies. The apparent friendship they had allowed to remain became their cover which they utilized in their sinster efforts to foment trouble among Muslims so that their unity could be disintegrated. They even went to the limit of banking on this feigned friendship with Muslims to find out their organizational secrets and pass them on to the enemies.It is this hypocritical behaviour of theirs which Allah Almighty has asked Muslims to guard against. We have been given an important rule of conduct when it was said:يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ0 those who believe, do not take anyone as insider but from your own selves.The word, بِطَانَةً bitanah used here means a friend, confidant, one with whom secrets are shared. The lining or inside part of a dress which stays close to the body is also known as بِطَانَةً bitanah. Derived from بِطَنَ batn (inside), it is used in everything opposed to ظھر zahr (outside). That which is outside is ظھر zahr and that which is inside is بِطَنَ batn. In garments, the outer part is ظھارہ ziharah and the inner part touching the body such as a lining is called بِطَانَةً bitanah. [ There is an expression in English - 'hand in glove'- which comes close to this sense, even if partly. It means 'to be on very intimate terms'.]Similarly, the expression, bitanatu-th'thawb (بِطَانَةً الثوب) lends the metaphor of friend, confidant, one who comes to know internal secrets and that is how the word, بِطَانَةً bitanah is used to carry that sense. The well-known, and quite reliable lexicon of Arabic, لسان العرب Lisan al-Arab explains بِطَانَةً bitanah as follows:بظانۃ الرجل صاحب سرہ و داخلۃ امرہ الذی یش اورہ فی احوالہIt means that a person's بِطَانَةً bitanah is one who knows his secrets, has access to his affairs in which he seeks his advice. Raghib al-Isfahani (رح) in his Mufradat and al-Qurtubi (رح) in his Tafsir have given the same meaning. (The word, بِطَانَةً 'bitanah', translated here as 'insider' is an effort to cover some of these important shades of meaning.)So, it has been enjoined upon Muslims through this verse that they should not take persons other than those from their own community as confidants and advisers, in a way that leads one into spilling the sensitive secrets of one's own government, community or state. No doubt, under the shade of its universal mercy, Islam has given unusual instructions to Muslims in order that they treat non-Muslims with compassion, goodwill, beneficence, kindliness and tolerance, and not leaving it at that, the Holy Prophet ﷺ has put these in actual practice in all affairs concerning non-Muslims. But, at the same time, and in perfect wisdom, binding instructions were given so as to make sure that the organized body of Muslims and its particular hall-marks stay protected. A Muslim cannot be permitted to go beyond a certain limit when developing or promoting relations (unilateral, bilateral or multi-lateral) with those who disbelieve in or practice hostility against the Law of Islam. This is so because such an action throws the doors of harm and danger open both for the individuals and the community. This arrangement is clear, reasonable, appropriate, and very necessary to give secure frontiers to the individuals as well as to the Muslim state.About non-Muslims resident in Islamic states or those tied with Muslims through a treaty, the teachings of the Holy Prophet ﷺ and his most emphatic instructions for their protection are all part of the Islamic law. The Holy Prophet ﷺ has said:من آذی ذمیا فانا خصمہ و من کنت خصمہ خصمتہ یوم القیامہWhoever harms a Dhimmi (protected non-Muslim), I shall be his opponent on the Day of Judgment and I always defeat the one whom I oppose. (Reported by Ibn Masud)In another hadith, he said :منعنی رَبِّی ان اظلم معاھدا ولا غیرہMy Lord has prohibited me to wrong the one protected by a treaty, or anyone other than him. (narrated by Sayyidna ` AIi ؓ )In yet another hadith, he said:الا من ظلم معاھداً او انتقصہ او کلفہ فوق طاقتہ او اخذ منہ شیٔاً بغیر طیب نفس منہ فَاَنَا حجیجہ یوم القیامہBeware, whoever wrongs a non-Muslim protected by treaty, or usurps his right, or obligates him to do what is beyond his power, or takes from him something without his genuine consent, then, I shall be the advocate for him (the said non-Muslim) on the Day of Judgment.Side by side with these concessions and considerations for non-Muslims, instructions were given to Muslims that they should protect their distinct group cohesion by not trusting enemies of Islam and Muslims with their secrets. Ibn Abi Hatim ؓ narrates that Sayyidna ` Umar ibn Al-Khattab ؓ was asked to appoint a young non-Muslim as the chief manager and scribe in his office since he was very good at that. Thereupon, he said:قد اتخذت اذا بطانۃ من دون المؤمنینIf I were to take him in, in that case, I will be taking an insider from among non-Muslims (which is against the Qur'anic authority).Imam al-Qurtubi (رح) ، famous scholar and commentator of the fifth century says, with marked pensive longing, that contravention of this teaching of the Qur'an has produced evil results for Muslims:وقد انقلبت الاحوال فی ھذہ الازمان باتخاذ اھل الکتب کتبۃ و امنآء و تسودوا بذلک عند جھلۃ الاغنیاء من الولاۃ و الاُمرآءThings have so changed these days that Jews and Christians were trusted with secrets and considered trustworthy through which they were able to prevail over the ignorant rich, the rulers and the chiefs.Even today, in a state established under a particular ideology, a person who does not subscribe to this ideology cannot be admitted into the inner echelons of power as a confidant. In Russia and China, a person who does not believe in communism is not given any responsible office or, farther still, trusted with state secrets. A close study of the decline of Muslim states would reveal several reasons behind it. One of the oft-repeated ones will be that Muslims had entrusted their sensitive affairs in the hands of non-Muslim confidants. This policy was an active factor in the decline of the Ottoman Caliphate as well.The reason why this command has been given is explained soon after. Starting from لَا يَأْلُونَكُمْ خَبَالًا (they would spare no effort to do you mischief) and ending at إِن كُنتُمْ تَعْقِلُونَ (provided that you understand), the text warns Muslims that they should not take anyone other than their own Muslim brothers as insiders on their affairs, for no other group, be they Jews, Christians, hypocrites or other disbelievers, could be their genuine well-wishers. Contrary to that, they are always on the lookout for opportunities to hoodwink and hurt them materially and spiritually. They are always plotting to harm them in this worldly life as well as to take them away from the enjoined pursuits of their Faith. All this is what the Muslims can see for themselves, but the venom that lies hidden in their hearts is far too fatal. However there are times when they are enraged with their deceptive cool front thrown off and the fangs of their deep hostility become clearly visible. Why would an intelligent person take such people as his confidant? Allah Almighty has pointed out who they are and what has to be done about them. Now it is upto him who understands what is involved here.The sentence وَدُّوا مَا عَنِتُّمْ ; (they want you to be in trouble) is a perfect mirror of the mentality of disbelievers. Here, the in-depth teaching is that no non-Muslim can ever be the real friend and well-wisher of Muslims.

<h2 class="title">Prohibition of Taking Allies From Disbelievers Who Ridicule Islam</h2><p>Allah forbids His believing servants from taking the hypocrites as allies, so that the hypocrites do not have the opportunity to expose the secrets of the believers and their plans against their enemies. The hypocrites try their very best to confuse, oppose and harm the believers any way they can, and by using any wicked, evil means at their disposal. They wish the very worst and difficult conditions for the believers. Allah said,</p><div class="text_uthmani arabic">لاَ تَتَّخِذُواْ بِطَانَةً مِّن دُونِكُمْ</div><p>(Take not as (your) Bitanah those other than your own) 3:118, in reference to taking followers of other religions as consultants and allies, for advisors of a certain person have access to his most secret affairs. Al-Bukhari and An-Nasa'i recorded that, Abu Sa`id said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَا بَعَثَ اللهُ مِنْ نَبِيَ وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ إِلَّا كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بِالْخَيْرِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالسُّوءِ وَتَحُضُّهُ عَلَيْهِ، وَالْمَعْصُومُ مَنْ عَصَمَ الله»</div><p>(Allah has not sent any Prophet nor was there any Khalifah but they have two types of allies, one that commands him with righteousness and advises it, and another that commands him with evil and advises him with it. Only those whom Allah gives immunity are immune.)</p><p>Ibn Abi Hatim reported that Ibn Abi Ad-Dahqanah said, "`Umar bin Al-Khattab was told, `There is young man here from the people of Hirah (in Iraq, who were Christians) who is a proficient scribe. Why do you not appoint him as a scribe' `Umar said, `I would then be taking advisors from among the disbelievers."' This Ayah and the story about `Umar testify to the fact that Muslims are not allowed to use Ahl Adh-Dhimmah to be scribes in matters that affect the affairs of Muslims and expose their secrets, for they might convey these secrets to combatant disbelievers. This is why Allah said,</p><div class="text_uthmani arabic">لاَ يَأْلُونَكُمْ خَبَالاً وَدُّواْ مَا عَنِتُّمْ</div><p>(since they will not fail to do their best to corrupt you. They desire to harm you severely.)</p><p>Allah then said,</p><div class="text_uthmani arabic">قَدْ بَدَتِ الْبَغْضَآءُ مِنْ أَفْوَهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ</div><p>(Hatred has already appeared from their mouths, but what their breasts conceal is far worse.) meaning, enmity appears on their faces and in what they sometimes utter, as well as, the enmity they have against Islam and its people in their hearts. Since this fact is apparent to every person who has sound comprehension, therefore,</p><div class="text_uthmani arabic">قَدْ بَيَّنَّا لَكُمُ الاٌّيَـتِ إِنْ كُنتُمْ تَعْقِلُونَ</div><p>(Indeed We have made plain to you the Ayat if you understand.)</p><p>Allah said next,</p><div class="text_uthmani arabic">هَآأَنتُمْ أُوْلاءِ تُحِبُّونَهُمْ وَلاَ يُحِبُّونَكُمْ</div><p>(O! You are the ones who love them but they love you not), meaning, O believers! You like the hypocrites because you think they are believers, for they pretend to be so, but they do not like you publicly or secretly.</p><div class="text_uthmani arabic">وَتُؤْمِنُونَ بِالْكِتَـبِ كُلِّهِ</div><p>(And you believe in all the Scriptures) meaning, you have no doubt in any part of Allah's Book, while the hypocrites have deep doubts, confusion and reservations about it.</p><p>Muhammad bin Ishaq reported that Ibn `Abbas said that,</p><div class="text_uthmani arabic">وَتُؤْمِنُونَ بِالْكِتَـبِ كُلِّهِ</div><p>(and you believe in all the Scriptures,) means, you believe in your Book, their Book, and the previous Books, while the hypocrites disbelieve in your Book, and this is why they deserve that you dislike them instead of them disliking you. Ibn Jarir collected this statement.</p><div class="text_uthmani arabic">وَإِذَا لَقُوكُمْ قَالُواْ ءَامَنَّا وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الاٌّنَامِلَ مِنَ الْغَيْظِ</div><p>(And when they meet you, they say, "We believe." But when they are alone, they bite their Anamil at you in rage.)</p><p>The word Anamil, means the tips of the fingers, as Qatadah stated. This is the behavior of the hypocrites who pretend to be believers and kind when they are with the believers, all the while concealing the opposite in their hearts in every respect. This is the exact situation that Allah describes,</p><div class="text_uthmani arabic">وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الاٌّنَامِلَ مِنَ الْغَيْظِ</div><p>(But when they are alone, they bite their Anamil at you in rage) and rage is extreme anger and fury. Allah said to them,</p><div class="text_uthmani arabic">قُلْ مُوتُواْ بِغَيْظِكُمْ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ</div><p>(Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets).") for no matter how much you envy the believers and feel rage towards them, know that Allah shall perfect His favor on His believing servants, complete His religion, raise high His Word and give dominance to His religion. Therefore, O hypocrites, die in rage,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ</div><p>(Allah knows what is in the breasts.)</p><p>Allah has perfect knowledge of what you conceal in your hearts and chests and in the rage, envy and hatred you have against the believers. Allah will punish you for all this in this life, and they will have the good that you dislike for them. In the Hereafter, you will suffer severe torment in the Fire where you will remain for eternity.</p><p>Thereafter, Allah said,</p><div class="text_uthmani arabic">إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُواْ بِهَا</div><p>(If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it) 3:120. This only emphasizes the severity of the enmity that the hypocrites feel against the believers. If the believers enjoy fertile years, victories, support and their numbers and following increase, the hypocrites become displeased. When the Muslims suffer a drought or their enemies gain the upper hand against them, by Allah's decree, just as occurred during the battle of Uhud, the hypocrites become pleased. Allah said to His believing servants,</p><div class="text_uthmani arabic">وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً</div><p>(But if you remain patient and have Taqwa, not the least harm will their cunning do to you.)</p><p>Allah directs the believers to safety from the wickedness of evil people and the plots of the sinners, by recommending them to revert to patience and by having fear of Allah and trusting Him. Allah encompasses the enemies of the believers, all the while the believers have no power or strength except from Him. Whatever Allah wills, occurs, and whatever He does not will, does not occur. Nothing happens in His Kingdom except with His decision and according to His decrees. Verily, whoever relies on Allah, Allah shall suffice for him.</p><p>Allah then mentions the story of Uhud, the defeat that He tested the believers with, His distinguishing the believers from the hypocrites and their patience.</p>

Prohibition of Taking Allies From Disbelievers Who Ridicule IslamAllah forbids His believing servants from taking the hypocrites as allies, so that the hypocrites do not have the opportunity to expose the secrets of the believers and their plans against their enemies. The hypocrites try their very best to confuse, oppose and harm the believers any way they can, and by using any wicked, evil means at their disposal. They wish the very worst and difficult conditions for the believers. Allah said,لاَ تَتَّخِذُواْ بِطَانَةً مِّن دُونِكُمْ(Take not as (your) Bitanah those other than your own) 3:118, in reference to taking followers of other religions as consultants and allies, for advisors of a certain person have access to his most secret affairs. Al-Bukhari and An-Nasa'i recorded that, Abu Sa`id said that the Messenger of Allah said,«مَا بَعَثَ اللهُ مِنْ نَبِيَ وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ إِلَّا كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بِالْخَيْرِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالسُّوءِ وَتَحُضُّهُ عَلَيْهِ، وَالْمَعْصُومُ مَنْ عَصَمَ الله»(Allah has not sent any Prophet nor was there any Khalifah but they have two types of allies, one that commands him with righteousness and advises it, and another that commands him with evil and advises him with it. Only those whom Allah gives immunity are immune.)Ibn Abi Hatim reported that Ibn Abi Ad-Dahqanah said, "`Umar bin Al-Khattab was told, `There is young man here from the people of Hirah (in Iraq, who were Christians) who is a proficient scribe. Why do you not appoint him as a scribe' `Umar said, `I would then be taking advisors from among the disbelievers."' This Ayah and the story about `Umar testify to the fact that Muslims are not allowed to use Ahl Adh-Dhimmah to be scribes in matters that affect the affairs of Muslims and expose their secrets, for they might convey these secrets to combatant disbelievers. This is why Allah said,لاَ يَأْلُونَكُمْ خَبَالاً وَدُّواْ مَا عَنِتُّمْ(since they will not fail to do their best to corrupt you. They desire to harm you severely.)Allah then said,قَدْ بَدَتِ الْبَغْضَآءُ مِنْ أَفْوَهِهِمْ وَمَا تُخْفِى صُدُورُهُمْ أَكْبَرُ(Hatred has already appeared from their mouths, but what their breasts conceal is far worse.) meaning, enmity appears on their faces and in what they sometimes utter, as well as, the enmity they have against Islam and its people in their hearts. Since this fact is apparent to every person who has sound comprehension, therefore,قَدْ بَيَّنَّا لَكُمُ الاٌّيَـتِ إِنْ كُنتُمْ تَعْقِلُونَ(Indeed We have made plain to you the Ayat if you understand.)Allah said next,هَآأَنتُمْ أُوْلاءِ تُحِبُّونَهُمْ وَلاَ يُحِبُّونَكُمْ(O! You are the ones who love them but they love you not), meaning, O believers! You like the hypocrites because you think they are believers, for they pretend to be so, but they do not like you publicly or secretly.وَتُؤْمِنُونَ بِالْكِتَـبِ كُلِّهِ(And you believe in all the Scriptures) meaning, you have no doubt in any part of Allah's Book, while the hypocrites have deep doubts, confusion and reservations about it.Muhammad bin Ishaq reported that Ibn `Abbas said that,وَتُؤْمِنُونَ بِالْكِتَـبِ كُلِّهِ(and you believe in all the Scriptures,) means, you believe in your Book, their Book, and the previous Books, while the hypocrites disbelieve in your Book, and this is why they deserve that you dislike them instead of them disliking you. Ibn Jarir collected this statement.وَإِذَا لَقُوكُمْ قَالُواْ ءَامَنَّا وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الاٌّنَامِلَ مِنَ الْغَيْظِ(And when they meet you, they say, "We believe." But when they are alone, they bite their Anamil at you in rage.)The word Anamil, means the tips of the fingers, as Qatadah stated. This is the behavior of the hypocrites who pretend to be believers and kind when they are with the believers, all the while concealing the opposite in their hearts in every respect. This is the exact situation that Allah describes,وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الاٌّنَامِلَ مِنَ الْغَيْظِ(But when they are alone, they bite their Anamil at you in rage) and rage is extreme anger and fury. Allah said to them,قُلْ مُوتُواْ بِغَيْظِكُمْ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ(Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets).") for no matter how much you envy the believers and feel rage towards them, know that Allah shall perfect His favor on His believing servants, complete His religion, raise high His Word and give dominance to His religion. Therefore, O hypocrites, die in rage,إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ(Allah knows what is in the breasts.)Allah has perfect knowledge of what you conceal in your hearts and chests and in the rage, envy and hatred you have against the believers. Allah will punish you for all this in this life, and they will have the good that you dislike for them. In the Hereafter, you will suffer severe torment in the Fire where you will remain for eternity.Thereafter, Allah said,إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُواْ بِهَا(If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it) 3:120. This only emphasizes the severity of the enmity that the hypocrites feel against the believers. If the believers enjoy fertile years, victories, support and their numbers and following increase, the hypocrites become displeased. When the Muslims suffer a drought or their enemies gain the upper hand against them, by Allah's decree, just as occurred during the battle of Uhud, the hypocrites become pleased. Allah said to His believing servants,وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئاً(But if you remain patient and have Taqwa, not the least harm will their cunning do to you.)Allah directs the believers to safety from the wickedness of evil people and the plots of the sinners, by recommending them to revert to patience and by having fear of Allah and trusting Him. Allah encompasses the enemies of the believers, all the while the believers have no power or strength except from Him. Whatever Allah wills, occurs, and whatever He does not will, does not occur. Nothing happens in His Kingdom except with His decision and according to His decrees. Verily, whoever relies on Allah, Allah shall suffice for him.Allah then mentions the story of Uhud, the defeat that He tested the believers with, His distinguishing the believers from the hypocrites and their patience.

Just think! You hold them as your friends but they do not, even though you believe in all the Scriptures. When they meet you they say: "We believe;" but when they are alone they bite their fingers in rage. Say: "Die of your rage. God is aware of the secrets of the hearts."

Listen! It is you who love them and they do not love you, whereas the fact is that you believe in all the Books; when they meet you they say, “We believe”; and when they are alone they chew their fingers at you with rage; say, “Die in your frenzy!” Allah knows well what lies within the hearts.

Ha, there you are; you love them, and they love you not; you believe in the Book, all of it, and when they meet you they say, 'We believe,' but when they go privily, they bite at you their fingers, enraged. Say: 'Die in your rage; God knows the thoughts in the breasts.'

Lo! It is you who [are prepared to] love them, but they will not love you, although you believe in all of the revelation. And when they meet you, they assert, "We believe [as you believe]"; but when they find themselves alone, they gnaw their fingers in rage against you. Say: "Perish in your rage! Behold, God has full knowledge of what is in the hearts [of men]!"

Lo! it is you who love them whereas they love you not, and you believe in the Book, all of it. When they meet you, they say: we believe. And when they are alone, they bite their fingertips at you in rage. Say thou: die in your rage. Verily Allah is Knower of that which is in the breasts.

Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures [i.e. you believe in the Taurat (Torah) and the Injeel (Gospel), while they disbelieve in your Book, the Quran]. And when they meet you, they say, "We believe". But when they are alone, they bite the tips of their fingers at you in rage. Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets)."

There you are, you love them, but they do not love you, and you believe in the entire scripture. And when they meet you, they say, “We believe;” but when they are alone, they bite their fingers in rage at you. Say, “Die in your rage; God knows what is within the hearts.”

Lo! It is you who love them but they do not love you even though you believe in the whole of the (heavenly) Book. When they meet you they say: 'We believe', but when they are by themselves they bite their fingers in rage at you. Say: 'Perish in your rage.' Allah knows even what lies hidden in their breasts.

Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures. And when they meet you, they say, "We believe." But when they are alone, they bite their Anamil at you in rage. Say: "Perish in your rage. Certainly, Allah knows what is in the breasts (all the secrets). "

Lo! ye are those who love them though they love you not, and ye believe in all the Scripture. When they fall in with you they say: We believe; but when they go apart they bite their finger-tips at you, for rage. Say: Perish in your rage! Lo! Allah is Aware of what is hidden in (your) breasts.

Ah! You are the ones who bear love towards them, while they do not love you, though you believe in all the Books. When they meet you, they say, ‘We believe,’ but when they are alone, they bite their fingertips at you out of rage. Say, ‘Die of your rage!’ Indeed Allah knows well what is in the breasts.

There you are loving them, and they do not love you. You believe in the entire Book. When they meet you they say: 'We, believe' But when alone, they bite their fingertips at you out of rage. Say: 'Die in your rage! Allah has knowledge of what is in your chests'

Here you are loving them but they are not loving you, while you believe in the Scripture - all of it. And when they meet you, they say, "We believe." But when they are alone, they bite their fingertips at you in rage. Say, "Die in your rage. Indeed, Allah is Knowing of that within the breasts."

There are people whom you love, but they do not love you, despite your belief in all the (heavenly) Books. On meeting you They proclaim belief on meeting you, but in private, bite their fingers at you in anger. Tell them, "Perish in your rage! God knows well what is in everyone's hearts".

Lo! you are they who will love them while they do not love you, and you believe in the Book (in) the whole of it; and when they meet you they say: We believe, and when they are alone, they bite the ends of their fingers in rage against you. Say: Die in your rage; surely Allah knows what is in the breasts.

H<u>a</u>antum ol<u>a</u>i tu<u>h</u>ibboonahum wal<u>a</u> yu<u>h</u>ibboonakum watuminoona bi<b>a</b>lkit<u>a</u>bi kullihi wai<u>tha</u> laqookum q<u>a</u>loo <u>a</u>mann<u>a</u> wai<u>tha</u> khalaw AAa<u>dd</u>oo AAalaykumu alan<u>a</u>mila mina alghay<i><u>th</u></i>i qul mootoo bighay<i><u>th</u></i>ikum inna All<u>a</u>ha AAaleemun bi<u>tha</u>ti a<b>l</b><u>ss</u>udoor<b>i</b>

It is you who love them, but they do not love you; you believe in all the revealed Books. When they meet you, they say, "We believe," but when they are alone, they bite their fingertips with rage. Say, "Die of rage!" God is aware of what your hearts contain.

Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Perish in your rage; Allah knoweth well all the secrets of the heart."

هَٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِٱلْكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ قُلْ مُوتُوا۟ بِغَيْظِكُمْ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

It is you, O believers, who love these people, and want goodness for them, but they do not love you, and do not wish you well. Rather, they hate you, while you have faith in all of the scriptures, including their scriptures; yet they do not have faith in the Scripture which Allah revealed to your Prophet. If they meet you they say with their tongues, ‘We have faith’, yet when they are alone together they bite the tips of their fingers in distress and rage because of how united you are, the strength of Islam, and because of their own humiliation and shame. Tell these people, O Prophet, to stay as they are until they die in their rage. Allah knows what faith and disbelief and what good and evil there is in people’s hearts.

It is you, O believers, who love these people, and want goodness for them, but they do not love you, and do not wish you well. Rather, they hate you, while you have faith in all of the scriptures, including their scriptures; yet they do not have faith in the Scripture which Allah revealed to your Prophet. If they meet you they say with their tongues, ‘We have faith’, yet when they are alone together they bite the tips of their fingers in distress and rage because of how united you are, the strength of Islam, and because of their own humiliation and shame. Tell these people, O Prophet, to stay as they are until they die in their rage. Allah knows what faith and disbelief and what good and evil there is in people’s hearts.

<p>After that, in verse هَا أَنتُمْ أُولَاءِ تُحِبُّونَهُمْ ; Muslims have been told that it is certainly strange that you go about loving them as friends, yet they are no friends of yours. Indeed, they are your worst enemies. Still more unusual is the situation because you believe in all Scriptures without any reservations as to the people they address, the time when they were sent down and the prophet they were revealed to. Contrary to this, they do not accept your Book and your Prophet ﷺ . Their belief in their own Books is not correct either. Given this state of affairs it would have been expected that they should have been affectionate towards you and you should have been the ones to give them a cold shoulder. But, what is happening here is just the reverse of what it should have been.'</p>

After that, in verse هَا أَنتُمْ أُولَاءِ تُحِبُّونَهُمْ ; Muslims have been told that it is certainly strange that you go about loving them as friends, yet they are no friends of yours. Indeed, they are your worst enemies. Still more unusual is the situation because you believe in all Scriptures without any reservations as to the people they address, the time when they were sent down and the prophet they were revealed to. Contrary to this, they do not accept your Book and your Prophet ﷺ . Their belief in their own Books is not correct either. Given this state of affairs it would have been expected that they should have been affectionate towards you and you should have been the ones to give them a cold shoulder. But, what is happening here is just the reverse of what it should have been.'

If good comes your way, they are vexed; but if evil befalls you they are pleased and rejoice; yet if you are patient and guard yourselves against evil, their cunning will not harm you in the least, for whatsoever they do is well within the reach of God.

If some good reaches you, they feel unhappy; and if misfortune befalls you, they will rejoice; and if you remain steadfast and pious, their evil scheme will not harm you in the least; undoubtedly all what they do is encompassed by Allah.

If you are visited by good fortune, it vexes them; but if you are smitten by evil, they rejoice at it. Yet if you are patient and godfearing, their guile will hurt you nothing; God encompasses the things they do.

If good fortune comes to you, it grieves them; and if evil befalls you, they rejoice in it. But if you are patient in adversity and conscious of God, their guile cannot harm you at all: for, verily, God encompasses [with His might] all that they do.

If there happenoth unto you any good it grieveth them, and if there happenoth unto you an ill, they rejoice thereat. And if ye remain persevering and God-fearing their guile shall not harm you at all. Verily Allah is of that which they work Encompasser.

If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and become Al-Muttaqun (the pious - see V. 2:2), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do.

If something good happens to you, it upsets them; but if something bad befalls you, they rejoice at it. But if you persevere and maintain righteousness, their schemes will not harm you at all. God comprehends what they do.

If anything good happens to you they are grieved; if any misfortune befalls you they rejoice at it. But if you remain steadfast and mindful of Allah their designs will not cause you harm. Allah surely encompasses all that they do.

If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and have Taqwa, not the least harm will their cunning do to you. Surely, Allah surrounds all that they do.

If a lucky chance befall you, it is evil unto them, and if disaster strike you they rejoice thereat. But if ye persevere and keep from evil their guile will never harm you. Lo! Allah is Surrounding what they do.

If some good should befall you, it upsets them, but if some ill befalls you, they rejoice at it. Yet if you are patient and Godwary, their guile will not harm you in any way. Indeed Allah encompasses what they do.

When you are touched with good fortune, they grieve, but when evil befalls you, they rejoice. If you are patient and cautious, their guile will never harm you. Allah encompasses what they do.

If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah, their plot will not harm you at all. Indeed, Allah is encompassing of what they do.

They hate to see your success and rejoice if any misfortune befalls you. If you will be patient and pious, their plots can cause no harm to you. God has control over all their actions.

If good befalls you, it grieves them, and if an evil afflicts you, they rejoice at it; and if you are patient and guard yourselves, their scheme will not injure you in any way; surely Allah comprehends what they do.

In tamsaskum <u>h</u>asanatun tasuhum wain tu<u>s</u>ibkum sayyiatun yafra<u>h</u>oo bih<u>a</u> wain ta<u>s</u>biroo watattaqoo l<u>a</u> ya<u>d</u>urrukum kayduhum shayan inna All<u>a</u>ha bim<u>a</u> yaAAmaloona mu<u>h</u>ee<u>t</u><b>un</b>

Whenever something good happens to you, it grieves them; but when evil befalls you, they rejoice. If you persevere and fear God, their designs will never harm you in the least: God encompasses all that they do.

If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah Compasseth round about all that they do.

إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا۟ بِهَا وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْـًٔا إِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

If a blessing comes to you in the forms of victory over an enemy, or an increase in wealth or children, then worry and sadness overcomes them; and if a misfortune hits you, such as the victory of an enemy over you, or a decrease in wealth or children, then they are happy, rejoicing at your misfortune. If you are patient with Allah’s commands and decree, and are mindful of not earning Allah’s anger, then their tricks and attempts to hurt you will not harm you. Allah encompasses all their plotting and what they do, and will make them fail.

If a blessing comes to you in the forms of victory over an enemy, or an increase in wealth or children, then worry and sadness overcomes them; and if a misfortune hits you, such as the victory of an enemy over you, or a decrease in wealth or children, then they are happy, rejoicing at your misfortune. If you are patient with Allah’s commands and decree, and are mindful of not earning Allah’s anger, then their tricks and attempts to hurt you will not harm you. Allah encompasses all their plotting and what they do, and will make them fail.

<p>The mentality of disbelievers has been further clarified by saying: إِن تَمْسَسْكُمْ حَسَنَةٌ in the first part of verse 120 which has been translated as, 'if something good happens to you, it annoys them and if something evil befalls you, they are delighted with it.'</p><p>How can Muslims remain protected against the aftermath of sinister moves of the hypocrites and the deadly hostility of opponents? For this, a simple and effective prescription was suggested in:</p><p>وَإِن تَصْبِرُ‌وا وَتَتَّقُوا لَا يَضُرُّ‌كُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّـهَ بِمَا يَعْمَلُونَ مُحِيطٌ ﴿120﴾</p><p>And if you keep patience and fear Allah, their cunning shall not harm you at all. Surely, Allah is All-Encompassing of what they do.</p><p>Sabr صبر and تقوی Taqwa: Panacea for Muslims</p><p>The Holy Qur'an has prescribed Sabr (patience, endurance) and Taqwa (fear of Allah) as an effective measure against all hardships. This elemental teaching has been conveyed to Muslims not only here but also at many other places in the Qur'an. For instance, in the section that follows immediately, it has been said:</p><p>بَلَىٰ ۚ إِن تَصْبِرُ‌وا وَتَتَّقُوا وَيَأْتُوكُم مِّن فَوْرِ‌هِمْ هَـٰذَا يُمْدِدْكُمْ رَ‌بُّكُم بِخَمْسَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُسَوِّمِينَ ﴿125﴾</p><p>Why not? If you stay patient and fear Allah and they come upon you in this heat of theirs, your Lord will reinforce you with five thousand of the angels having distinct marks. (3:125)</p><p>Here, the promise of divine help has been made conditional upon Sabr and Taqwa-.</p><p>In Sarah Yusuf, it has been said:</p><p>إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ‌</p><p>Whoever fears Allah and keeps patience ... (12:90)</p><p>Here too, prosperity and success have been tied with Sabr and Taqwa. Towards the end of this very Surah, Sabr is being proposed in the following words:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُ‌وا وَصَابِرُ‌وا وَرَ‌ابِطُوا وَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿200﴾</p><p>O those who believe, be patient, be more patient than others, and guard your frontiers, and fear Allah so that you may be successful. (3:200)</p><p>Once again, prosperity and success have been made dependent on Sabr and Taqwa.</p><p>The two words, Sabr and Taqwa, though looking like a short title, are nevertheless very comprehensive. They contain within themselves a successful rule for all aspects of individual and collective life as well as public, government and military affairs.</p><p>The Holy Prophet ﷺ has said, as narrated by Sayyidna Abu Dharr ؓ</p><p>عن ابی ذر قال : قال رسول اللہ ﷺ انی لاعلم ایۃ لواخذ الناس بھا لکفتھم ۔ ومن یتق اللہ یجعل لہ مخرجا۔ الایہ (رواہ احمد)</p><p>I know a verse which, if people were to take to it, would suffice them. And that is: And whoever fears Allah, for him He shall make a way out (of the difficulties) - 65:2.</p>

The mentality of disbelievers has been further clarified by saying: إِن تَمْسَسْكُمْ حَسَنَةٌ in the first part of verse 120 which has been translated as, 'if something good happens to you, it annoys them and if something evil befalls you, they are delighted with it.'How can Muslims remain protected against the aftermath of sinister moves of the hypocrites and the deadly hostility of opponents? For this, a simple and effective prescription was suggested in:وَإِن تَصْبِرُ‌وا وَتَتَّقُوا لَا يَضُرُّ‌كُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّـهَ بِمَا يَعْمَلُونَ مُحِيطٌ ﴿120﴾And if you keep patience and fear Allah, their cunning shall not harm you at all. Surely, Allah is All-Encompassing of what they do.Sabr صبر and تقوی Taqwa: Panacea for MuslimsThe Holy Qur'an has prescribed Sabr (patience, endurance) and Taqwa (fear of Allah) as an effective measure against all hardships. This elemental teaching has been conveyed to Muslims not only here but also at many other places in the Qur'an. For instance, in the section that follows immediately, it has been said:بَلَىٰ ۚ إِن تَصْبِرُ‌وا وَتَتَّقُوا وَيَأْتُوكُم مِّن فَوْرِ‌هِمْ هَـٰذَا يُمْدِدْكُمْ رَ‌بُّكُم بِخَمْسَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُسَوِّمِينَ ﴿125﴾Why not? If you stay patient and fear Allah and they come upon you in this heat of theirs, your Lord will reinforce you with five thousand of the angels having distinct marks. (3:125)Here, the promise of divine help has been made conditional upon Sabr and Taqwa-.In Sarah Yusuf, it has been said:إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ‌Whoever fears Allah and keeps patience ... (12:90)Here too, prosperity and success have been tied with Sabr and Taqwa. Towards the end of this very Surah, Sabr is being proposed in the following words:يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُ‌وا وَصَابِرُ‌وا وَرَ‌ابِطُوا وَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿200﴾O those who believe, be patient, be more patient than others, and guard your frontiers, and fear Allah so that you may be successful. (3:200)Once again, prosperity and success have been made dependent on Sabr and Taqwa.The two words, Sabr and Taqwa, though looking like a short title, are nevertheless very comprehensive. They contain within themselves a successful rule for all aspects of individual and collective life as well as public, government and military affairs.The Holy Prophet ﷺ has said, as narrated by Sayyidna Abu Dharr ؓعن ابی ذر قال : قال رسول اللہ ﷺ انی لاعلم ایۃ لواخذ الناس بھا لکفتھم ۔ ومن یتق اللہ یجعل لہ مخرجا۔ الایہ (رواہ احمد)I know a verse which, if people were to take to it, would suffice them. And that is: And whoever fears Allah, for him He shall make a way out (of the difficulties) - 65:2.

Remember when you set forth in the morning from your house assigning the faithful positions for the battle, God heard everything and knew all.

And remember O dear Prophet (Mohammed – peace and blessings be upon him) when you came forth from your house in the morning, appointing the believers on positions of battle; and Allah is All Hearing, All Knowing.

When thou wentest forth at dawn from thy people to lodge the believers in their pitches for the battle -- God is All-hearing, All-knowing --

AND [remember, O Prophet, the day] when thou didst set out from thy home at early morn to place the believers in battle array. And God was all-hearing, all-knowing

And recall what time thou settedst forth from thy household early to settle believers in positions for the fight. And Allah is Hearing, Knowing.

And (remember) when you (Muhammad SAW) left your household in the morning to post the believers at their stations for the battle (of Uhud). And Allah is All-Hearer, All-Knower.

Remember when you left your home in the morning, to assign battle-positions for the believers. God is Hearing and Knowing.

(O Messenger! Remind the Muslims of the occasion) when you went forth from your home at early dawn (to the battlefield of Uhud) and placed the believers in battle arrays. Allah is All-Hearing, All-Knowing.

And (remember) when you left your household in the morning to post the believers at their stations for the battle (of Uhud). And Allah is All-Hearer, All-Knower.

And when thou settedst forth at daybreak from thy housefolk to assign to the believers their positions for the battle, Allah was Hearer, Knower.

When you left your family at dawn to settle the faithful in their positions for battle —and Allah is all-hearing, all-knowing.

And when you went out at dawn from your family to lodge the believers in their positions for the battle. Allah is Hearing, Knowing.

And [remember] when you, [O Muhammad], left your family in the morning to post the believers at their stations for the battle [of Uhud] - and Allah is Hearing and Knowing -

(Muhammad), remember the morning when you left home to show the believers their position in the battle? God is All-hearing and All-knowing.

And when you did go forth early in the morning from your family to lodge the believers in encampments for war and Allah is Hearing, Knowing.

Wai<u>th</u> ghadawta min ahlika tubawwio almumineena maq<u>a</u>AAida lilqit<u>a</u>li wa<b>A</b>ll<u>a</u>hu sameeAAun AAaleem<b>un</b>

When you set out at dawn from your home to assign battle positions to the believers -- God hears all and knows all.

Remember that morning Thou didst leave Thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things:

وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ ٱلْمُؤْمِنِينَ مَقَٰعِدَ لِلْقِتَالِ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

Remember, O Prophet, when some of the believers disobeyed the instruction of Allah and His Messenger, and this happened when you left Medina to fight the idolaters in the Battle of Uḥud, after you had posted the believers in their places for battle, and their positions were clear. Allah hears whatever you say and knows whatever you do.

Remember, O Prophet, when some of the believers disobeyed the instruction of Allah and His Messenger, and this happened when you left Medina to fight the idolaters in the Battle of Uḥud, after you had posted the believers in their places for battle, and their positions were clear. Allah hears whatever you say and knows whatever you do.

<p>Sequence</p><p>In the previous verses, it was said that no power could harm Muslims if they observed patience and fear of Allah (sabr and Taqwa ). Now, the temporary setback faced by Muslims during the battle of Uhud was due to their failure to observe these rules of conduct fully. The present verses remind Muslims of what happened during the battle of Uhud, and also, of their victory at the battle of Badr.</p><p>Commentary:</p><p>Before we proceed to explain these verses, it is appropriate that we have before us a sequence of events that came to pass at Uhud.</p><p>The background of the Battle of Uhud:</p><p>It was the month of Ramadan, Hijrah year 2, when the Quraysh</p><p>army and Muslim mujahidin fought a battle at Badr in which 70 well-known kuffar (disbelievers) of Makkah were killed and an equal number was taken prisoners. This defeat, disastrous and disgraceful as it was, and really the first installment of Divine punishment, incensed the Quraysh; their search for revenge knew no bounds. The relatives of Quraysh chiefs who were killed at Badr, appealing to the traditional Arab pride, resolved that they would not rest until they have avenged their defeat at Badr at the hands of the Muslims. They proposed to Makkans that the sale proceeds from things brought in by their trade caravan from Syria should be spent on nothing but this war so that they can avenge the slaying of their comrades by Muhammad ﷺ and his companions. To this, everybody agreed and it was in the Hijrah year 3 that the Quraysh, along with several other tribes as well, marched out to mount an attack on Madinah. The invading force included even women so that they could appeal to the sense of honour their men had and implore them not to retreat, if they ever did.</p><p>When this armed force of three thousand strong, all laced with weapons and other logistics, pitched up its tents near the mountain of Uhud, about three or four miles outside Madinah, the Holy Prophet ﷺ went into consultation with Muslims. In his blessed opinion, warding off the enemy by staying in Madinah was easy and more likely to succeed. This was the first time that the leader of the hypocrites, ` Abdullah ibn Ubayy, who outwardly went along with Muslims, was asked to give his opinion, which turned out to be the same as that of the Holy Prophet ﷺ . But, some zealous Muslims, who were unable to take part in the Badr encounter and were intensely eager to lay down their lives in the cause of Islam, insisted that they should go out and fight the enemy in the open so that the enemy does not take them to be cowards. To this, the majority turned.</p><p>In the meantime, the Holy Prophet ﷺ went to his house and when he came out, he had his armour on. At that point of time, some people thought that they had forced him, against his opinion, to lead the fight outside Madinah in the open. Realizing what they did was wrong, they submitted to him that he could act according to his opinion and stay in Madinah. The answer was: 'It does not behoove a prophet, once he has put on his armour and taken up his arms, to put them off without fighting.' This one sentence is sufficient to clarify the difference between a prophet and a non-prophet. A prophet cannot show weakness in that capacity. Then, here lies a lesson for the community as well.</p><p>When the Holy Prophet ﷺ left Madinah on his way to confront the enemy, he had about a thousand men with him, but the hypocrite ` Abdullah ibn Ubayy broke off enroute with about three hundred men, saying: 'When my advice was rejected and action was taken on the advice of others, why should we fight and why should we endanger our lives?' Obviously, most of his comrades were hypocrites, yet there were some Muslims too who swallowed the bait and tugged along with them.</p><p>Finally, the Holy Prophet ﷺ reached the battlefield with a total of seven hundred mujahidin. He personally took charge of the action area setting up all arrangements in a formal military manner. The formations of his men were so placed that the mount of Uhud remained on their rear. Sayyidna Mus` ab ibn ` Umayr ؓ was made the standard-bearer and Sayyidna Zubayr ibn ` Awwam ؓ ، the commander of the mounted troops. Sayyidna Hamzah ؓ was given the command of the unarmoured. On the rear, there was some likelihood that the enemy may cut his way in from that side. So, he positioned a company of fifty archers (arrow-shooters) on a hillock in the rear and ordered them to stand on guard against any attack from that side. They were specifically instructed not to bother about the fighting down the hill, irrespective of whether they win or lose, and were told that they just do not have to move from their appointed place.</p><p>The command of the company of archers was given to Sayyidna ` Abdullah ibn Jubayr ؓ . As for the Quraysh, they had gone through the battle of Badr and they too went into battle formations in an orderly manner.</p><p>Battle of Uhud1</p><p>When the battle started, Muslims had an upper hand right from the beginning, so much so that the enemy forces went into total disarray. Muslims thought they had won and turned toward the spoils. At this point, the archers who were appointed by the Holy Prophet ﷺ to guard the rear also noticed that the enemy was on the run and they too started coming down from the mountain leaving their assigned battle station. Their commander, Sayyidna ` Abdullah ibn Jubayr ؓ reminded them of the emphatic command of the Holy Prophet ﷺ not to move from their place of duty and, tried his best to stop them. But, except a few, others took the plea that as the order was tied with time they should now go and be with the rest. Khalid ibn Walid, who had not yet embraced Islam, was commanding a company of Makkan disbelievers. Making timely use of this opportunity, he went round the hill, went up through a pass and made a surprise attack. Sayyidna ` Abdullah ibn Jubayr ؓ and the small number of men left with him tried their best to stop them but they were unable to do so and the chargers were able to pounce on Muslim forces down the hill all of a sudden. This situation made the running enemy turn back and reinforce the attack. The fate of the battle was totally reversed. Muslims were so confused with this unexpected turn of the battle that a major portion of them scattered away from the battle field. However, some Companions ؓ were still holding on resolutely. In the meantime, a rumour went round that the Holy Prophet ﷺ has met his shahadah (martyrdom). This shattered the nerves of his Companions ؓ and most of them lost heart. At that time, the Holy Prophet ﷺ was in the midst of about ten or twelve very devoted Companions ؓ . He was injured. Defeat was about to come when, in the right moment, the Companions ؓ scattered on the battlefield came to know that the Holy Prophet ﷺ was alive. They regrouped themselves around him and moved him away towards the hill safely.</p><p>1. The strategy used in this battle shows that the Prophet of Islam was not only a perfect leader and teacher, but also a creative military strategist, something not known in the world of that time. Comparing the battle plans of the two camps, Tom Under, a twentieth century historian says in his book, The Life of Muhammad that his opponents had courage and bravery but it was he who broke new ground in the management of warfare. The Makkan disbelievers fought recklessly and haphazardly while he used great foresightedness, strict discipline and efficient organization as additional assets.</p><p>This defeat which made Muslims terribly upset was temporary, and there were causes behind it. The Holy Qur'an comments on each cause in extremely measured words and exhorts Muslims to be cautious in the future.</p><p>Lessons from the events of Uhud اُحُد :</p><p>The events of the battle of Uhud have in them a treasure of good advice and wise guidance for all Muslims. It will be recalled that the Qurayshi disbelievers had brought women with them so that they could excite them to fight and, in case of a retreat, put them to shame and exhort them to go back into the battle. The Holy Prophet ﷺ saw that Hindah, the wife of Abu Sufyan, was leading a group of women who were chanting poetical compositions to arouse the fighting passions of their men. They were saying:</p><p>ان تقبلوا نعانق و نفرش النمارق</p><p>او تدبروا نفارق فراق وامق</p><p>that is, 'if you fight right on and win, we shall embrace you and make a soft bed for you, but, if you turn back, we shall make you miss our love.'</p><p>In contrast, the Holy Prophet may Allah bless him, was saying this in his prayer:</p><p>الھم بک اصول و بک اقاتل حسبی اللہ و نعم الوکیل</p><p>that is, '0 Allah, from Thee I draw my strength and for Thee and in Thy name, I attack and fight. Sufficient for me is Allah, the only one good to trust.'</p><p>This prayer, every word in it, is demonstrating how Muslims should strengthen their connection with Allah not only in peace, but also in war, a pattern of behaviour which is drawing a line of clear distinction between Muslims and other nations.</p><p>2. Victory in war comes from Allah and not from piles of hardware.</p><p>Let us look at this lesson through the tightly-held frame of this battle. Isn’ t it that the noble Companions ؓ ، may Allah be pleased with them all, left behind them indelible marks of gallantry, sacrifice and dedication, the class of which would be difficult to match in history? Sayyidna Abu Dujanah ؓ had turned his body into a shield for his beloved Prophet ﷺ taking all incoming arrows on his back. Sayyidna Talhah ؓ had his body all perforated with arrow-heads, but he still did not leave his blessed master unprotected. Sayyidna Anas ibn al-Nadir ؓ ، the uncle of Sayyidna Anas ibn Malik ؓ was absent from the battle of Badr which he regretted very much and longed to make amends whenever he could get the first opportunity to take part in a Jihad in the company of the Holy Prophet ﷺ .</p><p>A little later, came the battle of Uhud and Sayyidna Anas ibn al-Nadir ؓ was in it. When Muslims had scattered away and the disbelievers of Quraysh were coming in overwhelming strength, he started to mount his charge, sword in hand, when he met Sayyidna Sa'd ؓ who was going with the group of those who had scattered away from the battlefield. He called out to him, "0 Sa'd, where are you going? I smell the scent of Paradise in this valley of Uhud.' Saying this, he charged ahead and it was after a tough fight that he finally laid his life in the way of Allah. (Ibn Kathir)</p><p>Sayyidna Jabir ؓ says, "when Muslims became scattered, there were only eleven Companions left with the Holy Prophet ﷺ Sayyidna Talhah ؓ being one of them. The forces of Quraysh were surging forward. The Holy Prophet ﷺ said, 'Who is going to take care of them?' Sayyidna Talhah ؓ responded immediately, 'I shall do that, 0 Messenger of Allah.' Another Companion, an Ansari, said, 'I am at your service.' He asked the Ansari Companion to go, who fought, and fell a martyr. Then came another pressure wave. He ﷺ asked the same question again. Sayyidna Talhah ؓ offered himself as before. He was all impatient to hear the command of the Holy Prophet ﷺ that he could go ahead. He, once again, sent some other Ansari Companion and Sayyidna Talliah's wish remained unfulfilled. Thus, it was seven times that the Holy Prophet ﷺ asked the question and every time Sayyidna Talhah ؓ was not permitted to go while other Companions were permitted to go and meet their shahadah (martyrdom).</p><p>3. Muslims were few in number, yet they won at Badr. Comparatively, they were more in number at Uhud, yet they lost. Here too, for Muslims there is a lesson to learn: Muslims should not rely on their numerical or material strength, military hardware or logistic support, but they should make sure that they take victory as something which comes by the grace of Allah Almighty and therefore, they must always watch out that their relationship with Allah remains strong.</p><p>What happened at the battle of Yarmuk یرموک is worth remembering. The officer-in-command at the war front wrote to Sayyidna ` Umar, the Khalifah at Madinah, requesting reinforcements in view of a reduced number of fighters. The reply that he gave is reproduced below:</p><p>قد جاءنی کتابکم تستمدوننی وانی ادلکم علی من ھو اعز نصراً واحصن جندا اللہ عزوجلّ فاستنصروہ فان محمداً ﷺ نصر فی یوم بدر فی اقل من عدتکم فاذا جاء کم کتابی ھذا فقاتلوہم ولا تراجعونی (مسند احمد، ابن کثیر)</p><p>"Your letter reached me. You have requested reinforcements and I direct you to One who is most-powerful support-wise and most-protecting army-wise, that is, Allah, the Mighty, the Exalted. So, seek help from Him - because Muhammad, may Allah bless him, was helped on the day of Badr despite their being fewer in numbers as compared of yours. So, when this letter of mine reaches you - fight. And do not turn back to me." (Ibn Kathir, with reference to the Musnad of Ahmad)</p><p>The narrator says, when they received this letter, they mounted an attack in the name of Allah, all of a sudden, against the formidable forces of disbelievers who were defeated. Sayyidna ` Umar ؓ knew that victory or defeat for Muslims does not depend upon numbers. Instead, it depends upon trust in Allah, and on His help. This fact has been clearly stated by the Holy Qur'an with reference to the battle of Hunayn حُنَيْنٍ :</p><p>يَوْمَ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَ‌تُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا</p><p>' (Remember) the day of Hunayn when you became proud about your numbers, then, nothing worked to your advantage. (9:25)</p><p>Now, let us turn to the explanation of these verses:</p><p>1. Verse 121 begins with the words, وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ (When you left your house in the morning in order to place the believers in positions for fighting).</p><p>This is an example of the miraculous style of the Holy Qur'an, especially when it reports events. It does not describe any event in its total detail as a matter of general principle. Events or their details are taken up only when they carry with them implied points of guidance. For instance, a particular secondary detail, such as the time of leaving the house, has been identified through the word, غَدَوْتَ ('ghadawta' ); and hadith narrations prove that this morning was that of the seventh of Shawwal, Hijrah year 3.</p><p>Then comes the description of the point from where this expedition started. The word مِنْ أَهْلِكَ , indicates that the Holy Prophet ﷺ was with his family at that time and when the time came to leave, he left, leaving his family behind him, even though this attack was aimed at Madinah. These secondary details have guidance built in them. When there is the command of Allah, it is expected that the love of family and home should not stop one from obeying it. It will be noticed that details of what happened between the period of leaving the house and reaching the war front remain undescribed. Instead, the first thing done on the war front has been described as تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ the placing of believers in positions for fighting.</p><p>The verse ends with the words, وَاللَّـهُ سَمِيعٌ عَلِيمٌ (And Allah is All-Hearing, All-Knowing). By reminding Muslims of these attributes of Allah, it has been pointed out that everything said by the two parties at that time was all in the knowledge of Allah Almighty. and absolutely nothing of what happened to the two of them remains hidden from Him, and so shall it be with the end of the war; that too, is not hidden from Him.</p>

SequenceIn the previous verses, it was said that no power could harm Muslims if they observed patience and fear of Allah (sabr and Taqwa ). Now, the temporary setback faced by Muslims during the battle of Uhud was due to their failure to observe these rules of conduct fully. The present verses remind Muslims of what happened during the battle of Uhud, and also, of their victory at the battle of Badr.Commentary:Before we proceed to explain these verses, it is appropriate that we have before us a sequence of events that came to pass at Uhud.The background of the Battle of Uhud:It was the month of Ramadan, Hijrah year 2, when the Quraysharmy and Muslim mujahidin fought a battle at Badr in which 70 well-known kuffar (disbelievers) of Makkah were killed and an equal number was taken prisoners. This defeat, disastrous and disgraceful as it was, and really the first installment of Divine punishment, incensed the Quraysh; their search for revenge knew no bounds. The relatives of Quraysh chiefs who were killed at Badr, appealing to the traditional Arab pride, resolved that they would not rest until they have avenged their defeat at Badr at the hands of the Muslims. They proposed to Makkans that the sale proceeds from things brought in by their trade caravan from Syria should be spent on nothing but this war so that they can avenge the slaying of their comrades by Muhammad ﷺ and his companions. To this, everybody agreed and it was in the Hijrah year 3 that the Quraysh, along with several other tribes as well, marched out to mount an attack on Madinah. The invading force included even women so that they could appeal to the sense of honour their men had and implore them not to retreat, if they ever did.When this armed force of three thousand strong, all laced with weapons and other logistics, pitched up its tents near the mountain of Uhud, about three or four miles outside Madinah, the Holy Prophet ﷺ went into consultation with Muslims. In his blessed opinion, warding off the enemy by staying in Madinah was easy and more likely to succeed. This was the first time that the leader of the hypocrites, ` Abdullah ibn Ubayy, who outwardly went along with Muslims, was asked to give his opinion, which turned out to be the same as that of the Holy Prophet ﷺ . But, some zealous Muslims, who were unable to take part in the Badr encounter and were intensely eager to lay down their lives in the cause of Islam, insisted that they should go out and fight the enemy in the open so that the enemy does not take them to be cowards. To this, the majority turned.In the meantime, the Holy Prophet ﷺ went to his house and when he came out, he had his armour on. At that point of time, some people thought that they had forced him, against his opinion, to lead the fight outside Madinah in the open. Realizing what they did was wrong, they submitted to him that he could act according to his opinion and stay in Madinah. The answer was: 'It does not behoove a prophet, once he has put on his armour and taken up his arms, to put them off without fighting.' This one sentence is sufficient to clarify the difference between a prophet and a non-prophet. A prophet cannot show weakness in that capacity. Then, here lies a lesson for the community as well.When the Holy Prophet ﷺ left Madinah on his way to confront the enemy, he had about a thousand men with him, but the hypocrite ` Abdullah ibn Ubayy broke off enroute with about three hundred men, saying: 'When my advice was rejected and action was taken on the advice of others, why should we fight and why should we endanger our lives?' Obviously, most of his comrades were hypocrites, yet there were some Muslims too who swallowed the bait and tugged along with them.Finally, the Holy Prophet ﷺ reached the battlefield with a total of seven hundred mujahidin. He personally took charge of the action area setting up all arrangements in a formal military manner. The formations of his men were so placed that the mount of Uhud remained on their rear. Sayyidna Mus` ab ibn ` Umayr ؓ was made the standard-bearer and Sayyidna Zubayr ibn ` Awwam ؓ ، the commander of the mounted troops. Sayyidna Hamzah ؓ was given the command of the unarmoured. On the rear, there was some likelihood that the enemy may cut his way in from that side. So, he positioned a company of fifty archers (arrow-shooters) on a hillock in the rear and ordered them to stand on guard against any attack from that side. They were specifically instructed not to bother about the fighting down the hill, irrespective of whether they win or lose, and were told that they just do not have to move from their appointed place.The command of the company of archers was given to Sayyidna ` Abdullah ibn Jubayr ؓ . As for the Quraysh, they had gone through the battle of Badr and they too went into battle formations in an orderly manner.Battle of Uhud1When the battle started, Muslims had an upper hand right from the beginning, so much so that the enemy forces went into total disarray. Muslims thought they had won and turned toward the spoils. At this point, the archers who were appointed by the Holy Prophet ﷺ to guard the rear also noticed that the enemy was on the run and they too started coming down from the mountain leaving their assigned battle station. Their commander, Sayyidna ` Abdullah ibn Jubayr ؓ reminded them of the emphatic command of the Holy Prophet ﷺ not to move from their place of duty and, tried his best to stop them. But, except a few, others took the plea that as the order was tied with time they should now go and be with the rest. Khalid ibn Walid, who had not yet embraced Islam, was commanding a company of Makkan disbelievers. Making timely use of this opportunity, he went round the hill, went up through a pass and made a surprise attack. Sayyidna ` Abdullah ibn Jubayr ؓ and the small number of men left with him tried their best to stop them but they were unable to do so and the chargers were able to pounce on Muslim forces down the hill all of a sudden. This situation made the running enemy turn back and reinforce the attack. The fate of the battle was totally reversed. Muslims were so confused with this unexpected turn of the battle that a major portion of them scattered away from the battle field. However, some Companions ؓ were still holding on resolutely. In the meantime, a rumour went round that the Holy Prophet ﷺ has met his shahadah (martyrdom). This shattered the nerves of his Companions ؓ and most of them lost heart. At that time, the Holy Prophet ﷺ was in the midst of about ten or twelve very devoted Companions ؓ . He was injured. Defeat was about to come when, in the right moment, the Companions ؓ scattered on the battlefield came to know that the Holy Prophet ﷺ was alive. They regrouped themselves around him and moved him away towards the hill safely.1. The strategy used in this battle shows that the Prophet of Islam was not only a perfect leader and teacher, but also a creative military strategist, something not known in the world of that time. Comparing the battle plans of the two camps, Tom Under, a twentieth century historian says in his book, The Life of Muhammad that his opponents had courage and bravery but it was he who broke new ground in the management of warfare. The Makkan disbelievers fought recklessly and haphazardly while he used great foresightedness, strict discipline and efficient organization as additional assets.This defeat which made Muslims terribly upset was temporary, and there were causes behind it. The Holy Qur'an comments on each cause in extremely measured words and exhorts Muslims to be cautious in the future.Lessons from the events of Uhud اُحُد :The events of the battle of Uhud have in them a treasure of good advice and wise guidance for all Muslims. It will be recalled that the Qurayshi disbelievers had brought women with them so that they could excite them to fight and, in case of a retreat, put them to shame and exhort them to go back into the battle. The Holy Prophet ﷺ saw that Hindah, the wife of Abu Sufyan, was leading a group of women who were chanting poetical compositions to arouse the fighting passions of their men. They were saying:ان تقبلوا نعانق و نفرش النمارقاو تدبروا نفارق فراق وامقthat is, 'if you fight right on and win, we shall embrace you and make a soft bed for you, but, if you turn back, we shall make you miss our love.'In contrast, the Holy Prophet may Allah bless him, was saying this in his prayer:الھم بک اصول و بک اقاتل حسبی اللہ و نعم الوکیلthat is, '0 Allah, from Thee I draw my strength and for Thee and in Thy name, I attack and fight. Sufficient for me is Allah, the only one good to trust.'This prayer, every word in it, is demonstrating how Muslims should strengthen their connection with Allah not only in peace, but also in war, a pattern of behaviour which is drawing a line of clear distinction between Muslims and other nations.2. Victory in war comes from Allah and not from piles of hardware.Let us look at this lesson through the tightly-held frame of this battle. Isn’ t it that the noble Companions ؓ ، may Allah be pleased with them all, left behind them indelible marks of gallantry, sacrifice and dedication, the class of which would be difficult to match in history? Sayyidna Abu Dujanah ؓ had turned his body into a shield for his beloved Prophet ﷺ taking all incoming arrows on his back. Sayyidna Talhah ؓ had his body all perforated with arrow-heads, but he still did not leave his blessed master unprotected. Sayyidna Anas ibn al-Nadir ؓ ، the uncle of Sayyidna Anas ibn Malik ؓ was absent from the battle of Badr which he regretted very much and longed to make amends whenever he could get the first opportunity to take part in a Jihad in the company of the Holy Prophet ﷺ .A little later, came the battle of Uhud and Sayyidna Anas ibn al-Nadir ؓ was in it. When Muslims had scattered away and the disbelievers of Quraysh were coming in overwhelming strength, he started to mount his charge, sword in hand, when he met Sayyidna Sa'd ؓ who was going with the group of those who had scattered away from the battlefield. He called out to him, "0 Sa'd, where are you going? I smell the scent of Paradise in this valley of Uhud.' Saying this, he charged ahead and it was after a tough fight that he finally laid his life in the way of Allah. (Ibn Kathir)Sayyidna Jabir ؓ says, "when Muslims became scattered, there were only eleven Companions left with the Holy Prophet ﷺ Sayyidna Talhah ؓ being one of them. The forces of Quraysh were surging forward. The Holy Prophet ﷺ said, 'Who is going to take care of them?' Sayyidna Talhah ؓ responded immediately, 'I shall do that, 0 Messenger of Allah.' Another Companion, an Ansari, said, 'I am at your service.' He asked the Ansari Companion to go, who fought, and fell a martyr. Then came another pressure wave. He ﷺ asked the same question again. Sayyidna Talhah ؓ offered himself as before. He was all impatient to hear the command of the Holy Prophet ﷺ that he could go ahead. He, once again, sent some other Ansari Companion and Sayyidna Talliah's wish remained unfulfilled. Thus, it was seven times that the Holy Prophet ﷺ asked the question and every time Sayyidna Talhah ؓ was not permitted to go while other Companions were permitted to go and meet their shahadah (martyrdom).3. Muslims were few in number, yet they won at Badr. Comparatively, they were more in number at Uhud, yet they lost. Here too, for Muslims there is a lesson to learn: Muslims should not rely on their numerical or material strength, military hardware or logistic support, but they should make sure that they take victory as something which comes by the grace of Allah Almighty and therefore, they must always watch out that their relationship with Allah remains strong.What happened at the battle of Yarmuk یرموک is worth remembering. The officer-in-command at the war front wrote to Sayyidna ` Umar, the Khalifah at Madinah, requesting reinforcements in view of a reduced number of fighters. The reply that he gave is reproduced below:قد جاءنی کتابکم تستمدوننی وانی ادلکم علی من ھو اعز نصراً واحصن جندا اللہ عزوجلّ فاستنصروہ فان محمداً ﷺ نصر فی یوم بدر فی اقل من عدتکم فاذا جاء کم کتابی ھذا فقاتلوہم ولا تراجعونی (مسند احمد، ابن کثیر)"Your letter reached me. You have requested reinforcements and I direct you to One who is most-powerful support-wise and most-protecting army-wise, that is, Allah, the Mighty, the Exalted. So, seek help from Him - because Muhammad, may Allah bless him, was helped on the day of Badr despite their being fewer in numbers as compared of yours. So, when this letter of mine reaches you - fight. And do not turn back to me." (Ibn Kathir, with reference to the Musnad of Ahmad)The narrator says, when they received this letter, they mounted an attack in the name of Allah, all of a sudden, against the formidable forces of disbelievers who were defeated. Sayyidna ` Umar ؓ knew that victory or defeat for Muslims does not depend upon numbers. Instead, it depends upon trust in Allah, and on His help. This fact has been clearly stated by the Holy Qur'an with reference to the battle of Hunayn حُنَيْنٍ :يَوْمَ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَ‌تُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا' (Remember) the day of Hunayn when you became proud about your numbers, then, nothing worked to your advantage. (9:25)Now, let us turn to the explanation of these verses:1. Verse 121 begins with the words, وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ (When you left your house in the morning in order to place the believers in positions for fighting).This is an example of the miraculous style of the Holy Qur'an, especially when it reports events. It does not describe any event in its total detail as a matter of general principle. Events or their details are taken up only when they carry with them implied points of guidance. For instance, a particular secondary detail, such as the time of leaving the house, has been identified through the word, غَدَوْتَ ('ghadawta' ); and hadith narrations prove that this morning was that of the seventh of Shawwal, Hijrah year 3.Then comes the description of the point from where this expedition started. The word مِنْ أَهْلِكَ , indicates that the Holy Prophet ﷺ was with his family at that time and when the time came to leave, he left, leaving his family behind him, even though this attack was aimed at Madinah. These secondary details have guidance built in them. When there is the command of Allah, it is expected that the love of family and home should not stop one from obeying it. It will be noticed that details of what happened between the period of leaving the house and reaching the war front remain undescribed. Instead, the first thing done on the war front has been described as تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ the placing of believers in positions for fighting.The verse ends with the words, وَاللَّـهُ سَمِيعٌ عَلِيمٌ (And Allah is All-Hearing, All-Knowing). By reminding Muslims of these attributes of Allah, it has been pointed out that everything said by the two parties at that time was all in the knowledge of Allah Almighty. and absolutely nothing of what happened to the two of them remains hidden from Him, and so shall it be with the end of the war; that too, is not hidden from Him.

<h2 class="title">The Battle of Uhud</h2><p>According to the majority of scholars, these Ayat are describing the battle of Uhud, as Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others said. The battle of Uhud occurred on a Saturday, in the month of Shawwal on the third year of Hijrah. `Ikrimah said that Uhud occurred in the middle of the month of Shawwal, and Allah knows best.</p><h2 class="title">The Reason Behind the Battle of Uhud</h2><p>The idolators suffered many casualties among their noble men at the battle of Badr. The caravan that Abu Sufyan led (before Badr) returned safely to Makkah, prompting the remaining Makkan leaders and the children of those who were killed at Badr to demand from Abu Sufyan to, "Spend this money on fighting Muhammad!" Consequently, they spent the money from the caravan on warfare expenses and mobilized their forces including the Ahabish tribes (tribes living around the city). They gathered three thousand soldiers and marched until they camped near Uhud facing Al-Madinah. The Messenger of Allah led the Friday prayer and when he finished with it, he performed the funeral prayer for a man from Bani An-Najjar called Malik bin `Amr. The Prophet then asked the Muslims for advice, if they should march to meet the disbelievers, or fortify themselves in Al-Madinah. `Abdullah bin Ubayy (the chief hypocrite) advised that they should remain in Al-Madinah, saying that if the disbelievers lay siege to Al-Madinah, the siege would be greatly disadvantageous to them. He added that if they decide to attack Al-Madinah, its men would face off with them, while women and children could throw rocks at them from above their heads; and if they decide to return to Makkah, they would return with failure. However, some companions who did not attend the battle of Badr advised that the Muslims should go out to Uhud to meet the disbelievers.</p><p>The Messenger of Allah went to his home, put on his shield and came out. The companions were weary then and said to each other, "Did we compel the Messenger of Allah to go out" They said, "O Messenger of Allah! If you wish, we will remain in Al-Madinah. " The Messenger of Allah said,</p><div class="text_uthmani arabic">«مَا يَنْبَغِي لِنَبِيَ إِذَا لَبِسَ لَأْمَتَهُ أَنْ يَرْجِعَ حَتَّى يَحْكُمَ اللهُ لَه»</div><p>(It is not for a Prophet to wear his shield for war then lay down his arms before Allah decides in his favor.)</p><p>The Messenger of Allah marched with a thousand of his Companions. When they reached the Shawt area, `Abdullah bin Ubayy went back to Al-Madinah with a third of the army, claiming he was angry the Prophet did not listen to his advice. He and his supporters said, "If we knew that you would fight today, we would have accompanied you. However, we do not think that you will fight today." The Messenger of Allah marched until he reached the hillside in the area of Uhud, where they camped in the valley with Mount Uhud behind them. The Messenger of Allah said,</p><div class="text_uthmani arabic">«لَا يُقَاتِلَنَّ أَحَدٌ حَتَّى نَأْمُرَهُ بِالْقِتَال»</div><p>(No one starts fighting until I issue the command to fight.)</p><p>The Messenger prepared his forces for battle, and his army was seven hundred men. He appointed `Abdullah bin Jubayr, from Bani `Amr bin `Awf, to lead the archers who were fifty men. The Prophet said to them,</p><div class="text_uthmani arabic">«انْضَحُوا الْخَيْلَ عَنَّا، وَلَا نُؤْتَيَنَّ مِنْ قِبَلِكُمْ، وَالْزَمُوا مَكَانَكُمْ، إِنْ كَانَتِ النَّوْبَةُ لَنَا أَوْ عَلَيْنَا، وَإِنْ رَأَيْتُمُونَا تَخْطَفُنَا الطَّيْرُ فَلَا تَبْرَحُوا مَكَانَكُم»</div><p>(Keep the horsemen away from us, and be aware that we might be attacked from your direction. If victory was for or against us, remain in your positions. And even if you see us being picked up by birds, do not abandon your positions.)</p><p>The Prophet wore two protective shields and gave the flag to Mus`ab bin `Umayr of Bani `Abd Ad-Dar. The Prophet also allowed some young men to participate in fighting, but not others, whom he allowed to participate in the battle of Al-Khandaq two years later. The Quraysh mobilized their forces of three thousand men with two hundred horsemen on each flank. They appointed Khalid bin Al-Walid to lead the right side of the horsemen and `Ikrimah Ibn Abi Jahl on the left side. They also gave their grand flag to the tribe of Bani `Abd Ad-Dar. Allah willing, we will mention the details of this battle later on, if Allah wills. Allah said here,</p><div class="text_uthmani arabic">وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ</div><p>(And (remember) when you left your household in the morning to post the believers at their stations for the battle) 3:121, designating them to various positions, dividing the army to the left and right sides and placing them wherever you command them.</p><div class="text_uthmani arabic">وَاللَّهُ سَمِيعٌ عَلِيمٌ</div><p>(And Allah is All-Hearer, All-Knower), He hears what you say and knows what you conceal in your hearts. Allah said next,</p><div class="text_uthmani arabic">إِذْ هَمَّتْ طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ</div><p>(When two parties from among you were about to lose heart,) 3:122.</p><p>Al-Bukhari recorded that Jabir bin `Abdullah said, "The Ayah,</p><div class="text_uthmani arabic">إِذْ هَمَّتْ طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ</div><p>(When two parties from among you were about to lose heart) was revealed about us, the two Muslim tribes of Bani Harithah and Bani Salamah. I (or we) would not be pleased if it was not revealed, because Allah said in it,</p><div class="text_uthmani arabic">وَاللَّهُ وَلِيُّهُمَا</div><p>(but Allah was their Wali (Supporter and Protector)) 3:122."</p><p>Muslim recorded this Hadith from Sufyan bin `Uyaynah.</p><h2 class="title"> Reminding the Believers of Their Victory at Badr</h2><p>Allah said,</p><div class="text_uthmani arabic">وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ ...</div><p>And Allah has already made you victorious at Badr,meaning, during the battle of Badr, which occurred on a Friday, the seventeenth of Ramadan, in the second year of Hijrah.The day of Badr is known as Yawm Al-Furqan (the Day of the Clarification), by which Allah gave victory and dominance to Islam and its people and disgraced and destroyed Shirk, even though the Muslims were few. The Muslims numbered three hundred and thirteen men, with two horses and seventy camels. The rest were foot soldiers without enough supplies for the battle. The enemy army consisted of nine hundred to a thousand men, having enough shields and supplies, battle-ready horses and even various adornments.However, Allah gave victory to His Messenger, supported His revelation, and illuminated success on the faces of the Prophet and his following.Allah also brought disgrace to Shaytan and his army. This is why Allah reminded His believing servants and pious party of this favor,</p><div class="text_uthmani arabic">وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ...</div><p>And Allah has already made you victorious at Badr, when you were a weak little force,when you were few then.</p><p>This Ayah reminds them that victory is only from Allah, not because of a large army and adequate supplies. This is why Allah said in another Ayah,</p><div class="text_uthmani arabic"> لَقَدْ نَصَرَكُمُ اللّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا ...</div><p>and on the day of Hunayn (battle) when you rejoiced at your great number, but it availed you naught... until,</p><div class="text_uthmani arabic"> وَاللّهُ غَفُورٌ رَّحِيمٌ ...</div><p>and Allah is Oft-Forgiving, Most Merciful (9:25-27).</p><p>Badr is an area between Makkah and Al-Madinah and is known by the well that bears its name, which in turn was so named after Badr bin An-Narayn, the person who dug the well.</p><div class="text_uthmani arabic"> فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ </div><p>So have Taqwa of Allah that you may be grateful.means, fulfill the obligations of His obedience.</p>

The Battle of UhudAccording to the majority of scholars, these Ayat are describing the battle of Uhud, as Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others said. The battle of Uhud occurred on a Saturday, in the month of Shawwal on the third year of Hijrah. `Ikrimah said that Uhud occurred in the middle of the month of Shawwal, and Allah knows best.The Reason Behind the Battle of UhudThe idolators suffered many casualties among their noble men at the battle of Badr. The caravan that Abu Sufyan led (before Badr) returned safely to Makkah, prompting the remaining Makkan leaders and the children of those who were killed at Badr to demand from Abu Sufyan to, "Spend this money on fighting Muhammad!" Consequently, they spent the money from the caravan on warfare expenses and mobilized their forces including the Ahabish tribes (tribes living around the city). They gathered three thousand soldiers and marched until they camped near Uhud facing Al-Madinah. The Messenger of Allah led the Friday prayer and when he finished with it, he performed the funeral prayer for a man from Bani An-Najjar called Malik bin `Amr. The Prophet then asked the Muslims for advice, if they should march to meet the disbelievers, or fortify themselves in Al-Madinah. `Abdullah bin Ubayy (the chief hypocrite) advised that they should remain in Al-Madinah, saying that if the disbelievers lay siege to Al-Madinah, the siege would be greatly disadvantageous to them. He added that if they decide to attack Al-Madinah, its men would face off with them, while women and children could throw rocks at them from above their heads; and if they decide to return to Makkah, they would return with failure. However, some companions who did not attend the battle of Badr advised that the Muslims should go out to Uhud to meet the disbelievers.The Messenger of Allah went to his home, put on his shield and came out. The companions were weary then and said to each other, "Did we compel the Messenger of Allah to go out" They said, "O Messenger of Allah! If you wish, we will remain in Al-Madinah. " The Messenger of Allah said,«مَا يَنْبَغِي لِنَبِيَ إِذَا لَبِسَ لَأْمَتَهُ أَنْ يَرْجِعَ حَتَّى يَحْكُمَ اللهُ لَه»(It is not for a Prophet to wear his shield for war then lay down his arms before Allah decides in his favor.)The Messenger of Allah marched with a thousand of his Companions. When they reached the Shawt area, `Abdullah bin Ubayy went back to Al-Madinah with a third of the army, claiming he was angry the Prophet did not listen to his advice. He and his supporters said, "If we knew that you would fight today, we would have accompanied you. However, we do not think that you will fight today." The Messenger of Allah marched until he reached the hillside in the area of Uhud, where they camped in the valley with Mount Uhud behind them. The Messenger of Allah said,«لَا يُقَاتِلَنَّ أَحَدٌ حَتَّى نَأْمُرَهُ بِالْقِتَال»(No one starts fighting until I issue the command to fight.)The Messenger prepared his forces for battle, and his army was seven hundred men. He appointed `Abdullah bin Jubayr, from Bani `Amr bin `Awf, to lead the archers who were fifty men. The Prophet said to them,«انْضَحُوا الْخَيْلَ عَنَّا، وَلَا نُؤْتَيَنَّ مِنْ قِبَلِكُمْ، وَالْزَمُوا مَكَانَكُمْ، إِنْ كَانَتِ النَّوْبَةُ لَنَا أَوْ عَلَيْنَا، وَإِنْ رَأَيْتُمُونَا تَخْطَفُنَا الطَّيْرُ فَلَا تَبْرَحُوا مَكَانَكُم»(Keep the horsemen away from us, and be aware that we might be attacked from your direction. If victory was for or against us, remain in your positions. And even if you see us being picked up by birds, do not abandon your positions.)The Prophet wore two protective shields and gave the flag to Mus`ab bin `Umayr of Bani `Abd Ad-Dar. The Prophet also allowed some young men to participate in fighting, but not others, whom he allowed to participate in the battle of Al-Khandaq two years later. The Quraysh mobilized their forces of three thousand men with two hundred horsemen on each flank. They appointed Khalid bin Al-Walid to lead the right side of the horsemen and `Ikrimah Ibn Abi Jahl on the left side. They also gave their grand flag to the tribe of Bani `Abd Ad-Dar. Allah willing, we will mention the details of this battle later on, if Allah wills. Allah said here,وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ(And (remember) when you left your household in the morning to post the believers at their stations for the battle) 3:121, designating them to various positions, dividing the army to the left and right sides and placing them wherever you command them.وَاللَّهُ سَمِيعٌ عَلِيمٌ(And Allah is All-Hearer, All-Knower), He hears what you say and knows what you conceal in your hearts. Allah said next,إِذْ هَمَّتْ طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ(When two parties from among you were about to lose heart,) 3:122.Al-Bukhari recorded that Jabir bin `Abdullah said, "The Ayah,إِذْ هَمَّتْ طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ(When two parties from among you were about to lose heart) was revealed about us, the two Muslim tribes of Bani Harithah and Bani Salamah. I (or we) would not be pleased if it was not revealed, because Allah said in it,وَاللَّهُ وَلِيُّهُمَا(but Allah was their Wali (Supporter and Protector)) 3:122."Muslim recorded this Hadith from Sufyan bin `Uyaynah. Reminding the Believers of Their Victory at BadrAllah said,وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ ...And Allah has already made you victorious at Badr,meaning, during the battle of Badr, which occurred on a Friday, the seventeenth of Ramadan, in the second year of Hijrah.The day of Badr is known as Yawm Al-Furqan (the Day of the Clarification), by which Allah gave victory and dominance to Islam and its people and disgraced and destroyed Shirk, even though the Muslims were few. The Muslims numbered three hundred and thirteen men, with two horses and seventy camels. The rest were foot soldiers without enough supplies for the battle. The enemy army consisted of nine hundred to a thousand men, having enough shields and supplies, battle-ready horses and even various adornments.However, Allah gave victory to His Messenger, supported His revelation, and illuminated success on the faces of the Prophet and his following.Allah also brought disgrace to Shaytan and his army. This is why Allah reminded His believing servants and pious party of this favor,وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ...And Allah has already made you victorious at Badr, when you were a weak little force,when you were few then.This Ayah reminds them that victory is only from Allah, not because of a large army and adequate supplies. This is why Allah said in another Ayah, لَقَدْ نَصَرَكُمُ اللّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا ...and on the day of Hunayn (battle) when you rejoiced at your great number, but it availed you naught... until, وَاللّهُ غَفُورٌ رَّحِيمٌ ...and Allah is Oft-Forgiving, Most Merciful (9:25-27).Badr is an area between Makkah and Al-Madinah and is known by the well that bears its name, which in turn was so named after Badr bin An-Narayn, the person who dug the well. فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ So have Taqwa of Allah that you may be grateful.means, fulfill the obligations of His obedience.

When two of your bands were about to lose heart God befriended them; and in Him should the faithful place their trust.

When two groups among you almost decided to show cowardice – and Allah is their Protector; and in Allah only should the believers trust.

when two parties of you were about to lose heart, though God was their Protector -- and in God let the believers put all their trust --

when two groups from among you were about to lose heart, although God was near unto them and it is in God that the believers must place their trust:

Recall what time two sections of you bethought that they should flag whereas Allah was the Patron of the twain. In Allah, then, let the believers trust.

When two parties from among you were about to lose heart, but Allah was their Wali (Supporter and Protector). And in Allah should the believers put their trust.

When two groups among you almost faltered, but God was their Protector. So in God let the believers put their trust.

And recall when two groups from among you were inclined to flag although Allah was their protector; it is in Allah that the believers should put their trust.

When two parties from among you were about to lose heart, but Allah was their Wali (Supporter and Protector). And in Allah should the believers put their trust.

When two parties of you almost fell away, and Allah was their Protecting Friend. In Allah let believers put their trust.

When two groups among you were about to lose courage—though Allah is their guardian, and in Allah let all the faithful put their trust.

Two parties of you were about to fail, though Allah was their Guardian, and in Allah believers put all their trust.

When two parties among you were about to lose courage, but Allah was their ally; and upon Allah the believers should rely.

Two groups among you almost lost courage despite having God as their Guardian. The believers should always have trust in God.

When two parties from among you had determined that they should show cowardice, and Allah was the guardian of them both, and in Allah should the believers trust.

I<u>th</u> hammat <u>ta</u>ifat<u>a</u>ni minkum an tafshal<u>a</u> wa<b>A</b>ll<u>a</u>hu waliyyuhum<u>a</u> waAAal<u>a</u> All<u>a</u>hi falyatawakkali almuminoon<b>a</b>

When two groups from among you were about to lose heart, God was their protector. In God let the faithful put their trust.

Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (Ever) put their trust.

إِذْ هَمَّت طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلَا وَٱللَّهُ وَلِيُّهُمَا وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ

Remember, O Prophet, what happened to two groups of the believers from Banī Salamah and Banī Ḥārithah, when they became weak and almost withdrew when the hypocrites drew back; but Allah aided them, making them firm in fighting, and turning them away from what they had been on the edge of doing. So, let those who have faith look to Allah alone for support, no matter what may happen to them.

Remember, O Prophet, what happened to two groups of the believers from Banī Salamah and Banī Ḥārithah, when they became weak and almost withdrew when the hypocrites drew back; but Allah aided them, making them firm in fighting, and turning them away from what they had been on the edge of doing. So, let those who have faith look to Allah alone for support, no matter what may happen to them.

<p>Next comes verses 122 beginning with the words إِذْ هَمَّت طَّائِفَتَانِ مِنكُمْ أَن تَفْشَلَا (When two of your groups tended to lose heart while Allah was their guardian). These 'two groups' refer to the Bani Harithah of the tribe of Aws and Bani Salamah of the tribe of Khazraj. These 'two groups lost the courage to fight when they saw the hypocrite, ` Abdullah ibn Ubayy and his men breaking away. But, Allah, in his grace, helped them come out of this state of apprehensiveness. Here, the fact was that their weakness was caused by the thought, and certainly not because of any weakness in faith. Ibn Hisham, the famous historian of Muslim battles has made this very clear. Then, the very Qur'anic statement, وَاللَّـهُ وَلِيُّهُمَا (while Allah was their guardian) is a testimony to their perfect faith. Therefore, some elders from these two tribes used to say: "No doubt, the verse contains a complaint against us, but at the same time it bears a good news for us in the words: وَاللَّـهُ وَلِيُّهُمَا ; (while Allah was their guardian).</p><p>3. Towards the end of the verse, it has been said: وَعَلَى اللَّـهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ "And it is in Allah alone that the believers must place their trust." Here, it has been made clear that Muslims should not rely on their superiority in men and materials. Not that they have to ignore material needs of the combat; of course, they should have whatever they can get together subject to their means, but the crucial thing is that they must place their total trust in Allah, and Allah alone. The apprehension of weakness that overtook Banu Harithah and Banu Salamah was caused by this material lack of strength. Therefore, توکل tawakkul or trust in Allah was suggested as the treatment of all sorts of apprehensions.</p><p>Tawakkul توکل is one of the superior human qualities. It does not mean that one should cut off all his connections with the effort to collect material support. On the contrary, one should collect what is obviously needed to the best of his ability, use it, and then, let Allah take care of the outcome. It is also necessary that one should not become proud of what has been collected as material assets, instead, "We trust in Allah" should be the sole concern. The good example of the Holy Prophet ﷺ is before us. That he himself organized the fighting strength of Muslims during this Jihad, assembled weapons and other war materials to the best of his ability, prepared battle plans appropriate to the time and place. Once on the war front, he set up entrenchments with combat-ready Companions placed therein. These were all part of the material-functional management of the battle. By making use of these with his own blessed hands, our beloved master, the last and foremost of prophets, demonstrated that material facilities are also a blessing of Allah Almighty. Ignoring them or turning away from them cannot be called what توکل tawakkul is. Here, the attitude of a Muslim slightly differs from that of a non-Muslim. A Muslim would, given his ability and means, collect all sorts of necessary material support, yet when it comes to trust and tawakkul that he would place in none but Allah. The non-Muslim is bereft of this spiritual dimension for he relies on his brute material strength. The manifestation of this difference has been common sight throughout all Islamic battles.</p><p>4. The focus now turns to a particular battle where Muslims had demonstrated perfect توکل tawakkul and Allah Almighty had blessed them with support and success. The reference to the battle of Badr, in the following words, has appeared in this very context.</p>

Next comes verses 122 beginning with the words إِذْ هَمَّت طَّائِفَتَانِ مِنكُمْ أَن تَفْشَلَا (When two of your groups tended to lose heart while Allah was their guardian). These 'two groups' refer to the Bani Harithah of the tribe of Aws and Bani Salamah of the tribe of Khazraj. These 'two groups lost the courage to fight when they saw the hypocrite, ` Abdullah ibn Ubayy and his men breaking away. But, Allah, in his grace, helped them come out of this state of apprehensiveness. Here, the fact was that their weakness was caused by the thought, and certainly not because of any weakness in faith. Ibn Hisham, the famous historian of Muslim battles has made this very clear. Then, the very Qur'anic statement, وَاللَّـهُ وَلِيُّهُمَا (while Allah was their guardian) is a testimony to their perfect faith. Therefore, some elders from these two tribes used to say: "No doubt, the verse contains a complaint against us, but at the same time it bears a good news for us in the words: وَاللَّـهُ وَلِيُّهُمَا ; (while Allah was their guardian).3. Towards the end of the verse, it has been said: وَعَلَى اللَّـهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ "And it is in Allah alone that the believers must place their trust." Here, it has been made clear that Muslims should not rely on their superiority in men and materials. Not that they have to ignore material needs of the combat; of course, they should have whatever they can get together subject to their means, but the crucial thing is that they must place their total trust in Allah, and Allah alone. The apprehension of weakness that overtook Banu Harithah and Banu Salamah was caused by this material lack of strength. Therefore, توکل tawakkul or trust in Allah was suggested as the treatment of all sorts of apprehensions.Tawakkul توکل is one of the superior human qualities. It does not mean that one should cut off all his connections with the effort to collect material support. On the contrary, one should collect what is obviously needed to the best of his ability, use it, and then, let Allah take care of the outcome. It is also necessary that one should not become proud of what has been collected as material assets, instead, "We trust in Allah" should be the sole concern. The good example of the Holy Prophet ﷺ is before us. That he himself organized the fighting strength of Muslims during this Jihad, assembled weapons and other war materials to the best of his ability, prepared battle plans appropriate to the time and place. Once on the war front, he set up entrenchments with combat-ready Companions placed therein. These were all part of the material-functional management of the battle. By making use of these with his own blessed hands, our beloved master, the last and foremost of prophets, demonstrated that material facilities are also a blessing of Allah Almighty. Ignoring them or turning away from them cannot be called what توکل tawakkul is. Here, the attitude of a Muslim slightly differs from that of a non-Muslim. A Muslim would, given his ability and means, collect all sorts of necessary material support, yet when it comes to trust and tawakkul that he would place in none but Allah. The non-Muslim is bereft of this spiritual dimension for he relies on his brute material strength. The manifestation of this difference has been common sight throughout all Islamic battles.4. The focus now turns to a particular battle where Muslims had demonstrated perfect توکل tawakkul and Allah Almighty had blessed them with support and success. The reference to the battle of Badr, in the following words, has appeared in this very context.

For God had helped you during the Battle of Badr at a time when you were helpless. So act in compliance with the laws of God; you may well be grateful.

Allah indeed aided you at Badr when you had no means; so fear Allah – so that you may be thankful.

and God most surely helped you at Badr, when you were utterly abject. So fear God, and haply you Will be thankful.

for, indeed, God did succour you at Badr, when you were utterly weak. Remain, then, conscious of God, so that you might have cause to be grateful.

And assuredly Allah had succoured you at Badr While ye were humble. Wherefore fear Allah that haply ye may return thanks.

And Allah has already made you victorious at Badr, when you were a weak little force. So fear Allah much [abstain from all kinds of sins and evil deeds which He has forbidden and love Allah much, perform all kinds of good deeds which He has ordained] that you may be grateful.

God had given you victory at Badr, when you were weak. So fear God, that you may be thankful.

For sure Allah helped you at Badr when you were utterly weak. Beware, then, of Allah; perhaps you will be thankful.

And Allah has already made you victorious at Badr, when you were a weak little force. So have Taqwa of Allah that you may be grateful.

Allah had already given you the victory at Badr, when ye were contemptible. So observe your duty to Allah in order that ye may be thankful.

Certainly Allah helped you at Badr, when you were weak [in the enemy’s eyes]. So be wary of Allah so that you may give thanks.

And Allah most assuredly helped you at Badr when you were humiliated. Therefore, fear Allah, in order that you will give thanks to Him.

And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah; perhaps you will be grateful.

God gave you victory in the battle of Badr where your forces were much weaker than those of the enemy. Have fear of God so that you may give Him thanks.

And Allah did certainly assist you at Badr when you were weak; be careful of (your duty to) Allah then, that you may give thanks.

Walaqad na<u>s</u>arakumu All<u>a</u>hu bibadrin waantum a<u>th</u>illatun fa<b>i</b>ttaqoo All<u>a</u>ha laAAallakum tashkuroon<b>a</b>

God had already helped you at Badr, when you were weak. Fear God, so that you may be grateful.

Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus May ye show your gratitude.

وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ فَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تَشْكُرُونَ

Allah gave you victory over the idolaters in the Battle of Badr despite your small numbers and resources. Therefore, be Mindful so that you may be thankful for the blessings He has given you.

Allah gave you victory over the idolaters in the Battle of Badr despite your small numbers and resources. Therefore, be Mindful so that you may be thankful for the blessings He has given you.

<p>وَلَقَدْ نَصَرَ‌كُمُ اللَّـهُ بِبَدْرٍ‌ وَأَنتُمْ أَذِلَّةٌ</p><p>And Allah certainly supported you at Badr when you were weak. (123)</p><p>Badr : Location and Importance</p><p>Badr is located about eighty miles south-west of Madinah and used to be a halting-place while travelling between Makkah and Madinah, before the modern Tariq al-Hijrah was commissioned into service which by passes it.</p><p>At that time, Badr was known for its abundance of water, something very important in the desert zones of Arabia. The first armed encounter between believers and disbelievers came to pass at this spot on Friday, Ramadan al-Mubarak, Hijrah year 2 which fell on March 11, 624 A.D. On a superficial view, this battle appears to be a local tribal war, but the truth is that it has charted a revolutionary course in the history of the world, therefore, the Holy Qur'an calls it Yawm al-Furgan یوم الفرقان (a day of distinction). According to Professor Philip Hitti, this was Islam's first clear victory.</p><p>The expression وَأَنتُمْ أَذِلَّةٌ translated as 'when you were weak' means that 'you were, at that time, few in numbers and materials'. According to strong and authentic narrations, the number of Muslims was 313. This 'army' had two horses and seventy camels. On these, they took their turns while riding.</p><p>The verse ends with the statement: فَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تَشْكُرُ‌ونَ (So, fear Allah, that you may be grateful). This may remind one of the many places in the Holy Qur'an where Taqwa (fear of Allah) and Sabr (patience) have been prescribed as a security shield against the machinations of the hypocrites and the harmful effects of hostile enemies. Right here, in these two behaviour models, there lies the secret of an entire organized struggle, and clear victory, that comes in its wake. As mentioned elsewhere, Taqwa and Sabr have not been mentioned here, in conjunction. Instead, Taqwa has been considered sufficient for, in reality, Taqwa is such a comprehensive human attribute that صبر Sabr too gets to be included therein.</p>

وَلَقَدْ نَصَرَ‌كُمُ اللَّـهُ بِبَدْرٍ‌ وَأَنتُمْ أَذِلَّةٌAnd Allah certainly supported you at Badr when you were weak. (123)Badr : Location and ImportanceBadr is located about eighty miles south-west of Madinah and used to be a halting-place while travelling between Makkah and Madinah, before the modern Tariq al-Hijrah was commissioned into service which by passes it.At that time, Badr was known for its abundance of water, something very important in the desert zones of Arabia. The first armed encounter between believers and disbelievers came to pass at this spot on Friday, Ramadan al-Mubarak, Hijrah year 2 which fell on March 11, 624 A.D. On a superficial view, this battle appears to be a local tribal war, but the truth is that it has charted a revolutionary course in the history of the world, therefore, the Holy Qur'an calls it Yawm al-Furgan یوم الفرقان (a day of distinction). According to Professor Philip Hitti, this was Islam's first clear victory.The expression وَأَنتُمْ أَذِلَّةٌ translated as 'when you were weak' means that 'you were, at that time, few in numbers and materials'. According to strong and authentic narrations, the number of Muslims was 313. This 'army' had two horses and seventy camels. On these, they took their turns while riding.The verse ends with the statement: فَاتَّقُوا اللَّـهَ لَعَلَّكُمْ تَشْكُرُ‌ونَ (So, fear Allah, that you may be grateful). This may remind one of the many places in the Holy Qur'an where Taqwa (fear of Allah) and Sabr (patience) have been prescribed as a security shield against the machinations of the hypocrites and the harmful effects of hostile enemies. Right here, in these two behaviour models, there lies the secret of an entire organized struggle, and clear victory, that comes in its wake. As mentioned elsewhere, Taqwa and Sabr have not been mentioned here, in conjunction. Instead, Taqwa has been considered sufficient for, in reality, Taqwa is such a comprehensive human attribute that صبر Sabr too gets to be included therein.

Remember when you said to the faithful: "Is it not sufficient that your Lord should send for your help three thousand angels from the heavens?

When you O dear Prophet (Mohammed – peace and blessings be upon him) said to the believers, “Is it not sufficient for you that your Lord may support you by sending down three thousand angels?”

When thou saidst to the believers, 'Is it not enough for you that your Lord should reinforce you with three thousand angels sent down upon you?

[And remember] when thou didst say unto the believers: "Is it not enough for you [to know] that your Sustainer will aid you with three thousand angels sent down [from on high]?

And Recall what time thou saidst to the believers: sufficieth it not unto that your lord should reinforce you with three thousand angels sent down.

(Remember) when you (Muhammad SAW) said to the believers, "Is it not enough for you that your Lord (Allah) should help you with three thousand angels; sent down?"

When you said to the believers, “Is it not enough for you that your Lord has reinforced you with three thousand angels, sent down?”

And recall when you said to the believers: 'Will it not suffice you that your Lord will aid you by sending down three thousand angels?

(Remember) when you said to the believers, "Is it not enough for you that your Lord should help you with three thousand angels sent down"

When thou didst say unto the believers: Is it not sufficient for you that your Lord should support you with three thousand angels sent down (to your help)?

When you were saying to the faithful, ‘Is it not enough for you that your Lord should aid you with three thousand angels sent down?’

When you said to the believers: 'Is it not enough for you that your Lord should reinforce you with three thousand angels sent down upon you?

[Remember] when you said to the believers, "Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down?

Also, remember when you said to the believers, "Is it not enough that your Lord is helping you with a force of three thousand angels sent (from the heavens)?"

When you said to the believers: Does it not suffice you that your Lord should assist you with three thousand of the angels sent down?

I<u>th</u> taqoolu lilmumineena alan yakfiyakum an yumiddakum rabbukum bithal<u>a</u>thati <u>a</u>l<u>a</u>fin mina almal<u>a</u>ikati munzaleen<b>a</b>

[And remember] when you said to the believers, "Does it not suffice that your Lord helps you by sending down three thousand angels?

Remember thou saidst to the Faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down?

إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَٰثَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُنزَلِينَ

Remember, O Prophet, when you roused the believers during the battle of Badr, reassuring them after they heard that reinforcements were on their way for the idolaters, by asking whether it was not enough for them that Allah should help them with three thousand angels sent down from Him to reinforce them in the battle.

Remember, O Prophet, when you roused the believers during the battle of Badr, reassuring them after they heard that reinforcements were on their way for the idolaters, by asking whether it was not enough for them that Allah should help them with three thousand angels sent down from Him to reinforce them in the battle.

<h2 class="title">The Support of the Angels</h2> <p>The scholars of Tafsir differ over whether the promise contained in these Ayat referred to the battle of Badr or Uhud. The First View</p><p>There are two opinions about this, one of them saying that Allah's statement,</p><div class="text_uthmani arabic">إِذْ تَقُولُ لِلْمُؤْمِنِينَ</div><p>((Remember) when you said to the believers) 3:124, is related to His statement,</p><div class="text_uthmani arabic">وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ</div><p>(And Allah has already made you victorious at Badr) 3:123.</p><p>This was reported from Al-Hasan Al-Basri, `Amr Ash-Sha`bi, Ar-Rabi` bin Anas and several others, Ibn Jarir also agreed with this opinion. `Abbad bin Mansur said that Al-Hasan said that Allah's statement,</p><div class="text_uthmani arabic">إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُمْ بِثَلاَثَةِ ءَالاَفٍ مِّنَ الْمَلَـئِكَةِ</div><p>((Remember) when you said to the believers, "Is it not enough for you that your Lord should help you with three thousand angels") 3:124, is about the battle of Badr; Ibn Abi Hatim also recorded this statement.</p><p>Ibn Abi Hatim then reported that `Amr Ash-Sha`bi said, "On the day of Badr, the Muslims received information that Kurz bin Jabir (a prominent tribe chief) was aiding the idolators, and this news was hard on them, so Allah revealed;</p><div class="text_uthmani arabic">أَلَنْ يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُمْ بِثَلاَثَةِ ءَالاَفٍ مِّنَ الْمَلَـئِكَةِ مُنزَلِينَ</div><p>("Is it not enough for you that your Lord (Allah) should help you with three thousand angels sent down"), until,</p><div class="text_uthmani arabic">مُسَوِّمِينَ</div><p>(having marks (of distinction)) 3:124,125.</p><p>The news of the defeat of the idolators at Badr reached Kurz and he did not reinforce them, and thus, Allah did not reinforce the Muslims with the five (thousands of angels)."</p><p>As for Ar-Rabi` bin Anas, he said, "Allah supported the Muslims with one thousand (angels), then the number reached three thousand, then five thousand." If one asks, according to this opinion, how can we combine between this Ayah and Allah's statement about Badr,</p><div class="text_uthmani arabic">إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِّنَ الْمَلَـئِكَةِ مُرْدِفِينَ </div><p>((Remember) when you sought help of your Lord and He answered you (saying): "I will help you with a thousand angels, each behind the other (following one another) in succession.") 8:9, until,</p><div class="text_uthmani arabic">أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ</div><p>(Verily! Allah is All-Mighty, All-Wise) We say that the one thousand mentioned here does not contradict the three thousand mentioned in the above Ayah 3:124. The word "in succession" means they follow each other and thus indicates that thousands more will follow them. The two Ayat above 8:9 and 3:124 are similar in meaning and it appears that they both were about the battle of Badr, because the angels did fight in the battle of Badr, as the evidence indicates. Allah knows best. Allah's statement,</p><div class="text_uthmani arabic">بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ</div><p>(But if you hold on to patience and have Taqwa,) 3:125 means, if you observe patience while fighting the enemy, all the while fearing Me and obeying My command. Al-Hasan, Qatadah, Ar-Rabi` and As-Suddi said that Allah's statement,</p><div class="text_uthmani arabic">وَيَأْتُوكُمْ مِّن فَوْرِهِمْ هَـذَا</div><p>(and they will come rushing) means, they (angels) will rush to you instantaneously. Al-`Awfi said that Ibn `Abbas said that the Ayah means, "All at once". It is also said that it means, before their anger subsides (against the disbelievers). The Second View</p><p>The second opinion stipulates that the promise mentioned here concerning the angels participating in battle is related to Allah's statement,</p><div class="text_uthmani arabic">وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ</div><p>(And (remember) when you left your household in the morning to post the believers at their stations for the battle) of Uhud. However, we should add, the angels did not come to the aid of Muslims at Uhud, because Allah made it conditional,</p><div class="text_uthmani arabic">بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ</div><p>(But if you hold on to patience and have Taqwa) 3: 125.</p><p>The Muslims were not patient at Uhud. Rather, they ran away and, consequently, did not receive the support of even one angel.</p><p>Allah's statement,</p><div class="text_uthmani arabic">يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ ءَالافٍ مِّنَ الْمَلَـئِكَةِ مُسَوِّمِينَ</div><p>(your Lord will help you with five thousand angels having marks), of distinction.</p><p>Abu Ishaq As-Subay`i said; from Harithah bin Mudarrib said that `Ali bin Abi Talib said, "The angels were distinguished by wearing white wool at Badr." The angels also had special markings distinguishing their horses.</p>

The Support of the Angels The scholars of Tafsir differ over whether the promise contained in these Ayat referred to the battle of Badr or Uhud. The First ViewThere are two opinions about this, one of them saying that Allah's statement,إِذْ تَقُولُ لِلْمُؤْمِنِينَ((Remember) when you said to the believers) 3:124, is related to His statement,وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ(And Allah has already made you victorious at Badr) 3:123.This was reported from Al-Hasan Al-Basri, `Amr Ash-Sha`bi, Ar-Rabi` bin Anas and several others, Ibn Jarir also agreed with this opinion. `Abbad bin Mansur said that Al-Hasan said that Allah's statement,إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُمْ بِثَلاَثَةِ ءَالاَفٍ مِّنَ الْمَلَـئِكَةِ((Remember) when you said to the believers, "Is it not enough for you that your Lord should help you with three thousand angels") 3:124, is about the battle of Badr; Ibn Abi Hatim also recorded this statement.Ibn Abi Hatim then reported that `Amr Ash-Sha`bi said, "On the day of Badr, the Muslims received information that Kurz bin Jabir (a prominent tribe chief) was aiding the idolators, and this news was hard on them, so Allah revealed;أَلَنْ يَكْفِيكُمْ أَن يُمِدَّكُمْ رَبُّكُمْ بِثَلاَثَةِ ءَالاَفٍ مِّنَ الْمَلَـئِكَةِ مُنزَلِينَ("Is it not enough for you that your Lord (Allah) should help you with three thousand angels sent down"), until,مُسَوِّمِينَ(having marks (of distinction)) 3:124,125.The news of the defeat of the idolators at Badr reached Kurz and he did not reinforce them, and thus, Allah did not reinforce the Muslims with the five (thousands of angels)."As for Ar-Rabi` bin Anas, he said, "Allah supported the Muslims with one thousand (angels), then the number reached three thousand, then five thousand." If one asks, according to this opinion, how can we combine between this Ayah and Allah's statement about Badr,إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِّنَ الْمَلَـئِكَةِ مُرْدِفِينَ ((Remember) when you sought help of your Lord and He answered you (saying): "I will help you with a thousand angels, each behind the other (following one another) in succession.") 8:9, until,أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ(Verily! Allah is All-Mighty, All-Wise) We say that the one thousand mentioned here does not contradict the three thousand mentioned in the above Ayah 3:124. The word "in succession" means they follow each other and thus indicates that thousands more will follow them. The two Ayat above 8:9 and 3:124 are similar in meaning and it appears that they both were about the battle of Badr, because the angels did fight in the battle of Badr, as the evidence indicates. Allah knows best. Allah's statement,بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ(But if you hold on to patience and have Taqwa,) 3:125 means, if you observe patience while fighting the enemy, all the while fearing Me and obeying My command. Al-Hasan, Qatadah, Ar-Rabi` and As-Suddi said that Allah's statement,وَيَأْتُوكُمْ مِّن فَوْرِهِمْ هَـذَا(and they will come rushing) means, they (angels) will rush to you instantaneously. Al-`Awfi said that Ibn `Abbas said that the Ayah means, "All at once". It is also said that it means, before their anger subsides (against the disbelievers). The Second ViewThe second opinion stipulates that the promise mentioned here concerning the angels participating in battle is related to Allah's statement,وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ(And (remember) when you left your household in the morning to post the believers at their stations for the battle) of Uhud. However, we should add, the angels did not come to the aid of Muslims at Uhud, because Allah made it conditional,بَلَى إِن تَصْبِرُواْ وَتَتَّقُواْ(But if you hold on to patience and have Taqwa) 3: 125.The Muslims were not patient at Uhud. Rather, they ran away and, consequently, did not receive the support of even one angel.Allah's statement,يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ ءَالافٍ مِّنَ الْمَلَـئِكَةِ مُسَوِّمِينَ(your Lord will help you with five thousand angels having marks), of distinction.Abu Ishaq As-Subay`i said; from Harithah bin Mudarrib said that `Ali bin Abi Talib said, "The angels were distinguished by wearing white wool at Badr." The angels also had special markings distinguishing their horses.

Indeed if you are patient and take heed for yourselves, and the (enemy) come rushing at you suddenly your Lord will send even five thousand angels on chargers sweeping down."

Yes, why not? If you patiently endure and remain pious, and the disbelievers attack you suddenly, your Lord will send down five thousand marked angels to help you.

Yea; if you are patient and godfearing, and the foe come against you instantly, your Lord will reinforce you with five thousand swooping angels.'

Nay, but if you are patient in adversity and conscious of Him, and the enemy should fall upon you of a sudden, your Sustainer will aid you with five thousand angels swooping down!"

O Yea! if ye but remain persevering and God-fearing, and they should come upon you in this rush of theirs, your Lord shall reinforce you with five thousand angels marked.

"Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)."

It is; but if you persevere and remain cautious, and they attack you suddenly, your Lord will reinforce you with five thousand angels, well trained.

If you are steadfast and mindful of God, even though the enemy should suddenly fall upon you, your Lord will help you even with five thousand marked angels.

"But, if you hold on to patience and have Taqwa, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction)."

Nay, but if ye persevere, and keep from evil, and (the enemy) attack you suddenly, your Lord will help you with five thousand angels sweeping on.

Yes, if you are steadfast and Godwary, and should they come at you suddenly, your Lord will aid you with five thousand angels sent in [to the scene of battle].

Rather, if you have patience and are cautious, and they suddenly come against you, your Lord will reinforce you with five thousand marked angels'

Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]

Certainly, if you have patience and piety, even if the enemy attacks immediately after this, God will help you with another force of five thousand angels, all splendidly (and or distinctly marked) dressed.

Yea! if you remain patient and are on your guard, and they come upon you in a headlong manner, your Lord will assist you with five thousand of the havoc-making angels.

Bal<u>a</u> in ta<u>s</u>biroo watattaqoo wayatookum min fawrihim h<u>atha</u> yumdidkum rabbukum bikhamsati <u>a</u>l<u>a</u>fin mina almal<u>a</u>ikati musawwimeen<b>a</b>

If you remain patient and God-fearing, and the enemy should fall upon you all of a sudden, Your Lord will reinforce you with five thousand angels clearly marked!"

"Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.

بَلَىٰٓ إِن تَصْبِرُوا۟ وَتَتَّقُوا۟ وَيَأْتُوكُم مِّن فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ ءَالَٰفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُسَوِّمِينَ

Indeed, that is enough, and there is good news for you of more aid from Allah if you are courageous in fighting and are Mindful: if the reinforcements of your enemies come rushing at you, then your Lord will help you with five thousand angels, with clear marks on them and their horses.

Indeed, that is enough, and there is good news for you of more aid from Allah if you are courageous in fighting and are Mindful: if the reinforcements of your enemies come rushing at you, then your Lord will help you with five thousand angels, with clear marks on them and their horses.

<p>Commentary</p><p>In the previous verses, the battle of Badr was cited in relation to the battle of Uhud. Briefly stated there was the unseen support from Allah Almighty given to Muslims. In the present verses, some details of that support have been mentioned. Also stated is the wisdom behind the sending of angels.</p><p>One may naturally ask a question here. When Allah Almighty has endowed His angels with such power that just one of them could over-turn an entire habitation, very much like what happened with the land of the people of Lut (علیہ السلام) which was overturned single-handedly by the angel Jibra'il (علیہ السلام) ، why was it necessary to send out an army of angels? In addition to that, given the introduction of angels onto the battlefield, the obvious result should have been the total annihilation of every single infidel.</p><p>The Holy Qur'an has, itself, given the answer in the verse وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَ‌ىٰ. It means that the purpose behind the sending of angels was not really to help score a victory on the battlefield. Instead, the purpose was to give the believers the good news of victory to comfort them and to strengthen their hearts. This is very clear from the words إِلَّا بُشْرَ‌ىٰ (only that it be a good news) and لِتَطْمَئِنَّ قُلُوبُكُم (that your hearts may be at rest) in the text. Far more clear are the words of Surah a1-Anfal about this event فَثَبِّتُوا الَّذِينَ آمَنُوا (So, make those who believe firm - 8:12). Here, the address is to the angels and they have been asked to see that Muslims do not get anxious and that their hearts stay firm.</p><p>How can hearts be made to stay firm? There are many possible ways, one of them could be through their spiritual input, something not too dissimilar to the direct beaming of attention as practiced by mystic shaykhs.</p><p>The possibility of doing this in several less complex forms also exists. For instance, they may simply assure the believers that angels are standing ready to help them - by appearing before them, by their voice signs or by some other method - as was witnessed in the battle of Badr where all these methods were used. In fact, in one exegetic explanation of the verse فَاضْرِ‌بُوا فَوْقَ الْأَعْنَاق (So, strike over the necks - 8:12), this address is to the angels. According to some hadith narrations, when an angel decided to attack a disbeliever, the head of the disbeliever slid of his body all by itself.1 It has also been reported that some noble Companions heard the voice of Jibra'il (علیہ السلام) saying, 'Charge, Haizum!'2 Some of them saw some angels (Muslim). All these sensory experiences are part of the same chain of Divine support. Evidences prove that the angels of Allah did a few things to impress upon Muslims that the angels too are participating in fighting as a sort of assurance that His support through the angels is there. As said earlier, their objective was far from winning a war for the believers. Their real mission was to comfort Muslims and to give their hearts strength. That the obligation of Jihad has been placed on men in this mortal world, and that is how they are enabled to deserve merits and ranks in the Hereafter, is a clear proof of this view. If Allah Almighty had willed that countries be conquered through armies of angels, the very name of disbelief and disbelievers would have been effaced from the face of the earth, not to say much about governments and empires. But, in this system of the material world, Allah Almighty has not just willed it so. Here, disbelief and faith, obedience and sin shall continue to exist side by side. The great divide shall come on the Day of Resurrection when the true and the false shall become all distinct.</p><p>1. From Sabi ibn Hanif vide Al-Hkim and Baihaqi.</p><p>2. The steed of Jibra'il (علیہ السلام) .</p><p>The rationale of the promises:</p><p>Let us now turn to the promises of angelic help in the battle of Badr. The verse of Surah al-Anfal carries the promise of one thousand angels. In the present verse of Surah 'Al-` Imran, the promise begins with three thousand, then goes up to five. What is the wisdom behind this?</p><p>The fact is that Muslims noticed the thousand-strong force of the enemy in the battle of Badr, as stated in Surah al-Anfal, and compared it with their total count of three hundred and thirteen, so they invoked the help of Allah Almighty against such heavy odds. Thereupon, came the promise of one thousand angels, implying thereby that the number of their enemy shall be matched by an identical number of angels. The words of the verse are:</p><p>إِذْ تَسْتَغِيثُونَ رَ‌بَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلَائِكَةِ مُرْ‌دِفِينَ ﴿9﴾</p><p>When you were calling your Lord for help, so He responded to you (saying): I am going to support you with one thousand of the angels, one following the other. (8:9)</p><p>Even after this verse, the same purpose behind the sending of angels was made clear by saying:</p><p>وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَ‌ىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ</p><p>"And Allah did it, only that it be a good news for you, and that your hearts may be at rest with it."</p><p>Then comes the present verse of Surah 'Al-` Imran. Here, the promise of three thousand angels was probably made due to the reports received by Muslims that Kurz ibn Jabir. Muharibi was marching towards the battlefield of Badr with his tribal forces in support of the disbelievers of Makkah (as in Ruh al-Ma` ani). The actual position in the confrontation was that the enemy forces were already three times larger than those of Muslims, who were somewhat disturbed by this news. Thereupon, a promise of three thousand angels was made so that the ratio is reversed and the number of Muslims goes three times higher than that of the enemy.</p><p>After that, right there towards the end of this verse, this number was increased, subject to conditions, to five thousand. The conditions were:</p><p>A. That Muslims shall hold on firmly to the great qualities of صبر sabr (patience) and تقوی Taqwa (fear of Allah).</p><p>B. That they come under enemy attack all of a sudden.</p><p>Out of these two conditions, the second one did not just materialize, therefore, the promise of the number, five thousand, did not remain effective. Granted that the second condition of the promise did not come to pass, major commentators and historians differ as to the actual fulfillment of the promise - was it in the form of five thousand or three thousand only? All these positions have been mentioned in Ruh al-Ma'ani.</p><p>From the verse لَيْسَ لَكَ مِنَ الْأَمْرِ‌ شَيْءٌ (You have no authority in the matter) (128), the text returns to the main event of Uhud after a brief mention of the event of Badr in between. This verse was revealed in the background of the battle of Uhud where the Holy Prophet ﷺ lost one of his teeth, the lower right premolar, to be exact. His face injured, he is reported to have uttered: 'How shall such people prosper, people who do this to their prophet, although that prophet is calling them towards God?'. Thereupon, this verse was revealed.</p><p>According to yet another story from the Sahih al-Bukhari, the Holy Prophet ﷺ has been reported to have invoked evil fate for some disbelievers, whereupon came the revelation of this verse in which the Holy Prophet ﷺ has been counseled to remain patient and forbearing.1</p><p>1. Bayan al-Qura'n.</p>

CommentaryIn the previous verses, the battle of Badr was cited in relation to the battle of Uhud. Briefly stated there was the unseen support from Allah Almighty given to Muslims. In the present verses, some details of that support have been mentioned. Also stated is the wisdom behind the sending of angels.One may naturally ask a question here. When Allah Almighty has endowed His angels with such power that just one of them could over-turn an entire habitation, very much like what happened with the land of the people of Lut (علیہ السلام) which was overturned single-handedly by the angel Jibra'il (علیہ السلام) ، why was it necessary to send out an army of angels? In addition to that, given the introduction of angels onto the battlefield, the obvious result should have been the total annihilation of every single infidel.The Holy Qur'an has, itself, given the answer in the verse وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَ‌ىٰ. It means that the purpose behind the sending of angels was not really to help score a victory on the battlefield. Instead, the purpose was to give the believers the good news of victory to comfort them and to strengthen their hearts. This is very clear from the words إِلَّا بُشْرَ‌ىٰ (only that it be a good news) and لِتَطْمَئِنَّ قُلُوبُكُم (that your hearts may be at rest) in the text. Far more clear are the words of Surah a1-Anfal about this event فَثَبِّتُوا الَّذِينَ آمَنُوا (So, make those who believe firm - 8:12). Here, the address is to the angels and they have been asked to see that Muslims do not get anxious and that their hearts stay firm.How can hearts be made to stay firm? There are many possible ways, one of them could be through their spiritual input, something not too dissimilar to the direct beaming of attention as practiced by mystic shaykhs.The possibility of doing this in several less complex forms also exists. For instance, they may simply assure the believers that angels are standing ready to help them - by appearing before them, by their voice signs or by some other method - as was witnessed in the battle of Badr where all these methods were used. In fact, in one exegetic explanation of the verse فَاضْرِ‌بُوا فَوْقَ الْأَعْنَاق (So, strike over the necks - 8:12), this address is to the angels. According to some hadith narrations, when an angel decided to attack a disbeliever, the head of the disbeliever slid of his body all by itself.1 It has also been reported that some noble Companions heard the voice of Jibra'il (علیہ السلام) saying, 'Charge, Haizum!'2 Some of them saw some angels (Muslim). All these sensory experiences are part of the same chain of Divine support. Evidences prove that the angels of Allah did a few things to impress upon Muslims that the angels too are participating in fighting as a sort of assurance that His support through the angels is there. As said earlier, their objective was far from winning a war for the believers. Their real mission was to comfort Muslims and to give their hearts strength. That the obligation of Jihad has been placed on men in this mortal world, and that is how they are enabled to deserve merits and ranks in the Hereafter, is a clear proof of this view. If Allah Almighty had willed that countries be conquered through armies of angels, the very name of disbelief and disbelievers would have been effaced from the face of the earth, not to say much about governments and empires. But, in this system of the material world, Allah Almighty has not just willed it so. Here, disbelief and faith, obedience and sin shall continue to exist side by side. The great divide shall come on the Day of Resurrection when the true and the false shall become all distinct.1. From Sabi ibn Hanif vide Al-Hkim and Baihaqi.2. The steed of Jibra'il (علیہ السلام) .The rationale of the promises:Let us now turn to the promises of angelic help in the battle of Badr. The verse of Surah al-Anfal carries the promise of one thousand angels. In the present verse of Surah 'Al-` Imran, the promise begins with three thousand, then goes up to five. What is the wisdom behind this?The fact is that Muslims noticed the thousand-strong force of the enemy in the battle of Badr, as stated in Surah al-Anfal, and compared it with their total count of three hundred and thirteen, so they invoked the help of Allah Almighty against such heavy odds. Thereupon, came the promise of one thousand angels, implying thereby that the number of their enemy shall be matched by an identical number of angels. The words of the verse are:إِذْ تَسْتَغِيثُونَ رَ‌بَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُم بِأَلْفٍ مِّنَ الْمَلَائِكَةِ مُرْ‌دِفِينَ ﴿9﴾When you were calling your Lord for help, so He responded to you (saying): I am going to support you with one thousand of the angels, one following the other. (8:9)Even after this verse, the same purpose behind the sending of angels was made clear by saying:وَمَا جَعَلَهُ اللَّـهُ إِلَّا بُشْرَ‌ىٰ وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ"And Allah did it, only that it be a good news for you, and that your hearts may be at rest with it."Then comes the present verse of Surah 'Al-` Imran. Here, the promise of three thousand angels was probably made due to the reports received by Muslims that Kurz ibn Jabir. Muharibi was marching towards the battlefield of Badr with his tribal forces in support of the disbelievers of Makkah (as in Ruh al-Ma` ani). The actual position in the confrontation was that the enemy forces were already three times larger than those of Muslims, who were somewhat disturbed by this news. Thereupon, a promise of three thousand angels was made so that the ratio is reversed and the number of Muslims goes three times higher than that of the enemy.After that, right there towards the end of this verse, this number was increased, subject to conditions, to five thousand. The conditions were:A. That Muslims shall hold on firmly to the great qualities of صبر sabr (patience) and تقوی Taqwa (fear of Allah).B. That they come under enemy attack all of a sudden.Out of these two conditions, the second one did not just materialize, therefore, the promise of the number, five thousand, did not remain effective. Granted that the second condition of the promise did not come to pass, major commentators and historians differ as to the actual fulfillment of the promise - was it in the form of five thousand or three thousand only? All these positions have been mentioned in Ruh al-Ma'ani.From the verse لَيْسَ لَكَ مِنَ الْأَمْرِ‌ شَيْءٌ (You have no authority in the matter) (128), the text returns to the main event of Uhud after a brief mention of the event of Badr in between. This verse was revealed in the background of the battle of Uhud where the Holy Prophet ﷺ lost one of his teeth, the lower right premolar, to be exact. His face injured, he is reported to have uttered: 'How shall such people prosper, people who do this to their prophet, although that prophet is calling them towards God?'. Thereupon, this verse was revealed.According to yet another story from the Sahih al-Bukhari, the Holy Prophet ﷺ has been reported to have invoked evil fate for some disbelievers, whereupon came the revelation of this verse in which the Holy Prophet ﷺ has been counseled to remain patient and forbearing.11. Bayan al-Qura'n.

And God did not do so but as good tidings for you, and to reassure your hearts for victory comes from God alone, the all-mighty and all-wise --

And Allah did not bestow this victory except for your happiness, and only that your hearts may attain peace with it; and there is no help except from Allah, the Almighty, the Wise.

God wrought this not, save as good tiding to you, and that your hearts might be at rest; help comes only from God the All-mighty, the All-wise;

And God ordained this [to be said by His Apostle] only as a glad tiding for you, and that your hearts should thereby be set at rest - since no succour can come from any save God, the Almighty, the Truly Wise -

And this Allah made not except as a joyful enunciation unto you, and that thereby your hearts might be set at rest--and no succour is there but from before Allah, the Mighty, the Wise.

Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise.

God made it but a message of hope for you, and to reassure your hearts thereby. Victory comes only from God the Almighty, the Wise.

Allah has reminded you of this only as a glad tiding to you and so as to let your hearts be at rest. Help can only come from Allah, the All-Mighty, the All-Wise.

Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise.

Allah ordained this only as a message of good cheer for you, and that thereby your hearts might be at rest - Victory cometh only from Allah, the Mighty, the Wise -

Allah did not appoint it but as a good news for you and to reassure with it your hearts; and victory comes only from Allah, the All-mighty, the All-wise,

Allah did not make this to be except as glad tidings for you, so that your hearts might be comforted. Victory comes only from Allah, the Mighty, the Wise.

And Allah made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory is not except from Allah, the Exalted in Might, the Wise -

The sending of the angels is a glad news from your Lord so that you would have more confidence in Him. No victory is real unless it is from God, the Majestic and All-wise.

And Allah did not make it but as good news for you, and that your hearts might be at ease thereby, and victory is only from Allah, the Mighty, the Wise.

Wam<u>a</u> jaAAalahu All<u>a</u>hu ill<u>a</u> bushr<u>a</u> lakum walita<u>t</u>mainna quloobukum bihi wam<u>a</u> a<b>l</b>nna<u>s</u>ru ill<u>a</u> min AAindi All<u>a</u>hi alAAazeezi al<u>h</u>akeem<b>i</b>

and God ordained this only as good news for you so that your hearts might be comforted, help comes only from God, the Powerful, the Wise One,

Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise:

وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِۦ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ

Allah did not tell you of this reinforcement with angels, except as news to please and reassure your hearts. For in fact, victory does not just come through material means, but comes only from Allah the Mighty, Who no one has any authority over, Wise in His decree and sacred laws.

Allah did not tell you of this reinforcement with angels, except as news to please and reassure your hearts. For in fact, victory does not just come through material means, but comes only from Allah the Mighty, Who no one has any authority over, Wise in His decree and sacred laws.

<p>Allah said <i>"Allah made it not but as a message of good news for you and as an assurance to your hearts"</i>. This Ayah means, "Allah sent down angels and told you about their descent to encourage you and to comfort and reassure your hearts. You should know that victory only comes from Allah and that if He willed, He would have defeated your enemy without you having to fight them." For instance, Allah said after commanding the believers to fight,</p><div class="text_uthmani arabic">ذلِكَ وَلَوْ يَشَآء اللَّهُ لاَنْتَصَرَ مِنْهُمْ وَلَـكِن لّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ</div><p>(But if it had been Allah's will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them) 47:4-6.</p><p>This is why Allah said here,</p><div class="text_uthmani arabic">وَمَا جَعَلَهُ اللَّهُ إِلاَّ بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ </div><p>(Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise) 3:126.</p><p>This Ayah means, "Allah is the Almighty Whose power can never be undermined, and He has the perfect wisdom in His decrees and in all His decisions." Allah said,</p><div class="text_uthmani arabic">لِيَقْطَعَ طَرَفاً مِّنَ الَّذِينَ كَفَرُواْ</div><p>(That He might cut off a part of those who disbelieve,) 3:127 meaning, out of His wisdom, He commands you to perform Jihad and to fight.</p><p>Allah then mentions the various consequences of performing Jihad against the disbelievers. For instance, Allah said,</p><div class="text_uthmani arabic">لِيَقْطَعَ طَرَفاً</div><p>(That He might cut off a part...) meaning, to cause a part of a nation to perish,</p><div class="text_uthmani arabic">مِّنَ الَّذِينَ كَفَرُواْ أَوْ يَكْبِتَهُمْ</div><p>(of those who disbelieve, or expose them to infamy,) by disgracing them and forcing them to return with only their rage, having failed in their aim to harm you. This is why Allah said next,</p><div class="text_uthmani arabic">أَوْ يَكْبِتَهُمْ فَيَنقَلِبُواْ</div><p>(or expose them to infamy, so that they retire) to go back to their land,</p><div class="text_uthmani arabic">خَآئِبِينَ</div><p>(frustrated) without achieving their aims.</p><p>Allah then mentions a statement that testifies that the decision in this life and the Hereafter is for Him Alone without partners. (3:127)</p><div class="text_uthmani arabic">لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ</div><p>(Not for you is the decision) 3:128</p><p>meaning, "The matter is all in My Hand." Allah also said,</p><div class="text_uthmani arabic">فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ</div><p>(your duty is only to convey (the Message) and on Us is the reckoning.) 13:40, and,</p><div class="text_uthmani arabic">لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ</div><p>(Not upon you is their guidance, but Allah guides whom He wills.) 2:272, and,</p><div class="text_uthmani arabic">إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ</div><p>(Verily, you guide not whom you like, but Allah guides whom He wills) 28: 56.</p><p>Muhammad bin Ishaq said that Allah's statement,</p><div class="text_uthmani arabic">لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ</div><p>(3:128... Not for you is the decision;), means, "No part of the decision regarding My servants is yours, except what I command you." Allah then mentions the rest of the consequences of Jihad,</p><div class="text_uthmani arabic">أَوْ يَتُوبَ عَلَيْهِمْ</div><p>(whether He pardons them) concerning the acts of disbelief that they commit, thus delivering them from misguidance to the guidance.</p><div class="text_uthmani arabic">أَوْ يُعَذِّبَهُمْ</div><p>(or punishes them;) in this life and the Hereafter because of their disbelief and errors,</p><div class="text_uthmani arabic">فَإِنَّهُمْ ظَـلِمُونَ</div><p>(verily, they are the wrongdoers), and thus, they deserve such a fate.(3:128 end)</p><p>Al-Bukhari recorded that, Salim bin `Abdullah said that his father said that he heard the Messenger of Allah saying -- when he raised his head from bowing in the second unit of the Fajr prayer -- "O Allah! Curse so-and-so," after saying; Sami` Allahu Liman Hamidah, Rabbana wa lakal-Hamd. Thereafter, Allah revealed this Ayah,</p><div class="text_uthmani arabic">لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ</div><p>(Not for you is the decision;) This was also recorded by An-Nasa'i. Imam Ahmad recorded that Salim bin `Abdullah said that his father said that he heard the Messenger of Allah saying,</p><div class="text_uthmani arabic">«اللَّهُمَّ الْعَنْ فُلَانًا، اللَّهُمَّ الْعَنِ الْحَارِثَ بْنَ هِشَامٍ، اللَّهُمَّ الْعَنْ سُهَيْلَ بْنَ عَمْرٍو، اللَّهُمَّ الْعَنْ صَفْوَانَ بْنَ أُمَيَّة»</div><p>(O Allah! Curse so-and-so. O Allah! Curse Al-Harith bin Hisham. O Allah! Curse Suhayl bin `Amr. O Allah! Curse Safwan bin Umayyah.)</p><p>Thereafter, this Ayah was revealed;</p><div class="text_uthmani arabic">لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـلِمُونَ </div><p>(Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers) 3:128.</p><p>All these persons were pardoned (after they embraced Islam later on).</p><p>Al-Bukhari recorded that Abu Hurayrah said that when Allah's Messenger would supplicate against or for someone, he would do so when he was finished bowing and saying; Sami` Allahu Liman Hamidah, Rabbana wa lakal-Hamd. He would then say, (the Qunut)</p><div class="text_uthmani arabic">«اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، وَالْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلى مُضَرَ، وَاجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُف»</div><p>(O Allah! Save Al-Walid bin Al-Walid, Salamah bin Hisham, `Ayyash bin Abi Rabi`ah and the weak and the helpless people among the faithful believers. O Allah! Be hard on the tribe of Mudar and let them suffer from years of famine like that of the time of Yusuf. )</p><p>He would say this supplication aloud. He sometimes would supplicate during the Dawn prayer, "O Allah! Curse so-and-so (persons)," mentioning some Arab tribes. Thereafter, Allah revealed,</p><div class="text_uthmani arabic">لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ</div><p>(Not for you is the decision.)</p><p>Al-Bukhari recorded that Hamid and Thabit said that, Anas bin Malik said that the Prophet was injured during the battle of Uhud and said,</p><div class="text_uthmani arabic">«كَيْفَ يُفْلِحُ قَوْمٌ شَجُّوا نَبِيَّهُمْ؟»</div><p>(How can a people achieve success after having injured their Prophet)</p><p>Thereafter,</p><div class="text_uthmani arabic">لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ</div><p>(Not for you is the decision,) was revealed.</p><p>Imam Ahmad recorded that Anas said that, the Prophet's front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said,</p><div class="text_uthmani arabic">«كَيْفَ يُفْلِحُ قَوْمٌ فَعَلُوا هذَا بِنَبِيِّهِمْ، وَهُوَ يَدْعُوهُمْ إِلى رَبِّهِمْ عَزَّ وَجَلَّ؟»</div><p>(How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored) Allah revealed,</p><div class="text_uthmani arabic">لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـلِمُونَ </div><p>(Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.) Muslim also collected this Hadith.</p><p>Allah then said,</p><div class="text_uthmani arabic">وَللَّهِ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ</div><p>(3:129... And to Allah belongs all that is in the heavens and all that is in the Earth.) 3:129, everything is indeed the property of Allah and all are servants in His Hand.</p><div class="text_uthmani arabic">يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ</div><p>(He forgives whom He wills, and punishes whom He wills.) for His is the decision and none can resist His decision. Allah is never asked about what He does, while they will be asked,</p><div class="text_uthmani arabic">وَاللَّهُ غَفُورٌ رَّحِيمٌ</div><p>(and Allah is Oft-Forgiving, Most Merciful.)(3:129 end...)</p>

Allah said "Allah made it not but as a message of good news for you and as an assurance to your hearts". This Ayah means, "Allah sent down angels and told you about their descent to encourage you and to comfort and reassure your hearts. You should know that victory only comes from Allah and that if He willed, He would have defeated your enemy without you having to fight them." For instance, Allah said after commanding the believers to fight,ذلِكَ وَلَوْ يَشَآء اللَّهُ لاَنْتَصَرَ مِنْهُمْ وَلَـكِن لّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَـلَهُمْ سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ(But if it had been Allah's will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them) 47:4-6.This is why Allah said here,وَمَا جَعَلَهُ اللَّهُ إِلاَّ بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ (Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise) 3:126.This Ayah means, "Allah is the Almighty Whose power can never be undermined, and He has the perfect wisdom in His decrees and in all His decisions." Allah said,لِيَقْطَعَ طَرَفاً مِّنَ الَّذِينَ كَفَرُواْ(That He might cut off a part of those who disbelieve,) 3:127 meaning, out of His wisdom, He commands you to perform Jihad and to fight.Allah then mentions the various consequences of performing Jihad against the disbelievers. For instance, Allah said,لِيَقْطَعَ طَرَفاً(That He might cut off a part...) meaning, to cause a part of a nation to perish,مِّنَ الَّذِينَ كَفَرُواْ أَوْ يَكْبِتَهُمْ(of those who disbelieve, or expose them to infamy,) by disgracing them and forcing them to return with only their rage, having failed in their aim to harm you. This is why Allah said next,أَوْ يَكْبِتَهُمْ فَيَنقَلِبُواْ(or expose them to infamy, so that they retire) to go back to their land,خَآئِبِينَ(frustrated) without achieving their aims.Allah then mentions a statement that testifies that the decision in this life and the Hereafter is for Him Alone without partners. (3:127)لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ(Not for you is the decision) 3:128meaning, "The matter is all in My Hand." Allah also said,فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ(your duty is only to convey (the Message) and on Us is the reckoning.) 13:40, and,لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ(Not upon you is their guidance, but Allah guides whom He wills.) 2:272, and,إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ(Verily, you guide not whom you like, but Allah guides whom He wills) 28: 56.Muhammad bin Ishaq said that Allah's statement,لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ(3:128... Not for you is the decision;), means, "No part of the decision regarding My servants is yours, except what I command you." Allah then mentions the rest of the consequences of Jihad,أَوْ يَتُوبَ عَلَيْهِمْ(whether He pardons them) concerning the acts of disbelief that they commit, thus delivering them from misguidance to the guidance.أَوْ يُعَذِّبَهُمْ(or punishes them;) in this life and the Hereafter because of their disbelief and errors,فَإِنَّهُمْ ظَـلِمُونَ(verily, they are the wrongdoers), and thus, they deserve such a fate.(3:128 end)Al-Bukhari recorded that, Salim bin `Abdullah said that his father said that he heard the Messenger of Allah saying -- when he raised his head from bowing in the second unit of the Fajr prayer -- "O Allah! Curse so-and-so," after saying; Sami` Allahu Liman Hamidah, Rabbana wa lakal-Hamd. Thereafter, Allah revealed this Ayah,لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ(Not for you is the decision;) This was also recorded by An-Nasa'i. Imam Ahmad recorded that Salim bin `Abdullah said that his father said that he heard the Messenger of Allah saying,«اللَّهُمَّ الْعَنْ فُلَانًا، اللَّهُمَّ الْعَنِ الْحَارِثَ بْنَ هِشَامٍ، اللَّهُمَّ الْعَنْ سُهَيْلَ بْنَ عَمْرٍو، اللَّهُمَّ الْعَنْ صَفْوَانَ بْنَ أُمَيَّة»(O Allah! Curse so-and-so. O Allah! Curse Al-Harith bin Hisham. O Allah! Curse Suhayl bin `Amr. O Allah! Curse Safwan bin Umayyah.)Thereafter, this Ayah was revealed;لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـلِمُونَ (Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers) 3:128.All these persons were pardoned (after they embraced Islam later on).Al-Bukhari recorded that Abu Hurayrah said that when Allah's Messenger would supplicate against or for someone, he would do so when he was finished bowing and saying; Sami` Allahu Liman Hamidah, Rabbana wa lakal-Hamd. He would then say, (the Qunut)«اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، وَالْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلى مُضَرَ، وَاجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُف»(O Allah! Save Al-Walid bin Al-Walid, Salamah bin Hisham, `Ayyash bin Abi Rabi`ah and the weak and the helpless people among the faithful believers. O Allah! Be hard on the tribe of Mudar and let them suffer from years of famine like that of the time of Yusuf. )He would say this supplication aloud. He sometimes would supplicate during the Dawn prayer, "O Allah! Curse so-and-so (persons)," mentioning some Arab tribes. Thereafter, Allah revealed,لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ(Not for you is the decision.)Al-Bukhari recorded that Hamid and Thabit said that, Anas bin Malik said that the Prophet was injured during the battle of Uhud and said,«كَيْفَ يُفْلِحُ قَوْمٌ شَجُّوا نَبِيَّهُمْ؟»(How can a people achieve success after having injured their Prophet)Thereafter,لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ(Not for you is the decision,) was revealed.Imam Ahmad recorded that Anas said that, the Prophet's front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said,«كَيْفَ يُفْلِحُ قَوْمٌ فَعَلُوا هذَا بِنَبِيِّهِمْ، وَهُوَ يَدْعُوهُمْ إِلى رَبِّهِمْ عَزَّ وَجَلَّ؟»(How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored) Allah revealed,لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـلِمُونَ (Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.) Muslim also collected this Hadith.Allah then said,وَللَّهِ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ(3:129... And to Allah belongs all that is in the heavens and all that is in the Earth.) 3:129, everything is indeed the property of Allah and all are servants in His Hand.يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ(He forgives whom He wills, and punishes whom He wills.) for His is the decision and none can resist His decision. Allah is never asked about what He does, while they will be asked,وَاللَّهُ غَفُورٌ رَّحِيمٌ(and Allah is Oft-Forgiving, Most Merciful.)(3:129 end...)

In order that He may cut off a part of unbelievers or overthrow them, and they turn back in frustration.

So He may cut off a part of the disbelievers, or disgrace them so that they return unsuccessful.

and that He might cut off a part of the unbelievers or frustrate them, so that they turned in their tracks, disappointed.

[and] that [through you] He might destroy some of those who were bent on denying the truth, and so abase the others that they would withdraw in utter hopelessness.

That He may cut: off a portion of those who disbelieve, or abase them so that they may go back disappointed.

That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated.

He thus cuts off a section of those who disbelieved, or subdues them, so they retreat disappointed.

And Allah provided this aid to you in order to cut off a part of those who disbelieved and frustrate them so that they retreat in utter disappointment.

That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated.

That He may cut off a part of those who disbelieve, or overwhelm them so that they retire, frustrated.

that He may cut down a section of the faithless, or subdue them, so that they retreat disappointed.

And that He might cut off a part of those who disbelieve or suppress them, so that they will turn back, disappointed.

That He might cut down a section of the disbelievers or suppress them so that they turn back disappointed.

(They are sent) to break the power of the unbelievers or disgrace them and make them return after having lost all hope."

That He may cut off a portion from among those who disbelieve, or abase them so that they should return disappointed of attaining what they desired.

Liyaq<u>t</u>aAAa <u>t</u>arafan mina alla<u>th</u>eena kafaroo aw yakbitahum fayanqaliboo kh<u>a</u>ibeen<b>a</b>

and so that He might cut off a portion of those who are bent on denying the truth or abase them so that they might be turned back frustrated.

That He might cut off a fringe of the Unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose.

لِيَقْطَعَ طَرَفًا مِّنَ ٱلَّذِينَ كَفَرُوٓا۟ أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا۟ خَآئِبِينَ

Your victory in the Battle of Badr was because Allah willed that a group of the disbelievers be destroyed, and another be humiliated, frustrating them through defeat so that they withdrew.

Your victory in the Battle of Badr was because Allah willed that a group of the disbelievers be destroyed, and another be humiliated, frustrating them through defeat so that they withdrew.

You have no say in the matter if He pardon them or punish them, for they are unjust.

This matter is not for you to decide – whether He guides them to repent or punishes them, for they are the unjust.

No part of the matter is thine, whether He turns towards them again, or chastises them; for they are evildoers.

[And] it is in no wise for thee [O Prophet] to decide whether He shall accept their repentance or chastise them - for, behold, they are but wrongdoers,

Not with thee is aught of the affair: He shall either relent toward them or torment them, for verily they are wrong-doers.

Not for you (O Muhammad SAW, but for Allah) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zalimun (polytheists, disobedients, and wrong-doers, etc.).

It is no concern of yours whether He redeems them or punishes them. They are wrongdoers.

(O Messenger!) It is not for you to decide whether He will accept their repentance or chastise them, for they surely are wrongdoers.

Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers.

It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evil-doers.

You have no hand in the matter, whether He accepts their repentance or punishes them, for they are indeed wrongdoers.

No part of the matter is yours whether He turns towards them or punishes them. They are harmdoers.

Not for you, [O Muhammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.

(Muhammad), it is not your concern whether He forgives them or punishes them for they are unjust.

You have no concern in the affair whether He turns to them (mercifully) or chastises them, for surely they are unjust.

Laysa laka mina alamri shayon aw yatooba AAalayhim aw yuAAa<u>thth</u>ibahum fainnahum <i><u>th</u></i><u>a</u>limoon<b>a</b>

You have no say in this affair to decide whether He will relent towards them or He will punish them: they are wrongdoers.

Not for thee, (but for Allah), is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers.

لَيْسَ لَكَ مِنَ ٱلْأَمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَٰلِمُونَ

After the believers had been afflicted in the Battle of Uhud, the Prophet (peace be upon him) prayed to Allah to destroy the idolaters and some of their leaders. Yet Allah told him that the matter of destruction and punishment lies only with Him alone and that the Prophet has no decision in it. So, be patient until Allah decides between you: either allowing them to repent to Him, asking for forgiveness, so that they are saved; or permitting them to continue in their disbelief, so that they are punished. Those continuing in disbelief are wrongdoers and deserve a punishment.

After the believers had been afflicted in the Battle of Uhud, the Prophet (peace be upon him) prayed to Allah to destroy the idolaters and some of their leaders. Yet Allah told him that the matter of destruction and punishment lies only with Him alone and that the Prophet has no decision in it. So, be patient until Allah decides between you: either allowing them to repent to Him, asking for forgiveness, so that they are saved; or permitting them to continue in their disbelief, so that they are punished. Those continuing in disbelief are wrongdoers and deserve a punishment.

To God belongs all that is in the heavens and the earth: He may pardon whom He please and punish whom He will. Yet God is forgiving and kind.

And to Allah only belongs all whatever is in the heavens and all whatever is in the earth; He may forgive whomever He wills, and punish whomever He wills; and Allah is Oft Forgiving, Most Merciful.

To God belongs all that is in the heavens and earth; He forgives whom He will, and chastises whom He will; God is All-forgiving, All-compassionate.

whereas unto God belongs all that is in the heavens and all that is on earth: He forgives whom He wills, and He chastises whom He wills; and God is much-forgiving, a dispenser of grace.

Allah's is whatsoever is in the heavens and whatsoever is in the earth. He forgiveth whomsoever He listeth, and tormenteth whomsoever He listeth. And Allah is Forgiving, Merciful.

And to Allah belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Oft-Forgiving, Most Merciful.

To God belongs everything in the heavens and the earth. He forgives whom He wills, and He punishes whom He wills. God is Most Forgiving, Most Merciful.

Whatever is in the heavens and the earth belongs to Allah. He forgives whom He wills, and chastises whom He wills: Allah is indeed All-Forgiving, Most-Compassionate.

And to Allah belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Oft-Forgiving, Most Merciful.

Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. He forgiveth whom He will, and punisheth whom He will. Allah is Forgiving, Merciful.

To Allah belongs whatever there is in the heavens and the earth: He forgives whomever He wishes and punishes whomever He wishes, and Allah is all-forgiving, all-merciful.

To Allah belongs all that is in the heavens and the earth. He forgives whom He will and punishes whom He will. Allah is Forgiving, the Most Merciful.

And to Allah belongs whatever is in the heavens and whatever is on the earth. He forgives whom He wills and punishes whom He wills. And Allah is Forgiving and Merciful.

To God belongs all that is in the heavens and the earth. He may forgive or punish whomever He wants. God is All-forgiving and All-merciful.

And whatever is in the heavens and whatever is in the earth is Allah's; He forgives whom He pleases and chastises whom He pleases; and Allah is Forgiving, Merciful.

Walill<u>a</u>hi m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i yaghfiru liman yash<u>a</u>o wayuAAa<u>thth</u>ibu man yash<u>a</u>o wa<b>A</b>ll<u>a</u>hu ghafoorun ra<u>h</u>eem<b>un</b>

Whatever is in the heavens and whatever is on the earth belong to God. He forgives whoever He pleases and punishes whoever He pleases. God is most forgiving and ever merciful.

To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth; but Allah is Oft-Forgiving, Most Merciful.

وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

To Allah belongs all that is in the heavens and the earth, in its creation and arrangement. He forgives the disobedience of whomever He wills of His servants through His Mercy, and punishes whom He wills through His Justice. Allah is Forgiving and Merciful to those who repent to Him.

To Allah belongs all that is in the heavens and the earth, in its creation and arrangement. He forgives the disobedience of whomever He wills of His servants through His Mercy, and punishes whom He wills through His Justice. Allah is Forgiving and Merciful to those who repent to Him.

O you who believe, do not practice usury, charging doubled and redoubled (interest); but have fear of God: you may well attain your goal.

O People who Believe! Do not devour usury doubling and quadrupling it; and fear Allah, hoping that you achieve success.

O believers, devour not usury, doubled and redoubled, and fear you God; haply so you will prosper.

O YOU who have attained to faith! Do not gorge yourselves on usury, doubling and re-doubling it - but remain conscious of God, so that you might attain to a happy state;

O Ye who believe! devour not multiplied manifold; and fear usury, Allah, haply ye may fare well.

O you who believe! Eat not Riba (usury) doubled and multiplied, but fear Allah that you may be successful.

O you who believe! Do not feed on usury, compounded over and over, and fear God, so that you may prosper.

Believers! Do not swallow interest, doubled and redoubled, and be mindful of Allah so that you may attain true success.

O you who believe! Do not consume Riba doubled and multiplied, but fear Allah that you may be successful.

O ye who believe! Devour not usury, doubling and quadrupling (the sum lent). Observe your duty to Allah, that ye may be successful.

O you who have faith! Do not exact usury, twofold and severalfold, and be wary of Allah so that you may be felicitous.

Believers, do not consume usury, doubled and redoubled, and fear Allah, in order that you shall prosper.

O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful.

Believers, do not accept illegal interest in order to increase your wealth many times over. Have fear of God so that you will have everlasting happiness.

O you who believe! do not devour usury, making it double and redouble, and be careful of (your duty to) Allah, that you may be successful.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> takuloo a<b>l</b>rrib<u>a</u> a<u>d</u>AA<u>a</u>fan mu<u>da</u>AAafatan wa<b>i</b>ttaqoo All<u>a</u>ha laAAallakum tufli<u>h</u>oon<b>a</b>

Believers, do not devour usury multiplied many times over. Fear God, so that you may prosper,

O ye who believe! Devour not usury, doubled and multiplied; but fear Allah; that ye may (really) prosper.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوا۟ ٱلرِّبَوٰٓا۟ أَضْعَٰفًا مُّضَٰعَفَةً وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

O you who have faith in Allah and follow His Prophet, stay away from usury: increasing and compounding the wealth that you lend to people as the people of the time of ignorance before Islam did; and be mindful of Allah: following what He instructs and staying away from what He has prohibited, so that you may reach the good you desire in this world and in the Afterlife.

O you who have faith in Allah and follow His Prophet, stay away from usury: increasing and compounding the wealth that you lend to people as the people of the time of ignorance before Islam did; and be mindful of Allah: following what He instructs and staying away from what He has prohibited, so that you may reach the good you desire in this world and in the Afterlife.

<p>The meaning of doubled and multiplied</p><p>The detailed rules regarding 'riba' and the philosophy underlying its prohibition have been discussed thoroughly in Surah al-Baqarah verses 275-278 (Volume 1 of this commentary). However, it may be pointed out here that words أَضْعَافًا مُّضَاعَفَةً of (doubled and multiplied) used in this verse do not mean that the prohibition of 'riba' is restricted only to a transaction where the interest is doubled or multiplied. In fact, these words are not used in a restrictive sense, because it is evident from Surah al-Baqarah that 'riba' or interest is prohibited in any case, even though its rate is not so high as to make it doubled or multiplied.</p><p>These words are used only to explain the factual position prevalent at that time, and to indicate its unjust and evil nature. Moreover, these words also suggest that even the interest charged is simple and not compound, yet once a person is engaged in the business of interest he does not stop at charging interest in one transaction only. Rather, he reinvests the income of interest in another loan transaction, and keeps investing the interest proceeds in similar transactions again and again, and thus the ultimate result is that the original interest charged through the first transaction is doubled and multiplied.</p>

The meaning of doubled and multipliedThe detailed rules regarding 'riba' and the philosophy underlying its prohibition have been discussed thoroughly in Surah al-Baqarah verses 275-278 (Volume 1 of this commentary). However, it may be pointed out here that words أَضْعَافًا مُّضَاعَفَةً of (doubled and multiplied) used in this verse do not mean that the prohibition of 'riba' is restricted only to a transaction where the interest is doubled or multiplied. In fact, these words are not used in a restrictive sense, because it is evident from Surah al-Baqarah that 'riba' or interest is prohibited in any case, even though its rate is not so high as to make it doubled or multiplied.These words are used only to explain the factual position prevalent at that time, and to indicate its unjust and evil nature. Moreover, these words also suggest that even the interest charged is simple and not compound, yet once a person is engaged in the business of interest he does not stop at charging interest in one transaction only. Rather, he reinvests the income of interest in another loan transaction, and keeps investing the interest proceeds in similar transactions again and again, and thus the ultimate result is that the original interest charged through the first transaction is doubled and multiplied.

<h2 class="title">Interest (Riba) is Prohibited</h2><p>Allah prohibits His believing servants from dealing in Riba and from requiring interest on their capital, just as they used to do during the time of Jahiliyyah. For instance, when the time to pay a loan comes, the creditor would say to the debtor, "Either pay now, or the loan will incur interest." If the debtor asks for deferment of the loan, the creditor would require interest and this would occur year after year until the little capital becomes multiplied many times. Allah also commands His servants to have Taqwa of Him so that they may achieve success in this life and the Hereafter. Allah also threatens them with the Fire and warns them against it, saying,</p><div class="text_uthmani arabic">وَاتَّقُواْ النَّارَ الَّتِى أُعِدَّتْ لِلْكَـفِرِينَ - وَأَطِيعُواْ اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ </div><p>(And fear the Fire, which is prepared for the disbelievers. And obey Allah and the Messenger that you may obtain mercy.) 3:131,132.</p><h2 class="title">The Encouragment to Do Good for which Paradise is the Result</h2><p>Allah encourages His servants to perform righteous deeds and to rush to accomplish the acts of obedience. Allah said,</p><div class="text_uthmani arabic">وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ أُعِدَّتْ لِلْمُتَّقِينَ </div><p>(And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqin (the pious)) 3:133.</p><p>Just as the Fire was prepared for the disbelievers. It was reported that the meaning of Allah's statement,</p><div class="text_uthmani arabic">عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ</div><p>(as wide as the heavens and the earth) draws the attention to the spaciousness of Paradise. For instance, Allah said in another Ayah, while describing the couches of Paradise,</p><div class="text_uthmani arabic">بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ</div><p>(lined with silk brocade) 55:54, so what about their outer covering It was also said that Paradise is as wide as its length, because it is a dome under the Throne. The width and length of a dome or a circle are the same in distance. This is supported by what is found in the Sahih;</p><div class="text_uthmani arabic">«إِذَا سَأَلْتُمُ اللهَ الْجَنَّـةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّـةِ، وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَسَقْفُهَا عَرْشُ الرَّحْمَن»</div><p>(When you ask Allah for Paradise, ask Him for Al-Firdaws which is the highest and best part of Paradise. From it originate the rivers of Paradise, and above it is the Throne of the Most Beneficent (Allah).)</p><p>This Ayah 3:133 above is similar to Allah's statement in Surat Al-Hadid,</p><div class="text_uthmani arabic">سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ</div><p>(Race with one another in hastening towards forgiveness from your Lord (Allah), and Paradise the width whereof is as the width of the heaven and the Earth) 57:21.</p><p>Al-Bazzar recorded that Abu Hurayrah said that a man came to the Messenger of Allah and asked him, about Allah's statement,</p><div class="text_uthmani arabic">وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ</div><p>(Paradise as wide as the heavens and the Earth) 3:133; "Where is the Fire then" The Prophet said,</p><div class="text_uthmani arabic">«أَرَأَيْتَ اللَّيْلَ إِذَا جَاءَ لَبِسَ كُلَّ شَيْءٍ، فَأَيْنَ النَّهَارُ؟»</div><p>(When the night comes, it overtakes everything, so where is the day) The man said, "Where Allah wants it to be." The Prophet said,</p><div class="text_uthmani arabic">«وَكَذلِكَ النَّارُ تَكُونُ حَيْثُ شَاءَ اللهُ عَزَّ وَجَل»</div><p>(Similarly, the Fire is where Allah wants it to be.) This Hadith has two possible meanings. First, when we do not see the night during the day, this does not mean that the day is not somewhere else, even though we cannot see it. Such is the case with Hell-fire, for it is where Allah wants it to be. The second meaning is that when the day overcomes this part of the world, the night overtakes the other part. Such is the case with Paradise, for it is in the utmost heights above the heavens and under the Throne. The width of Paradise is, as Allah stated,</p><div class="text_uthmani arabic">كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ</div><p>(whereof is as the width of the heaven and the Earth) 57:21.</p><p>The Fire, on the other hand, is in the lowest of lows. Therefore, Paradise being as wide as the heavens and Earth does not contradict the fact that the Fire exists wherever Allah wills it to be.</p><p>Allah said, while describing the people of Paradise,</p><div class="text_uthmani arabic">الَّذِينَ يُنفِقُونَ فِى السَّرَّآءِ وَالضَّرَّآءِ</div><p>(Those who spend (in Allah's cause) in prosperity and in adversity) 3:134, in hard times and easy times, while active (or enthusiastic) and otherwise, healthy or ill, and in all conditions, just as Allah said in another Ayah,</p><div class="text_uthmani arabic">الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً</div><p>(Those who spend their wealth (in Allah's cause) by night and day, in secret and in public) 2:274 These believers are never distracted from obeying Allah, spending on what pleases Him, being kind to His servants and their relatives, and other acts of righteousness. Allah said,</p><div class="text_uthmani arabic">وَالْكَـظِمِينَ الْغَيْظَ وَالْعَـفِينَ عَنِ النَّاسِ</div><p>(who repress anger, and who pardon men;) 3:134 for when they are angry, they control their anger and do act upon it. Rather, they even forgive those who hurt them. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,</p><div class="text_uthmani arabic">«لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، وَلكِنَّ الشَّدِيدَ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَب»</div><p>(The strong person is not he who is able to physically overcome people. The strong person is he who overcomes his rage when he is angry.)</p><p>This Hadith is also recorded in the Two Sahihs. Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَنْ أَنْظَرَ مُعْسِرًا أَوْ وَضَعَ لَهُ، وَقَاهُ اللهُ مِنْ فَيْحِ جَهَنَّمَ، أَلَا إِنَّ عَمَلَ الْجَنَّـةِ حَزْنٌ بِرَبْوَةٍ ثَلَاثًا أَلَا إِنَّ عَمَلَ النَّارِ سَهْلٌ بِسَهْوَةٍ. وَالسَّعِيدُ مَنْ وُقِيَ الْفِتَنَ، وَمَا مِنْ جَرْعَةٍ أَحَبُّ إِلَى اللهِ مِنْ جَرْعَةِ غَيْظٍ يَكْظِمُهَا عَبْدٌ، مَا كَظَمَهَا عَبْدٌ للهِ إِلَّا مَلَأَ جَوْفَهُ إِيمَانًا»</div><p>(He who gives time to a debtor or forgives him, then Allah will save him from the heat of Jahannam (Hell-fire). Behold! The deeds of Paradise are difficult to reach, for they are on top of a hill, while the deeds of the Fire are easy to find in the lowlands. The happy person is he who is saved from the tests. Verily, there is no dose of anything better to Allah than a dose of rage that the servant controls, and whenever the servant of Allah controls it, he will be internally filled with faith.)</p><p>This Hadith was recorded by Imam Ahmad, its chain of narration is good, it does not contain any disparraged narrators, and the meaning is good.</p><p>Imam Ahmad recorded that Sahl bin Mu`adh bin Anas said that his father said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَنْ كَظَمَ غَيْظًا وَهُوَ قَادِرٌ عَلى أَنْ يُنْفِذَهُ دَعَاهُ اللهُ عَلى رُؤُوسِ الْخَلَائِقِ حَتَّى يُخَيِّرَهُ مِنْ أَيِّ الْحُورِ شَاء»</div><p>(Whoever controlled rage while able to act upon it, then Allah will call him while all creation is a witness, until He gives him the choice of any of the Huris (fair females with wide, lovely eyes - as mates for the pious) he wishes.)</p><p>Abu Dawud, At-Tirmidhi and Ibn Majah collected this Hadith, which At-Tirmidhi said was "Hasan Gharib".</p><p>Ibn Marduwyah recorded that Ibn `Umar said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَا تَجَرَّعَ عَبْدٌ مِنْ جَرْعَةٍ أَفْضَلَ أَجْرًا مِنْ جَرْعَةِ غَيْظٍ كَظَمَهَا ابْتِغَاءَ وَجْهِ الله»</div><p>(There is not a dose of anything that the servant takes which is better than a dose of control of rage that he feels, when he does it seeking Allah's Face.) Ibn Jarir and Ibn Majah also collected this Hadith.</p><p>Allah said,</p><div class="text_uthmani arabic">وَالْكَـظِمِينَ الْغَيْظَ</div><p>(who repress anger) meaning, they do not satisfy their rage upon people. Rather, they refrain from harming them and await their rewards with Allah, the Exalted and Most Honored. Allah then said,</p><div class="text_uthmani arabic">وَالْعَـفِينَ عَنِ النَّاسِ</div><p>(and who pardon men;) They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard. This is why Allah said,</p><div class="text_uthmani arabic">وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ</div><p>(verily, Allah loves the Muhsinin (the good-doers)).</p><p>This good conduct is a type of Ihsan excellence in the religion. There is a Hadith that reads,</p><div class="text_uthmani arabic">«ثَلَاثٌ أُقْسِمُ عَلَيْهِنَّ: مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله»</div><p>(I swear regarding three matters: no charity shall ever decrease the wealth; whenever one forgives people, then Allah will magnify his honor; and he who is humble for Allah, then Allah will raise his rank.)</p><p>Allah said,</p><div class="text_uthmani arabic">وَالَّذِينَ إِذَا فَعَلُواْ فَـحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللَّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ</div><p>(And those who, when they have committed Fahishah or wronged themselves with evil, remember Allah and ask forgiveness for their sins) 3:135.</p><p>Therefore, if they commit an error they follow it with repentance and ask forgiveness. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,</p><div class="text_uthmani arabic">«إِنَّ رَجُلًا أَذْنَبَ ذَنْبًا فَقَالَ: رَبِّ إِنِّي أَذْنَبْتُ ذَنْبًا فَاغْفِرْهُ، فَقَالَ اللهُ عَزَّ وَجَلَّ: عَبْدِي عَمِل ذَنْبًا فَعَلِمَ أَنَّ لَهُ ر&amp;</div>

Interest (Riba) is ProhibitedAllah prohibits His believing servants from dealing in Riba and from requiring interest on their capital, just as they used to do during the time of Jahiliyyah. For instance, when the time to pay a loan comes, the creditor would say to the debtor, "Either pay now, or the loan will incur interest." If the debtor asks for deferment of the loan, the creditor would require interest and this would occur year after year until the little capital becomes multiplied many times. Allah also commands His servants to have Taqwa of Him so that they may achieve success in this life and the Hereafter. Allah also threatens them with the Fire and warns them against it, saying,وَاتَّقُواْ النَّارَ الَّتِى أُعِدَّتْ لِلْكَـفِرِينَ - وَأَطِيعُواْ اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ (And fear the Fire, which is prepared for the disbelievers. And obey Allah and the Messenger that you may obtain mercy.) 3:131,132.The Encouragment to Do Good for which Paradise is the ResultAllah encourages His servants to perform righteous deeds and to rush to accomplish the acts of obedience. Allah said,وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ أُعِدَّتْ لِلْمُتَّقِينَ (And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqin (the pious)) 3:133.Just as the Fire was prepared for the disbelievers. It was reported that the meaning of Allah's statement,عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ(as wide as the heavens and the earth) draws the attention to the spaciousness of Paradise. For instance, Allah said in another Ayah, while describing the couches of Paradise,بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ(lined with silk brocade) 55:54, so what about their outer covering It was also said that Paradise is as wide as its length, because it is a dome under the Throne. The width and length of a dome or a circle are the same in distance. This is supported by what is found in the Sahih;«إِذَا سَأَلْتُمُ اللهَ الْجَنَّـةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّـةِ، وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَسَقْفُهَا عَرْشُ الرَّحْمَن»(When you ask Allah for Paradise, ask Him for Al-Firdaws which is the highest and best part of Paradise. From it originate the rivers of Paradise, and above it is the Throne of the Most Beneficent (Allah).)This Ayah 3:133 above is similar to Allah's statement in Surat Al-Hadid,سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ(Race with one another in hastening towards forgiveness from your Lord (Allah), and Paradise the width whereof is as the width of the heaven and the Earth) 57:21.Al-Bazzar recorded that Abu Hurayrah said that a man came to the Messenger of Allah and asked him, about Allah's statement,وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ(Paradise as wide as the heavens and the Earth) 3:133; "Where is the Fire then" The Prophet said,«أَرَأَيْتَ اللَّيْلَ إِذَا جَاءَ لَبِسَ كُلَّ شَيْءٍ، فَأَيْنَ النَّهَارُ؟»(When the night comes, it overtakes everything, so where is the day) The man said, "Where Allah wants it to be." The Prophet said,«وَكَذلِكَ النَّارُ تَكُونُ حَيْثُ شَاءَ اللهُ عَزَّ وَجَل»(Similarly, the Fire is where Allah wants it to be.) This Hadith has two possible meanings. First, when we do not see the night during the day, this does not mean that the day is not somewhere else, even though we cannot see it. Such is the case with Hell-fire, for it is where Allah wants it to be. The second meaning is that when the day overcomes this part of the world, the night overtakes the other part. Such is the case with Paradise, for it is in the utmost heights above the heavens and under the Throne. The width of Paradise is, as Allah stated,كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ(whereof is as the width of the heaven and the Earth) 57:21.The Fire, on the other hand, is in the lowest of lows. Therefore, Paradise being as wide as the heavens and Earth does not contradict the fact that the Fire exists wherever Allah wills it to be.Allah said, while describing the people of Paradise,الَّذِينَ يُنفِقُونَ فِى السَّرَّآءِ وَالضَّرَّآءِ(Those who spend (in Allah's cause) in prosperity and in adversity) 3:134, in hard times and easy times, while active (or enthusiastic) and otherwise, healthy or ill, and in all conditions, just as Allah said in another Ayah,الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً(Those who spend their wealth (in Allah's cause) by night and day, in secret and in public) 2:274 These believers are never distracted from obeying Allah, spending on what pleases Him, being kind to His servants and their relatives, and other acts of righteousness. Allah said,وَالْكَـظِمِينَ الْغَيْظَ وَالْعَـفِينَ عَنِ النَّاسِ(who repress anger, and who pardon men;) 3:134 for when they are angry, they control their anger and do act upon it. Rather, they even forgive those who hurt them. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,«لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، وَلكِنَّ الشَّدِيدَ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَب»(The strong person is not he who is able to physically overcome people. The strong person is he who overcomes his rage when he is angry.)This Hadith is also recorded in the Two Sahihs. Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said,«مَنْ أَنْظَرَ مُعْسِرًا أَوْ وَضَعَ لَهُ، وَقَاهُ اللهُ مِنْ فَيْحِ جَهَنَّمَ، أَلَا إِنَّ عَمَلَ الْجَنَّـةِ حَزْنٌ بِرَبْوَةٍ ثَلَاثًا أَلَا إِنَّ عَمَلَ النَّارِ سَهْلٌ بِسَهْوَةٍ. وَالسَّعِيدُ مَنْ وُقِيَ الْفِتَنَ، وَمَا مِنْ جَرْعَةٍ أَحَبُّ إِلَى اللهِ مِنْ جَرْعَةِ غَيْظٍ يَكْظِمُهَا عَبْدٌ، مَا كَظَمَهَا عَبْدٌ للهِ إِلَّا مَلَأَ جَوْفَهُ إِيمَانًا»(He who gives time to a debtor or forgives him, then Allah will save him from the heat of Jahannam (Hell-fire). Behold! The deeds of Paradise are difficult to reach, for they are on top of a hill, while the deeds of the Fire are easy to find in the lowlands. The happy person is he who is saved from the tests. Verily, there is no dose of anything better to Allah than a dose of rage that the servant controls, and whenever the servant of Allah controls it, he will be internally filled with faith.)This Hadith was recorded by Imam Ahmad, its chain of narration is good, it does not contain any disparraged narrators, and the meaning is good.Imam Ahmad recorded that Sahl bin Mu`adh bin Anas said that his father said that the Messenger of Allah said,«مَنْ كَظَمَ غَيْظًا وَهُوَ قَادِرٌ عَلى أَنْ يُنْفِذَهُ دَعَاهُ اللهُ عَلى رُؤُوسِ الْخَلَائِقِ حَتَّى يُخَيِّرَهُ مِنْ أَيِّ الْحُورِ شَاء»(Whoever controlled rage while able to act upon it, then Allah will call him while all creation is a witness, until He gives him the choice of any of the Huris (fair females with wide, lovely eyes - as mates for the pious) he wishes.)Abu Dawud, At-Tirmidhi and Ibn Majah collected this Hadith, which At-Tirmidhi said was "Hasan Gharib".Ibn Marduwyah recorded that Ibn `Umar said that the Messenger of Allah said,«مَا تَجَرَّعَ عَبْدٌ مِنْ جَرْعَةٍ أَفْضَلَ أَجْرًا مِنْ جَرْعَةِ غَيْظٍ كَظَمَهَا ابْتِغَاءَ وَجْهِ الله»(There is not a dose of anything that the servant takes which is better than a dose of control of rage that he feels, when he does it seeking Allah's Face.) Ibn Jarir and Ibn Majah also collected this Hadith.Allah said,وَالْكَـظِمِينَ الْغَيْظَ(who repress anger) meaning, they do not satisfy their rage upon people. Rather, they refrain from harming them and await their rewards with Allah, the Exalted and Most Honored. Allah then said,وَالْعَـفِينَ عَنِ النَّاسِ(and who pardon men;) They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard. This is why Allah said,وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ(verily, Allah loves the Muhsinin (the good-doers)).This good conduct is a type of Ihsan excellence in the religion. There is a Hadith that reads,«ثَلَاثٌ أُقْسِمُ عَلَيْهِنَّ: مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله»(I swear regarding three matters: no charity shall ever decrease the wealth; whenever one forgives people, then Allah will magnify his honor; and he who is humble for Allah, then Allah will raise his rank.)Allah said,وَالَّذِينَ إِذَا فَعَلُواْ فَـحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللَّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ(And those who, when they have committed Fahishah or wronged themselves with evil, remember Allah and ask forgiveness for their sins) 3:135.Therefore, if they commit an error they follow it with repentance and ask forgiveness. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,«إِنَّ رَجُلًا أَذْنَبَ ذَنْبًا فَقَالَ: رَبِّ إِنِّي أَذْنَبْتُ ذَنْبًا فَاغْفِرْهُ، فَقَالَ اللهُ عَزَّ وَجَلَّ: عَبْدِي عَمِل ذَنْبًا فَعَلِمَ أَنَّ لَهُ ر&

Keep away from the Fire prepared for the infidels;

And save yourselves from the fire which is prepared for disbelievers.

And fear the Fire prepared for the unbelievers,

and beware of the fire which awaits those who deny the truth!

And beware of the Fire gotten ready for the infidels.

And fear the Fire, which is prepared for the disbelievers.

And guard yourselves against the Fire that is prepared for the disbelievers.

And have fear of the Fire which awaits those who deny the Truth.

And fear the Fire, which is prepared for the disbelievers.

And ward off (from yourselves) the Fire prepared for disbelievers.

Beware of the Fire, which has been prepared for the faithless,

Guard yourselves against the Fire prepared for unbelievers.

And fear the Fire, which has been prepared for the disbelievers.

Save yourselves from the fire which is prepared for the unbelievers.

And guard yourselves against the fire which has been prepared for the unbelievers.

Wa<b>i</b>ttaqoo a<b>l</b>nn<u>a</u>ra allatee oAAiddat lilk<u>a</u>fireen<b>a</b>

guard yourself against the Fire prepared for those who deny the truth,

Fear the Fire, which is repaired for those who reject Faith:

وَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِىٓ أُعِدَّتْ لِلْكَٰفِرِينَ

Protect yourselves from the fire of Hell that Allah has prepared for the disbelievers through doing good and staying away from what is prohibited.

Protect yourselves from the fire of Hell that Allah has prepared for the disbelievers through doing good and staying away from what is prohibited.

Obey God and the Prophet, that you may be treated with mercy.

And obey Allah and the Noble Messenger, hoping that you gain mercy. (Obeying the Prophet is in fact obeying Allah.)

and obey God and the Messenger; haply so you will find mercy.

And pay heed unto God and the Apostle, so that you might be graced with mercy.

And obey Allah and the apostle, haply ye may be shewn mercy.

And obey Allah and the Messenger (Muhammad SAW) that you may obtain mercy.

And obey God and the Messenger, that you may obtain mercy.

And obey Allah and the Messenger, that you may be shown mercy. And hasten to the for-giveness of your Lord and to a Paradise as vast as the heavens and the earth, prepared for the God-fearing who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers."

And obey Allah and the Messenger that you may obtain mercy.

And obey Allah and the messenger, that ye may find mercy.

and obey Allah and the Apostle so that you may be granted [His] mercy.

Obey Allah and the Messenger in order to be subjected to mercy.

And obey Allah and the Messenger that you may obtain mercy.

Obey God and the Messenger so that you may receive mercy.

And obey Allah and the Apostle, that you may be shown mercy.

Waa<u>t</u>eeAAoo All<u>a</u>ha wa<b>al</b>rrasoola laAAallakum tur<u>h</u>amoon<b>a</b>

and obey God and the Messenger, so that you may be given mercy.

And obey Allah and the Messenger; that ye may obtain mercy.

وَأَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

Obey Allah and His Messenger by following what He instructs and staying away from what He has prohibited, so that you may gain His mercy in this world and in the Afterlife.

Obey Allah and His Messenger by following what He instructs and staying away from what He has prohibited, so that you may gain His mercy in this world and in the Afterlife.

<p>Commentary</p><p>In the previous verse, Muslims were commanded to abstain from interest-based dealings, a sin which deprives them of the quality of Taqwa, (the fear of Allah, the sense of responsibility before Him).</p><p>The present verses stress the positive aspects of Taqwa and complement the earlier subject along with the promise of reward for those who observe it. Worth remembering throughout one's life is the second point which will serve him well if taken as the guiding light and the constant orientation. Allah Almighty has made it clear in these verses that the obedience to Allah and His Messenger does not become genuine and effective through lip-service alone. Instead, the obedient ones are known by what they are and what they do, by their traits of character and their deeds.</p><p>The obedience of Allah and His Messenger</p><p>The first verse, in a brief statement, presents a cardinal command of Faith in the following words: وَأَطِيعُوا اللَّـهَ وَالرَّ‌سُولَ لَعَلَّكُمْ تُرْ‌حَمُونَ ﴿132﴾ (And obey Allah and the Messenger so that you may be blessed). Here, in order that one becomes deserving of Divine mercy, the obedience to Allah Almighty has been declared necessary and binding, and along with it, the obedience of the Messenger ﷺ has been made equally necessary and binding. This is something not limited to this verse alone. It has been repeatedly stressed throughout the Holy Qur'an. The pattern of combining the command to obey Allah Almighty, immediately followed by the command to obey the Messenger ﷺ ، appears in the Qur'an again and again. These continued and constant statements of the Holy Qur'an are there to remind human beings that these are the basic principles of Islam and ‘Iman. The first part of the Faith is to affirm and declare the existence of God (Allah), His Oneness, and that man is there to worship and obey Him. The second part is the confirmation of His Messenger (علیہ السلام) ، and of obedience to him.</p><p>Also worth noting are the statements of the Holy Qur'an which prove that, whatever the noble Messenger ﷺ says is by Divine permission and not on his own. The Holy Qur'an says:</p><p>وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿3﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ</p><p>And he (the messenger) does not speak out of his own desire. It is not but a revelation revealed (to him) (53:3)</p><p>From this, we arrive at the conclusion that the obedience to the Messenger is the very same as the obedience to Allah. It is nothing separate from it. In Surah Al-Nis-a' (4:80), the Holy Qur'an has made it more clear in the following words:</p><p>مَّن يُطِعِ الرَّ‌سُولَ فَقَدْ أَطَاعَ اللَّـهَ</p><p>And whoever obeys the Messenger, he surely obeys Allah. (4:80)</p><p>With this in view, the question is: Why have the two 'obediences' been stated separately? What purpose does it serve? Specially so, when this appears as a consistent feature in the Holy Qur'an where we see both 'obediences' being commanded side by side.</p><p>To unfold the secret, we can say that Allah Almighty sent a Book to guide man in this world, and a Messenger. The Messenger was charged with the following duties:</p><p>(1) That he convey to people the verses of the Holy Qur'an precisely and exactly in the form they were spoken when revealed.</p><p>(2) That he should cleanse people of outward and inward impurities.</p><p>(3) That he should teach the community, not only the contents of the Book, but also its purpose.</p><p>(4) That he should teach people wisdom along with the Book.</p><p>This subject appears at several places in the Holy Qur'an almost identically in the form of:</p><p>يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ</p><p>... who recites to them His verses and makes them pure and teaches them the Book and the wisdom ...</p><p>This tells us that the obligatory functions of the Messenger are not simply limited to conveying the Qur'an to the people. There is more to it in that the Messenger is also responsible for teaching the Book, and clarifying its message. Also obvious is the fact that the addressees of the Holy Prophet ﷺ were the eloquent people of Arabia who had command over the finer points of the Arabic language. Teaching of the Holy Qur'an to them could never mean that they were to be taught the literal meaning of the Qur'anic words, for they themselves understood all that perfectly well. Instead, the purpose of this teaching and clarification was, and could be nothing else, that an injunction of the Qur'an stated briefly or in a summary form should be clarified and elaborated upon by the Holy Prophet ﷺ and communicated to people with the help of a revelation which did not form a part of the Qur'an (wahy ghayr al-matluww': the un-recited revelation). On the other hand, this was inspired into his blessed heart. The verse of the Holy Qur'an إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ ﴿4﴾ (It is not but a revelation revealed) cited a little earlier, points in this direction.</p><p>Let us understand this through some instances. There are a good many occasions in the Holy Qur'an where the text does not go beyond saying: وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (Establish the salah and pay the zakah). Even if units of prayer come to be mentioned, such as qiyam, ruku` and sajdah, they remain totally undefined. The modality, outward and inward, is just not there. It was angel Jibra'il (علیہ السلام) who came as commanded by Allah and taught all the details through demonstration before the Holy Prophet ﷺ . This was how the Holy Prophet ﷺ conveyed the word and the deed to the people of his Ummah.</p><p>There are details about the payment of zakah: What are thresholds? How much has to be paid on each threshold? What part of a person's possessions is zakatable? What part is non-zakatable? How much from threshold resources goes zakat-free? All such details were given by the Messenger of Allah ﷺ . He even had these committed to writing as executive orders and passed on to several Companions .</p><p>Take yet another example. They Holy Qur'an says:</p><p>لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ</p><p>(And do not eat up each other's property by false means - 2:188).</p><p>Now there are deals and transactions of all sorts, such as buying and selling, rentals, tenancy, wages and many more. What forms are unjust, inequitable or harmful to public interest, and therefore, باطل batil or false? All these details were given to the community by the Holy Prophet ﷺ by the leave of Allah. Similarly, this is true about all legal rulings of Islamic Law.</p><p>Since all such details were conveyed to the community by the Holy Prophet ﷺ in fulfillment of his prophetic mission and under the guidance of Divine revelation, and since these details do not appear in the Holy Qur'an, there was the likelihood that the uninitiated may be deceived into believing that these detailed rulings were not given by Allah Almighty and, therefore, they do not have to be carried out necessarily as part of one's obedience to Allah. It is for this reason that Allah Almighty has made the obedience of the messenger binding along with the obedience to Him, at various places in the Qur'an, repeatedly. As such, the obedience of the Messenger ﷺ is really nothing but the obedience of Allah Almighty, but, given its external appearance and detailed description, it is somewhat different from that. In view of this, it has been emphasised time and again that orders given by the Holy Prophet ﷺ should be obeyed as if they were the very orders of Allah the obedience of which was mandatory. These may be therein the Qur'an, open and clear, or may just not be there. They were still equally `.finding on the community.</p><p>This was a matter of crucial importance, not limited to someone falling in doubt. In fact, there were chances that the enemies of Islam would find an excuse to inject chaos in a basic Islamic principle, and thereby make an effort to lead Muslims away from the right path. Therefore, the Holy Qur'an has dealt with this subject in a variety of ways, in addition to its literal stress on the obedience to the Messenger ﷺ . It has informed the blessed community of Muhammad ﷺ that his duties include not only the teaching of the Book but also the added teaching of wisdom, pointing out to the fact that there are elements other than the words of the Book, which are also included in his teachings. That part too, identified as wisdom, has to be followed by Muslims as a matter of obligation.</p><p>As said earlier, the Holy Qur'an used a variety of ways to focus on the same subject. For instance, it was said: لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ which means that the purpose behind sending the Messenger is that he should explain for people the meanings and objectives of the verses revealed to him. (16:44) Then, there is the oft-quoted verse:</p><p>مَا آتَاكُمُ الرَّ‌سُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا</p><p>Whatever the Messenger gives you, take it, and whatever he forbids you, refrain from it (59:7).</p><p>All these ramifications have been placed there lest there comes a person saying: 'We have been obligated to follow only that which appears in the Qur'an; what we do not find in the Qur'an, to that we are not obligated.' Perhaps, the Holy Prophet ﷺ had fore-seen the problems which were to arise later when some people, in order to get rid of the teachings and explanations of the Messenger of Allah, would say 'For us, the Book of Allah is sufficient.' The Holy Prophet ﷺ has described this possibility in a hadith, very clearly. The hadith has been reported by al-Tirmidhi, Abu Dawud, Ibn Majah, al-Baihaqi and Imam Ahmad in the following words:</p><p>لا الفین احدکم متکٌا علی اریکتہ یاتیہ الامر من امری مما امرت بہ او نھیت عنہ فیقول لا ادری ما وجدنا فی کتاب اللہ اتبعناہ</p><p>... Lest I find one of you, reclining on his coach making comments on an order from my orders in which I bid something or forbid something, saying, 'This we do not know. We only follow what we find in the Book of Allah'.</p><p>Conclusion:</p><p>In short, the repeated stress on the obedience of the Messenger alongwith the obedience of Allah Almighty, as well as, specific instructions to follow the dictates of the Messenger at various places are there to counter the dangerous ignorance of a person who may venture to separate the details of Qur'anic injunctions described by the Holy Prophet ﷺ and available in the treasure-house of his ahadith, making it look like something foreign to the obedience of Allah, and consequently may hasten to reject them. The reality is that ' they cannot be separated:</p><p>گفتہ او گفتہ اللہ بود</p><p>گرچہ از حلقوم عبد اللہ بود</p><p>What he said was said by Allah</p><p>Voiced, though, it was by a slave of Allah</p>

CommentaryIn the previous verse, Muslims were commanded to abstain from interest-based dealings, a sin which deprives them of the quality of Taqwa, (the fear of Allah, the sense of responsibility before Him).The present verses stress the positive aspects of Taqwa and complement the earlier subject along with the promise of reward for those who observe it. Worth remembering throughout one's life is the second point which will serve him well if taken as the guiding light and the constant orientation. Allah Almighty has made it clear in these verses that the obedience to Allah and His Messenger does not become genuine and effective through lip-service alone. Instead, the obedient ones are known by what they are and what they do, by their traits of character and their deeds.The obedience of Allah and His MessengerThe first verse, in a brief statement, presents a cardinal command of Faith in the following words: وَأَطِيعُوا اللَّـهَ وَالرَّ‌سُولَ لَعَلَّكُمْ تُرْ‌حَمُونَ ﴿132﴾ (And obey Allah and the Messenger so that you may be blessed). Here, in order that one becomes deserving of Divine mercy, the obedience to Allah Almighty has been declared necessary and binding, and along with it, the obedience of the Messenger ﷺ has been made equally necessary and binding. This is something not limited to this verse alone. It has been repeatedly stressed throughout the Holy Qur'an. The pattern of combining the command to obey Allah Almighty, immediately followed by the command to obey the Messenger ﷺ ، appears in the Qur'an again and again. These continued and constant statements of the Holy Qur'an are there to remind human beings that these are the basic principles of Islam and ‘Iman. The first part of the Faith is to affirm and declare the existence of God (Allah), His Oneness, and that man is there to worship and obey Him. The second part is the confirmation of His Messenger (علیہ السلام) ، and of obedience to him.Also worth noting are the statements of the Holy Qur'an which prove that, whatever the noble Messenger ﷺ says is by Divine permission and not on his own. The Holy Qur'an says:وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿3﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰAnd he (the messenger) does not speak out of his own desire. It is not but a revelation revealed (to him) (53:3)From this, we arrive at the conclusion that the obedience to the Messenger is the very same as the obedience to Allah. It is nothing separate from it. In Surah Al-Nis-a' (4:80), the Holy Qur'an has made it more clear in the following words:مَّن يُطِعِ الرَّ‌سُولَ فَقَدْ أَطَاعَ اللَّـهَAnd whoever obeys the Messenger, he surely obeys Allah. (4:80)With this in view, the question is: Why have the two 'obediences' been stated separately? What purpose does it serve? Specially so, when this appears as a consistent feature in the Holy Qur'an where we see both 'obediences' being commanded side by side.To unfold the secret, we can say that Allah Almighty sent a Book to guide man in this world, and a Messenger. The Messenger was charged with the following duties:(1) That he convey to people the verses of the Holy Qur'an precisely and exactly in the form they were spoken when revealed.(2) That he should cleanse people of outward and inward impurities.(3) That he should teach the community, not only the contents of the Book, but also its purpose.(4) That he should teach people wisdom along with the Book.This subject appears at several places in the Holy Qur'an almost identically in the form of:يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ... who recites to them His verses and makes them pure and teaches them the Book and the wisdom ...This tells us that the obligatory functions of the Messenger are not simply limited to conveying the Qur'an to the people. There is more to it in that the Messenger is also responsible for teaching the Book, and clarifying its message. Also obvious is the fact that the addressees of the Holy Prophet ﷺ were the eloquent people of Arabia who had command over the finer points of the Arabic language. Teaching of the Holy Qur'an to them could never mean that they were to be taught the literal meaning of the Qur'anic words, for they themselves understood all that perfectly well. Instead, the purpose of this teaching and clarification was, and could be nothing else, that an injunction of the Qur'an stated briefly or in a summary form should be clarified and elaborated upon by the Holy Prophet ﷺ and communicated to people with the help of a revelation which did not form a part of the Qur'an (wahy ghayr al-matluww': the un-recited revelation). On the other hand, this was inspired into his blessed heart. The verse of the Holy Qur'an إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ ﴿4﴾ (It is not but a revelation revealed) cited a little earlier, points in this direction.Let us understand this through some instances. There are a good many occasions in the Holy Qur'an where the text does not go beyond saying: وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (Establish the salah and pay the zakah). Even if units of prayer come to be mentioned, such as qiyam, ruku` and sajdah, they remain totally undefined. The modality, outward and inward, is just not there. It was angel Jibra'il (علیہ السلام) who came as commanded by Allah and taught all the details through demonstration before the Holy Prophet ﷺ . This was how the Holy Prophet ﷺ conveyed the word and the deed to the people of his Ummah.There are details about the payment of zakah: What are thresholds? How much has to be paid on each threshold? What part of a person's possessions is zakatable? What part is non-zakatable? How much from threshold resources goes zakat-free? All such details were given by the Messenger of Allah ﷺ . He even had these committed to writing as executive orders and passed on to several Companions .Take yet another example. They Holy Qur'an says:لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ(And do not eat up each other's property by false means - 2:188).Now there are deals and transactions of all sorts, such as buying and selling, rentals, tenancy, wages and many more. What forms are unjust, inequitable or harmful to public interest, and therefore, باطل batil or false? All these details were given to the community by the Holy Prophet ﷺ by the leave of Allah. Similarly, this is true about all legal rulings of Islamic Law.Since all such details were conveyed to the community by the Holy Prophet ﷺ in fulfillment of his prophetic mission and under the guidance of Divine revelation, and since these details do not appear in the Holy Qur'an, there was the likelihood that the uninitiated may be deceived into believing that these detailed rulings were not given by Allah Almighty and, therefore, they do not have to be carried out necessarily as part of one's obedience to Allah. It is for this reason that Allah Almighty has made the obedience of the messenger binding along with the obedience to Him, at various places in the Qur'an, repeatedly. As such, the obedience of the Messenger ﷺ is really nothing but the obedience of Allah Almighty, but, given its external appearance and detailed description, it is somewhat different from that. In view of this, it has been emphasised time and again that orders given by the Holy Prophet ﷺ should be obeyed as if they were the very orders of Allah the obedience of which was mandatory. These may be therein the Qur'an, open and clear, or may just not be there. They were still equally `.finding on the community.This was a matter of crucial importance, not limited to someone falling in doubt. In fact, there were chances that the enemies of Islam would find an excuse to inject chaos in a basic Islamic principle, and thereby make an effort to lead Muslims away from the right path. Therefore, the Holy Qur'an has dealt with this subject in a variety of ways, in addition to its literal stress on the obedience to the Messenger ﷺ . It has informed the blessed community of Muhammad ﷺ that his duties include not only the teaching of the Book but also the added teaching of wisdom, pointing out to the fact that there are elements other than the words of the Book, which are also included in his teachings. That part too, identified as wisdom, has to be followed by Muslims as a matter of obligation.As said earlier, the Holy Qur'an used a variety of ways to focus on the same subject. For instance, it was said: لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ which means that the purpose behind sending the Messenger is that he should explain for people the meanings and objectives of the verses revealed to him. (16:44) Then, there is the oft-quoted verse:مَا آتَاكُمُ الرَّ‌سُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُواWhatever the Messenger gives you, take it, and whatever he forbids you, refrain from it (59:7).All these ramifications have been placed there lest there comes a person saying: 'We have been obligated to follow only that which appears in the Qur'an; what we do not find in the Qur'an, to that we are not obligated.' Perhaps, the Holy Prophet ﷺ had fore-seen the problems which were to arise later when some people, in order to get rid of the teachings and explanations of the Messenger of Allah, would say 'For us, the Book of Allah is sufficient.' The Holy Prophet ﷺ has described this possibility in a hadith, very clearly. The hadith has been reported by al-Tirmidhi, Abu Dawud, Ibn Majah, al-Baihaqi and Imam Ahmad in the following words:لا الفین احدکم متکٌا علی اریکتہ یاتیہ الامر من امری مما امرت بہ او نھیت عنہ فیقول لا ادری ما وجدنا فی کتاب اللہ اتبعناہ... Lest I find one of you, reclining on his coach making comments on an order from my orders in which I bid something or forbid something, saying, 'This we do not know. We only follow what we find in the Book of Allah'.Conclusion:In short, the repeated stress on the obedience of the Messenger alongwith the obedience of Allah Almighty, as well as, specific instructions to follow the dictates of the Messenger at various places are there to counter the dangerous ignorance of a person who may venture to separate the details of Qur'anic injunctions described by the Holy Prophet ﷺ and available in the treasure-house of his ahadith, making it look like something foreign to the obedience of Allah, and consequently may hasten to reject them. The reality is that ' they cannot be separated:گفتہ او گفتہ اللہ بودگرچہ از حلقوم عبد اللہ بودWhat he said was said by AllahVoiced, though, it was by a slave of Allah

And hasten for the pardon of your Lord, and for Paradise extending over the heavens and the earth, laid out for those who take heed for themselves and fear God,

And rush towards forgiveness from your Lord, and towards a Paradise that can hold all the heavens and the earth in its width – prepared for the pious.

And vie with one another, hastening to forgiveness from your Lord, and to a garden whose breadth is as the heavens and earth, prepared for the godfearing

And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious

And vie with each other in hastening to obtain forgiveness from your Lord and toward the Garden whereof the width equalleth the heavens and the earth, gotten ready for the God- fearing

And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqun (the pious - see V. 2:2).

And race towards forgiveness from your Lord, and a Garden as wide as the heavens and the earth, prepared for the righteous.

And hasten to the for-giveness of your Lord and to a Paradise as vast as the heavens and the earth, prepared for the God-fearing.

And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqin (the pious).

And vie one with another for forgiveness from your Lord, and for a paradise as wide as are the heavens and the earth, prepared for those who ward off (evil);

Hasten towards your Lord’s forgiveness and a paradise as vast as the heavens and the earth, prepared for the Godwary

And hasten to a forgiveness from your Lord and a Paradise as wide as heaven and earth, prepared for the cautious

And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous

Hasten to obtain forgiveness from your Lord and to qualify yourselves for Paradise. Paradise, vast as the heavens and the earth, is prepared for the pious

And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for those who guard (against evil).

Was<u>a</u>riAAoo il<u>a</u> maghfiratin min rabbikum wajannatin AAar<u>d</u>uh<u>a</u> a<b>l</b>ssam<u>a</u>w<u>a</u>tu wa<b>a</b>lar<u>d</u>u oAAiddat lilmuttaqeen<b>a</b>

And vie with one another for your Lord's forgiveness and for a Paradise as vast as the heavens and the earth, which has been prepared for the God-fearing,

Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,-

وَسَارِعُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا ٱلسَّمَٰوَٰتُ وَٱلْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

Rush to do good actions, and draw near to Allah through doing as He instructs, so that you achieve the great forgiveness of Allah and enter a Paradise as wide as the heavens and the earth, which Allah has prepared for the Mindful.

Rush to do good actions, and draw near to Allah through doing as He instructs, so that you achieve the great forgiveness of Allah and enter a Paradise as wide as the heavens and the earth, which Allah has prepared for the Mindful.

<p>Race towards forgiveness, towards Paradise:</p><p>The first command was: 'Obey the Messenger'. (132) The second command is: 'Race one another towards Forgiveness from your Lord and towards Paradise.' (133) Here, Forgiveness stands for the means of obtaining forgiveness, that is, good deeds which bring forth forgiveness. There are several exegetic views reported from the blessed Companions and their immediate successors. Though expressed differently, they convey the same theme. Out of the noble Companions and their successors, may Allah be pleased with them all, Sayyidna ` Ali ؓ explained it as the fulfillment of obligations', Ibn ` Abbas ؓ as 'Islam', Abu al-'Aliyah ؓ as 'Hijrah', Anas ibn Malik ؓ as 'al-Takbir al-Uula (the first call of Allahu Akbar in salah) ', Said ibn Jubayr ؓ as 'perfection of obedience', Dahhak ؓ as 'Jihad' and ` Ikrimah ؓ as 'Taubah (repentance) '. The outcome of all these sayings is that Forgiveness covers all good deeds which become the means of obtaining Divine forgiveness.</p><p>At this point two things need our attention. First comes the resolution of an apparent contradiction which may be felt when one notices that the present verse carries a command to race one another towards Forgiveness and Paradise, while through another verse: لَا تَتَمَنَّوْا مَا فَضَّلَ اللَّـهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ (And do not covet something by which Allah has made some of you excel some others - 4:32), the very seeking of other merits and ranks has been prohibited.</p><p>The answer is that فضایٔل fada'il (merits, ranks, virtues) are of two kinds. The first kind relates to that which cannot be achieved by man, being beyond one's power and control. We can call these 'non-electable.' For example, colour or beauty or birth in a morally high family cannot be chosen and acquired. The other kind is something man can achieve by effort. These can be called voluntary or 'electable'. So, the reason why the effort to acquire non-electable merits, even its very desire, has been prohibited for the simple reason that they have been given to His created beings by Allah Almighty Himself in His infinite wisdom. It is something beyond human effort. Why run after them? All such efforts will lead to nothing but envy and malice. Let him who has been given a particular colour of his skin keep desiring to have some other colour. What is he going to get out of his desire? Nothing. However, there is a vast range of merit worthy deeds. One could, and would, make his mark there. That is why we have been asked to accelerate our efforts in that direction. This is not something restricted to one verse. The exhortation appears in several verses. Somewhere it is said: فَاسْتَبِقُوا الْخَيْرَ‌اتِ (Try to get ahead of one another in good deeds - 2:148, 5:48). Elsewhere, it is said: فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (And in this, then, aspire the aspirers.) (83:26)</p><p>Let us consider the advice of the sage who said: 'If one has a natural or physical handicap which is beyond his power to correct, he should remain contended (with his handicap) and unaffected by the achievements of others. He should go on doing what he does. For, if he were to pine over his handicap and envy the achievements of others, he would be unable to perform to his capability, and ultimately, he would end up doing nothing or very little.'</p><p>The second point worth considering is that Allah Almighty has mentioned 'Forgiveness' first and the 'Paradise' after it. May be, this is to suggest that entry into Paradise is impossible without Divine Forgiveness. The reason is obvious. Man may spend a life-time doing good and abstaining from the evils. Still the aggregate of his good deeds cannot pay the price of Paradise. What will take him to Paradise is only Forgiveness of His Lord, and His grace. The Holy Prophet ﷺ has said:</p><p>سَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا فَإِنَّهُ لَا يُدْخِلُ أَحَدًا الْجَنَّةَ عَمَلُهُ قَالُوا وَلَا أَنْتَ يَا رَسُولَ اللَّهِ قَالَ وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِي اللَّهُ</p><p>Strive to be straight and true, take the middle course and seek glad tidings (of Allah's grace), for one's deeds shall not take anyone into the Paradise'. People said: 'Not even yours, 0 Messenger of Allah?' He said: 'Not even mine, unless it is that Allah covers me up with His mercy.' (al-Targhib wa al-Tarhib, with reference to al-Bukhari and Muslim).</p><p>In short, our deeds are not the price of Paradise. But, as is the customary practice of Allah, He does bestow His grace upon a servant who does what is good. In fact, one who is given the very ability to do good deeds is really given the signal that Allah is pleased with him. So, let none of us be tardy in the performance of what is good. Since Divine forgiveness is the primary factor in one's entry into the Paradise, the text takes this importance into consideration and does not present forgiveness in the absolute sense. It has, rather, elected to say: مَغْفِرَ‌ةٍ مِّن رَّ‌بِّكُمْ (Forgiveness from your Lord.). By doing so, the text highlights Allah's attribute as the Lord, showing thereby His added grace and mercy for His servants.</p><p>The second object towards which man is being asked to hasten is Paradise. It has been said here that the Paradise is as wide as whole of the heavens and the earth. Since human mind cannot conceive any greater vastness than that of the heavens and the earth within the confines of his experience, the Paradise has been likened to them. This is a manner of saying that Paradise is very vast, so vast that it can accommodate the entire heavens and the earth in its vastness.</p><p>When the width of the Paradise is so great who can imagine its length which should be even greater?</p><p>All the above discussion is based on the assumption that the Arabic word عرض ) ’ ard) means 'width'. However, there is another possible interpretation adopted by some commentators. According to them the word "ard' is also used in the meaning of 'price'. If the word is taken here in this sense, the verse would mean that Paradise is not an ordinary commodity; the entire heavens and the earth are its price.</p><p>With such an object of unimaginable worth and magnitude, what else should one do but hasten towards it.</p><p>Al-Itazi in his 'al-Tafsir al-Kabir’ explains this point as follows:</p><p>قال ابو مسلم : ان العرض ھنا ما یعرض من الثمن فی مقابلۃ المبیع ای ثمنھا لو بیعت کثمن السماوات والارض و المراد بذلک عظم مقدارھا و جلالۃ خطرھا و انہ لا یساویھا شیٔ وان عظم۔</p><p>Abu Muslim says that ` al-ard' in this verse means that which is offered against the object of sale as its price. In other words, if a price were to be put on Paradise, the heavens and the earth together with whatever is in them will be its price. The purpose is to demonstrate the most exalted status of the Paradise which remains unmatched by anything in its greatness.</p><p>Another statement about the Paradise is given in the end by: اُعِدَّتْ لِلْمُتَّقِينَ (It has been prepared for the God-fearing.) This tells us that Paradise has already been created. Clear indicators in the Qur'an and Hadith seem to suggest the existence of Paradise on the seventh heaven which is its surface.</p>

Race towards forgiveness, towards Paradise:The first command was: 'Obey the Messenger'. (132) The second command is: 'Race one another towards Forgiveness from your Lord and towards Paradise.' (133) Here, Forgiveness stands for the means of obtaining forgiveness, that is, good deeds which bring forth forgiveness. There are several exegetic views reported from the blessed Companions and their immediate successors. Though expressed differently, they convey the same theme. Out of the noble Companions and their successors, may Allah be pleased with them all, Sayyidna ` Ali ؓ explained it as the fulfillment of obligations', Ibn ` Abbas ؓ as 'Islam', Abu al-'Aliyah ؓ as 'Hijrah', Anas ibn Malik ؓ as 'al-Takbir al-Uula (the first call of Allahu Akbar in salah) ', Said ibn Jubayr ؓ as 'perfection of obedience', Dahhak ؓ as 'Jihad' and ` Ikrimah ؓ as 'Taubah (repentance) '. The outcome of all these sayings is that Forgiveness covers all good deeds which become the means of obtaining Divine forgiveness.At this point two things need our attention. First comes the resolution of an apparent contradiction which may be felt when one notices that the present verse carries a command to race one another towards Forgiveness and Paradise, while through another verse: لَا تَتَمَنَّوْا مَا فَضَّلَ اللَّـهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ (And do not covet something by which Allah has made some of you excel some others - 4:32), the very seeking of other merits and ranks has been prohibited.The answer is that فضایٔل fada'il (merits, ranks, virtues) are of two kinds. The first kind relates to that which cannot be achieved by man, being beyond one's power and control. We can call these 'non-electable.' For example, colour or beauty or birth in a morally high family cannot be chosen and acquired. The other kind is something man can achieve by effort. These can be called voluntary or 'electable'. So, the reason why the effort to acquire non-electable merits, even its very desire, has been prohibited for the simple reason that they have been given to His created beings by Allah Almighty Himself in His infinite wisdom. It is something beyond human effort. Why run after them? All such efforts will lead to nothing but envy and malice. Let him who has been given a particular colour of his skin keep desiring to have some other colour. What is he going to get out of his desire? Nothing. However, there is a vast range of merit worthy deeds. One could, and would, make his mark there. That is why we have been asked to accelerate our efforts in that direction. This is not something restricted to one verse. The exhortation appears in several verses. Somewhere it is said: فَاسْتَبِقُوا الْخَيْرَ‌اتِ (Try to get ahead of one another in good deeds - 2:148, 5:48). Elsewhere, it is said: فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (And in this, then, aspire the aspirers.) (83:26)Let us consider the advice of the sage who said: 'If one has a natural or physical handicap which is beyond his power to correct, he should remain contended (with his handicap) and unaffected by the achievements of others. He should go on doing what he does. For, if he were to pine over his handicap and envy the achievements of others, he would be unable to perform to his capability, and ultimately, he would end up doing nothing or very little.'The second point worth considering is that Allah Almighty has mentioned 'Forgiveness' first and the 'Paradise' after it. May be, this is to suggest that entry into Paradise is impossible without Divine Forgiveness. The reason is obvious. Man may spend a life-time doing good and abstaining from the evils. Still the aggregate of his good deeds cannot pay the price of Paradise. What will take him to Paradise is only Forgiveness of His Lord, and His grace. The Holy Prophet ﷺ has said:سَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا فَإِنَّهُ لَا يُدْخِلُ أَحَدًا الْجَنَّةَ عَمَلُهُ قَالُوا وَلَا أَنْتَ يَا رَسُولَ اللَّهِ قَالَ وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِي اللَّهُStrive to be straight and true, take the middle course and seek glad tidings (of Allah's grace), for one's deeds shall not take anyone into the Paradise'. People said: 'Not even yours, 0 Messenger of Allah?' He said: 'Not even mine, unless it is that Allah covers me up with His mercy.' (al-Targhib wa al-Tarhib, with reference to al-Bukhari and Muslim).In short, our deeds are not the price of Paradise. But, as is the customary practice of Allah, He does bestow His grace upon a servant who does what is good. In fact, one who is given the very ability to do good deeds is really given the signal that Allah is pleased with him. So, let none of us be tardy in the performance of what is good. Since Divine forgiveness is the primary factor in one's entry into the Paradise, the text takes this importance into consideration and does not present forgiveness in the absolute sense. It has, rather, elected to say: مَغْفِرَ‌ةٍ مِّن رَّ‌بِّكُمْ (Forgiveness from your Lord.). By doing so, the text highlights Allah's attribute as the Lord, showing thereby His added grace and mercy for His servants.The second object towards which man is being asked to hasten is Paradise. It has been said here that the Paradise is as wide as whole of the heavens and the earth. Since human mind cannot conceive any greater vastness than that of the heavens and the earth within the confines of his experience, the Paradise has been likened to them. This is a manner of saying that Paradise is very vast, so vast that it can accommodate the entire heavens and the earth in its vastness.When the width of the Paradise is so great who can imagine its length which should be even greater?All the above discussion is based on the assumption that the Arabic word عرض ) ’ ard) means 'width'. However, there is another possible interpretation adopted by some commentators. According to them the word "ard' is also used in the meaning of 'price'. If the word is taken here in this sense, the verse would mean that Paradise is not an ordinary commodity; the entire heavens and the earth are its price.With such an object of unimaginable worth and magnitude, what else should one do but hasten towards it.Al-Itazi in his 'al-Tafsir al-Kabir’ explains this point as follows:قال ابو مسلم : ان العرض ھنا ما یعرض من الثمن فی مقابلۃ المبیع ای ثمنھا لو بیعت کثمن السماوات والارض و المراد بذلک عظم مقدارھا و جلالۃ خطرھا و انہ لا یساویھا شیٔ وان عظم۔Abu Muslim says that ` al-ard' in this verse means that which is offered against the object of sale as its price. In other words, if a price were to be put on Paradise, the heavens and the earth together with whatever is in them will be its price. The purpose is to demonstrate the most exalted status of the Paradise which remains unmatched by anything in its greatness.Another statement about the Paradise is given in the end by: اُعِدَّتْ لِلْمُتَّقِينَ (It has been prepared for the God-fearing.) This tells us that Paradise has already been created. Clear indicators in the Qur'an and Hadith seem to suggest the existence of Paradise on the seventh heaven which is its surface.

Who expend both in joy and tribulation, who suppress their anger and pardon their fellowmen; and God loves those who are upright and do good,

Those who spend in Allah’s cause, in happiness and in grief, and who control their anger and are forgiving towards mankind; and the righteous are the beloved of Allah.

who expend in prosperity and adversity in almsgiving, and restrain their rage, and pardon the offences of their fellowmen; and God loves the good-doers;

who spend [in His way] in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good;

Those who expend in weal and woe, and the repressors of rage and the pardoners of men; and Allah loveth the doers of good.

Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).

Those who give in prosperity and adversity, and those who restrain anger, and those who forgive people. God loves the doers of good.

who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers."

Those who spend (in Allah's cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves the Muhsinin (the good-doers).

Those who spend (of that which Allah hath given them) in ease and in adversity, those who control their wrath and are forgiving toward mankind; Allah loveth the good;

—those who spend in ease and adversity, and suppress their anger, and excuse [the faults of] the people, and Allah loves the virtuous;

who spend in prosperity and in adversity, for those who curb their anger and those who forgive people. And Allah loves the charitable

Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good;

who spend their property for the cause of God in prosperity as well as in adversity and who also harness their anger and forgive the people. God loves the righteous ones.

Those who spend (benevolently) in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).

Alla<u>th</u>eena yunfiqoona fee a<b>l</b>ssarr<u>a</u>i wa<b>al</b><u>dd</u>arr<u>a</u>i wa<b>a</b>lk<u>a</u><i><u>th</u></i>imeena alghay<i><u>th</u></i>a wa<b>a</b>lAA<u>a</u>feena AAani a<b>l</b>nn<u>a</u>si wa<b>A</b>ll<u>a</u>hu yu<u>h</u>ibbu almu<u>h</u>sineen<b>a</b>

for those who spend, both in prosperity and adversity, who restrain their anger and are forgiving towards their fellow men -- God loves those who do good works.

Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;-

ٱلَّذِينَ يُنفِقُونَ فِى ٱلسَّرَّآءِ وَٱلضَّرَّآءِ وَٱلْكَٰظِمِينَ ٱلْغَيْظَ وَٱلْعَافِينَ عَنِ ٱلنَّاسِ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ

The Mindful are those who spend their wealth for the sake of Allah, in ease and hardship, who control their anger when they could seek revenge, and who forgive those who wrong them. Allah loves the doers of good, whose behaviour is this way.

The Mindful are those who spend their wealth for the sake of Allah, in ease and hardship, who control their anger when they could seek revenge, and who forgive those who wrong them. Allah loves the doers of good, whose behaviour is this way.

<p>Commentary</p><p>God-fearing Muslims can be identified by the traits of their character and the marks of their manner. So many benefits lie hidden behind their example and practice. This is the subject of the present verses.</p><p>Allah Almighty has made God-fearing Muslims to live as models for others. For instance, the Holy Qur'an has, at so many places, emphasised the need to seek guidance and benefit from the company of the men of Allah. The verse: صِرَ‌اطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ (the path of those whom You have blessed - 1:6) from Surah al-Fatihah clearly indicates that the straight and correct path of Faith has to be learnt from these very favoured servants of Allah. Then, there is the exhortation: كُونُوا مَعَ الصَّادِقِينَ (be with the truthful - 9:119) which shows how useful the company of such people really is. But there are all sorts of people in the world, including the clever ones who would pose as good and try to impersonate the genuine ones. For this reason, it was necessary to draw a fine line of distinction between the true and the false and to show how the favoured men of Allah can be identified by their special traits of character. Once this is known, people would abstain from wrong leaders and guides and would use the God-given guidance to first become sure of the true ones and then follow them.</p><p>By having identified the traits and marks of God-fearing Muslims, and having stated that they are the ones deserving of ultimate success and of elevated stations in Paradise, the righteous have been given a good news (of receiving the same reward, if they follow them) and the evil-doers are exhorted and persuaded to mend themselves and follow the God-fearing.</p><p>This is exactly what has been hinted at in هَـٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ ﴿138﴾ (This is a declaration for mankind, and a guidance, and a lesson for the God-fearing - 3:138), appearing towards the end of these verses. While describing the traits and marks of the God-fearing, the qualities relating to human rights and social behaviour have been mentioned first, and the qualities relating to the rights of Allah after them. This is to indicate that the rights of Allah, despite their supreme status above all rights, are not meant to benefit Allah in any way. Allah does not need any of them, nor does He stand to suffer in any way whatsoever, if they are not fulfilled.</p><p>His Being is absolutely free of all these concerns. The one who worships Him is the one who gains. Moreover He is Very-Merciful, therefore, whenever a person falls short in the fulfillment of His rights, he may regret any time for what he did, turn to Him and repent genuinely and sincerely, whereby all his sins can be instantly forgiven from that eternal fountain of Mercy and Nobility. Contrary to this, there is the case of the rights of the servants of Allah - man has to fulfill these. In addition to that, if A has rights against B and B does not fulfill those rights, naturally A runs into loss. It is not that easy to forgive and forget loss suffered by one human being at the hands of the other. Therefore, Huququl-ibad حُقُوقُ العِبَاد or the rights of the servants of Allah have particular importance of their own.</p><p>Moreover, the correct balance in our universal order and the reformed pattern of our human society hinges on the fulfillment of mutual rights. A slight shortfall in this direction can trigger disorders, fights and wars. Conversely, should high morals be inculcated and practiced, even enemies would turn into friends. Feuds raging through centuries can subside into peace and bliss. This is one more reason why traits and marks relating to human rights have been taken up first.</p><p>Verse 134 announces the first of these traits as follows:</p><p>The habit of spending in the way of Allah in prosperity and adversity:</p><p>The verse reads: الَّذِينَ فِي السَّرَّ‌اءِ وَالضَّرَّ‌اءِ ; (Those who spend in the way of Allah in prosperity and adversity). It mean, that they are so used to spending for the good pleasure of Allah that they do spend whatever they can under all conditions, be it prosperity or adversity - more from more and less from less. Three points of guidance emerge from this statement:</p><p>1. That those poor should not consider themselves to be totally free from the obligation of spending in the way of Allah. By doing so, they may be depriving themselves of the open opportunity to spend in His way, for the status of spending one dollar out of a thousand dollars is the same with Allah Almighty as is the status of spending one penny out of a thousand pennies. For all practical purposes, the way the owner of a thousand dollars does not find it all that difficult to spend one dollar in the way of Allah, very similarly, the owner of a thousand pennies should not really be hurt by spending one penny.</p><p>2. On the other hand, the point made here is that those who keep on spending within the limitations of their capacity to spend, especially when their circumstances are straightened, would discover to their delight that, by doing so, the blessed style of giving and the wonderful habit of sharing with others less fortunate has come to stay and that it will not go extinct. May be, the very benedictory quality of such conduct draws mercy from Allah Almighty and He, in His infinite grace, bestows on such a person new openings and new increases in his means of sustenance.</p><p>3. Yet another beneficial aspect of this guidance is worthy of serious notice. Think of one who is in the habit of spending what he has on other human beings, making it possible for them to benefit through his efforts, helping the poor, the needy and the deprived. It is obvious that such a person would never even think of usurping the rights of others against their wishes.</p><p>So, the core of this quality of character is that true Muslims, the God-fearing and the favoured servants of Allah, are always on the lookout for opportunities to pass on benefits to other human beings irrespective of their being rich or poor. There was an occasion when Sayyidah ` A'ishah ؓ ، may Allah be pleased with her, gave away one, just one piece of grape in charity because she had absolutely nothing with her at that time. According to another early report, there was a time when she gave one onion in charity. The Holy Prophet ﷺ has said:</p><p>إتَّقُوا النار ولو بشق تمرۃ وردوا السایٔل ولو بظلف شاۃ</p><p>Guard yourself against the Fire even if it be by giving a piece of date in charity and do not turn back one who begs empty-handed even if it be by giving a cloven hoof from a goat.</p><p>In a hadith reported by Imam al-Razi (رح) in his al-Tafsir al-Kabir it is said that the Holy Prophet ﷺ ، on a certain day, exhorted people to spend in charity. In response, those who had gold and silver with them lost no time in giving these out in charity. Somebody brought date-flakes because he had nothing else to give away. The date-flakes were accepted and given in charity. Then came another person who said: '0 Messenger of Allah, I have nothing to spend in charity, however, I am known as a man of honour among my people, so I give my sense of honour in charity, after which I shall never be angry with a person in future, no matter how much he insults me'.</p><p>The teachings of the Holy Prophet ﷺ and the way they were understood and practiced by the noble Companion, may Allah be pleased with them all, make it obvious that spending in the way of Allah is not limited to the well-to-do and the wealthy. This quality of character can also be possessed by the poor and the less fortunate. They too can have that great attribute by spending in the way of Allah a little of whatever they can in proportion to their respective capaci-ties.</p><p>Not By Wealth Alone: Other Options of Spending in the Way of Allah:</p><p>It is important to note at this point that the Holy Qur'an uses the word يُنفِقُونَ which means that they spend in the way of Allah under all conditions, of prosperity and of adversity. However, it does not determine the 'what' of spending. The generality of the statement here seems to suggest that it includes not only money, but everything else that can be 'spent'. For example, one who 'spends' his time and labour in the way of Allah, he too shall be credited with the quality of انفاق فی سبیل اللہ infaq fi sabilillah or spending in the way of Allah. The hadith quoted above supports this view.</p><p>The Wisdom behind the mention of prosperity and adversity:</p><p>May be, these are the two conditions of life in which man habitually tends to forget Allah. He will do that when very rich and upto the neck in luxury. He could also do that, fairly often, when worrying about his adversity. So, the verse clearly settles that the favoured servants of Allah are unique in their character who never forget Allah, neither in luxury nor in distress.</p><p>How aptly the last Moghul Emperor of Dehli, Bahadur Shah Zafar made this Qur'anic idea the subject of his poetry when he said:</p><p>ظفر آدمی اس کو نہ جانٔیے گا خواہ کتنا ہی صاحب فہم و ذکا</p><p>جسے عیش میں یاد خدا نہ رہی جسے طیش میں خوفِ خدا نہ رہا</p><p>'0 Zafar, not much of a man is he, no matter how wise he be,</p><p>He who does not remember Allah when wealthy, he who does not fear Allah when angry.</p><p>From Rage and Revenge to Forgiveness and Favour:</p><p>This leads us to the next hallmark of a true Muslim. It has been said that they, if hurt by someone, do not flare up in anger and do not lose their self-control. Going a step further, they do not submit to the dictates of their anger and do not go for revenge. Not only that, they simply surrender their option of taking revenge and actually forgive the wrongdoer from the depths of their heart. Not stopping at this high enough moral achievement, they rise still higher by doing good to the person who had caused pain to them. This one quality of character seems to be a combination of almost three qualities to subdue anger, to forgive the offender, and then, being good to him. All these three things have been so eloquently identified in the present verse (134):</p><p>وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ</p><p>and those who subdue anger and forgive people. And Allah loves those who do good...</p><p>While explaining this verse, Imam al-Baihaqi (رح) has narrated an amazing episode from the life of Hadrat Zainul` abidin) ibn Sayyidna Husain ؓ . The report says that his maid was helping him in his wudu (ablution) when, all of a sudden, the water-pitcher slipped out of her hands spilling water all over Hadhrat ` Ali (Zainul` abidin) ibn Sayyidna Husain ؓ ۔ His clothes got wet. It was natural that he would be angry.. The maid sensed the impending danger and lost no time in reciting the following verse of the Qur'an: وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ (...and those who suppress anger and forgive people). Hearing this, the venerated scion of the Prophet's household lost whatever rash of anger he may have felt. He became totally silent. The maid then recited the second sentence of the verse: اللَّـهُ يُحِبُّ الْمُحْسِنِينَ And Allah loves those who do good). Since this sentence implicitly instructs people to be good to others and thus be loved by Allah, so Hadrat ` Ali (Zainul` abidin) ibn Sayyidna Husain ؓ once he heard it, said: 'All right, go. I give you your freedom.' (Ruh al-Ma` ni with reference to Baihaqi)</p><p>Forgiving people their mistakes and shortcomings is a quality that ranks very high in human morals. Besides, its merit in the life-to-come is much, higher. In hadith, the Holy Prophet ﷺ has 'been reported to have said:</p><p>"On the Day of Resurrection, a proclamation will go forth from Allah Almighty asking if anyone had any rights due to Him. If so, let him stand. Those who shall rise on that occasion will be the ones who would have forgiven the injustices done to them by people in their life on earth."</p><p>In yet another hadith, it has been said:</p><p>من سرہ ان یشرف لہ البنیان و ترفع لہ الدرجات فلیعف عن من ظلمہ و یعط من حرمہ ویصل من قطعۃ</p><p>"Anyone who likes to have lofty palaces in Paradise and wishes to have his ranks elevated, should forgive the one who has done injustice to him and present gifts to the one who has never given him anything and join up with the one who has severed relations with him."</p><p>At another place in the Holy Qur'an, the text is far clearer when it teaches the great moral of doing good to those who do evil and establishes how enemies turn into friends through this noble method. There it was said:</p><p>ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ</p><p>Repel evil with what is best, then the one, between whom and you there is enmity, shall become as if he was a fast friend. (41:34)</p><p>This was the supreme measure of the moral training given to His noble Messenger by Allah Almighty. The guideline given to him was:</p><p>صَل من قطعک واعف عمَّن ظلمک واحسن الی من اساء الیک</p><p>Join with him who severs relations with you and forgive him who does injustice to you and do good to him who is bad to you.</p><p>The moral grandeur of the Holy Prophet, may the peace and blessings of Allah be upon him, is unique and eminent. We can only think of the blessing of his teachings which so successfully ingrained even in his servants morals and traits of character similar to his own. Being the distinctive feature of a true Islamic society, there are hundreds and thousands of models visible in the lives of the Companions, their successors and among the venerated elders of the Muslim community.</p><p>There is an apt incident in the life of the great Imam Abu Hanifah (رح) . Someone accosted him in a busy market place and heaped all sorts of insults and invectives on him. The great Imam controlled his anger and said nothing to him. He went home, took out a considerable quantity of gold and silver coins, put them in a gift-wrapped tray and went out to the home of his confronter. He knocked at his door. When this person came out, he presented this tray full of coins before him saying: 'Today, you did something very good to me. You gave me (something) of your good deeds (that you had done). It is in gratitude of this great favour of yours that I am presenting this gift to you.' The Imam's unusual conduct naturally affected the man. He repented and got rid of his bad habit forever. After asking for Imam's forgiveness, he entered into his circle as a disciple and finally became a great scholar.</p>

CommentaryGod-fearing Muslims can be identified by the traits of their character and the marks of their manner. So many benefits lie hidden behind their example and practice. This is the subject of the present verses.Allah Almighty has made God-fearing Muslims to live as models for others. For instance, the Holy Qur'an has, at so many places, emphasised the need to seek guidance and benefit from the company of the men of Allah. The verse: صِرَ‌اطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ (the path of those whom You have blessed - 1:6) from Surah al-Fatihah clearly indicates that the straight and correct path of Faith has to be learnt from these very favoured servants of Allah. Then, there is the exhortation: كُونُوا مَعَ الصَّادِقِينَ (be with the truthful - 9:119) which shows how useful the company of such people really is. But there are all sorts of people in the world, including the clever ones who would pose as good and try to impersonate the genuine ones. For this reason, it was necessary to draw a fine line of distinction between the true and the false and to show how the favoured men of Allah can be identified by their special traits of character. Once this is known, people would abstain from wrong leaders and guides and would use the God-given guidance to first become sure of the true ones and then follow them.By having identified the traits and marks of God-fearing Muslims, and having stated that they are the ones deserving of ultimate success and of elevated stations in Paradise, the righteous have been given a good news (of receiving the same reward, if they follow them) and the evil-doers are exhorted and persuaded to mend themselves and follow the God-fearing.This is exactly what has been hinted at in هَـٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ ﴿138﴾ (This is a declaration for mankind, and a guidance, and a lesson for the God-fearing - 3:138), appearing towards the end of these verses. While describing the traits and marks of the God-fearing, the qualities relating to human rights and social behaviour have been mentioned first, and the qualities relating to the rights of Allah after them. This is to indicate that the rights of Allah, despite their supreme status above all rights, are not meant to benefit Allah in any way. Allah does not need any of them, nor does He stand to suffer in any way whatsoever, if they are not fulfilled.His Being is absolutely free of all these concerns. The one who worships Him is the one who gains. Moreover He is Very-Merciful, therefore, whenever a person falls short in the fulfillment of His rights, he may regret any time for what he did, turn to Him and repent genuinely and sincerely, whereby all his sins can be instantly forgiven from that eternal fountain of Mercy and Nobility. Contrary to this, there is the case of the rights of the servants of Allah - man has to fulfill these. In addition to that, if A has rights against B and B does not fulfill those rights, naturally A runs into loss. It is not that easy to forgive and forget loss suffered by one human being at the hands of the other. Therefore, Huququl-ibad حُقُوقُ العِبَاد or the rights of the servants of Allah have particular importance of their own.Moreover, the correct balance in our universal order and the reformed pattern of our human society hinges on the fulfillment of mutual rights. A slight shortfall in this direction can trigger disorders, fights and wars. Conversely, should high morals be inculcated and practiced, even enemies would turn into friends. Feuds raging through centuries can subside into peace and bliss. This is one more reason why traits and marks relating to human rights have been taken up first.Verse 134 announces the first of these traits as follows:The habit of spending in the way of Allah in prosperity and adversity:The verse reads: الَّذِينَ فِي السَّرَّ‌اءِ وَالضَّرَّ‌اءِ ; (Those who spend in the way of Allah in prosperity and adversity). It mean, that they are so used to spending for the good pleasure of Allah that they do spend whatever they can under all conditions, be it prosperity or adversity - more from more and less from less. Three points of guidance emerge from this statement:1. That those poor should not consider themselves to be totally free from the obligation of spending in the way of Allah. By doing so, they may be depriving themselves of the open opportunity to spend in His way, for the status of spending one dollar out of a thousand dollars is the same with Allah Almighty as is the status of spending one penny out of a thousand pennies. For all practical purposes, the way the owner of a thousand dollars does not find it all that difficult to spend one dollar in the way of Allah, very similarly, the owner of a thousand pennies should not really be hurt by spending one penny.2. On the other hand, the point made here is that those who keep on spending within the limitations of their capacity to spend, especially when their circumstances are straightened, would discover to their delight that, by doing so, the blessed style of giving and the wonderful habit of sharing with others less fortunate has come to stay and that it will not go extinct. May be, the very benedictory quality of such conduct draws mercy from Allah Almighty and He, in His infinite grace, bestows on such a person new openings and new increases in his means of sustenance.3. Yet another beneficial aspect of this guidance is worthy of serious notice. Think of one who is in the habit of spending what he has on other human beings, making it possible for them to benefit through his efforts, helping the poor, the needy and the deprived. It is obvious that such a person would never even think of usurping the rights of others against their wishes.So, the core of this quality of character is that true Muslims, the God-fearing and the favoured servants of Allah, are always on the lookout for opportunities to pass on benefits to other human beings irrespective of their being rich or poor. There was an occasion when Sayyidah ` A'ishah ؓ ، may Allah be pleased with her, gave away one, just one piece of grape in charity because she had absolutely nothing with her at that time. According to another early report, there was a time when she gave one onion in charity. The Holy Prophet ﷺ has said:إتَّقُوا النار ولو بشق تمرۃ وردوا السایٔل ولو بظلف شاۃGuard yourself against the Fire even if it be by giving a piece of date in charity and do not turn back one who begs empty-handed even if it be by giving a cloven hoof from a goat.In a hadith reported by Imam al-Razi (رح) in his al-Tafsir al-Kabir it is said that the Holy Prophet ﷺ ، on a certain day, exhorted people to spend in charity. In response, those who had gold and silver with them lost no time in giving these out in charity. Somebody brought date-flakes because he had nothing else to give away. The date-flakes were accepted and given in charity. Then came another person who said: '0 Messenger of Allah, I have nothing to spend in charity, however, I am known as a man of honour among my people, so I give my sense of honour in charity, after which I shall never be angry with a person in future, no matter how much he insults me'.The teachings of the Holy Prophet ﷺ and the way they were understood and practiced by the noble Companion, may Allah be pleased with them all, make it obvious that spending in the way of Allah is not limited to the well-to-do and the wealthy. This quality of character can also be possessed by the poor and the less fortunate. They too can have that great attribute by spending in the way of Allah a little of whatever they can in proportion to their respective capaci-ties.Not By Wealth Alone: Other Options of Spending in the Way of Allah:It is important to note at this point that the Holy Qur'an uses the word يُنفِقُونَ which means that they spend in the way of Allah under all conditions, of prosperity and of adversity. However, it does not determine the 'what' of spending. The generality of the statement here seems to suggest that it includes not only money, but everything else that can be 'spent'. For example, one who 'spends' his time and labour in the way of Allah, he too shall be credited with the quality of انفاق فی سبیل اللہ infaq fi sabilillah or spending in the way of Allah. The hadith quoted above supports this view.The Wisdom behind the mention of prosperity and adversity:May be, these are the two conditions of life in which man habitually tends to forget Allah. He will do that when very rich and upto the neck in luxury. He could also do that, fairly often, when worrying about his adversity. So, the verse clearly settles that the favoured servants of Allah are unique in their character who never forget Allah, neither in luxury nor in distress.How aptly the last Moghul Emperor of Dehli, Bahadur Shah Zafar made this Qur'anic idea the subject of his poetry when he said:ظفر آدمی اس کو نہ جانٔیے گا خواہ کتنا ہی صاحب فہم و ذکاجسے عیش میں یاد خدا نہ رہی جسے طیش میں خوفِ خدا نہ رہا'0 Zafar, not much of a man is he, no matter how wise he be,He who does not remember Allah when wealthy, he who does not fear Allah when angry.From Rage and Revenge to Forgiveness and Favour:This leads us to the next hallmark of a true Muslim. It has been said that they, if hurt by someone, do not flare up in anger and do not lose their self-control. Going a step further, they do not submit to the dictates of their anger and do not go for revenge. Not only that, they simply surrender their option of taking revenge and actually forgive the wrongdoer from the depths of their heart. Not stopping at this high enough moral achievement, they rise still higher by doing good to the person who had caused pain to them. This one quality of character seems to be a combination of almost three qualities to subdue anger, to forgive the offender, and then, being good to him. All these three things have been so eloquently identified in the present verse (134):وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَand those who subdue anger and forgive people. And Allah loves those who do good...While explaining this verse, Imam al-Baihaqi (رح) has narrated an amazing episode from the life of Hadrat Zainul` abidin) ibn Sayyidna Husain ؓ . The report says that his maid was helping him in his wudu (ablution) when, all of a sudden, the water-pitcher slipped out of her hands spilling water all over Hadhrat ` Ali (Zainul` abidin) ibn Sayyidna Husain ؓ ۔ His clothes got wet. It was natural that he would be angry.. The maid sensed the impending danger and lost no time in reciting the following verse of the Qur'an: وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ (...and those who suppress anger and forgive people). Hearing this, the venerated scion of the Prophet's household lost whatever rash of anger he may have felt. He became totally silent. The maid then recited the second sentence of the verse: اللَّـهُ يُحِبُّ الْمُحْسِنِينَ And Allah loves those who do good). Since this sentence implicitly instructs people to be good to others and thus be loved by Allah, so Hadrat ` Ali (Zainul` abidin) ibn Sayyidna Husain ؓ once he heard it, said: 'All right, go. I give you your freedom.' (Ruh al-Ma` ni with reference to Baihaqi)Forgiving people their mistakes and shortcomings is a quality that ranks very high in human morals. Besides, its merit in the life-to-come is much, higher. In hadith, the Holy Prophet ﷺ has 'been reported to have said:"On the Day of Resurrection, a proclamation will go forth from Allah Almighty asking if anyone had any rights due to Him. If so, let him stand. Those who shall rise on that occasion will be the ones who would have forgiven the injustices done to them by people in their life on earth."In yet another hadith, it has been said:من سرہ ان یشرف لہ البنیان و ترفع لہ الدرجات فلیعف عن من ظلمہ و یعط من حرمہ ویصل من قطعۃ"Anyone who likes to have lofty palaces in Paradise and wishes to have his ranks elevated, should forgive the one who has done injustice to him and present gifts to the one who has never given him anything and join up with the one who has severed relations with him."At another place in the Holy Qur'an, the text is far clearer when it teaches the great moral of doing good to those who do evil and establishes how enemies turn into friends through this noble method. There it was said:ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌRepel evil with what is best, then the one, between whom and you there is enmity, shall become as if he was a fast friend. (41:34)This was the supreme measure of the moral training given to His noble Messenger by Allah Almighty. The guideline given to him was:صَل من قطعک واعف عمَّن ظلمک واحسن الی من اساء الیکJoin with him who severs relations with you and forgive him who does injustice to you and do good to him who is bad to you.The moral grandeur of the Holy Prophet, may the peace and blessings of Allah be upon him, is unique and eminent. We can only think of the blessing of his teachings which so successfully ingrained even in his servants morals and traits of character similar to his own. Being the distinctive feature of a true Islamic society, there are hundreds and thousands of models visible in the lives of the Companions, their successors and among the venerated elders of the Muslim community.There is an apt incident in the life of the great Imam Abu Hanifah (رح) . Someone accosted him in a busy market place and heaped all sorts of insults and invectives on him. The great Imam controlled his anger and said nothing to him. He went home, took out a considerable quantity of gold and silver coins, put them in a gift-wrapped tray and went out to the home of his confronter. He knocked at his door. When this person came out, he presented this tray full of coins before him saying: 'Today, you did something very good to me. You gave me (something) of your good deeds (that you had done). It is in gratitude of this great favour of yours that I am presenting this gift to you.' The Imam's unusual conduct naturally affected the man. He repented and got rid of his bad habit forever. After asking for Imam's forgiveness, he entered into his circle as a disciple and finally became a great scholar.

And those who, if they commit a shameful act or some wrong against themselves, remember God and seek forgiveness for their sins: For who can forgive except God? They should not be perverse about their doings, knowingly.

And those who, when they commit an immoral act or wrong themselves, remember Allah and seek forgiveness of their sins – and who forgives sins except Allah? And those who do not purposely become stubborn regarding what they did.

who, when they commit an indecency or wrong themselves, remember God, and pray forgiveness for their sins -- and who shall forgive sins but God? -- and do not persevere in the things they did and that wittingly.

and who, when they have committed a shameful deed or have [otherwise] sinned against themselves, remember God and pray that their sins be forgiven - for who but God could forgive sins? - and do not knowingly persist in doing whatever [wrong] they may have done.

And those, who, when they have done an ill-deed or wronged themselves, remember Allah and ask forgiveness of their sins - and who forgiveth sins save Allah! Is --and persist not in that which they have done, while they know.

And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - And do not persist in what (wrong) they have done, while they know.

And those who, when they commit an indecency or wrong themselves, remember God and ask forgiveness for their sins—and who forgives sins except God? And they do not persist in their wrongdoing while they know.

These are the ones who, when they commit any indecency and wrong against themselves, instantly remember Allah and implore forgiveness for their sins - for who will forgive sins save Allah? - and who do not wilfully persist in the wrong they did.

And those who, when they have committed Fahishah (immoral sin) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; and none can forgive sins but Allah, and do not persist in what (wrong) they have done, while they know.

And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins - Who forgiveth sins save Allah only? - and will not knowingly repeat (the wrong) they did.

and those who, when they commit an indecent act or wrong themselves, remember Allah, and plead [to Allah seeking His] forgiveness for their sins—and who forgives sins except Allah?—and who knowingly do not persist in what [sins] they have committed.

and those who, if they commit indecency or wrong themselves remember Allah and ask forgiveness of their sins for who but Allah forgives sins and those who do not persist in what they do while they know.

And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah? - and [who] do not persist in what they have done while they know.

(Paradise) is also for those who, when committing a sin or doing injustice to themselves, remember God and ask Him to forgive their sins. Who can forgive sins besides God? And who do not knowingly persist in their mistakes?

And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults-- and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done.

Wa<b>a</b>lla<u>th</u>eena i<u>tha</u> faAAaloo f<u>ah</u>ishatan aw <i><u>th</u></i>alamoo anfusahum <u>th</u>akaroo All<u>a</u>ha fa<b>i</b>staghfaroo li<u>th</u>unoobihim waman yaghfiru a<b>l</b><u>thth</u>unooba ill<u>a</u> All<u>a</u>hu walam yu<u>s</u>irroo AAal<u>a</u> m<u>a</u> faAAaloo wahum yaAAlamoon<b>a</b>

And who, when they have committed an indecency or have wronged their souls, remember God and pray that their sins be forgiven, for who but God can forgive sins?, and do not knowingly persist in their misdeeds,

And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah?- and are never obstinate in persisting knowingly in (the wrong) they have done.

وَٱلَّذِينَ إِذَا فَعَلُوا۟ فَٰحِشَةً أَوْ ظَلَمُوٓا۟ أَنفُسَهُمْ ذَكَرُوا۟ ٱللَّهَ فَٱسْتَغْفَرُوا۟ لِذُنُوبِهِمْ وَمَن يَغْفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمْ يُصِرُّوا۟ عَلَىٰ مَا فَعَلُوا۟ وَهُمْ يَعْلَمُونَ

They are the ones; if they were to commit a major sin, or wrong themselves by committing a lesser sin, they remember Allah, and His warning to the wrongdoers and promise to the Mindful; so they ask their Lord for forgiveness, regretting what they did. They ask Allah not to take them to account for it, because Allah alone can forgive, and they do not continue in their disobedience. They know that they have done wrong and that Allah forgives all disobedience.

They are the ones; if they were to commit a major sin, or wrong themselves by committing a lesser sin, they remember Allah, and His warning to the wrongdoers and promise to the Mindful; so they ask their Lord for forgiveness, regretting what they did. They ask Allah not to take them to account for it, because Allah alone can forgive, and they do not continue in their disobedience. They know that they have done wrong and that Allah forgives all disobedience.

<p>Upto this point, the text describes qualities of character that relate to the fulfillment of human rights. Following this, come qualities that relate to the rights of Allah where it has been said that true Muslims do not disobey Allah. Should they ever fall in sin under the compulsions of human weakness, they immediately turn to Allah, repent, seek His forgiveness and resolve to abstain from that sin in future.</p><p>This character of true Muslims appears in the text in the following words:</p><p>وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُ‌وا اللَّـهَ فَاسْتَغْفَرُ‌وا لِذُنُوبِهِمْ وَمَن يَغْفِرُ‌ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّ‌وا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾</p><p>...and those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and they do not persist in what they have done, knowingly.(135)</p><p>The verse tells us that involvement in sin is caused by one's negligence in remembering Allah. So, the instruction is: If a sin has been committed, one should immediately turn to Allah, renew the zeal to obey Him and start remembering Him as He should be remembered.</p><p>Another point of guidance here tells us that forgiveness of sins depends on two things:</p><p>1. To regret past sins, seek pardon for these and to pray for forgiveness.</p><p>2. To resolve fully not to go near them in future.</p><p>May Allah Almighty bestow upon us the good fortune to become possessed with these supreme morals identified by the Holy Qur'an. Aamin.</p>

Upto this point, the text describes qualities of character that relate to the fulfillment of human rights. Following this, come qualities that relate to the rights of Allah where it has been said that true Muslims do not disobey Allah. Should they ever fall in sin under the compulsions of human weakness, they immediately turn to Allah, repent, seek His forgiveness and resolve to abstain from that sin in future.This character of true Muslims appears in the text in the following words:وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُ‌وا اللَّـهَ فَاسْتَغْفَرُ‌وا لِذُنُوبِهِمْ وَمَن يَغْفِرُ‌ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّ‌وا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾...and those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and they do not persist in what they have done, knowingly.(135)The verse tells us that involvement in sin is caused by one's negligence in remembering Allah. So, the instruction is: If a sin has been committed, one should immediately turn to Allah, renew the zeal to obey Him and start remembering Him as He should be remembered.Another point of guidance here tells us that forgiveness of sins depends on two things:1. To regret past sins, seek pardon for these and to pray for forgiveness.2. To resolve fully not to go near them in future.May Allah Almighty bestow upon us the good fortune to become possessed with these supreme morals identified by the Holy Qur'an. Aamin.

Their recompense is pardon by their Lord, and gardens with streams of running water where they will abide for ever. How fair is the recompense of those who act!

For such the reward is forgiveness from their Lord, and Gardens beneath which rivers flow – abiding in it forever; what an excellent reward for the performers (of good deeds)!

Those -- their recompense is forgiveness from their Lord, and gardens beneath which rivers flow, therein dwelling forever; and how excellent is the wage of those who labour!

These it is who shall have as their reward forgiveness from their Sustainer, and gardens through which running waters flow, therein to abide: and how excellent a reward for those who labour!

Those! their meed is forgiveness from their Lord and Gardens whereunder rivers flow; they shall be abiders therein. Excellent is the hire of the workers!

For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah's Orders).

Those—their reward is forgiveness from their Lord, and gardens beneath which rivers flow, abiding therein forever. How excellent is the reward of the workers.

They shall be recompensed by forgiveness from their Lord and by gardens beneath which rivers flow; there they shall abide. How good is the reward of those who labour!

For such, the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (of good).

The reward of such will be forgiveness from their Lord, and Gardens underneath which rivers flow, wherein they will abide for ever - a bountiful reward for workers!

Their reward is forgiveness from their Lord, and gardens with streams running in them, to remain in them [forever]. How excellent is the reward of the workers!

Those, their recompense is forgiveness from their Lord and Gardens underneath which rivers flow, where they shall live for ever. How excellent is the wage of those who labor.

Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers.

Their reward will be forgiveness from their Lord and gardens wherein streams flow and wherein they will live forever. How blessed is the reward of those who labor.

(As for) these-- their reward is forgiveness from their Lord, and gardens beneath which rivers flow, to abide in them, and excellent is the reward of the laborers.

Ol<u>a</u>ika jaz<u>a</u>ohum maghfiratun min rabbihim wajann<u>a</u>tun tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru kh<u>a</u>lideena feeh<u>a</u> waniAAma ajru alAA<u>a</u>mileen<b>a</b>

their recompense is forgiveness from their Lord, and Gardens with rivers flowing through them, where they will abide forever. How excellent will be the reward of those who do good works.

For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!

أُو۟لَٰٓئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَنِعْمَ أَجْرُ ٱلْعَٰمِلِينَ

The Mindful people who are like this, and have these praiseworthy qualities, are rewarded with Allah’s forgiveness and His overlooking what they have done. In the Afterlife, they will have gardens with rivers flowing below palaces, where they will live eternally. How blessed is the reward for those who act according to Allah’s laws!

The Mindful people who are like this, and have these praiseworthy qualities, are rewarded with Allah’s forgiveness and His overlooking what they have done. In the Afterlife, they will have gardens with rivers flowing below palaces, where they will live eternally. How blessed is the reward for those who act according to Allah’s laws!

There have been many dispensations before you; so travel in the land and see what befell those who denied the truth.

Some traditions have been tried before you – therefore travel in the land and see what sort of fate befell those who denied.

Divers institutions have passed away before you; journey in the land, and behold how was the end of those that cried lies.

[MANY] WAYS of life have passed away before your time. Go, then, about the earth and behold what happened in the end to those who gave the lie to the truth:

Dispensations have gone forth before you go about then on the earth, and behold what wise hath been the end of the beliers!

Many similar ways (and mishaps of life) were faced by nations (believers and disbelievers) that have passed away before you (as you have faced in the battle of Uhud), so travel through the earth, and see what was the end of those who disbelieved (in the Oneness of Allah, and disobeyed Him and His Messengers).

Many societies have passed away before you. So travel the earth and note the fate of the deniers.

Many eras have passed before you. Go about, then, in the land and behold the end of those who gave the lie to (the directives and ordinances of Allah).

Many similar ways (and mishaps of life) were faced [by nations (believers and disbelievers) that have passed away] before you, so travel through the earth, and see what was the end of those who denied.

Systems have passed away before you. Do but travel in the land and see the nature of the consequence for those who did deny (the messengers).

Certain [Divine] precedents have passed before you. So travel through the land and observe how was the fate of the deniers.

There have been examples before you. Journey in the land and see what was the fate of the liars.

Similar situations [as yours] have passed on before you, so proceed throughout the earth and observe how was the end of those who denied.

Different traditions existed in the past. Travel in the land and find out about the fate of those who rejected the Truth.

Indeed there have been examples before you; therefore travel in the earth and see what was the end of the rejecters.

Qad khalat min qablikum sunanun faseeroo fee alar<u>d</u>i fa<b>o</b>n<i><u>th</u></i>uroo kayfa k<u>a</u>na AA<u>a</u>qibatu almuka<u>thth</u>ibeen<b>a</b>

There are many examples [of the communities] that have passed away before you: travel through the land, and see what was the end of those who rejected the Truth.

Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth.

قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ

When the believers were tested by what happened to them on the day of Uḥud, Allah comforted them by saying that what afflicted them was part of the divinely ordained laws of life, i.e. the believers suffering trials at the hands of the disbelievers and overcoming them in the end after their trial. Similar incidents have therefore come to pass in times before them. So, travel the earth and learn from seeing what the fate of those who disbelieved in Allah and His messengers was: their houses are now empty and their power has disappeared.

When the believers were tested by what happened to them on the day of Uḥud, Allah comforted them by saying that what afflicted them was part of the divinely ordained laws of life, i.e. the believers suffering trials at the hands of the disbelievers and overcoming them in the end after their trial. Similar incidents have therefore come to pass in times before them. So, travel the earth and learn from seeing what the fate of those who disbelieved in Allah and His messengers was: their houses are now empty and their power has disappeared.

<h2 class="title">The Wisdom Behind the Losses Muslims Suffered During Uhud</h2><p>Allah states to His believing servants who suffered losses in the battle of Uhud, including seventy dead,</p><div class="text_uthmani arabic">قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ</div><p>(137... Many similar ways (and mishaps of life) were faced before you), for the previous nations who followed their Prophets before you, they too suffered losses. However, the good end was theirs, and the ultimate defeat was for the disbelievers. This is why Allah said,</p><div class="text_uthmani arabic">فَسِيرُواْ فِى الاٌّرْضِ فَانْظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ</div><p>(so travel through the earth, and see what was the end of those who denied). Allah said next,) (3:137 end...)</p><div class="text_uthmani arabic">هَـذَا بَيَانٌ لِّلنَّاسِ</div><p>(138.. This is a plain statement for mankind), meaning, the Qur'an explains the true reality of things and narrates how the previous nations suffered by the hands of their enemies.</p><div class="text_uthmani arabic">وَهُدًى وَمَوْعِظَةٌ</div><p>(And a guidance and instruction) for the Qur'an contains the news of the past, and,</p><div class="text_uthmani arabic">هُدًى</div><p>(guidance) for your hearts,</p><div class="text_uthmani arabic">وَمَوْعِظَةً لِّلْمُتَّقِينَ</div><p>(and instruction for the Muttaqin) to discourage committing the prohibited and forbidden matters. Allah comforts the believers by saying,(3:138 end...)</p><div class="text_uthmani arabic">وَلاَ تَهِنُواْ</div><p>(139.. (So do not become weak), because of what you suffered,</p><div class="text_uthmani arabic">وَلاَ تَحْزَنُوا وَأَنتُمُ الاٌّعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ</div><p>(nor be sad, and you will be triumphant if you are indeed believers), for surely, the ultimate victory and triumph will be yours, O believers.) (3:139 end...)</p><div class="text_uthmani arabic">إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ</div><p>(If a wound has touched you, be sure a similar wound has touched the others) 3:140.</p><p>Therefore, the Ayah says, if you suffered injuries and some of you were killed, then your enemies also suffered injuries and fatalities.</p><div class="text_uthmani arabic">وَتِلْكَ الاٌّيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ</div><p>(And so are the days, that We give to men by turns) , and at times -- out of wisdom -- We allow the enemy to overcome you, although the final good end will be yours.</p><div class="text_uthmani arabic">وَلِيَعْلَمَ اللَّهُ الَّذِينَ ءَامَنُواْ</div><p>(and that Allah may know (test) those who believe,) meaning, "So that We find out who would be patient while fighting the enemies," according to Ibn `Abbas.</p><div class="text_uthmani arabic">وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ</div><p>(and that He may take martyrs from among you) those who would be killed in Allah's cause and gladly offer their lives seeking His pleasure.</p><div class="text_uthmani arabic">وَاللَّهُ لاَ يُحِبُّ الظَّـلِمِينَوَلِيُمَحِّصَ اللَّهُ الَّذِينَ ءَامَنُواْ</div><p>(And Allah likes not the wrongdoers. And that Allah may test those who believe) 3:140,141, by forgiving them their sins if they have any. Otherwise, Allah will raise their grades according to the losses they suffered. Allah's statement,</p><div class="text_uthmani arabic">وَيَمْحَقَ الْكَـفِرِينَ</div><p>(and destroy the disbelievers), for it is their conduct that if they gain the upper hand, they transgress and commit aggression. However, this conduct only leads to ultimate destruction, extermination, perishing and dying out...(3:141 end...)</p><p>Allah then said,</p><div class="text_uthmani arabic">أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ </div><p>(142.. Do you think that you will enter Paradise before Allah knows (tests) those of you who will perform Jihad and (also) knows (tests) those who are the patient) </p><p>The Ayah asks, do you think that you will enter Paradise without being tested with warfare and hardships Allah said in Surat Al-Baqarah,</p><div class="text_uthmani arabic">أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ وَزُلْزِلُواْ</div><p>(Or think you that you will enter Paradise without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments and were so shaken. ..) 2:214. Allah said,</p><div class="text_uthmani arabic"> الم أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ </div><p>(Alif Lam Mim. Do people think that they will be left alone because they say: "We believe," and will not be tested) 29:1,2, This is why He said here,</p><div class="text_uthmani arabic">أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ </div><p>(Do you think that you will enter Paradise before Allah knows (tests) those of you who will perform Jihad and (also) knows (tests) those who are the patient) 3:142 meaning, you will not earn Paradise until you are tested and thus Allah knows who among you are the ones who struggle and fight in His cause and are patient in the face of the enemy. Allah said,</p><div class="text_uthmani arabic">وَلَقَدْ كُنتُمْ تَمَنَّوْنَ الْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ </div><p>(143.. You did indeed wish for death (martyrdom) before you met it. Now you have seen it openly with your own eyes) </p><p>The Ayah proclaims, O believers! Before today, you wished that you could meet the enemy and were eager to fight them. What you wished has occurred, so fight them and be patient.</p><p>In the Two Sahihs it is recorded that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ، وَسَلُوا اللهَ الْعَافِيَةَ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَمُوا أَنَّ الْجَنَّـةَ تَحْتَ ظِلَالِ السُّيُوف»</div><p>(Do not wish to encounter the enemy, and ask Allah for your well-being. However, if you do encounter them, then observe patience and know that Paradise is under the shade of swords.)</p><p>This is why Allah said here,</p><div class="text_uthmani arabic">فَقَدْ رَأَيْتُمُوهُ</div><p>(Now you have seen it): death, you saw it when the swords appeared, the blades were sharpened, the spears crisscrossed and men stood in lines for battle. This part of the Ayah contains a figure of speech that mentions imagining what can be felt but not seen.</p>

The Wisdom Behind the Losses Muslims Suffered During UhudAllah states to His believing servants who suffered losses in the battle of Uhud, including seventy dead,قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ(137... Many similar ways (and mishaps of life) were faced before you), for the previous nations who followed their Prophets before you, they too suffered losses. However, the good end was theirs, and the ultimate defeat was for the disbelievers. This is why Allah said,فَسِيرُواْ فِى الاٌّرْضِ فَانْظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ(so travel through the earth, and see what was the end of those who denied). Allah said next,) (3:137 end...)هَـذَا بَيَانٌ لِّلنَّاسِ(138.. This is a plain statement for mankind), meaning, the Qur'an explains the true reality of things and narrates how the previous nations suffered by the hands of their enemies.وَهُدًى وَمَوْعِظَةٌ(And a guidance and instruction) for the Qur'an contains the news of the past, and,هُدًى(guidance) for your hearts,وَمَوْعِظَةً لِّلْمُتَّقِينَ(and instruction for the Muttaqin) to discourage committing the prohibited and forbidden matters. Allah comforts the believers by saying,(3:138 end...)وَلاَ تَهِنُواْ(139.. (So do not become weak), because of what you suffered,وَلاَ تَحْزَنُوا وَأَنتُمُ الاٌّعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ(nor be sad, and you will be triumphant if you are indeed believers), for surely, the ultimate victory and triumph will be yours, O believers.) (3:139 end...)إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ(If a wound has touched you, be sure a similar wound has touched the others) 3:140.Therefore, the Ayah says, if you suffered injuries and some of you were killed, then your enemies also suffered injuries and fatalities.وَتِلْكَ الاٌّيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ(And so are the days, that We give to men by turns) , and at times -- out of wisdom -- We allow the enemy to overcome you, although the final good end will be yours.وَلِيَعْلَمَ اللَّهُ الَّذِينَ ءَامَنُواْ(and that Allah may know (test) those who believe,) meaning, "So that We find out who would be patient while fighting the enemies," according to Ibn `Abbas.وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ(and that He may take martyrs from among you) those who would be killed in Allah's cause and gladly offer their lives seeking His pleasure.وَاللَّهُ لاَ يُحِبُّ الظَّـلِمِينَوَلِيُمَحِّصَ اللَّهُ الَّذِينَ ءَامَنُواْ(And Allah likes not the wrongdoers. And that Allah may test those who believe) 3:140,141, by forgiving them their sins if they have any. Otherwise, Allah will raise their grades according to the losses they suffered. Allah's statement,وَيَمْحَقَ الْكَـفِرِينَ(and destroy the disbelievers), for it is their conduct that if they gain the upper hand, they transgress and commit aggression. However, this conduct only leads to ultimate destruction, extermination, perishing and dying out...(3:141 end...)Allah then said,أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ (142.. Do you think that you will enter Paradise before Allah knows (tests) those of you who will perform Jihad and (also) knows (tests) those who are the patient) The Ayah asks, do you think that you will enter Paradise without being tested with warfare and hardships Allah said in Surat Al-Baqarah,أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ وَزُلْزِلُواْ(Or think you that you will enter Paradise without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments and were so shaken. ..) 2:214. Allah said, الم أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ (Alif Lam Mim. Do people think that they will be left alone because they say: "We believe," and will not be tested) 29:1,2, This is why He said here,أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ (Do you think that you will enter Paradise before Allah knows (tests) those of you who will perform Jihad and (also) knows (tests) those who are the patient) 3:142 meaning, you will not earn Paradise until you are tested and thus Allah knows who among you are the ones who struggle and fight in His cause and are patient in the face of the enemy. Allah said,وَلَقَدْ كُنتُمْ تَمَنَّوْنَ الْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ (143.. You did indeed wish for death (martyrdom) before you met it. Now you have seen it openly with your own eyes) The Ayah proclaims, O believers! Before today, you wished that you could meet the enemy and were eager to fight them. What you wished has occurred, so fight them and be patient.In the Two Sahihs it is recorded that the Messenger of Allah said,«لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ، وَسَلُوا اللهَ الْعَافِيَةَ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَمُوا أَنَّ الْجَنَّـةَ تَحْتَ ظِلَالِ السُّيُوف»(Do not wish to encounter the enemy, and ask Allah for your well-being. However, if you do encounter them, then observe patience and know that Paradise is under the shade of swords.)This is why Allah said here,فَقَدْ رَأَيْتُمُوهُ(Now you have seen it): death, you saw it when the swords appeared, the blades were sharpened, the spears crisscrossed and men stood in lines for battle. This part of the Ayah contains a figure of speech that mentions imagining what can be felt but not seen.

This is a clear declaration for mankind, and a guidance and a warning for those who preserve themselves from evil.

This is an explanation for mankind, a guidance and an advice to the pious.

This is an exposition for mankind, and a guidance, and an admonition for such as are godfearing.

this [should be] a clear lesson unto all men, and a guidance and an admonition unto the God-conscious.

This in exposition unto mankind and a guidance and an admonition unto the God-fearing.

This (the Quran) is a plain statement for mankind, a guidance and instruction to those who are Al-Muttaqun (the pious - see V. 2:2).

This is a proclamation to humanity, and guidance, and advice for the righteous.

This is a plain exposition for men, and a guidance and admonition for the Godfearing.

This is a plain statement for mankind, a guidance and instruction for the Muttaqin.

This is a declaration for mankind, a guidance and an admonition unto those who ward off (evil)

This is an explanation for mankind, and a guidance and advice for the Godwary.

This is a declaration to the people, a guidance and an admonition to the cautious.

This [Qur'an] is a clear statement to [all] the people and a guidance and instruction for those conscious of Allah.

This (Quran) is a reminder for the people and a guide and advice for the pious.

This is a clear statement for men, and a guidance and an admonition to those who guard (against evil).

H<u>atha</u> bay<u>a</u>nun li<b>l</b>nn<u>a</u>si wahudan wamawAAi<i><u>th</u></i>atun lilmuttaqeen<b>a</b>

This Quran is an exposition for the people and a guidance and admonition for those who fear God.

Here is a plain statement to men, a guidance and instruction to those who fear Allah!

هَٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ

This noble Qur’ān is a clarification of the truth, and a warning against what is false, for all people. It shows the path to guidance and the limits for the Mindful, because it is they who benefit from the guidance it contains.

This noble Qur’ān is a clarification of the truth, and a warning against what is false, for all people. It shows the path to guidance and the limits for the Mindful, because it is they who benefit from the guidance it contains.

So do not lose heart or be grieved, for you will surely prevail if you are believers.

And do not be negligent nor grieve – it is you who will be victorious if you are believers.

Faint not, neither sorrow; you shall be the upper ones if you are believers.

Be not, then, faint of heart, and grieve not: for you are bound to rise high if you are [truly] believers.

And faint not, nor grieve; ye shall overcome, if ye are believers.

So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers.

And do not waver, nor feel remorse. You are the superior ones, if you are believers.

Do not, then, either lose heart or grieve: for you shall surely gain the upper hand if you are true men of faith.

So do not become weak, nor be sad, and you will be triumphant if you are indeed believers.

Faint not nor grieve, for ye will overcome them if ye are (indeed) believers.

Do not weaken or grieve: you shall have the upper hand, should you be faithful.

Do not be weak, neither sorrow while you are the upper ones, if you are believers.

So do not weaken and do not grieve, and you will be superior if you are [true] believers.

Do not be discouraged or grieved. You alone will have true dignity if you only are true believers.

And be not infirm, and be not grieving, and you shall have the upper hand if you are believers.

Wal<u>a</u> tahinoo wal<u>a</u> ta<u>h</u>zanoo waantumu alaAAlawna in kuntum mumineen<b>a</b>

And do not become faint of heart, nor grieve, you will have the upper hand, if you are believers,

So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith.

وَلَا تَهِنُوا۟ وَلَا تَحْزَنُوا۟ وَأَنتُمُ ٱلْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ

Do not become weak, O believers, and do not be sad about what happened to you on the day of Uḥud. That is not appropriate for you, because you are superior because of your faith, and the uppermost with Allah’s help and the hope of victory, if you have faith in Allah and in His promise to those who are Mindful.

Do not become weak, O believers, and do not be sad about what happened to you on the day of Uḥud. That is not appropriate for you, because you are superior because of your faith, and the uppermost with Allah’s help and the hope of victory, if you have faith in Allah and in His promise to those who are Mindful.

<p>Once again, Muslims are being consoled through these verses about what happened to them at the Battle of Uhud. They are being told that, under the customary practice of Allah, the disbelievers are the ultimate losers; it does not matter if Muslims have not scored a victory at this time because of their strategic mistake, but should they stick to the demands of their Faith, that is, perseverance and fear of Allah, it will be the disbelievers who shall be the ultimate losers.</p><p>Commentary:</p><p>The Battle of Uhud has been fully described earlier in this Surah through which we already know that the initial success of the Muslim army turned into a defeat in this Jihad because of some of their own shortcomings, although they had already scored an earlier victory (at Badr). Seventy noble Companions ؓ sacrificed their lives on this occasion. The Holy Prophet ﷺ was hurt. But, inspite of all this, Allah Almighty let the balance of the Battle tilt in favour of Muslims and the enemy retreated.</p><p>This temporary defeat and setback came because:</p><p>1. The Muslim archers could not abide by the standing orders given to them by the Holy Prophet ﷺ due to a difference of opinion. Some favoured holding on to the position they already held; others saw no need to stay there and opted for the collection of spoils with everybody else.</p><p>2. The news that the Holy Prophet ﷺ has been martyred on the battlefield weakened their resolve to fight.</p><p>3. The difference came up in something very serious, that is, the explicit command of the Holy Prophet ﷺ ، the obedience to which was mandatory.</p><p>So, these three mistakes by Muslims resulted in a temporary setback. No doubt, this temporary setback was later on turned into final victory for them, yet Muslim mujahidin were virtually torn apart with wounds. Dead bodies of their most valiant fighters were strewn before their eyes. Even the Holy Prophet ﷺ was wounded by the merciless enemy. Disappointed, dismayed, they were also terribly shocked over their own mistakes. In short, Muslims were on the horns of a dilemma. They were pining over the past and there was acute danger that they may become weak in the future and the duty of leading the people of the world entrusted to them may be hampered. In order to cover these two gaps, the Holy Qur'an came up with the declaration:</p><p>وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ ﴿139﴾</p><p>And do not lose heart and do not grieve, and you are the upper-most if you are believers. (139)</p><p>So, the message given to Muslims in the opening verse under comment is: Do not let weakness or inertia come near you in the future and do not pine over what has gone by. Finally, it is you who shall prevail, if you hold on to the path of faith and belief, having total confidence in the promises made by Allah Almighty, never ever turning your backs on obedience to the Prophet ﷺ and Jihad in the way of Allah.</p><p>In other words, the object was to impress upon Muslims that they should not waste their time and energy by feeling sorry for whatever mistakes they have made in the past. Instead, they should devote to ways and means which make things right for them in the future. For success after failure, strong faith and an unflinching obedience to the Messenger of Allah are certain guarantees of a bright future. If Muslims persist with these qualities, they are bound to be victorious ultimately.</p><p>This call of the Qur'an made broken hearts throb again. Sulking bodies were aglow with a fresh spirit. Just- imagine how Allah Almighty groomed the men carrying His message and gave Muslims for all times to come a principle and a rule of procedure whereby it was made necessary that Muslims should never shed tears over dead issues. Instead, they should do all they can to get together the means to strength and power. Then, right along with it, it was made very clear that supremacy and glory can be achieved through one, and only one, basic source, which is, having faith and fulfilling its demands. The demands of Faith include among other things, preparations which must be made in view of an impending war. It means that it is necessary to consolidate military power, assemble and make ready all relevant hardware, and harness all other means to that end, of course, in proportion to ability and capacity. The events of the Battle of Uhud, from the beginning to the end, are a testimony to all these considerations.</p>

Once again, Muslims are being consoled through these verses about what happened to them at the Battle of Uhud. They are being told that, under the customary practice of Allah, the disbelievers are the ultimate losers; it does not matter if Muslims have not scored a victory at this time because of their strategic mistake, but should they stick to the demands of their Faith, that is, perseverance and fear of Allah, it will be the disbelievers who shall be the ultimate losers.Commentary:The Battle of Uhud has been fully described earlier in this Surah through which we already know that the initial success of the Muslim army turned into a defeat in this Jihad because of some of their own shortcomings, although they had already scored an earlier victory (at Badr). Seventy noble Companions ؓ sacrificed their lives on this occasion. The Holy Prophet ﷺ was hurt. But, inspite of all this, Allah Almighty let the balance of the Battle tilt in favour of Muslims and the enemy retreated.This temporary defeat and setback came because:1. The Muslim archers could not abide by the standing orders given to them by the Holy Prophet ﷺ due to a difference of opinion. Some favoured holding on to the position they already held; others saw no need to stay there and opted for the collection of spoils with everybody else.2. The news that the Holy Prophet ﷺ has been martyred on the battlefield weakened their resolve to fight.3. The difference came up in something very serious, that is, the explicit command of the Holy Prophet ﷺ ، the obedience to which was mandatory.So, these three mistakes by Muslims resulted in a temporary setback. No doubt, this temporary setback was later on turned into final victory for them, yet Muslim mujahidin were virtually torn apart with wounds. Dead bodies of their most valiant fighters were strewn before their eyes. Even the Holy Prophet ﷺ was wounded by the merciless enemy. Disappointed, dismayed, they were also terribly shocked over their own mistakes. In short, Muslims were on the horns of a dilemma. They were pining over the past and there was acute danger that they may become weak in the future and the duty of leading the people of the world entrusted to them may be hampered. In order to cover these two gaps, the Holy Qur'an came up with the declaration:وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ ﴿139﴾And do not lose heart and do not grieve, and you are the upper-most if you are believers. (139)So, the message given to Muslims in the opening verse under comment is: Do not let weakness or inertia come near you in the future and do not pine over what has gone by. Finally, it is you who shall prevail, if you hold on to the path of faith and belief, having total confidence in the promises made by Allah Almighty, never ever turning your backs on obedience to the Prophet ﷺ and Jihad in the way of Allah.In other words, the object was to impress upon Muslims that they should not waste their time and energy by feeling sorry for whatever mistakes they have made in the past. Instead, they should devote to ways and means which make things right for them in the future. For success after failure, strong faith and an unflinching obedience to the Messenger of Allah are certain guarantees of a bright future. If Muslims persist with these qualities, they are bound to be victorious ultimately.This call of the Qur'an made broken hearts throb again. Sulking bodies were aglow with a fresh spirit. Just- imagine how Allah Almighty groomed the men carrying His message and gave Muslims for all times to come a principle and a rule of procedure whereby it was made necessary that Muslims should never shed tears over dead issues. Instead, they should do all they can to get together the means to strength and power. Then, right along with it, it was made very clear that supremacy and glory can be achieved through one, and only one, basic source, which is, having faith and fulfilling its demands. The demands of Faith include among other things, preparations which must be made in view of an impending war. It means that it is necessary to consolidate military power, assemble and make ready all relevant hardware, and harness all other means to that end, of course, in proportion to ability and capacity. The events of the Battle of Uhud, from the beginning to the end, are a testimony to all these considerations.

If you have been wounded they too have suffered a wound. We cause this alternation of night and day in the affairs of men so that God may know those who believe, taking some as witness (of truth) from your ranks, for God does not like those who are unjust.

If you have been struck by some misfortune, so they (the disbelievers) too have been struck earlier with the same misfortune; these are the days in which We have allotted turns to people; and so that Allah may make known the believers and may bestow martyrdom to some of you; and Allah does not befriend the unjust.

If a wound touches you, a like wound already has touched the heathen; such days We deal out in turn among men, and that God may know who are the believers, and that He may take witnesses from among you; and God loves not the evildoers;

If misfortune touches you, [know that] similar misfortune has touched [other] people as well; for it is by turns that We apportion unto men such days [of fortune and misfortune]: and [this] to the end that God might mark out those who have attained to faith, and choose from among you such as [with their lives] bear witness to the truth - since God does not love evildoers -

If there hath befallen you a sore, a sore like thereunto hath already befallen that people. These are the haps that We change about among man kind, that Allah may know those who believe and may take martyrs from among you and Allah loveth not the wrong doers.

If a wound (and killing) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zalimun (polytheists and wrong-doers).

If a wound afflicts you, a similar wound has afflicted the others. Such days We alternate between the people, that God may know those who believe, and take martyrs from among you. God does not love the evildoers.

If a wound has befallen you a similar wound has already befallen the people who are opposed to you. We make such movements to men in turn so that Allah might mark out those who are the true men of faith and select from among you those who do really bear witness (to the Truth): for Allah does not love the wrong-doers,

If a wound has touched you, be sure a similar wound has touched the others. And so are the days, that We give to men by turns, that Allah may know (test) those who believe, and that He may take martyrs from among you. And Allah likes not the wrongdoers.

If ye have received a blow, the (disbelieving) people have received a blow the like thereof. These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that Allah may know those who believe and may choose witnesses from among you; and Allah loveth not wrong-doers.

If wounds afflict you, like wounds have already afflicted those people; and We make such vicissitudes rotate among mankind, so that Allah may ascertain those who have faith, and that He may take martyrs from among you, and Allah does not like the wrongdoers.

If a wound touches you, a similar wound already has touched the nation. Such days We alternate between the people so that Allah knows those who believe, and that He will take witnesses from among you, for Allah does not love the harmdoers,

If a wound should touch you - there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that Allah may make evident those who believe and [may] take to Himself from among you martyrs - and Allah does not like the wrongdoers -

If you get hurt, certainly others have also experienced injuries. We have made people pass through the different turns of history so that God would know the true believers, have some of you bear witness to the people's deeds, {God does not love the unjust}

If a wound has afflicted you (at Ohud), a wound like it has also afflicted the (unbelieving) people; and We bring these days to men by turns, and that Allah may know those who believe and take witnesses from among you; and Allah does not love the unjust.

In yamsaskum qar<u>h</u>un faqad massa alqawma qar<u>h</u>un mithluhu watilka alayy<u>a</u>mu nud<u>a</u>wiluh<u>a</u> bayna a<b>l</b>nn<u>a</u>si waliyaAAlama All<u>a</u>hu alla<u>th</u>eena <u>a</u>manoo wayattakhi<u>th</u>a minkum shuhad<u>a</u>a wa<b>A</b>ll<u>a</u>hu l<u>a</u> yu<u>h</u>ibbu a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

if you have suffered a wound, they too have suffered a similar wound. We bring these days to men by turns, so that God may know those who believe, and choose witnesses from among you; and God does not love the unjust,

If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong.

إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ ٱلْقَوْمَ قَرْحٌ مِّثْلُهُۥ وَتِلْكَ ٱلْأَيَّامُ نُدَاوِلُهَا بَيْنَ ٱلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَيَتَّخِذَ مِنكُمْ شُهَدَآءَ وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ

O believers, if you suffered injuries and losses on the day of Uḥud, then the disbelievers also suffered injuries and losses just as you did. Allah distributes such days between people, whether they have faith or disbelieve, giving victory and defeat as He wills, for reasons of great wisdom. Among these reasons is to make it clear, those who truly have faith as opposed to those who are hypocrites, and to honour whomever He wills with martyrdom in His cause. Allah dislikes those who wrong themselves by giving up striving in his path.

O believers, if you suffered injuries and losses on the day of Uḥud, then the disbelievers also suffered injuries and losses just as you did. Allah distributes such days between people, whether they have faith or disbelieve, giving victory and defeat as He wills, for reasons of great wisdom. Among these reasons is to make it clear, those who truly have faith as opposed to those who are hypocrites, and to honour whomever He wills with martyrdom in His cause. Allah dislikes those who wrong themselves by giving up striving in his path.

<p>The second verse that follows gives consolation to Muslims from another angle. It has been said that if Muslims were wounded or hurt in that particular battle, so also were those fighting against them. If seventy Muslim men were martyred with many wounded, is it not that they had condemned an identical number of their enemies to Hell, and wounded many, a year ago? Then, in this very battle, many a men from the enemy ranks were killed and wounded initially. So, when the text says:</p><p>إِن يَمْسَسْكُمْ قَرْ‌حٌ فَقَدْ مَسَّ الْقَوْمَ قَرْ‌حٌ مِّثْلُهُ ۚ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ</p><p>If you receive a wound, they have received a similar wound. And such days we rotate among the people..</p><p>It guides us to another important principle and rule of procedure.</p><p>In this mortal world, the customary practice of Allah Almighty is to cause the days of hardship and ease, pain and comfort, suffering and peace occur among people by turns. If, for some reason, a falsely-motivated power succeeds in getting a short-lived upper hand, the group motivated by the truth should not lose heart and come to think that, from this point onwards, they are always doomed to nothing but defeat. Instead of taking this negative attitude, they should rather go about finding out the causes of that defeat, and once they have discovered those, they should take corrective measures and eliminate all possibilities of repeating those mistakes. In the end, the group motivated by the truth shall emerge as the ultimate victor.</p>

The second verse that follows gives consolation to Muslims from another angle. It has been said that if Muslims were wounded or hurt in that particular battle, so also were those fighting against them. If seventy Muslim men were martyred with many wounded, is it not that they had condemned an identical number of their enemies to Hell, and wounded many, a year ago? Then, in this very battle, many a men from the enemy ranks were killed and wounded initially. So, when the text says:إِن يَمْسَسْكُمْ قَرْ‌حٌ فَقَدْ مَسَّ الْقَوْمَ قَرْ‌حٌ مِّثْلُهُ ۚ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِIf you receive a wound, they have received a similar wound. And such days we rotate among the people..It guides us to another important principle and rule of procedure.In this mortal world, the customary practice of Allah Almighty is to cause the days of hardship and ease, pain and comfort, suffering and peace occur among people by turns. If, for some reason, a falsely-motivated power succeeds in getting a short-lived upper hand, the group motivated by the truth should not lose heart and come to think that, from this point onwards, they are always doomed to nothing but defeat. Instead of taking this negative attitude, they should rather go about finding out the causes of that defeat, and once they have discovered those, they should take corrective measures and eliminate all possibilities of repeating those mistakes. In the end, the group motivated by the truth shall emerge as the ultimate victor.

This is so that God may try the faithful and destroy the unbelievers.

And so that Allah may purify* the believers, and destroy the disbelievers. (* Forgive them their sins, if any.)

and that God may prove the believers, and blot out the unbelievers.

and that God might render pure of all dross those who have attained to faith, and bring to nought those who deny the truth.

And that Allah may purge those who believe and destroy the infidels.

And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers.

So that God may prove those who believe, and eliminate the disbelievers.

and makes men go through trials in order that He might purge the believers and blot out those who deny the Truth.

And that Allah may test those who believe and destroy the disbelievers..

And that Allah may prove those who believe, and may blight the disbelievers.

And so that Allah may purge [the hearts of] those who have faith and that He may wipe out the faithless.

and so that Allah will examine those who believe and efface the unbelievers.

And that Allah may purify the believers [through trials] and destroy the disbelievers.

test the faith of the believers, and deprive the unbelievers of (His) blessings.

And that He may purge those who believe and deprive the unbelievers of blessings.

Waliyuma<u>hh</u>i<u>s</u>a All<u>a</u>hu alla<u>th</u>eena <u>a</u>manoo wayam<u>h</u>aqa alk<u>a</u>fireen<b>a</b>

so that God may purge those who believe and wipe out those who deny the truth.

Allah's object also is to purge those that are true in Faith and to deprive of blessing Those that resist Faith.

وَلِيُمَحِّصَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَيَمْحَقَ ٱلْكَٰفِرِينَ

A part of this wisdom of changing fortunes is the purification of those who have faith from their sins, separating them from the hypocrites, and destroying and removing those who reject the truth.

A part of this wisdom of changing fortunes is the purification of those who have faith from their sins, separating them from the hypocrites, and destroying and removing those who reject the truth.

Do you think you will go to Paradise while God does not know who among you strive and persist?

What! You assume that you will enter Paradise while Allah has not yet tested your warriors, nor yet tested the steadfast?

Or did you suppose you should enter Paradise without God know who of you have struggled and who are patient?

Do you think that you could enter paradise unless God takes cognizance of your having striven hard [in His cause], and takes cognizance of your having been patient in adversity?

Or, deem ye that ye shall enter the Garden while yet Allah hath not known those of you who have striven hard nor yet known the steadfast!

Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirin (the patient ones, etc.)?

Or do you expect to enter Paradise, before God has distinguished those among you who strive, and before He has distinguished the steadfast?

Did you think that you would enter Paradise even though Allah has not yet seen who among you strove hard in His way and remained steadfast?

Do you think that you will enter Paradise before Allah knows (tests) those of you who performed Jihad and knows (tests) those who are patient

Or deemed ye that ye would enter paradise while yet Allah knoweth not those of you who really strive, nor knoweth those (of you) who are steadfast?

Do you suppose that you would enter paradise, while Allah has not yet ascertained those of you who have waged jihad and He has not ascertained the steadfast?

Did you suppose that you would enter Paradise without Allah knowing those of you who struggled and who were patient?

Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?

Did you think that you could go to Paradise before God knew which of you fought for His cause and which of you bore patience?

Do you think that you will enter the garden while Allah has not yet known those who strive hard from among you, and (He has not) known the patient.

Am <u>h</u>asibtum an tadkhuloo aljannata walamm<u>a</u> yaAAlami All<u>a</u>hu alla<u>th</u>eena j<u>a</u>hadoo minkum wayaAAlama a<b>l</b><u>ssa</u>bireen<b>a</b>

Do you suppose that you would enter the Garden, without God knowing those among you who would strive hard for His cause and endure with fortitude?

Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast?

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَعْلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُوا۟ مِنكُمْ وَيَعْلَمَ ٱلصَّٰبِرِينَ

Did you think, O believers, that you would enter Paradise before such trials and tests that prove which of you really struggle for the sake of Allah and are patient with the trials they are given?

Did you think, O believers, that you would enter Paradise before such trials and tests that prove which of you really struggle for the sake of Allah and are patient with the trials they are given?

You had wished to know death before you faced it (in battle); so now you have seen it before your own eyes.

And you used to wish for death before you met it; so now you see it before your eyes.

You were longing for death before you met it; now you have seen it, while you were beholding.

For, indeed, you did long for death [in God’s cause] before you came face to face with it; and now you have seen it with your own eyes!

And assuredly ye were wont to long for death ere ye had met it. Now ye are beholding it even while ye are looking on.

You did indeed wish for death (Ash-Shahadah - martyrdom) before you met it. Now you have seen it openly with your own eyes.

You used to wish for death before you have faced it. Now you have seen it before your own eyes.

You previously longed for death (in the way of Allah): now you have faced it, observing it with your own eyes.

You did indeed wish for death before you met it. Now you have seen it openly with your own eyes.

And verily ye used to wish for death before ye met it (in the field). Now ye have seen it with your eyes!

Certainly you were longing for death before you had encountered it. Then certainly, you saw it, as you were looking on.

You used to wish for death before you met it, so you have seen it while you were looking.

And you had certainly wished for martyrdom before you encountered it, and you have [now] seen it [before you] while you were looking on.

You certainly wished to die (for the cause of God) before you actually faced death. Then you faced death (in the battlefield and only a few of you had the true desire to die).

And certainly you desired death before you met it, so indeed you have seen it and you look (at it)

Walaqad kuntum tamannawna almawta min qabli an talqawhu faqad raaytumoohu waantum tan<i><u>th</u></i>uroon<b>a</b>

You were longing for death, before you met it. Now you have seen it with your own eyes.

Ye did indeed wish for death before ye met him: Now ye have seen him with your own eyes, (And ye flinch!)

وَلَقَدْ كُنتُمْ تَمَنَّوْنَ ٱلْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ

O believers, you wished to meet the disbelievers so that you could gain martyrdom for the sake of Allah, like your brothers did on the day of Badr, before you saw the severity and ways of death. Now on the day of Uḥud you have seen what you wished for with your own eyes.

O believers, you wished to meet the disbelievers so that you could gain martyrdom for the sake of Allah, like your brothers did on the day of Badr, before you saw the severity and ways of death. Now on the day of Uḥud you have seen what you wished for with your own eyes.

Muhammad is only a messenger; and many a messenger has gone before him. So what if he dies or is killed! Will you turn back and go away in haste? But he who turns back and goes away in haste will do no harm to God. But God will reward those who give thanks (and are grateful).

And Mohammed (peace and blessings be upon him) is purely* a Noble Messenger; there have been Noble Messengers before him; so if he departs or is martyred, will you turn back on your heels? So whoever turns back on his heels does not cause any harm to Allah; and Allah will soon reward the thankful. (* Neither God nor an angel, but a human being with the highest spiritual status.)

Muhammad is naught but a Messenger; Messengers have passed away before him. Why, if he should die or is slain, will you turn about on your heels? If any man should turn about on his heels, he will not harm God in any way; and God will recompense the thankful.

AND MUHAMMAD is only an apostle; all the [other] apostles have passed away before him: if, then, he dies or is slain, will you turn about on your heels? But he that turns about on his heels can in no wise harm God - whereas God will requite all who are grateful [to Him].

And Muhammad is naught but an apostle; apostles have surely passed away before him. Will ye then, if he dieth or be slain, turn round on your heels! And whosoever turnoth round on his heels, hurteth not Allah at all. And anon shall Allah recompense the grateful.

Muhammad (SAW) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.

Muhammad is no more than a messenger. Messengers have passed on before him. If he dies or gets killed, will you turn on your heels? He who turns on his heels will not harm God in any way. And God will reward the appreciative.

Muhammad is no more than a Messenger, and Messengers have passed away before him. If, then, he were to die or be slain will you turn about on your heels? Whoever turns about on his heels can in no way harm Allah. As for the grateful ones, Allah will soon reward them.

Muhammad is no more than a Messenger, and indeed Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will he do to Allah; and Allah will reward the grateful.

Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back on his heels doth no hurt to Allah, and Allah will reward the thankful.

Muhammad is but an apostle; [other] apostles have passed before him. If he dies or is slain, will you turn back on your heels? Anyone who turns back on his heels, will not harm Allah in the least, and soon Allah will reward the grateful.

Muhammad is not except a Messenger; Messengers have passed away before him. If he dies or is killed, will you turn about on your heels? And he who turns on his heels will not harm Allah a thing. Allah will recompense the thankful.

Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.

Muhammad is only a Messenger. There lived other Messengers before him. Should (Muhammad) die or be slain, would you then turn back to your pre-Islamic behavior? Whoever does so can cause no harm to God. God will reward those who give thanks.

And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful.

Wam<u>a</u> mu<u>h</u>ammadun ill<u>a</u> rasoolun qad khalat min qablihi a<b>l</b>rrusulu afain m<u>a</u>ta aw qutila inqalabtum AAal<u>a</u> aAAq<u>a</u>bikum waman yanqalib AAal<u>a</u> AAaqibayhi falan ya<u>d</u>urra All<u>a</u>ha shayan wasayajzee All<u>a</u>hu a<b>l</b>shsh<u>a</u>kireen<b>a</b>

Muhammad is only a messenger. Messengers have passed away before him. If he should die, or be killed, will you turn back on your heels? Those who turn on their heels do not harm the Lord in the least. God will reward the grateful.

Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ أَفَإِي۟ن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَٰبِكُمْ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًٔا وَسَيَجْزِى ٱللَّهُ ٱلشَّٰكِرِينَ

Muhammad is only a Messenger like the messengers of Allah who came before him, who died or were killed. If he were to die or be killed would you turn back from your faith, and stop fighting? Whoever among you turns back from his faith will not harm Allah in any way. He is the Strong, the Victorious. Such a person only harms himself by exposing himself to loss in this world and the Afterlife. Allah will reward those who are thankful to Him by making them firm in their faith and in struggling for His sake.

Muhammad is only a Messenger like the messengers of Allah who came before him, who died or were killed. If he were to die or be killed would you turn back from your faith, and stop fighting? Whoever among you turns back from his faith will not harm Allah in any way. He is the Strong, the Victorious. Such a person only harms himself by exposing himself to loss in this world and the Afterlife. Allah will reward those who are thankful to Him by making them firm in their faith and in struggling for His sake.

<p>Commentary</p><p>Related to the battle of Uhud, these verses recount events which have a particular significance of their own for several reasons. As such, the Holy Qur'an devotes four to five sections of the Surah 'Al ` Imran to the sequence of victory and defeat at the battle of Uhud and to the natural points of guidance underlying these.</p><p>In the first verse out of those appearing above, the warning which is rather frightening, given to the noble Companions on an act of indiscretion by some of them, actually settles a matter of principle. A little deliberation shows that there was a secret behind the temporary debacle suffered by the Muslims, the wounding of the Holy Prophet ﷺ ، the spreading of the news that he had passed away and that some Companions lost heart because of it: that secret was nothing but that Muslims should come to understand this basic principle and become practically firm when the challenge comes. This principle of Islam was bipolar. First of all it must be fully realized that Islam gives great importance to the unique respect and love given to the Holy Prophet ﷺ ، so much so that it has been made an integral part of Faith and the slightest deviation or weakness in this delicate matter has been equated with straight kufr, disbelief or infidelity. Then, at the same time, it was equally important to ensure that Muslims should not fall a prey to the same disease that afflicted the Nazarenes and Christians. They exaggerated the respect and love due to Sayyidna ` Isa (علیہ السلام) by taking it to the extremes, invested him with partnership in the divinity of Allah Almighty and started to worship him.</p><p>When, at the time of the temporary setback suffered by Muslims at the battle of Uhud, someone started the rumour that the Holy Prophet ﷺ had passed away, the agony that seized the noble Companions ؓ a very direct, very natural reaction indeed - is something everybody cannot experience or reckon even in its most modest measure. Only he who has the knowledge of and feeling for the supreme love and devotion the noble Companions had for the prophet could come close to guessing the kind of agony and distress faced by them at that time. It really takes the full knowledge and realization of the sacrifices made by these blessed souls who, out of their unflinching devotion and love for their most dear mentor and the messenger of Allah, staked every-thing they had - money, property, children and their very lives for his sake, considering their sacrifices as the most desirable achievement of this mortal life, and proving it by their deeds.</p><p>Just imagine what would have happened to these devotees of the Holy Prophet ﷺ when this shocking news came to them, specially so when the battle was in full cry, defeat was looming large after the initial victory, Muslims were losing ground and in this heat of the moment, they come to know the passing away of someone who was the very pivot of their struggle and the symbol of all their hopes.</p><p>The natural outcome of this situation was that a large group of the noble Companions ؓ started retreating from the battlefield in a state of confusion. This retreat from the battlefield was no doubt a result of fleeting confusion and in the least, without any indication of turning away from Islam. The truth of the matter was that Allah Almighty intended to mould into a group the Companions of His Messenger who were pious and angelic and who could become role models for the whole world. It was for this reason that an ordinary mistake by them was considered to be very serious. Therefore they were addressed on their retreating away from the battlefield in a fashion similar to what it would have been, had they deserted the fold of Islam. With this expressing of wrath, warning was given that all obligations of Faith, Worship and Jihad are for Allah who is Living and Eternal. Even if the news that the Holy Prophet ﷺ had been martyred on the battlefield were to be true, that would have been something which was to come to pass when appointed. Losing heart and abandoning the dictates of Faith were responses that did not behoove those in their position. Therefore, it was said:</p><p>وَمَا مُحَمَّدٌ إِلَّا رَ‌سُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّ‌سُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ‌ اللَّـهَ شَيْئًا ۗ وَسَيَجْزِي اللَّـهُ الشَّاكِرِ‌ينَ ﴿144﴾</p><p>And Muhammad is but a messenger, there have been messengers before him. So, if he dies or is killed. would you turn back on your heels? And whoever turns back on his heels can never harm Allah at all. And Allah shall soon reward the grateful.</p><p>Here, Muslims are being warned that the Messenger of Allah ﷺ . is going to leave this mortal world on one or the other day but they have to hold on to the Faith firmly after him as well, in the same measure as they did during his blessed times. From here, we also come to know that the injury caused to the Holy Prophet ﷺ during that temporary setback and the news of his passing away on the battlefield was concealed divine arrangement through which all that could happen to the noble Companions ؓ after him was revealed during his very life-time so that any slip in their conduct of affairs could be corrected in the very words of the Holy Prophet ﷺ as a result of which it could be ensured that these ardent lovers and devotees of the Messenger of Allah ﷺ do not lose their coolness under exacting conditions, especially when this event of the passing away of the Messenger of Allah ﷺ does actually take place. This is exactly what happened later on when the noble Companions ؓ ، even the greatest among them, were overwhelmed with the severest emotional shock at the time of his passing away. At this juncture, it was Sayyidna Abu Bakr ؓ ، may Allah be pleased with him, who used the authority of Qur'anic verses such as these to explain the situation to them as a result of which all of them were able to accept the truth and control their emotions.</p>

CommentaryRelated to the battle of Uhud, these verses recount events which have a particular significance of their own for several reasons. As such, the Holy Qur'an devotes four to five sections of the Surah 'Al ` Imran to the sequence of victory and defeat at the battle of Uhud and to the natural points of guidance underlying these.In the first verse out of those appearing above, the warning which is rather frightening, given to the noble Companions on an act of indiscretion by some of them, actually settles a matter of principle. A little deliberation shows that there was a secret behind the temporary debacle suffered by the Muslims, the wounding of the Holy Prophet ﷺ ، the spreading of the news that he had passed away and that some Companions lost heart because of it: that secret was nothing but that Muslims should come to understand this basic principle and become practically firm when the challenge comes. This principle of Islam was bipolar. First of all it must be fully realized that Islam gives great importance to the unique respect and love given to the Holy Prophet ﷺ ، so much so that it has been made an integral part of Faith and the slightest deviation or weakness in this delicate matter has been equated with straight kufr, disbelief or infidelity. Then, at the same time, it was equally important to ensure that Muslims should not fall a prey to the same disease that afflicted the Nazarenes and Christians. They exaggerated the respect and love due to Sayyidna ` Isa (علیہ السلام) by taking it to the extremes, invested him with partnership in the divinity of Allah Almighty and started to worship him.When, at the time of the temporary setback suffered by Muslims at the battle of Uhud, someone started the rumour that the Holy Prophet ﷺ had passed away, the agony that seized the noble Companions ؓ a very direct, very natural reaction indeed - is something everybody cannot experience or reckon even in its most modest measure. Only he who has the knowledge of and feeling for the supreme love and devotion the noble Companions had for the prophet could come close to guessing the kind of agony and distress faced by them at that time. It really takes the full knowledge and realization of the sacrifices made by these blessed souls who, out of their unflinching devotion and love for their most dear mentor and the messenger of Allah, staked every-thing they had - money, property, children and their very lives for his sake, considering their sacrifices as the most desirable achievement of this mortal life, and proving it by their deeds.Just imagine what would have happened to these devotees of the Holy Prophet ﷺ when this shocking news came to them, specially so when the battle was in full cry, defeat was looming large after the initial victory, Muslims were losing ground and in this heat of the moment, they come to know the passing away of someone who was the very pivot of their struggle and the symbol of all their hopes.The natural outcome of this situation was that a large group of the noble Companions ؓ started retreating from the battlefield in a state of confusion. This retreat from the battlefield was no doubt a result of fleeting confusion and in the least, without any indication of turning away from Islam. The truth of the matter was that Allah Almighty intended to mould into a group the Companions of His Messenger who were pious and angelic and who could become role models for the whole world. It was for this reason that an ordinary mistake by them was considered to be very serious. Therefore they were addressed on their retreating away from the battlefield in a fashion similar to what it would have been, had they deserted the fold of Islam. With this expressing of wrath, warning was given that all obligations of Faith, Worship and Jihad are for Allah who is Living and Eternal. Even if the news that the Holy Prophet ﷺ had been martyred on the battlefield were to be true, that would have been something which was to come to pass when appointed. Losing heart and abandoning the dictates of Faith were responses that did not behoove those in their position. Therefore, it was said:وَمَا مُحَمَّدٌ إِلَّا رَ‌سُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّ‌سُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ‌ اللَّـهَ شَيْئًا ۗ وَسَيَجْزِي اللَّـهُ الشَّاكِرِ‌ينَ ﴿144﴾And Muhammad is but a messenger, there have been messengers before him. So, if he dies or is killed. would you turn back on your heels? And whoever turns back on his heels can never harm Allah at all. And Allah shall soon reward the grateful.Here, Muslims are being warned that the Messenger of Allah ﷺ . is going to leave this mortal world on one or the other day but they have to hold on to the Faith firmly after him as well, in the same measure as they did during his blessed times. From here, we also come to know that the injury caused to the Holy Prophet ﷺ during that temporary setback and the news of his passing away on the battlefield was concealed divine arrangement through which all that could happen to the noble Companions ؓ after him was revealed during his very life-time so that any slip in their conduct of affairs could be corrected in the very words of the Holy Prophet ﷺ as a result of which it could be ensured that these ardent lovers and devotees of the Messenger of Allah ﷺ do not lose their coolness under exacting conditions, especially when this event of the passing away of the Messenger of Allah ﷺ does actually take place. This is exactly what happened later on when the noble Companions ؓ ، even the greatest among them, were overwhelmed with the severest emotional shock at the time of his passing away. At this juncture, it was Sayyidna Abu Bakr ؓ ، may Allah be pleased with him, who used the authority of Qur'anic verses such as these to explain the situation to them as a result of which all of them were able to accept the truth and control their emotions.

<h2 class="title">The Rumor that the Prophet was Killed at Uhud</h2><p>When Muslims suffered defeat in battle at Uhud and some of them were killed, Shaytan shouted, "Muhammad has been killed." Ibn Qami'ah went back to the idolators and claimed, "I have killed Muhammad." Some Muslims believed this rumor and thought that the Messenger of Allah had been killed, claiming that this could happen, for Allah narrated that this occurred to many Prophets before. Therefore, the Muslims' resolve was weakened and they did not actively participate in battle. This is why Allah sent down to His Messenger His statement,</p><div class="text_uthmani arabic">وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ</div><p>(Muhammad is no more than a Messenger, and indeed Messengers have passed away before him.) he is to deliver Allah's Message and may be killed in the process, just as what happened to many Prophets before. Ibn Abi Najih said that his father said that a man from the Muhajirin passed by an Ansari man who was bleeding (during Uhud) and said to him, "O fellow! Did you know that Muhammad was killed" The Ansari man said, "Even if Muhammad was killed, he has indeed conveyed the Message. Therefore, defend your religion." The Ayah,</p><div class="text_uthmani arabic">وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ</div><p>(Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him), was revealed. This story was collected by Al-Hafiz Abu Bakr Al-Bayhaqi in Dala'il An-Nubuwwah.</p><p>Allah said next, while chastising those who became weak,</p><div class="text_uthmani arabic">أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ</div><p>(If he dies or is killed, will you then turn back on your heels), become disbelievers,</p><div class="text_uthmani arabic">وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ</div><p>(And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful), those who obeyed Allah, defended His religion and followed His Messenger whether he was alive or dead. The Sahih, Musnad and Sunan collections gathered various chains of narration stating that Abu Bakr recited this Ayah when the Messenger of Allah died. Al-Bukhari recorded that `A'ishah said that Abu Bakr came riding his horse from his dwelling in As-Sunh. He dismounted, entered the Masjid and did not speak to anyone until he came to her in her room and went directly to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face, knelt down and kissed him, then started weeping and proclaimed, "My father and my mother be sacrificed for you! Allah will not combine two deaths on you. You have died the death, which was written for you."</p><p>Ibn `Abbas narrated that Abu Bakr then came out, while `Umar was addressing the people, and Abu Bakr told him to sit down but `Umar refused, and the people attended to Abu Bakr and left `Umar. Abu Bakr said, "To proceed; whoever among you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said,</p><div class="text_uthmani arabic">وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ </div><p>(Muhammad is no more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will he do to Allah; and Allah will reward the grateful.)"</p><p>The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before until Abu Bakr recited it, and then whoever heard it, started reciting it." Sa`id bin Al-Musayyib said that `Umar said, "By Allah! When I heard Abu Bakr recite this Ayah, my feet could not hold me, and I fell to the ground."</p><p>Allah said,</p><div class="text_uthmani arabic">وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً</div><p>(And no person can ever die except by Allah's leave and at an appointed term.) 3:145 meaning, no one dies except by Allah's decision, after he has finished the term that Allah has destined for him. This is why Allah said,</p><div class="text_uthmani arabic">كِتَـباً مُّؤَجَّلاً</div><p>(at an appointed term) which is similar to His statements,</p><div class="text_uthmani arabic">وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ</div><p>(And no aged man is granted a length of life nor is a part cut off from his life, but it is in a Book) 35:11, and,</p><div class="text_uthmani arabic">هُوَ الَّذِى خَلَقَكُمْ مِّن طِينٍ ثُمَّ قَضَى أَجَلاً وَأَجَلٌ مُّسمًّى عِندَهُ</div><p>(He it is Who has created you from clay, and then has decreed a (stated) term (for you to die). And there is with Him another determined term (for you to be resurrected)) 6:2.</p><p>This Ayah 3:145 encourages cowards to participate in battle; for doing so, or avoiding battle neither decreases, nor increases the life term. Ibn Abi Hatim narrated that, Habib bin Suhban said that a Muslim man, Hujr bin `Adi, said in a battle, "What prevents you from crossing this river (the Euphrates) to the enemy</p><div class="text_uthmani arabic">وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً</div><p>(And no person can ever die except by Allah's leave and at an appointed term)" He then crossed the river riding his horse, and when he did, the Muslims followed him. When the enemy saw them, they started shouting, "Diwan (Persian; crazy)," and they ran away.</p><p>Allah said next,</p><div class="text_uthmani arabic">وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الاٌّخِرَةِ نُؤْتِهِ مِنْهَا</div><p>(And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof).</p><p>Therefore, the Ayah proclaims, whoever works for the sake of this life, will only earn what Allah decides he will earn. However, he will not have a share in the Hereafter. Whoever works for the sake of the Hereafter, Allah will give him a share in the Hereafter, along with what He decides for him in this life. In similar statements, Allah said,</p><div class="text_uthmani arabic">مَن كَانَ يُرِيدُ حَرْثَ الاٌّخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى الاٌّخِرَةِ مِن نَّصِيبٍ </div><p>(Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter.) 42:20, and,</p><div class="text_uthmani arabic">مَّن كَانَ يُرِيدُ الْعَـجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَـهَا مَذْمُومًا مَّدْحُورًا - وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا </div><p>(Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and despised. And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer, then such are the ones whose striving shall be appreciated) 17:18-19.</p><p>In this Ayah 3:145, Allah said,</p><div class="text_uthmani arabic">وَسَنَجْزِى الشَّـكِرِينَ</div><p>(And We shall reward the grateful. ) meaning, We shall award them with Our favor and mercy in this life and the Hereafter, according to the degree of their appreciation of Allah and their good deeds.</p><p>Allah then comforts the believers because of what they suffered in Uhud,</p><div class="text_uthmani arabic">وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ</div><p>(And many a Prophet fought and along with him many Ribbiyyun.)</p><p>It was said that this Ayah means that many Prophets and their companions were killed in earlier times, as is the view chosen by Ibn Jarir. It was also said that the Ayah means that many Prophets witnessed their companions' death before their eyes. However, Ibn Ishaq mentioned another explanation in his Sirah, saying that this Ayah means, "Many a Prophet was killed, and he had many companions whose resolve did not weaken after their Prophet died, and they did not become feeble in the face of the enemy. What they suffered in Jihad in Allah's cause and for the sake of their religion did not make them lose heart. This is patience,</p><div class="text_uthmani arabic">وَاللَّهُ يُحِبُّ الصَّـبِرِينَ</div><p>(and Allah loves the patient.)" As-Suhayli agreed with this explanation and defended it vigorously. This view is supported by Allah saying;</p><div class="text_uthmani arabic">مَعَهُ رِبِّيُّونَ كَثِيرٌ</div><p>(And along with him many Ribbiyyun).</p><p>In his book about the battles, Al-Amawi mentioned only this explanation for the Ayah. Sufyan Ath-Thawri reported that, Ibn Mas`ud said that,</p><div class="text_uthmani arabic">رِبِّيُّونَ كَثِيرٌ</div><p>(many Ribbiyyun) means, thousands. Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Ar-Rabi` and `Ata' Al-Khurasani said that the word Ribbiyyun means, `large bands'. `Abdur-Razzaq narrated that Ma`mmar said that Al-Hasan said that,</p><div class="text_uthmani arabic">رِبِّيُّونَ كَثِيرٌ</div><p>(many Ribbiyyun) means, many scholars. He also said that it means patient and pious scholars.</p><div class="text_uthmani arabic">فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ</div><p>(But they never lost heart for that which befell them in Allah's way, nor did they weaken nor degrade themselves.)</p><p>Qatadah and Ar-Rabi` bin Anas said that,</p><div class="text_uthmani arabic">وَمَا ضَعُفُواْ</div><p>(nor did they weaken), means, after their Prophet was killed.</p><div class="text_uthmani arabic">وَمَا اسْتَكَانُواْ</div><p>(nor degrade themselves), by reverting from the true guidance and religion. Rather, they fought on the path that Allah's Prophet fought on until they met Allah. Ibn `Abbas said that,</p><div class="text_uthmani arabic">وَمَا اسْتَكَانُواْ</div><p>(nor degrade themselves) means, nor became humiliated, while As-Suddi and Ibn Zayd said that it means, they did not give in to the enemy.</p><div class="text_uthmani arabic">وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللَّهُ يُحِبُّ الصَّـبِرِينَ - وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِى أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ </div><p>(And Allah loves the patient. And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk.") 3:146-147, and this was the statement that they kept repeating. Therefore,</p><div class="text_uthmani arabic">فَـْاتَـهُمُ اللَّهُ ثَوَابَ الدُّنْيَا</div><p>(So Allah gave them the reward of this world) victory, triumph and the good end,</p><div class="text_uthmani arabic">وَحُسْنَ ثَوَابِ الاٌّخِرَةِ</div><p>(and the excellent reward of the Hereafter) added to the gains in this life,</p><div class="text_uthmani arabic">وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ</div><p>(And Allah loves the good-doers).</p>

The Rumor that the Prophet was Killed at UhudWhen Muslims suffered defeat in battle at Uhud and some of them were killed, Shaytan shouted, "Muhammad has been killed." Ibn Qami'ah went back to the idolators and claimed, "I have killed Muhammad." Some Muslims believed this rumor and thought that the Messenger of Allah had been killed, claiming that this could happen, for Allah narrated that this occurred to many Prophets before. Therefore, the Muslims' resolve was weakened and they did not actively participate in battle. This is why Allah sent down to His Messenger His statement,وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ(Muhammad is no more than a Messenger, and indeed Messengers have passed away before him.) he is to deliver Allah's Message and may be killed in the process, just as what happened to many Prophets before. Ibn Abi Najih said that his father said that a man from the Muhajirin passed by an Ansari man who was bleeding (during Uhud) and said to him, "O fellow! Did you know that Muhammad was killed" The Ansari man said, "Even if Muhammad was killed, he has indeed conveyed the Message. Therefore, defend your religion." The Ayah,وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ(Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him), was revealed. This story was collected by Al-Hafiz Abu Bakr Al-Bayhaqi in Dala'il An-Nubuwwah.Allah said next, while chastising those who became weak,أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ(If he dies or is killed, will you then turn back on your heels), become disbelievers,وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ(And he who turns back on his heels, not the least harm will he do to Allah; and Allah will give reward to those who are grateful), those who obeyed Allah, defended His religion and followed His Messenger whether he was alive or dead. The Sahih, Musnad and Sunan collections gathered various chains of narration stating that Abu Bakr recited this Ayah when the Messenger of Allah died. Al-Bukhari recorded that `A'ishah said that Abu Bakr came riding his horse from his dwelling in As-Sunh. He dismounted, entered the Masjid and did not speak to anyone until he came to her in her room and went directly to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face, knelt down and kissed him, then started weeping and proclaimed, "My father and my mother be sacrificed for you! Allah will not combine two deaths on you. You have died the death, which was written for you."Ibn `Abbas narrated that Abu Bakr then came out, while `Umar was addressing the people, and Abu Bakr told him to sit down but `Umar refused, and the people attended to Abu Bakr and left `Umar. Abu Bakr said, "To proceed; whoever among you worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said,وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ (Muhammad is no more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will he do to Allah; and Allah will reward the grateful.)"The narrator added, "By Allah, it was as if the people never knew that Allah had revealed this verse before until Abu Bakr recited it, and then whoever heard it, started reciting it." Sa`id bin Al-Musayyib said that `Umar said, "By Allah! When I heard Abu Bakr recite this Ayah, my feet could not hold me, and I fell to the ground."Allah said,وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً(And no person can ever die except by Allah's leave and at an appointed term.) 3:145 meaning, no one dies except by Allah's decision, after he has finished the term that Allah has destined for him. This is why Allah said,كِتَـباً مُّؤَجَّلاً(at an appointed term) which is similar to His statements,وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلاَ يُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِى كِتَـبٍ(And no aged man is granted a length of life nor is a part cut off from his life, but it is in a Book) 35:11, and,هُوَ الَّذِى خَلَقَكُمْ مِّن طِينٍ ثُمَّ قَضَى أَجَلاً وَأَجَلٌ مُّسمًّى عِندَهُ(He it is Who has created you from clay, and then has decreed a (stated) term (for you to die). And there is with Him another determined term (for you to be resurrected)) 6:2.This Ayah 3:145 encourages cowards to participate in battle; for doing so, or avoiding battle neither decreases, nor increases the life term. Ibn Abi Hatim narrated that, Habib bin Suhban said that a Muslim man, Hujr bin `Adi, said in a battle, "What prevents you from crossing this river (the Euphrates) to the enemyوَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَـباً مُّؤَجَّلاً(And no person can ever die except by Allah's leave and at an appointed term)" He then crossed the river riding his horse, and when he did, the Muslims followed him. When the enemy saw them, they started shouting, "Diwan (Persian; crazy)," and they ran away.Allah said next,وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الاٌّخِرَةِ نُؤْتِهِ مِنْهَا(And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof).Therefore, the Ayah proclaims, whoever works for the sake of this life, will only earn what Allah decides he will earn. However, he will not have a share in the Hereafter. Whoever works for the sake of the Hereafter, Allah will give him a share in the Hereafter, along with what He decides for him in this life. In similar statements, Allah said,مَن كَانَ يُرِيدُ حَرْثَ الاٌّخِرَةِ نَزِدْ لَهُ فِى حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِى الاٌّخِرَةِ مِن نَّصِيبٍ (Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter.) 42:20, and,مَّن كَانَ يُرِيدُ الْعَـجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَـهَا مَذْمُومًا مَّدْحُورًا - وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and despised. And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer, then such are the ones whose striving shall be appreciated) 17:18-19.In this Ayah 3:145, Allah said,وَسَنَجْزِى الشَّـكِرِينَ(And We shall reward the grateful. ) meaning, We shall award them with Our favor and mercy in this life and the Hereafter, according to the degree of their appreciation of Allah and their good deeds.Allah then comforts the believers because of what they suffered in Uhud,وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ(And many a Prophet fought and along with him many Ribbiyyun.)It was said that this Ayah means that many Prophets and their companions were killed in earlier times, as is the view chosen by Ibn Jarir. It was also said that the Ayah means that many Prophets witnessed their companions' death before their eyes. However, Ibn Ishaq mentioned another explanation in his Sirah, saying that this Ayah means, "Many a Prophet was killed, and he had many companions whose resolve did not weaken after their Prophet died, and they did not become feeble in the face of the enemy. What they suffered in Jihad in Allah's cause and for the sake of their religion did not make them lose heart. This is patience,وَاللَّهُ يُحِبُّ الصَّـبِرِينَ(and Allah loves the patient.)" As-Suhayli agreed with this explanation and defended it vigorously. This view is supported by Allah saying;مَعَهُ رِبِّيُّونَ كَثِيرٌ(And along with him many Ribbiyyun).In his book about the battles, Al-Amawi mentioned only this explanation for the Ayah. Sufyan Ath-Thawri reported that, Ibn Mas`ud said that,رِبِّيُّونَ كَثِيرٌ(many Ribbiyyun) means, thousands. Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Ar-Rabi` and `Ata' Al-Khurasani said that the word Ribbiyyun means, `large bands'. `Abdur-Razzaq narrated that Ma`mmar said that Al-Hasan said that,رِبِّيُّونَ كَثِيرٌ(many Ribbiyyun) means, many scholars. He also said that it means patient and pious scholars.فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ(But they never lost heart for that which befell them in Allah's way, nor did they weaken nor degrade themselves.)Qatadah and Ar-Rabi` bin Anas said that,وَمَا ضَعُفُواْ(nor did they weaken), means, after their Prophet was killed.وَمَا اسْتَكَانُواْ(nor degrade themselves), by reverting from the true guidance and religion. Rather, they fought on the path that Allah's Prophet fought on until they met Allah. Ibn `Abbas said that,وَمَا اسْتَكَانُواْ(nor degrade themselves) means, nor became humiliated, while As-Suddi and Ibn Zayd said that it means, they did not give in to the enemy.وَكَأَيِّن مِّن نَّبِىٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَآ أَصَابَهُمْ فِى سَبِيلِ اللَّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللَّهُ يُحِبُّ الصَّـبِرِينَ - وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِى أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ (And Allah loves the patient. And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk.") 3:146-147, and this was the statement that they kept repeating. Therefore,فَـْاتَـهُمُ اللَّهُ ثَوَابَ الدُّنْيَا(So Allah gave them the reward of this world) victory, triumph and the good end,وَحُسْنَ ثَوَابِ الاٌّخِرَةِ(and the excellent reward of the Hereafter) added to the gains in this life,وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ(And Allah loves the good-doers).

No one can die before his appointed term except in accordance with the law of God. And to him who desires a reward in this world, We shall give it; and to him who desires a reward in the life to come, We shall do that. We shall certainly reward those who are grateful.

And no soul can die except by Allah’s command – a time has been appointed for each; whoever desires the rewards of this world, We bestow upon him from it; and whoever desires the reward of the Hereafter, We bestow upon him from it; and We shall soon reward the thankful.

It is not given to any soul to die, save by the leave of God, at an appointed time. Whoso desires the reward of this world, We will give him of this; and whoso desires the reward of the other world, We will give him of that; and We will recompense the thankful.

And no human being can die save by God's leave, at a term pre-ordained. And if one desires the rewards of this world, We shall grant him thereof; and if one desires the rewards of the life to come, We shall grant him thereof; and We shall requite those who are grateful [to Us].

It is not Possible for any person to die except by Allah's command at a term recorded. And whosoever desireth the reward of the world, We vouchsafe unto him thereof. and whosoever desireth the reward of the Hereafter, We vouchsafe unto him thereof. And anon will we recompense the grateful.

And no person can ever die except by Allah's Leave and at an appointed term. And whoever desires a reward in (this) world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof. And We shall reward the grateful

No soul can die except by God’s leave, at a predetermined time. Whoever desires the reward of the world, We will give him some of it; and whoever desires the reward of the Hereafter, We will give him some of it; and We will reward the appreciative.

It is not given to any soul to die except with the leave of Allah, and at an appointed time. And he who desires his reward in this world, We shall grant him the reward of this world; and he who desires the reward of the Other World, We shall grant him the reward of the Other World. And soon shall We reward the ones who are grateful.

And no person can ever die except by Allah's leave and at an appointed term. And whoever desires a reward in the world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof. And We shall reward the grateful.

No soul can ever die except by Allah's leave and at a term appointed. Whoso desireth the reward of the world, We bestow on him thereof; and whoso desireth the reward of the Hereafter, We bestow on him thereof. We shall reward the thankful.

No soul may die except by Allah’s leave, at an appointed time. Whoever desires the reward of this world, We will give him of it; and whoever desires the reward of the Hereafter, We will give him of it; and soon We will reward the grateful.

It is not for any soul to die except by the permission of Allah a postponed book and he who desires the reward of this world, We shall give him of it, and he who desires the reward of the Everlasting Life, We shall give him of it. And We will recompense the thankful.

And it is not [possible] for one to die except by permission of Allah at a decree determined. And whoever desires the reward of this world - We will give him thereof; and whoever desires the reward of the Hereafter - We will give him thereof. And we will reward the grateful.

No one can die without the permission of God. This is a written decree of the appointed term for life. We shall give worldly gains to whoever wants them. Those who want rewards in the life hereafter will also receive them. We reward those who give thanks.

And a soul will not die but with the permission of Allah the term is fixed; and whoever desires the reward of this world, I shall give him of it, and whoever desires the reward of the hereafter I shall give him of it, and I will reward the grateful.

Wam<u>a</u> k<u>a</u>na linafsin an tamoota ill<u>a</u> bii<u>th</u>ni All<u>a</u>hi kit<u>a</u>ban muajjalan waman yurid thaw<u>a</u>ba a<b>l</b>dduny<u>a</u> nutihi minh<u>a</u> waman yurid thaw<u>a</u>ba al<u>a</u>khirati nutihi minh<u>a</u> wasanajzee a<b>l</b>shsh<u>a</u>kireen<b>a</b>

No soul shall die except with God's permission and at an appointed time. And if one desires the rewards of this world, We shall grant it to him; and if one desires the rewards of the life to come, We shall grant it to him. We will reward the grateful.

Nor can a soul die except by Allah's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.

وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَٰبًا مُّؤَجَّلًا وَمَن يُرِدْ ثَوَابَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَن يُرِدْ ثَوَابَ ٱلْءَاخِرَةِ نُؤْتِهِۦ مِنْهَا وَسَنَجْزِى ٱلشَّٰكِرِينَ

No person can die except by the divine decree of Allah, when the time Allah has written for them has come to an end and their set time of death has arrived: their life will not be made longer or shorter. Whoever desires worldly gain through what they do, Allah will give them of it, according to what He has decreed for them, and they will have no share in the Afterlife. Yet whoever desires the reward of Allah in the Afterlife through what they do, Allah will give them its reward, and He will give a great reward to those who are thankful to their Lord.

No person can die except by the divine decree of Allah, when the time Allah has written for them has come to an end and their set time of death has arrived: their life will not be made longer or shorter. Whoever desires worldly gain through what they do, Allah will give them of it, according to what He has decreed for them, and they will have no share in the Afterlife. Yet whoever desires the reward of Allah in the Afterlife through what they do, Allah will give them its reward, and He will give a great reward to those who are thankful to their Lord.

<p>The need to learn that crucial lesson has been taken up in the second verse as well. In order to teach steadfastness under calamities and hardships, it has been said that the death of every human being lies written with Allah Almighty. Fixed is its date, the day and the time. Death cannot come to take one away before that, nor could one continue to live after that. If so, getting scared about a certain death means nothing.</p><p>Now, towards the end, there comes an admonition about one of the apparent causes of this incident. As stated earlier, the Companions who were posted by the Holy Prophet ﷺ as guards on the hill in the rear saw that fellow Muslims were busy collecting spoils following the initial victory. Some of them started thinking about the fact of victory following which there was no need for them to stay at their post. If so, they concluded, why should they too not go in there and take part in the collection of spoils? So, they moved away from where they were ordered to be. Thereupon, it was said:</p><p>وَمَن يُرِ‌دْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِ‌دْ ثَوَابَ الْآخِرَ‌ةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِ‌ينَ ﴿145﴾</p><p>And whoever seeks the return in this world, We shall give him out of it, and whoever seeks the return in the Hereafter, We shall give him out of it. And We shall soon reward the grateful. (145)</p><p>Here, it has been hinted that they made a mistake when they abandoned the duty assigned to them by the Holy Prophet ﷺ in order to collect spoils. At this point, let us keep in mind that, in its real sense, the collection of spoils is not the same as the unabashed pursuit of the material which has been condemned in the Shari’ ah of Islam. On the contrary, collecting spoils, depositing it in safe custody and spending it where it must be spent is all a part of Jihad, and for that matter, an act of worship. So, the Companions who took part in this mission never did it for sheer material gain, for they would have been entitled to receive their due share in the spoils of war even if they had not actively participated in the collection of spoils as guaranteed under the Islamic Law. Therefore, it cannot be said that these blessed Companions abandoned their post of duty under the temptation of worldly gains. But, as explained earlier under comments on the first verse (144), even minor mistakes made by major people draw more attention. Even an ordinary deviation from their duty is taken to be serious and they are admonished for that. This applies here as well. Granted that their collecting of spoils could be related with the desire to make worldly gains, at the most in some minor way; and equally granted is the possibility that this small connection had not influenced their hearts; yet, it was to take the morals of the noble Companions ؓ to the highest possible level that this act of theirs was identified as 'the seeking of return in this world' so that even the tiniest speck of worldly temptation fails to find its way into their hearts.</p>

The need to learn that crucial lesson has been taken up in the second verse as well. In order to teach steadfastness under calamities and hardships, it has been said that the death of every human being lies written with Allah Almighty. Fixed is its date, the day and the time. Death cannot come to take one away before that, nor could one continue to live after that. If so, getting scared about a certain death means nothing.Now, towards the end, there comes an admonition about one of the apparent causes of this incident. As stated earlier, the Companions who were posted by the Holy Prophet ﷺ as guards on the hill in the rear saw that fellow Muslims were busy collecting spoils following the initial victory. Some of them started thinking about the fact of victory following which there was no need for them to stay at their post. If so, they concluded, why should they too not go in there and take part in the collection of spoils? So, they moved away from where they were ordered to be. Thereupon, it was said:وَمَن يُرِ‌دْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِ‌دْ ثَوَابَ الْآخِرَ‌ةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِ‌ينَ ﴿145﴾And whoever seeks the return in this world, We shall give him out of it, and whoever seeks the return in the Hereafter, We shall give him out of it. And We shall soon reward the grateful. (145)Here, it has been hinted that they made a mistake when they abandoned the duty assigned to them by the Holy Prophet ﷺ in order to collect spoils. At this point, let us keep in mind that, in its real sense, the collection of spoils is not the same as the unabashed pursuit of the material which has been condemned in the Shari’ ah of Islam. On the contrary, collecting spoils, depositing it in safe custody and spending it where it must be spent is all a part of Jihad, and for that matter, an act of worship. So, the Companions who took part in this mission never did it for sheer material gain, for they would have been entitled to receive their due share in the spoils of war even if they had not actively participated in the collection of spoils as guaranteed under the Islamic Law. Therefore, it cannot be said that these blessed Companions abandoned their post of duty under the temptation of worldly gains. But, as explained earlier under comments on the first verse (144), even minor mistakes made by major people draw more attention. Even an ordinary deviation from their duty is taken to be serious and they are admonished for that. This applies here as well. Granted that their collecting of spoils could be related with the desire to make worldly gains, at the most in some minor way; and equally granted is the possibility that this small connection had not influenced their hearts; yet, it was to take the morals of the noble Companions ؓ to the highest possible level that this act of theirs was identified as 'the seeking of return in this world' so that even the tiniest speck of worldly temptation fails to find its way into their hearts.

Many a seeker after God has fought in the way of God by the side of many an apostle, undaunted (by disaster), and did not disgrace themselves; -- verily God loves those who are steadfast.

And many Prophets have fought in Allah’s cause – and many devoted men were with them; so neither did they lose heart due to the calamities that befell them in Allah's cause, nor did they weaken and nor were they subdued; and the steadfast are the beloved of Allah.

Many a Prophet there has been, with whom thousands manifold have fought, and they fainted not for what smote them in God's way, neither weakened, nor did they humble themselves; and God loves the patient.

And how many a prophet has had to fight [in God's cause], followed by many God-devoted men: and they did not become faint of heart for all that they had to suffer in God's cause, and neither did they weaken, nor did they abase themselves [before the enemy], since God loves those who are patient in adversity;

And many a prophet hath fought With a number of godly men beside him. They fainted not for aught that befell them in the way of Allah, nor they weakened, nor they humbled themselves; and Allah loveth the steadfast.

And many a Prophet (i.e. many from amongst the Prophets) fought (in Allah's Cause) and along with him (fought) large bands of religious learned men. But they never lost heart for that which did befall them in Allah's Way, nor did they weaken nor degrade themselves. And Allah loves As-Sabirin (the patient ones, etc.).

How many a prophet fought alongside him numerous godly people? They did not waver for what afflicted them in the cause of God, nor did they weaken, nor did they give in. God loves those who endure.

Many were the Prophets on whose side a large number of God-devoted men fought: they neither lost heart for all they had to suffer in the way of Allah nor did they weaken nor did they abase themselves. Allah loves such steadfast ones.

And many a Prophet fought and along with him many Ribbiyyun. But they never lost heart for that which befall them in Allah's way, nor did nor they weaken nor degrade themselves. And Allah loves the patient.

And with how many a prophet have there been a number of devoted men who fought (beside him). They quailed not for aught that befell them in the way of Allah, nor did they weaken, nor were they brought low. Allah loveth the steadfast.

How many a prophet there has been with whom a multitude of godly men fought. They did not falter for what befell them in the way of Allah, neither did they weaken, nor did they abase themselves; and Allah loves the steadfast.

There has been many a Prophet with whom many of the Lord have fought and they did not faint when they were smitten in the way of Allah, neither did they weaken, nor did they humble themselves, and Allah loves the patient.

And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of Allah, nor did they weaken or submit. And Allah loves the steadfast.

Many godly people fought to help the Prophets in the cause of God. They did not lose courage, show weakness, or give in when facing hardships in their fight for the cause of God. God loves those who have patience.

And how many a prophet has fought with whom were many worshippers of the Lord; so they did not become weak-hearted on account of what befell them in Allah's way, nor did they weaken, nor did they abase themselves; and Allah loves the patient.

Wakaayyin min nabiyyin q<u>a</u>tala maAAahu ribbiyyoona katheerun fam<u>a</u> wahanoo lim<u>a</u> a<u>sa</u>bahum fee sabeeli All<u>a</u>hi wam<u>a</u> <u>d</u>aAAufoo wam<u>a</u> istak<u>a</u>noo wa<b>A</b>ll<u>a</u>hu yu<u>h</u>ibbu a<b>l</b><u>ssa</u>bireen<b>a</b>

How many a prophet has fought with many devout men alongside him! They did not lose heart, despite all that they had to suffer in God's path. They neither weakened nor yielded. God loves the patient!

How many of the prophets fought (in Allah's way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast.

وَكَأَيِّن مِّن نَّبِىٍّ قَٰتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا۟ لِمَآ أَصَابَهُمْ فِى سَبِيلِ ٱللَّهِ وَمَا ضَعُفُوا۟ وَمَا ٱسْتَكَانُوا۟ وَٱللَّهُ يُحِبُّ ٱلصَّٰبِرِينَ

Many of Allah’s prophets fought with many groups of their followers. They were not cowardly about fighting because of death and wounds that they received for Allah’s sake; and they did not weaken in fighting the enemy or surrender to them, but they were patient and firm. Allah loves those who are patient with hardship and misfortune for His sake.

Many of Allah’s prophets fought with many groups of their followers. They were not cowardly about fighting because of death and wounds that they received for Allah’s sake; and they did not weaken in fighting the enemy or surrender to them, but they were patient and firm. Allah loves those who are patient with hardship and misfortune for His sake.

<p>Connected with previous verses where Muslims were admonished for some of their shortcomings during the battle of Uhud, the present verses cite examples set by men of Allah from earlier communities showing how steadfast they were on the battlefield, something which should be emulated by the present addressees.</p><p>The explanation of some words:</p><p>1. رِ‌بِّيُّونَ Ribbiyun): a derivation from Rabb (رَبّ ) like Rabbani (رَبّانی) meaning 'of the رَبّ Rabb or Lord' which has been rendered as men of Allah in the present translation. According to Ruh al-Ma‘ani, here the use of the vowel sound 'i' in place of 'a' is irregular. Some commentators take رِ‌بِّيُّونَ 'Ribbiyun': to mean 'many groups'. In their view, this is derived from the word, 'Ribbah' (رَبّہ) which means 'the group'. Now, as to who is meant here by رِ‌بِّيُّونَ 'Ribbiyun': (men of Allah), it has been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ and Iiasan al-Basri that this refers to ` ulama' (religious scholars) and 'fuqaha' (juriconsults). (Ruh a1-Ma` ani).</p><p>2. 'Istakanu' (اسْتَكَانُوا) has been derived from 'istakanah' (اسْتَكَانُہ) and means 'to be subdued and rendered weak and immobile' (Baydawi).</p><p>3. 'Wahanu' (وَهَنُوا) has been derived from 'wahn' (' وَهنُ ) and means 'to lose heart under suffering' or 'wilt under pressure.'</p><p>Commentary</p><p>After citing the example of men of Allah fighting along with previous prophets who remained undeterred and un-weakened against, heavy odds, the Holy Qur'an mentions another great quality of the men of Allah who, inspite of their own sacrificing conduct, kept praying to Allah Almighty to:</p><p>1. Forgive their past sins,</p><p>2. Condone any shortcomings that may have crept in during their present Jihad efforts,</p><p>3. Enable them to remain steadfast and</p><p>4. Make them prevail over enemies.</p><p>These prayers carry some important guidelines for Muslims by implication.</p><p>Never be proud of a good deed</p><p>A true Muslim who knows things as they are is not supposed to wax proud of what he accomplishes by way of a good deed. No matter how great the accomplishment or how exacting the struggle in the way of Allah, he just does not have the, right to pat himself on his back, for his very accomplishment of a good deed, in all reality, is the direct outcome of nothing but the grace and mercy of Allah Almighty. In fact, no good deed can even issue forth without it. It appears in a hadith:</p><p>فو اللہ لو لا اللہ ما اھتدینا</p><p>و لا تصدقنا ولا صلینا</p><p>Had it not been for the grace and mercy of Allah, we would have not received guidance in the straight path, nor we would have been able to pay zakah and perform salah.</p><p>Seek Forgiveness from Allah under all conditions:</p><p>As for a good deed one gets the ability to perform, the truth lies in realizing that it is not within one's control to perform that deed exactly in accordance with the demands of the supreme magnificence of the One who holds the reins of the Creation and Command in His hands. No matter how hard one tries to do things correctly but falling short is inevitable, especially when it comes to doing things as is the due and right of Allah. Therefore, the seeking of forgiveness is also necessary during the very course of such a deed.</p><p>Pray for steadfastness and consistency in good deeds:</p><p>It is not possible to predict the continuity of a good deed. Who can say for sure that he will be given the ability to go on doing his good deed in the future also just as he is doing it now? All this is a matter of what is known as Taufiq, the God-given ability to perform what is good. Therefore, we should repent over any shortcomings in what we are doing in the present and pray that Allah makes us steadfast and persistent in the future. For a true Muslim, this prayer should become his second nature.</p><p>It should be noted that the prayer for the forgiveness of past sins, appearing first, is a subtle hint to the fact that pain caused or defeat suffered in this mortal life is, more than often, a reflection of one's past sins which can be cured through repentance and seeking of forgiveness.</p><p>The last verse promises a good reward for the men of Allah in this world as well as in the other. It means that, right here in this mortal world, Allah Almighty gives them ultimate supremacy over the enemies and grants them success in their mission. Then comes the reward in the Hereafter. That reward is certainly the real one, an ideal state of peace and happiness which will never fade out. This factor has been pointed out by the addition of the word حُسن : (husn: beauty) before 'return in the Hereafter' which makes it read:</p><p>وَحُسْنَ ثَوَابِ الْآخِرَ‌ةِ ۗ</p><p>And the better reward in the Hereafter. (148)</p>

Connected with previous verses where Muslims were admonished for some of their shortcomings during the battle of Uhud, the present verses cite examples set by men of Allah from earlier communities showing how steadfast they were on the battlefield, something which should be emulated by the present addressees.The explanation of some words:1. رِ‌بِّيُّونَ Ribbiyun): a derivation from Rabb (رَبّ ) like Rabbani (رَبّانی) meaning 'of the رَبّ Rabb or Lord' which has been rendered as men of Allah in the present translation. According to Ruh al-Ma‘ani, here the use of the vowel sound 'i' in place of 'a' is irregular. Some commentators take رِ‌بِّيُّونَ 'Ribbiyun': to mean 'many groups'. In their view, this is derived from the word, 'Ribbah' (رَبّہ) which means 'the group'. Now, as to who is meant here by رِ‌بِّيُّونَ 'Ribbiyun': (men of Allah), it has been reported from Sayyidna ` Abdullah ibn ` Abbas ؓ and Iiasan al-Basri that this refers to ` ulama' (religious scholars) and 'fuqaha' (juriconsults). (Ruh a1-Ma` ani).2. 'Istakanu' (اسْتَكَانُوا) has been derived from 'istakanah' (اسْتَكَانُہ) and means 'to be subdued and rendered weak and immobile' (Baydawi).3. 'Wahanu' (وَهَنُوا) has been derived from 'wahn' (' وَهنُ ) and means 'to lose heart under suffering' or 'wilt under pressure.'CommentaryAfter citing the example of men of Allah fighting along with previous prophets who remained undeterred and un-weakened against, heavy odds, the Holy Qur'an mentions another great quality of the men of Allah who, inspite of their own sacrificing conduct, kept praying to Allah Almighty to:1. Forgive their past sins,2. Condone any shortcomings that may have crept in during their present Jihad efforts,3. Enable them to remain steadfast and4. Make them prevail over enemies.These prayers carry some important guidelines for Muslims by implication.Never be proud of a good deedA true Muslim who knows things as they are is not supposed to wax proud of what he accomplishes by way of a good deed. No matter how great the accomplishment or how exacting the struggle in the way of Allah, he just does not have the, right to pat himself on his back, for his very accomplishment of a good deed, in all reality, is the direct outcome of nothing but the grace and mercy of Allah Almighty. In fact, no good deed can even issue forth without it. It appears in a hadith:فو اللہ لو لا اللہ ما اھتدیناو لا تصدقنا ولا صلیناHad it not been for the grace and mercy of Allah, we would have not received guidance in the straight path, nor we would have been able to pay zakah and perform salah.Seek Forgiveness from Allah under all conditions:As for a good deed one gets the ability to perform, the truth lies in realizing that it is not within one's control to perform that deed exactly in accordance with the demands of the supreme magnificence of the One who holds the reins of the Creation and Command in His hands. No matter how hard one tries to do things correctly but falling short is inevitable, especially when it comes to doing things as is the due and right of Allah. Therefore, the seeking of forgiveness is also necessary during the very course of such a deed.Pray for steadfastness and consistency in good deeds:It is not possible to predict the continuity of a good deed. Who can say for sure that he will be given the ability to go on doing his good deed in the future also just as he is doing it now? All this is a matter of what is known as Taufiq, the God-given ability to perform what is good. Therefore, we should repent over any shortcomings in what we are doing in the present and pray that Allah makes us steadfast and persistent in the future. For a true Muslim, this prayer should become his second nature.It should be noted that the prayer for the forgiveness of past sins, appearing first, is a subtle hint to the fact that pain caused or defeat suffered in this mortal life is, more than often, a reflection of one's past sins which can be cured through repentance and seeking of forgiveness.The last verse promises a good reward for the men of Allah in this world as well as in the other. It means that, right here in this mortal world, Allah Almighty gives them ultimate supremacy over the enemies and grants them success in their mission. Then comes the reward in the Hereafter. That reward is certainly the real one, an ideal state of peace and happiness which will never fade out. This factor has been pointed out by the addition of the word حُسن : (husn: beauty) before 'return in the Hereafter' which makes it read:وَحُسْنَ ثَوَابِ الْآخِرَ‌ةِ ۗAnd the better reward in the Hereafter. (148)

Nor did they say aught but: "O our Lord, forgive us our sins and excesses in our acts, and steady our steps, and help us against unbelieving people."

And they never said anything except that they invoked, “Our Lord! Forgive us our sins and the excesses committed during our efforts, and keep our feet steady, and bestow us help over the disbelievers.”

Nothing else they said but, 'Lord, forgive us our sins, and that we exceeded in our affair, and make firm our feet, and help us against the people of the unbelievers.'

and all that they said was this: "O our Sustainer! Forgive us our sins and the lack of moderation in our doings! And make firm our steps, and succour us against people who deny the truth!" -

And their speech was naught but that they said: our Lord! forgive us our sins and our extravagance in our affairs, and make our foothold firm, and make us triumph over the disbelieving people.

And they said nothing but: "Our Lord! Forgive us our sins and our transgressions (in keeping our duties to You), establish our feet firmly, and give us victory over the disbelieving folk."

Their only words were, “Our Lord, forgive us our offences, and our excesses in our conduct, and strengthen our foothold, and help us against the disbelieving people.”

And all they said was this: 'Our Lord! Forgive us our sins, and our excesses, and set our feet firm, and succour us against those who deny the Truth.'

And they said nothing but: "Our Lord! Forgive us our sins and our transgressions, establish our feet firmly, and give us victory over the disbelieving folk."

Their cry was only that they said: Our Lord! forgive us for our sins and wasted efforts, make our foothold sure, and give us victory over the disbelieving folk.

All that they said was, ‘Our Lord, forgive us our sins and our excesses in our affairs, make our feet steady, and help us against the faithless lot.’

Their only words were: 'Lord, forgive us our sins and that we exceeded in our affair, make us firm of foot and give us victory over the unbelievers'

And their words were not but that they said, "Our Lord, forgive us our sins and the excess [committed] in our affairs and plant firmly our feet and give us victory over the disbelieving people."

The only words that they spoke were, "Lord, forgive our sins and our excess in our dealings, make us steadfast (in the fight for Your cause), and grant us victory over the unbelievers."

And their saying was no other than that they said: Our Lord! forgive us our faults and our extravagance in our affair and make firm our feet and help us against the unbelieving people.

Wam<u>a</u> k<u>a</u>na qawlahum ill<u>a</u> an q<u>a</u>loo rabban<u>a</u> ighfir lan<u>a</u> <u>th</u>unooban<u>a</u> waisr<u>a</u>fan<u>a</u> fee amrin<u>a</u> wathabbit aqd<u>a</u>man<u>a</u> wa<b>o</b>n<u>s</u>urn<u>a</u> AAal<u>a</u> alqawmi alk<u>a</u>fireen<b>a</b>

All they said was, "Our Lord, forgive us our sins and our excesses. Make our feet firm, and help us against those who deny the truth,"

All that they said was: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith."

وَمَا كَانَ قَوْلَهُمْ إِلَّآ أَن قَالُوا۟ رَبَّنَا ٱغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِىٓ أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ

When they were given these trials, these patient people asked Allah to forgive them for their disobedience and for overstepping the limits in what they did, to make their feet firm when they meet their enemy, and to help them against those who disbelieved in Him.

When they were given these trials, these patient people asked Allah to forgive them for their disobedience and for overstepping the limits in what they did, to make their feet firm when they meet their enemy, and to help them against those who disbelieved in Him.

So God rewarded them in this world, and a better reward awaits them in the next; for God loves those who do good.

So Allah gave them the reward of this world and the best of rewards in the Hereafter; and Allah loves the righteous.

And God gave them the reward of this world and the fairest reward of the world to come; and God loves the good-doers.

whereupon God granted them the rewards of this world, as well as the goodliest rewards of the life to come: for God loves the doers of good.

Wherefore Allah vouchsafed unto them the reward of the World, and the excellent reward of the Hereafter. And Allah loveth the well-doer.

So Allah gave them the reward of this world, and the excellent reward of the Hereafter. And Allah loves Al-Muhsinun (the good-doers - see the footnote of V. 3:134).

So God gave them the reward of this world, and the excellent reward of the Hereafter. God loves the doers of good.

Thereupon Allah granted them the reward of this world as well as a better reward of the World to Come. Allah loves those who do good.

So Allah gave them the reward of this world, and the excellent reward of the Hereafter. And Allah loves the good-doers.

So Allah gave them the reward of the world and the good reward of the Hereafter. Allah loveth those whose deeds are good.

So Allah gave them the reward of this world and the fair reward of the Hereafter; and Allah loves the virtuous.

And Allah gave them the reward of this life, and the best reward of the Everlasting Life. Allah loves the gooddoers.

So Allah gave them the reward of this world and the good reward of the Hereafter. And Allah loves the doers of good.

God gave them their reward in this world and the best reward of the life to come. God loves the righteous ones.

So Allah gave them the reward of this world and better reward of the hereafter and Allah loves those who do good (to others).

Fa<u>a</u>t<u>a</u>humu All<u>a</u>hu thaw<u>a</u>ba a<b>l</b>dduny<u>a</u> wa<u>h</u>usna thaw<u>a</u>bi al<u>a</u>khirati wa<b>A</b>ll<u>a</u>hu yu<u>h</u>ibbu almu<u>h</u>sineen<b>a</b>

and so God gave them both the rewards of this life and the excellent recompense of the life to come: God loves those who do good.

And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good.

فَـَٔاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنْيَا وَحُسْنَ ثَوَابِ ٱلْءَاخِرَةِ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ

So, Allah gave them the reward of this life by giving them victory and strength, and gave them the most excellent reward of the Afterlife, where they will receive His favour, and live in bliss eternally in Paradise. Allah loves those who always try to do their best in their worship and transactions.

So, Allah gave them the reward of this life by giving them victory and strength, and gave them the most excellent reward of the Afterlife, where they will receive His favour, and live in bliss eternally in Paradise. Allah loves those who always try to do their best in their worship and transactions.

O believers, if you listen to the infidels they will make you turn your backs, and you will be the losers.

O People who Believe! If you obey the disbelievers, they will make you turn back on your heels, so you will then turn back as losers.

O believers, if you obey the unbelievers they will turn you upon your heels, and you will turn about, losers.

O YOU who have attained to faith! If you pay heed to those who are bent on denying the truth, they will cause you to turn back on your heels, and you will be the losers.

O O Ye who believe! if ye obey those who disbelieve, they will send you back on your heels, and ye will turn back losers.

O you who believe! If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from Faith) as losers.

O you who believe! If you obey those who disbelieve, they will turn you back on your heels, and you end up losers.

Believers! If you follow those who deny the Truth, they will drive you back on your heels, and you will turn about, losers.

O you who believe! If you obey those who disbelieve, they will send you back on your heels, and you will turn back as losers.

O ye who believe! if ye obey those who disbelieve, they will make you turn back on your heels, and ye turn back as losers.

O you who have faith! If you obey the faithless, they will turn you back on your heels, and you will become losers.

Believers, if you obey those who disbelieve they will turn you upon your heels and you will turn to be losers.

O you who have believed, if you obey those who disbelieve, they will turn you back on your heels, and you will [then] become losers.

Believers, if you obey the unbelievers, they will turn you back to disbelief and you will become lost.

O you who believe! if you obey those who disbelieve they will turn you back upon your heels, so you will turn back losers.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo in tu<u>t</u>eeAAoo alla<u>th</u>eena kafaroo yaruddookum AAal<u>a</u> aAAq<u>a</u>bikum fatanqaliboo kh<u>a</u>sireen<b>a</b>

Believers, if you yield to those who deny the truth, they will cause you to turn back on your heels and you will turn into losers.

O ye who believe! If ye obey the Unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تُطِيعُوا۟ ٱلَّذِينَ كَفَرُوا۟ يَرُدُّوكُمْ عَلَىٰٓ أَعْقَٰبِكُمْ فَتَنقَلِبُوا۟ خَٰسِرِينَ

O you who have faith in Allah and follow His Messenger, if you obey the disbelieving Jews, Christians and idolaters in the misguidance they instruct you in, then you will return after your faith back to the disbelief you were upon, and you will become losers in this world and in the Afterlife.

O you who have faith in Allah and follow His Messenger, if you obey the disbelieving Jews, Christians and idolaters in the misguidance they instruct you in, then you will return after your faith back to the disbelief you were upon, and you will become losers in this world and in the Afterlife.

<p>When Muslims faced a temporary setback during the battle of Uhud and rumours went around that the Prophet ﷺ has been martyred, the hypocrites found an occasion for mischief under the shadows of a battle nearly lost. They said to Muslims: 'Now, that the Prophet is no more with us, why should we not go back to our old faith and thus get rid of all conflicts between us?' This shows how ugly the conduct of hypocrites was and how avowed an enemy they were to Muslims.</p><p>In the verses appearing above, Muslims have been instructed not to listen to such enemies, nor to make them a party to any consultations among themselves, nor follow any advice given by them.</p><p>In the previous verses, it will be recalled, the instruction was to follow the men of Allah; here, the instruction is not to act upon the advice of hypocrites and anti-Islam people. Indeed, the instruction is to continue taking guard against them.</p><p>The Qur'anic expression, 'they will make you turn back on your heels', means that the real objective of anti-Islam people is to disengage Muslims from their Faith through engineered suspicion either overtly or covertly, the later method being designed and implemented in a manner which serves to gradually decrease the love and honour of Islam from their hearts resulting in a reversal of their position. Thus, those aiming to push Muslims in a state of loss cannot be their friends, even if they claim to be.</p><p>The statement, '...Allah is your Lord and He is the best of helpers' tells Muslims to place their trust in Allah and rely on His help alone. Even if their antagonists come up with plans of help, Muslims should not go by these against the injunctions of Allah and the Messenger.</p>

When Muslims faced a temporary setback during the battle of Uhud and rumours went around that the Prophet ﷺ has been martyred, the hypocrites found an occasion for mischief under the shadows of a battle nearly lost. They said to Muslims: 'Now, that the Prophet is no more with us, why should we not go back to our old faith and thus get rid of all conflicts between us?' This shows how ugly the conduct of hypocrites was and how avowed an enemy they were to Muslims.In the verses appearing above, Muslims have been instructed not to listen to such enemies, nor to make them a party to any consultations among themselves, nor follow any advice given by them.In the previous verses, it will be recalled, the instruction was to follow the men of Allah; here, the instruction is not to act upon the advice of hypocrites and anti-Islam people. Indeed, the instruction is to continue taking guard against them.The Qur'anic expression, 'they will make you turn back on your heels', means that the real objective of anti-Islam people is to disengage Muslims from their Faith through engineered suspicion either overtly or covertly, the later method being designed and implemented in a manner which serves to gradually decrease the love and honour of Islam from their hearts resulting in a reversal of their position. Thus, those aiming to push Muslims in a state of loss cannot be their friends, even if they claim to be.The statement, '...Allah is your Lord and He is the best of helpers' tells Muslims to place their trust in Allah and rely on His help alone. Even if their antagonists come up with plans of help, Muslims should not go by these against the injunctions of Allah and the Messenger.

<h2 class="title">The Prohibition of Obeying the Disbelievers; the Cause of Defeat at Uhud</h2><p>Allah warns His believing servants against obeying the disbelievers and hypocrites, because such obedience leads to utter destruction in this life and the Hereafter. This is why Allah said,</p><div class="text_uthmani arabic">إِن تُطِيعُواْ الَّذِينَ كَفَرُواْ يَرُدُّوكُمْ عَلَى أَعْقَـبِكُمْ فَتَنقَلِبُواْ خَـسِرِينَ</div><p>(If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from faith) as losers) 3:149.</p><p>Allah also commands the believers to obey Him, take Him as their protector, seek His aid and trust in Him. Allah said,</p><div class="text_uthmani arabic">بَلِ اللَّهُ مَوْلَـكُمْ وَهُوَ خَيْرُ النَّـصِرِينَ </div><p>(Nay, Allah is your protector, and He is the best of helpers).</p><p>Allah next conveys the good news that He will put fear of the Muslims, and feelings of subordination to the Muslims in the hearts of their disbelieving enemies, because of their Kufr and Shirk. And Allah has prepared torment and punishment for them in the Hereafter. Allah said,</p><div class="text_uthmani arabic">سَنُلْقِى فِى قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَآ أَشْرَكُواْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَـناً وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّـلِمِينَ </div><p>(We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah, for which He sent no authority; their abode will be the Fire and how evil is the abode of the wrongdoers). In addition, the Two Sahihs recorded that Jabir bin `Abdullah said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُحِلَّتْ لِيَ الْغَنَائِمُ، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلى النَّاسِ عَامَّة»</div><p>(I was given five things that no other Prophet before me was given. I was aided with fear the distance of one month, the earth was made a Masjid and clean place for me, I was allowed war booty, I was given the Intercession, and Prophets used to be sent to their people, but I was sent to all mankind particularly.)</p><p>Allah said,</p><div class="text_uthmani arabic">وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ</div><p>(And Allah did indeed fulfill His promise to you) 3:152,</p><p>in the beginning of the day of Uhud,</p><div class="text_uthmani arabic">إِذْ تَحُسُّونَهُمْ</div><p>(when you were killing them), slaying your enemies,</p><div class="text_uthmani arabic">بِإِذْنِهِ</div><p>(with His permission), for He allowed you to do that against them,</p><div class="text_uthmani arabic">حَتَّى إِذَا فَشِلْتُمْ</div><p>(until when you Fashiltum). Ibn Jurayj said that Ibn `Abbas said that Fashiltum means, `lost courage'.</p><div class="text_uthmani arabic">وَتَنَـزَعْتُمْ فِى الاٌّمْرِ وَعَصَيْتُمْ</div><p>(and fell to disputing about the order, and disobeyed) such as the mistake made by the archers,</p><div class="text_uthmani arabic">مِّن بَعْدِ مَآ أَرَاكُمْ مَّا تُحِبُّونَ</div><p>(after He showed you what you love), that is, victory over the disbelievers,</p><div class="text_uthmani arabic">مِنكُم مَّن يُرِيدُ الدُّنْيَا</div><p>(Among you are some that desire this world) referring to those who sought to collect the booty when they saw the enemy being defeated,</p><div class="text_uthmani arabic">وَمِنكُم مَّن يُرِيدُ الاٌّخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ</div><p>(and some that desire the Hereafter. Then He made you flee from them, that He might test you).</p><p>This Ayah means, Allah gave them the upper hand to try and test you, O believers,</p><div class="text_uthmani arabic">وَلَقَدْ عَفَا عَنْكُمْ</div><p>(but surely, He forgave you),</p><p>He forgave the error you committed, because, and Allah knows best, the idolators were many and well supplied, while Muslims had few men and few supplies.</p><p>Al-Bukhari recorded that Al-Bara' said, "We met the idolators on that day (Uhud) and the Prophet appointed `Abdullah bin Jubayr as the commander of the archers. He instructed them, `Retain your position, and if you see that we have defeated them, do not abandon your positions. If you see that they defeated us, do not rush to help us.' The disbelievers gave flight when we met them, and we saw their women fleeing up the mountain while lifting up their clothes revealing their anklets and their legs. So, the companions (of `Abdullah bin Jubayr) said, `The booty, the booty!' `Abdullah bin Jubayr said, `Allah's Messenger commanded me not to allow you to abandon your position.' They refused to listen, and when they left their position, Muslims were defeated and seventy of them were killed. Abu Sufyan shouted, `Is Muhammad present among these people' The Prophet said, `Do not answer him.' Then he asked, `Is the son of Abu Quhafah (Abu Bakr) present among these people' The Prophet said, `Do not answer him.' He asked again, `Is the son of Al-Khattab (`Umar) present among these people As for these (men), they have been killed, for had they been alive, they would have answered me.' `Umar could not control himself and said (to Abu Sufyan), `You lie, O enemy of Allah! The cause of your misery is still present.' Abu Sufyan said, `O Hubal, be high!' On that the Prophet said (to his Companions), `Answer him back.' They said, `What shall we say' He said, `Say, Allah is Higher and more Sublime.' Abu Sufyan said, `We have the (idol) Al-`Uzza, and you have no `Uzza.' The Prophet said, `Answer him back.' They asked, `What shall we say' He said, `Say, Allah is our protector and you have no protector.' Abu Sufyan said, `Our victory today is vengeance for yours in the battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents. You will find some of your killed men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed."' Only Al-Bukhari collected this Hadith using this chain of narration. cMuhammad bin Ishaq said that, `Abdullah bin Az-Zubayr narrated that Az-Zubayr bin Al-`Awwam said, "By Allah! I saw the female servants and female companions of Hind (Abu Sufyan's wife) when they uncovered their legs and gave flight. At that time, there was no big or small effort separating us from capturing them. However, the archers went down the mount when the enemy gave flight from the battlefield, seeking to collect the booty. They uncovered our back lines to the horsemen of the disbelievers, who took the chance and attacked us from behind. Then a person shouted, `Muhammad has been killed.' So we pulled back, and the disbelievers followed us, after we had killed those who carried their flag, and none of them dared to come close the flag, until then."' Muhammad bin Ishaq said next, "The flag of the disbelievers was left on the ground until `Amrah bint `Alqamah Al-Harithiyyah picked it up and gave it to the Quraysh who held it."</p><p>Allah said,</p><div class="text_uthmani arabic">ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ</div><p>(Then He made you flee from them, that He might test you) 3:152.</p><p>Al-Bukhari recorded that Anas bin Malik said, "My uncle Anas bin An-Nadr was absent from the battle of Badr. He said, `I was absent from the first battle the Prophet fought (against the pagans). (By Allah) if Allah gives me a chance to fight along with the Messenger of Allah, then Allah will see how (bravely) I will fight.' On the day of Uhud when the Muslims turned their backs and fled, he said, `O Allah! I apologize to You for what these (meaning the Muslims) have done, and I denounce what these pagans have done.' Then he advanced lifting his sword, and when Sa`d bin Mu`adh met him, he said to him, `O Sa`d bin Mu`adh! Where are you! Paradise! I am smelling its aroma coming from before (Mount) Uhud,' and he went forth, fought and was killed. We found more than eighty stab wounds, sword blows or arrow holes on his body, which was mutilated so badly that none except his sister could recognize him, and she could only do so by his fingers or by a mole." This is the narration reported by Al-Bukhari, Muslim also collected a similar narration from Thabit from Anas.</p><h2 class="title">The Defeat that the Muslims Suffered During the Battle of Uhud</h2><p>Allah said,</p><div class="text_uthmani arabic">إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ</div><p>((And remember) when you (Tus`iduna) ran away dreadfully without casting even a side glance at anyone), and Allah made the disbelievers leave you after you went up the mount, escaping your enemy. Al-Hasan and Qatadah said that, Tus`iduna, means, `go up the mountain'.</p><div class="text_uthmani arabic">وَلاَ تَلْوُونَ عَلَى أحَدٍ</div><p>(without even casting a side glance at anyone) meaning, you did not glance at anyone else due to shock, fear and fright.</p><div class="text_uthmani arabic">وَالرَّسُولُ يَدْعُوكُمْ فِى أُخْرَاكُمْ</div><p>(and the Messenger was in your rear calling you back), for you left him behind you, while he was calling you to stop fleeing from the enemy and to return and fight.</p><p>As-Suddi said, "When the disbelievers attacked Muslim lines during the battle of Uhud and defeated them, some Muslims ran away to Al-Madinah, while some of them went up Mount Uhud, to a rock and stood on it. On that, the Messenger of Allah kept heralding, `Come to me, O servants of Allah! Come to me, O servants of Allah!' Allah mentioned that the Muslims went up the Mount and that the Prophet called them to come back, and said,</p><div class="text_uthmani arabic">إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِى أُخْرَاكُمْ</div><p>((And remember) when you ran away without even casting a side glance at anyone, and the Messenger was in your rear calling you back)." Similar was said by Ibn `Abbas, Qatadah, Ar-Rabi` and Ibn Zayd.</p><h2 class="title">The Ansar and Muhajirin Defended the Messenger</h2><p>Al-Bukhari recorded that Qays bin Abi Hazim said, "I saw Talhah's hand, it was paralyzed, because he shielded the Prophet with it." meaning on the day of Uhud. It is recorded in the Two Sahihs that Abu `Uthman An-Nahdi said, "On that day (Uhud) during which the Prophet fought, only Talhah bin `Ubaydullah and Sa`d remained with the Prophet."</p><p>Sa`id bin Al-Musayyib said, "I heard Sa`d bin Abi Waqqas saying, `The Messenger of Allah gave me arrows from his quiver on the day of Uhud and said, `Shoot, may I sacrifice my father and mother for you."' Al-Bukhari also collected this Hadith. The Two Sahihs recorded that Sa`d bin Abi Waqqas said, "On the day of Uhud, I saw two men wearing white clothes, one to the right of the Prophet and one to his left, who were defending the Prophet fiercely. I have never seen these men before or after that day." Meaning angels Jibril and Mika'il, peace be upon them.</p><p>Abu Al-Aswad said that, `Urwah bin Az-Zubayr said, "Ubayy bin Khalaf of Bani Jumah swore in Makkah that he would kill the Messenger of Allah . When the Messenger was told of his vow, he said, `Rather, I shall kill him, Allah willing.' On the day of Uhud, Ubayy came while wearing iron shields and proclaiming, `May I not be saved, if Muhammad is saved.' He then headed to the direction of the Messenger of Allah intending to kill him, but Mus`ab bin `Umayr, from Bani Abd Ad-Dar, intercepted him and shielded the Prophet with his body, and Mus`ab bin `Umayr was killed. The Messenger of Allah saw Ubayy's neck exposed between the shields and helmet, stabbed him with his spear, and Ubayy fell from his horse to the ground. However, no blood spilled from his wound. His people came and carried him away while he was moaning like an ox. They said to him, `Why are you so anxious, it is only a flesh wound' Ubayy mentioned to them the Prophet's vow, `Rather, I shall kill Ubayy', then commented, `By He in Whose Hand is my soul! If what hit me hits the people of Dhul-Majaz (a popular pre-Islamic marketplace), they would all have perished.' He then died and went to the Fire,</p><div class="text_uthmani arabic">فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ</div><p>(So, away with the dwellers of the blazing Fire!) 67:11."</p><p>This was collected by Musa bin `Uqbah from Az-Zuhri from Sa`id bin Al-Musayyib.</p><p>It is recorded in the Two Sahih that when he was asked about the injuries the Messenger sustained in Uhud, Sahl bin Sa`d said, "The face of Allah's Messenger was injured, his front tooth was broken and his helmet was smashed on his head. Therefore, Fatimah, the daughter of Allah's Messenger washed off the blood while `Ali was pouring water on her hand. When Fatimah saw that the bleeding increased more by the water, she took a mat, burnt it, and placed the ashes in the wound of the Prophet and the blood stopped oozing out." Allah said next,</p><div class="text_uthmani arabic">فَأَثَـبَكُمْ غَمّاً بِغَمٍّ</div><p>(There did Allah give you one distress after another) 3:153,</p><p>He gave you grief over your grief. Ibn `Abbas said, `The first grief was because of the defeat, especially when it was rumored that Muhammad was killed. The second grief was when the idolators went up the mount and The Messenger of Allah said, `O Allah! It is not for them to rise above us."'</p><p>`Abdur-Rahman bin `Awf said, "The first distress was because of the defeat and the second when a rumor started that Muhammad was killed, which to them, was worse than defeat." Ibn Marduwyah recorded both of these. Mujahid and Qatadah said, "The first distress was when they heard that Muhammad was killed and the second when they suffered casualties and injury." It has also been reported that Qatadah and Ar-Rabi` bin Anas said that it was the opposite order. As-Suddi said that the first distress was because of the victory and booty that they missed and the second because of the enemy rising above them (on the mount). Allah said,</p><div class="text_uthmani arabic">لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ</div><p>(by way of requital to teach you not to grieve for that which had escaped you), for that you missed the booty and triumph over your enemy.</p><div class="text_uthmani arabic">وَلاَ مَآ أَصَـبَكُمْ</div><p>(nor for what struck you), of injury and fatalities, as Ibn `Abbas, `Abdur-Rahman bin `Awf, Al-Hasan, Qatadah and As-Suddi stated. Allah said next,</p><div class="text_uthmani arabic">وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ</div><p>(And Allah is Well-Aware of all that you do.) all praise is due to Him, and thanks, there is no deity worthy of worship except Him, the Most High, Most Honored.</p>

The Prohibition of Obeying the Disbelievers; the Cause of Defeat at UhudAllah warns His believing servants against obeying the disbelievers and hypocrites, because such obedience leads to utter destruction in this life and the Hereafter. This is why Allah said,إِن تُطِيعُواْ الَّذِينَ كَفَرُواْ يَرُدُّوكُمْ عَلَى أَعْقَـبِكُمْ فَتَنقَلِبُواْ خَـسِرِينَ(If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from faith) as losers) 3:149.Allah also commands the believers to obey Him, take Him as their protector, seek His aid and trust in Him. Allah said,بَلِ اللَّهُ مَوْلَـكُمْ وَهُوَ خَيْرُ النَّـصِرِينَ (Nay, Allah is your protector, and He is the best of helpers).Allah next conveys the good news that He will put fear of the Muslims, and feelings of subordination to the Muslims in the hearts of their disbelieving enemies, because of their Kufr and Shirk. And Allah has prepared torment and punishment for them in the Hereafter. Allah said,سَنُلْقِى فِى قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَآ أَشْرَكُواْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَـناً وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّـلِمِينَ (We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah, for which He sent no authority; their abode will be the Fire and how evil is the abode of the wrongdoers). In addition, the Two Sahihs recorded that Jabir bin `Abdullah said that the Messenger of Allah said,«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُحِلَّتْ لِيَ الْغَنَائِمُ، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلى النَّاسِ عَامَّة»(I was given five things that no other Prophet before me was given. I was aided with fear the distance of one month, the earth was made a Masjid and clean place for me, I was allowed war booty, I was given the Intercession, and Prophets used to be sent to their people, but I was sent to all mankind particularly.)Allah said,وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ(And Allah did indeed fulfill His promise to you) 3:152,in the beginning of the day of Uhud,إِذْ تَحُسُّونَهُمْ(when you were killing them), slaying your enemies,بِإِذْنِهِ(with His permission), for He allowed you to do that against them,حَتَّى إِذَا فَشِلْتُمْ(until when you Fashiltum). Ibn Jurayj said that Ibn `Abbas said that Fashiltum means, `lost courage'.وَتَنَـزَعْتُمْ فِى الاٌّمْرِ وَعَصَيْتُمْ(and fell to disputing about the order, and disobeyed) such as the mistake made by the archers,مِّن بَعْدِ مَآ أَرَاكُمْ مَّا تُحِبُّونَ(after He showed you what you love), that is, victory over the disbelievers,مِنكُم مَّن يُرِيدُ الدُّنْيَا(Among you are some that desire this world) referring to those who sought to collect the booty when they saw the enemy being defeated,وَمِنكُم مَّن يُرِيدُ الاٌّخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ(and some that desire the Hereafter. Then He made you flee from them, that He might test you).This Ayah means, Allah gave them the upper hand to try and test you, O believers,وَلَقَدْ عَفَا عَنْكُمْ(but surely, He forgave you),He forgave the error you committed, because, and Allah knows best, the idolators were many and well supplied, while Muslims had few men and few supplies.Al-Bukhari recorded that Al-Bara' said, "We met the idolators on that day (Uhud) and the Prophet appointed `Abdullah bin Jubayr as the commander of the archers. He instructed them, `Retain your position, and if you see that we have defeated them, do not abandon your positions. If you see that they defeated us, do not rush to help us.' The disbelievers gave flight when we met them, and we saw their women fleeing up the mountain while lifting up their clothes revealing their anklets and their legs. So, the companions (of `Abdullah bin Jubayr) said, `The booty, the booty!' `Abdullah bin Jubayr said, `Allah's Messenger commanded me not to allow you to abandon your position.' They refused to listen, and when they left their position, Muslims were defeated and seventy of them were killed. Abu Sufyan shouted, `Is Muhammad present among these people' The Prophet said, `Do not answer him.' Then he asked, `Is the son of Abu Quhafah (Abu Bakr) present among these people' The Prophet said, `Do not answer him.' He asked again, `Is the son of Al-Khattab (`Umar) present among these people As for these (men), they have been killed, for had they been alive, they would have answered me.' `Umar could not control himself and said (to Abu Sufyan), `You lie, O enemy of Allah! The cause of your misery is still present.' Abu Sufyan said, `O Hubal, be high!' On that the Prophet said (to his Companions), `Answer him back.' They said, `What shall we say' He said, `Say, Allah is Higher and more Sublime.' Abu Sufyan said, `We have the (idol) Al-`Uzza, and you have no `Uzza.' The Prophet said, `Answer him back.' They asked, `What shall we say' He said, `Say, Allah is our protector and you have no protector.' Abu Sufyan said, `Our victory today is vengeance for yours in the battle of Badr, and in war (the victory) is always undecided and is shared in turns by the belligerents. You will find some of your killed men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed."' Only Al-Bukhari collected this Hadith using this chain of narration. cMuhammad bin Ishaq said that, `Abdullah bin Az-Zubayr narrated that Az-Zubayr bin Al-`Awwam said, "By Allah! I saw the female servants and female companions of Hind (Abu Sufyan's wife) when they uncovered their legs and gave flight. At that time, there was no big or small effort separating us from capturing them. However, the archers went down the mount when the enemy gave flight from the battlefield, seeking to collect the booty. They uncovered our back lines to the horsemen of the disbelievers, who took the chance and attacked us from behind. Then a person shouted, `Muhammad has been killed.' So we pulled back, and the disbelievers followed us, after we had killed those who carried their flag, and none of them dared to come close the flag, until then."' Muhammad bin Ishaq said next, "The flag of the disbelievers was left on the ground until `Amrah bint `Alqamah Al-Harithiyyah picked it up and gave it to the Quraysh who held it."Allah said,ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ(Then He made you flee from them, that He might test you) 3:152.Al-Bukhari recorded that Anas bin Malik said, "My uncle Anas bin An-Nadr was absent from the battle of Badr. He said, `I was absent from the first battle the Prophet fought (against the pagans). (By Allah) if Allah gives me a chance to fight along with the Messenger of Allah, then Allah will see how (bravely) I will fight.' On the day of Uhud when the Muslims turned their backs and fled, he said, `O Allah! I apologize to You for what these (meaning the Muslims) have done, and I denounce what these pagans have done.' Then he advanced lifting his sword, and when Sa`d bin Mu`adh met him, he said to him, `O Sa`d bin Mu`adh! Where are you! Paradise! I am smelling its aroma coming from before (Mount) Uhud,' and he went forth, fought and was killed. We found more than eighty stab wounds, sword blows or arrow holes on his body, which was mutilated so badly that none except his sister could recognize him, and she could only do so by his fingers or by a mole." This is the narration reported by Al-Bukhari, Muslim also collected a similar narration from Thabit from Anas.The Defeat that the Muslims Suffered During the Battle of UhudAllah said,إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ((And remember) when you (Tus`iduna) ran away dreadfully without casting even a side glance at anyone), and Allah made the disbelievers leave you after you went up the mount, escaping your enemy. Al-Hasan and Qatadah said that, Tus`iduna, means, `go up the mountain'.وَلاَ تَلْوُونَ عَلَى أحَدٍ(without even casting a side glance at anyone) meaning, you did not glance at anyone else due to shock, fear and fright.وَالرَّسُولُ يَدْعُوكُمْ فِى أُخْرَاكُمْ(and the Messenger was in your rear calling you back), for you left him behind you, while he was calling you to stop fleeing from the enemy and to return and fight.As-Suddi said, "When the disbelievers attacked Muslim lines during the battle of Uhud and defeated them, some Muslims ran away to Al-Madinah, while some of them went up Mount Uhud, to a rock and stood on it. On that, the Messenger of Allah kept heralding, `Come to me, O servants of Allah! Come to me, O servants of Allah!' Allah mentioned that the Muslims went up the Mount and that the Prophet called them to come back, and said,إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِى أُخْرَاكُمْ((And remember) when you ran away without even casting a side glance at anyone, and the Messenger was in your rear calling you back)." Similar was said by Ibn `Abbas, Qatadah, Ar-Rabi` and Ibn Zayd.The Ansar and Muhajirin Defended the MessengerAl-Bukhari recorded that Qays bin Abi Hazim said, "I saw Talhah's hand, it was paralyzed, because he shielded the Prophet with it." meaning on the day of Uhud. It is recorded in the Two Sahihs that Abu `Uthman An-Nahdi said, "On that day (Uhud) during which the Prophet fought, only Talhah bin `Ubaydullah and Sa`d remained with the Prophet."Sa`id bin Al-Musayyib said, "I heard Sa`d bin Abi Waqqas saying, `The Messenger of Allah gave me arrows from his quiver on the day of Uhud and said, `Shoot, may I sacrifice my father and mother for you."' Al-Bukhari also collected this Hadith. The Two Sahihs recorded that Sa`d bin Abi Waqqas said, "On the day of Uhud, I saw two men wearing white clothes, one to the right of the Prophet and one to his left, who were defending the Prophet fiercely. I have never seen these men before or after that day." Meaning angels Jibril and Mika'il, peace be upon them.Abu Al-Aswad said that, `Urwah bin Az-Zubayr said, "Ubayy bin Khalaf of Bani Jumah swore in Makkah that he would kill the Messenger of Allah . When the Messenger was told of his vow, he said, `Rather, I shall kill him, Allah willing.' On the day of Uhud, Ubayy came while wearing iron shields and proclaiming, `May I not be saved, if Muhammad is saved.' He then headed to the direction of the Messenger of Allah intending to kill him, but Mus`ab bin `Umayr, from Bani Abd Ad-Dar, intercepted him and shielded the Prophet with his body, and Mus`ab bin `Umayr was killed. The Messenger of Allah saw Ubayy's neck exposed between the shields and helmet, stabbed him with his spear, and Ubayy fell from his horse to the ground. However, no blood spilled from his wound. His people came and carried him away while he was moaning like an ox. They said to him, `Why are you so anxious, it is only a flesh wound' Ubayy mentioned to them the Prophet's vow, `Rather, I shall kill Ubayy', then commented, `By He in Whose Hand is my soul! If what hit me hits the people of Dhul-Majaz (a popular pre-Islamic marketplace), they would all have perished.' He then died and went to the Fire,فَسُحْقًا لاًّصْحَـبِ السَّعِيرِ(So, away with the dwellers of the blazing Fire!) 67:11."This was collected by Musa bin `Uqbah from Az-Zuhri from Sa`id bin Al-Musayyib.It is recorded in the Two Sahih that when he was asked about the injuries the Messenger sustained in Uhud, Sahl bin Sa`d said, "The face of Allah's Messenger was injured, his front tooth was broken and his helmet was smashed on his head. Therefore, Fatimah, the daughter of Allah's Messenger washed off the blood while `Ali was pouring water on her hand. When Fatimah saw that the bleeding increased more by the water, she took a mat, burnt it, and placed the ashes in the wound of the Prophet and the blood stopped oozing out." Allah said next,فَأَثَـبَكُمْ غَمّاً بِغَمٍّ(There did Allah give you one distress after another) 3:153,He gave you grief over your grief. Ibn `Abbas said, `The first grief was because of the defeat, especially when it was rumored that Muhammad was killed. The second grief was when the idolators went up the mount and The Messenger of Allah said, `O Allah! It is not for them to rise above us."'`Abdur-Rahman bin `Awf said, "The first distress was because of the defeat and the second when a rumor started that Muhammad was killed, which to them, was worse than defeat." Ibn Marduwyah recorded both of these. Mujahid and Qatadah said, "The first distress was when they heard that Muhammad was killed and the second when they suffered casualties and injury." It has also been reported that Qatadah and Ar-Rabi` bin Anas said that it was the opposite order. As-Suddi said that the first distress was because of the victory and booty that they missed and the second because of the enemy rising above them (on the mount). Allah said,لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ(by way of requital to teach you not to grieve for that which had escaped you), for that you missed the booty and triumph over your enemy.وَلاَ مَآ أَصَـبَكُمْ(nor for what struck you), of injury and fatalities, as Ibn `Abbas, `Abdur-Rahman bin `Awf, Al-Hasan, Qatadah and As-Suddi stated. Allah said next,وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ(And Allah is Well-Aware of all that you do.) all praise is due to Him, and thanks, there is no deity worthy of worship except Him, the Most High, Most Honored.

But God is your protector, and He is the best of helpers.

In fact, Allah is your Master; and He is the Best Supporter.

No; but God is your Protector, and He is the best of helpers.

Nay, but God alone is your Lord Supreme, and His is the best succour.

But: Allah is your Friend, and He is the Best of helpers.

Nay, Allah is your Maula (Patron, Lord, Helper and Protector, etc.), and He is the Best of helpers.

God is your Master, and He is the Best of Helpers.

But Allah is your Protector, and He is the best of helpers.

Nay, Allah is your protector, and He is the best of helpers.

But Allah is your Protector, and He is the Best of Helpers.

Indeed, Allah is your Master, and He is the best of helpers.

But Allah is your Sponsor. He is the Best of victors.

But Allah is your protector, and He is the best of helpers.

God is your Guardian and the best Helper.

Nay! Allah is your Patron and He is the best of the helpers.

Bali All<u>a</u>hu mawl<u>a</u>kum wahuwa khayru a<b>l</b>nn<u>as</u>ireen<b>a</b>

No, indeed! it is God who is your protector: He is the best supporter.

Nay, Allah is your protector, and He is the best of helpers.

بَلِ ٱللَّهُ مَوْلَىٰكُمْ وَهُوَ خَيْرُ ٱلنَّٰصِرِينَ

These disbelievers will not help you if you obey them; rather, Allah is your helper against your enemies. So, obey Him, for He, may He be glorified, is the best of helpers, and you will not need anyone apart from Him.

These disbelievers will not help you if you obey them; rather, Allah is your helper against your enemies. So, obey Him, for He, may He be glorified, is the best of helpers, and you will not need anyone apart from Him.

We shall strike terror into the hearts of unbelievers for ascribing compeers to God for which He has sent down no sanction. Hell is their residence, the evil abode of the unjust.

Soon We shall cast awe in the hearts of disbelievers because they have appointed partners to Allah, for which He has not sent any proof; their destination is hell; and what a wretched abode for the unjust!

We will cast into the hearts of the unbelievers terror, for that they have associated with God that for which He sent down never authority; their lodging shall be the Fire; evil is the lodging of the evildoers.

Into the hearts of those who are bent on denying the truth We shall cast dread in return for their ascribing divinity, side by side with God, to other beings - [something] for which He has never bestowed any warrant from on high; and their goal is the fire - and how evil that abode of evildoers!

Anon shall We cast a terror into the hearts of those who disbelieve, for they have associated with Allah that for which Allah hath sent down no warranty, and their resort is the Fire: vile is the abode of the wrong-doers!

We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah, for which He had sent no authority; their abode will be the Fire and how evil is the abode of the Zalimun (polytheists and wrong-doers).

We will throw terror into the hearts of those who disbelieve, because they attribute to God partners for which He revealed no sanction. Their lodging is the Fire. Miserable is the lodging of the evildoers.

We will cast terror into the hearts of those who have denied the Truth since they have associated others with Allah in His divinity - something for which He has sent down no sanction. The Fire is their abode; how bad the resting place of the wrong-doers will be!

We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah, for which He sent no authority; their abode will be the Fire and how evil is the abode of the wrongdoers.

We shall cast terror into the hearts of those who disbelieve because they ascribe unto Allah partners, for which no warrant hath been revealed. Their habitation is the Fire, and hapless the abode of the wrong-doers.

We shall cast terror into the hearts of the faithless because of their ascribing partners to Allah, for which He has not sent down any authority, and their refuge shall be the Fire, and evil is the [final] abode of the wrongdoers.

We will throw terror into the hearts of those who disbelieve. For that they have associated with Allah that which He did not send down for a proof. Fire shall be their home, evil indeed is the dwellingplace of the harmdoers.

We will cast terror into the hearts of those who disbelieve for what they have associated with Allah of which He had not sent down [any] authority. And their refuge will be the Fire, and wretched is the residence of the wrongdoers.

We shall cause terror to enter the hearts of the faithless for their considering things equal to God without authoritative evidence. Their abode will be fire, a terrible dwelling for the unjust.

We will cast terror into the hearts of those who disbelieve, because they set up with Allah that for which He has sent down no authority, and their abode is the fire, and evil is the abode of the unjust.

Sanulqee fee quloobi alla<u>th</u>eena kafaroo a<b>l</b>rruAAba bim<u>a</u> ashrakoo bi<b>A</b>ll<u>a</u>hi m<u>a</u> lam yunazzil bihi sul<u>ta</u>nan wamaw<u>a</u>humu a<b>l</b>nn<u>a</u>ru wabisa mathw<u>a</u> a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

We will strike awe into the hearts of those who deny the truth, because they have associated partners with God, for which He has sent down no authority. Their abode shall be the Fire, and evil indeed is the abode of the wrongdoers.

Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers!

سَنُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ بِمَآ أَشْرَكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا وَمَأْوَىٰهُمُ ٱلنَّارُ وَبِئْسَ مَثْوَى ٱلظَّٰلِمِينَ

Allah will put great fear in the hearts of the disbelievers, so that they are not able to stand firm to fight you. This is because of worshipping false gods next to Allah, and following their own desires, when no proof has been sent down to them to do so. Their resting place in the Afterlife will be the fire of Hell. What a miserable resting place the fire of Hell is for the wrongdoers!

Allah will put great fear in the hearts of the disbelievers, so that they are not able to stand firm to fight you. This is because of worshipping false gods next to Allah, and following their own desires, when no proof has been sent down to them to do so. Their resting place in the Afterlife will be the fire of Hell. What a miserable resting place the fire of Hell is for the wrongdoers!

<p>1. These verses refer to the battle of Uhud.</p><p>The previous verses referred to Allah Almighty as the best of helpers'; recounted here are some incidents of Allah's help.</p><p>The word, سلطان sultan, rendered here as 'authority' includes all revealed or rational bases of their position. The promise of casting awe and fear into the hearts of the disbelievers in this verse was made in the back-ground of the battle of Uhud when the disbelievers of Arabia marched back to Makkah without any obvious reason and inspite of defeat overtaking Muslims (Baydawi). However, after having covered a certain distance on their way to Makkah, they awoke to their folly. When they thought of marching back to Madinah, Allah Almighty filled their hearts with such awe and fear that they could not muster the courage to do so. The most they could do was to hire a Madinah-bound villager to go there and tell Muslims that they were coming back. But, this whole deal came into the knowledge of the Holy Prophet ﷺ in Madinah through revelation. He marched to Hamra' al-Asad to apprehend them but they had already run away from there.</p><p>This was the background in which the present verse was revealed.</p><p>The verses that follow recount, as pointed out earlier, Allah's help and support for Muslims in the battle of Uhud.</p>

1. These verses refer to the battle of Uhud.The previous verses referred to Allah Almighty as the best of helpers'; recounted here are some incidents of Allah's help.The word, سلطان sultan, rendered here as 'authority' includes all revealed or rational bases of their position. The promise of casting awe and fear into the hearts of the disbelievers in this verse was made in the back-ground of the battle of Uhud when the disbelievers of Arabia marched back to Makkah without any obvious reason and inspite of defeat overtaking Muslims (Baydawi). However, after having covered a certain distance on their way to Makkah, they awoke to their folly. When they thought of marching back to Madinah, Allah Almighty filled their hearts with such awe and fear that they could not muster the courage to do so. The most they could do was to hire a Madinah-bound villager to go there and tell Muslims that they were coming back. But, this whole deal came into the knowledge of the Holy Prophet ﷺ in Madinah through revelation. He marched to Hamra' al-Asad to apprehend them but they had already run away from there.This was the background in which the present verse was revealed.The verses that follow recount, as pointed out earlier, Allah's help and support for Muslims in the battle of Uhud.

The promise made to you by God was verified when you destroyed (the foe) by His leave, until you were unmanned and disputed the order, and thus disobeyed (the Apostle) even after He had brought you in sight of (victory) you longed for. Some of you desired this world, and some of you the next. Then He put you to flight before (them) in order to try you. But (now) He has forgiven you, for surely God is kind to the faithful.

And indeed Allah has proved true His promise to you, when you used to slay the disbelievers by His command; until the time you people lost courage and disputed about the order and disobeyed after Allah had shown you what pleases you; some of you desired the world, and some of you desired the Hereafter; thereafter He turned you away from them in order to test you; and undoubtedly He has forgiven you; and Allah is Most Munificent towards the Muslims.

God has been true in His promise towards you when you blasted them by His leave; until you lost heart, and quarrelled about the matter, and were rebellious, after He had shown you that you longed for. Some of you there are that desire this world, and some of you there are desire the next world. Then He turned you from them, that He might try you; and He has pardoned you; and God is bounteous to the believers.

AND, INDEED, God made good His promise unto you when, by His leave, you were about to destroy your foes - until the moment when you lost heart and acted contrary to the [Prophet's] command, and disobeyed after He had brought you within view of that [victory] for which you were longing. There were among you such as cared for this world [alone], just as there were among you such as cared for the life to come: whereupon, in order that He might put you to a test, He prevented you from defeating your foes. But now He has effaced your sin: for God is limitless in His bounty unto the believers.

And Allah had assuredly made good His promise unto you when ye were extirpating them by His leave, until when ye flagged and ye disagreed about the command and ye disobeyed after He had shewn you that for which ye longed. Of you some desired the World and of you some desired the Hereafter, wherefore He turned you away from them that he might prove; and of a surety He hath pardoned you And Allah is Gracious unto the believers.

And Allah did indeed fulfil His Promise to you when you were killing them (your enemy) with His Permission; until (the moment) you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them (your enemy), that He might test you. But surely, He forgave you, and Allah is Most Gracious to the believers.

God has fulfilled His promise to you, and you defeated them by His leave; until when you faltered, and disputed the command, and disobeyed after He had shown you what you like. Some of you want this world, and some of you want the next. Then He turned you away from them, to test you; but He pardoned you. God is Gracious towards the believers.

Allah surely fulfilled His promise (of succour) when you were slaying them by His leave until the moment when you flagged and quarrelled among yourselves about the matter, and acted against the order of (the Prophet). Soon He showed you what you had intensely desired - for some among you sought this world and some of you sought the Next. Thereupon, in order to put you to a test He turned you away from your foes. Still He pardoned you after that for Allah is Bounteous to those who believe.

And Allah did indeed fulfill His promise to you when you were killing them (your enemy) with His permission; until Fashiltum and fell to disputing about the order, and disobeyed after He showed you what you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them, that He might test you. But surely, He forgave you, and Allah is Most Gracious to the believers.

Allah verily made good His promise unto you when ye routed them by His leave, until (the moment) when your courage failed you, and ye disagreed about the order and ye disobeyed, after He had shown you that for which ye long. Some of you desired the world, and some of you desired the Hereafter. Therefore He made you flee from them, that He might try you. Yet now He hath forgiven you. Allah is a Lord of Kindness to believers.

Allah certainly fulfilled His promise to you when you were slaying them with His leave, until you lost courage, disputed about the matter, and disobeyed after He showed you what you loved. Some among you desire this world, and some among you desire the Hereafter. Then He turned you away from them so that He might test you. Certainly He has excused you, for Allah is gracious to the faithful.

Allah has been true in His promise towards you when you routed them by His leave, until you lost heart, and quarreled about the matter, and disobeyed, afterHe had shown you that which you loved. Some among you wanted the world, and some among you wanted the Everlasting Life. Then He made you turn away from them in order to test you. But He has forgiven you, for Allah is Bounteous to the believers.

And Allah had certainly fulfilled His promise to you when you were killing the enemy by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet] and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then he turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allah is the possessor of bounty for the believers.

God certainly fulfilled His promise to you when you were fighting the unbelievers, by His permission. Even after We showed you what you wanted, you began to lose courage, started quarreling with each other, and disobeyed God's orders. Some of you want worldly gains and others of you want rewards in the hereafter. Then He let you face defeat in order to test you. However, He forgave you. God is Gracious to the believers.

And certainly Allah made good to you His promise when you slew them by His permission, until when you became weak-hearted and disputed about the affair and disobeyed after He had shown you that which you loved; of you were some who desired this world and of you were some who desired the hereafter; then He turned you away from them that He might try you; and He has certainly pardoned you, and Allah is Gracious to the believers.

Walaqad <u>s</u>adaqakumu All<u>a</u>hu waAAdahu i<u>th</u> ta<u>h</u>ussoonahum bii<u>th</u>nihi <u>h</u>att<u>a</u> i<u>tha</u> fashiltum watan<u>a</u>zaAAtum fee alamri waAAa<u>s</u>aytum min baAAdi m<u>a</u> ar<u>a</u>kum m<u>a</u> tu<u>h</u>ibboona minkum man yureedu a<b>l</b>dduny<u>a</u> waminkum man yureedu al<u>a</u>khirata thumma <u>s</u>arafakum AAanhum liyabtaliyakum walaqad AAaf<u>a</u> AAankum wa<b>A</b>ll<u>a</u>hu <u>th</u>oo fa<u>d</u>lin AAal<u>a</u> almumineen<b>a</b>

And God made good His promise to you when by His leave you were about to destroy your foes, but then your courage failed you and you disagreed among yourselves [concerning the Prophet's direction] and disobeyed it, after He had brought you within sight of what you wished for, some of you desired the goods of this world and some of you desired the Hereafter, then in order that He might put you to the test, He prevented you from defeating your foes. But now He has pardoned you: God is most gracious to the believers.

Allah did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For Allah is full of grace to those who believe.

وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْءَاخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنكُمْ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ

Allah kept the promise He gave you of victory over your enemies on the day of Uḥud, when you were engaging them in battle, by Allah’s permission, until you became weaker in your resolve to do as the Messenger had commanded you, and you disagreed about whether to stay at your posts or leave them in order to obtain the gains of war. You disobeyed the Messenger’s command to stay at your positions no matter what may happen. This occurred after Allah showed you the victory over your enemies that you wanted so much. Among you are those who desire the goods of this world, and it was those who left their positions; and among you are those who desire the reward of the Afterlife, and it was those who stayed at their positions, obeying the Messenger’s command. Then Allah turned you away from them and gave them power over you so as to test you, and to make clear who were the believers who were patient with trials and who were those who abandoned their positions and became weak. Allah has indeed forgiven you for what you committed when you went against the Messenger’s command, and Allah’s grace for the believers is great: guiding them to faith, forgiving their disobedience, and rewarding them for the difficulties they go through.

Allah kept the promise He gave you of victory over your enemies on the day of Uḥud, when you were engaging them in battle, by Allah’s permission, until you became weaker in your resolve to do as the Messenger had commanded you, and you disagreed about whether to stay at your posts or leave them in order to obtain the gains of war. You disobeyed the Messenger’s command to stay at your positions no matter what may happen. This occurred after Allah showed you the victory over your enemies that you wanted so much. Among you are those who desire the goods of this world, and it was those who left their positions; and among you are those who desire the reward of the Afterlife, and it was those who stayed at their positions, obeying the Messenger’s command. Then Allah turned you away from them and gave them power over you so as to test you, and to make clear who were the believers who were patient with trials and who were those who abandoned their positions and became weak. Allah has indeed forgiven you for what you committed when you went against the Messenger’s command, and Allah’s grace for the believers is great: guiding them to faith, forgiving their disobedience, and rewarding them for the difficulties they go through.

<p>Commentary:</p><p>The High Station of the Noble Companions:</p><p>As obvious, the noble Companions made an error of judgement during the battle of Uhud which forms the subject of admonition and correction in the previous continuity of verses. But, equally worth noticing here are the graces of Allah Almighty showered on the noble Companions side by side with the element of warning. To begin with, by saying لِيَبْتَلِيَكُمْ (so that He may test you) it was made clear that this temporary setback did not come as punishment, rather, it was to test them. Then, comes the statement, وَلَقَدْ عَفَا عَنكُمْ which very clearly proclaims: And, of course, We have forgiven you.'</p><p>Did the Noble Companions tilt towards the material?</p><p>As stated in the verses, the noble Companions were split in two groups at that time; some sought the mundane while others sought the Hereafter. The question is as to what was done by these revered Companions which identifies them with the seekers of the mundane. Obviously, it was their intention to go and collect spoils which has been equated with the seeking of the mundane. Let us now figure out the reality. If they had held on to their assigned post of duty and, as a result, had not taken part in the collection of spoils, would it have made their due share in the spoil any lesser? And, did their participation entitle them to some larger share? The Law of Spoils as authentically proved by the Qur'an and Hadith is common knowledge. They, as the first observers of the operation of the Law, knew it beyond doubt that their due share in the spoils was under no condition subject to being more or less. The fact was that their share in the spoils would have remained the same whether they helped in the collection of spoils or remained on guard at the appointed place of duty.</p><p>Keeping this in view, it is obvious that their action cannot be classed as the unqualified pursuit of the material. Instead of that, it is participation in what مجاہدین mujahidin are supposed to do. However, given the workings of human nature, the thought of spoils entering their hearts at that time is not totally unimaginable. But, Allah Almighty has His ways with people; He very much likes to see the hearts of the Companions of His Messenger clean and untouched even by the remotest idea of any tilt towards material possession. So, this very idea of going to possess things of دنیا dunya has been equated with 'seeking of the mundane' which explains the element of divine distaste for the action.</p>

Commentary:The High Station of the Noble Companions:As obvious, the noble Companions made an error of judgement during the battle of Uhud which forms the subject of admonition and correction in the previous continuity of verses. But, equally worth noticing here are the graces of Allah Almighty showered on the noble Companions side by side with the element of warning. To begin with, by saying لِيَبْتَلِيَكُمْ (so that He may test you) it was made clear that this temporary setback did not come as punishment, rather, it was to test them. Then, comes the statement, وَلَقَدْ عَفَا عَنكُمْ which very clearly proclaims: And, of course, We have forgiven you.'Did the Noble Companions tilt towards the material?As stated in the verses, the noble Companions were split in two groups at that time; some sought the mundane while others sought the Hereafter. The question is as to what was done by these revered Companions which identifies them with the seekers of the mundane. Obviously, it was their intention to go and collect spoils which has been equated with the seeking of the mundane. Let us now figure out the reality. If they had held on to their assigned post of duty and, as a result, had not taken part in the collection of spoils, would it have made their due share in the spoil any lesser? And, did their participation entitle them to some larger share? The Law of Spoils as authentically proved by the Qur'an and Hadith is common knowledge. They, as the first observers of the operation of the Law, knew it beyond doubt that their due share in the spoils was under no condition subject to being more or less. The fact was that their share in the spoils would have remained the same whether they helped in the collection of spoils or remained on guard at the appointed place of duty.Keeping this in view, it is obvious that their action cannot be classed as the unqualified pursuit of the material. Instead of that, it is participation in what مجاہدین mujahidin are supposed to do. However, given the workings of human nature, the thought of spoils entering their hearts at that time is not totally unimaginable. But, Allah Almighty has His ways with people; He very much likes to see the hearts of the Companions of His Messenger clean and untouched even by the remotest idea of any tilt towards material possession. So, this very idea of going to possess things of دنیا dunya has been equated with 'seeking of the mundane' which explains the element of divine distaste for the action.

Remember, as you were rushing up (the hill) without turning back to look, though the Prophet was calling you from the rear, He requited you with anguish for an anguish that you do not fret for missed opportunity and what befell you, for God is aware of all that you do,

When you were leaving, unconcerned without turning to look back at anyone, and from another group Our Noble Messenger was calling you (to fight); so He gave you sorrow in lieu of sorrow, and then forgave you so that you do not grieve over what has been lost or over the calamity that befell you; and Allah is Well Aware of what you do.

When you were going up, not twisting about for anyone, and the Messenger was calling you in your rear; so He rewarded you with grief on grief that you might not sorrow for what escaped you neither for what smote you; and God is aware of the things you do.

[Remember the time] when you fled, paying no heed to anyone, while at your rear the Apostle was calling out to you - wherefore He requited you with woe in return for [the Apostle's] woe, so that you should not grieve [merely] over what had escaped you, nor over what had befallen you: for God is aware of all that you do.

And recall what time ye were running off and would not look back on any one, albeit the apostle In your rear was calling unto you. Wherefore He caused sorrow to overtake you for sorrow. that ye might not grieve for that which ye might lose nor for that which might befall you. And Allah is Aware of that which ye Work.

(And remember) when you ran away (dreadfully) without even casting a side glance at anyone, and the Messenger (Muhammad SAW) was in your rear calling you back. There did Allah give you one distress after another by way of requital to teach you not to grieve for that which had escaped you, nor for that which had befallen you. And Allah is Well-Aware of all that you do.

Remember when you fled, not caring for anyone, even though the Messenger was calling you from your rear. Then He repaid you with sorrow upon sorrow, so that you would not grieve over what you missed, or for what afflicted you. God is Informed of what you do.

Recall when you were fleeing without casting even a side glance at anyone, and the Messenger was calling out to you from the rear. Then Allah requited you by inflicting grief after grief upon you so as to instruct you neither to grieve for the losses you might suffer nor for the afflictions that might befall you. Allah knows all that you do.

(And remember) when you ran away without even casting a side glance at anyone, and the Messenger was in your rear calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for that which had escaped you, nor for what struck you. And Allah is Well-Aware of all that you do.

When ye climbed (the hill) and paid no heed to anyone, while the messenger, in your rear, was calling you (to fight). Therefor He rewarded you grief for (his) grief, that (He might teach) you not to sorrow either for that which ye missed or for that which befell you. Allah is Informed of what ye do.

When you were fleeing without paying any attention to anyone, while the Apostle was calling you from your rear, He requited you with grief upon grief, so that you may not grieve for what you lose nor for what befalls you, and Allah is well aware of what you do.

And when you were going up, and paid no heed for anyone, and the Messenger was calling you from behind; so He rewarded you with grief upon grief that you might not sorrow for what escaped you neither for what smote you. And Allah is Aware of what you do.

[Remember] when you [fled and] climbed [the mountain] without looking aside at anyone while the Messenger was calling you from behind. So Allah repaid you with distress upon distress so you would not grieve for that which had escaped you [of victory and spoils of war] or [for] that which had befallen you [of injury and death]. And Allah is [fully] Acquainted with what you do.

(Believers remember) when you were fleeing without even glancing to either side even though the Messengers were calling you back, God made you suffer sorrow upon sorrow to make you forget your grief of what you had lost and the injuries you had suffered. God is Well-Aware of what you do.

When you ran off precipitately and did not wait for any one, and the Apostle was calling you from your rear, so He gave you another sorrow instead of (your) sorrow, so that you might not grieve at what had escaped you, nor (at) what befell you; and Allah is aware of what you do.

I<u>th</u> tu<u>s</u>AAidoona wal<u>a</u> talwoona AAal<u>a</u> a<u>h</u>adin wa<b>al</b>rrasoolu yadAAookum fee okhr<u>a</u>kum faath<u>a</u>bakum ghamman bighammin likayl<u>a</u> ta<u>h</u>zanoo AAal<u>a</u> m<u>a</u> f<u>a</u>takum wal<u>a</u> m<u>a</u> a<u>sa</u>bakum wa<b>A</b>ll<u>a</u>hu khabeerun bim<u>a</u> taAAmaloon<b>a</b>

When you were running away and did not look back at anyone, while the Messenger was calling to you from behind, He paid you back with one sorrow after another, so that you might not grieve for what you lost, nor for what befell you. God is aware of what you do.

Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do.

إِذْ تُصْعِدُونَ وَلَا تَلْوُۥنَ عَلَىٰٓ أَحَدٍ وَٱلرَّسُولُ يَدْعُوكُمْ فِىٓ أُخْرَىٰكُمْ فَأَثَٰبَكُمْ غَمًّۢا بِغَمٍّ لِّكَيْلَا تَحْزَنُوا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا مَآ أَصَٰبَكُمْ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ

Remember, O believers, when you ran away on the day of Uḥud, when failure came upon you because you went against the command of the Messenger. None of you looked at anyone else, and the Messenger called you from behind, between you and the idolaters, saying, ‘Come to me, servants of Allah! Come to me, servants of Allah!’ Allah repaid you for this with pain and distress, followed by pain and distress: first because of the victory and gains of war you lost; and then with the rumour that the Prophet had been killed that spread among you. Later you came to know that the Prophet had not been killed, so that you would not grieve about the victory and gains of war that you lost, or the deaths and wounds that you received, as a way of making misfortune and pain easier on you. Allah is aware of everything you do and of everything in your hearts.

Remember, O believers, when you ran away on the day of Uḥud, when failure came upon you because you went against the command of the Messenger. None of you looked at anyone else, and the Messenger called you from behind, between you and the idolaters, saying, ‘Come to me, servants of Allah! Come to me, servants of Allah!’ Allah repaid you for this with pain and distress, followed by pain and distress: first because of the victory and gains of war you lost; and then with the rumour that the Prophet had been killed that spread among you. Later you came to know that the Prophet had not been killed, so that you would not grieve about the victory and gains of war that you lost, or the deaths and wounds that you received, as a way of making misfortune and pain easier on you. Allah is aware of everything you do and of everything in your hearts.

<p>These verses form part of the several previous verses relating to the battle of Uhud. The first verse here mentions the sorrows of the sahabah, the noble Companions ؓ of the Holy Prophet ﷺ . The long succeeding verse describes the antidote. The third verse reiterates that the form of defeat they faced was no punishment. It was a test to separate the true and sincere Muslims from the hypocrites. Finally comes the repeated proclamation that the mistake made by the noble Companions has been forgiven.</p><p>Commentary :</p><p>In the first verse here, the Holy Qur'an describes the exit of the Companions from the battlefield, their inability to come back even when called by the Holy Prophet in person, the consequent grief that afflicted him because of their conduct and, later on, the incidence of the Companions feeling sorry for the sorrow they brought on their master. According to hadith narrations, when Sayyidna Ka'b ibn Malik ؓ called out to them, Muslims heard his call and reassembled.</p><p>The author of Ruh al-Ma'ani resolves this by saying that the first call came from the Messenger of Allah himself which could not be heard by the Companions and they kept going the way they were going. That was the time when Sayyidna Ka'b ibn Malik ؓ called. Every-body heard him and reassembled.</p><p>In Bay-an al-Qur'an, Maulana Ashraf Thanavi (رح) has said that the real reason for this confusion was the news that the Holy Prophet ﷺ has fallen a martyr on the battlefield. When he called, there was obviously no refutation of the news with the call. Even if his voice can be taken to have reached the retreating Companions, the possibility remains that it was not recognized. Finally, when Sayyidna Ka'b ibn Malik ؓ called out, his call included a refutation of this news mentioning the fact that the Messenger of Allah ﷺ was alive. On hearing this, everybody took a sigh of relief and reassembled. As far as the displeasure of Allah and the sorrow of His Messenger ﷺ are concerned, these can be explained by saying - if they had stayed unagitated and firm, they could have recognized the calling voice.</p>

These verses form part of the several previous verses relating to the battle of Uhud. The first verse here mentions the sorrows of the sahabah, the noble Companions ؓ of the Holy Prophet ﷺ . The long succeeding verse describes the antidote. The third verse reiterates that the form of defeat they faced was no punishment. It was a test to separate the true and sincere Muslims from the hypocrites. Finally comes the repeated proclamation that the mistake made by the noble Companions has been forgiven.Commentary :In the first verse here, the Holy Qur'an describes the exit of the Companions from the battlefield, their inability to come back even when called by the Holy Prophet in person, the consequent grief that afflicted him because of their conduct and, later on, the incidence of the Companions feeling sorry for the sorrow they brought on their master. According to hadith narrations, when Sayyidna Ka'b ibn Malik ؓ called out to them, Muslims heard his call and reassembled.The author of Ruh al-Ma'ani resolves this by saying that the first call came from the Messenger of Allah himself which could not be heard by the Companions and they kept going the way they were going. That was the time when Sayyidna Ka'b ibn Malik ؓ called. Every-body heard him and reassembled.In Bay-an al-Qur'an, Maulana Ashraf Thanavi (رح) has said that the real reason for this confusion was the news that the Holy Prophet ﷺ has fallen a martyr on the battlefield. When he called, there was obviously no refutation of the news with the call. Even if his voice can be taken to have reached the retreating Companions, the possibility remains that it was not recognized. Finally, when Sayyidna Ka'b ibn Malik ؓ called out, his call included a refutation of this news mentioning the fact that the Messenger of Allah ﷺ was alive. On hearing this, everybody took a sigh of relief and reassembled. As far as the displeasure of Allah and the sorrow of His Messenger ﷺ are concerned, these can be explained by saying - if they had stayed unagitated and firm, they could have recognized the calling voice.

Then after affliction He Sent you a drowsiness as comes after security, overwhelming some among you, and making some anxious for themselves, and made them think thoughts of pagan ignorance; and they said: "Have we a say in any affair?" Say: "All affairs rest with God." They hide in their hearts what they do not disclose to you. They say: "If we had a say in the affair we would not have been killed in this place." Tell them: "Even had you stayed at home, those of you who were ordained to fight would have gone to their place of (eternal) rest. God had to try them to bring out what they concealed in their breasts, and to bring out the secrets of their hearts, for God knows your innermost thoughts.

Then after grief, He sent down a peaceful slumber (calm), which engulfed a group among you – and another party kept fearing for their own lives, thinking wrongfully of Allah – like the thoughts of ignorance; they say, “Do we have any authority in this matter?” Say (O dear Prophet Mohammed – peace and blessings be upon him), “All authority lies only with Allah”; they hide in their hearts what they do not reveal to you; they say, “Had we any control, we would not have been slain here”; say, “Even if you had been in your houses, those destined to be slain would have come forth to their places of slaying; and in order that Allah may test what is in your breasts and reveal whatever is in your hearts”; and Allah knows well what lies within the hearts.

Then He sent down upon you, after grief, security -- a slumber overcoming a party of you; and a party themselves had grieved, thinking of God thoughts that were not true such as the pagans thought, saying, 'Have we any part whatever in the affair?' Say: 'The affair belongs to God entirely.' They were concealing in their hearts that they show not to thee, saying, 'Ah, if we had had a part in the affair, never would we have been slain here.' Say: 'Even if you had been in your houses, those for whom slaying was appointed would have sallied forth unto their last couches'; and that God might try what was in your breasts, and that He might prove what was in your hearts; and God knows the thoughts in the breasts.

Then, after this woe, He sent down upon you a sense of security, an inner calm which enfolded some of you, whereas the others, who cared mainly for themselves, entertained wrong thoughts about God - thoughts of pagan ignorance - saying, "Did we, then, have any power of decision [in this matter]?" Say: "Verily, all power of decision does rest with God" - [but as for them,] they are trying to conceal within themselves that [weakness of faith] which they would not reveal unto thee, [O Prophet, by] saying, "If we had any power of decision, we would not have left so many dead behind." Say [unto them]: "Even if you had remained in your homes, those [of you] whose death had been ordained would indeed have gone forth to the places where they were destined to lie down." And [all this befell you] so that God might put to a test all that you harbour in your bosoms, and render your innermost hearts pure of all dross: for God is aware of what is in the hearts [of men].

Then, after sorrow, He sent down unto you a security-- slumber coming over a section of you; While anot her section, concerned about themselves, bethought of Allah unjustly: the thought of paganism. They said: have we aught at all of the affair? Say thou: the affair is wholly Allah's. They hide within themselves that which they disclose not unto thee, saying: had we aught of the affair, we would not have been slain here. Say thou: had ye stayed in your houses, even then those decreed to be slain would surely have gone forth to their places of slaughter; and this happened in order that he might prove that which was in your breasts, and purge that which was in your hearts; and Allah is Knower of that which is in the breasts.

Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves (as how to save their ownselves, ignoring the others and the Prophet SAW) and thought wrongly of Allah - the thought of ignorance. They said, "Have we any part in the affair?" Say you (O Muhammad SAW): "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death," but that Allah might test what is in your breasts; and to Mahis that which was in your hearts (sins), and Allah is All-Knower of what is in (your) breasts.

Then after the setback, He sent down security upon you. Slumber overcame some of you, while others cared only for themselves, thinking of God thoughts that were untrue—thoughts of ignorance—saying, “Is anything up to us?” Say, “Everything is up to God.” They conceal within themselves what they do not reveal to you. And they say, “If it was up to us, none of us would have been killed here.” Say, “Even if you Had stayed in your homes, those destined to be killed would have marched into their death beds.” God thus tests what is in your minds, and purifies what is in your hearts. God knows what the hearts contain.

Then, after inflict-ing this grief, He sent down an inner peace upon you - a sleep which overtook some of you. Those who were concerned merely about themselves, entertaining false notions about Allah - the notions of the Age of Ignorance - asked: 'Have we any say in the matter?' Tell them: 'Truly, all power of decision rests solely with Allah.' Indeed, they conceal in their hearts what they would not reveal to you, saying: 'If we had any power of decision, we would not have been slain here.' Say: 'Even if you had been in your houses, those for whom slaying had been appointed would have gone forth to the places where they were to be slain.' And all this happened so that Allah might test your secret thoughts and purge your hearts of all impurities. Allah knows well what is in the breasts of men.

Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves and thought wrongly of Allah -- the thought of ignorance. They said, "Have we any part in the affair" Say: "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death," but that Allah might test what is in your breasts; and to purify that which was in your hearts (sins), and Allah is All-Knower of what is in the breasts.

Then, after grief, He sent down security for you. As slumber did it overcome a party of you, while (the other) party, who were anxious on their own account, thought wrongly of Allah, the thought of ignorance. They said: Have we any part in the cause? Say (O Muhammad): The cause belongeth wholly to Allah. They hide within themselves (a thought) which they reveal not unto thee, saying: Had we had any part in the cause we should not have been slain here. Say: Even though ye had been in your houses, those appointed to be slain would have gone forth to the places where they were to lie. (All this hath been) in order that Allah might try what is in your breasts and prove what is in your hearts. Allah is Aware of what is hidden in the breasts (of men).

Then He sent down to you safety after grief—a drowsiness that came over a group of you—while another group, anxious only about themselves, entertained false notions about Allah, notions of [pagan] ignorance. They say, ‘Do we have any role in the matter?’ Say, ‘Indeed the matter belongs totally to Allah.’ They hide in their hearts what they do not disclose to you. They say, ‘Had we any role in the matter, we would not have been slain here.’ Say, ‘Even if you had remained in your houses, those destined to be slain would have set out toward the places where they were laid to rest, so that Allah may test what is in your breasts, and that He may purge what is in your hearts, and Allah knows well what is in the breasts.’

Then, after sorrow, He sent down upon you safety. Slumber overtook a party, while another party cared only for themselves, thinking of Allah thoughts that were not true, the guess of ignorance, saying: 'Have we any say in the affair' Say: 'The entire affair belongs to Allah' They conceal in themselves what they do not disclose to you. They say: 'If we had any say in the affair we should not have been killed here' Say: 'Had you stayed in your homes, those of you for whom slaying was written would have come out to their (death) beds so that Allah might try what was in your chests and that He will examine what is in your hearts' And Allah knows the innermost of the chests.

Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of Allah other than the truth - the thought of ignorance, saying, "Is there anything for us [to have done] in this matter?" Say, "Indeed, the matter belongs completely to Allah." They conceal within themselves what they will not reveal to you. They say, "If there was anything we could have done in the matter, some of us would not have been killed right here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to their death beds." [It was] so that Allah might test what is in your breasts and purify what is in your hearts. And Allah is Knowing of that within the breasts.

After the sorrows you suffered, He sent you relief and some of you were encompassed by slumber. To some others of you, your lives were so important that you, like ignorant people, began thinking suspiciously of God saying, "Do we have any say in the matter?" (Muhammad), tell them, "All matters belong to God." They try to hide within their souls what they do not reveal to you. They say, "Had we had the matter in our hands, we would not have been killed there." Tell them, "Even if you had stayed in your own homes, your sworn enemies could have attacked you and slain you while you were in your beds. God wanted to test you and purge what existed in your hearts.

Then after sorrow He sent down security upon you, a calm coming upon a party of you, and (there was) another party whom their own souls had rendered anxious; they entertained about Allah thoughts of ignorance quite unjustly, saying: We have no hand in the affair. Say: Surely the affair is wholly (in the hands) of Allah. They conceal within their souls what they would not reveal to you. They say: Had we any hand in the affair, we would not have been slain here. Say: Had you remained in your houses, those for whom slaughter was ordained would certainly have gone forth to the places where they would be slain, and that Allah might test what was in your breasts and that He might purge what was in your hearts; and Allah knows what is in the breasts.

Thumma anzala AAalaykum min baAAdi alghammi amanatan nuAA<u>a</u>san yaghsh<u>a</u> <u>ta</u>ifatan minkum wa<u>ta</u>ifatun qad ahammathum anfusuhum ya<i><u>th</u></i>unnoona bi<b>A</b>ll<u>a</u>hi ghayra al<u>h</u>aqqi <i><u>th</u></i>anna alj<u>a</u>hiliyyati yaqooloona hal lan<u>a</u> mina alamri min shayin qul inna alamra kullahu lill<u>a</u>hi yukhfoona fee anfusihim m<u>a</u> l<u>a</u> yubdoona laka yaqooloona law k<u>a</u>na lan<u>a</u> mina alamri shayon m<u>a</u> qutiln<u>a</u> h<u>a</u>hun<u>a</u> qul law kuntum fee buyootikum labaraza alla<u>th</u>eena kutiba AAalayhimu alqatlu il<u>a</u> ma<u>da</u>jiAAihim waliyabtaliya All<u>a</u>hu m<u>a</u> fee <u>s</u>udoorikum waliyuma<u>hh</u>i<u>s</u>a m<u>a</u> fee quloobikum wa<b>A</b>ll<u>a</u>hu AAaleemun bi<u>tha</u>ti a<b>l</b><u>ss</u>udoor<b>i</b>

Then, after sorrow He sent down peace [of mind] upon you in the shape of drowsiness that overcame some of you, but there were others who were anxious only about themselves. They entertained false notions about God, like the notions of the days of ignorance. "Have we any say in the matter?" they asked. Say to them, "All is in the hands of God." They conceal in their hearts what they would not reveal to you. They say, "Had we had any say in the matter, none of us would have been killed here." Say to them, "Had you stayed in your homes, those whose death had been decreed would nevertheless have gone forth to the places where they were destined to die." And all this befell you so that God might test what is in your minds. And in order to purify what was in your hearts. For God is aware of your innermost thoughts.

After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, Moved by wrong suspicions of Allah-suspicions due to ignorance. They said: "What affair is this of ours?" Say thou: "Indeed, this affair is wholly Allah's." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had had anything to do with this affair, We should not have been in the slaughter here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts.

ثُمَّ أَنزَلَ عَلَيْكُم مِّنۢ بَعْدِ ٱلْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَآئِفَةً مِّنكُمْ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَٰهِلِيَّةِ يَقُولُونَ هَل لَّنَا مِنَ ٱلْأَمْرِ مِن شَىْءٍ قُلْ إِنَّ ٱلْأَمْرَ كُلَّهُۥ لِلَّهِ يُخْفُونَ فِىٓ أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَٰهُنَا قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيْهِمُ ٱلْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ وَلِيَبْتَلِىَ ٱللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

Then He sent down on you, after the pain and distress, peace and security. A group among you, who trusted in the promise of Allah, became overcome by sleep because of the peace and serenity in their hearts. Another group were not blessed with security or sleep, and they were the hypocrites, who only worried about their own safety, and felt upset and scared. They thought badly of Allah, thinking that He would not help His Prophet or support His servants, like those of the time of ignorance before Islam did, who did not understand Allah’s reality. These hypocrites said, due to their ignorance of Allah, that they did not have a say in whether they went out to fight; and if they had, they would not have done so. Tell them, O Prophet, in reply, that everything that happens is up to Allah, and that He decreed that they would go out to fight. These hypocrites hide in themselves doubt and bad opinion which they do not show to you, saying that if they had a say in whether they had gone to fight, then people would not have been killed in this place. Tell them, O Prophet, in reply, that if they had been in their houses far from the places of battle and death, those whom Allah had destined to be killed would inevitably go out to the places of their death. Allah only did this to test the intentions and motives in your hearts, and to reveal the faith and hypocrisy in them. Allah knows what is in the hearts of people, and nothing is hidden from Him.

Then He sent down on you, after the pain and distress, peace and security. A group among you, who trusted in the promise of Allah, became overcome by sleep because of the peace and serenity in their hearts. Another group were not blessed with security or sleep, and they were the hypocrites, who only worried about their own safety, and felt upset and scared. They thought badly of Allah, thinking that He would not help His Prophet or support His servants, like those of the time of ignorance before Islam did, who did not understand Allah’s reality. These hypocrites said, due to their ignorance of Allah, that they did not have a say in whether they went out to fight; and if they had, they would not have done so. Tell them, O Prophet, in reply, that everything that happens is up to Allah, and that He decreed that they would go out to fight. These hypocrites hide in themselves doubt and bad opinion which they do not show to you, saying that if they had a say in whether they had gone to fight, then people would not have been killed in this place. Tell them, O Prophet, in reply, that if they had been in their houses far from the places of battle and death, those whom Allah had destined to be killed would inevitably go out to the places of their death. Allah only did this to test the intentions and motives in your hearts, and to reveal the faith and hypocrisy in them. Allah knows what is in the hearts of people, and nothing is hidden from Him.

<p>The Hardships at Uhud: A Test, not Punishment :</p><p>The noble Companions as evident from: وَلِيَبْتَلِيَ اللَّـهُ مَا فِي صُدُورِ‌كُمْ (154), were actually tested through their sufferings at the battle of Uhud. This was no punishment. The objective was to make true and sincere Muslims distinct from the hypocrites. The mode was a 'test of inner qualities'.</p><p>The eloquent Qur'anic expression أَثَابَكُمْ (He awarded you sorrow), which is suggestive of punishment, can be resolved by saying that the outward form was, no doubt, that of punishment but the real purpose was a sort of affectionate correction, something similar to a well-meaning reprimand from a father to his son or a teacher to his student. In common usage, this can be called a punishment of some sort, but this is, in all reality, a form of training and correction. This is very different from a pure legal punishment.</p><p>Why did Muslims suffer at Uhud ?</p><p>The last part of verse 154 beginning with لِيَبْتَلِيَكُمْ (so that Allah may test) seems to indicate that the cause of hardships faced by Muslims was this wise divine arrangement. But, the statement: إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا in the verse (155) following immediately seems to suggest that some past mistake of theirs is the cause of this Satanic effect.</p><p>The answer is that the particular past mistake was the obvious reason which gave Satan the incentive to make them slip once again, an effort in which the شیطان Satan incidentally succeeded. But there was much more to it; there were wise arrangements made by the Creator behind this slip and its outcome. These have been covered under the expression لِيَبْتَلِيَكُمْ :'so that Allah may test'. In Ruh al-Ma'ani, a report from Zajjaj says that the Satan made them recall some of their sins in the presence of which they hesitated to appear before their Lord. So they moved away from Jihad hoping to fight later on following personal correction and thus meet Allah as martyrs in Jihad.</p><p>One sin becomes the Cause of another:</p><p>From the last verse we discover that one sin drags in yet another sin, very much like one good deed which pulls in- another good deed. In other words, all deeds - good and bad - have a sort of magnetic pull of their own. When a person accomplishes a good deed, experience shows that other good deeds become easy on him. His very heart starts desiring to do what is good and righteous. Similarly, a person who commits a sin finds that it has cleared the way for other sins. His very heart starts desiring to do what is sinful. Therefore, some elders say: ان من جزاء الحسنۃ الحسنۃ بعدھا ، وان من جزاء السیٔۃ السیٔۃ بعدھا the ready reward of a good deed is another good deed which a person is enabled to accomplish and the ready punishment of an evil deed is another evil deed the way to which has been cleared by the first.'</p><p>In Masa'ilus-Suluk, Maulana Ashraf ` Ali Thanavi (رح) has said: As explained in hadith, sin makes the heart dark and when the heart goes dark, Satan شیطان prevails.'</p><p>The position of the Noble Companions ؓ in the sight of Allah Almighty :</p><p>As briefly stated earlier, the mistakes made by some. noble Companions ؓ at the battle of Uhud were intrinsically serious. The majority from among the fifty Companions who were commanded by the Holy Prophet ﷺ to guard a hill-top strategic point, with clear instruction not to leave their duty-post, no matter what happens at the battle front underneath, moved away from their assigned place. Granted that the reason for their abandonment of the post of duty was an erroneous independent judgment, as they thought their side had won the battle. The order to guard their post, according to their view, had been carried out, therefore, they thought, they could go down and join in with the rest of Muslims. But, in reality, their action was in clear contravention of definite instructions given by the Holy Prophet ﷺ .</p><p>This mistake of theirs motivated them to leave the battlefield, no matter how this is explained, as reported earlier from Zajjaj. Moreover, this retreat from the battlefield took place while the Messenger of Allah was with them unmoved from the front line and calling them back from behind them. If this situation is viewed without reference to personalities and circumstances that action would certainly be classed as a very serious breach of conduct in a military encounter. In fact, of the many blames imputed to various Companions under the unfortunate genre of Mushajarat (the mutual quarrels and armed confrontations between the noble Companions which took place after the Holy Prophet ﷺ) this would be rated as the most serious.</p><p>But, something more worthy of consideration is what Allah Almighty has done in their case inspite of all their mistakes. Stated right here in the present verses, is how their grief was physically changed into tranquility through drowsiness. Then, they were told that their suffering was no punishment; it was a matter of test. Then came the clearly worded proclamation of forgiveness for them. It will be recalled that these have appeared earlier, yet they have been reaffirmed here. There is an element of wisdom behind this repetition. The first time it was said, the purpose was to comfort the noble Companions themselves. Incidentally, here is a refutation of what the hypo-crites said to Muslims. They chided them for not acting on their advice, as a result of which they (the Muslims) suffered all those hardships.</p><p>In short, all these related verses make it very clear that the Companions of the Messenger of Allah hold a unique position of affection in His sight inspite of such serious mistakes made by them. Not only that they have been pardoned and forgiven but actually they have been blessed with much more. They have been made special recipients of Allah's grace and mercy. This is what comes from Allah Almighty Himself through the authentic words of the Holy Qur'an. A similar case, as reported in hadith, relating to Sayyidna Hatib ibn Abi Bilta'ah ؓ was brought before the Holy Prophet ﷺ . He had written a letter to the mushrikin (disbelievers) of Makkah in which he had passed on information about Muslims living in Madinah. When the Holy Prophet ﷺ was told about it through a revelation, the letter was intercepted. The noble Companions ؓ were very angry with Sayyidna Hatib ibn Abi Bilta'ah ؓ for what he had done. Sayyidna ` Umar, may Allah be pleased with both of them, asked for permission to behead that 'hypocrite'. But, the Holy Prophet ﷺ knew that Hatib was no hypocrite; he was a true, sincere Muslim but he had made a mistake inadvertently. So, he forgave him his mistake and declared that he was one of the people (veterans) of Badr and, perhaps, Allah Almighty has enforced general pardon for all participants of Badr, (This narration appears in all authentic books of ahadith).</p><p>The Noble Companions ؓ : Lesson for Muslims</p><p>It is based on this affirmation that the followers of Sunnah and Jama` ah (ahl al-Sunnah wa al-Jama'ah: Muslims who adhere to the practice of the Holy Prophet ﷺ and that of his blessed Companions ؓ find the confirmation of their belief and practice. That is, even though the noble Companions are not above sin, for sins can be and have been committed by them, but despite this, it is not permissible for the Muslim community to ascribe any evil or defect to them in a derogatory manner. When Almighty and His Messenger ﷺ forgave such serious slips and errors coming from them and dealt with them generously and mercifully and gave them the great station of ؓ و رضوا عنہ 'may Allah be pleased with them and may they be pleased with Allah,' how can anyone claim to have the right to talk about anyone of them in a derogatory manner?</p><p>This is why Sayyidna ` Abdullah ibn ` Umar ؓ on hearing somebody satirize Sayyidna ` Uthman al-Ghani ؓ and some noble Companions ؓ by saying that they had run away from the battlefield, the reference being to this incidence at Uhud, said, 'Nobody has the right to criticize that which Allah has expressly proclaimed to have been forgiven (Sahih al-Bukhari).</p><p>Therefore, all doctrinal source-books of the ahl al-Sunnah wa al-Jama` ah unanimously agree that it is wajib or necessary to honour the position of the noble Companions and to abstain from criticizing, mocking or speaking ill of them. It appears in al-` Aqa` id an-Nasfiyah:</p><p>و یکف عن ذکر الصحابہ الا بخیر ~</p><p>It is necessary that one should not talk about the Companions except in a good manner.</p><p>In Sharh al-Musamarah, Ibn Humam has said:</p><p>اعتقاد اھل السنۃ تزکیۃ جمیع السحابۃ والثناء علیھم</p><p>The belief of the followers of the Sunnah is that all Companions were purified and that they be remembered with praise.</p><p>This is what appears in Sharh Muwaqif:</p><p>یجب تعظیم الصحابۃ کلھم و الکف عن القدح فیھم</p><p>It is obligatory to honour the Companions, all of them; and avoiding satire or criticism against them is equally mandatory.</p><p>Abridged below is what Hafiz Ibn Taymiyyah (رح) has said in al-'Aqidatul Wasitiyah:</p><p>"It is a cardinal belief of Ahl al-Sunnah wal-Jama'ah that Muslims must refrain from accusing or criticizing any Companion of the Holy Prophet ﷺ in the matter of disagreements or armed conflicts which may have come up among them. There is a reason for this. Most of the narrations imputing drawbacks in them which have crept into history are a pack of lies planted by enemies. They simply have no truth in them. Then, there are others in which the reality has been reversed by additions and alterations. Even if, there was some truth about something, that has to be taken as the independent judgment of the Companions in which they have no choice. Going a step further, we can assume a situation where they may not be helpless but be capable of using their choice, then, what works there is the Divine Law إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ that is, good deeds make up for the bad ones. And it is more than obvious that nobody can claim equality with them in the matter of good deeds. The good they did cannot be matched by the good done by anybody else. Similarly, nobody else can be more deserving of the mercy and forgiveness of Allah Almighty as compared to them. Therefore, nobody has the right to sit on judgment against them and call their deeds to account and in that process, criticise or speak ill of them."</p>

The Hardships at Uhud: A Test, not Punishment :The noble Companions as evident from: وَلِيَبْتَلِيَ اللَّـهُ مَا فِي صُدُورِ‌كُمْ (154), were actually tested through their sufferings at the battle of Uhud. This was no punishment. The objective was to make true and sincere Muslims distinct from the hypocrites. The mode was a 'test of inner qualities'.The eloquent Qur'anic expression أَثَابَكُمْ (He awarded you sorrow), which is suggestive of punishment, can be resolved by saying that the outward form was, no doubt, that of punishment but the real purpose was a sort of affectionate correction, something similar to a well-meaning reprimand from a father to his son or a teacher to his student. In common usage, this can be called a punishment of some sort, but this is, in all reality, a form of training and correction. This is very different from a pure legal punishment.Why did Muslims suffer at Uhud ?The last part of verse 154 beginning with لِيَبْتَلِيَكُمْ (so that Allah may test) seems to indicate that the cause of hardships faced by Muslims was this wise divine arrangement. But, the statement: إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا in the verse (155) following immediately seems to suggest that some past mistake of theirs is the cause of this Satanic effect.The answer is that the particular past mistake was the obvious reason which gave Satan the incentive to make them slip once again, an effort in which the شیطان Satan incidentally succeeded. But there was much more to it; there were wise arrangements made by the Creator behind this slip and its outcome. These have been covered under the expression لِيَبْتَلِيَكُمْ :'so that Allah may test'. In Ruh al-Ma'ani, a report from Zajjaj says that the Satan made them recall some of their sins in the presence of which they hesitated to appear before their Lord. So they moved away from Jihad hoping to fight later on following personal correction and thus meet Allah as martyrs in Jihad.One sin becomes the Cause of another:From the last verse we discover that one sin drags in yet another sin, very much like one good deed which pulls in- another good deed. In other words, all deeds - good and bad - have a sort of magnetic pull of their own. When a person accomplishes a good deed, experience shows that other good deeds become easy on him. His very heart starts desiring to do what is good and righteous. Similarly, a person who commits a sin finds that it has cleared the way for other sins. His very heart starts desiring to do what is sinful. Therefore, some elders say: ان من جزاء الحسنۃ الحسنۃ بعدھا ، وان من جزاء السیٔۃ السیٔۃ بعدھا the ready reward of a good deed is another good deed which a person is enabled to accomplish and the ready punishment of an evil deed is another evil deed the way to which has been cleared by the first.'In Masa'ilus-Suluk, Maulana Ashraf ` Ali Thanavi (رح) has said: As explained in hadith, sin makes the heart dark and when the heart goes dark, Satan شیطان prevails.'The position of the Noble Companions ؓ in the sight of Allah Almighty :As briefly stated earlier, the mistakes made by some. noble Companions ؓ at the battle of Uhud were intrinsically serious. The majority from among the fifty Companions who were commanded by the Holy Prophet ﷺ to guard a hill-top strategic point, with clear instruction not to leave their duty-post, no matter what happens at the battle front underneath, moved away from their assigned place. Granted that the reason for their abandonment of the post of duty was an erroneous independent judgment, as they thought their side had won the battle. The order to guard their post, according to their view, had been carried out, therefore, they thought, they could go down and join in with the rest of Muslims. But, in reality, their action was in clear contravention of definite instructions given by the Holy Prophet ﷺ .This mistake of theirs motivated them to leave the battlefield, no matter how this is explained, as reported earlier from Zajjaj. Moreover, this retreat from the battlefield took place while the Messenger of Allah was with them unmoved from the front line and calling them back from behind them. If this situation is viewed without reference to personalities and circumstances that action would certainly be classed as a very serious breach of conduct in a military encounter. In fact, of the many blames imputed to various Companions under the unfortunate genre of Mushajarat (the mutual quarrels and armed confrontations between the noble Companions which took place after the Holy Prophet ﷺ) this would be rated as the most serious.But, something more worthy of consideration is what Allah Almighty has done in their case inspite of all their mistakes. Stated right here in the present verses, is how their grief was physically changed into tranquility through drowsiness. Then, they were told that their suffering was no punishment; it was a matter of test. Then came the clearly worded proclamation of forgiveness for them. It will be recalled that these have appeared earlier, yet they have been reaffirmed here. There is an element of wisdom behind this repetition. The first time it was said, the purpose was to comfort the noble Companions themselves. Incidentally, here is a refutation of what the hypo-crites said to Muslims. They chided them for not acting on their advice, as a result of which they (the Muslims) suffered all those hardships.In short, all these related verses make it very clear that the Companions of the Messenger of Allah hold a unique position of affection in His sight inspite of such serious mistakes made by them. Not only that they have been pardoned and forgiven but actually they have been blessed with much more. They have been made special recipients of Allah's grace and mercy. This is what comes from Allah Almighty Himself through the authentic words of the Holy Qur'an. A similar case, as reported in hadith, relating to Sayyidna Hatib ibn Abi Bilta'ah ؓ was brought before the Holy Prophet ﷺ . He had written a letter to the mushrikin (disbelievers) of Makkah in which he had passed on information about Muslims living in Madinah. When the Holy Prophet ﷺ was told about it through a revelation, the letter was intercepted. The noble Companions ؓ were very angry with Sayyidna Hatib ibn Abi Bilta'ah ؓ for what he had done. Sayyidna ` Umar, may Allah be pleased with both of them, asked for permission to behead that 'hypocrite'. But, the Holy Prophet ﷺ knew that Hatib was no hypocrite; he was a true, sincere Muslim but he had made a mistake inadvertently. So, he forgave him his mistake and declared that he was one of the people (veterans) of Badr and, perhaps, Allah Almighty has enforced general pardon for all participants of Badr, (This narration appears in all authentic books of ahadith).The Noble Companions ؓ : Lesson for MuslimsIt is based on this affirmation that the followers of Sunnah and Jama` ah (ahl al-Sunnah wa al-Jama'ah: Muslims who adhere to the practice of the Holy Prophet ﷺ and that of his blessed Companions ؓ find the confirmation of their belief and practice. That is, even though the noble Companions are not above sin, for sins can be and have been committed by them, but despite this, it is not permissible for the Muslim community to ascribe any evil or defect to them in a derogatory manner. When Almighty and His Messenger ﷺ forgave such serious slips and errors coming from them and dealt with them generously and mercifully and gave them the great station of ؓ و رضوا عنہ 'may Allah be pleased with them and may they be pleased with Allah,' how can anyone claim to have the right to talk about anyone of them in a derogatory manner?This is why Sayyidna ` Abdullah ibn ` Umar ؓ on hearing somebody satirize Sayyidna ` Uthman al-Ghani ؓ and some noble Companions ؓ by saying that they had run away from the battlefield, the reference being to this incidence at Uhud, said, 'Nobody has the right to criticize that which Allah has expressly proclaimed to have been forgiven (Sahih al-Bukhari).Therefore, all doctrinal source-books of the ahl al-Sunnah wa al-Jama` ah unanimously agree that it is wajib or necessary to honour the position of the noble Companions and to abstain from criticizing, mocking or speaking ill of them. It appears in al-` Aqa` id an-Nasfiyah:و یکف عن ذکر الصحابہ الا بخیر ~It is necessary that one should not talk about the Companions except in a good manner.In Sharh al-Musamarah, Ibn Humam has said:اعتقاد اھل السنۃ تزکیۃ جمیع السحابۃ والثناء علیھمThe belief of the followers of the Sunnah is that all Companions were purified and that they be remembered with praise.This is what appears in Sharh Muwaqif:یجب تعظیم الصحابۃ کلھم و الکف عن القدح فیھمIt is obligatory to honour the Companions, all of them; and avoiding satire or criticism against them is equally mandatory.Abridged below is what Hafiz Ibn Taymiyyah (رح) has said in al-'Aqidatul Wasitiyah:"It is a cardinal belief of Ahl al-Sunnah wal-Jama'ah that Muslims must refrain from accusing or criticizing any Companion of the Holy Prophet ﷺ in the matter of disagreements or armed conflicts which may have come up among them. There is a reason for this. Most of the narrations imputing drawbacks in them which have crept into history are a pack of lies planted by enemies. They simply have no truth in them. Then, there are others in which the reality has been reversed by additions and alterations. Even if, there was some truth about something, that has to be taken as the independent judgment of the Companions in which they have no choice. Going a step further, we can assume a situation where they may not be helpless but be capable of using their choice, then, what works there is the Divine Law إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ that is, good deeds make up for the bad ones. And it is more than obvious that nobody can claim equality with them in the matter of good deeds. The good they did cannot be matched by the good done by anybody else. Similarly, nobody else can be more deserving of the mercy and forgiveness of Allah Almighty as compared to them. Therefore, nobody has the right to sit on judgment against them and call their deeds to account and in that process, criticise or speak ill of them."

<h2 class="title">Slumber Overcame the Believers; the Fear that the Hypocrites Suffered</h2><p>Allah reminds His servants of His favor when He sent down on them tranquillity and slumber that overcame them while they were carrying their weapons and feeling distress and grief. In this case, slumber is a favor and carries meanings of calmness and safety. For instance, Allah said in Surat Al-Anfal about the battle of Badr,</p><div class="text_uthmani arabic">إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ</div><p>((Remember) when He covered you with a slumber as a security from Him) 8:11.</p><p>Al-Bukhari recorded that Anas said that, Abu Talhah said, "I was among those who were overcome by slumber during the battle of Uhud. My sword fell from my hand several times and I would pick it up, then it would fall and I would pick it up again." Al-Bukhari collected this Hadith in the stories of the battles without a chain of narration, and in the book of Tafsir with a chain of narrators. At-Tirmidhi, An-Nasa'i and Al-Hakim recorded from Anas that Abu Talhah said, "On the day of Uhud, I raised my head and looked around and found that everyone's head was nodding from slumber." This is the wording of At-Tirmidhi, who said, "Hasan Sahih". An-Nasa'i also recorded this Hadith from Anas who said that Abu Talhah said, "I was among those who were overcome by slumber."</p><p>The second group mentioned in the Ayah were the hypocrites who only thought about themselves, for they are the most cowardly people and those least likely to support the truth,</p><div class="text_uthmani arabic">يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ</div><p>(and thought wrongly of Allah - the thought of ignorance) 3:154, for they are liars and people who have doubts and evil thoughts about Allah, the Exalted and Most Honored. Allah said,</p><div class="text_uthmani arabic">ثُمَّ أَنزَلَ عَلَيْكُمْ مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاساً يَغْشَى طَآئِفَةً مِّنْكُمْ</div><p>(Then after the distress, He sent down security for you. Slumber overtook a party of you), the people of faith, certainty, firmness and reliance (on Allah) who are certain that Allah shall give victory to His Messenger and fulfill his objective.</p><div class="text_uthmani arabic">وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ</div><p>(While another party was thinking about themselves), and they were not overcome by slumber because of their worry, fright and fear,</p><div class="text_uthmani arabic">يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ</div><p>(and thought wrongly of Allah --- the thought of ignorance).</p><p>Similarly, Allah said in another statement,</p><div class="text_uthmani arabic">بَلْ ظَنَنْتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَى أَهْلِيهِمْ أَبَداً</div><p>(Nay, but you thought that the Messenger and the believers would never return to their families) 48:12.</p><p>This group thought that the idolators achieved ultimate victory, when their forces took the upper hand in battle, and that Islam and its people would perish. This is typical of people of doubt and hesitation, in the event of a hardship, they fall into such evil thoughts. Allah then described them that,</p><div class="text_uthmani arabic">يَقُولُونَ</div><p>(they said) in this situation,</p><div class="text_uthmani arabic">هَل لَّنَا مِنَ الاٌّمْرِ مِن شَىْءٍ</div><p>("Have we any part in the affair") Allah replied,</p><div class="text_uthmani arabic">قُلْ إِنَّ الاٌّمْرَ كُلَّهُ للَّهِ يُخْفُونَ فِى أَنْفُسِهِم مَّا لاَ يُبْدُونَ لَكَ</div><p>(Say: "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you.) wAllah exposed their secrets, that is,</p><div class="text_uthmani arabic">يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا</div><p>(saying: "If we had anything to do with the affair, none of us would have been killed here.") although they tried to conceal this thought from the Messenger of Allah .</p><p>Ibn Ishaq recorded that `Abdullah bin Az-Zubayr said that Az-Zubayr said, "I was with the Messenger of Allah when fear intensified and Allah sent sleep to us (during the battle of Uhud). At that time, every man among us (except the hypocrites) was nodding off. By Allah! As if in a dream, I heard the words of Mu`attib bin Qushayr, `If we had anything to do with the affair, none of us would have been killed here.' I memorized these words of his, which Allah mentioned later on,</p><div class="text_uthmani arabic">يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا</div><p>(saying: "If we had anything to do with the affair, none of us would have been killed here.)"</p><p>Ibn Abi Hatim collected this Hadith.</p><p>Allah the Exalted said,</p><div class="text_uthmani arabic">قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ</div><p>(Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death,") meaning, this is Allah's appointed destiny and a decision that will certainly come to pass, and there is no escaping it. Allah's statement,</p><div class="text_uthmani arabic">وَلِيَبْتَلِىَ اللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ</div><p>(that Allah might test what is in your breasts; and to purify that which was in your hearts,) means, so that He tests you with whatever befell you, to distinguish good from evil and the deeds and statements of the believers from those of the hypocrites,</p><div class="text_uthmani arabic">وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ</div><p>(and Allah is All-Knower of what is in the breasts), and what the hearts conceal.</p><h2 class="title">Some of the Believers Give Flight on the Day of Uhud</h2><p>Allah then said,</p><div class="text_uthmani arabic">إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَـنُ بِبَعْضِ مَا كَسَبُواْ</div><p>(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned) 3:155,</p><p>because of some of their previous errors. Indeed, some of the Salaf said, "The reward of the good deed includes being directed to another good deed that follows it, while the retribution of sin includes committing another sin that follows it." Allah then said,</p><div class="text_uthmani arabic">وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ</div><p>(but Allah, indeed, has forgiven them), their giving flight,</p><div class="text_uthmani arabic">أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ</div><p>(surely, Allah is Oft-Forgiving, Most Forbearing)</p><p>He forgives sins, pardons and exonerates His creatures. Imam Ahmad recorded that Shaqiq said, " `Abdur-Rahman bin `Awf met Al-Walid bin `Uqbah, who said to him, `Why did you desert `Uthman, the Leader of the Faithful' `Abdur-Rahman said, `Tell him that I did not run away during Uhud, remain behind during Badr, nor abandon the Sunnah of `Umar.' Al-Walid told `Uthman what `Abdur-Rahman said. `Uthman replied, `As for his statement, `I did not run away during Uhud,' how can he blame me for an error that Allah has already forgiven. Allah said,</p><div class="text_uthmani arabic">إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَـنُ بِبَعْضِ مَا كَسَبُواْ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ</div><p>(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned. But Allah, indeed, has forgiven them).</p><p>As for his statement that I remained behind from participating in Badr, I was nursing Ruqayyah, the daughter of the Messenger of Allah , until she passed away. The Messenger of Allah gave me a share in the booty of Badr, and whoever gets a share in the booty from the Messenger of Allah will have participated in battle. As for his statement that I abandoned the Sunnah of `Umar, neither I nor he are able to endure it. Go and convey this answer to him."'</p>

Slumber Overcame the Believers; the Fear that the Hypocrites SufferedAllah reminds His servants of His favor when He sent down on them tranquillity and slumber that overcame them while they were carrying their weapons and feeling distress and grief. In this case, slumber is a favor and carries meanings of calmness and safety. For instance, Allah said in Surat Al-Anfal about the battle of Badr,إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ((Remember) when He covered you with a slumber as a security from Him) 8:11.Al-Bukhari recorded that Anas said that, Abu Talhah said, "I was among those who were overcome by slumber during the battle of Uhud. My sword fell from my hand several times and I would pick it up, then it would fall and I would pick it up again." Al-Bukhari collected this Hadith in the stories of the battles without a chain of narration, and in the book of Tafsir with a chain of narrators. At-Tirmidhi, An-Nasa'i and Al-Hakim recorded from Anas that Abu Talhah said, "On the day of Uhud, I raised my head and looked around and found that everyone's head was nodding from slumber." This is the wording of At-Tirmidhi, who said, "Hasan Sahih". An-Nasa'i also recorded this Hadith from Anas who said that Abu Talhah said, "I was among those who were overcome by slumber."The second group mentioned in the Ayah were the hypocrites who only thought about themselves, for they are the most cowardly people and those least likely to support the truth,يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ(and thought wrongly of Allah - the thought of ignorance) 3:154, for they are liars and people who have doubts and evil thoughts about Allah, the Exalted and Most Honored. Allah said,ثُمَّ أَنزَلَ عَلَيْكُمْ مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاساً يَغْشَى طَآئِفَةً مِّنْكُمْ(Then after the distress, He sent down security for you. Slumber overtook a party of you), the people of faith, certainty, firmness and reliance (on Allah) who are certain that Allah shall give victory to His Messenger and fulfill his objective.وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ(While another party was thinking about themselves), and they were not overcome by slumber because of their worry, fright and fear,يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَـهِلِيَّةِ(and thought wrongly of Allah --- the thought of ignorance).Similarly, Allah said in another statement,بَلْ ظَنَنْتُمْ أَن لَّن يَنقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَى أَهْلِيهِمْ أَبَداً(Nay, but you thought that the Messenger and the believers would never return to their families) 48:12.This group thought that the idolators achieved ultimate victory, when their forces took the upper hand in battle, and that Islam and its people would perish. This is typical of people of doubt and hesitation, in the event of a hardship, they fall into such evil thoughts. Allah then described them that,يَقُولُونَ(they said) in this situation,هَل لَّنَا مِنَ الاٌّمْرِ مِن شَىْءٍ("Have we any part in the affair") Allah replied,قُلْ إِنَّ الاٌّمْرَ كُلَّهُ للَّهِ يُخْفُونَ فِى أَنْفُسِهِم مَّا لاَ يُبْدُونَ لَكَ(Say: "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you.) wAllah exposed their secrets, that is,يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا(saying: "If we had anything to do with the affair, none of us would have been killed here.") although they tried to conceal this thought from the Messenger of Allah .Ibn Ishaq recorded that `Abdullah bin Az-Zubayr said that Az-Zubayr said, "I was with the Messenger of Allah when fear intensified and Allah sent sleep to us (during the battle of Uhud). At that time, every man among us (except the hypocrites) was nodding off. By Allah! As if in a dream, I heard the words of Mu`attib bin Qushayr, `If we had anything to do with the affair, none of us would have been killed here.' I memorized these words of his, which Allah mentioned later on,يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الاٌّمْرِ شَىْءٌ مَّا قُتِلْنَا هَـهُنَا(saying: "If we had anything to do with the affair, none of us would have been killed here.)"Ibn Abi Hatim collected this Hadith.Allah the Exalted said,قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ(Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death,") meaning, this is Allah's appointed destiny and a decision that will certainly come to pass, and there is no escaping it. Allah's statement,وَلِيَبْتَلِىَ اللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ(that Allah might test what is in your breasts; and to purify that which was in your hearts,) means, so that He tests you with whatever befell you, to distinguish good from evil and the deeds and statements of the believers from those of the hypocrites,وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ(and Allah is All-Knower of what is in the breasts), and what the hearts conceal.Some of the Believers Give Flight on the Day of UhudAllah then said,إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَـنُ بِبَعْضِ مَا كَسَبُواْ(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned) 3:155,because of some of their previous errors. Indeed, some of the Salaf said, "The reward of the good deed includes being directed to another good deed that follows it, while the retribution of sin includes committing another sin that follows it." Allah then said,وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ(but Allah, indeed, has forgiven them), their giving flight,أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ(surely, Allah is Oft-Forgiving, Most Forbearing)He forgives sins, pardons and exonerates His creatures. Imam Ahmad recorded that Shaqiq said, " `Abdur-Rahman bin `Awf met Al-Walid bin `Uqbah, who said to him, `Why did you desert `Uthman, the Leader of the Faithful' `Abdur-Rahman said, `Tell him that I did not run away during Uhud, remain behind during Badr, nor abandon the Sunnah of `Umar.' Al-Walid told `Uthman what `Abdur-Rahman said. `Uthman replied, `As for his statement, `I did not run away during Uhud,' how can he blame me for an error that Allah has already forgiven. Allah said,إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَـنُ بِبَعْضِ مَا كَسَبُواْ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ(Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned. But Allah, indeed, has forgiven them).As for his statement that I remained behind from participating in Badr, I was nursing Ruqayyah, the daughter of the Messenger of Allah , until she passed away. The Messenger of Allah gave me a share in the booty of Badr, and whoever gets a share in the booty from the Messenger of Allah will have participated in battle. As for his statement that I abandoned the Sunnah of `Umar, neither I nor he are able to endure it. Go and convey this answer to him."'

All those among you who turned their backs on the day the two armies clashed (at 'Uhud) were surely induced by Satan to fail in their duty because of their sinful deeds. But God has already forgiven them, for God is forgiving and kind.

Indeed those of you who turned back on the day when the two armies met – for it was the devil who caused them to waver, because of some of their deeds; and undoubtedly Allah has forgiven them; indeed Allah is Oft Forgiving, Most Forbearing.

Those of you who turned away the day the two hosts encountered -- Satan made them slip for somewhat they had earned; but God has pardoned them; God is All-forgiving, All-clement.

Behold, as for those of you who turned away [from their duty] on the day when the two hosts met in battle - Satan caused them to stumble only by means of something that they [themselves] had done. But now God has effaced this sin of theirs: verily, God is much-forgiving, forbearing.

As for those of you who turned back on the day the two hosts met, it was the Satan who made them slip because of something they had earned; and of a surety Allah hath pardoned them. Verily, Allah is Forgiving, Forbearing.

Those of you who turned back on the day the two hosts met (i.e. the battle of Uhud), it was Shaitan (Satan) who caused them to backslide (run away from the battlefield) because of some (sins) they had earned. But Allah, indeed, has forgiven them. Surely, Allah is Oft-Forgiving, Most Forbearing.

Those of you who turned back on the day when the two armies clashed—it was Satan who caused them to backslide, on account of some of what they have earned. But God has forgiven them. God is Forgiving and Prudent.

Surely those of them who turned their backs on the day when the two armies met (at Uhud) did so because Satan made them slip because of some of their lapses. But Allah has pardoned them; He is All-Forgiving, All-Forbearing.

Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned. But Allah, indeed, has forgiven them. Surely, Allah is Oft-Forgiving, Most Forbearing.

Lo! those of you who turned back on the day when the two hosts met, Satan alone it was who caused them to backslide, because of some of that which they have earned. Now Allah hath forgiven them. Lo! Allah is Forgiving, Clement.

Those of you who fled on the day when the two hosts met, only Satan had made them stumble because of some of their deeds. Certainly, Allah has excused them, for Allah is all-forgiving, all-forbearing.

Those of you who turned away on the day when the two armies met must have been seduced by satan on account of some of what they had earned. But Allah has pardoned them. He is Forgiving and Clement.

Indeed, those of you who turned back on the day the two armies met, it was Satan who caused them to slip because of some [blame] they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing.

God knows what the hearts contain. Because of some of your bad deeds, those of you who ran away, when you faced the enemy, were misled by Satan. God forgave you for He is All-forgiving and Forbearing."

(As for) those of you who turned back on the day when the two armies met, only the Shaitan sought to cause them to make a slip on account of some deeds they had done, and certainly Allah has pardoned them; surely Allah is Forgiving, Forbearing.

Inna alla<u>th</u>eena tawallaw minkum yawma iltaq<u>a</u> aljamAA<u>a</u>ni innam<u>a</u> istazallahumu a<b>l</b>shshay<u>ta</u>nu bibaAA<u>d</u>i m<u>a</u> kasaboo walaqad AAaf<u>a</u> All<u>a</u>hu AAanhum inna All<u>a</u>ha ghafoorun <u>h</u>aleem<b>un</b>

Those of you who turned away on the day the two hosts met [in battle] were made to slip by Satan on account of some of their deeds. But God has pardoned them: God is forgiving and forbearing.

Those of you who turned back on the day the two hosts Met,-it was Satan who caused them to fail, because of some (evil) they had done. But Allah Has blotted out (their fault): For Allah is Oft-Forgiving, Most Forbearing.

إِنَّ ٱلَّذِينَ تَوَلَّوْا۟ مِنكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ إِنَّمَا ٱسْتَزَلَّهُمُ ٱلشَّيْطَٰنُ بِبَعْضِ مَا كَسَبُوا۟ وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ إِنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ

Those of you who were defeated, O Companions of Muhammad (peace be upon him), on the day the army of the idolaters and the army of the Muslims met at Uḥud, it was Satan who made you slip, because of what you had earned from doing wrong. Allah has forgiven them, and will not take them to account for it, out of His favour and mercy. Allah forgives those who repent to Him, and is Forbearing, not quick to punish.

Those of you who were defeated, O Companions of Muhammad (peace be upon him), on the day the army of the idolaters and the army of the Muslims met at Uḥud, it was Satan who made you slip, because of what you had earned from doing wrong. Allah has forgiven them, and will not take them to account for it, out of His favour and mercy. Allah forgives those who repent to Him, and is Forbearing, not quick to punish.

O you who believe, do not be like those who deny, and say of their brethren (who died) travelling in the land or fighting: "Had they stayed with us here they would not have died or been killed." This happened so that God may fill their hearts with grief. God is the giver of life and death and sees all that you do.

O People who Believe! Do not be like the disbelievers who said regarding their brothers who went on a journey or on holy war, “If they had been here with us they would not have died or been killed” – so that Allah may make it as despair in their hearts; and Allah gives life and causes death; and Allah is seeing your deeds.

O believers, be not as the unbelievers who say to their brothers, when they journey in the land, or are upon expeditions, 'If they had been with us, they would not have died and not been slain' -- that God may make that an anguish in their hearts. For God gives life, and He makes to die; and God sees the things you do.

O you who have attained to faith! Be not like those who are bent on denying the truth and say of their brethren [who die] after having set out on a journey to faraway places or gone forth to war, "Had they but remained with us, they would not have died," or, "they would not have been slain" - for God will cause such thoughts to become a source of bitter regret in their hearts, since it is God who grants life and deals death. And God sees all that you do.

O O Ye who believe! be not like unto those who disbelieve and say of their brethren when they journey in the land or go to religious war: had they been with, they had not died nor had they been slain; this is in order that Allah may cause an anguish in their hearts. And it is Allah who maketh alive and causeth to die, and Allah is of that which ye work Beholder.

O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed," so that Allah may make it a cause of regret in their hearts. It is Allah that gives life and causes death. And Allah is All-Seer of what you do.

O you who believe! Do not be like those who disbelieved, and said of their brethren who marched in the land, or went on the offensive, “Had they stayed with us, they would not have died or been killed.” So that God may make it a cause of regret in their hearts. God gives life and causes death. God is Seeing of what you do.

Believers, do not behave like those who disbelieved and say to their brothers (who meet some mishap) in the course of their journey for fighting: 'Had they remained with us, they would not have died nor been slain.' Allah makes such thoughts the cause of deep regrets in their hearts. For in truth it is Allah alone who grants life and deals death. Allah sees all that you do.

O you who believe! Be not like those who disbelieve and who say to their brethren when they travel through the earth or go out to fight: "If they had stayed with us, they would not have died or been killed," so that Allah may make it a cause of regret in their hearts. It is Allah that gives life and causes death. And Allah is All-Seer of what you do.

O ye who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed: that Allah may make it anguish in their hearts. Allah giveth life and causeth death; and Allah is Seer of what ye do.

O you who have faith! Do not be like the faithless who say of their brethren, when they travel in the land or go into battle, ‘Had they stayed with us they would not have died or been killed,’ so that Allah may make it a regret in their hearts. But Allah gives life and brings death, and Allah watches what you do.

Believers, do not be as those who disbelieve and say of their brothers when they journey in the land or go of to battle: 'Had they stayed with us, they would not have died, nor would they have been killed' In order that Allah will make that a regret in their hearts. Allah revives and causes to die. He has knowledge of what you do.

O you who have believed, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out to fight, "If they had been with us, they would not have died or have been killed," so Allah makes that [misconception] a regret within their hearts. And it is Allah who gives life and causes death, and Allah is Seeing of what you do.

Believers, do not be like the unbelievers, who said of their brothers who travelled in the land or took part in a fight, "Had they stayed with us, they would not have died or been killed." God will only cause regret to enter their hearts. It is God who gives life and causes people to die. God is Well Aware of what you do.

O you who believe! be not like those who disbelieve and say of their brethren when they travel in the earth or engage in fighting: Had they been with us, they would not have died and they would not have been slain; so Allah makes this to be an intense regret in their hearts; and Allah gives life and causes death and Allah sees what you do.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> takoonoo ka<b>a</b>lla<u>th</u>eena kafaroo waq<u>a</u>loo liikhw<u>a</u>nihim i<u>tha</u> <u>d</u>araboo fee alar<u>d</u>i aw k<u>a</u>noo ghuzzan law k<u>a</u>noo AAindan<u>a</u> m<u>a</u> m<u>a</u>too wam<u>a</u> qutiloo liyajAAala All<u>a</u>hu <u>tha</u>lika <u>h</u>asratan fee quloobihim wa<b>A</b>ll<u>a</u>hu yu<u>h</u>yee wayumeetu wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

Believers, do not be like those who are bent on denying the truth and who say of their brothers, when they travel about the land or go forth to war, "Had they but remained with us, they would not have died, or been slain" -- for God will cause such thoughts to become a source of bitter regret in their hearts, since it is God who gives life and causes death. And God sees all that you do.

O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are travelling through the Earth or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

O you who have faith in Allah and follow His Prophet, do not be like those among the hypocrites who disbelieve, who do not have faith in destiny and Allah’s decree, and who say of their relatives if they travel to earn a living or go out to fight and they die or are killed: If they had stayed with us, and not gone or not fought, then they would not have died or been killed. Allah makes this belief in their hearts increase their regret. Allah alone gives life and death as He wills: staying behind would not stop His decree, and going would not bring it more quickly. Allah sees what you do. None of what you do is hidden from Him and you will be rewarded according to what you do.

O you who have faith in Allah and follow His Prophet, do not be like those among the hypocrites who disbelieve, who do not have faith in destiny and Allah’s decree, and who say of their relatives if they travel to earn a living or go out to fight and they die or are killed: If they had stayed with us, and not gone or not fought, then they would not have died or been killed. Allah makes this belief in their hearts increase their regret. Allah alone gives life and death as He wills: staying behind would not stop His decree, and going would not bring it more quickly. Allah sees what you do. None of what you do is hidden from Him and you will be rewarded according to what you do.

<p>The saying of the hypocrites in verse 156 here is an extension of what was cited in verse 154 earlier: لَوْ كَانَ لَنَا مِنَ الْأَمْرِ‌ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا :"If we had any say in the matter, we would have not been killed here." Since there were chances that sincere Muslims may be affected by such doubt-creating devices used by hypocrites, Muslims were asked through these verses to remain unconcerned with such sayings and doings and adhere to the belief that the span of life and the time of death are ordained by Allah alone.</p>

The saying of the hypocrites in verse 156 here is an extension of what was cited in verse 154 earlier: لَوْ كَانَ لَنَا مِنَ الْأَمْرِ‌ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا :"If we had any say in the matter, we would have not been killed here." Since there were chances that sincere Muslims may be affected by such doubt-creating devices used by hypocrites, Muslims were asked through these verses to remain unconcerned with such sayings and doings and adhere to the belief that the span of life and the time of death are ordained by Allah alone.

<h2 class="title">Prohibiting the Ideas of the Disbeleivers about Death and Predestination</h2><p>Allah forbids His believing servants from the disbelievers' false creed, seen in their statement about those who died in battle and during travel; "Had they abandoned these trips, they would not have met their demise." Allah said,</p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَكُونُواْ كَالَّذِينَ كَفَرُواْ وَقَالُواْ لإِخْوَنِهِمْ</div><p>(O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren), about their dead brethren,</p><div class="text_uthmani arabic">إِذَا ضَرَبُواْ فِى الاٌّرْضِ</div><p>(when they travel through the earth) for the purpose of trading and otherwise,</p><div class="text_uthmani arabic">أَوْ كَانُواْ غُزًّى</div><p>(or go out to fight), participating in battles,</p><div class="text_uthmani arabic">لَّوْ كَانُواْ عِنْدَنَا</div><p>("If they had stayed with us,") in our area,</p><div class="text_uthmani arabic">مَا مَاتُواْ وَمَا قُتِلُواْ</div><p>("they would not have died or been killed,") they would not have died while traveling or been killed in battle. Allah's statement,</p><div class="text_uthmani arabic">لِيَجْعَلَ اللَّهُ ذَلِكَ حَسْرَةً فِى قُلُوبِهِمْ</div><p>(so that Allah may make it a cause of regret in their hearts. ) means, Allah creates this evil thought in their hearts so that their sadness and the grief they feel for their loss would increase. Allah refuted them by saying,</p><div class="text_uthmani arabic">وَاللَّهُ يُحْيىِ وَيُمِيتُ</div><p>(It is Allah that gives life and causes death.) for the creation is under Allah's power, and the decision is His Alone. No one lives or dies except by Allah's leave, and no one's life is increased or decreased except by His decree.</p><div class="text_uthmani arabic">وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ</div><p>(And Allah is All-Seer of what you do,) for His knowledge and vision encompasses all His creation and none of their affairs ever escapes Him. Allah's statement,</p><div class="text_uthmani arabic">وَلَئِنْ قُتِلْتُمْ فِى سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ </div><p>(And if you are killed or die in the way of Allah, forgiveness and mercy from Allah are far better than all that they amass.) 3:157, indicating that death and martyrdom in Allah's cause are a means of earning Allah's mercy, forgiveness and pleasure. This, indeed, is better than remaining in this life with its short lived delights. Furthermore, whoever dies or is killed will return to Allah, the Exalted and Most Honored, and He will reward him if he has done good deeds, or will punish him for his evil deeds. Allah said,</p><div class="text_uthmani arabic">وَلَئِنْ مُّتُّمْ أَوْ قُتِلْتُمْ لإِلَى الله تُحْشَرُونَ </div><p>(And whether you die or are killed, verily, unto Allah you shall be gathered.) 3:158.</p>

Prohibiting the Ideas of the Disbeleivers about Death and PredestinationAllah forbids His believing servants from the disbelievers' false creed, seen in their statement about those who died in battle and during travel; "Had they abandoned these trips, they would not have met their demise." Allah said,يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَكُونُواْ كَالَّذِينَ كَفَرُواْ وَقَالُواْ لإِخْوَنِهِمْ(O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren), about their dead brethren,إِذَا ضَرَبُواْ فِى الاٌّرْضِ(when they travel through the earth) for the purpose of trading and otherwise,أَوْ كَانُواْ غُزًّى(or go out to fight), participating in battles,لَّوْ كَانُواْ عِنْدَنَا("If they had stayed with us,") in our area,مَا مَاتُواْ وَمَا قُتِلُواْ("they would not have died or been killed,") they would not have died while traveling or been killed in battle. Allah's statement,لِيَجْعَلَ اللَّهُ ذَلِكَ حَسْرَةً فِى قُلُوبِهِمْ(so that Allah may make it a cause of regret in their hearts. ) means, Allah creates this evil thought in their hearts so that their sadness and the grief they feel for their loss would increase. Allah refuted them by saying,وَاللَّهُ يُحْيىِ وَيُمِيتُ(It is Allah that gives life and causes death.) for the creation is under Allah's power, and the decision is His Alone. No one lives or dies except by Allah's leave, and no one's life is increased or decreased except by His decree.وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ(And Allah is All-Seer of what you do,) for His knowledge and vision encompasses all His creation and none of their affairs ever escapes Him. Allah's statement,وَلَئِنْ قُتِلْتُمْ فِى سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ (And if you are killed or die in the way of Allah, forgiveness and mercy from Allah are far better than all that they amass.) 3:157, indicating that death and martyrdom in Allah's cause are a means of earning Allah's mercy, forgiveness and pleasure. This, indeed, is better than remaining in this life with its short lived delights. Furthermore, whoever dies or is killed will return to Allah, the Exalted and Most Honored, and He will reward him if he has done good deeds, or will punish him for his evil deeds. Allah said,وَلَئِنْ مُّتُّمْ أَوْ قُتِلْتُمْ لإِلَى الله تُحْشَرُونَ (And whether you die or are killed, verily, unto Allah you shall be gathered.) 3:158.

If you are killed in the cause of God or you die, the forgiveness and mercy of God are better than all that you amass.

And if you are killed in Allah’s way or die, then the pardon from Allah and mercy are better than all what they hoard.

If you are slain or die in God's way, forgiveness and mercy from God are a better thing than that you amass;

And if indeed you are slain or die in God's cause, then surely forgiveness from God and His grace are better than all that one could amass [in this world]:

Verily if ye be slain in the way of Allah or die, forgiveness from Allah and mercy are surely better than that which they amass.

And if you are killed or die in the Way of Allah, forgiveness and mercy from Allah are far better than all that they amass (of worldly wealths, etc.).

If you are killed in the cause of God, or die—forgiveness and mercy from God are better than what they hoard.

And were you to be slain or to die in the way of Allah, then surely Allah's forgiveness and mercy are better than all the goods they amass.

And if you are killed or die in the way of Allah, forgiveness and mercy from Allah are far better than all that they amass.

And what though ye be slain in Allah's way or die therein? Surely pardon from Allah and mercy are better than all that they amass.

If you are slain in the way of Allah, or die, forgiveness and mercy from Allah are surely better than what they amass.

If you should be killed in the way of Allah or die, the Forgiveness and Mercy from Allah would surely be better than all you amass.

And if you are killed in the cause of Allah or die - then forgiveness from Allah and mercy are better than whatever they accumulate [in this world].

If you were to die or to be killed for the cause of God, certainly His forgiveness and mercy is far better than your worldly gains.

And if you are slain in the way of Allah or you die, certainly forgiveness from Allah and mercy is better than what they amass.

Walain qutiltum fee sabeeli All<u>a</u>hi aw muttum lamaghfiratun mina All<u>a</u>hi wara<u>h</u>matun khayrun mimm<u>a</u> yajmaAAoon<b>a</b>

If you are killed or die in God's cause, then surely forgiveness from God and His grace are better than all that one could amass.

And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass.

وَلَئِن قُتِلْتُمْ فِى سَبِيلِ ٱللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ

If you are killed or die in Allah’s path, O believers, Allah will forgive you and be merciful with you, and that is better than this world along with what the people of this world collect of its passing pleasures.

If you are killed or die in Allah’s path, O believers, Allah will forgive you and be merciful with you, and that is better than this world along with what the people of this world collect of its passing pleasures.

And if you die or are killed, even so it is to God that you will return.

And whether you are killed or you die, towards Allah you will be gathered.

surely if you die or are slain, it is unto God you shall be mustered.

for, indeed, if you die or are slain, it will surely be unto God that you shall be gathered.

And whether ye die or be slain, assuredly unto Allah shall ye be gathered.

And whether you die, or are killed, verily, unto Allah you shall be gathered.

If you die, or are killed—to God you will be gathered up.

And were you to die or be slain, it is to Allah that you will all be mustered.

And whether you die or are killed, verily, unto Allah you shall be gathered.

What though ye be slain or die, when unto Allah ye are gathered?

If you die or are slain, you will surely be mustered toward Allah.

And if you die or are killed, before Allah you shall all be gathered.

And whether you die or are killed, unto Allah you will be gathered.

If you die or are slain, certainly you will all be brought before God.

And if indeed you die or you are slain, certainly to Allah shall you be gathered together.

Walain muttum aw qutiltum lail<u>a</u> All<u>a</u>hi tu<u>h</u>sharoon<b>a</b>

For, indeed, if you die or are killed, it is to God that you shall be gathered.

And if ye die, or are slain, Lo! it is unto Allah that ye are brought together.

وَلَئِن مُّتُّمْ أَوْ قُتِلْتُمْ لَإِلَى ٱللَّهِ تُحْشَرُونَ

If you die – however you may die – or you are killed in Allah’s path, you will all return to Allah alone, and He will reward you according to what you have done.

If you die – however you may die – or you are killed in Allah’s path, you will all return to Allah alone, and He will reward you according to what you have done.

It was through God's mercy that you dealt with them gently; for had you been stern and hard of heart they would surely have broken away from you. So pardon them and pray that forgiveness be theirs, and seek their counsel in all affairs, And when you have come to a decision place your trust in God alone, for He loves those who place their trust in Him.

So what a great mercy it is from Allah that you (O dear Prophet Mohammed – peace and blessings be upon him), are lenient towards them; and if you had been stern and hardhearted (unsympathetic) they would have certainly been uneasy in your company; so forgive them and intercede for them and consult with them in the conduct of affairs; and when you decide upon something, rely upon Allah; indeed Allah loves those who trust (Him).

It was by some mercy of God that thou wast gentle to them; hadst thou been harsh and hard of heart, they would have scattered from about thee. So pardon them, and pray forgiveness for them, and take counsel with them in the affair; and when thou art resolved, put thy trust in God; surely God loves those who put their trust.

And it was by God's grace that thou [O Prophet] didst deal gently with thy followers: for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee. Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; then, when thou hast decided upon a course of action, place thy trust in God: for, verily, God loves those who place their trust in Him.

It was then of the mercy of Allah that thou hast been gentle with them; and wert thou rough, hardhearted, they had surely dispersed from around thee. So pardon them thou, and ask thou forgiveness for them and take thou counsel with them in the affair, and when thou hast resolved, put thy trust in Allah. Verily Allah loveth the trustful.

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).

It is by of grace from God that you were gentle with them. Had you been harsh, hardhearted, they would have dispersed from around you. So pardon them, and ask forgiveness for them, and consult them in the conduct of affairs. And when you make a decision, put your trust in God; God loves the trusting.

It was thanks to Allah's mercy that you were gentle to them. Had you been rough, hard-hearted, they would surely have scattered away from you. So pardon them, and pray for their forgiveness, and take counsel from them in matters of importance. And when you are resolved on a course of action place your trust in Allah; surely Allah loves those who put their trust (in Him).

And by the mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pardon them, and ask forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).

It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him).

It is by Allah’s mercy that you are gentle to them; had you been harsh and hardhearted, they would have surely scattered from around you. So excuse them and plead for forgiveness for them, and consult them in the affairs, and once you are resolved, put your trust in Allah. Indeed Allah loves those who trust in Him.

It was by that Mercy of Allah that you (Prophet Muhammad) dealt so leniently with them. Had you been harsh and hardhearted, they would have surely deserted you. Therefore, pardon them and ask forgiveness for them. Take counsel with them in the matter and when you are resolved, put your trust in Allah. Allah loves those who trust.

So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].

Only through the Divine Mercy have you (Muhammad) been able to deal with your followers so gently. If you had been stern and hard-hearted, they would all have deserted you a long time ago. Forgive them and ask God to forgive (their sins) and consult with them in certain matters. But, when you reach a decision, trust God. God loves those who trust Him.

Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust.

Fabim<u>a</u> ra<u>h</u>matin mina All<u>a</u>hi linta lahum walaw kunta fa<i><u>thth</u></i>an ghalee<i><u>th</u></i>a alqalbi la<b>i</b>nfa<u>dd</u>oo min <u>h</u>awlika fa<b>o</b>AAfu AAanhum wa<b>i</b>staghfir lahum wash<u>a</u>wirhum fee alamri fai<u>tha</u> AAazamta fatawakkal AAal<u>a</u> All<u>a</u>hi inna All<u>a</u>ha yu<u>h</u>ibbu almutawakkileen<b>a</b>

It is by God's grace that you were gentle with them -- for if you had been harsh and hard-hearted, they would surely have deserted you -- so bear with them and pray for forgiveness for them. Take counsel with them in the conduct of affairs; then, when you have decided upon a course of action, place your trust in God: for God loves those who place their trust in Him.

It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).

فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ

Due to Allah’s great mercy, your character, O Prophet, was made to be gentle with your Companions. If you were harsh in your words and actions and hard-hearted, they would have left you. So, pardon them their shortcomings with you and ask Allah to forgive them for what is between them and Allah; and ask their opinion in whatever needs to be agreed upon. Then if you decide on something after agreeing together, then go ahead with it, and trust in Allah. Allah loves those who trust in Him, giving them success and support.

Due to Allah’s great mercy, your character, O Prophet, was made to be gentle with your Companions. If you were harsh in your words and actions and hard-hearted, they would have left you. So, pardon them their shortcomings with you and ask Allah to forgive them for what is between them and Allah; and ask their opinion in whatever needs to be agreed upon. Then if you decide on something after agreeing together, then go ahead with it, and trust in Allah. Allah loves those who trust in Him, giving them success and support.

<p>Even though, the mistake made by Muslims and the abandonment of the battle front by them had caused grief to the Holy Prophet, he did not reproach them for this because of his high morals and his natural way of forgiving and forgetting. He did not even deal with them sternly as may have been in order. But, Allah Almighty willed to see that the Companions ؓ of His Messenger ﷺ are comforted and the sense of shock and shame they had for their mistake is washed away. So, in this verse, the Holy Prophet ﷺ is being asked to deal with them more gently and affectionately and consult with them in matters of concern.</p><p>Commentary:</p><p>The traits of a patron</p><p>The Companions ؓ of the Holy Prophet ﷺ loved him far beyond the concerns of their own lives and belongings. When they made a mistake acting against his express instructions, there were two dangers. Firstly, it could further increase their sense of shock and affect their normal emotional-rational response. They could even lose hope of mercy, especially when they realized what mistake they had made and how disobedient they had been to the command of their leader. This danger was already eliminated in the previous verse where 'We awarded you sorrow for sorrow' means that the return of this mistake has already been given right here in this mortal world and the account in the Hereafter lies clean.</p><p>Secondly, the Holy Prophet ﷺ was hurt as a result of this mistake, physically. The spiritual discomfort was already there. It was likely that these two factors may contribute to making the Holy Prophet ﷺ unhappy with his Companions which, in turn, may become a hindrance in his mission to teach and train them. In order to counter this likelihood, the Holy Prophet ﷺ was asked to forgo their mistake, forgive their shortcoming from the depth of his heart and deal with them gently and affectionately in the future as well.</p><p>The subject has been taken up with unusual delicacy of style in the Holy Qur'an which, as a corollary, covers some important points of guidance.</p><p>1. The diction used to convey the related command to the Holy Prophet ﷺ is eloquently suggestive of his personal praise, as well as that of his unique human majesty, that is, he has these attributes in him already built in.</p><p>2. The addition of فَبِمَا رَ‌حْمَة (So, it was through mercy from Allah) before the statement is there to affirm that the presence of such attributes of perfection in his person is but through Divine mercy. This is no personal perfection in its own right. Then, by placing the word, رَ‌حْمَة 'rahmah' (mercy) in an indefinite form, hint has been made towards the great and extensive spread of Allah's mercy which, in turn, makes it very obvious that this mercy is not restricted to the noble Compan-ions only, but extends in full to the Holy Prophet ﷺ himself for Allah has made him identified with such perfect attributes.</p><p>3. The third point made here establishes that the presence of the qualities of gentle manners, good morals, forgiveness and generosity in him serve a purpose. Had these been not there in him, the mission of educating human beings with which he is charged would have never been accomplished as desired. Rather than seek to correct and raise the level of their morals in his company, people would have run away from him.</p><p>The Etiquette of دعوہ Da'wah:</p><p>By combining elements cited above, there emerges a set of distinct qualities necessary for preaching, no matter what form it takes. Anyone who embarks on the mission of inviting people to Allah, explaining His guidance and calling people towards the right conduct in their best interest, must first inculcate these qualities in him. The reason is obvious. When a possible 'rough' or 'hard-hearted' approach, even if it happens to come from the very dear Messenger of Allah Almighty, has not been considered fit, who else can dare to gather people created by Allah around him with hostility and negative morals and still hope to seek a change in their behaviour.</p><p>In this verse, Allah Almighty has said: 'Had you been rough and hard-hearted, they would have dispersed from around you.' This indicates that harshness, in conduct or language, is sheer poison for a da'wah worker or a leader conveying Allah's message to people. This is a sure way to undo what one intends to achieve.</p><p>Then, the verse says: 'So, pardon them'. This indicates that a da'wah worker or reformer of people should never punish them for their mistakes. Instead, he should forgive and forgo. It is important that he does not get excited or angry when his listeners speak ill of him. The truth is that he should rise higher and treat his tormentors with compassion and leniency.</p><p>Soon, after that, the verse says: 'And seek forgiveness for them'. This seeking of forgiveness for them from Allah Almighty points out to an unusual rule of behaviour. Not only that he should remain patient in what is painful, the Messenger is being asked not to forget seeking their good with utmost sincerity. The best that can be wished for them is their salvation in the life-to-come, the good that waits for them in Akhirah. So, the Messenger is being asked to pray for their forgiveness in order that Allah spares them from His punishment.</p><p>Finally, it has been said: وَشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ :'And consult them in the</p><p>matter' which means that the Holy Prophet ﷺ is to seek their advice in matters of concern so that they are fully satisfied and emotionally at peace, as the Messenger of Allah, by following this instruction, will be giving an external form to his intention of doing what is good for them. Thus, the act of his asking them to sit in consultations with him will become an act of mollifying grace.</p><p>After having asked the Holy Prophet ﷺ to consult with his Companions ؓ ، the verse concludes with the instruction on final decision-making. As regards consultation, the Holy Qur'an has given clear injunctions at two places. The first one appears right here in the verse under commentation while the second one appears in a verse of Surah al-Shura (42:38) where one of the qualities of true Muslims has been identified وَأَمْرُ‌هُمْ شُورَ‌ىٰ بَيْنَهُمْ , ' (Every matter of theirs is settled by mutual consultation). There are places where the instruction to consult appears secondarily, for instance, under injunctions relating to suck-ling in Sarah al-Baqarah (2:233) where it is said: عَن تَرَ‌اضٍ مِّنْهُمَا وَتَشَاوُرٍ‌ (Now, if they want to wean, by mutual consent, and consultation, there is no sin on them). The matter of consultation involves some important problems and rulings, therefore, it needs to be explained in some detail which follows.</p><p>1. The Meaning of أَمْر : Matter and شُورَ‌ى: Consultation.</p><p>The word اَمَر amr is applied for several shades of meaning in the Arabic language. In common usage, it refers to any saying or doing which is of great importance. It is also used to mean an injunction, order, command, rule or authority, the last one being what is meant in the Qur'anic expression اُولی المر ' (uli l'amr). Then, the word is also applied to mean a particular attribute of Allah Almighty which finds mention in several verses of the Holy Qur'an, such as: أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ‌ (Beware, for Him alone is the creation and the command - 7:54); إِلَيْهِ يُرْ‌جَعُ الْأَمْرُ‌ كُلُّهُ (To Him the whole matter shall be returned - 11:123), إِنَّ الْأَمْرَ‌ كُلَّهُ لِلَّـهِ (The whole thing belongs to Allah - 3:154); أَمْرُ‌هُ إِلَى اللَّـهِ (His matter is upto Allah - 2:275) and according to authentic scholars, the use of the word, amr, in قُلِ الرُّ‌وحُ مِنْ أَمْرِ‌ رَ‌بِّي (Say: The spirit is by a command of my Lord' ) (17:85) carries the same meaning as identified in the verses appearing immediately above.</p><p>As far as the meaning of the word امر amr, in the Qur'anic verses: وشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ (And consult them in the matter -3:159) and وَأَمْرُ‌هُمْ شُورَ‌ىٰ بَيْنَهُمْ (And a matter of theirs is (settled) by a consultation between themselves -42:38) is concerned, it can be said that there is the possibility to assign both the first as well as the second. If it is said that the word has been used here in the first sense while the second meaning is inclusive therein, that would not be something far-fetched since affairs relating to command and authority are all very important. Therefore, the word, امر amr as used in the verses quoted immediately above means every matter or affair which is particularly important irrespective of whether it belongs to the area of authority or mutual dealings.</p><p>The Arabic words, شُورَ‌ىٰ shura (counsel), مشورہ mashwarah (consultation) and مشاورت Mushawarat (mutual consultation) mean the soliciting of advice and counsel in something that needs deliberation. Therefore, the expression وشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ in the present verse means that the Holy Prophet ﷺ has been commanded here to consult with or seek the advice of his noble Companions in matters that need deliberation, which include those of authority and government.</p><p>Similarly, the verse from Surah a1-Shura cited above - - means that in every important matter (which) needs deliberation, whether it belongs to the field of authority and government or to some-thing important other than these, the customary practice of true Muslims is that they work through mutual consultation.</p><p>2. The Status of Consultation in Islamic Law</p><p>From the statements of the Holy Qur'an cited above and from related ahadith of the Holy Prophet ﷺ ، it becomes clear that mutual consultation in a matter likely to have more than one opinion, whether it be related to the concerns of authority or to an issue other than that, is a sunnah of the Holy Prophet ﷺ and the noble Companions ؓ and is a source of blessings in the mortal world and in the eternal life of the Hereafter. This view has the support of the Holy Qur'an and the Hadith. As far as matters which relate to people, such as the affairs of authority and government, are concerned seeking consultation in them is obligatory. (Ibn Kathir)</p><p>In his Shu` bul-'Iman, al-Baihaqi (رح) has reported from Sayyidna ` Abdullah ibn ` Umar ؓ that the Holy Prophet ﷺ has said: 'A person who intends to do something, then goes in consultation and comes up with a decision to do or not to do that, he gets from Allah Almighty guidance towards an option which is correct and beneficial.'</p><p>It appears in ahadith: 'When your rulers are from the best among you and your rich people are generous and your affairs are decided through mutual consultation, then, to live on the surface of the earth is better for you. And should your rulers be the worst among you and your rich people be close-fisted and your affairs be entrusted to women, then, to be buried under the earth shall be better than your continuing to live.'</p><p>It means that, when the worship of desires overpowers you, so much so that you, ignoring all concerns of the good and the bad, the harmful and the beneficial, simply to seek the goodwill of a woman, entrust your affairs in her hands, then, for you, death is better than living through those times. Otherwise, seeking the opinion of a woman as well while making consultations is no taboo, and certainly not prohibited. This is proved by the consistent practice of the Holy Prophet ﷺ and his blessed Companions ؓ . In the verse from Sarah al-Baqarah (2:233) cited a little earlier, the Holy Qur'an has said: 'Now, if they want to wean, by mutual consent, and consultation, there is no sin on them.' Since this matter here concerns the woman, there-fore, consultation with the woman has been specially made binding on the man.</p><p>In a hadith, the Holy Prophet ﷺ has been reported to have said: المستشار مؤتمن اذا استشیرفلیشرہ بما ھو صانع لنفسہ :'The person whose counsel is sought is a trustee. When he counsels, then, he must counsel with what he would propose to his ownself (to do otherwise is a breach of trust) '. This hadith has been reported with good authority from Sayyidna ` Ali ؓ by al-Tabarani in al-Mu'jam al-Awsat (see a1-Mazhari).</p><p>At this point, it is necessary to bear in mind that consultation is an act of Sunnah only in situations where some clear and categorical injunction from the Qur'an or Hadith does not exist. Otherwise, in the presence of a clear and categorical injunction of the Shari'ah, no consultation with anybody is needed. This is not permissible either. For example, if somebody went about consulting in - 'should I make my salah or should I not?' 'Should I pay my zakah or should I not?' or 'Should I perform my Hajj or should I not?' - then, this would be absurd. These are not things you consult about. They are absolutely mandatory under the Shari'ah of Islam. However, the option of making consultation about how to go for Hajj is open and one can seek advice on questions like - should he go this year, or next; should he go by sea, or by air; should he go by land, or by some other method.</p><p>The same holds true about zakah. One can consult about where and on whom it has to be spent, for the Shari’ ah has left these on the choice of the payer.</p><p>In a hadith, the Holy Prophet ﷺ has been reported to have explained this himself. Sayyidna ` Ali رضی اللہ تعالیٰ عنہ says that he asked the Holy Prophet ﷺ : 'If, after you, we are confronted by a situation the injunction for which has not been explicitly revealed in the Qur'an, and about which we have heard nothing from you as well, what are we supposed to do?' The Holy Prophet ﷺ said: 'For a matter like this, get together from among you pious men who are consistently devoted to the worship of their Lord and who have deep and extensive understanding of the Faith (fuqaha' ) and decide the matter following their mutual counsel. Do not decide on the basis of someone's solitary opinion.'</p><p>The first, out of the two things that we learn from this hadith is that consultation is not restricted to worldly affairs. Instead, the fact is that mutual consultation in situations where clear نصوص nu’ sus (plural of نص nass meaning textual authority) from the Qur'an and Hadith in matters governed by the injunctions of Shari’ ah do not exist is an act of Sunnah. We can say that mutual consultation will be an act of Sunnah if made in situations where textual authority from the Qur'an and Sunnah is not available. The second rule we learn is that advice should be taken from people who are known for their understanding of the' Faith and devotion to their obligations to Allah (Ruh al-Ma` ani) Al Khatib al-Baghdadi, to whom the deduction given above is credited, has reported another hadith from Sayyidna Abu Hurairah ؓ which says: استرشدوا العاقل ولا تعصوہ فتندموا (Seek counsel from the wise person and do not act against it, otherwise you will regret.).</p><p>By putting the above two ahadith together, we learn that two qualities are necessary for the members of the consultative council. Firstly, they should be wise, perceptive and advice-worthy, and secondly, they should be pious and devoted to ` ibadah. In other words, they should be deserving of giving advice and should be God-fearing in their conduct. If the matter to be discussed involves problems relating to Islamic Law, it is incumbent that they be faqih (juriconsult: expert in Islamic Law and Jurisprudence) as well.</p><p>Consultation of the Holy Prophet ﷺ with his Companions</p><p>The verse under discussion here orders the Holy Prophet ﷺ to consult his Companions ؓ . This raises a certain difficulty here. Isn’ t it that he is the Messenger of Allah and the blessed recipient of revelation? Why, then, should he need to consult anyone? Since, every-thing can come to his knowledge through the medium of revelation from Allah Almighty, some scholars interpret this command to consult by saying that the Messenger of Allah was neither in need to be counselled, nor anything he did depended on such counsel. The command to consult given to him is simply to honour the blessed Companions and mollify their broken hearts. But, Imam Abu Bakr al-Jassas (رح) does not agree with this view. According to him this is not correct, for being involved in consultation - while knowing that one's counsel will not be acted upon, nor would it affect any proceedings of the agenda - will make the whole thing ineffectual. If so, no heart will be mollified and no honour will be sustained. Instead, the truth of the matter is that a course of action to be taken by the Messenger of Allah is identified through revelation directly by Allah Almighty. This holds good in all general matters. But, there are certain matters which, under the dictates of the wisdom and mercy of Allah Almighty, are left to the opinion and discretion of the Holy Prophet ﷺ . It is in such matters alone where consultation is needed, and these are the kind of matters in which he has been commanded to seek consultation. The history of the consultative sittings of the Messenger of Allah confirms this view.</p><p>When the Holy Prophet ﷺ consulted with the Companions ؓ about the battle of Badr, they said that should he ask them to jump into a river, they would do just that; and if he commanded them to march to a far out place such as Bark al-Ghamad, they will be with him; and they would never act like the companions of Musa (علیہ السلام) who said: فَاذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا 'Go, you and your Lord, and fight the disbelievers' - 5:24; on the contrary, we shall fondly submit: 'You lead the way, we shall fight the enemy with you, in front of you and in the rear and the right and the left.'</p><p>Similarly, he consulted them about the battle of Uhud asking them if they should defend Madinah by staying inside the city limits or should they go out of the city limits and confront the enemy in the open. The general opinion of the Companions was that they should do the latter and this was what he accepted to do. In the battle of خندق Khandaq, the question of accepting peace under the terms of a particular treaty came up for discussion. Sayyidna Sa'd ibn Mu’ adh and Sa'd ibn ` Ubadah ؓ opposed the proposed treaty on the grounds that it was inappropriate. It was the opinion of these two Companions that he finally accepted. When he went into consultations on a matter pertaining to Hudaybiyah, the opinion of Sayyidna Abu Bakr ؓ was the basis of his final decision. The Companions were also consulted following the incident of Ifk (false imputation against Sayyidah ` A'ishah ؓ but this and all other matters pointed out were those in which no particular position to be taken by the Holy Prophet ﷺ was determined through revelation.</p><p>To sum up, being a prophet, a messenger and a recipient of revelation is not a bar against consultation. Moreover, in the case of the Holy Prophet ﷺ it cannot be said that his seeking of counsel from the Companions was ever designed to please them artificially, or that it was virtually ineffectual in the conduct of affairs. On the contrary, the truth is that there were many occasions when he accepted the opinion of those present during consultation even if it happened to be against his own. In fact, in some situations where a particular line of action had not been determined for the Holy Prophet ﷺ through revelation, and in its absence he had worked through consultation, there is great divine wisdom. The objective is that the practice of the Holy Prophet ﷺ comes to be established for all future generations of Muslims. Thus, the seeking of consultation as a Sunnah shall become binding on the whole ummah of the Prophet ﷺ Imagine when he himself has not been left free of the need of consultation who else can claim to be free of such need? For this reason, the method of mutual consultation always continued to be operative during the blessed times of the Holy Prophet ﷺ and his noble Companions ؓ particularly in matters where there was no clear injunction in the Qur'an and Sunnah. When the Holy Prophet ﷺ passed away from this mortal world, the noble Companions continued following his practice. Still later, mutual consultation was resorted to as the modality to deduce rulings of Islamic Law in matters where clear injunction was not found in the Qur'an and Sunnah. This was actually the method taught by the Holy Prophet ﷺ in answer to a question put by Sayyidna Ali ؓ .</p><p>4. The Status of Consultation in an Islamic State:</p><p>As stated earlier, the Holy Qur'an has given clear instructions about مشورہ mashwarah or consultation at two places. One appears right here in the verse under study; the other one comes up in verse 42:38 of Sarah al-Shura where one of the many qualities of true Muslims has been mentioned وَأَمْرُ‌هُمْ شُورَ‌ىٰ which means that their affairs are settled by mutual consultation. At both these places the word, امر amr (matter) has been mentioned along with مشورہ mashwarah (consultation). Discussed in detail earlier, the word, امر amr, signifies any important saying or doing, while at the same time, it is applied to injunction, rule or authority or government. No matter which of the two meanings is taken, consultation in the affairs of the government emerges as invariably necessary, based on these verses. If one elects to take this to mean the affairs of the government, then, the necessity is all the more obvious. In case, the word is taken in its general sense, the affairs of a government being important and far-reaching in effect, would still be considered as affairs in which consultation will be inevitable. There-fore, it is one of the duties of the Muslim امر Amir, the chief executive of the community, that he should seek the counsel of those responsible for the affairs of the government in matters that are important. The verses of the Qur'an quoted above and the consistent practice of the Holy Prophet ﷺ and of the rightly-guided Caliphs is a clear proof of this requirement.</p><p>These two verses not only highlight the need for consultation very clearly, they also point out to some basic principles of Islam's system of government, and its constitution. The Islamic government is a government by consultation in which the امر amir or chief executive is chosen , by consultation and definitely not as a matter of family inheritance. It is a بر کہ barakah of Islamic teachings that this principle is recognized all over the world, in one or the other form, so much so that hereditary monarchies too are moving towards this arrangement, willingly or unwillingly.</p><p>But, let us go back 1400 years in history when the super-powers were Cyrus and Ceaser. The common factor between them was that they both headed hereditary empires and the authority of government was vested in their own persons. Thus, one man ruled millions, not on the basis of ability or capacity, but on the strength of the cruel principle of hereditary possession of sovereignty. This form of government, an insult to all human beings, was the way all over the world except Greece where the early teachings of a democratic order of life had yet to translate into principles that would go on to establish a stable government. Instead of that, these ideas relegated into a branch of Aristotelian philosophy. As opposed to this, Islam demolished the unnatural principle of government through heredity and gave the choice of appointing and dismissing the chief executive to the people - a power they could use through their representatives shouldering the responsibilities of the affairs of the state. The world, once stuck in the quagmire of traditional monarchy, came to know about this natural and just system through Islamic teachings and this happens to be the spirit of a system of government we now know as democracy.</p><p>But, modern democracies, since they appeared as a reaction to cruel monarchies, came out with an equal lack of moderation. They went on to give the masses the sense of being the absolute, the ultimate entity, an unbridled sovereign of the system of government and the law of state, to the extent that their minds and hearts became alienated from the very concept of God, the Creator of the earth and the heavens and of all human beings, not to say much about the concept of His real Sovereignty and Rule, which comes as a result of that cardinal belief. Now the situation has reached a stage where their 'democracy' has started taking the restrictions imposed by Allah Almighty on public choice - which in itself was conferred on human beings by Him - as something of a burden, contrary to justice and equity (of their brand).</p><p>The way Islamic Law liberated the whole world from Cyruses, Ceasers and other despotic monarchies, it has also shown the way of God to western democracies trying to hide from Him behind secular curtains. Islam's way is no more a secret. Its teachings clearly say that the rulers and the ruled, the governments and their peoples are all subject to the Law given by Allah Almighty. The masses, their representative assemblies, law-making, appointment and removal of office-holders must operate within the parameters set by Allah Almighty. It is their duty to see that full consideration is given to ability and merit, in the choice of the chief executive, holders of offices and responsible positions. In addition to that, their honesty and trustworthiness should be weighed and tested. When it comes to selecting the chief executive of their government, they must select the one who is the best of all in knowledge, fear of Allah, honesty, trustworthiness, ability and political experience. Even this chief executive, elected though he may be, is not totally free, unchecked and despotic. He has to seek counsel from those who are capable of giving such counsel. The Holy Qur'an bears witness to this and so does the constant practice of the Holy Prophet ﷺ and of the great rightly-guided Caliphs, may Allah be pleased with them all. Who, else can claim to be more just than them?</p><p>Sayyidna ` Umar ؓ has said:</p><p>لا خلافہ الا عن مشورہ</p><p>There is no Khilafah (Caliphate) unless it be with consulta</p><p>tion. (Kanzul-'ummal vide Ibn Abi Shaybah)</p><p>Government by consultation is a basic Islamic requirement so much so that a chief executive .or head of the state, if he ever unfetters himself from the need for consultation or takes counsel from those who are not fit to give counsel from the point of view of the Shari'ah of Islam, has to be removed of necessity.</p><p>ذکر ابن عطیۃ ان الشوری من قواعد الشریعۃ و عزامٔ الاحکام ومن لا یستشیر الاھل العلم والذین فعزلہ واجب، ھذا مالا خلاف لہ (البر المحیط لابی حیان)</p><p>It appears in al-Bahr al-Muhit of Abi Hayyan: Ibn ` Atiyyah (رح) said that Consultation is one of the basic principles of Islamic Law and Faith. He who does not consult with those who know must be removed as a matter of obligation. This is what nobody differs about.</p><p>By making consultation mandatory, the blessings that would benefit the Islamic state and its citizens could be measured by what the Holy Prophet ﷺ said about consultation. Ibn 'Adi and al Baihaqi have reported from Sayyidna ibn ` Abbas ؓ that when this verse was revealed, the Holy Prophet ﷺ said: 'Allah and His Messenger do not need this consultation, but Allah Almighty has certainly made it a source of mercy for my community' (Bayan al-Qur'an).</p><p>The purport is, if Allah Almighty had so willed, He would have conveyed everything to His Messenger through revelation. It was within His power not to leave any need for consultation in anything. But, it was in the best interest of the Muslim community that Allah Almighty helped establish the practice of consultation through His Messenger. This is why many matters were left without any mention and about which no particular revelation was sent down. About these, the Holy Prophet ﷺ was instructed to seek consultation.</p><p>5. Consultation: Decision-Making after a difference of opinion:</p><p>What happens when opinions differ on a certain matter? Would it be decided on the contemporary parliamentary principle? Would the chief executive be compelled to enforce the decision of the majority? Or, would he have the right to take a course of action on the basis of powerful arguments and obvious welfare of the state, coming from any side, no matter whether in a majority or a minority? From the Holy Qur'an and Hadith and from the constant practice of the noble Prophet ﷺ and his Companions, it cannot be proved that the امیر amir of Muslims, their head of the state is helplessly bound-by the decision of the majority. On the contrary, some hints from the Qur'an and clarifications from the Hadith and the practice of the Companions make it very evident that the امیر Amir can, in the event of a difference of opinion, use his discretion and go by any of the several courses of action, irrespective of the fact that it comes from the majority or the minority. There is no doubt that the امیر Amir will do his best to look into other opinions as well to satisfy himself fully, but should the majority come to agree, on one opinion, this could, at times, become a source of satisfaction to him.</p><p>A close look at this verse would show that the Holy Prophet ﷺ ، after he has been commanded to seek counsel, is being told: فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّـه ...and once you have taken a decision, place your trust in Allah'. Here, the word عظم ، ` azm in عظمتَ "azamta' meaning a firm decision, one way or the other, has been ascribed to the Holy Prophet . The text does not say عظمتم ، ` azamtum, a second person plural, which would have suggested the participation of the Companions in the final making and enforcing of the decision. This hint proves that, once the process of consultation has been completed, the decision and its enforcement is the valid prerogative of the chief executive. There were times when Sayyidna ` Umar ibn al-Khattab ؓ would give his decision based on the opinion of Sayyidna ` Abdullah ibn ` Abbas ؓ ، if his opinion was weightier argument-wise, something done even when present there would be Companions more senior than Sayyidna ibn ` Abbas ؓ in age, learning and seniority. There were many occasions when the Holy Prophet ﷺ has preferred the opinions of the revered شیخین Shaykhayn Abu-Bakr and ` Umar رضی اللہ تعالیٰ عنہما ، against the majority of other Companions to the limit that people thought this verse was revealed for consultation with these two only. Hakim reports from Sayyidna ibn ` Abbas in his Mustadrak:</p><p>عن ابن عباس فی قولہ تعالیٰ (وشاورھم فی الامر) قال ابوبکر و عمر ؓ</p><p>Ibn ` Abbas says, that the pronoun in وشاورھم 'shawirhum' (consult them) refers to Abu Bakr and ` Umar ؓ (Ibn Kathir)</p><p>The narration of Kalbi is clearer than this:</p><p>عن ابن عباس قال نزلت فی ابی بکر و عمر و کانا حواریی رسول اللہ ﷺ و وزیریہ و ابوی المسلمین</p><p>Ibn ` Abbas says that this verse has been revealed for consulting with Abu Bakr and ` Umar. These two were special Companions of the Messenger of Allah and his Ministers and the patrons of Muslims. (Ibn Kathir)</p><p>The Messenger of Allah, may Allah's blessings and peace be upon him, had once addressed Sayyidna Abu Bakr and ` Umar ؓ in the following words:</p><p>لو اجتمعتما فی مشورۃ ما خلفتکما</p><p>When you agree on an opinion, I do not decide against you.</p><p>(Ibn Kathir with reference to the Musnad of Ahmad)</p><p>A doubt and its answer:</p><p>It is not likely that someone objects to this procedure of decision-making saying that all this is against democracy, a model of one-man rule and that this system might hurt the rights of the masses.</p><p>The answer is that the Islamic system of government has already taken care of this problem, for it has not given the masses the absolute right to make anyone they wish the امیر amir of an Islamic state. On the contrary, the mandate given to them requires that they must select a person they think is the best of all in knowledge, conduct, functional ability, Godliness and honesty, and then elect him to be the امیر amir. Now a person who has been elected in view of such elegant qualities and attributes should certainly not be subjected to restrictions usually placed on the dishonest, the sinful and the debauch. Doing this would be against reason and justice, an act of discouragement to the genuine servant of people and a hindrance in the promotion of community-oriented action.</p><p>6. Do what you can, then place your trust in Allah:</p><p>At this point, especially at the conclusion of the verse, it is very important to bear in mind that this instruction has been given after having prescribed consultation in all important affairs including those of government. The crucial guideline given here is: Even after having made all preparations, when you finally decide to go ahead and do what has to be done, then that is the time when you do not simply (place your) trust in your reason, opinion, plans or preparedness but, instead of that, you should place your trust in Allah alone, for all these considered plans are in the direct control of the supreme Planner of all affairs and matters. With this in view, the less is said about human beings and their plans is better. Man himself is witness to the futility of his plans in the thousands of events in his life-time.</p><p>The statement, 'And once you have taken a decision, place your trust in Allah' also clarifies that placing one's trust in Allah does not mean that the efforts to provide means and make plans should be abandoned. The fact is that placing one's trust in Allah while leaving off means near at hand is contrary to the blessed practice of prophets, and against the teachings of the Holy Qur'an. However, if one sits idle dreaming about distant means and irrelevant concerns, or if one relies solely on means and plans as effective agents and ignores the Prime Causer of means and the Planner-par-Excellence of all affairs and plans, then this would certainly be against توکل tawakkul, the placing of trust in Allah.</p>

Even though, the mistake made by Muslims and the abandonment of the battle front by them had caused grief to the Holy Prophet, he did not reproach them for this because of his high morals and his natural way of forgiving and forgetting. He did not even deal with them sternly as may have been in order. But, Allah Almighty willed to see that the Companions ؓ of His Messenger ﷺ are comforted and the sense of shock and shame they had for their mistake is washed away. So, in this verse, the Holy Prophet ﷺ is being asked to deal with them more gently and affectionately and consult with them in matters of concern.Commentary:The traits of a patronThe Companions ؓ of the Holy Prophet ﷺ loved him far beyond the concerns of their own lives and belongings. When they made a mistake acting against his express instructions, there were two dangers. Firstly, it could further increase their sense of shock and affect their normal emotional-rational response. They could even lose hope of mercy, especially when they realized what mistake they had made and how disobedient they had been to the command of their leader. This danger was already eliminated in the previous verse where 'We awarded you sorrow for sorrow' means that the return of this mistake has already been given right here in this mortal world and the account in the Hereafter lies clean.Secondly, the Holy Prophet ﷺ was hurt as a result of this mistake, physically. The spiritual discomfort was already there. It was likely that these two factors may contribute to making the Holy Prophet ﷺ unhappy with his Companions which, in turn, may become a hindrance in his mission to teach and train them. In order to counter this likelihood, the Holy Prophet ﷺ was asked to forgo their mistake, forgive their shortcoming from the depth of his heart and deal with them gently and affectionately in the future as well.The subject has been taken up with unusual delicacy of style in the Holy Qur'an which, as a corollary, covers some important points of guidance.1. The diction used to convey the related command to the Holy Prophet ﷺ is eloquently suggestive of his personal praise, as well as that of his unique human majesty, that is, he has these attributes in him already built in.2. The addition of فَبِمَا رَ‌حْمَة (So, it was through mercy from Allah) before the statement is there to affirm that the presence of such attributes of perfection in his person is but through Divine mercy. This is no personal perfection in its own right. Then, by placing the word, رَ‌حْمَة 'rahmah' (mercy) in an indefinite form, hint has been made towards the great and extensive spread of Allah's mercy which, in turn, makes it very obvious that this mercy is not restricted to the noble Compan-ions only, but extends in full to the Holy Prophet ﷺ himself for Allah has made him identified with such perfect attributes.3. The third point made here establishes that the presence of the qualities of gentle manners, good morals, forgiveness and generosity in him serve a purpose. Had these been not there in him, the mission of educating human beings with which he is charged would have never been accomplished as desired. Rather than seek to correct and raise the level of their morals in his company, people would have run away from him.The Etiquette of دعوہ Da'wah:By combining elements cited above, there emerges a set of distinct qualities necessary for preaching, no matter what form it takes. Anyone who embarks on the mission of inviting people to Allah, explaining His guidance and calling people towards the right conduct in their best interest, must first inculcate these qualities in him. The reason is obvious. When a possible 'rough' or 'hard-hearted' approach, even if it happens to come from the very dear Messenger of Allah Almighty, has not been considered fit, who else can dare to gather people created by Allah around him with hostility and negative morals and still hope to seek a change in their behaviour.In this verse, Allah Almighty has said: 'Had you been rough and hard-hearted, they would have dispersed from around you.' This indicates that harshness, in conduct or language, is sheer poison for a da'wah worker or a leader conveying Allah's message to people. This is a sure way to undo what one intends to achieve.Then, the verse says: 'So, pardon them'. This indicates that a da'wah worker or reformer of people should never punish them for their mistakes. Instead, he should forgive and forgo. It is important that he does not get excited or angry when his listeners speak ill of him. The truth is that he should rise higher and treat his tormentors with compassion and leniency.Soon, after that, the verse says: 'And seek forgiveness for them'. This seeking of forgiveness for them from Allah Almighty points out to an unusual rule of behaviour. Not only that he should remain patient in what is painful, the Messenger is being asked not to forget seeking their good with utmost sincerity. The best that can be wished for them is their salvation in the life-to-come, the good that waits for them in Akhirah. So, the Messenger is being asked to pray for their forgiveness in order that Allah spares them from His punishment.Finally, it has been said: وَشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ :'And consult them in thematter' which means that the Holy Prophet ﷺ is to seek their advice in matters of concern so that they are fully satisfied and emotionally at peace, as the Messenger of Allah, by following this instruction, will be giving an external form to his intention of doing what is good for them. Thus, the act of his asking them to sit in consultations with him will become an act of mollifying grace.After having asked the Holy Prophet ﷺ to consult with his Companions ؓ ، the verse concludes with the instruction on final decision-making. As regards consultation, the Holy Qur'an has given clear injunctions at two places. The first one appears right here in the verse under commentation while the second one appears in a verse of Surah al-Shura (42:38) where one of the qualities of true Muslims has been identified وَأَمْرُ‌هُمْ شُورَ‌ىٰ بَيْنَهُمْ , ' (Every matter of theirs is settled by mutual consultation). There are places where the instruction to consult appears secondarily, for instance, under injunctions relating to suck-ling in Sarah al-Baqarah (2:233) where it is said: عَن تَرَ‌اضٍ مِّنْهُمَا وَتَشَاوُرٍ‌ (Now, if they want to wean, by mutual consent, and consultation, there is no sin on them). The matter of consultation involves some important problems and rulings, therefore, it needs to be explained in some detail which follows.1. The Meaning of أَمْر : Matter and شُورَ‌ى: Consultation.The word اَمَر amr is applied for several shades of meaning in the Arabic language. In common usage, it refers to any saying or doing which is of great importance. It is also used to mean an injunction, order, command, rule or authority, the last one being what is meant in the Qur'anic expression اُولی المر ' (uli l'amr). Then, the word is also applied to mean a particular attribute of Allah Almighty which finds mention in several verses of the Holy Qur'an, such as: أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ‌ (Beware, for Him alone is the creation and the command - 7:54); إِلَيْهِ يُرْ‌جَعُ الْأَمْرُ‌ كُلُّهُ (To Him the whole matter shall be returned - 11:123), إِنَّ الْأَمْرَ‌ كُلَّهُ لِلَّـهِ (The whole thing belongs to Allah - 3:154); أَمْرُ‌هُ إِلَى اللَّـهِ (His matter is upto Allah - 2:275) and according to authentic scholars, the use of the word, amr, in قُلِ الرُّ‌وحُ مِنْ أَمْرِ‌ رَ‌بِّي (Say: The spirit is by a command of my Lord' ) (17:85) carries the same meaning as identified in the verses appearing immediately above.As far as the meaning of the word امر amr, in the Qur'anic verses: وشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ (And consult them in the matter -3:159) and وَأَمْرُ‌هُمْ شُورَ‌ىٰ بَيْنَهُمْ (And a matter of theirs is (settled) by a consultation between themselves -42:38) is concerned, it can be said that there is the possibility to assign both the first as well as the second. If it is said that the word has been used here in the first sense while the second meaning is inclusive therein, that would not be something far-fetched since affairs relating to command and authority are all very important. Therefore, the word, امر amr as used in the verses quoted immediately above means every matter or affair which is particularly important irrespective of whether it belongs to the area of authority or mutual dealings.The Arabic words, شُورَ‌ىٰ shura (counsel), مشورہ mashwarah (consultation) and مشاورت Mushawarat (mutual consultation) mean the soliciting of advice and counsel in something that needs deliberation. Therefore, the expression وشَاوِرْ‌هُمْ فِي الْأَمْرِ‌ in the present verse means that the Holy Prophet ﷺ has been commanded here to consult with or seek the advice of his noble Companions in matters that need deliberation, which include those of authority and government.Similarly, the verse from Surah a1-Shura cited above - - means that in every important matter (which) needs deliberation, whether it belongs to the field of authority and government or to some-thing important other than these, the customary practice of true Muslims is that they work through mutual consultation.2. The Status of Consultation in Islamic LawFrom the statements of the Holy Qur'an cited above and from related ahadith of the Holy Prophet ﷺ ، it becomes clear that mutual consultation in a matter likely to have more than one opinion, whether it be related to the concerns of authority or to an issue other than that, is a sunnah of the Holy Prophet ﷺ and the noble Companions ؓ and is a source of blessings in the mortal world and in the eternal life of the Hereafter. This view has the support of the Holy Qur'an and the Hadith. As far as matters which relate to people, such as the affairs of authority and government, are concerned seeking consultation in them is obligatory. (Ibn Kathir)In his Shu` bul-'Iman, al-Baihaqi (رح) has reported from Sayyidna ` Abdullah ibn ` Umar ؓ that the Holy Prophet ﷺ has said: 'A person who intends to do something, then goes in consultation and comes up with a decision to do or not to do that, he gets from Allah Almighty guidance towards an option which is correct and beneficial.'It appears in ahadith: 'When your rulers are from the best among you and your rich people are generous and your affairs are decided through mutual consultation, then, to live on the surface of the earth is better for you. And should your rulers be the worst among you and your rich people be close-fisted and your affairs be entrusted to women, then, to be buried under the earth shall be better than your continuing to live.'It means that, when the worship of desires overpowers you, so much so that you, ignoring all concerns of the good and the bad, the harmful and the beneficial, simply to seek the goodwill of a woman, entrust your affairs in her hands, then, for you, death is better than living through those times. Otherwise, seeking the opinion of a woman as well while making consultations is no taboo, and certainly not prohibited. This is proved by the consistent practice of the Holy Prophet ﷺ and his blessed Companions ؓ . In the verse from Sarah al-Baqarah (2:233) cited a little earlier, the Holy Qur'an has said: 'Now, if they want to wean, by mutual consent, and consultation, there is no sin on them.' Since this matter here concerns the woman, there-fore, consultation with the woman has been specially made binding on the man.In a hadith, the Holy Prophet ﷺ has been reported to have said: المستشار مؤتمن اذا استشیرفلیشرہ بما ھو صانع لنفسہ :'The person whose counsel is sought is a trustee. When he counsels, then, he must counsel with what he would propose to his ownself (to do otherwise is a breach of trust) '. This hadith has been reported with good authority from Sayyidna ` Ali ؓ by al-Tabarani in al-Mu'jam al-Awsat (see a1-Mazhari).At this point, it is necessary to bear in mind that consultation is an act of Sunnah only in situations where some clear and categorical injunction from the Qur'an or Hadith does not exist. Otherwise, in the presence of a clear and categorical injunction of the Shari'ah, no consultation with anybody is needed. This is not permissible either. For example, if somebody went about consulting in - 'should I make my salah or should I not?' 'Should I pay my zakah or should I not?' or 'Should I perform my Hajj or should I not?' - then, this would be absurd. These are not things you consult about. They are absolutely mandatory under the Shari'ah of Islam. However, the option of making consultation about how to go for Hajj is open and one can seek advice on questions like - should he go this year, or next; should he go by sea, or by air; should he go by land, or by some other method.The same holds true about zakah. One can consult about where and on whom it has to be spent, for the Shari’ ah has left these on the choice of the payer.In a hadith, the Holy Prophet ﷺ has been reported to have explained this himself. Sayyidna ` Ali رضی اللہ تعالیٰ عنہ says that he asked the Holy Prophet ﷺ : 'If, after you, we are confronted by a situation the injunction for which has not been explicitly revealed in the Qur'an, and about which we have heard nothing from you as well, what are we supposed to do?' The Holy Prophet ﷺ said: 'For a matter like this, get together from among you pious men who are consistently devoted to the worship of their Lord and who have deep and extensive understanding of the Faith (fuqaha' ) and decide the matter following their mutual counsel. Do not decide on the basis of someone's solitary opinion.'The first, out of the two things that we learn from this hadith is that consultation is not restricted to worldly affairs. Instead, the fact is that mutual consultation in situations where clear نصوص nu’ sus (plural of نص nass meaning textual authority) from the Qur'an and Hadith in matters governed by the injunctions of Shari’ ah do not exist is an act of Sunnah. We can say that mutual consultation will be an act of Sunnah if made in situations where textual authority from the Qur'an and Sunnah is not available. The second rule we learn is that advice should be taken from people who are known for their understanding of the' Faith and devotion to their obligations to Allah (Ruh al-Ma` ani) Al Khatib al-Baghdadi, to whom the deduction given above is credited, has reported another hadith from Sayyidna Abu Hurairah ؓ which says: استرشدوا العاقل ولا تعصوہ فتندموا (Seek counsel from the wise person and do not act against it, otherwise you will regret.).By putting the above two ahadith together, we learn that two qualities are necessary for the members of the consultative council. Firstly, they should be wise, perceptive and advice-worthy, and secondly, they should be pious and devoted to ` ibadah. In other words, they should be deserving of giving advice and should be God-fearing in their conduct. If the matter to be discussed involves problems relating to Islamic Law, it is incumbent that they be faqih (juriconsult: expert in Islamic Law and Jurisprudence) as well.Consultation of the Holy Prophet ﷺ with his CompanionsThe verse under discussion here orders the Holy Prophet ﷺ to consult his Companions ؓ . This raises a certain difficulty here. Isn’ t it that he is the Messenger of Allah and the blessed recipient of revelation? Why, then, should he need to consult anyone? Since, every-thing can come to his knowledge through the medium of revelation from Allah Almighty, some scholars interpret this command to consult by saying that the Messenger of Allah was neither in need to be counselled, nor anything he did depended on such counsel. The command to consult given to him is simply to honour the blessed Companions and mollify their broken hearts. But, Imam Abu Bakr al-Jassas (رح) does not agree with this view. According to him this is not correct, for being involved in consultation - while knowing that one's counsel will not be acted upon, nor would it affect any proceedings of the agenda - will make the whole thing ineffectual. If so, no heart will be mollified and no honour will be sustained. Instead, the truth of the matter is that a course of action to be taken by the Messenger of Allah is identified through revelation directly by Allah Almighty. This holds good in all general matters. But, there are certain matters which, under the dictates of the wisdom and mercy of Allah Almighty, are left to the opinion and discretion of the Holy Prophet ﷺ . It is in such matters alone where consultation is needed, and these are the kind of matters in which he has been commanded to seek consultation. The history of the consultative sittings of the Messenger of Allah confirms this view.When the Holy Prophet ﷺ consulted with the Companions ؓ about the battle of Badr, they said that should he ask them to jump into a river, they would do just that; and if he commanded them to march to a far out place such as Bark al-Ghamad, they will be with him; and they would never act like the companions of Musa (علیہ السلام) who said: فَاذْهَبْ أَنتَ وَرَ‌بُّكَ فَقَاتِلَا 'Go, you and your Lord, and fight the disbelievers' - 5:24; on the contrary, we shall fondly submit: 'You lead the way, we shall fight the enemy with you, in front of you and in the rear and the right and the left.'Similarly, he consulted them about the battle of Uhud asking them if they should defend Madinah by staying inside the city limits or should they go out of the city limits and confront the enemy in the open. The general opinion of the Companions was that they should do the latter and this was what he accepted to do. In the battle of خندق Khandaq, the question of accepting peace under the terms of a particular treaty came up for discussion. Sayyidna Sa'd ibn Mu’ adh and Sa'd ibn ` Ubadah ؓ opposed the proposed treaty on the grounds that it was inappropriate. It was the opinion of these two Companions that he finally accepted. When he went into consultations on a matter pertaining to Hudaybiyah, the opinion of Sayyidna Abu Bakr ؓ was the basis of his final decision. The Companions were also consulted following the incident of Ifk (false imputation against Sayyidah ` A'ishah ؓ but this and all other matters pointed out were those in which no particular position to be taken by the Holy Prophet ﷺ was determined through revelation.To sum up, being a prophet, a messenger and a recipient of revelation is not a bar against consultation. Moreover, in the case of the Holy Prophet ﷺ it cannot be said that his seeking of counsel from the Companions was ever designed to please them artificially, or that it was virtually ineffectual in the conduct of affairs. On the contrary, the truth is that there were many occasions when he accepted the opinion of those present during consultation even if it happened to be against his own. In fact, in some situations where a particular line of action had not been determined for the Holy Prophet ﷺ through revelation, and in its absence he had worked through consultation, there is great divine wisdom. The objective is that the practice of the Holy Prophet ﷺ comes to be established for all future generations of Muslims. Thus, the seeking of consultation as a Sunnah shall become binding on the whole ummah of the Prophet ﷺ Imagine when he himself has not been left free of the need of consultation who else can claim to be free of such need? For this reason, the method of mutual consultation always continued to be operative during the blessed times of the Holy Prophet ﷺ and his noble Companions ؓ particularly in matters where there was no clear injunction in the Qur'an and Sunnah. When the Holy Prophet ﷺ passed away from this mortal world, the noble Companions continued following his practice. Still later, mutual consultation was resorted to as the modality to deduce rulings of Islamic Law in matters where clear injunction was not found in the Qur'an and Sunnah. This was actually the method taught by the Holy Prophet ﷺ in answer to a question put by Sayyidna Ali ؓ .4. The Status of Consultation in an Islamic State:As stated earlier, the Holy Qur'an has given clear instructions about مشورہ mashwarah or consultation at two places. One appears right here in the verse under study; the other one comes up in verse 42:38 of Sarah al-Shura where one of the many qualities of true Muslims has been mentioned وَأَمْرُ‌هُمْ شُورَ‌ىٰ which means that their affairs are settled by mutual consultation. At both these places the word, امر amr (matter) has been mentioned along with مشورہ mashwarah (consultation). Discussed in detail earlier, the word, امر amr, signifies any important saying or doing, while at the same time, it is applied to injunction, rule or authority or government. No matter which of the two meanings is taken, consultation in the affairs of the government emerges as invariably necessary, based on these verses. If one elects to take this to mean the affairs of the government, then, the necessity is all the more obvious. In case, the word is taken in its general sense, the affairs of a government being important and far-reaching in effect, would still be considered as affairs in which consultation will be inevitable. There-fore, it is one of the duties of the Muslim امر Amir, the chief executive of the community, that he should seek the counsel of those responsible for the affairs of the government in matters that are important. The verses of the Qur'an quoted above and the consistent practice of the Holy Prophet ﷺ and of the rightly-guided Caliphs is a clear proof of this requirement.These two verses not only highlight the need for consultation very clearly, they also point out to some basic principles of Islam's system of government, and its constitution. The Islamic government is a government by consultation in which the امر amir or chief executive is chosen , by consultation and definitely not as a matter of family inheritance. It is a بر کہ barakah of Islamic teachings that this principle is recognized all over the world, in one or the other form, so much so that hereditary monarchies too are moving towards this arrangement, willingly or unwillingly.But, let us go back 1400 years in history when the super-powers were Cyrus and Ceaser. The common factor between them was that they both headed hereditary empires and the authority of government was vested in their own persons. Thus, one man ruled millions, not on the basis of ability or capacity, but on the strength of the cruel principle of hereditary possession of sovereignty. This form of government, an insult to all human beings, was the way all over the world except Greece where the early teachings of a democratic order of life had yet to translate into principles that would go on to establish a stable government. Instead of that, these ideas relegated into a branch of Aristotelian philosophy. As opposed to this, Islam demolished the unnatural principle of government through heredity and gave the choice of appointing and dismissing the chief executive to the people - a power they could use through their representatives shouldering the responsibilities of the affairs of the state. The world, once stuck in the quagmire of traditional monarchy, came to know about this natural and just system through Islamic teachings and this happens to be the spirit of a system of government we now know as democracy.But, modern democracies, since they appeared as a reaction to cruel monarchies, came out with an equal lack of moderation. They went on to give the masses the sense of being the absolute, the ultimate entity, an unbridled sovereign of the system of government and the law of state, to the extent that their minds and hearts became alienated from the very concept of God, the Creator of the earth and the heavens and of all human beings, not to say much about the concept of His real Sovereignty and Rule, which comes as a result of that cardinal belief. Now the situation has reached a stage where their 'democracy' has started taking the restrictions imposed by Allah Almighty on public choice - which in itself was conferred on human beings by Him - as something of a burden, contrary to justice and equity (of their brand).The way Islamic Law liberated the whole world from Cyruses, Ceasers and other despotic monarchies, it has also shown the way of God to western democracies trying to hide from Him behind secular curtains. Islam's way is no more a secret. Its teachings clearly say that the rulers and the ruled, the governments and their peoples are all subject to the Law given by Allah Almighty. The masses, their representative assemblies, law-making, appointment and removal of office-holders must operate within the parameters set by Allah Almighty. It is their duty to see that full consideration is given to ability and merit, in the choice of the chief executive, holders of offices and responsible positions. In addition to that, their honesty and trustworthiness should be weighed and tested. When it comes to selecting the chief executive of their government, they must select the one who is the best of all in knowledge, fear of Allah, honesty, trustworthiness, ability and political experience. Even this chief executive, elected though he may be, is not totally free, unchecked and despotic. He has to seek counsel from those who are capable of giving such counsel. The Holy Qur'an bears witness to this and so does the constant practice of the Holy Prophet ﷺ and of the great rightly-guided Caliphs, may Allah be pleased with them all. Who, else can claim to be more just than them?Sayyidna ` Umar ؓ has said:لا خلافہ الا عن مشورہThere is no Khilafah (Caliphate) unless it be with consultation. (Kanzul-'ummal vide Ibn Abi Shaybah)Government by consultation is a basic Islamic requirement so much so that a chief executive .or head of the state, if he ever unfetters himself from the need for consultation or takes counsel from those who are not fit to give counsel from the point of view of the Shari'ah of Islam, has to be removed of necessity.ذکر ابن عطیۃ ان الشوری من قواعد الشریعۃ و عزامٔ الاحکام ومن لا یستشیر الاھل العلم والذین فعزلہ واجب، ھذا مالا خلاف لہ (البر المحیط لابی حیان)It appears in al-Bahr al-Muhit of Abi Hayyan: Ibn ` Atiyyah (رح) said that Consultation is one of the basic principles of Islamic Law and Faith. He who does not consult with those who know must be removed as a matter of obligation. This is what nobody differs about.By making consultation mandatory, the blessings that would benefit the Islamic state and its citizens could be measured by what the Holy Prophet ﷺ said about consultation. Ibn 'Adi and al Baihaqi have reported from Sayyidna ibn ` Abbas ؓ that when this verse was revealed, the Holy Prophet ﷺ said: 'Allah and His Messenger do not need this consultation, but Allah Almighty has certainly made it a source of mercy for my community' (Bayan al-Qur'an).The purport is, if Allah Almighty had so willed, He would have conveyed everything to His Messenger through revelation. It was within His power not to leave any need for consultation in anything. But, it was in the best interest of the Muslim community that Allah Almighty helped establish the practice of consultation through His Messenger. This is why many matters were left without any mention and about which no particular revelation was sent down. About these, the Holy Prophet ﷺ was instructed to seek consultation.5. Consultation: Decision-Making after a difference of opinion:What happens when opinions differ on a certain matter? Would it be decided on the contemporary parliamentary principle? Would the chief executive be compelled to enforce the decision of the majority? Or, would he have the right to take a course of action on the basis of powerful arguments and obvious welfare of the state, coming from any side, no matter whether in a majority or a minority? From the Holy Qur'an and Hadith and from the constant practice of the noble Prophet ﷺ and his Companions, it cannot be proved that the امیر amir of Muslims, their head of the state is helplessly bound-by the decision of the majority. On the contrary, some hints from the Qur'an and clarifications from the Hadith and the practice of the Companions make it very evident that the امیر Amir can, in the event of a difference of opinion, use his discretion and go by any of the several courses of action, irrespective of the fact that it comes from the majority or the minority. There is no doubt that the امیر Amir will do his best to look into other opinions as well to satisfy himself fully, but should the majority come to agree, on one opinion, this could, at times, become a source of satisfaction to him.A close look at this verse would show that the Holy Prophet ﷺ ، after he has been commanded to seek counsel, is being told: فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّـه ...and once you have taken a decision, place your trust in Allah'. Here, the word عظم ، ` azm in عظمتَ "azamta' meaning a firm decision, one way or the other, has been ascribed to the Holy Prophet . The text does not say عظمتم ، ` azamtum, a second person plural, which would have suggested the participation of the Companions in the final making and enforcing of the decision. This hint proves that, once the process of consultation has been completed, the decision and its enforcement is the valid prerogative of the chief executive. There were times when Sayyidna ` Umar ibn al-Khattab ؓ would give his decision based on the opinion of Sayyidna ` Abdullah ibn ` Abbas ؓ ، if his opinion was weightier argument-wise, something done even when present there would be Companions more senior than Sayyidna ibn ` Abbas ؓ in age, learning and seniority. There were many occasions when the Holy Prophet ﷺ has preferred the opinions of the revered شیخین Shaykhayn Abu-Bakr and ` Umar رضی اللہ تعالیٰ عنہما ، against the majority of other Companions to the limit that people thought this verse was revealed for consultation with these two only. Hakim reports from Sayyidna ibn ` Abbas in his Mustadrak:عن ابن عباس فی قولہ تعالیٰ (وشاورھم فی الامر) قال ابوبکر و عمر ؓIbn ` Abbas says, that the pronoun in وشاورھم 'shawirhum' (consult them) refers to Abu Bakr and ` Umar ؓ (Ibn Kathir)The narration of Kalbi is clearer than this:عن ابن عباس قال نزلت فی ابی بکر و عمر و کانا حواریی رسول اللہ ﷺ و وزیریہ و ابوی المسلمینIbn ` Abbas says that this verse has been revealed for consulting with Abu Bakr and ` Umar. These two were special Companions of the Messenger of Allah and his Ministers and the patrons of Muslims. (Ibn Kathir)The Messenger of Allah, may Allah's blessings and peace be upon him, had once addressed Sayyidna Abu Bakr and ` Umar ؓ in the following words:لو اجتمعتما فی مشورۃ ما خلفتکماWhen you agree on an opinion, I do not decide against you.(Ibn Kathir with reference to the Musnad of Ahmad)A doubt and its answer:It is not likely that someone objects to this procedure of decision-making saying that all this is against democracy, a model of one-man rule and that this system might hurt the rights of the masses.The answer is that the Islamic system of government has already taken care of this problem, for it has not given the masses the absolute right to make anyone they wish the امیر amir of an Islamic state. On the contrary, the mandate given to them requires that they must select a person they think is the best of all in knowledge, conduct, functional ability, Godliness and honesty, and then elect him to be the امیر amir. Now a person who has been elected in view of such elegant qualities and attributes should certainly not be subjected to restrictions usually placed on the dishonest, the sinful and the debauch. Doing this would be against reason and justice, an act of discouragement to the genuine servant of people and a hindrance in the promotion of community-oriented action.6. Do what you can, then place your trust in Allah:At this point, especially at the conclusion of the verse, it is very important to bear in mind that this instruction has been given after having prescribed consultation in all important affairs including those of government. The crucial guideline given here is: Even after having made all preparations, when you finally decide to go ahead and do what has to be done, then that is the time when you do not simply (place your) trust in your reason, opinion, plans or preparedness but, instead of that, you should place your trust in Allah alone, for all these considered plans are in the direct control of the supreme Planner of all affairs and matters. With this in view, the less is said about human beings and their plans is better. Man himself is witness to the futility of his plans in the thousands of events in his life-time.The statement, 'And once you have taken a decision, place your trust in Allah' also clarifies that placing one's trust in Allah does not mean that the efforts to provide means and make plans should be abandoned. The fact is that placing one's trust in Allah while leaving off means near at hand is contrary to the blessed practice of prophets, and against the teachings of the Holy Qur'an. However, if one sits idle dreaming about distant means and irrelevant concerns, or if one relies solely on means and plans as effective agents and ignores the Prime Causer of means and the Planner-par-Excellence of all affairs and plans, then this would certainly be against توکل tawakkul, the placing of trust in Allah.

<h2 class="title">Among the Qualities of Our Prophet Muhammad are Mercy and Kindness</h2><p>Allah addresses His Messenger and reminds him and the believers of the favor that He has made his heart and words soft for his Ummah, those who follow his command and refrain from what he prohibits.</p><div class="text_uthmani arabic">فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ</div><p>(And by the mercy of Allah, you dealt with them gently) 3:159. meaning, who would have made you this kind, if it was not Allah's mercy for you and them. Qatadah said that,</p><div class="text_uthmani arabic">فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ</div><p>(And by the mercy of Allah, you dealt with them gently) means, "With Allah's mercy you became this kind." Al-Hasan Al-Basri said that this, indeed, is the description of the behavior that Allah sent Muhammad with. This Ayah is similar to Allah's statement,</p><div class="text_uthmani arabic">لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ </div><p>(Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you (to be rightly guided, to repent to Allah); for the believers (he is) full of pity, kind, and merciful) 9:128. Allah said next,</p><div class="text_uthmani arabic">وَلَوْ كُنْتَ فَظّاً غَلِيظَ الْقَلْبِ لاَنْفَضُّواْ مِنْ حَوْلِكَ</div><p>(And had you been severe and harsh-hearted, they would have broken away from about you;)</p><p>The severe person is he who utters harsh words, and,</p><div class="text_uthmani arabic">غَلِيظَ الْقَلْبِ</div><p>(harsh-hearted) is the person whose heart is hard. Had this been the Prophet's behavior, "They would have scattered from around you. However, Allah gathered them and made you kind and soft with them, so that their hearts congregate around you." `Abdullah bin `Amr said that he read the description of the Messenger of Allah in previous Books, "He is not severe, harsh, obscene in the marketplace or dealing evil for evil. Rather, he forgives and pardons."</p><h2 class="title">The Order for Consultation and to Abide by it</h2><p>Allah said,</p><div class="text_uthmani arabic">فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى الاٌّمْرِ</div><p>(So pardon them, and ask (Allah's) forgiveness for them; and consult them in the affairs.)</p><p>The Messenger of Allah used to ask his Companions for advice about various matters, to comfort their hearts, and so they actively implement the decision they reach. For instance, before the battle of Badr, the Prophet asked his Companions for if Muslims should intercept the caravan (led by Abu Sufyan). They said, "O Messenger of Allah! If you wish to cross the sea, we would follow you in it, and if you march forth to Barkul-Ghimad we would march with you. We would never say what the Children of Israel said to Musa, `So go, you and your Lord, and fight you two, we are sitting right here.' Rather, we say march forth and we shall march forth with you; and before you, and to your right and left shall we fight." The Prophet also asked them for their opinion about where they should set up camp at Badr. Al-Mundhir bin `Amr suggested to camp close to the enemy, for he wished to acquire martyrdom.</p><p>Concerning the battle of Uhud, the Messenger asked the Companions if they should fortify themselves in Al-Madinah or go out to meet the enemy, and the majority of them requested that they go out to meet the enemy, and he did. He also took their advice on the day of Khandaq (the Trench) about conducting a peace treaty with some of the tribes of Al-Ahzab (the Confederates), in return for giving them one-third of the fruits of Al-Madinah. However, Sa`d bin `Ubadah and Sa`d bin Mu`adh rejected this offer and the Prophet went ahead with their advice. The Prophet also asked them if they should attack the idolators on the Day of Hudaybiyyah, and Abu Bakr disagreed, saying, "We did not come here to fight anyone. Rather, we came to perform `Umrah." The Prophet agreed.</p><p>On the day of Ifk, (i.e. the false accusation), the Messenger of Allah said to them, "O Muslims! Give me your advice about some men who falsely accused my wife (`A'ishah). By Allah! I never knew of any evil to come from my wife. And they accused whom They accused he from whom I only knew righteous conduct, by Allah!" The Prophet asked `Ali and Usamah about divorcing `A'ishah. In summary, the Prophet used to take his Companions' advice for battles and other important events.</p><p>Ibn Majah recorded that Abu Hurayrah said that the Prophet said;</p><div class="text_uthmani arabic">«الْمُسْتَشَارُ مُؤْتَمَن»</div><p>(The one whom advice is sought from is to be entrusted) tThis was recorded by Abu Dawud, At-Tirmidhi, and An-Nasa'i who graded it Hasan.</p><h2 class="title">Trust in Allah After Taking the Decision</h2><p>Allah's statement,</p><div class="text_uthmani arabic">فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ</div><p>(Then when you have taken a decision, put your trust in Allah,) means, if you conduct the required consultation and you then make a decision, trust in Allah over your decision,</p><div class="text_uthmani arabic">إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ</div><p>(certainly, Allah loves those who put their trust (in Him)).</p><p>Allah's statement,</p><div class="text_uthmani arabic">إِن يَنصُرْكُمُ اللَّهُ فَلاَ غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِى يَنصُرُكُم مِّنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ </div><p>(If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you And in Allah (Alone) let believers put their trust), is similar to His statement that we mentioned earlier,</p><div class="text_uthmani arabic">وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ</div><p>(And there is no victory except from Allah the Almighty, the All-Wise) 3:126.</p><p>Allah next commands the believers to trust in Him,</p><div class="text_uthmani arabic">وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ</div><p>(And in Allah (Alone) let believers put their trust).</p><h2 class="title">Treachery with the Spoils of War was not a Trait of the Prophet</h2><p>Allah said,</p><div class="text_uthmani arabic">وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ</div><p>(It is not for any Prophet to illegally take a part of the booty,)</p><p>Ibn `Abbas, Mujahid and Al-Hasan said that the Ayah means, "It is not for a Prophet to breach the trust." Ibn Jarir recorded that, Ibn `Abbas said that, this Ayah,</p><div class="text_uthmani arabic">وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ</div><p>(It is not for any Prophet to illegally take a part of the booty,) was revealed in connection with a red robe that was missing from the spoils of war of Badr. Some people said that the Messenger of Allah might have taken it. When this rumor circulated, Allah sent down,</p><div class="text_uthmani arabic">وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ</div><p>(It is not for any Prophet to illegally take a part of the booty, and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took.)</p><p>This was also recorded by Abu Dawud and At-Tirmidhi, who said "Hasan Gharib". This Ayah exonerates the Messenger of Allah of all types of deceit and treachery, be it returning what was entrusted with him, dividing the spoils of war, etc.</p><p>Allah then said,</p><div class="text_uthmani arabic">وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ</div><p>(and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.)</p><p>This Ayah contains a stern warning and threat against Ghulul stealing from the booty, and there are also Hadiths, that prohibit such practice. Imam Ahmad recorded that Abu Malik Al-Ashja`i said that the Prophet said,</p><div class="text_uthmani arabic">«أَعْظَمُ الْغُلُولِ عِنْدَ اللهِ ذِرَاعٌ مِنَ الْأَرْضِ، تَجِدُون الرَّجُلَيْنِ جَارَيْنِ فِي الْأَرْضِ أو فِي الدَّارِ فَيَقْطَعُ أَحَدُهُمَا مِنْ حَظِّ صَاحِبِه ذِرَاعًا، فَإِذَا اقْتَطَعَهُ، طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ إِلى يَوْمِ الْقِيَامَة»</div><p>(The worst Ghulul (i.e. stealing) with Allah is a yard of land, that is, when you find two neighbors in a land or home and one of them illegally acquires a yard of his neighbor's land. When he does, he will be tied with it from the seven earths until the Day of Resurrection.)</p><p>Imam Ahmad recorded that Abu Humayd As-Sa`idi said, "The Prophet appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned he said, `This (portion) is for you and this has been given to me as a gift.' The Prophet stood on the Minbar and said,</p><div class="text_uthmani arabic">«مَا بَالُ الْعَامِلِ نَبْعَثُهُ فَيَجِي فَيَقُولُ: هَذَا لَكُمْ، وَهَذَا أُهْدِيَ لِي، أَفَلَا جَلَسَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ فَيَنْظُرُ أَيُهْدَى إِلَيْهِ أَمْ لَا؟ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَأْتِي أَحَدٌ مِنْكُمْ مِنْهَا بِشَيْءٍ إِلَّا جَاءَ بِهِ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ، إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ، أَوْ بَقَرَةٌ لَهَا خُوَارٌ، أَوْ شَاةٌ تَيْعَر»</div><p>ثم رفع يديه حتى رأينا عفرة إبطيه، ثم قال:</p><div class="text_uthmani arabic">«اللَّهُمَّ هَلْ بَلَّغْت»</div><p>ثلاثًا.(What is the matter with a man whom we appoint to collect Zakah, when he returns he said, `This is for you and this has been given to me as a gift.' Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not By Him in Whose Hand my life is, whoever takes anything from the resources of the Zakah (unlawfully), he will carry it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, `O Allah! Haven't I conveyed Your Message.')"</p><p>Hisham bin `Urwah added that Abu Humayd said, "I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thabit." This is recorded in the Two Sahihs .</p><p>In the book of Ahkam of his Sunan, Abu `Isa At-Tirmidhi recorded that Mu`adh bin Jabal said, "The Messenger of Allah sent me to Yemen, but when I started on the journey, he sent for me to come back and said,</p><div class="text_uthmani arabic">«أَتَدْرِي لِمَ بَعَثْتُ إِلَيْكَ؟ لَا تُصِيبَنَّ شَيْئًا بِغَيْرِ إِذْنِي، فَإِنَّهُ غُلُول»</div><p>(Do you know why I summoned you back Do not take anything without my permission, for if you do, it will be Ghulul.)</p><div class="text_uthmani arabic">وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ</div><p>(and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took).</p><div class="text_uthmani arabic">«لِهذَا دَعَوْتُكَ فَامْضِ لِعَمَلِك»</div><p>(This is why I summoned you, so now go and fulfill your mission.)" At-Tirmidhi said, "This Hadith is Hasan Gharib."</p><p>In addition, Imam Ahmad recorded that Abu Hurayrah said, "The Prophet got up among us and mentioned Ghulul and emphasized its magnitude. He then said,</p><div class="text_uthmani arabic">«لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ بَعِيرٌ لَهُ رُغَاءٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ فَرَسٌ لَهَا حَمْحَمَةٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ رِقَاعٌ تَخْفِقُ فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ صَامِتٌ، فَيقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُك»</div><p>(I will not like to see anyone among you on the Day of Resurrection, carrying a grunting camel over his neck. Such a man will say, 'O Allah's Messenger! Intercede on my behalf,' and I will say, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying a neighing horse over his neck. Such a man will be saying, `O Allah's Messenger! Intercede on my behalf,' and I will reply, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger! Intercede (with Allah) for me, ' and I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying gold and silver on his neck. This person will say, 'O Allah's Messenger! Intercede (with Allah) for me.' And I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.')" This Hadith was recorded in the Two Sahihs .</p><p>Imam Ahmad recorded that `Umar bin Al-Khattab said, "During the day (battle) of Khaybar, several Companions of the Messenger of Allah came to him and said, `So-and-so died as a martyr, so-and-so died as a martyr.' When they mentioned a certain man that died as a martyr, the Messenger of Allah said,</p><div class="text_uthmani arabic">«كَلَّا إِنِّي رَأَيْتُهُ فِي النَّارِ فِي بُرْدَةٍ غَلَّهَا أَوْ عَبَاءَةٍ »</div><p>(No. I have seen him in the Fire because of a robe that he stole (from the booty).)</p><p>The Messenger of Allah then said,</p><div class="text_uthmani arabic">«يَا ابْنَ الْخَطَّابِ، اذْهَبْ فَنَادِ فِي النَّاسِ: إِنَّهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا الْمُؤْمِنُون»</div><p>(O Ibn Al-Khattab! Go and announce to the people that only the faithful shall enter Paradise.)</p><p>So I went out and proclaimed that none except the faithful shall enter Paradise." This was recorded by Muslim and At-Tirmidhi, who said "Hasan Sahih".</p><h2 class="title">The Honest and Dishonest are Not Similar</h2><p>Allah said,</p><div class="text_uthmani arabic">أَفَمَنِ اتَّبَعَ رِضْوَنَ اللَّهِ كَمَن بَآءَ بِسَخْطٍ مِّنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ </div><p>(Is then one who follows (seeks) the pleasure of Allah like the one who draws on himself the wrath of Allah His abode is Hell, and worse indeed is that destination!) 3:162,</p><p>This refers to those seeking what pleases Allah by obeying His legislation, thus earning His pleasure and tremendous rewards, while being saved from His severe torment. This type of person is not similar to one who earns Allah's anger, has no means of escaping it and who will reside in Jahannam on the Day of Resurrection, and what an evil destination it is.</p><p>There are many similar statements in the Qur'an, such as,</p><div class="text_uthmani arabic">أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى</div><p>(Shall he then who knows that what has been revealed unto you (O Muhammad ) from your Lord is the truth be like him who is blind) 13:19, and,</p><div class="text_uthmani arabic">أَفَمَن وَعَدْنَـهُ وَعْداً حَسَناً فَهُوَ لاَقِيهِ كَمَن مَّتَّعْنَاهُ مَتَـعَ الْحَيَوةِ الدُّنْيَا</div><p>(Is he whom We have promised an excellent promise (Paradise) which he will find true, like him whom We have made to enjoy the luxuries of the life of (this) world) 28:61.</p><p>Allah then said,</p><div class="text_uthmani arabic">هُمْ دَرَجَـتٌ عِندَ اللَّهِ</div><p>(They are in varying grades with Allah, ) 3:163 meaning, the people of righteousness and the people of evil are in grades, as Al-Hasan Al-Basri and Muhammad bin Ishaq said. Abu `Ubaydah and Al-Kisa'i said that this Ayah refers to degrees, meaning there are various degrees and dwellings in Paradise, as well as, various degrees and dwellings in the Fire. In another Ayah, Allah said,</p><div class="text_uthmani arabic">وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ</div><p>(For all there will be degrees (or ranks) according to what they did) 6:132. Next, Allah said,</p><div class="text_uthmani arabic">وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ</div><p>(and Allah is All-Seer of what they do), and He will compensate or punish them, and will never rid them of a good deed, or increase their evil deeds. Rather, each will be treated according to his deeds.</p><h2 class="title">The Magnificent Blessing in the Advent of Our Prophet Muhammad</h2><p>Allah the Most High said:</p><div class="text_uthmani arabic">لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ</div><p>(Indeed Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves,)</p><p>Meaning, from their own kind, so that it is possible for them to speak with him, ask him questions, associate with him, and benefit from him. Just as Allah said:</p><div class="text_uthmani arabic">وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا</div><p>(And among His signs is that he created for them mates, that they may find rest in.)</p><p>Meaning; of their own kind. And Allah said;</p><div class="text_uthmani arabic">قُلْ إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَىَّ أَنَّمَآ إِلَـهُكُمْ إِلَـهٌ وَاحِدٌ</div><p>(Say: "I am only a man like you. It has been revealed to me that your God is One God") 18:110.</p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ</div><p>(And We never sent before you any of the Messengers but verily, they ate food and walked in the markets) 25:20.</p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى</div><p>(And We sent not before you any but men unto whom We revealed, from among the people of townships) 12:109, and,</p><div class="text_uthmani arabic">يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ</div><p>(O you assembly of Jinn and mankind! "Did not there come to you Messengers from among you...") 6:130.</p><p>Allah's favor is perfected when His Messenger to the people is from their own kind, so that they are able to talk to him and inquire about the meanings of Allah's Word. This is why Allah said,</p><div class="text_uthmani arabic">يَتْلُواْ عَلَيْهِمْ ءَايَـتِهِ</div><p>(reciting unto them His verses) 3:164, the Qur'an,</p><div class="text_uthmani arabic">وَيُزَكِّيهِمْ</div><p>(and purifying them), commanding them to do righteous works and forbidding them from committing evil. This is how their hearts will be purified and cleansed of the sin and evil that used to fill them when they were disbelievers and ignorant.</p><div class="text_uthmani arabic">وَيُعَلِّمُهُمُ الْكِتَـبَ وَالْحِكْمَةَ</div><p>(and instructing them (in) the Book and the Hikmah,) the Qur'an and the Sunnah,</p><div class="text_uthmani arabic">وَإِن كَانُواْ مِن قَبْلِ</div><p>(while before that they had been), before sending this Prophet, Muhammad ,</p><div class="text_uthmani arabic">لَفِى ضَلَـلٍ مُّبِينٍ</div><p>(in manifest error. ) indulging in plain and unequivocal error and ignorance that are clear to everyone.</p>

Among the Qualities of Our Prophet Muhammad are Mercy and KindnessAllah addresses His Messenger and reminds him and the believers of the favor that He has made his heart and words soft for his Ummah, those who follow his command and refrain from what he prohibits.فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ(And by the mercy of Allah, you dealt with them gently) 3:159. meaning, who would have made you this kind, if it was not Allah's mercy for you and them. Qatadah said that,فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ(And by the mercy of Allah, you dealt with them gently) means, "With Allah's mercy you became this kind." Al-Hasan Al-Basri said that this, indeed, is the description of the behavior that Allah sent Muhammad with. This Ayah is similar to Allah's statement,لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ (Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you (to be rightly guided, to repent to Allah); for the believers (he is) full of pity, kind, and merciful) 9:128. Allah said next,وَلَوْ كُنْتَ فَظّاً غَلِيظَ الْقَلْبِ لاَنْفَضُّواْ مِنْ حَوْلِكَ(And had you been severe and harsh-hearted, they would have broken away from about you;)The severe person is he who utters harsh words, and,غَلِيظَ الْقَلْبِ(harsh-hearted) is the person whose heart is hard. Had this been the Prophet's behavior, "They would have scattered from around you. However, Allah gathered them and made you kind and soft with them, so that their hearts congregate around you." `Abdullah bin `Amr said that he read the description of the Messenger of Allah in previous Books, "He is not severe, harsh, obscene in the marketplace or dealing evil for evil. Rather, he forgives and pardons."The Order for Consultation and to Abide by itAllah said,فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى الاٌّمْرِ(So pardon them, and ask (Allah's) forgiveness for them; and consult them in the affairs.)The Messenger of Allah used to ask his Companions for advice about various matters, to comfort their hearts, and so they actively implement the decision they reach. For instance, before the battle of Badr, the Prophet asked his Companions for if Muslims should intercept the caravan (led by Abu Sufyan). They said, "O Messenger of Allah! If you wish to cross the sea, we would follow you in it, and if you march forth to Barkul-Ghimad we would march with you. We would never say what the Children of Israel said to Musa, `So go, you and your Lord, and fight you two, we are sitting right here.' Rather, we say march forth and we shall march forth with you; and before you, and to your right and left shall we fight." The Prophet also asked them for their opinion about where they should set up camp at Badr. Al-Mundhir bin `Amr suggested to camp close to the enemy, for he wished to acquire martyrdom.Concerning the battle of Uhud, the Messenger asked the Companions if they should fortify themselves in Al-Madinah or go out to meet the enemy, and the majority of them requested that they go out to meet the enemy, and he did. He also took their advice on the day of Khandaq (the Trench) about conducting a peace treaty with some of the tribes of Al-Ahzab (the Confederates), in return for giving them one-third of the fruits of Al-Madinah. However, Sa`d bin `Ubadah and Sa`d bin Mu`adh rejected this offer and the Prophet went ahead with their advice. The Prophet also asked them if they should attack the idolators on the Day of Hudaybiyyah, and Abu Bakr disagreed, saying, "We did not come here to fight anyone. Rather, we came to perform `Umrah." The Prophet agreed.On the day of Ifk, (i.e. the false accusation), the Messenger of Allah said to them, "O Muslims! Give me your advice about some men who falsely accused my wife (`A'ishah). By Allah! I never knew of any evil to come from my wife. And they accused whom They accused he from whom I only knew righteous conduct, by Allah!" The Prophet asked `Ali and Usamah about divorcing `A'ishah. In summary, the Prophet used to take his Companions' advice for battles and other important events.Ibn Majah recorded that Abu Hurayrah said that the Prophet said;«الْمُسْتَشَارُ مُؤْتَمَن»(The one whom advice is sought from is to be entrusted) tThis was recorded by Abu Dawud, At-Tirmidhi, and An-Nasa'i who graded it Hasan.Trust in Allah After Taking the DecisionAllah's statement,فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ(Then when you have taken a decision, put your trust in Allah,) means, if you conduct the required consultation and you then make a decision, trust in Allah over your decision,إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ(certainly, Allah loves those who put their trust (in Him)).Allah's statement,إِن يَنصُرْكُمُ اللَّهُ فَلاَ غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِى يَنصُرُكُم مِّنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you And in Allah (Alone) let believers put their trust), is similar to His statement that we mentioned earlier,وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ(And there is no victory except from Allah the Almighty, the All-Wise) 3:126.Allah next commands the believers to trust in Him,وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ(And in Allah (Alone) let believers put their trust).Treachery with the Spoils of War was not a Trait of the ProphetAllah said,وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ(It is not for any Prophet to illegally take a part of the booty,)Ibn `Abbas, Mujahid and Al-Hasan said that the Ayah means, "It is not for a Prophet to breach the trust." Ibn Jarir recorded that, Ibn `Abbas said that, this Ayah,وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ(It is not for any Prophet to illegally take a part of the booty,) was revealed in connection with a red robe that was missing from the spoils of war of Badr. Some people said that the Messenger of Allah might have taken it. When this rumor circulated, Allah sent down,وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ(It is not for any Prophet to illegally take a part of the booty, and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took.)This was also recorded by Abu Dawud and At-Tirmidhi, who said "Hasan Gharib". This Ayah exonerates the Messenger of Allah of all types of deceit and treachery, be it returning what was entrusted with him, dividing the spoils of war, etc.Allah then said,وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ(and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.)This Ayah contains a stern warning and threat against Ghulul stealing from the booty, and there are also Hadiths, that prohibit such practice. Imam Ahmad recorded that Abu Malik Al-Ashja`i said that the Prophet said,«أَعْظَمُ الْغُلُولِ عِنْدَ اللهِ ذِرَاعٌ مِنَ الْأَرْضِ، تَجِدُون الرَّجُلَيْنِ جَارَيْنِ فِي الْأَرْضِ أو فِي الدَّارِ فَيَقْطَعُ أَحَدُهُمَا مِنْ حَظِّ صَاحِبِه ذِرَاعًا، فَإِذَا اقْتَطَعَهُ، طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ إِلى يَوْمِ الْقِيَامَة»(The worst Ghulul (i.e. stealing) with Allah is a yard of land, that is, when you find two neighbors in a land or home and one of them illegally acquires a yard of his neighbor's land. When he does, he will be tied with it from the seven earths until the Day of Resurrection.)Imam Ahmad recorded that Abu Humayd As-Sa`idi said, "The Prophet appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned he said, `This (portion) is for you and this has been given to me as a gift.' The Prophet stood on the Minbar and said,«مَا بَالُ الْعَامِلِ نَبْعَثُهُ فَيَجِي فَيَقُولُ: هَذَا لَكُمْ، وَهَذَا أُهْدِيَ لِي، أَفَلَا جَلَسَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ فَيَنْظُرُ أَيُهْدَى إِلَيْهِ أَمْ لَا؟ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَأْتِي أَحَدٌ مِنْكُمْ مِنْهَا بِشَيْءٍ إِلَّا جَاءَ بِهِ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ، إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ، أَوْ بَقَرَةٌ لَهَا خُوَارٌ، أَوْ شَاةٌ تَيْعَر»ثم رفع يديه حتى رأينا عفرة إبطيه، ثم قال:«اللَّهُمَّ هَلْ بَلَّغْت»ثلاثًا.(What is the matter with a man whom we appoint to collect Zakah, when he returns he said, `This is for you and this has been given to me as a gift.' Why hadn't he stayed in his father's or mother's house to see whether he would be given presents or not By Him in Whose Hand my life is, whoever takes anything from the resources of the Zakah (unlawfully), he will carry it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, `O Allah! Haven't I conveyed Your Message.')"Hisham bin `Urwah added that Abu Humayd said, "I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thabit." This is recorded in the Two Sahihs .In the book of Ahkam of his Sunan, Abu `Isa At-Tirmidhi recorded that Mu`adh bin Jabal said, "The Messenger of Allah sent me to Yemen, but when I started on the journey, he sent for me to come back and said,«أَتَدْرِي لِمَ بَعَثْتُ إِلَيْكَ؟ لَا تُصِيبَنَّ شَيْئًا بِغَيْرِ إِذْنِي، فَإِنَّهُ غُلُول»(Do you know why I summoned you back Do not take anything without my permission, for if you do, it will be Ghulul.)وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ(and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took).«لِهذَا دَعَوْتُكَ فَامْضِ لِعَمَلِك»(This is why I summoned you, so now go and fulfill your mission.)" At-Tirmidhi said, "This Hadith is Hasan Gharib."In addition, Imam Ahmad recorded that Abu Hurayrah said, "The Prophet got up among us and mentioned Ghulul and emphasized its magnitude. He then said,«لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ بَعِيرٌ لَهُ رُغَاءٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِيءُ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ فَرَسٌ لَهَا حَمْحَمَةٌ، فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ رِقَاعٌ تَخْفِقُ فَيَقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُكَ، لَا أُلْفِيَنَّ أَحَدَكُمْ يَجِي يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ صَامِتٌ، فَيقُولُ: يَا رَسُولَ اللهِ أَغِثْنِي، فَأَقُولُ: لَا أَمْلِكُ لَكَ مِنَ اللهِ شَيْئًا، قَدْ أَبْلَغْتُك»(I will not like to see anyone among you on the Day of Resurrection, carrying a grunting camel over his neck. Such a man will say, 'O Allah's Messenger! Intercede on my behalf,' and I will say, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying a neighing horse over his neck. Such a man will be saying, `O Allah's Messenger! Intercede on my behalf,' and I will reply, 'I can't intercede for you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying clothes that will be fluttering, and the man will say, 'O Allah's Messenger! Intercede (with Allah) for me, ' and I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.' I will not like to see any of you coming on the Day of Resurrection while carrying gold and silver on his neck. This person will say, 'O Allah's Messenger! Intercede (with Allah) for me.' And I will say, 'I can't help you with Allah, for I have conveyed (Allah's Message) to you.')" This Hadith was recorded in the Two Sahihs .Imam Ahmad recorded that `Umar bin Al-Khattab said, "During the day (battle) of Khaybar, several Companions of the Messenger of Allah came to him and said, `So-and-so died as a martyr, so-and-so died as a martyr.' When they mentioned a certain man that died as a martyr, the Messenger of Allah said,«كَلَّا إِنِّي رَأَيْتُهُ فِي النَّارِ فِي بُرْدَةٍ غَلَّهَا أَوْ عَبَاءَةٍ »(No. I have seen him in the Fire because of a robe that he stole (from the booty).)The Messenger of Allah then said,«يَا ابْنَ الْخَطَّابِ، اذْهَبْ فَنَادِ فِي النَّاسِ: إِنَّهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا الْمُؤْمِنُون»(O Ibn Al-Khattab! Go and announce to the people that only the faithful shall enter Paradise.)So I went out and proclaimed that none except the faithful shall enter Paradise." This was recorded by Muslim and At-Tirmidhi, who said "Hasan Sahih".The Honest and Dishonest are Not SimilarAllah said,أَفَمَنِ اتَّبَعَ رِضْوَنَ اللَّهِ كَمَن بَآءَ بِسَخْطٍ مِّنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ (Is then one who follows (seeks) the pleasure of Allah like the one who draws on himself the wrath of Allah His abode is Hell, and worse indeed is that destination!) 3:162,This refers to those seeking what pleases Allah by obeying His legislation, thus earning His pleasure and tremendous rewards, while being saved from His severe torment. This type of person is not similar to one who earns Allah's anger, has no means of escaping it and who will reside in Jahannam on the Day of Resurrection, and what an evil destination it is.There are many similar statements in the Qur'an, such as,أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى(Shall he then who knows that what has been revealed unto you (O Muhammad ) from your Lord is the truth be like him who is blind) 13:19, and,أَفَمَن وَعَدْنَـهُ وَعْداً حَسَناً فَهُوَ لاَقِيهِ كَمَن مَّتَّعْنَاهُ مَتَـعَ الْحَيَوةِ الدُّنْيَا(Is he whom We have promised an excellent promise (Paradise) which he will find true, like him whom We have made to enjoy the luxuries of the life of (this) world) 28:61.Allah then said,هُمْ دَرَجَـتٌ عِندَ اللَّهِ(They are in varying grades with Allah, ) 3:163 meaning, the people of righteousness and the people of evil are in grades, as Al-Hasan Al-Basri and Muhammad bin Ishaq said. Abu `Ubaydah and Al-Kisa'i said that this Ayah refers to degrees, meaning there are various degrees and dwellings in Paradise, as well as, various degrees and dwellings in the Fire. In another Ayah, Allah said,وَلِكُلٍّ دَرَجَـتٌ مِّمَّا عَمِلُواْ(For all there will be degrees (or ranks) according to what they did) 6:132. Next, Allah said,وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ(and Allah is All-Seer of what they do), and He will compensate or punish them, and will never rid them of a good deed, or increase their evil deeds. Rather, each will be treated according to his deeds.The Magnificent Blessing in the Advent of Our Prophet MuhammadAllah the Most High said:لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ(Indeed Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves,)Meaning, from their own kind, so that it is possible for them to speak with him, ask him questions, associate with him, and benefit from him. Just as Allah said:وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا(And among His signs is that he created for them mates, that they may find rest in.)Meaning; of their own kind. And Allah said;قُلْ إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَىَّ أَنَّمَآ إِلَـهُكُمْ إِلَـهٌ وَاحِدٌ(Say: "I am only a man like you. It has been revealed to me that your God is One God") 18:110.وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ(And We never sent before you any of the Messengers but verily, they ate food and walked in the markets) 25:20.وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى(And We sent not before you any but men unto whom We revealed, from among the people of townships) 12:109, and,يَـمَعْشَرَ الْجِنِّ وَالإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنْكُمْ(O you assembly of Jinn and mankind! "Did not there come to you Messengers from among you...") 6:130.Allah's favor is perfected when His Messenger to the people is from their own kind, so that they are able to talk to him and inquire about the meanings of Allah's Word. This is why Allah said,يَتْلُواْ عَلَيْهِمْ ءَايَـتِهِ(reciting unto them His verses) 3:164, the Qur'an,وَيُزَكِّيهِمْ(and purifying them), commanding them to do righteous works and forbidding them from committing evil. This is how their hearts will be purified and cleansed of the sin and evil that used to fill them when they were disbelievers and ignorant.وَيُعَلِّمُهُمُ الْكِتَـبَ وَالْحِكْمَةَ(and instructing them (in) the Book and the Hikmah,) the Qur'an and the Sunnah,وَإِن كَانُواْ مِن قَبْلِ(while before that they had been), before sending this Prophet, Muhammad ,لَفِى ضَلَـلٍ مُّبِينٍ(in manifest error. ) indulging in plain and unequivocal error and ignorance that are clear to everyone.

If God is there to help you none will overcome you; and if He forsake you, who will help you other than Him? So only in God should the faithful place their trust.

If Allah supports you, no one can overcome you; and if He forsakes you, who is there who can then help you? And in Allah only should the Muslims trust.

If God helps you, none can overcome you; but if He forsakes you, who then can help you after Him? Therefore in God let the believers put all their trust.

If God succours you, none can ever overcome you; but if He should forsake you, who could succour you thereafter? In God, then, let the believers place their trust!

If Allah succoureth you, there is none that can overcome you; if He abandon you, who is there that can succour you after Him? And in Allah let the believers trust.

If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allah (Alone) let believers put their trust.

If God supports you, there is none who can overcome you. But if He fails you, who is there to help you after Him? So in God let the believers put their trust.

If Allah helps you none shall prevail over you; if He forsakes you then who can help you? It is in Allah that the believers should put their trust.

If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you And in Allah (Alone) let believers put their trust.

If Allah is your helper none can overcome you, and if He withdraw His help from you, who is there who can help you after Him? In Allah let believers put their trust.

If Allah helps you, no one can overcome you, but if He forsakes you, who will help you after Him? So in Allah let all the faithful put their trust.

If Allah helps you, none can overcome you. If He forsakes you, who then can help you after Him? Therefore, in Allah let the believers put all their trust.

If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.

If God is your helper, no one can defeat you. However, if He abandons you, who would help you? The true believers trust in God.

If Allah assists you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely.

In yan<u>s</u>urkumu All<u>a</u>hu fal<u>a</u> gh<u>a</u>liba lakum wain yakh<u>th</u>ulkum faman <u>tha</u> alla<u>th</u>ee yan<u>s</u>urukum min baAAdihi waAAal<u>a</u> All<u>a</u>hi falyatawakkali almuminoon<b>a</b>

If God helps you, none can overcome you, but if He withdraws His help from you, who is there who can help you besides Him? In God, then, let the believers place their trust!

If Allah helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? in Allah, then, Let believers put their trust.

إِن يَنصُرْكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعْدِهِۦ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ

If Allah supports you with His help and aid, then no one can overcome you, even if everyone in the earth came together against you; yet if He does not help or protect you, then no one can help you after Him. Help is in His Hands alone. So let those who have faith depend on Him and on no one else.

If Allah supports you with His help and aid, then no one can overcome you, even if everyone in the earth came together against you; yet if He does not help or protect you, then no one can help you after Him. Help is in His Hands alone. So let those who have faith depend on Him and on no one else.

<p>In the first verse (16o) here, the recurring sense of grief that gripped the noble Companions after what happened at the battle of Uhud is being removed through elegant counsel. Verses 161-164 declare that the station of Allah's messenger is free of failings, that he exhibits the highest standard of trustworthiness, and that the very presence of his on the face of the earth is a great blessing and a favour shown to the people of the world.</p><p>Verses 165-167 explain the reason why Muslims faced hardships at Uhud, while refuting the view of the hypocrites alongwith it in verse 168.</p><p>Towards the end, in verses 169-171, it has been said that those who lay down their lives in the way of Allah achieve the ultimate success, real, permanent and full. Details follow.</p>

In the first verse (16o) here, the recurring sense of grief that gripped the noble Companions after what happened at the battle of Uhud is being removed through elegant counsel. Verses 161-164 declare that the station of Allah's messenger is free of failings, that he exhibits the highest standard of trustworthiness, and that the very presence of his on the face of the earth is a great blessing and a favour shown to the people of the world.Verses 165-167 explain the reason why Muslims faced hardships at Uhud, while refuting the view of the hypocrites alongwith it in verse 168.Towards the end, in verses 169-171, it has been said that those who lay down their lives in the way of Allah achieve the ultimate success, real, permanent and full. Details follow.

It is not for a prophet to be false; and whoever is false will indeed bring his falsehood with him on the Day of Reckoning when each will receive his reward without favour or wrong.

And it is unimaginable that any Prophet would hide something; and whoever hides it, will bring what he hid with him on the Day of Resurrection; then every soul will be paid in full for whatever they earned; and they will not be wronged.

It is not for a Prophet to be fraudulent; whoso defrauds shall bring the fruits of his fraud on the Day of Resurrection; then every soul shall be paid in full what it has earned, and they shall not be wronged.

AND IT IS not conceivable that a prophet should deceive - since he who deceives shall be faced with his deceit on the Day of Resurrection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged.

It is not the part of a prophet to hide anything away: whosoever hideth anything away, he shall bring forth on the Day of Resurrection that which he had hidden away; then shall each one be repaid in full that which he hath earned, and they shall not be wronged.

It is not for any Prophet to take illegally a part of booty (Ghulul), and whosoever deceives his companions as regards the booty, he shall bring forth on the Day of Resurrection that which he took (illegally). Then every person shall be paid in full what he has earned, - and they shall not be dealt with unjustly.

It is not for a prophet to act dishonestly. Whoever acts dishonestly will bring his dishonesty on the Day of Resurrection. Then every soul will be paid in full for what it has earned, and they will not be wronged.

It is not for a Prophet to defraud; and whoever defrauds shall bring with him the fruits of his fraud on the Day of Resurrection, when every human being shall be paid in full what he has earned, and shall not be wronged.

It is not for any Prophet to illegally take a part of the booty, and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.

It is not for any prophet to embezzle. Whoso embezzleth will bring what he embezzled with him on the Day of Resurrection. Then every soul will be paid in full what it hath earned; and they will not be wronged.

A prophet may not breach his trust, and whoever breaches his trust will bring his breaches on the Day of Resurrection; then every soul shall be recompensed fully for what it has earned, and they will not be wronged.

It is not for a Prophet to defraud, whosoever defrauds shall bring that fraud on the Day of Resurrection. Then, every soul shall be paid in full what it has earned, and they shall not be wronged.

It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Then will every soul be [fully] compensated for what it earned, and they will not be wronged.

No Prophet can ever be treacherous. A treacherous person will be brought before God on the Day of Judgment with his treacherous deeds. Then every soul will be recompensed for its works without being wronged.

And it is not attributable to a prophet that he should act unfaithfully; and he who acts unfaithfully shall bring that in respect of which he has acted unfaithfully on the day of resurrection; then shall every soul be paid back fully what it has earned, and they shall not be dealt with unjustly.

Wam<u>a</u> k<u>a</u>na linabiyyin an yaghulla waman yaghlul yati bim<u>a</u> ghalla yawma alqiy<u>a</u>mati thumma tuwaff<u>a</u> kullu nafsin m<u>a</u> kasabat wahum l<u>a</u> yu<i><u>th</u></i>lamoon<b>a</b>

It is not for any Prophet to hold back anything; he who hides anything away shall bring it forth on the Day of Resurrection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged.

No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly.

وَمَا كَانَ لِنَبِىٍّ أَن يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ ٱلْقِيَٰمَةِ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

No of the prophets of Allah would be dishonest and take anything from the gains of war which Allah had not assigned for him. Whoever dishonestly takes something from the gains of war will be repaid by being disgraced on the Day of Judgement: carrying whatever he took in front of creation. Then every soul will be given the total reward of what they earned. No one will be wronged by any addition to their disobedience or by any subtraction from their good actions.

No of the prophets of Allah would be dishonest and take anything from the gains of war which Allah had not assigned for him. Whoever dishonestly takes something from the gains of war will be repaid by being disgraced on the Day of Judgement: carrying whatever he took in front of creation. Then every soul will be given the total reward of what they earned. No one will be wronged by any addition to their disobedience or by any subtraction from their good actions.

<p>Commentary:</p><p>The verse مَا كَانَ لِنَبِيٍّ أَن يَغُلَّ translated as, 'And it is not (conceivable) for a prophet to misappropriate the spoils - 161', has a particular back-ground of its revelation. As a corollary, the problem of 'Ghulul', that is, misappropriation in the spoils, comes into focus.</p><p>Misappropriation in the spoils: A sin which cannot be ascribed to any prophet by any stretch of imagination:</p><p>The background, as narrated by al-Tirmidhi, is that a sheet was found missing from the spoils collected in the battle of Badr. Some people said that the sheet may have been, perhaps, taken by the Holy Prophet ﷺ . If those who said that were hypocrites, the source speaks for itself. May be, this came from a less-initiated</p><p>Muslim thinking that the Holy Prophet ﷺ had the right to do that. Thereupon, this verse was revealed which said that ghulul is a great sin to be punished severely on Doomsday and that the very thought of linking this sin to a prophet is an ugly audacity, .for prophets are free of all sins (: معصوم ma` sum).</p><p>The word, ghulul غُلُل is also used in the absolute sense for خیانہ khiyanah, a breach of trust, (misappropriation, pilferage and stealing). This is also applied particularly to misappropriation in the spoils as the crime of stealing from the spoils is far more serious as compared to common thefts and filching since spoils belong to the whole Muslim army as a matter of right. So, whoever steals from it steals from hundreds and thousands of people. Even if there comes the thought of making amends at some later stage, it would be very difficult to give back to everyone what was due to be given, or seek their forgiveness for the injustice done. This is contrary to other types of thefts where the owner of the stolen property is known. In this case, there is the chance that one may repent, if Allah gives the ability to do so, and that which was stolen could be returned back to the owner, or one could, at the least, exonerate himself from the blame by seeking forgiveness from him. This is illustrated by what happened at one of the battles fought by Muslims. Someone who had secretly withheld a portion of wool from the spoils thought about it after the distribution of the spoils was over. He brought it before the Holy Prophet ﷺ hoping to return it. But he, inspite of being 'mercy for the worlds' and far more generous to his community than fathers and mothers could ever dream to be for their children, he returned it back to him saying: How can I distribute it over the whole army now? Now it is you who would present yourself with it on the Day of Doom.</p><p>Therefore, the punishment for ghulul or misappropriation is more severe as compared to common thefts. What else could be more severe for the misappropriator when he, before the eyes of the whole creation on the plains of resurrection and retribution, will find himself disgraced with what he had stolen all stacked on his neck? A narration from Sayyidna Abu Hurairah ؓ appearing in Al-Bukhari and Muslim reports that the Holy Prophet ﷺ said: 'Watch out, lest I see one of you with a camel loaded round his neck (and the announcement being made that this person had stolen a camel from the spoils). If this person asks me to intercede on his behalf, I shall tell him frankly that I had conveyed what Allah had commanded, now I cannot do anything about it.'</p><p>May Allah protect us from this disgrace of the Day we rise again which, according to some narrations, will be so hard on those who face it that they would wish to be sent to the fires of جھنم Jahannam in lieu of this terrible disgrace.</p><p>Misappropriation in Waqf properties and government Treasuries comes under Ghulul: غلول</p><p>The same rule applies to mosques, religious schools and institu-tions, khanqahs and properties of اوقاف awqaf (endowments) since they represent the contribution of millions of Muslims. If an unfortunate misappropriator was to go about seeking to be forgiven for his evil act, how could he possibly go to each one of those millions. The same rule holds good for public or government treasury بیت المال (Bayt al-Mal) because all citizens of a country have a right in it. One who steals from it steals from everyone. But, the problem is that these very holdings are such that a single owner does not sit over them. The caretakers become negligent. Avenues of pilferage abound. It is in such moneys and properties that a lot of thefts and misappropriations have become rampant all over the world with most people heedless to the evil end that awaits them. They do not realize that this is a terrible burden to haul onto the plains of Resurrection, not to speak of the punishment of Hell that is bound to come as a result of this crime. Then, last but not the least, comes the sad deprivation from the promised intercession of the Messenger of Allah. Let us all seek refuge from such a fate!</p>

Commentary:The verse مَا كَانَ لِنَبِيٍّ أَن يَغُلَّ translated as, 'And it is not (conceivable) for a prophet to misappropriate the spoils - 161', has a particular back-ground of its revelation. As a corollary, the problem of 'Ghulul', that is, misappropriation in the spoils, comes into focus.Misappropriation in the spoils: A sin which cannot be ascribed to any prophet by any stretch of imagination:The background, as narrated by al-Tirmidhi, is that a sheet was found missing from the spoils collected in the battle of Badr. Some people said that the sheet may have been, perhaps, taken by the Holy Prophet ﷺ . If those who said that were hypocrites, the source speaks for itself. May be, this came from a less-initiatedMuslim thinking that the Holy Prophet ﷺ had the right to do that. Thereupon, this verse was revealed which said that ghulul is a great sin to be punished severely on Doomsday and that the very thought of linking this sin to a prophet is an ugly audacity, .for prophets are free of all sins (: معصوم ma` sum).The word, ghulul غُلُل is also used in the absolute sense for خیانہ khiyanah, a breach of trust, (misappropriation, pilferage and stealing). This is also applied particularly to misappropriation in the spoils as the crime of stealing from the spoils is far more serious as compared to common thefts and filching since spoils belong to the whole Muslim army as a matter of right. So, whoever steals from it steals from hundreds and thousands of people. Even if there comes the thought of making amends at some later stage, it would be very difficult to give back to everyone what was due to be given, or seek their forgiveness for the injustice done. This is contrary to other types of thefts where the owner of the stolen property is known. In this case, there is the chance that one may repent, if Allah gives the ability to do so, and that which was stolen could be returned back to the owner, or one could, at the least, exonerate himself from the blame by seeking forgiveness from him. This is illustrated by what happened at one of the battles fought by Muslims. Someone who had secretly withheld a portion of wool from the spoils thought about it after the distribution of the spoils was over. He brought it before the Holy Prophet ﷺ hoping to return it. But he, inspite of being 'mercy for the worlds' and far more generous to his community than fathers and mothers could ever dream to be for their children, he returned it back to him saying: How can I distribute it over the whole army now? Now it is you who would present yourself with it on the Day of Doom.Therefore, the punishment for ghulul or misappropriation is more severe as compared to common thefts. What else could be more severe for the misappropriator when he, before the eyes of the whole creation on the plains of resurrection and retribution, will find himself disgraced with what he had stolen all stacked on his neck? A narration from Sayyidna Abu Hurairah ؓ appearing in Al-Bukhari and Muslim reports that the Holy Prophet ﷺ said: 'Watch out, lest I see one of you with a camel loaded round his neck (and the announcement being made that this person had stolen a camel from the spoils). If this person asks me to intercede on his behalf, I shall tell him frankly that I had conveyed what Allah had commanded, now I cannot do anything about it.'May Allah protect us from this disgrace of the Day we rise again which, according to some narrations, will be so hard on those who face it that they would wish to be sent to the fires of جھنم Jahannam in lieu of this terrible disgrace.Misappropriation in Waqf properties and government Treasuries comes under Ghulul: غلولThe same rule applies to mosques, religious schools and institu-tions, khanqahs and properties of اوقاف awqaf (endowments) since they represent the contribution of millions of Muslims. If an unfortunate misappropriator was to go about seeking to be forgiven for his evil act, how could he possibly go to each one of those millions. The same rule holds good for public or government treasury بیت المال (Bayt al-Mal) because all citizens of a country have a right in it. One who steals from it steals from everyone. But, the problem is that these very holdings are such that a single owner does not sit over them. The caretakers become negligent. Avenues of pilferage abound. It is in such moneys and properties that a lot of thefts and misappropriations have become rampant all over the world with most people heedless to the evil end that awaits them. They do not realize that this is a terrible burden to haul onto the plains of Resurrection, not to speak of the punishment of Hell that is bound to come as a result of this crime. Then, last but not the least, comes the sad deprivation from the promised intercession of the Messenger of Allah. Let us all seek refuge from such a fate!

Is a man who has followed the pleasure of God the same as he who has incurred His wrath, whose abode is surely Hell, a dreadful place?

So is one who follows the will of Allah equal to one who has incurred the wrath from Allah and whose home is the fire? And what a wretched place to return!

What, is he who follows God's good pleasure like him who is laden with the burden of God's anger, whose refuge is Gehenna? An evil homecoming!

Is then he who strives after God's goodly acceptance like unto him who has earned the burden of God's condemnation and whose goal is hell? - and how vile a journey's end!

Is then one who followeth the pleasure of Allah like unto him who hath settled under the displeasure of Allah? His resort is Hell, and ill is that destination

Is then one who follows (seeks) the good Pleasure of Allah (by not taking illegally a part of the booty) like the one who draws on himself the Wrath of Allah (by taking a part of the booty illegally - Ghulul)? - his abode is Hell, - and worst, indeed is that destination!

Is someone who pursues God's approval the same as someone who incurs God's wrath and his refuge is Hell—the miserable destination?

Is he who follows the good pleasure of Allah like him who is laden with Allah's wrath and whose abode is Hell? How evil that is for a resting-place!

Is then one who follows (seeks) the pleasure of Allah like the one who draws on himself the wrath of Allah His abode is Hell, and worse indeed is that destination!

Is one who followeth the pleasure of Allah as one who hath earned condemnation from Allah, whose habitation is the Fire, a hapless journey's end?

Is he who follows [the course of] Allah’s pleasure like him who earns Allah’s displeasure and whose refuge is hell, an evil destination?

Is he who follows the pleasure of Allah like he who is laden with the Anger of Allah, Gehenna (Hell) shall be his shelter. Evil shall be his return!

So is one who pursues the pleasure of Allah like one who brings upon himself the anger of Allah and whose refuge is Hell? And wretched is the destination.

Are those who seek God's pleasure equal to those who incur His wrath and whose dwelling will be hell, the terrible destination?

Is then he who follows the pleasure of Allah like him who has made himself deserving of displeasure from Allah, and his abode is hell; and it is an evil destination.

Afamani ittabaAAa ri<u>d</u>w<u>a</u>na All<u>a</u>hi kaman b<u>a</u>a bisakha<u>t</u>in mina All<u>a</u>hi wamaw<u>a</u>hu jahannamu wabisa alma<u>s</u>eer<b>u</b>

Can one who seeks the pleasure of God, be like one who incurs the wrath of God and whose abode shall be Hell -- an evil destination?

Is the man who follows the good pleasure of Allah Like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge!

أَفَمَنِ ٱتَّبَعَ رِضْوَٰنَ ٱللَّهِ كَمَنۢ بَآءَ بِسَخَطٍ مِّنَ ٱللَّهِ وَمَأْوَىٰهُ جَهَنَّمُ وَبِئْسَ ٱلْمَصِيرُ

Before Allah, someone who has faith and does good actions that please Allah is not the same as someone who disbelieves and does wrong, earning Allah’s anger and Hell as their resting place. What an awful resting place and destination Hell is!

Before Allah, someone who has faith and does good actions that please Allah is not the same as someone who disbelieves and does wrong, earning Allah’s anger and Hell as their resting place. What an awful resting place and destination Hell is!

There are different ranks with God, And God sees everything you do.

They are in different ranks before Allah; and Allah sees their deeds.

They are in ranks with God; and God sees the things they do.

They are on [entirely] different levels in the sight of God; for God sees all that they do.

Of diverse degrees shall be they with Allah, and Allah is Beholder of that which they work.

They are in varying grades with Allah, and Allah is All-Seer of what they do.

They have different ranks with God, and God is Seeing of what they do.

They vary greatly in rank in the sight of Allah, and Allah sees what they do.

They are in varying grades with Allah, and Allah is All-Seer of what they do.

There are degrees (of grace and reprobation) with Allah, and Allah is Seer of what they do.

They have ranks with Allah, and Allah watches what they do.

They are in ranks with Allah. Allah sees what they do.

They are [varying] degrees in the sight of Allah, and Allah is Seeing of whatever they do.

People are of various grades in the sight of God. God is Well-Aware of all that they do.

There are (varying) grades with Allah, and Allah sees what they do.

Hum daraj<u>a</u>tun AAinda All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu ba<u>s</u>eerun bim<u>a</u> yaAAmaloon<b>a</b>

All have a different standing in the eyes of God, and God is observant of all their actions.

They are in varying gardens in the sight of Allah, and Allah sees well all that they do.

هُمْ دَرَجَٰتٌ عِندَ ٱللَّهِ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ

They are different in the ranks and levels in the Afterlife: those who follow Allah’s pleasure find their places in Paradise, according to how high their rank in it is; and those who follow what displeases Allah find their places in Hell, according to how low their rank in it is. Allah sees what they do. Nothing is hidden from Him, and everyone will be rewarded according to what they do.

They are different in the ranks and levels in the Afterlife: those who follow Allah’s pleasure find their places in Paradise, according to how high their rank in it is; and those who follow what displeases Allah find their places in Hell, according to how low their rank in it is. Allah sees what they do. Nothing is hidden from Him, and everyone will be rewarded according to what they do.

God has favoured the faithful by sending an apostle to them from among themselves, who recites to them His messages, and reforms and teaches them the Law and the judgement, for they were clearly in error before.

Allah has indeed bestowed a great favour upon the Muslims, in that He sent to them a Noble Messenger (Prophet Mohammed – peace and blessings be upon him) from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. (The Holy Prophet Mohammed – peace and blessings be upon him – is one of Allah’s greatest favours to mankind.)

Truly God was gracious to the believers when He raised up among them a Messenger from themselves, to recite to them His signs and to purify them, and to teach them the Book and the Wisdom, though before they were in manifest error.

Indeed, God bestowed a favour upon the believers when he raised up in their midst an apostle from among themselves, to convey His messages unto them, and to cause them to grow in purity, and to impart unto them the divine writ as well as wisdom - whereas before that they were indeed, most obviously, lost in error.

Assuredly Allah hath conferred a benefit on the believers when He raised up unto them an apostle from amongst themselves, he rehearseth unto them His revelations and purifieth them and teacheth them the Book and wisdom, and afore they were in an error manifest.

Indeed Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad SAW) from among themselves, reciting unto them His Verses (the Quran), and purifying them (from sins by their following him), and instructing them (in) the Book (the Quran) and Al-Hikmah [the wisdom and the Sunnah of the Prophet SAW (i.e. his legal ways, statements, acts of worship, etc.)], while before that they had been in manifest error.

God has blessed the believers, as He raised up among them a messenger from among themselves, who recites to them His revelations, and purifies them, and teaches them the Scripture and wisdom; although before that they were in evident error.

Surely Allah conferred a great favour on the believers when He raised from among them a Messenger to recite to them His signs, and to purify them, and to teach them the Book and Wisdom. For before that they were in manifest error.

Indeed, Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves, reciting unto them His verses (the Qur'an), and purifying them, and instructing them (in) the Book (the Qur'an) and Al-Hikmah [the wisdom and the Sunnah], while before that they had been in manifest error.

Allah verily hath shown grace to the believers by sending unto them a messenger of their own who reciteth unto them His revelations, and causeth them to grow, and teacheth them the Scripture and wisdom; although before (he came to them) they were in flagrant error.

Allah certainly favoured the faithful when He raised up among them an apostle from among themselves to recite to them His signs and to purify them and teach them the Book and wisdom, and earlier they had indeed been in manifest error.

Allah has surely been gracious to the believers when He sent among them a Messenger from themselves to recite to them His verses, to purify them, and to teach them the Book and the Wisdom (prophetic sayings), though before that they were in clear error.

Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.

God granted a great favor to the believers by sending a Messenger from their own people to recite to them God's revelations, to purify them of moral defects, to teach them the Book, and to give them wisdom. Before this they had lived in manifest error.

Certainly Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them His communications and purifying them, and teaching them the Book and the wisdom, although before that they were surely in manifest error.

Laqad manna All<u>a</u>hu AAal<u>a</u> almumineena i<u>th</u> baAAatha feehim rasoolan min anfusihim yatloo AAalayhim <u>a</u>y<u>a</u>tihi wayuzakkeehim wayuAAallimuhumu alkit<u>a</u>ba wa<b>a</b>l<u>h</u>ikmata wain k<u>a</u>noo min qablu lafee <u>d</u>al<u>a</u>lin mubeen<b>in</b>

Indeed, God has conferred a great favour on the believers in sending a Messenger from among themselves, to recite His revelations to them, and purify them, and teaches them the Book and wisdom, for, before that they were surely in manifest error.

Allah did confer a great favour on the believers when He sent among them a messenger from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.

لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَٰلٍ مُّبِينٍ

Allah blessed the believers and favoured them when He sent them a messenger from among them, who: recited the Qur’ān to them, purified them from worshipping others next to Allah and from shameful character traits, and taught them the Qur’ān and the ways of the Prophet (peace be upon him). Before this Messenger was sent, they were clearly astray from the right path and guidance.

Allah blessed the believers and favoured them when He sent them a messenger from among them, who: recited the Qur’ān to them, purified them from worshipping others next to Allah and from shameful character traits, and taught them the Qur’ān and the ways of the Prophet (peace be upon him). Before this Messenger was sent, they were clearly astray from the right path and guidance.

<p>The Prophet of Islam: a great blessing for the Humanity</p><p>Verse 164 speaks of the great favour Allah has shown to the Muslims by sending the Holy Prophet ﷺ towards them. The basic functions assigned to him are also mentioned in the same verse. These are the same functions which were attributed to him in the prayer of Sayyidna Ibrahim (علیہ السلام) as referred to by the Holy Qur'an in Surah al-Baqarah. The details of these functions have already been discussed in the first volume of this book under the said verse (2:129).</p><p>What is new in the present verse is the statement: 'And Allah has surely conferred favour on the believers'. Two points about this statement are worth mentioning here:</p><p>(1) The words on the believers' in this verse apparently mean that the advent of the Holy Prophet ﷺ was a favour conferred on the Muslims only while at another place the Holy Prophet ﷺ has been held as رَ‌حْمَةً لِّلْعَالَمِينَ :'the Mercy for all the worlds' which includes both Muslims and non-Muslims. In order to resolve this apparent contradiction one must understand that the particularization of this quality with 'believers' in the present verse is very much like saying that the Holy Qur'an is 'guidance for the God-fearing هُدًى لِّلْمُتَّقِينَ while the fact that the Holy Qur'an is a guidance for the whole humanity is clearly proved by other verses of the Qur'an. However, there are places where this universal status of the Qur'an has been particularized to the God-fearing. There is a common reason operating at both places, that is, the beneficial coming of the Holy Prophet ﷺ is a great blessing and a great favour for the Muslim and the non-Muslim alike, just as the Qur'an is a Book of Guidance for the entire humanity. But the true Muslims and the God-fearing are the only ones who derived the fullest benefit out of these. At some places, therefore, the blessing and the guidance were particularized with them.</p><p>(2) In order to explain the primary statement in the verse which declares that the Holy Prophet ﷺ is the greatest possible blessing and favour for the believers or for the whole humanity, it can be said that the statement hardly needed any explanation. only if modern man was not all that blind to the spiritual side of life and, at the same time, was sacrificing every good thing for the sake of naked material gains. Had this not been so, every reasonable person would have found out the reality of this great blessing all by himself without anybody having to tell him about it. But, the problem is that modern man has turned out to be no more than the smartest animal among the animals of the world. Tell him about 'favour' and 'blessing' and he would immediately start seeing what fills his stomach and whets his desires. He has practically stopped thinking about the basic reality of his being which is رُوح ruh, his spirit. That something good should happen to it and that something can go wrong with it are concerns he pays no heed to, not in the least. Therefore, there is the need to explain that man is not simply a being of bones and flesh. That is certainly not his reality. The reality of man is his رُوح ruh, the spirit which is contained within him. So far as this رُوح ruh is there in his body, man is what man is. His claims to humanity stand proved. He may be weak or he may be dying, nobody can dare usurp his property or take his rights away from him. But, once this رُوح ruh leaves his body, he ceases to be man, no matter how strong and well-built he may be with all parts of his body in their ideal form and shape. His ceasing to be what he was means that he now has no personal right in his own property and possessions. Prophets (علیہم السلام) come into the world to nurture the human spirit correctly, to make human beings out of men so that actions which issue forth from their bodies turn out to be beneficial to humanity and that they do not go about the world hurting other human beings like beasts and snakes. Instead of that, they should also think about their end and start working for the everlasting life of the Hereafter. Our blessed Prophet ﷺ who leads the way among the great company of prophets has a unique majesty when it comes to the mission of making men real human beings. This was exactly what he did during his Makkan life. The men he turned out formed a society of human beings which stands way ahead of even the angels. Never had the earth, nor the heavens, seen such men, each one of them, a living miracle of the Messenger of Allah, may the blessings of Allah be upon him. What happens after them? The answer is that he left behind his own footprints, and theirs, as well as teachings and the methods to institute and promote, which can be followed and acted upon. Those who do so sincerely and honestly can still reach the stations that were reached by the noble Companions. These teachings are there for the entire humanity to benefit from. Therefore, his having graced this world and his being born generous is a great favour shown to the universal kingdom of human beings, though true Muslims are the ones who have reaped the fullest benefit from these blessings</p>

The Prophet of Islam: a great blessing for the HumanityVerse 164 speaks of the great favour Allah has shown to the Muslims by sending the Holy Prophet ﷺ towards them. The basic functions assigned to him are also mentioned in the same verse. These are the same functions which were attributed to him in the prayer of Sayyidna Ibrahim (علیہ السلام) as referred to by the Holy Qur'an in Surah al-Baqarah. The details of these functions have already been discussed in the first volume of this book under the said verse (2:129).What is new in the present verse is the statement: 'And Allah has surely conferred favour on the believers'. Two points about this statement are worth mentioning here:(1) The words on the believers' in this verse apparently mean that the advent of the Holy Prophet ﷺ was a favour conferred on the Muslims only while at another place the Holy Prophet ﷺ has been held as رَ‌حْمَةً لِّلْعَالَمِينَ :'the Mercy for all the worlds' which includes both Muslims and non-Muslims. In order to resolve this apparent contradiction one must understand that the particularization of this quality with 'believers' in the present verse is very much like saying that the Holy Qur'an is 'guidance for the God-fearing هُدًى لِّلْمُتَّقِينَ while the fact that the Holy Qur'an is a guidance for the whole humanity is clearly proved by other verses of the Qur'an. However, there are places where this universal status of the Qur'an has been particularized to the God-fearing. There is a common reason operating at both places, that is, the beneficial coming of the Holy Prophet ﷺ is a great blessing and a great favour for the Muslim and the non-Muslim alike, just as the Qur'an is a Book of Guidance for the entire humanity. But the true Muslims and the God-fearing are the only ones who derived the fullest benefit out of these. At some places, therefore, the blessing and the guidance were particularized with them.(2) In order to explain the primary statement in the verse which declares that the Holy Prophet ﷺ is the greatest possible blessing and favour for the believers or for the whole humanity, it can be said that the statement hardly needed any explanation. only if modern man was not all that blind to the spiritual side of life and, at the same time, was sacrificing every good thing for the sake of naked material gains. Had this not been so, every reasonable person would have found out the reality of this great blessing all by himself without anybody having to tell him about it. But, the problem is that modern man has turned out to be no more than the smartest animal among the animals of the world. Tell him about 'favour' and 'blessing' and he would immediately start seeing what fills his stomach and whets his desires. He has practically stopped thinking about the basic reality of his being which is رُوح ruh, his spirit. That something good should happen to it and that something can go wrong with it are concerns he pays no heed to, not in the least. Therefore, there is the need to explain that man is not simply a being of bones and flesh. That is certainly not his reality. The reality of man is his رُوح ruh, the spirit which is contained within him. So far as this رُوح ruh is there in his body, man is what man is. His claims to humanity stand proved. He may be weak or he may be dying, nobody can dare usurp his property or take his rights away from him. But, once this رُوح ruh leaves his body, he ceases to be man, no matter how strong and well-built he may be with all parts of his body in their ideal form and shape. His ceasing to be what he was means that he now has no personal right in his own property and possessions. Prophets (علیہم السلام) come into the world to nurture the human spirit correctly, to make human beings out of men so that actions which issue forth from their bodies turn out to be beneficial to humanity and that they do not go about the world hurting other human beings like beasts and snakes. Instead of that, they should also think about their end and start working for the everlasting life of the Hereafter. Our blessed Prophet ﷺ who leads the way among the great company of prophets has a unique majesty when it comes to the mission of making men real human beings. This was exactly what he did during his Makkan life. The men he turned out formed a society of human beings which stands way ahead of even the angels. Never had the earth, nor the heavens, seen such men, each one of them, a living miracle of the Messenger of Allah, may the blessings of Allah be upon him. What happens after them? The answer is that he left behind his own footprints, and theirs, as well as teachings and the methods to institute and promote, which can be followed and acted upon. Those who do so sincerely and honestly can still reach the stations that were reached by the noble Companions. These teachings are there for the entire humanity to benefit from. Therefore, his having graced this world and his being born generous is a great favour shown to the universal kingdom of human beings, though true Muslims are the ones who have reaped the fullest benefit from these blessings

How is it that when misfortune befell you, you said: "Where has this come from?" -- even though you had inflicted disaster twice as great on (the enemy). Say: "This has come from your own selves." Surely God has power over all things.

So will you say when disaster strikes you, though you had struck them with twice as much, “Where has this come from?” Say (to them, O dear Prophet Mohammed – peace and blessings be upon him), “It has come from yourselves”; indeed Allah is Able to do all things.

Why, when an affliction visited you, and you had visited twice over the like of it, did you say, 'How is this?' Say: 'This is from your own selves; surely God is powerful over everything.'

AND DO YOU, now that a calamity has befallen you after you had inflicted twice as much [on your foes], ask yourselves, "How has this come about?" Say: "It has come from your own selves." Verily, God has the power to will anything:

Is its that when a reverse hath befallen you, albeit ye had inflicted twice as much, ye say: whence is this? Say thou: it is but from yourselves verily Allah is over everything potent.

(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us?" Say (to them), "It is from yourselves (because of your evil deeds)." And Allah has power over all things.

And when a calamity befell you, even after you had inflicted twice as much, you said, “How is this?” Say, “It is from your own selves.” God is Able to do all things.

And how come when a calamity befell you, you began to ask: 'How has this come about?' even though the enemy has suffered at your hands (in the Battle of Badr) double what you have suffered! Say: This calamity has been brought about by yourselves. Surely Allah is Ail-Powerful.

(What is the matter with you) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us" Say, "It is from yourselves." And Allah has power over all things.

And was it so, when a disaster smote you, though ye had smitten (them with a disaster) twice (as great), that ye said: How is this? Say (unto them, O Muhammad): It is from yourselves. Lo! Allah is Able to do all things.

What, when an affliction visits you—while you have inflicted twice as much—do you say, ‘How is this?’! Say, ‘This is from your own souls.’ Indeed Allah has power over all things.

Why, when an affliction hits you and that you had yourselves inflicted twice the like of it, you said: 'How is this' Say: 'This is from your own selves' Surely, Allah has power over all things.

Why [is it that] when a [single] disaster struck you [on the day of Uhud], although you had struck [the enemy in the battle of Badr] with one twice as great, you said, "From where is this?" Say, "It is from yourselves." Indeed, Allah is over all things competent.

If misfortune befell you (the believers) your enemies had suffered twice as much (in the battle of Badr) but you asked, "Where did the misfortune come from?" (Muhammad), tell them, "It came from yourselves. God has power over all things.

What! when a misfortune befell you, and you had certainly afflicted (the unbelievers) with twice as much, you began to say: Whence is this? Say: It is from yourselves; surely Allah has power over all things.

Awalamm<u>a</u> a<u>sa</u>batkum mu<u>s</u>eebatun qad a<u>s</u>abtum mithlayh<u>a</u> qultum ann<u>a</u> h<u>atha</u> qul huwa min AAindi anfusikum inna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeer<b>un</b>

What! When a misfortune befalls you, after you had yourself inflicted twice as heavy losses, you say, "How has this come about?" Say, "It was your own fault." Truly, God has the power to will anything:

What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- "Whence is this?" Say (to them): "It is from yourselves: For Allah hath power over all things."

أَوَلَمَّآ أَصَٰبَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

O believers, when disaster struck you at Uḥud, and many of you were killed, and you had beforehand afflicted on your enemies a disaster twice as great in terms of those killed and captured on the day of Badr; why then did you ask where this calamity came from? You claimed that since you are believers and the Prophet of Allah is with you, it should not have occurred. Tell them, O Prophet, that what happened to them came from their own actions and disobedience. Allah is powerful over all things, giving victory to whomever He wills, and leaving whomever He wills

O believers, when disaster struck you at Uḥud, and many of you were killed, and you had beforehand afflicted on your enemies a disaster twice as great in terms of those killed and captured on the day of Badr; why then did you ask where this calamity came from? You claimed that since you are believers and the Prophet of Allah is with you, it should not have occurred. Tell them, O Prophet, that what happened to them came from their own actions and disobedience. Allah is powerful over all things, giving victory to whomever He wills, and leaving whomever He wills

<p>The Wisdom behind the hardships of the Muslims at Uhud</p><p>The subject of verse 165, أَوَلَمَّا أَصَابَتْكُم translated as, And how is it that, when you suffered a hardship the twice of which you had inflicted upon them...° has appeared in several previous verses. Here, it comes for the sake of emphasis and further clarification because Muslims were very much disturbed as a result of this incident, so much so that some of them could not resist wondering why should they be suffering in that manner (أَنَّىٰ هَـٰذَا) while they were in the company of the Holy Prophet ﷺ ، doing Jihad.</p><p>In this verse, Muslims are being reminded that the hardship they were facing that day was only half of what they had already inflicted earlier at the battle of Badr, for seventy Muslims were martyred at اُحُد Uhud while seventy disbelievers were killed at بدر Badr and seventy others from them were taken prisoners by Muslims. The purpose behind this reminder is that Muslims should think positively in their present state of depression in view of the fact that they had already won a battle, inflicting a loss on the enemy twice as much as they had themselves suffered at their hands. Now, a winner-like this need not surrender to sorrow and grief in the event defeat comes once, or less.</p><p>Secondly, and primarily too, the purpose of saying, قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ 'This is from your ownselves' at the end of this verse, is to tell Muslims that the hardship they have faced is not because the enemy is stronger or his forces overwhelming, but all that has been caused by some of their own shortcomings, that is, they fell short in obeying the command of the Holy Prophet ﷺ .</p>

The Wisdom behind the hardships of the Muslims at UhudThe subject of verse 165, أَوَلَمَّا أَصَابَتْكُم translated as, And how is it that, when you suffered a hardship the twice of which you had inflicted upon them...° has appeared in several previous verses. Here, it comes for the sake of emphasis and further clarification because Muslims were very much disturbed as a result of this incident, so much so that some of them could not resist wondering why should they be suffering in that manner (أَنَّىٰ هَـٰذَا) while they were in the company of the Holy Prophet ﷺ ، doing Jihad.In this verse, Muslims are being reminded that the hardship they were facing that day was only half of what they had already inflicted earlier at the battle of Badr, for seventy Muslims were martyred at اُحُد Uhud while seventy disbelievers were killed at بدر Badr and seventy others from them were taken prisoners by Muslims. The purpose behind this reminder is that Muslims should think positively in their present state of depression in view of the fact that they had already won a battle, inflicting a loss on the enemy twice as much as they had themselves suffered at their hands. Now, a winner-like this need not surrender to sorrow and grief in the event defeat comes once, or less.Secondly, and primarily too, the purpose of saying, قُلْ هُوَ مِنْ عِندِ أَنفُسِكُمْ 'This is from your ownselves' at the end of this verse, is to tell Muslims that the hardship they have faced is not because the enemy is stronger or his forces overwhelming, but all that has been caused by some of their own shortcomings, that is, they fell short in obeying the command of the Holy Prophet ﷺ .

<h2 class="title">The Reason and Wisdom Behind the Defeat at Uhud</h2><p>Allah said,</p><div class="text_uthmani arabic">أَوَ لَمَّا أَصَـبَتْكُمْ مُّصِيبَةٌ</div><p>(When a single disaster smites you), in reference to when the Muslims suffered seventy fatalities during the battle of Uhud,</p><div class="text_uthmani arabic">قَدْ أَصَبْتُمْ مِّثْلَيْهَا</div><p>(although you smote (your enemies) with one twice as great,) during Badr, when the Muslims killed seventy Mushriks and captured seventy others,</p><div class="text_uthmani arabic">قُلْتُمْ أَنَّى هَـذَا</div><p>(you say: "From where does this come to us") why did this defeat happen to us</p><div class="text_uthmani arabic">قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ</div><p>(Say, "It is from yourselves.") Ibn Abi Hatim recorded that `Umar bin Al-Khattab said, "When Uhud occurred, a year after Badr, Muslims were punished for taking ransom from the disbelievers at Badr in return for releasing the Mushriks whom they captured in that battle. Thus, they suffered the loss of seventy fatalities and the Companions of the Messenger of Allah gave flight and abandoned him. The Messenger suffered a broken tooth, the helmet was smashed on his head and blood flowed onto his face. Allah then revealed,</p><div class="text_uthmani arabic">أَوَ لَمَّا أَصَـبَتْكُمْ مُّصِيبَةٌ قَدْ أَصَبْتُمْ مِّثْلَيْهَا قُلْتُمْ أَنَّى هَـذَا قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ</div><p>(When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us" Say, "It is from yourselves".), because you took the ransom." Furthermore, Muhammad bin Ishaq, Ibn Jurayj, Ar-Rabi` bin Anas and As-Suddi said that the Ayah,</p><div class="text_uthmani arabic">قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ</div><p>(Say, "It is from yourselves.") means, because you, the archers, disobeyed the Messenger's command to not abandon your positions.</p><div class="text_uthmani arabic">إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ</div><p>(And Allah has power over all things.) and He does what He wills and decides what He wills, and there is none who can resist His decision.</p><p>Allah then said,</p><div class="text_uthmani arabic">وَمَآ أَصَـبَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ</div><p>(And what you suffered on the day the two armies met, was by the leave of Allah), for when you ran away from your enemy, who killed many of you and injured many others, all this occurred by Allah's will and decree out of His perfect wisdom,</p><div class="text_uthmani arabic">وَلِيَعْلَمَ الْمُؤْمِنِينَ</div><p>(in order that He might test the believers.) who were patient, firm and were not shaken,</p><div class="text_uthmani arabic">وَلِيَعْلَمَ الَّذِينَ نَافَقُواْ وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِى سَبِيلِ اللَّهِ أَوِ ادْفَعُواْ قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ</div><p>(And that He might test the hypocrites, it was said to them: "Come, fight in the way of Allah or defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you.") 3:167,</p><p>This refers to the Companions of `Abdullah bin Ubayy bin Salul who went back (to Al-Madinah) with him before the battle. Some believers followed them and encouraged them to come back and fight, saying,</p><div class="text_uthmani arabic">أَوِ ادْفَعُواْ</div><p>(or defend), so that the number of Muslims increases, as Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Salih, Al-Hasan and As-Suddi stated. Al-Hasan bin Salih said that this part of the Ayah means, help by supplicating for us, while others said it means, man the posts. However, they refused, saying,</p><div class="text_uthmani arabic">لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ</div><p>("Had we known that fighting will take place, we would certainly have followed you.") meaning, according to Mujahid, if we knew that you would fight today, we would join you, but we think you will not fight. Allah said,</p><div class="text_uthmani arabic">هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَـنِ</div><p>(They were that day, nearer to disbelief than to faith,)</p><p>This Ayah indicates that a person passes through various stages, sometimes being closer to Kufr and sometimes closer to faith, as evident by,</p><div class="text_uthmani arabic">هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَـنِ</div><p>(They were that day, nearer to disbelief than to faith,)</p><p>Allah then said,</p><div class="text_uthmani arabic">يَقُولُونَ بِأَفْوَهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ</div><p>(saying with their mouths what was not in their hearts.) for they utter what they do not truly believe in, such as,</p><div class="text_uthmani arabic">لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ</div><p>("Had we known that fighting will take place, we would certainly have followed you.")</p><p>They knew that there was an army of idolators that came from a far land raging against the Muslims, to avenge their noble men whom the Muslims killed in Badr. These idolators came in larger numbers than the Muslims, so it was clear that a battle will certainly occur. Allah said;</p><div class="text_uthmani arabic">وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ</div><p>(And Allah has full knowledge of what they conceal.)</p><div class="text_uthmani arabic">الَّذِينَ قَالُواْ لإِخْوَنِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا</div><p>((They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed.") had they listened to our advice and not gone out, they would not have met their demise. Allah said,</p><div class="text_uthmani arabic">قُلْ فَادْرَءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ</div><p>(Say: "Avert death from your own selves, if you speak the truth.") meaning, if staying at home saves one from being killed or from death, then you should not die. However death will come to you even if you were hiding in fortified castles. Therefore, fend death off of yourselves, if you are right.</p><p>Mujahid said that Jabir bin `Abdullah said, "This Ayah 3:168 was revealed about `Abdullah bin Ubayy bin Salul (the chief hypocrite)."</p>

The Reason and Wisdom Behind the Defeat at UhudAllah said,أَوَ لَمَّا أَصَـبَتْكُمْ مُّصِيبَةٌ(When a single disaster smites you), in reference to when the Muslims suffered seventy fatalities during the battle of Uhud,قَدْ أَصَبْتُمْ مِّثْلَيْهَا(although you smote (your enemies) with one twice as great,) during Badr, when the Muslims killed seventy Mushriks and captured seventy others,قُلْتُمْ أَنَّى هَـذَا(you say: "From where does this come to us") why did this defeat happen to usقُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ(Say, "It is from yourselves.") Ibn Abi Hatim recorded that `Umar bin Al-Khattab said, "When Uhud occurred, a year after Badr, Muslims were punished for taking ransom from the disbelievers at Badr in return for releasing the Mushriks whom they captured in that battle. Thus, they suffered the loss of seventy fatalities and the Companions of the Messenger of Allah gave flight and abandoned him. The Messenger suffered a broken tooth, the helmet was smashed on his head and blood flowed onto his face. Allah then revealed,أَوَ لَمَّا أَصَـبَتْكُمْ مُّصِيبَةٌ قَدْ أَصَبْتُمْ مِّثْلَيْهَا قُلْتُمْ أَنَّى هَـذَا قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ(When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us" Say, "It is from yourselves".), because you took the ransom." Furthermore, Muhammad bin Ishaq, Ibn Jurayj, Ar-Rabi` bin Anas and As-Suddi said that the Ayah,قُلْ هُوَ مِنْ عِندِ أَنْفُسِكُمْ(Say, "It is from yourselves.") means, because you, the archers, disobeyed the Messenger's command to not abandon your positions.إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ(And Allah has power over all things.) and He does what He wills and decides what He wills, and there is none who can resist His decision.Allah then said,وَمَآ أَصَـبَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ(And what you suffered on the day the two armies met, was by the leave of Allah), for when you ran away from your enemy, who killed many of you and injured many others, all this occurred by Allah's will and decree out of His perfect wisdom,وَلِيَعْلَمَ الْمُؤْمِنِينَ(in order that He might test the believers.) who were patient, firm and were not shaken,وَلِيَعْلَمَ الَّذِينَ نَافَقُواْ وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِى سَبِيلِ اللَّهِ أَوِ ادْفَعُواْ قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ(And that He might test the hypocrites, it was said to them: "Come, fight in the way of Allah or defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you.") 3:167,This refers to the Companions of `Abdullah bin Ubayy bin Salul who went back (to Al-Madinah) with him before the battle. Some believers followed them and encouraged them to come back and fight, saying,أَوِ ادْفَعُواْ(or defend), so that the number of Muslims increases, as Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Salih, Al-Hasan and As-Suddi stated. Al-Hasan bin Salih said that this part of the Ayah means, help by supplicating for us, while others said it means, man the posts. However, they refused, saying,لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ("Had we known that fighting will take place, we would certainly have followed you.") meaning, according to Mujahid, if we knew that you would fight today, we would join you, but we think you will not fight. Allah said,هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَـنِ(They were that day, nearer to disbelief than to faith,)This Ayah indicates that a person passes through various stages, sometimes being closer to Kufr and sometimes closer to faith, as evident by,هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَـنِ(They were that day, nearer to disbelief than to faith,)Allah then said,يَقُولُونَ بِأَفْوَهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ(saying with their mouths what was not in their hearts.) for they utter what they do not truly believe in, such as,لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَـكُمْ("Had we known that fighting will take place, we would certainly have followed you.")They knew that there was an army of idolators that came from a far land raging against the Muslims, to avenge their noble men whom the Muslims killed in Badr. These idolators came in larger numbers than the Muslims, so it was clear that a battle will certainly occur. Allah said;وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ(And Allah has full knowledge of what they conceal.)الَّذِينَ قَالُواْ لإِخْوَنِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا((They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed.") had they listened to our advice and not gone out, they would not have met their demise. Allah said,قُلْ فَادْرَءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ(Say: "Avert death from your own selves, if you speak the truth.") meaning, if staying at home saves one from being killed or from death, then you should not die. However death will come to you even if you were hiding in fortified castles. Therefore, fend death off of yourselves, if you are right.Mujahid said that Jabir bin `Abdullah said, "This Ayah 3:168 was revealed about `Abdullah bin Ubayy bin Salul (the chief hypocrite)."

What you suffered on the day the two armies had met was by God's dispensation, so that He may distinguish the faithful,

And the calamity that struck you on the day the two armies met, was by Allah’s command – and in order that He may make known the believers.

And what visited you, the day the two hosts encountered, was by God's leave, and that He might know the believers;

and all that befell you on the day when the two hosts met in battle happened by God's leave, so that He might mark out the [true] believers,

And that which befell you on the day whereon the two hosts met was by Allah's leave, and that he might know the believers.

And what you suffered (of the disaster) on the day (of the battle of Uhud when) the two armies met, was by the leave of Allah, in order that He might test the believers.

What befell you on the day the two armies clashed was with God’s permission; that He may know the believers.

What befell you on the day when the two hosts met was by the leave of Allah, and in order that He might mark out those who believe

And what you suffered on the day the two armies met, was by the leave of Allah, in order that He might test the believers.

That which befell you, on the day when the two armies met, was by permission of Allah; that He might know the true believers;

What befell you on the day when the two hosts met, was by Allah’s permission, so that He may ascertain the faithful,

What hit you the day the two armies met was by the permission of Allah, so that He might know the believers

And what struck you on the day the two armies met was by permission of Allah that He might make evident the [true] believers.

What befell you, when the two armies confronted each other, was by the permission of God so that He would know who were the true believers

And what befell you on the day when the two armies met (at Ohud) was with Allah's knowledge, and that He might know the believers.

Wam<u>a</u> a<u>sa</u>bakum yawma iltaq<u>a</u> aljamAA<u>a</u>ni fabii<u>th</u>ni All<u>a</u>hi waliyaAAlama almumineen<b>a</b>

the misfortune which befell you on the day when the two armies met happened by God's leave, so that He might mark out the [true] believers

What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,-

وَمَآ أَصَٰبَكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ فَبِإِذْنِ ٱللَّهِ وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ

The death, wounds and defeat you suffered on the day of Uḥud, when your army and the army of the idolaters met, was by the permission and decree of Allah, with far-reaching wisdom behind it: to make it clear who truly had faith.

The death, wounds and defeat you suffered on the day of Uḥud, when your army and the army of the idolaters met, was by the permission and decree of Allah, with far-reaching wisdom behind it: to make it clear who truly had faith.

<p>Immediately later, in verse 166, the words fa bi idhnillahi: فَبِإِذْنِ اللَّـه indicate that whatever happened there was with the leave and will of Allah Almighty operating behind which are many wise divine arrangements, some of them having been explained earlier. One such wise arrangement is that Allah will 'see' His true believers, and the hypocrites too, that is, the sincerity of Muslims and the hypocrisy of the hypocrites will become so clear that everybody could see it for himself. Here, the reference to Allah's knowing or seeing means seeing in the perspective of our own sense-experience in the mortal world. Otherwise, as far as Allah is concerned, He knows and sees everything, all the time. So, the wise arrangement became all the more clear when, at the time of the trial, the hypocrites bowed out of the harm's way while true Muslims stood undaunted' in the middle of the battle front.</p>

Immediately later, in verse 166, the words fa bi idhnillahi: فَبِإِذْنِ اللَّـه indicate that whatever happened there was with the leave and will of Allah Almighty operating behind which are many wise divine arrangements, some of them having been explained earlier. One such wise arrangement is that Allah will 'see' His true believers, and the hypocrites too, that is, the sincerity of Muslims and the hypocrisy of the hypocrites will become so clear that everybody could see it for himself. Here, the reference to Allah's knowing or seeing means seeing in the perspective of our own sense-experience in the mortal world. Otherwise, as far as Allah is concerned, He knows and sees everything, all the time. So, the wise arrangement became all the more clear when, at the time of the trial, the hypocrites bowed out of the harm's way while true Muslims stood undaunted' in the middle of the battle front.

And may distinguish the hypocrites who were told: "Fight in the way of God, or defend yourselves," and who had replied: "If we knew of the fight we would have followed you." They were nearer unbelief than faith on that day, and they said with their tongues what was not in their hearts; but God is aware of what they hide.

And in order to expose them who turned hypocrites; and it was said to them, “Come, fight in Allah's cause, or repel the enemy”; they answered, “If we knew how to fight, we would certainly have been with you”; and on that day they were nearer to open disbelief than to professed faith; they utter with their mouths what is not in their hearts; and Allah knows well what they hide. –

and that He might also know the hypocrites when it was said of them, 'Come now, fight in the way of God, or repel!' They said, 'If only we knew how to fight, we would follow you.' They that day were nearer to unbelief than to belief, saying with their mouths that which never was in their hearts; and God knows very well the things they hide;

and mark out those who were tainted with hypocrisy and, when they were told, "Come, fight in God's cause" - or, "Defend yourselves" - answered, "If we but knew [that it would come to a] fight, we would indeed follow you." Unto apostasy were they nearer on that day than unto faith, uttering with their mouths something which was not in their hearts, the while God knew fully well what they were trying to conceal:

And that he might know those who played the hypocrite. And it was said unto them: come ye, fight in the way of Allah or defend. They said: if we knew it was to be a fair fight We would surely have followed you. Nearer were they on that day to infidelity than to belief. They say with their mouths that which is not in their hearts and Allah knoweth best that which they conceal.

And that He might test the hypocrites, it was said to them: "Come, fight in the Way of Allah or (at least) defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you." They were that day, nearer to disbelief than to Faith, saying with their mouths what was not in their hearts. And Allah has full knowledge of what they conceal.

And that He may know the hypocrites. And it was said to them, “Come, fight in the cause of God, or contribute.” They said, “If we knew how to fight, we would have followed you.” On that day they were closer to infidelity than they were to faith. They say with their mouths what is not in their hearts; but God knows what they hide.

and those who are hypocrites. And when these hypocrites were asked: 'Come and fight in the wayof Allah', or (at least) 'defend yourselves', they answered: 'If we but knew that there would be fighting, we would certainly have followed. They were nearer then to infidelity than to faith. They utter from their mouths what is not in their hearts. Allah knows well what they conceal.

And that He might test the hypocrites, it was said to them: "Come, fight in the way of Allah or defend yourselves." They said: "Had we known that fighting will take place, we would certainly have followed you." They were that day, nearer to disbelief than to faith, saying with their mouths what was not in their hearts. And Allah has full knowledge of what they conceal.

And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is Best Aware of what they hide.

and ascertain the hypocrites. [When] they were told: ‘Come, fight in the way of Allah, or defend [yourselves], they said, ‘If we knew any fighting, we would have surely followed you.’ That day they were nearer to unfaith than to faith. They say with their mouths what is not in their hearts, and Allah knows well whatever they conceal.

and that He might know the hypocrites' When it was said to them: 'Come, fight or repel in the way of Allah' They replied: 'If only we knew how to fight, we would follow you' On that day, they were nearer to disbelief than belief. They said with their mouths what was not in their hearts. And Allah knows what they hide.

And that He might make evident those who are hypocrites. For it was said to them, "Come, fight in the way of Allah or [at least] defend." They said, "If we had known [there would be] fighting, we would have followed you." They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allah is most Knowing of what they conceal -

and who were the hypocrites. When the hypocrites were asked to fight for the cause of God or to defend the city, they replied, "Had we known before that you would fight, we would certainly not have followed you." At that time they were closer to disbelief than to faith. They speak words that do not come from their hearts. God knows well whatever they try to hide.

And that He might know the hypocrites; and it was said to them: Come, fight in Allah's way, or defend yourselves. They said: If we knew fighting, we would certainly have followed you. They were on that day much nearer to unbelief than to belief. They say with their mouths what is not in their hearts, and Allah best knows what they conceal.

WaliyaAAlama alla<u>th</u>eena n<u>a</u>faqoo waqeela lahum taAA<u>a</u>law q<u>a</u>tiloo fee sabeeli All<u>a</u>hi awi idfaAAoo q<u>a</u>loo law naAAlamu qit<u>a</u>lan la<b>i</b>ttabaAAn<u>a</u>kum hum lilkufri yawmai<u>th</u>in aqrabu minhum lileem<u>a</u>ni yaqooloona biafw<u>a</u>hihim m<u>a</u> laysa fee quloobihim wa<b>A</b>ll<u>a</u>hu aAAlamu bim<u>a</u> yaktumoon<b>a</b>

and know those who acted hypocritically." When they were told, "Come, fight in God's cause and defend yourselves," they replied, "If we knew that fighting would take place, we would surely follow you." They were that day nearer to unbelief than to belief. The words they utter bear no relation to what is in their hearts. God knows well what they conceal.

And the Hypocrites also. These were told: "Come, fight in the way of Allah, or (at least) drive (The foe from your city)." They said: "Had we known how to fight, we should certainly have followed you." They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts but Allah hath full knowledge of all they conceal.

وَلِيَعْلَمَ ٱلَّذِينَ نَافَقُوا۟ وَقِيلَ لَهُمْ تَعَالَوْا۟ قَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدْفَعُوا۟ قَالُوا۟ لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَٰكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَٰنِ يَقُولُونَ بِأَفْوَٰهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ وَٱللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ

And He did this in order to demonstrate who the hypocrites were! When they were told to fight in Allah’s path, or to defend their womenfolk and their people, they said, ‘Had we known that you were going to fight properly, then we would have followed you; but you actually throw yourselves to death!’ At that moment, they were closer to showing their disbelief than their faith, saying with their tongues what was not in their hearts. Allah knows best what they hide in their breasts, and will repay them accordingly.

And He did this in order to demonstrate who the hypocrites were! When they were told to fight in Allah’s path, or to defend their womenfolk and their people, they said, ‘Had we known that you were going to fight properly, then we would have followed you; but you actually throw yourselves to death!’ At that moment, they were closer to showing their disbelief than their faith, saying with their tongues what was not in their hearts. Allah knows best what they hide in their breasts, and will repay them accordingly.

To those who sit at home and say of their brothers: "They would never have been killed had they listened to us, say: "Drive away death from your midst if what you say is true."

Those who spoke regarding their brothers while they themselves stayed back at home, “Had they listened to us, they would not have been slain”; say (to them, O dear Prophet Mohammed – peace and blessings be upon him), “Then avert your own death, if you are truthful!”

who said of their brothers (and they themselves held back), 'Had they obeyed us, they would not have been slain.' Say: 'Then avert death from yourselves, if you speak truly.'

they who, having themselves held back [from fighting, later] said of their [slain] brethren, "Had they but paid heed to us, they would not have been slain." Say: "Avert, then, death from yourselves, if what you say is true!"

They say of their brethren, while they themselves staid: had they obeyed us they had not been slain. Say thou: then repel death from yourselves if ye say sooth.

(They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your ownselves, if you speak the truth."

Those who said of their brethren, as they stayed behind, “Had they obeyed us, they would not have been killed.” Say, “Then avert death from yourselves, if you are truthful.”

These are the ones who stayed away, saying about their brothers: 'Had they followed us, they would not have been slain.' Say: 'If you speak the truth then avert death when it comes to you.'

(They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your own selves, if you speak the truth."

Those who, while they sat at home, said of their brethren (who were fighting for the cause of Allah): If they had been guided by us they would not have been slain. Say (unto them, O Muhammad): Then avert death from yourselves if ye are truthful.

Those who said of their brethren, while they themselves sat back: ‘Had they obeyed us, they would not have been killed.’ Say, ‘Then keep death off from yourselves, if you are truthful.’

Who said to their brothers and they themselves had stayed behind 'Had they obeyed us, they would not have been killed' Say to them: 'Avert death from yourselves then, if what you say is true'

Those who said about their brothers while sitting [at home], "If they had obeyed us, they would not have been killed." Say, "Then prevent death from yourselves, if you should be truthful."

There are those who themselves did not join the others in fighting for the cause of God and said about their brothers, "Had they listened to us and stayed at home, they would not have been killed." (Muhammad), tell them to save themselves from death if they are true in their claim.

Those who said of their brethren whilst they (themselves) held back: Had they obeyed us, they would not have been killed. Say: Then avert death from yourselves if you speak the truth.

Alla<u>th</u>eena q<u>a</u>loo liikhw<u>a</u>nihim waqaAAadoo law a<u>ta</u>AAoon<u>a</u> m<u>a</u> qutiloo qul fa<b>i</b>draoo AAan anfusikumu almawta in kuntum <u>sa</u>diqeen<b>a</b>

Those who stayed behind, said of their brothers, "Had they listened to us, they would not have been killed." Say to them, "Ward off death from yourselves, then, if what you say be true!"

(They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves, if ye speak the truth."

ٱلَّذِينَ قَالُوا۟ لِإِخْوَٰنِهِمْ وَقَعَدُوا۟ لَوْ أَطَاعُونَا مَا قُتِلُوا۟ قُلْ فَٱدْرَءُوا۟ عَنْ أَنفُسِكُمُ ٱلْمَوْتَ إِن كُنتُمْ صَٰدِقِينَ

Those who stayed behind from fighting, and said of their relatives who suffered on the day of Uḥud that if they had done as they said and not gone to fight then they would not have been killed, tell them, O Prophet, in reply, to keep death away from themselves when it arrives, if they are telling the truth in their claim that they would not have been killed if they had listened to them; and that the reason they themselves escaped death was because they stayed behind from fighting in Allah’s cause.

Those who stayed behind from fighting, and said of their relatives who suffered on the day of Uḥud that if they had done as they said and not gone to fight then they would not have been killed, tell them, O Prophet, in reply, to keep death away from themselves when it arrives, if they are telling the truth in their claim that they would not have been killed if they had listened to them; and that the reason they themselves escaped death was because they stayed behind from fighting in Allah’s cause.

Never think that those who are killed in the way of God are dead. They are alive, getting succour from their Lord,

And do not ever assume that those who are slain in Allah's cause, are dead; in fact they are alive with their Lord, receiving sustenance. (Death does not mean extinction, it is the passing of the soul from this world to another. In case of virtuous believers, their bodies do not rot after death and they remain “alive”, in the manner Allah has ordained for them.)

Count not those who were slain in God's way as dead, but rather living with their Lord, by Him provided,

But do not think of those that have been slain in God's cause as dead. Nay, they are alive! With their Sustainer have they their sustenance,

And reckon not thou those slain in the way of Allah to be dead. Nay, they are alive, and with their Lord, and provided for.

Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.

Do not consider those killed in the cause of God as dead. In fact, they are alive, at their Lord, well provided for.

Think not of those slain in the way of Allah as dead. Indeed they are living, and with their Lord they have their sustenance,

Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.

Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.

Do not suppose those who were slain in the way of Allah to be dead; no, they are living and provided for near their Lord,

You must not think that those who were killed in the way of Allah are dead. But rather, they are alive with their Lord and have been provided for,

And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision,

Do not think of those slain for the cause of God as dead. They are alive with their Lord and receive sustenance from Him.

And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord;

Wal<u>a</u> ta<u>h</u>sabanna alla<u>th</u>eena qutiloo fee sabeeli All<u>a</u>hi amw<u>a</u>tan bal a<u>h</u>y<u>a</u>on AAinda rabbihim yurzaqoon<b>a</b>

Do not think of those who have been killed in God's cause as dead. They are alive, and well provided for by their Lord;

Think not of those who are slain in Allah's way as dead. Nay, they live, finding their sustenance in the presence of their Lord;

وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ

Do not think, O Prophet, that those who have been killed struggling for the sake of Allah are dead. Rather, they are alive with their Lord in His generosity, provided with blessings that we do not know about.

Do not think, O Prophet, that those who have been killed struggling for the sake of Allah are dead. Rather, they are alive with their Lord in His generosity, provided with blessings that we do not know about.

<p>Inci-dentally, there is another cause of comfort here in the martyrdom of Muslims in the battle, for Allah has conferred such rewards on them so that others should envy them. So, very appropriately, in وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّـهِ the special merits of martyrs have been taken up in the verse that follows (169).</p><p>The special merits and ranks of those who sacrifice their lives in the way of Allah</p><p>In addition to this statement of the Holy Qur'an, the merits of the martyrs have been taken up in great detail in sound ahadith. According to Imam Al-Qurtubi (رح) ، the shuhada' (martyrs) have different ranks and states of being which should be taken into consideration while looking at descriptions in Hadith narrations.</p><p>The very first distinction of martyrs mentioned here is that they have not died; rather, they have begun to live eternally. At this point, it is worth noticing that their death and burial in a grave is something physically witnessed and realized by many, yet the Qur'an has, in several verses, clearly instructed that they should not be addressed or taken as dead. What does this mean? If this was supposed to be an interim state of life, after death and before resurrection, referred to as the state of برزخ Barzakh in Islamic terminology, that would not take us very far, for that is something commonly experienced by believers and disbelievers both, when the spirit continues to live after physical death and goes through a question-answer situation following which the true and the righteous among Muslims are welcomed to comfort and the disbelievers and the sinners are consigned to the punishment of the grave. This is proved by the Qur'an and Sunnah. Now, that the interim life of برزخ Barzakh is established as common to all, what is so special about شُھَدا shuhada' (martyrs)?</p><p>The answer is given by this very verse where it is said that the شُھَدا shuhada', i.e., those killed in the way of Allah, are blessed with provisions of Paradise from Him, and it is obvious that رزق 'rizq' (provision or sustenance) is needed by and given to the living. From here we know that sustenance starts reaching the شھید shahid (martyr) immediately after the شھید shahid leaves the frame of his life in the mortal world. In this manner, the شھید shahid enters into a special type of life right away from that point of time, something which has a status distinct from that of 'the dead' of our common experience (Qurtubi).</p><p>There are no easy answers to questions such as - what is that distinct status and what is the nature of that life? The only answer is that its reality remains unknown to all except to the Creator of the universe; nobody has the power to know what is it - nor is there, for that matter, any need to know. Nevertheless, there are times when the effect of their special life does show up on their bodies buried in this world, that is, the earth they rest in does not eat them up but leaves them good and intact (Qurtubi). There have been many incidents where this phenomena has been physically witnessed.</p>

Inci-dentally, there is another cause of comfort here in the martyrdom of Muslims in the battle, for Allah has conferred such rewards on them so that others should envy them. So, very appropriately, in وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّـهِ the special merits of martyrs have been taken up in the verse that follows (169).The special merits and ranks of those who sacrifice their lives in the way of AllahIn addition to this statement of the Holy Qur'an, the merits of the martyrs have been taken up in great detail in sound ahadith. According to Imam Al-Qurtubi (رح) ، the shuhada' (martyrs) have different ranks and states of being which should be taken into consideration while looking at descriptions in Hadith narrations.The very first distinction of martyrs mentioned here is that they have not died; rather, they have begun to live eternally. At this point, it is worth noticing that their death and burial in a grave is something physically witnessed and realized by many, yet the Qur'an has, in several verses, clearly instructed that they should not be addressed or taken as dead. What does this mean? If this was supposed to be an interim state of life, after death and before resurrection, referred to as the state of برزخ Barzakh in Islamic terminology, that would not take us very far, for that is something commonly experienced by believers and disbelievers both, when the spirit continues to live after physical death and goes through a question-answer situation following which the true and the righteous among Muslims are welcomed to comfort and the disbelievers and the sinners are consigned to the punishment of the grave. This is proved by the Qur'an and Sunnah. Now, that the interim life of برزخ Barzakh is established as common to all, what is so special about شُھَدا shuhada' (martyrs)?The answer is given by this very verse where it is said that the شُھَدا shuhada', i.e., those killed in the way of Allah, are blessed with provisions of Paradise from Him, and it is obvious that رزق 'rizq' (provision or sustenance) is needed by and given to the living. From here we know that sustenance starts reaching the شھید shahid (martyr) immediately after the شھید shahid leaves the frame of his life in the mortal world. In this manner, the شھید shahid enters into a special type of life right away from that point of time, something which has a status distinct from that of 'the dead' of our common experience (Qurtubi).There are no easy answers to questions such as - what is that distinct status and what is the nature of that life? The only answer is that its reality remains unknown to all except to the Creator of the universe; nobody has the power to know what is it - nor is there, for that matter, any need to know. Nevertheless, there are times when the effect of their special life does show up on their bodies buried in this world, that is, the earth they rest in does not eat them up but leaves them good and intact (Qurtubi). There have been many incidents where this phenomena has been physically witnessed.

<h2 class="title">Virtues of the Martyrs</h2><p>Allah states that even though the martyrs were killed in this life, their souls are alive and receiving provisions in the Dwelling of Everlasting Life. In his Sahih, Muslim recorded that Masruq said, "We asked `Abdullah about this Ayah,</p><div class="text_uthmani arabic">وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ </div><p>(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)</p><p>He said, `We asked the Messenger of Allah the same question and he said,</p><div class="text_uthmani arabic">«أَرْوَاحُهُمْ فِي جَوْفِ طَيْرٍ خُضْرٍ، لَهَا قَنَادِيلُ مُعَلَّقَةٌ بِالْعَرْشِ، تَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى تِلْكَ الْقَنَادِيلِ، فَاطَّلَعَ إِلَيْهِمْ رَبُّهُمُ اطِّلَاعَةً فَقَالَ: هَلْ تَشْتَهُونَ شَيْئًا؟ فَقَالُوا: أَيَّ شَيْءٍ نَشْتَهِي وَنَحْنُ نَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شِئْنَا؟ فَفَعَلَ ذَلِكَ بِهِمْ ثَلَاثَ مَرَّاتٍ، فَلَمَّا رَأَوْا أَنَّهُمْ لَنْ يُتْرَكُوا مِنْ أَنْ يُسْأَلُوا، قَالُوا: يَا رَبِّ نُرِيدُ أَنْ تَرُدَّ أَرْوَاحَنَا فِي أَجْسَادِنَا حَتَّى نُقْتَلَ فِي سَبِيلِكَ مَرَّةً أُخْرَى، فَلَمَّا رَأَى أَنْ لَيْسَ لَهُمْ حَاجَةٌ، تُرِكُوا»</div><p>(Their souls are inside green birds that have lamps, which are hanging below the Throne (of Allah), and they wander about in Paradise wherever they wish. Then they return to those lamps. Allah looks at them and says, `Do you wish for anything' They say, `What more could we wish for, while we go wherever we wish in Paradise' Allah asked them this question thrice, and when they realize that He will keep asking them until they give an answer, they say, `O Lord! We wish that our souls be returned to our bodies so that we are killed in Your cause again.' Allah knew that they did not have any other wish, so they were left.)"' There are several other similar narrations from Anas and Abu Sa`id.</p><p>Imam Ahmad recorded that Anas said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَا مِنْ نَفْسٍ تَمُوتُ، لَهَا عِنْدَ اللهِ خَيْرٌ، يَسُرُّهَا أَنْ تَرْجِعَ إِلَى الدُّنْيَا، إِلَّا الشَّهِيدُ، فَإِنَّهُ يَسُرُّهُ أَنْ يَرْجِعَ إِلَى الدُّنْيَا فَيُقْتَلَ مَرَّةً أُخْرَى، لِمَا يَرَى مِنْ فَضْلِ الشَهَادَة»</div><p>(No soul that has a good standing with Allah and dies would wish to go back to the life of this world, except for the martyr. He would like to be returned to this life so that he could be martyred again, for he tastes the honor achieved from martyrdom.) Muslim collected this Hadith</p><p>In addition, Imam Ahmad recorded that, Ibn `Abbas said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«لَمَّا أُصِيبَ إِخْوَانُكُمْ بِأُحُدٍ، جَعَلَ اللهُ أَرْوَاحَهُمْ فِي أَجْوَافِ طَيْرٍ خُضْرٍ، تَرِدُ أَنْهَارَ الْجَنَّـةِ، وَتَأْكُلُ مِنْ ثِمَارِهَا، وَتَأْوِي إِلى قَنَادِيلَ مِنْ ذَهَبٍ فِي ظِلِّ الْعَرْشِ، فَلَمَّا وَجَدُوا طِيبَ مَشْرَبِهِمْ وَمَأْكَلِهِمْ، وَحُسْنَ مُتَقَلَّبِهِمْ قَالُوا: يَا لَيْتَ إِخْوَانَنَا يَعْلَمُونَ مَا صَنَعَ اللهُ لَنَا، لِئَلَّا يَزْهَدُوا فِي الْجِهَادِ، وَلَا يَنْكُلُوا عَنِ الْحَرْبِ، فَقَالَ اللهُ عَزَّ وَجَلَّ: أَنْا أُبَلِّغُهُمْ عَنْكُم»</div><p>(When your brothers were killed in Uhud, Allah placed their souls inside green birds that tend to the rivers of Paradise and eat from its fruits. They then return to golden lamps hanging in the shade of the Throne. When they tasted the delight of their food, drink and dwelling, they said, `We wish that our brothers knew what Allah gave us so that they will not abandon Jihad or warfare.' Allah said, `I will convey the news for you.') Allah revealed these and the following Ayat,</p><div class="text_uthmani arabic">وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ </div><p>(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)</p><p>Qatadah, Ar-Rabi` and Ad-Dahhak said that these Ayat were revealed about the martyrs of Uhud.</p><p>Abu Bakr Ibn Marduwyah recorded that Jabir bin `Abdullah said, "The Messenger of Allah looked at me one day and said, `O Jabir! Why do I see you sad' I said, `O Messenger of Allah! My father was martyred and left behind debts and children.' He said,</p><div class="text_uthmani arabic">«أَلَا أُخْبِرُكَ؟ مَا كَلَّمَ اللهُ أَحَدًا قَطُّ إِلَّا مِنْ وَرَاءِ حِجَابٍ، وَإِنَّه كَلَّمَ أَبَاكَ كِفَاحًا»</div><p>، قال علي: الكفاح: المواجهة</p><div class="text_uthmani arabic">«قَالَ: سَلْنِي أُعْطِكَ. قَالَ: أَسْأَلُكَ أَنْ أُرَدَّ إِلَى الدُّنْيَا فَأُقْتَلَ فِيكَ ثَانِيَةً، فَقَالَ الرَّبُّ عَزَّ وَجَلَّ: إِنَّهُ قَدْ سَبَقَ مِنِّي الْقَوْلُ: إِنَّهُمْ إِلَيْهَا لَا يَرْجِعُونَ. قَالَ: أَيْ رَبِّ فَأَبْلِغْ مَنْ وَرَائِي»</div><p>(Should I tell you that Allah never spoke to anyone except from behind a veil However, He spoke to your father directly. He said, `Ask Me and I will give you.' He said, `I ask that I am returned to life so that I am killed in Your cause again.' The Lord, Exalted He be, said, `I have spoken the word that they shall not be returned back to it (this life). ' He said, `O Lord! Then convey the news to those I left behind.') Allah revealed,</p><div class="text_uthmani arabic">وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً</div><p>(Think not of those as dead who are killed in the way of Allah...)"</p><p>Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«الشُّهَدَاءُ عَلى بَارِقِ نَهْرٍ بِبَابِ الْجَنَّـةِ، فِي قُبَّةٍ خَضْرَاءَ، يَخْرُجُ عَلَيْهِمْ رِزْقُهُمْ مِنَ الْجَنَّـةِ بُكْرَةً وَعَشِيًّا»</div><p>(The martyrs convene at the shore of a river close to the door of Paradise, in a green tent, where their provisions are brought to them from Paradise day and night.)</p><p>Ahmad and Ibn Jarir collected this Hadith, which has a good chain of narration. It appears that the martyrs are of different types, some of them wander in Paradise, and some remain close to this river by the door of Paradise. It is also possible that the river is where all the souls of the martyrs convene and where they are provided with their provision day and night, and Allah knows best. UImam Ahmad narrated a Hadith that contains good news for every believer that his soul will be wandering in Paradise, as well, eating from its fruits, enjoying its delights and happiness and tasting the honor that Allah has prepared in it for him. This Hadith has a unique, authentic chain of narration that includes three of the Four Imams. Imam Ahmad narrated this Hadith from Muhammad bin Idris Ash-Shafi`i who narrated it from Malik bin Anas Al-Asbuhi, from Az-Zuhri, from `Abdur-Rahman bin Ka`b bin Malik that his father said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«نَسَمَةُ الْمُؤْمِنِ طَائِرٌ يَعْلُقُ فِي شَجَرِ الْجَنَّـةِ حَتَّى يَرْجِعَهُ اللهُ إِلى جَسَدِهِ يَوْمَ يَبْعَثُه»</div><p>(The soul of the believer becomes a bird that feeds on the trees of Paradise, until Allah sends him back to his body when He resurrects him.)</p><p>This Hadith states that the souls of the believers are in the shape of a bird in Paradise. As for the souls of martyrs, they are inside green birds, like the stars to the rest of the believing souls. We ask Allah the Most Generous that He makes us firm on the faith.</p><p>Allah's statement,</p><div class="text_uthmani arabic">فَرِحِينَ بِمَآ ءَاتَـهُمُ اللَّهُ</div><p>(They rejoice in what Allah has bestowed upon them) indicates that the martyrs who were killed in Allah's cause are alive with Allah, delighted because of the bounty and happiness they are enjoying. They are also awaiting their brethren, who will die in Allah's cause after them, for they will be meeting them soon. These martyrs do not have fear about the future or sorrow for what they left behind. We ask Allah to grant us Paradise. The Two Sahihs record from Anas, the story of the seventy Ansar Companions who were murdered at Bir Ma`unah in one night. In this Hadith, Anas reported that the Prophet used to supplicate to Allah in Qunut in prayer against those who killed them. Anas said, "A part of the Qur'an was revealed about them, but was later abrogated, `Convey to our people that we met Allah and He was pleased with us and made us pleased."'</p><p>Allah said next,</p><div class="text_uthmani arabic">يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُؤْمِنِينَ </div><p>(They rejoice in a grace and a bounty from Allah, and that Allah will not waste the reward of the believers) 3:171.</p><p>Muhammad bin Ishaq commented, "They were delighted and pleased because of Allah's promise that was fulfilled for them, and for the tremendous rewards they earned." `Abdur-Rahman bin Zayd bin Aslam said, "This Ayah encompasses all the believers, martyrs and otherwise. Rarely does Allah mention a bounty and a reward that He granted to the Prophets, without following that with what He has granted the believers after them."</p><h2 class="title">The Battle of Hamra' Al-Asad</h2><p>Allah said,</p><div class="text_uthmani arabic">الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ مِن بَعْدِ مَآ أَصَـبَهُمُ الْقَرْحُ</div><p>(Those who answered (the Call of) Allah and the Messenger after being wounded) 3:172.</p><p>This occurred on the day of Hamra' Al-Asad. After the idolators defeated the Muslims (at Uhud), they started on their way back home, but soon they were concerned because they did not finish off the Muslims in Al-Madinah, so they set out to make that battle the final one. When the Messenger of Allah got news of this, he commanded the Muslims to march to meet the disbelievers, to bring fear to their hearts and to demonstrate that the Muslims still had strength to fight. The Prophet only allowed those who were present during Uhud to accompany him, except for Jabir bin `Abdullah Al-Ansari, as we will mention. The Muslims mobilized, even though they were still suffering from their injuries, in obedience to Allah and His Messenger .</p><p>Ibn Abi Hatim recorded that `Ikrimah said, "When the idolators returned towards Makkah after Uhud, they said, `You neither killed Muhammad nor collected female captives. Woe to you for what you did. Let us go back.' When the Messenger of Allah heard this news, he mobilized the Muslim forces, and they marched until they reached Hamra Al-Asad. The idolators said, `Rather, we will meet next year', and the Messenger of Allah went back to Al-Madinah, and this was considered a Ghazwah (battle). Allah sent down,</p><div class="text_uthmani arabic">الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ مِن بَعْدِ مَآ أَصَـبَهُمُ الْقَرْحُ لِلَّذِينَ أَحْسَنُواْ مِنْهُمْ وَاتَّقَوْاْ أَجْرٌ عَظِيمٌ </div><p>(Those who answered (the Call of) Allah and the Messenger after being wounded; for those of them who did good deeds and feared Allah, there is a great reward.)</p><p>Al-Bukhari recorded that `A'ishah said to `Urwah about the Ayah;</p><div class="text_uthmani arabic">الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ</div><p>(Those who answered (the Call of) Allah and the Messenger)</p><p>"My nephew! Your fathers Az-Zubayr and Abu Bakr were among them. After the Prophet suffered the calamity at Uhud and the idolators went back, he feared that the idolators might try to come back and he said, `Who would follow them' Seventy men, including Az-Zubayr and Abu Bakr, volunteered." This was recorded by Al-Bukhari alone.</p><p>As for Allah's statement,</p><div class="text_uthmani arabic">الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُواْ لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَـناً</div><p>(Those unto whom the people said, "Verily, the people have gathered against you, therefore, fear them." But it (only) increased them in faith) 3:173, it means, those who threatened the people, saying that the disbelievers have amassed against them, in order to instill fear in them, but this did not worry them, rather, they trusted in Allah and sought His help,</p><div class="text_uthmani arabic">وَقَالُواْ حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ</div><p>(and they said: "Allah is Sufficient for us, and He is the Best Disposer of affairs.")</p><p>Al-Bukhari recorded that Ibn `Abbas said,</p><div class="text_uthmani arabic">حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ</div><p>("Allah Alone is Sufficient for us and He is the Best Disposer of affairs for us.")</p><p>"Ibrahim said it when he was thrown in fire. Muhammad said it when the people said, `Verily, the people have gathered against you, therefore, fear them.' But it only increased them in faith, and they said, `Allah is Sufficient for us and He is the Best Disposer of affairs for us."' Abu Bakr Ibn Marduwyah recorded that Anas bin Malik said that the Prophet was told on the day of Uhud, "Verily, the people have gathered against you, therefore, fear them." Thereafter, Allah sent down this Ayah 3:173.</p><p>This is why Allah said,</p><div class="text_uthmani arabic">فَانْقَلَبُواْ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ</div><p>(So they returned with grace and bounty from Allah. No harm touched them;) for when they relied on Allah, Allah took care of their worries, He confounded the plots of their enemies, and the Muslims returned to their land,</p><div class="text_uthmani arabic">بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ</div><p>(with grace and bounty from Allah. No harm touched them;) safe from the wicked plots of their enemies,</p><div class="text_uthmani arabic">وَاتَّبَعُواْ رِضْوَنَ اللَّهِ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ</div><p>(and they followed the pleasure of Allah. And Allah is the Owner of great bounty.)</p><p>Al-Bayhaqi recorded that Ibn `Abbas said about Allah's statement,</p><div class="text_uthmani arabic">فَانْقَلَبُواْ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ</div><p>(So they returned with grace and bounty from Allah,) "The `Grace' was that they were saved. The `Bounty' was that a caravan passed by, and those days were Hajj season days. Thus the Messenger of Allah bought and sold and made a profit, which he divided between his Companions."</p><p>Allah then said,</p><div class="text_uthmani arabic">إِنَّمَا ذَلِكُمُ الشَّيْطَـنُ يُخَوِّفُ أَوْلِيَاءَهُ</div><p>(It is only Shaytan that suggests to you the fear of his friends,) 3:175 meaning, Shaytan threatens you with his friends and tries to pretend they are powerful and fearsome. Allah said next,</p><div class="text_uthmani arabic">فَلاَ تَخَافُوهُمْ وَخَافُونِ إِن كُنتُمْ مُّؤْمِنِينَ</div><p>(so fear them not, but fear Me, if you are indeed believers.) meaning, "If Shaytan brings these thoughts to you, then depend on Me and seek refuge with Me. Indeed, I shall suffice you and make you prevail over them." Similarly, Allah said,</p><div class="text_uthmani arabic">أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِن دُونِهِ</div><p>(Is not Allah Sufficient for His servant Yet they try to frighten you with those besides Him!) 39: 36, until,</p><div class="text_uthmani arabic">قُلْ حَسْبِىَ اللَّهُ عَلَيْهِ يَتَوَكَّـلُ الْمُتَوَكِّلُونَ</div><p>(Say: "Sufficient for me is Allah; in Him those who trust must put their trust.") 39:38. Allah said,</p><div class="text_uthmani arabic">فَقَـتِلُواْ أَوْلِيَاءَ الشَّيْطَـنِ إِنَّ كَيْدَ الشَّيْطَـنِ كَانَ ضَعِيفاً</div><p>(So fight you against the friends of Shaytan; ever feeble indeed is the plot of Shaytan.) 4:76 and</p><div class="text_uthmani arabic">أُوْلَـئِكَ حِزْبُ الشَّيْطَـنِ أَلاَ إِنَّ حِزْبَ الشَّيْطَـنِ هُمُ الخَـسِرُونَ</div><p>(They are the party of Shaytan. Verily, it is the party of Shaytan that will be the losers!) 58:19,</p><div class="text_uthmani arabic">كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ </div><p>(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, All-Mighty.) 58:21 and</p><div class="text_uthmani arabic">وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ</div><p>(Verily, Allah will help those who help His (cause).) 22:40 and</p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تَنصُرُواْ اللَّهَ يَنصُرْكُمْ</div><p>(O you who believe! If you help (in the cause of) Allah, He will help you) 47:7, and,</p><div class="text_uthmani arabic">إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ - يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ </div><p>(Verily, We will indeed make victorious Our Messengers and those who believe, in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and theirs will be the evil abode.) 40:51,52</p>

Virtues of the MartyrsAllah states that even though the martyrs were killed in this life, their souls are alive and receiving provisions in the Dwelling of Everlasting Life. In his Sahih, Muslim recorded that Masruq said, "We asked `Abdullah about this Ayah,وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ (Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)He said, `We asked the Messenger of Allah the same question and he said,«أَرْوَاحُهُمْ فِي جَوْفِ طَيْرٍ خُضْرٍ، لَهَا قَنَادِيلُ مُعَلَّقَةٌ بِالْعَرْشِ، تَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى تِلْكَ الْقَنَادِيلِ، فَاطَّلَعَ إِلَيْهِمْ رَبُّهُمُ اطِّلَاعَةً فَقَالَ: هَلْ تَشْتَهُونَ شَيْئًا؟ فَقَالُوا: أَيَّ شَيْءٍ نَشْتَهِي وَنَحْنُ نَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شِئْنَا؟ فَفَعَلَ ذَلِكَ بِهِمْ ثَلَاثَ مَرَّاتٍ، فَلَمَّا رَأَوْا أَنَّهُمْ لَنْ يُتْرَكُوا مِنْ أَنْ يُسْأَلُوا، قَالُوا: يَا رَبِّ نُرِيدُ أَنْ تَرُدَّ أَرْوَاحَنَا فِي أَجْسَادِنَا حَتَّى نُقْتَلَ فِي سَبِيلِكَ مَرَّةً أُخْرَى، فَلَمَّا رَأَى أَنْ لَيْسَ لَهُمْ حَاجَةٌ، تُرِكُوا»(Their souls are inside green birds that have lamps, which are hanging below the Throne (of Allah), and they wander about in Paradise wherever they wish. Then they return to those lamps. Allah looks at them and says, `Do you wish for anything' They say, `What more could we wish for, while we go wherever we wish in Paradise' Allah asked them this question thrice, and when they realize that He will keep asking them until they give an answer, they say, `O Lord! We wish that our souls be returned to our bodies so that we are killed in Your cause again.' Allah knew that they did not have any other wish, so they were left.)"' There are several other similar narrations from Anas and Abu Sa`id.Imam Ahmad recorded that Anas said that the Messenger of Allah said,«مَا مِنْ نَفْسٍ تَمُوتُ، لَهَا عِنْدَ اللهِ خَيْرٌ، يَسُرُّهَا أَنْ تَرْجِعَ إِلَى الدُّنْيَا، إِلَّا الشَّهِيدُ، فَإِنَّهُ يَسُرُّهُ أَنْ يَرْجِعَ إِلَى الدُّنْيَا فَيُقْتَلَ مَرَّةً أُخْرَى، لِمَا يَرَى مِنْ فَضْلِ الشَهَادَة»(No soul that has a good standing with Allah and dies would wish to go back to the life of this world, except for the martyr. He would like to be returned to this life so that he could be martyred again, for he tastes the honor achieved from martyrdom.) Muslim collected this HadithIn addition, Imam Ahmad recorded that, Ibn `Abbas said that the Messenger of Allah said,«لَمَّا أُصِيبَ إِخْوَانُكُمْ بِأُحُدٍ، جَعَلَ اللهُ أَرْوَاحَهُمْ فِي أَجْوَافِ طَيْرٍ خُضْرٍ، تَرِدُ أَنْهَارَ الْجَنَّـةِ، وَتَأْكُلُ مِنْ ثِمَارِهَا، وَتَأْوِي إِلى قَنَادِيلَ مِنْ ذَهَبٍ فِي ظِلِّ الْعَرْشِ، فَلَمَّا وَجَدُوا طِيبَ مَشْرَبِهِمْ وَمَأْكَلِهِمْ، وَحُسْنَ مُتَقَلَّبِهِمْ قَالُوا: يَا لَيْتَ إِخْوَانَنَا يَعْلَمُونَ مَا صَنَعَ اللهُ لَنَا، لِئَلَّا يَزْهَدُوا فِي الْجِهَادِ، وَلَا يَنْكُلُوا عَنِ الْحَرْبِ، فَقَالَ اللهُ عَزَّ وَجَلَّ: أَنْا أُبَلِّغُهُمْ عَنْكُم»(When your brothers were killed in Uhud, Allah placed their souls inside green birds that tend to the rivers of Paradise and eat from its fruits. They then return to golden lamps hanging in the shade of the Throne. When they tasted the delight of their food, drink and dwelling, they said, `We wish that our brothers knew what Allah gave us so that they will not abandon Jihad or warfare.' Allah said, `I will convey the news for you.') Allah revealed these and the following Ayat,وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ (Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Lord, and they have provision.)Qatadah, Ar-Rabi` and Ad-Dahhak said that these Ayat were revealed about the martyrs of Uhud.Abu Bakr Ibn Marduwyah recorded that Jabir bin `Abdullah said, "The Messenger of Allah looked at me one day and said, `O Jabir! Why do I see you sad' I said, `O Messenger of Allah! My father was martyred and left behind debts and children.' He said,«أَلَا أُخْبِرُكَ؟ مَا كَلَّمَ اللهُ أَحَدًا قَطُّ إِلَّا مِنْ وَرَاءِ حِجَابٍ، وَإِنَّه كَلَّمَ أَبَاكَ كِفَاحًا»، قال علي: الكفاح: المواجهة«قَالَ: سَلْنِي أُعْطِكَ. قَالَ: أَسْأَلُكَ أَنْ أُرَدَّ إِلَى الدُّنْيَا فَأُقْتَلَ فِيكَ ثَانِيَةً، فَقَالَ الرَّبُّ عَزَّ وَجَلَّ: إِنَّهُ قَدْ سَبَقَ مِنِّي الْقَوْلُ: إِنَّهُمْ إِلَيْهَا لَا يَرْجِعُونَ. قَالَ: أَيْ رَبِّ فَأَبْلِغْ مَنْ وَرَائِي»(Should I tell you that Allah never spoke to anyone except from behind a veil However, He spoke to your father directly. He said, `Ask Me and I will give you.' He said, `I ask that I am returned to life so that I am killed in Your cause again.' The Lord, Exalted He be, said, `I have spoken the word that they shall not be returned back to it (this life). ' He said, `O Lord! Then convey the news to those I left behind.') Allah revealed,وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ أَمْوَتاً(Think not of those as dead who are killed in the way of Allah...)"Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said,«الشُّهَدَاءُ عَلى بَارِقِ نَهْرٍ بِبَابِ الْجَنَّـةِ، فِي قُبَّةٍ خَضْرَاءَ، يَخْرُجُ عَلَيْهِمْ رِزْقُهُمْ مِنَ الْجَنَّـةِ بُكْرَةً وَعَشِيًّا»(The martyrs convene at the shore of a river close to the door of Paradise, in a green tent, where their provisions are brought to them from Paradise day and night.)Ahmad and Ibn Jarir collected this Hadith, which has a good chain of narration. It appears that the martyrs are of different types, some of them wander in Paradise, and some remain close to this river by the door of Paradise. It is also possible that the river is where all the souls of the martyrs convene and where they are provided with their provision day and night, and Allah knows best. UImam Ahmad narrated a Hadith that contains good news for every believer that his soul will be wandering in Paradise, as well, eating from its fruits, enjoying its delights and happiness and tasting the honor that Allah has prepared in it for him. This Hadith has a unique, authentic chain of narration that includes three of the Four Imams. Imam Ahmad narrated this Hadith from Muhammad bin Idris Ash-Shafi`i who narrated it from Malik bin Anas Al-Asbuhi, from Az-Zuhri, from `Abdur-Rahman bin Ka`b bin Malik that his father said that the Messenger of Allah said,«نَسَمَةُ الْمُؤْمِنِ طَائِرٌ يَعْلُقُ فِي شَجَرِ الْجَنَّـةِ حَتَّى يَرْجِعَهُ اللهُ إِلى جَسَدِهِ يَوْمَ يَبْعَثُه»(The soul of the believer becomes a bird that feeds on the trees of Paradise, until Allah sends him back to his body when He resurrects him.)This Hadith states that the souls of the believers are in the shape of a bird in Paradise. As for the souls of martyrs, they are inside green birds, like the stars to the rest of the believing souls. We ask Allah the Most Generous that He makes us firm on the faith.Allah's statement,فَرِحِينَ بِمَآ ءَاتَـهُمُ اللَّهُ(They rejoice in what Allah has bestowed upon them) indicates that the martyrs who were killed in Allah's cause are alive with Allah, delighted because of the bounty and happiness they are enjoying. They are also awaiting their brethren, who will die in Allah's cause after them, for they will be meeting them soon. These martyrs do not have fear about the future or sorrow for what they left behind. We ask Allah to grant us Paradise. The Two Sahihs record from Anas, the story of the seventy Ansar Companions who were murdered at Bir Ma`unah in one night. In this Hadith, Anas reported that the Prophet used to supplicate to Allah in Qunut in prayer against those who killed them. Anas said, "A part of the Qur'an was revealed about them, but was later abrogated, `Convey to our people that we met Allah and He was pleased with us and made us pleased."'Allah said next,يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُؤْمِنِينَ (They rejoice in a grace and a bounty from Allah, and that Allah will not waste the reward of the believers) 3:171.Muhammad bin Ishaq commented, "They were delighted and pleased because of Allah's promise that was fulfilled for them, and for the tremendous rewards they earned." `Abdur-Rahman bin Zayd bin Aslam said, "This Ayah encompasses all the believers, martyrs and otherwise. Rarely does Allah mention a bounty and a reward that He granted to the Prophets, without following that with what He has granted the believers after them."The Battle of Hamra' Al-AsadAllah said,الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ مِن بَعْدِ مَآ أَصَـبَهُمُ الْقَرْحُ(Those who answered (the Call of) Allah and the Messenger after being wounded) 3:172.This occurred on the day of Hamra' Al-Asad. After the idolators defeated the Muslims (at Uhud), they started on their way back home, but soon they were concerned because they did not finish off the Muslims in Al-Madinah, so they set out to make that battle the final one. When the Messenger of Allah got news of this, he commanded the Muslims to march to meet the disbelievers, to bring fear to their hearts and to demonstrate that the Muslims still had strength to fight. The Prophet only allowed those who were present during Uhud to accompany him, except for Jabir bin `Abdullah Al-Ansari, as we will mention. The Muslims mobilized, even though they were still suffering from their injuries, in obedience to Allah and His Messenger .Ibn Abi Hatim recorded that `Ikrimah said, "When the idolators returned towards Makkah after Uhud, they said, `You neither killed Muhammad nor collected female captives. Woe to you for what you did. Let us go back.' When the Messenger of Allah heard this news, he mobilized the Muslim forces, and they marched until they reached Hamra Al-Asad. The idolators said, `Rather, we will meet next year', and the Messenger of Allah went back to Al-Madinah, and this was considered a Ghazwah (battle). Allah sent down,الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ مِن بَعْدِ مَآ أَصَـبَهُمُ الْقَرْحُ لِلَّذِينَ أَحْسَنُواْ مِنْهُمْ وَاتَّقَوْاْ أَجْرٌ عَظِيمٌ (Those who answered (the Call of) Allah and the Messenger after being wounded; for those of them who did good deeds and feared Allah, there is a great reward.)Al-Bukhari recorded that `A'ishah said to `Urwah about the Ayah;الَّذِينَ اسْتَجَابُواْ لِلَّهِ وَالرَّسُولِ(Those who answered (the Call of) Allah and the Messenger)"My nephew! Your fathers Az-Zubayr and Abu Bakr were among them. After the Prophet suffered the calamity at Uhud and the idolators went back, he feared that the idolators might try to come back and he said, `Who would follow them' Seventy men, including Az-Zubayr and Abu Bakr, volunteered." This was recorded by Al-Bukhari alone.As for Allah's statement,الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُواْ لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَـناً(Those unto whom the people said, "Verily, the people have gathered against you, therefore, fear them." But it (only) increased them in faith) 3:173, it means, those who threatened the people, saying that the disbelievers have amassed against them, in order to instill fear in them, but this did not worry them, rather, they trusted in Allah and sought His help,وَقَالُواْ حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ(and they said: "Allah is Sufficient for us, and He is the Best Disposer of affairs.")Al-Bukhari recorded that Ibn `Abbas said,حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ("Allah Alone is Sufficient for us and He is the Best Disposer of affairs for us.")"Ibrahim said it when he was thrown in fire. Muhammad said it when the people said, `Verily, the people have gathered against you, therefore, fear them.' But it only increased them in faith, and they said, `Allah is Sufficient for us and He is the Best Disposer of affairs for us."' Abu Bakr Ibn Marduwyah recorded that Anas bin Malik said that the Prophet was told on the day of Uhud, "Verily, the people have gathered against you, therefore, fear them." Thereafter, Allah sent down this Ayah 3:173.This is why Allah said,فَانْقَلَبُواْ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ(So they returned with grace and bounty from Allah. No harm touched them;) for when they relied on Allah, Allah took care of their worries, He confounded the plots of their enemies, and the Muslims returned to their land,بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ(with grace and bounty from Allah. No harm touched them;) safe from the wicked plots of their enemies,وَاتَّبَعُواْ رِضْوَنَ اللَّهِ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ(and they followed the pleasure of Allah. And Allah is the Owner of great bounty.)Al-Bayhaqi recorded that Ibn `Abbas said about Allah's statement,فَانْقَلَبُواْ بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ(So they returned with grace and bounty from Allah,) "The `Grace' was that they were saved. The `Bounty' was that a caravan passed by, and those days were Hajj season days. Thus the Messenger of Allah bought and sold and made a profit, which he divided between his Companions."Allah then said,إِنَّمَا ذَلِكُمُ الشَّيْطَـنُ يُخَوِّفُ أَوْلِيَاءَهُ(It is only Shaytan that suggests to you the fear of his friends,) 3:175 meaning, Shaytan threatens you with his friends and tries to pretend they are powerful and fearsome. Allah said next,فَلاَ تَخَافُوهُمْ وَخَافُونِ إِن كُنتُمْ مُّؤْمِنِينَ(so fear them not, but fear Me, if you are indeed believers.) meaning, "If Shaytan brings these thoughts to you, then depend on Me and seek refuge with Me. Indeed, I shall suffice you and make you prevail over them." Similarly, Allah said,أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِن دُونِهِ(Is not Allah Sufficient for His servant Yet they try to frighten you with those besides Him!) 39: 36, until,قُلْ حَسْبِىَ اللَّهُ عَلَيْهِ يَتَوَكَّـلُ الْمُتَوَكِّلُونَ(Say: "Sufficient for me is Allah; in Him those who trust must put their trust.") 39:38. Allah said,فَقَـتِلُواْ أَوْلِيَاءَ الشَّيْطَـنِ إِنَّ كَيْدَ الشَّيْطَـنِ كَانَ ضَعِيفاً(So fight you against the friends of Shaytan; ever feeble indeed is the plot of Shaytan.) 4:76 andأُوْلَـئِكَ حِزْبُ الشَّيْطَـنِ أَلاَ إِنَّ حِزْبَ الشَّيْطَـنِ هُمُ الخَـسِرُونَ(They are the party of Shaytan. Verily, it is the party of Shaytan that will be the losers!) 58:19,كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ (Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, All-Mighty.) 58:21 andوَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ(Verily, Allah will help those who help His (cause).) 22:40 andيأَيُّهَا الَّذِينَ ءَامَنُواْ إِن تَنصُرُواْ اللَّهَ يَنصُرْكُمْ(O you who believe! If you help (in the cause of) Allah, He will help you) 47:7, and,إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ - يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (Verily, We will indeed make victorious Our Messengers and those who believe, in this world's life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and theirs will be the evil abode.) 40:51,52

Rejoicing at what God has given them of His grace, and happy for those who are trying to overtake them but have not joined them yet, and who will have no fear or regret.

Happy over what Allah has bestowed upon them from His grace, and rejoicing for those who will succeed them, and have not yet joined them; for on them is no fear nor any grief.

rejoicing in the bounty that God has given them, and joyful in those who remain behind and have not joined them, because no fear shall be on them, neither shall they sorrow,

exulting in that [martyrdom] which God has bestowed upon them out of His bounty. And they rejoice in the glad tiding given to those [of their brethren] who have been left behind and have not yet joined them, that no fear need they have, and neither shall they grieve:

Exulting in that which Allah hath vouchsafed them of His grace. And they rejoice in those who have not yet joined them from behind them, in the thought that unto them no fear shall come, nor shall they grieve.

They rejoice in what Allah has bestowed upon them of His Bounty, rejoicing for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.

Delighting in what God has given them out of His grace, and happy for those who have not yet joined them; that they have nothing to fear, nor will they grieve.

rejoicing in what Allah has bestowed upon them out of His bounty, jubilant that neither fear nor grief shall come upon the believers left behind in the world who have not yet joined them.

They rejoice in what Allah has bestowed upon them of His bounty and rejoice for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.

Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.

exulting in what Allah has given them out of His grace, and rejoicing for those who have not yet joined them from [those left] behind them, that they will have no fear, nor will they grieve.

rejoicing in the Bounty that Allah has given to them and having glad tidings in those who remain behind and have not joined them, for no fear shall be on them neither shall they sorrow,

Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve.

They are pleased with the favor from their Lord and have received the glad news that those who follow them will have no fear nor will they be grieved,

Rejoicing in what Allah has given them out of His grace and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they shall have no fear, nor shall they grieve.

Fari<u>h</u>eena bim<u>a</u> <u>a</u>t<u>a</u>humu All<u>a</u>hu min fa<u>d</u>lihi wayastabshiroona bi<b>a</b>lla<u>th</u>eena lam yal<u>h</u>aqoo bihim min khalfihim all<u>a</u> khawfun AAalayhim wal<u>a</u> hum ya<u>h</u>zanoon<b>a</b>

they are joyful because of what God has bestowed on them of His grace and they rejoice that those they left behind, who have not yet joined them, that they shall have no fear, nor shall they grieve;

They rejoice in the bounty provided by Allah: And with regard to those left behind, who have not yet joined them (in their bliss), the (Martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve.

فَرِحِينَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَيَسْتَبْشِرُونَ بِٱلَّذِينَ لَمْ يَلْحَقُوا۟ بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

They are delighted and rejoicing in what Allah has given them from His grace, and looking forward to meeting their brothers who are still on earth. If they are killed during a similar struggle, then they will receive the same grace as them. There is no fear on them in terms of what awaits them in the Afterlife, and no sorrow about any worldly fortunes that passed them by.

They are delighted and rejoicing in what Allah has given them from His grace, and looking forward to meeting their brothers who are still on earth. If they are killed during a similar struggle, then they will receive the same grace as them. There is no fear on them in terms of what awaits them in the Afterlife, and no sorrow about any worldly fortunes that passed them by.

<p>So, in summation, their first merit as pointed out in this verse is their distinct perennial life; the second is their being well-provided from Allah and the third (فَرِ‌حِينَ بِمَا آتَاهُمُ اللَّـهُ ) is that they shall always be happy with Allah's blessings and grace. The fourth (وَيَسْتَبْشِرُ‌ونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِم) merit is the good news given to them about their relatives and circle of friends they left behind in the mortal world that they too shall deserve the same blessings and ranks with their Lord if they remain good in deeds and are active in Jihad (170-171).</p><p>Al-Suddi says that a شھید shahld is informed beforehand when one of his close friend or relative is about to die. The news that a certain person was coming to them makes them as happy as one would usually be when an old friend, long separated by time and distance, comes to meet him.</p><p>The background of the revelation of this verse as narrated by Abu Dawud on sound authorities from Sayyidna Ibn ` Abbas is as follows. The Holy Prophet said to the noble Companions: 'When your brothers-in-faith fell martyrs at the battle of Uhud, Allah Almighty placed their spirits in the bodies of green birds and set them free. They get their sustenance from the streams and fruit-trees of the Paradise following which they return to special candelabrums held suspending for them underneath the عرش 'throne' ('arsh) of the All-Merciful. When they noticed the luxury of their life there, they said, 'Can anyone tell them (their grieving friends and relatives in the world) about how we live here so that they stop grieving about us and go about striving in Jihad as we did.' Allah Almighty said, 'We shall let them know about this state of yours.' Thereupon, this verse was revealed (Qurtubi).</p>

So, in summation, their first merit as pointed out in this verse is their distinct perennial life; the second is their being well-provided from Allah and the third (فَرِ‌حِينَ بِمَا آتَاهُمُ اللَّـهُ ) is that they shall always be happy with Allah's blessings and grace. The fourth (وَيَسْتَبْشِرُ‌ونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِم) merit is the good news given to them about their relatives and circle of friends they left behind in the mortal world that they too shall deserve the same blessings and ranks with their Lord if they remain good in deeds and are active in Jihad (170-171).Al-Suddi says that a شھید shahld is informed beforehand when one of his close friend or relative is about to die. The news that a certain person was coming to them makes them as happy as one would usually be when an old friend, long separated by time and distance, comes to meet him.The background of the revelation of this verse as narrated by Abu Dawud on sound authorities from Sayyidna Ibn ` Abbas is as follows. The Holy Prophet said to the noble Companions: 'When your brothers-in-faith fell martyrs at the battle of Uhud, Allah Almighty placed their spirits in the bodies of green birds and set them free. They get their sustenance from the streams and fruit-trees of the Paradise following which they return to special candelabrums held suspending for them underneath the عرش 'throne' ('arsh) of the All-Merciful. When they noticed the luxury of their life there, they said, 'Can anyone tell them (their grieving friends and relatives in the world) about how we live here so that they stop grieving about us and go about striving in Jihad as we did.' Allah Almighty said, 'We shall let them know about this state of yours.' Thereupon, this verse was revealed (Qurtubi).

They rejoice at the kindness and mercy of God; and God does not suffer the wages of the faithful to go waste.

They rejoice because of the favours from Allah and (His) munificence, and because Allah does not waste the reward of the believers.

joyful in blessing and bounty from God, and that God leaves not to waste the wage of the believers.

they rejoice in the glad tiding of God's blessings and bounty, and [in the promise] that God will not fail to requite the believers

They rejoice at the favour of Allah and His grace, and that verily Allah wasteth not the hire of the believers.

They rejoice in a Grace and a Bounty from Allah, and that Allah will not waste the reward of the believers.

They rejoice in grace from God, and bounty, and that God will not waste the reward of the faithful.

They rejoice at the favours and bounties of Allah, and at the awareness that Allah will not cause the reward of the believers to be lost.

They rejoice in a grace and a bounty from Allah, and that Allah will not waste the reward of the believers.

They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers.

They rejoice in Allah’s blessing and grace, and that Allah does not waste the reward of the faithful.

having glad tidings of a Favor and Bounty from Allah. Allah will not waste the wage of the believers.

They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost -

that they will be rewarded with bounties and favors from their Lord and that God will not neglect the reward of the true believers.

They rejoice on account of favor from Allah and (His) grace, and that Allah will not waste the reward of the believers.

Yastabshiroona biniAAmatin mina All<u>a</u>hi wafa<u>d</u>lin waanna All<u>a</u>ha l<u>a</u> yu<u>d</u>eeAAu ajra almumineen<b>a</b>

rejoicing in God's grace and bounty. [They know that] God will not fail to requite the believers.

They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the Faithful to be lost (in the least).

يَسْتَبْشِرُونَ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ وَأَنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُؤْمِنِينَ

They rejoice in the great reward that awaits them from Allah, and the increase of great reward, and that Allah does not let the reward of those who have faith go to waste, but repays it completely, and increases it.

They rejoice in the great reward that awaits them from Allah, and the increase of great reward, and that Allah does not let the reward of those who have faith go to waste, but repays it completely, and increases it.

Those who obeyed the call of God and His Messenger, even after they were wounded, and took heed for themselves, shall indeed have an ample reward,

Those who responded to the call of Allah and His Noble Messenger after they had been grieved; for the virtuous and the pious among them is a great reward.

And those who answered God and the Messenger after the wound had smitten them - to all those of them who did good and feared God, shall be a mighty wage;

who responded to the call of God and the Apostle after misfortune had befallen them. A magnificent requital awaits those of them who have persevered in doing good and remained conscious of God:

Those who answered to the call of Allah and the apostle after the wound that befell them --for those who did well among them and feared God shall be a mighty hire-

Those who answered (the Call of) Allah and the Messenger (Muhammad SAW) after being wounded; for those of them who did good deeds and feared Allah, there is a great reward.

Those who responded to God and the Messenger, despite the persecution they had suffered. For the virtuous and the pious among them is a great reward.

There were those who responded to the call of Allah and the Messenger after injury had smitten them - for all those who do good and fear Allah there is a mighty reward.

Those who answered (the Call of) Allah and the Messenger after being wounded; for those of them who did good deeds and feared Allah, there is a great reward.

As for those who heard the call of Allah and His messenger after the harm befell them (in the fight); for such of them as do right and ward off (evil), there is great reward.

Those who responded to Allah and the Apostle [even] after they had been wounded—for those of them who have been virtuous and Godwary there shall be a great reward.

Those who answered Allah and the Messenger after the wound had afflicted them, for those of them who did good and were cautious there is a great wage.

Those [believers] who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward -

The righteous and pious of those who have pledged obedience to God and the Messenger, after injury had befallen them, will receive a great reward.

(As for) those who responded (at Ohud) to the call of Allah and the Apostle after the wound had befallen them, those among them who do good (to others) and guard (against evil) shall have a great reward.

Alla<u>th</u>eena istaj<u>a</u>boo lill<u>a</u>hi wa<b>al</b>rrasooli min baAAdi m<u>a</u> a<u>sa</u>bahumu alqar<u>h</u>u lilla<u>th</u>eena a<u>h</u>sanoo minhum wa<b>i</b>ttaqaw ajrun AAa<i><u>th</u></i>eem<b>un</b>

Those who responded to the call of God and the Messenger, despite their having received an injury, and such of them as did good deeds and feared God, shall have a great reward.

Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward;-

ٱلَّذِينَ ٱسْتَجَابُوا۟ لِلَّهِ وَٱلرَّسُولِ مِنۢ بَعْدِ مَآ أَصَابَهُمُ ٱلْقَرْحُ لِلَّذِينَ أَحْسَنُوا۟ مِنْهُمْ وَٱتَّقَوْا۟ أَجْرٌ عَظِيمٌ

Those who responded to the instruction of Allah and His Messenger when they were called to go out and fight for the sake of Allah, and to meet the idolaters in the battle of Ḥamrā’ Al-Asad, which followed the battle of Uḥud, after they had suffered wounds on the day of Uḥud, their wounds did not stop them from responding to the call of Allah and His Messenger. Those of them who acted nobly, and were Mindful in following His instructions and keeping away from what He had prohibited, will have a great reward from Allah: Paradise.

Those who responded to the instruction of Allah and His Messenger when they were called to go out and fight for the sake of Allah, and to meet the idolaters in the battle of Ḥamrā’ Al-Asad, which followed the battle of Uḥud, after they had suffered wounds on the day of Uḥud, their wounds did not stop them from responding to the call of Allah and His Messenger. Those of them who acted nobly, and were Mindful in following His instructions and keeping away from what He had prohibited, will have a great reward from Allah: Paradise.

<p>Commentary:</p><p>The subject of the previous verse was the battle of Uhud connected with which is the battle of Hamra' al-Asad which forms the subject of the present verse. Hamra' al-Asad is a place eight miles away from Madinah.</p><p>The background of this event, mentioned briefly under introductory remarks about verse 151, is that the disbelievers of Makkah left the battlefield of Uhud, reached a certain distance where they realized that they had made a mistake by retreating. Since they had almost won the battle, they should have gone for the final assault and finished off the Muslim forces. The thought so gripped them that they started getting ready to march back to Madinah. But, Allah Almighty cast such awe and fear in their hearts that they found it more convenient to march back home to Makkah. They still left a message with a passing group of travellers to Madinah asking them to give a warning to Muslims that they were coming back after them with all their awesome strength. The Holy Prophet ﷺ found this out through a revelation and he reached Hamra' al-Asad in hot pursuit (Ibn Jarir, cited by Ruh al-Ma'ani).</p><p>It appears in Tafsir al-Qurtubi that, on the second day of Uhud, the Holy Prophet ﷺ made an announcement before his mujahidin that they have to pursue the disbelievers but the attacking company will be composed of those who were active participants in yesterday's battle. Two hundred مجاھدین mujahidin rose following this announcement.</p><p>A report in Sahih al-Bukhari states that seventy people stood up following the announcement by the Holy Prophet ﷺ as to who was ready to go after the disbelievers. Among those were people who had been severely wounded in the battle a day earlier, some even had to be helped in walking. This blessed company marched to apprehend the disbelievers. When they reached Hamra' al-Asad, they met Nu'aym ibn Masud who told them that Abu Sufyan has assembled together a much larger force once again and he is all set to invade Madinah and eliminate its people. Injury-ridden and much weakened Companions ؓ heard this disturbing news yet it was in one voice that they said: We do not know him حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is sufficient for us and He is the best caretaker.)</p><p>On the one hand there was this news broken to Muslims so they get terrorized, but nothing of this sort happened to them. On the other hand, there was the instance of Ma'bad al-Khuza` i, a man from the tribe of Bahl Khuza` ah. He was on his way to Makkah. Though not a Muslim, he was a well-wisher of Muslims - his tribe was an ally of the Holy Prophet ﷺ . So, when he saw Abu Sufyan repenting his retreat from Madinah and all too resolved to go back and fight, he told Abu Sufyan: 'You are making a mistake by thinking that Muslim forces have become weak. I have just passed by a huge army of theirs camped at Hamra' al-Asad. Armed with an array of men and materials, they are about to set out in hot pursuit against you.' This report from him put the awe of Muslim forces in his (Abu Sufyan) heart.</p><p>This event has been related in three verses (172-174) given above. It has been said in the first verse (172) that despite injuries and hardships from the Battle of Uhud, when Allah and His Messenger called them up for another Jihad, they were ready for that too. Worth noticing at this point is the fact that the Muslims being praised here had two distinguishing features. The first one appears in مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْ‌حُ (even after they had received the wound) which means that those who responded to the call of Allah and His Messenger were people wounded at the Battle of Badr. Seventy of their brave companions had met their martyrdom on the battlefield while they themselves were riddled with injuries all over their bodies, yet when they were called to serve again, they immediately agreed to join the Jihad.</p><p>The second distinctive feature has been mentioned in the words: them who did good and feared Allah) which established that these people were not simply some great achievers on the battlefield striving incessantly and staking their lives for a noble cause, but they also imbibed in their person the highest virtues of Ihsan (righteous conduct) and Taqwa (fear of Allah). Thus, this very blessed combination of virtues is the cause of their great reward.</p><p>Removing a doubt</p><p>Let there be no doubt about the word: مِنْهُمْ (literally of them' ) used here. It should not be taken to mean that all these people were not armed with the virtues of Ihsan and Taqwa - only some of them were. The simple reason is that the preposition: مِن min (of, some of) used here is not divisive or partitive. It is, rather, doubtlessly narrative which is confirmed by the very opening words of this very verse: الَّذِينَ اسْتَجَابُوا (Those who responded to the call). From this, it is clear that such response and submission simply cannot materialize without having the qualities of Ihsan and Taqwa ingrained in one's personality. That is why most commentators have declared that the preposition: مِن min (of, some of) has been used here in the narrative sense. In short, the essential meaning of the verse is that all these people had rewards waiting for them.</p><p>Striving to achieve something good even at the cost of one's life is not enough unless there is total sincerity behind it</p><p>Anyway, this particular mode of address leads us to an essential rule of conduct which is: No matter how good is an effort made and no matter how many sacrifices of wealth and life one makes to achieve that end, it can be reward-worthy in the sight of Allah only when it is simultaneously backed by Ihsan and Taqwa. Therefore, the essence of the observation is that the deed undertaken must be for the good pleasure of Allah alone. Otherwise simple feats of bravery, some of which come even at the cost of one's dear life, are just about no lesser among disbelievers as well.</p><p>In its ultimate reality, the command of the Messenger of Allah is the command of Allah.</p><p>In this event, it will be recalled that the command to pursue the disbelievers was given by the Holy Prophet ﷺ . This does not find mention in any verse of the Holy Qur'an. But, in this particular verse, when the obedience of those people is praised, the command was attributed to both Allah and His Messenger as evident from the words of the text: الَّذِينَ اسْتَجَابُوا لِلَّـهِ وَالرَّ‌سُولِ (172): 'Those who responded to the call of Allah and the Messenger. This proves very clearly that the command which the Holy Prophet ﷺ gives is also the command of Allah even though it has not been mentioned in the Book of Allah.</p><p>As for those irreligious deviants who reject Hadith and belittle the status of the Messenger of Allah by restricting it to that of a courier (God forbid), a simple statement, that Allah Almighty has openly declared the command of the Messenger as His own, should be enough to understand the truth - if understanding is what they seek. This statement, moreover, also makes it clear that the Messenger can also by himself and at his discretion, set up rules in accordance with expedient considerations, and all such rules have the same status as that enjoyed by the commandments of Allah.</p><p>The Definition of Ihsan</p><p>Mentioned several times during the comments given above, the word Ihsan generally means the performance of good deeds with the best of effort and discretion. However, the basic definition of Ihsan was given by the Holy Prophet ﷺ himself as reported in the well-known 'hadith of Jibra'il'. The actual words are:</p><p>اَن تَعبُد اللہ کاَنَّکَ تَرَاہُ فانِ لَّم تکُن تَرَاہُ فَاِنَّہُ یَرَاک</p><p>That is, worship Allah as if you are seeing Him; and if it is not possible for you to (imagine that you) see Him, then, (imagine that) He sees you anyway.</p><p>The Definition of Taqwa</p><p>The word, Taqwa, has been interpreted variously but the most comprehensive definition is what was given by the blessed Companion Ubayy ibn Ka'b ؓ when Sayyidna ` Umar ؓ asked him as to what Taqwa really was. Sayyidna Ubayy ibn Ka'b ؓ said: '0 Commander of the Faithful, you may have certainly passed by pathways full of thorns, have you not?' Sayyidna ` Umar ؓ said, 'Several times, of course.' Sayyidna Ubayy ibn Ka'b ؓ asked, 'What did you do at that time?' Sayyidna ` Umar ؓ said, 'I folded the hang of my dress and walked carefully.' Sayyidna Ubayy ibn Ka'b ؓ said, 'Enough. You said it. This is what Taqwa means. This mortal world of ours is a bed of thorns, full of the thorns of sins, therefore, one should live in this world in a way that one does not get entangled in the thorns of sin. The name of this attitude to life is Taqwa, the highest capital gain one can dream of.' The blessed Companion, Sayyidna Abu al-Darda' ؓ used to recite the following verse quite often:</p><p>یقولُ المَرُٔ فایٔدَتی ، و تقوَی اللہِ اَفضَلُ ما استَفَادا</p><p>"People say, ` my gain' and 'my money' while, really, the fear of Allah (Taqwa) is the best of what is gained."</p>

Commentary:The subject of the previous verse was the battle of Uhud connected with which is the battle of Hamra' al-Asad which forms the subject of the present verse. Hamra' al-Asad is a place eight miles away from Madinah.The background of this event, mentioned briefly under introductory remarks about verse 151, is that the disbelievers of Makkah left the battlefield of Uhud, reached a certain distance where they realized that they had made a mistake by retreating. Since they had almost won the battle, they should have gone for the final assault and finished off the Muslim forces. The thought so gripped them that they started getting ready to march back to Madinah. But, Allah Almighty cast such awe and fear in their hearts that they found it more convenient to march back home to Makkah. They still left a message with a passing group of travellers to Madinah asking them to give a warning to Muslims that they were coming back after them with all their awesome strength. The Holy Prophet ﷺ found this out through a revelation and he reached Hamra' al-Asad in hot pursuit (Ibn Jarir, cited by Ruh al-Ma'ani).It appears in Tafsir al-Qurtubi that, on the second day of Uhud, the Holy Prophet ﷺ made an announcement before his mujahidin that they have to pursue the disbelievers but the attacking company will be composed of those who were active participants in yesterday's battle. Two hundred مجاھدین mujahidin rose following this announcement.A report in Sahih al-Bukhari states that seventy people stood up following the announcement by the Holy Prophet ﷺ as to who was ready to go after the disbelievers. Among those were people who had been severely wounded in the battle a day earlier, some even had to be helped in walking. This blessed company marched to apprehend the disbelievers. When they reached Hamra' al-Asad, they met Nu'aym ibn Masud who told them that Abu Sufyan has assembled together a much larger force once again and he is all set to invade Madinah and eliminate its people. Injury-ridden and much weakened Companions ؓ heard this disturbing news yet it was in one voice that they said: We do not know him حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is sufficient for us and He is the best caretaker.)On the one hand there was this news broken to Muslims so they get terrorized, but nothing of this sort happened to them. On the other hand, there was the instance of Ma'bad al-Khuza` i, a man from the tribe of Bahl Khuza` ah. He was on his way to Makkah. Though not a Muslim, he was a well-wisher of Muslims - his tribe was an ally of the Holy Prophet ﷺ . So, when he saw Abu Sufyan repenting his retreat from Madinah and all too resolved to go back and fight, he told Abu Sufyan: 'You are making a mistake by thinking that Muslim forces have become weak. I have just passed by a huge army of theirs camped at Hamra' al-Asad. Armed with an array of men and materials, they are about to set out in hot pursuit against you.' This report from him put the awe of Muslim forces in his (Abu Sufyan) heart.This event has been related in three verses (172-174) given above. It has been said in the first verse (172) that despite injuries and hardships from the Battle of Uhud, when Allah and His Messenger called them up for another Jihad, they were ready for that too. Worth noticing at this point is the fact that the Muslims being praised here had two distinguishing features. The first one appears in مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْ‌حُ (even after they had received the wound) which means that those who responded to the call of Allah and His Messenger were people wounded at the Battle of Badr. Seventy of their brave companions had met their martyrdom on the battlefield while they themselves were riddled with injuries all over their bodies, yet when they were called to serve again, they immediately agreed to join the Jihad.The second distinctive feature has been mentioned in the words: them who did good and feared Allah) which established that these people were not simply some great achievers on the battlefield striving incessantly and staking their lives for a noble cause, but they also imbibed in their person the highest virtues of Ihsan (righteous conduct) and Taqwa (fear of Allah). Thus, this very blessed combination of virtues is the cause of their great reward.Removing a doubtLet there be no doubt about the word: مِنْهُمْ (literally of them' ) used here. It should not be taken to mean that all these people were not armed with the virtues of Ihsan and Taqwa - only some of them were. The simple reason is that the preposition: مِن min (of, some of) used here is not divisive or partitive. It is, rather, doubtlessly narrative which is confirmed by the very opening words of this very verse: الَّذِينَ اسْتَجَابُوا (Those who responded to the call). From this, it is clear that such response and submission simply cannot materialize without having the qualities of Ihsan and Taqwa ingrained in one's personality. That is why most commentators have declared that the preposition: مِن min (of, some of) has been used here in the narrative sense. In short, the essential meaning of the verse is that all these people had rewards waiting for them.Striving to achieve something good even at the cost of one's life is not enough unless there is total sincerity behind itAnyway, this particular mode of address leads us to an essential rule of conduct which is: No matter how good is an effort made and no matter how many sacrifices of wealth and life one makes to achieve that end, it can be reward-worthy in the sight of Allah only when it is simultaneously backed by Ihsan and Taqwa. Therefore, the essence of the observation is that the deed undertaken must be for the good pleasure of Allah alone. Otherwise simple feats of bravery, some of which come even at the cost of one's dear life, are just about no lesser among disbelievers as well.In its ultimate reality, the command of the Messenger of Allah is the command of Allah.In this event, it will be recalled that the command to pursue the disbelievers was given by the Holy Prophet ﷺ . This does not find mention in any verse of the Holy Qur'an. But, in this particular verse, when the obedience of those people is praised, the command was attributed to both Allah and His Messenger as evident from the words of the text: الَّذِينَ اسْتَجَابُوا لِلَّـهِ وَالرَّ‌سُولِ (172): 'Those who responded to the call of Allah and the Messenger. This proves very clearly that the command which the Holy Prophet ﷺ gives is also the command of Allah even though it has not been mentioned in the Book of Allah.As for those irreligious deviants who reject Hadith and belittle the status of the Messenger of Allah by restricting it to that of a courier (God forbid), a simple statement, that Allah Almighty has openly declared the command of the Messenger as His own, should be enough to understand the truth - if understanding is what they seek. This statement, moreover, also makes it clear that the Messenger can also by himself and at his discretion, set up rules in accordance with expedient considerations, and all such rules have the same status as that enjoyed by the commandments of Allah.The Definition of IhsanMentioned several times during the comments given above, the word Ihsan generally means the performance of good deeds with the best of effort and discretion. However, the basic definition of Ihsan was given by the Holy Prophet ﷺ himself as reported in the well-known 'hadith of Jibra'il'. The actual words are:اَن تَعبُد اللہ کاَنَّکَ تَرَاہُ فانِ لَّم تکُن تَرَاہُ فَاِنَّہُ یَرَاکThat is, worship Allah as if you are seeing Him; and if it is not possible for you to (imagine that you) see Him, then, (imagine that) He sees you anyway.The Definition of TaqwaThe word, Taqwa, has been interpreted variously but the most comprehensive definition is what was given by the blessed Companion Ubayy ibn Ka'b ؓ when Sayyidna ` Umar ؓ asked him as to what Taqwa really was. Sayyidna Ubayy ibn Ka'b ؓ said: '0 Commander of the Faithful, you may have certainly passed by pathways full of thorns, have you not?' Sayyidna ` Umar ؓ said, 'Several times, of course.' Sayyidna Ubayy ibn Ka'b ؓ asked, 'What did you do at that time?' Sayyidna ` Umar ؓ said, 'I folded the hang of my dress and walked carefully.' Sayyidna Ubayy ibn Ka'b ؓ said, 'Enough. You said it. This is what Taqwa means. This mortal world of ours is a bed of thorns, full of the thorns of sins, therefore, one should live in this world in a way that one does not get entangled in the thorns of sin. The name of this attitude to life is Taqwa, the highest capital gain one can dream of.' The blessed Companion, Sayyidna Abu al-Darda' ؓ used to recite the following verse quite often:یقولُ المَرُٔ فایٔدَتی ، و تقوَی اللہِ اَفضَلُ ما استَفَادا"People say, ` my gain' and 'my money' while, really, the fear of Allah (Taqwa) is the best of what is gained."

Those who were told: "They have gathered an army, beware," and their faith increased and they said: "God is sufficient for us, and the best of protectors,"

Those to whom the people said, “The people have gathered against you, therefore fear them”, so their faith was further increased; and they said, “Allah is Sufficient for us – and what an excellent (reliable) Trustee (of affairs) is He!”

those to whom the people said, 'The people have gathered against you, therefore fear them', but it increased them in faith, and they said, 'God is sufficient for us; an excellent Guardian is He.'

those who have been warned by other people, "Behold, a host has gathered against you; so beware of them!" - whereupon this only increased their faith, so that they answered, "God is enough for us; and how excellent a guardian is He!”

Those unto whom when certain men said: verily the people have mustered strong against you, so be afraid of them, it only increased them in belief, and they said: sufficient unto us is Allah, and an excellent Trustee is He!

Those (i.e. believers) unto whom the people (hypocrites) said, "Verily, the people (pagans) have gathered against you (a great army), therefore, fear them." But it (only) increased them in Faith, and they said: "Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)."

Those to whom the people have said, “The people have mobilized against you, so fear them.” But this only increased them in faith, and they said, “God is enough for us; He is the Excellent Protector.”

When people said to them: 'Behold, a host has gathered around you and you should fear them', it only increased their faith and they answered: 'Allah is Sufficient for us; and what an excellent Guardian He is!'

Those to whom the people said, "Verily, the people have gathered against you, therefore, fear them." But it (only) increased them in faith, and they said: "Allah is Sufficient for us, and He is the Best Disposer of affairs."

Those unto whom men said: Lo! the people have gathered against you, therefor fear them. (The threat of danger) but increased the faith of them and they cried: Allah is Sufficient for us! Most Excellent is He in Whom we trust!

—Those to whom the people said, ‘All the people have gathered against you, so fear them.’ That only increased them in faith, and they said, ‘Allah is sufficient for us, and He is an excellent trustee.’

Those to whom the people said: 'The people have gathered against you, therefore fear them' but it increased them in belief and they said: 'Allah is Sufficient for us. He is the Best Guardian'

Those to whom hypocrites said, "Indeed, the people have gathered against you, so fear them." But it [merely] increased them in faith, and they said, "Sufficient for us is Allah, and [He is] the best Disposer of affairs."

Such people, when warned to fear those who are gathered against them, are strengthened in their faith and say, "God is All-sufficient as our Guardian."

Those to whom the people said: Surely men have gathered against you, therefore fear them, but this increased their faith, and they said: Allah is sufficient for us and most excellent is the Protector.

Alla<u>th</u>eena q<u>a</u>la lahumu a<b>l</b>nn<u>a</u>su inna a<b>l</b>nn<u>a</u>sa qad jamaAAoo lakum fa<b>i</b>khshawhum faz<u>a</u>dahum eem<u>a</u>nan waq<u>a</u>loo <u>h</u>asbun<u>a</u> All<u>a</u>hu waniAAma alwakeel<b>u</b>

Those who, on being told that, "the enemy has gathered against you a great force, so fear them," only grew stronger in their faith and replied, "God is sufficient for us. He is the best guardian."

Men said to them: "A great army is gathering against you": And frightened them: But it (only) increased their Faith: They said: "For us Allah sufficeth, and He is the best disposer of affairs."

ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ فَٱخْشَوْهُمْ فَزَادَهُمْ إِيمَٰنًا وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ

Some of the idolaters said to them that the Quraysh, led by Abū Sufyān, had come together in great numbers to fight against them and to finish them off, warning them against meeting them. But their words and attempts to scare them only increased their reliance on Allah and their trust in His promise. So they went out to meet them, saying that Allah was enough for them and that He is the best Protector, while committing their lives to Him.

Some of the idolaters said to them that the Quraysh, led by Abū Sufyān, had come together in great numbers to fight against them and to finish them off, warning them against meeting them. But their words and attempts to scare them only increased their reliance on Allah and their trust in His promise. So they went out to meet them, saying that Allah was enough for them and that He is the best Protector, while committing their lives to Him.

<p>In the second verse (173), more praises have been showered on the noble Companions, may Allah be pleased with them all, who so courageously stepped forward to join this Jihad. The words of the verse are:</p><p>الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا</p><p>- those to whom people said, "The people have gathered against you; so, fear them." It increased them in Faith ...</p><p>That is, blessed are such people who heard the news that the enemy has assembled a big fighting force against them and also the advice that they should fear them and avoid fighting - still, this news further increased the fervour of their faith. The reason is simple: When these blessed people had agreed to obey Allah and His Messenger, they had realized right from day one that the path they have chosen to travel on is full of dangers. There will be difficulties and impediments at every step. Their passage will not be easy. They will be stopped. Even armed efforts will be made to suppress their revolutionary movement. Thus, when these noble people came across such hardships, the power of their Faith increased to levels higher than before and, as a result, they worked harder, more selflessly, more than ever.</p><p>As obvious, the Faith of these noble souls was perfect from the very first day they had embraced Islam, therefore, the reference to the increase in Faith in these two verses (172-173) means the increase in the qualitative contents and end-results of Faith. Even this state of the Companions who readily responded to the call of Allah and His Messenger has been specially mentioned at this point by saying that they kept reciting: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (173) all along their march to the Jihad mission. The sentence means: Allah is all-sufficient for us and the best one to trust in.</p><p>Let us consider an important rule of conduct at this point. It is a fact and we know it too well that no one in this world can claim to have placed his trust in Allah, a degree more pronounced than the Holy Prophet ﷺ to and his noble Companions ؓ . But, the form and manner of such trust was different. He would never think of sitting back forsaking all physical means available and end up saying: Allah is all-sufficient for us - He will bless us with victory while we sit out and do nothing! No. This did not work like that. Instead, he gathered the noble Companions together, infused a new fighting spirit in the hearts of those injured, prepared them for the Jihad, both materially and spiritually before marching out. It means that he collected and used all physical means which were available to him and it was only after that he said: 'Allah is all-sufficient for us.' This, then, is the most authentic form of Tawakkul (Trust in Allah) taught by the Holy Qur'an, personally practiced by the Holy Prophet ﷺ and this was what he made others around him do. All physical means which we have in the life of this world are blessings from Allah. Rejecting or abandoning them amounts to being ungrateful to Him. Placing trust in Allah after having forsaken available physical means is no Sunnah (established practice) of the Messenger of Allah ﷺ . However, if there be someone comprehensively overwhelmed by his state of being, he could be deemed as excusable while being unable to observe this precept of the Shari` ah. Otherwise, the most sound practice is no more than what has been curtly expressed in a Persian poetic line:</p><p>بر توکل زانوے اشتربہ بند</p><p>Before placing trust, do tie your camel.</p><p>The Holy Prophet ﷺ has himself stated the meaning of this very verse: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (173) 'Allah is all-sufficient for us, and the best one to trust in,' while deciding a case reported in Hadith:</p><p>As reported by Sayyidna ` Awf ibn Malik ؓ ، a case involving two men came up for hearing before the Holy Prophet ﷺ . He gave his verdict. The man who lost the case heard the verdict in perfect peace and started walking out with the words: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is all-sufficient for me, and the best one to trust in) on his lips. The Holy Prophet ﷺ asked: 'Bring this man to me.' He said to him:</p><p>اِنَّ اللہ یَلُومُ عَلَی العجزِ ولٰکِن علیک بالکیسِ فاذا غلبک اَمرُفقُل حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ</p><p>Allah censures inaction but it is your duty to use means, following which, when you find yourself powerless against odds, then say: 'Allah is all-sufficient for me, and the best one to trust in.'</p>

In the second verse (173), more praises have been showered on the noble Companions, may Allah be pleased with them all, who so courageously stepped forward to join this Jihad. The words of the verse are:الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا- those to whom people said, "The people have gathered against you; so, fear them." It increased them in Faith ...That is, blessed are such people who heard the news that the enemy has assembled a big fighting force against them and also the advice that they should fear them and avoid fighting - still, this news further increased the fervour of their faith. The reason is simple: When these blessed people had agreed to obey Allah and His Messenger, they had realized right from day one that the path they have chosen to travel on is full of dangers. There will be difficulties and impediments at every step. Their passage will not be easy. They will be stopped. Even armed efforts will be made to suppress their revolutionary movement. Thus, when these noble people came across such hardships, the power of their Faith increased to levels higher than before and, as a result, they worked harder, more selflessly, more than ever.As obvious, the Faith of these noble souls was perfect from the very first day they had embraced Islam, therefore, the reference to the increase in Faith in these two verses (172-173) means the increase in the qualitative contents and end-results of Faith. Even this state of the Companions who readily responded to the call of Allah and His Messenger has been specially mentioned at this point by saying that they kept reciting: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (173) all along their march to the Jihad mission. The sentence means: Allah is all-sufficient for us and the best one to trust in.Let us consider an important rule of conduct at this point. It is a fact and we know it too well that no one in this world can claim to have placed his trust in Allah, a degree more pronounced than the Holy Prophet ﷺ to and his noble Companions ؓ . But, the form and manner of such trust was different. He would never think of sitting back forsaking all physical means available and end up saying: Allah is all-sufficient for us - He will bless us with victory while we sit out and do nothing! No. This did not work like that. Instead, he gathered the noble Companions together, infused a new fighting spirit in the hearts of those injured, prepared them for the Jihad, both materially and spiritually before marching out. It means that he collected and used all physical means which were available to him and it was only after that he said: 'Allah is all-sufficient for us.' This, then, is the most authentic form of Tawakkul (Trust in Allah) taught by the Holy Qur'an, personally practiced by the Holy Prophet ﷺ and this was what he made others around him do. All physical means which we have in the life of this world are blessings from Allah. Rejecting or abandoning them amounts to being ungrateful to Him. Placing trust in Allah after having forsaken available physical means is no Sunnah (established practice) of the Messenger of Allah ﷺ . However, if there be someone comprehensively overwhelmed by his state of being, he could be deemed as excusable while being unable to observe this precept of the Shari` ah. Otherwise, the most sound practice is no more than what has been curtly expressed in a Persian poetic line:بر توکل زانوے اشتربہ بندBefore placing trust, do tie your camel.The Holy Prophet ﷺ has himself stated the meaning of this very verse: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (173) 'Allah is all-sufficient for us, and the best one to trust in,' while deciding a case reported in Hadith:As reported by Sayyidna ` Awf ibn Malik ؓ ، a case involving two men came up for hearing before the Holy Prophet ﷺ . He gave his verdict. The man who lost the case heard the verdict in perfect peace and started walking out with the words: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is all-sufficient for me, and the best one to trust in) on his lips. The Holy Prophet ﷺ asked: 'Bring this man to me.' He said to him:اِنَّ اللہ یَلُومُ عَلَی العجزِ ولٰکِن علیک بالکیسِ فاذا غلبک اَمرُفقُل حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُAllah censures inaction but it is your duty to use means, following which, when you find yourself powerless against odds, then say: 'Allah is all-sufficient for me, and the best one to trust in.'

And returned with God's favour and grace without harm, for they attended the pleasure of God; and great is the benevolence of God.

So they returned with the favour and munificence from Allah, in that no harm reached them; they followed what pleased Allah; and Allah is Extremely Munificent.

So they returned with blessing and bounty from God, untouched by evil; they followed the good pleasure of God; and God is of bounty abounding.

- and returned [from the battle] with God's blessings and bounty, without having been touched by evil: for they had been striving after God's goodly acceptance - and God is limitless in His great bounty.

They then returned with a favour from Allah and His grace: no evil touched them: and they followed Allah's pleasure and Allah is Owner of mighty grace.

So they returned with Grace and Bounty from Allah. No harm touched them; and they followed the good Pleasure of Allah. And Allah is the Owner of Great Bounty.

So they came back with grace from God, and bounty, and no harm having touched them. They pursued what pleases God. God possesses immense grace.

So they returned with a mighty favour and a great bounty from Allah having suffered no harm. They followed the good pleasure of Allah, and Allah is the Lord of great bounty.

So they returned with grace and bounty from Allah. No harm touched them; and they followed the pleasure of Allah. And Allah is the Owner of great bounty.

So they returned with grace and favour from Allah, and no harm touched them. They followed the good pleasure of Allah, and Allah is of Infinite Bounty.

So they returned with Allah’s blessing and grace, untouched by any harm. They pursued the pleasure of Allah, and Allah is dispenser of a great grace.

So, they returned with the Favor and Bounty of Allah so evil did not touch them. They followed the pleasure of Allah, and Allah is of Great Bounty.

So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah, and Allah is the possessor of great bounty.

They returned with the favors and the bounties of God untouched by evil and followed by the pleasure of God. God's favor is great.

So they returned with favor from Allah and (His) grace, no evil touched them and they followed the pleasure of Allah; and Allah is the Lord of mighty grace.

Fa<b>i</b>nqalaboo biniAAmatin mina All<u>a</u>hi wafa<u>d</u>lin lam yamsashum sooon wa<b>i</b>ttabaAAoo ri<u>d</u>w<u>a</u>na All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu <u>th</u>oo fa<u>d</u>lin AAa<i><u>th</u></i>eem<b>in</b>

They returned home with God's favour and blessings, without having been touched by evil; for they pursued God's pleasure. And God's bounty is infinite.

And they returned with Grace and bounty from Allah: no harm ever touched them: For they followed the good pleasure of Allah: And Allah is the Lord of bounties unbounded.

فَٱنقَلَبُوا۟ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوٓءٌ وَٱتَّبَعُوا۟ رِضْوَٰنَ ٱللَّهِ وَٱللَّهُ ذُو فَضْلٍ عَظِيمٍ

They returned from the battle of Ḥamrā’ Al-Asad with a great reward from Allah, an increase in their rank and security from their enemy, whilst suffering no deaths or wounds. They did what pleased Allah, always doing as He instructed and not going against Him; and the grace of Allah for His servants who have faith is great.

They returned from the battle of Ḥamrā’ Al-Asad with a great reward from Allah, an increase in their rank and security from their enemy, whilst suffering no deaths or wounds. They did what pleased Allah, always doing as He instructed and not going against Him; and the grace of Allah for His servants who have faith is great.

<p>The third verse (174) recounts the blessings which descended upon these noble Companions for their brave response to the call of Jihad and for saying: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is all-sufficient for us, and the best one to trust in). It was said:</p><p>فَانقَلَبُوا بِنِعْمَةٍ مِّنَ اللَّـهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِ‌ضْوَانَ اللَّـهِ</p><p>So, they returned with bounty from Allah, and grace, with no evil having even touched them -- and submitted to the pleasure of Allah.</p><p>Allah Almighty bestowed on them three blessings:</p><p>1. Such awe and terror was placed in the hearts of disbelievers that they ran away because of which the Companions remained protected against the rigours of fighting on the battlefield. Allah Almighty has used the very word نِعْمَة Ni'mah for what we refer to as blessing.</p><p>2. The second blessing conferred on them was the opportunity to engage in trading in the market of Hamra'al-Asad. The benefits yielded by such financial transactions were called فضل 'Fadl' or the bounty from Allah.</p><p>3. The third and the highest of the three blessings was the attainment of the pleasure of Allah which these blessed souls received in Jihad in a special manner</p><p>حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ : Hasbunallahu wa ni` mal-wakil: A wonderful prayer for all of us</p><p>The blessings of this prayer cited by the Holy Qur'an were not limited to the Companions of the Holy Prophet ﷺ in any restrictive sense. The fact is that anyone who recites this prayer devotedly with a genuine sense of faith will share in such blessings.</p><p>Muslim scholars and spiritual masters have said that one who recites this verse a thousand times with true faith, and prays, will find that Allah Almighty has not rejected his prayer. Reciting this verse under the stress of frustrations and difficulties is a proven panacea.</p><p>The fourth verse (175) tells Muslims that the real agent behind the report that the disbelievers are coming back is شیطان Satan himself who would love to see Muslims overawed. In other words, شیطان Satan is threatening Muslims with the strength of his friends - his cohorts, the disbelievers. Thus, one of the two objects of the verb يُخَوِّفُ yukhawwifu [ frightens (you)] has been left out in the text. The one mentioned is in اولیاہُ 'auliya'ahu' (of his friends) while the one understood but not mentioned is 'you' as it would be in يُخَوِّفُکم yukhawwifukum (frightens you).</p><p>In the end, the verse exhorts Muslims not to fear such threats. What is necessary is that Muslims must continue fearing Allah, the natural outcome of which will be that a true Muslim will always think twice before embarking on anything that means disobedience to Allah. The truth of the matter is that, with Allah's help and support on ones' side, no harm can come from any side.</p><p>The Fear of Allah: What does it mean?</p><p>The imperative in the present verse obligates Muslims that they must always keep fearing Allah. In another verse, يَخَافُونَ رَ‌بَّهُم مِّن فَوْقِهِمْ (They fear their Lord above them-16:50) those who do so have been praised. Some revered elders have explained it by saying that fearing Allah does not mean that one should be scared stiff or sit back in tears. Far from it, a God-fearing person is one who leaves everything which may become a source of Allah's displeasure or punishment.</p><p>Abu ` Ali al-Daqqaq, may Allah's mercy be upon him, says that Abu Bakr ibn al-Fuwarrak ؓ was sick so he paid him a visit. When Abu Bakr saw him, he was in tears. Abu ` Ali consoled him by saying that there was nothing to worry about, Allah Almighty will give him health soon enough. Abu Bakr corrected Abu 'Ali's impression and said that he was certainly not weeping because of any fear of death. What he really worried about was his fate after death lest he may be awarded some punishment then. (Qurtubi)</p>

The third verse (174) recounts the blessings which descended upon these noble Companions for their brave response to the call of Jihad and for saying: حَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ (Allah is all-sufficient for us, and the best one to trust in). It was said:فَانقَلَبُوا بِنِعْمَةٍ مِّنَ اللَّـهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِ‌ضْوَانَ اللَّـهِSo, they returned with bounty from Allah, and grace, with no evil having even touched them -- and submitted to the pleasure of Allah.Allah Almighty bestowed on them three blessings:1. Such awe and terror was placed in the hearts of disbelievers that they ran away because of which the Companions remained protected against the rigours of fighting on the battlefield. Allah Almighty has used the very word نِعْمَة Ni'mah for what we refer to as blessing.2. The second blessing conferred on them was the opportunity to engage in trading in the market of Hamra'al-Asad. The benefits yielded by such financial transactions were called فضل 'Fadl' or the bounty from Allah.3. The third and the highest of the three blessings was the attainment of the pleasure of Allah which these blessed souls received in Jihad in a special mannerحَسْبُنَا اللَّـهُ وَنِعْمَ الْوَكِيلُ : Hasbunallahu wa ni` mal-wakil: A wonderful prayer for all of usThe blessings of this prayer cited by the Holy Qur'an were not limited to the Companions of the Holy Prophet ﷺ in any restrictive sense. The fact is that anyone who recites this prayer devotedly with a genuine sense of faith will share in such blessings.Muslim scholars and spiritual masters have said that one who recites this verse a thousand times with true faith, and prays, will find that Allah Almighty has not rejected his prayer. Reciting this verse under the stress of frustrations and difficulties is a proven panacea.The fourth verse (175) tells Muslims that the real agent behind the report that the disbelievers are coming back is شیطان Satan himself who would love to see Muslims overawed. In other words, شیطان Satan is threatening Muslims with the strength of his friends - his cohorts, the disbelievers. Thus, one of the two objects of the verb يُخَوِّفُ yukhawwifu [ frightens (you)] has been left out in the text. The one mentioned is in اولیاہُ 'auliya'ahu' (of his friends) while the one understood but not mentioned is 'you' as it would be in يُخَوِّفُکم yukhawwifukum (frightens you).In the end, the verse exhorts Muslims not to fear such threats. What is necessary is that Muslims must continue fearing Allah, the natural outcome of which will be that a true Muslim will always think twice before embarking on anything that means disobedience to Allah. The truth of the matter is that, with Allah's help and support on ones' side, no harm can come from any side.The Fear of Allah: What does it mean?The imperative in the present verse obligates Muslims that they must always keep fearing Allah. In another verse, يَخَافُونَ رَ‌بَّهُم مِّن فَوْقِهِمْ (They fear their Lord above them-16:50) those who do so have been praised. Some revered elders have explained it by saying that fearing Allah does not mean that one should be scared stiff or sit back in tears. Far from it, a God-fearing person is one who leaves everything which may become a source of Allah's displeasure or punishment.Abu ` Ali al-Daqqaq, may Allah's mercy be upon him, says that Abu Bakr ibn al-Fuwarrak ؓ was sick so he paid him a visit. When Abu Bakr saw him, he was in tears. Abu ` Ali consoled him by saying that there was nothing to worry about, Allah Almighty will give him health soon enough. Abu Bakr corrected Abu 'Ali's impression and said that he was certainly not weeping because of any fear of death. What he really worried about was his fate after death lest he may be awarded some punishment then. (Qurtubi)

It is no one but Satan who frightens you with his allies. But do not fear him, fear Me, if indeed you are believers.

It is the devil who threatens with his friends; so do not fear them and fear Me, if you have faith.

That is Satan frightening his friends, therefore do not fear them; but fear you Me, if you are believers.

It is but Satan who instils [into you] fear of his allies: so fear them not, but fear Me, if you are [truly] believers!

It is only that the Satan frighteth you of his friends, wherefore fear them not, but fear Me, if ye are believers.

It is only Shaitan (Satan) that suggests to you the fear of his Auliya' [supporters and friends (polytheists, disbelievers in the Oneness of Allah and in His Messenger, Muhammad SAW)], so fear them not, but fear Me, if you are (true) believers.

That is only Satan frightening his partisans; so do not fear them, but fear Me, if you are believers.

It was Satan who suggested to you the fear of his allies. Do not fear them; fear Me, if you truly believe.

It is only Shaytan that suggests to you the fear of his friends; so fear them not, but fear Me, if you are indeed believers.

It is only the devil who would make (men) fear his partisans. Fear them not; fear Me, if ye are true believers.

That is only Satan frightening [you] of his followers! So fear them not, and fear Me, should you be faithful.

That is satan frightening those whom he sponsored. So do not fear them, and fear Me, if you are believers.

That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] believers.

It is Satan who frightens his friends. Do not be afraid of them (enemies) but have fear of Me if you truly believe.

It is only the Shaitan that causes you to fear from his friends, but do not fear them, and fear Me if you are believers.

Innam<u>a</u> <u>tha</u>likumu a<b>l</b>shshay<u>ta</u>nu yukhawwifu awliy<u>a</u>ahu fal<u>a</u> takh<u>a</u>foohum wakh<u>a</u>fooni in kuntum mumineen<b>a</b>

It is Satan who instills fear [into you] of his followers; do not fear them. But fear Me, if you are true believers.

It is only the Evil One that suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have Faith.

إِنَّمَا ذَٰلِكُمُ ٱلشَّيْطَٰنُ يُخَوِّفُ أَوْلِيَآءَهُۥ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

It is only Satan frightening you with his helpers and supporters. Do not fear them, because they have no power or strength; but fear Allah alone, by always doing as He instructs, if you truly have faith in Him.

It is only Satan frightening you with his helpers and supporters. Do not fear them, because they have no power or strength; but fear Allah alone, by always doing as He instructs, if you truly have faith in Him.

And do not be grieved by those who rush into disbelief. They do no harm to God; and God will not give them any share in the life to come, and their torment shall be great.

And O dear Prophet (Mohammed – peace and blessings be upon him) do not grieve for those who rush towards disbelief; they cannot cause any harm to Allah; and Allah does not will to assign them any portion in the Hereafter; and for them is a terrible punishment.

Let them not grieve thee that vie with one another in unbelief; they will nothing hurt God; God desires not to appoint for them a portion in the world to come, and there awaits them a mighty chastisement.

And be not grieved by those who vie with one another in denying the truth: verily, they can in no wise harm God. It is God's will that they shall have no share in the [blessings of the] life to come; and tremendous suffering awaits them.

And let not those grieve thee who hasten toward infidelity; verily they shall not harm Allah at all. Allah desireth not to provide for them a portion in the Hereafter; and theirs shall be a torment mighty.

And let not those grieve you (O Muhammad SAW) who rush with haste to disbelieve; verily, not the least harm will they do to Allah. It is Allah's Will to give them no portion in the Hereafter. For them there is a great torment.

And do not be saddened by those who rush into disbelief. They will not harm God in the least. God desires to give them no share in the Hereafter. A terrible torment awaits them.

Let not those who run towards disbelief grieve you; they shall not hurt Allah in the least. Allah will not provide for them any share in the Next Life. A mighty punishment awaits them.

And let not those grieve you who rush with haste to disbelieve; verily, not the least harm will they do to Allah. It is Allah's will to give them no portion in the Hereafter. For them there is a great torment.

Let not their conduct grieve thee, who run easily to disbelief, for lo! they injure Allah not at all. It is Allah's Will to assign them no portion in the Hereafter, and theirs will be an awful doom.

Do not grieve for those who are active in unfaith; they will not hurt Allah in the least: Allah desires to give them no share in the Hereafter, and there is a great punishment for them.

Do not let those who race in disbelief sadden you. They will not harm Allah a thing. Allah does not want to give them a share in the Everlasting Life. For them is a great punishment.

And do not be grieved, [O Muhammad], by those who hasten into disbelief. Indeed, they will never harm Allah at all. Allah intends that He should give them no share in the Hereafter, and for them is a great punishment.

(Muhammad), do not be grieved because of some people's haste to disbelieve. They can do no harm to God. God has decided not to give them any share in the life hereafter. There will be a great torment for them.

And let not those grieve you who fall into unbelief hastily; surely they can do no harm to Allah at all; Allah intends that He should not give them any portion in the hereafter, and they shall have a grievous chastisement.

Wal<u>a</u> ya<u>h</u>zunka alla<u>th</u>eena yus<u>a</u>riAAoona fee alkufri innahum lan ya<u>d</u>urroo All<u>a</u>ha shayan yureedu All<u>a</u>hu all<u>a</u> yajAAala lahum <u>h</u>a<i><u>thth</u></i>an fee al<u>a</u>khirati walahum AAa<u>tha</u>bun AAa<i><u>th</u></i>eem<b>un</b>

And let not those grieve you who vie with one another in denying the truth: they cannot harm God in the least; it is God's will that they will have no share in the life to come -- a severe punishment awaits them.

Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah: Allah's plan is that He will give them no portion in the Hereafter, but a severe punishment.

وَلَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ إِنَّهُمْ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًٔا يُرِيدُ ٱللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِى ٱلْءَاخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ

Do not sorrow, O Messenger, because of those hypocrites who rush to disbelief, turning on their heels. They do not harm Allah in any way, but only harm themselves by distancing themselves from faith in Allah and from doing as He instructs. Allah wills their defeat and failure, and that they will have no portion of bliss in the Afterlife: they will have a great punishment in the fire of Hell.

Do not sorrow, O Messenger, because of those hypocrites who rush to disbelief, turning on their heels. They do not harm Allah in any way, but only harm themselves by distancing themselves from faith in Allah and from doing as He instructs. Allah wills their defeat and failure, and that they will have no portion of bliss in the Afterlife: they will have a great punishment in the fire of Hell.

<p>Previous verses mentioned the treachery and ill-will of the hypocrites. The present verses comfort the Holy Prophet ﷺ asking him not to grieve over the mischief made by the disbelievers for they cannot harm him in any way.</p><p>The last verse (178) carries a refutation of the false notion about disbelievers: How can they, while obviously prospering in the present world, be regarded as victims of Allah's wrath and rejection?</p>

Previous verses mentioned the treachery and ill-will of the hypocrites. The present verses comfort the Holy Prophet ﷺ asking him not to grieve over the mischief made by the disbelievers for they cannot harm him in any way.The last verse (178) carries a refutation of the false notion about disbelievers: How can they, while obviously prospering in the present world, be regarded as victims of Allah's wrath and rejection?

<h2 class="title">Comforting the Messenger of Allah</h2><p>Allah said to His Prophet,</p><div class="text_uthmani arabic">وَلاَ يَحْزُنكَ الَّذِينَ يُسَـرِعُونَ فِى الْكُفْرِ</div><p>(And let not those grieve you who rush with haste to disbelieve) 3:176.</p><p>Because the Prophet was eager for people's benefit, he would become sad when the disbelievers would resort to defiance, rebellion and stubbornness. Allah said, `Do not be saddened by this behavior,'</p><div class="text_uthmani arabic">إِنَّهُمْ لَن يَضُرُّواْ اللَّهَ شَيْئاً يُرِيدُ اللَّهُ أَلاَّ يَجْعَلَ لَهُمْ حَظّاً فِى الاٌّخِرَةِ</div><p>(verily, not the least harm will they do to Allah. It is Allah's will to give them no portion in the Hereafter.) for He decided with His power and wisdom that they shall not acquire any share in the Hereafter,</p><div class="text_uthmani arabic">وَلَهُمْ عَذَابٌ عظِيمٌ</div><p>(For them there is a great torment.)</p><p>Allah said about the disbelievers,</p><div class="text_uthmani arabic">إِنَّ الَّذِينَ اشْتَرَوُاْ الْكُفْرَ بِالإِيمَـنِ</div><p>(Verily, those who purchase disbelief at the price of faith,) by exchanging disbelief for faith,</p><div class="text_uthmani arabic">لَن يَضُرُّواْ اللَّهَ شَيْئاً</div><p>(not the least harm will they do to Allah.) Rather, they will only harm themselves,</p><div class="text_uthmani arabic">وَلَهُمْ عَذَابٌ أَلِيمٌ</div><p>(For them, there is a painful torment.)</p><p>Allah said next,</p><div class="text_uthmani arabic">وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لاًّنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً وَلَهْمُ عَذَابٌ مُّهِينٌ </div><p>(And let not the disbelievers think that Our postponing their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgraceful torment) 3:178.</p><p>This statement is similar to Allah's other statements,</p><div class="text_uthmani arabic">أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ </div><p>(Do they think that because We have given them abundant wealth and children, that We hasten unto them with good things. Nay, but they perceive not.) 23:55,56 and</p><div class="text_uthmani arabic">فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ </div><p>(Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not.) 68:44, and,</p><div class="text_uthmani arabic">وَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَأَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ أَن يُعَذِّبَهُمْ بِهَا فِى الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـفِرُونَ </div><p>(And let not their wealth or their children amaze you. Allah's plan is to punish them with these things in this world, and that their souls shall depart (die) while they are disbelievers) 9:85.</p><p>Allah then said,</p><div class="text_uthmani arabic">مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ</div><p>(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.) 3:179, meaning, He allows a calamity to happen, and during this calamity His friend becomes known and His enemy exposed, the patient believer recognized and the sinful hypocrite revealed. This Ayah refers to Uhud, since Allah tested the believers in that battle, thus making known the faith, endurance, patience, firmness and obedience to Allah and His Messenger that the believers had. Allah exposed the hypocrites in their defiance, reverting from Jihad, and the treachery they committed against Allah and His Messenger . This is why Allah said,</p><div class="text_uthmani arabic">مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ</div><p>(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.)</p><p>Mujahid commented, "He distinguished between them during the day of Uhud." Qatadah said, "He distinguished between them in Jihad and Hijrah." Allah said next,</p><div class="text_uthmani arabic">وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ</div><p>(Nor will Allah disclose to you the secrets of the Unseen.) meaning, you do not have access to Allah's knowledge of His creation so that you can distinguish between the believer and the hypocrite, except by the signs of each type that Allah uncovers. Allah's statement,</p><div class="text_uthmani arabic">وَلَكِنَّ اللَّهَ يَجْتَبِى مِن رُّسُلِهِ مَن يَشَآءُ</div><p>(but Allah chooses of His Messengers whom He wills.) is similar to another Ayah,</p><div class="text_uthmani arabic">عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً - إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً </div><p>((He Alone is) the All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger (from mankind) whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.) 72:26,27. Allah then said,</p><div class="text_uthmani arabic">فَـَامِنُواْ بِاللَّهِ وَرُسُلِهِ</div><p>(So believe in Allah and His Messengers.) Obey Allah and His Messenger and adhere to the law that he legislated for you,</p><div class="text_uthmani arabic">وَإِن تُؤْمِنُواْ وَتَتَّقُواْ فَلَكُمْ أَجْرٌ عَظِيمٌ</div><p>(and if you believe and fear Allah, then for you there is a great reward.)</p><h2 class="title">The Censure of Selfishness, and Warning Against it</h2><p>Allah said,</p><div class="text_uthmani arabic">وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ هُوَ خَيْراً لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ</div><p>( And let not those who are stingy with that which Allah has bestowed on them of His bounty (wealth) think that it is good for them. Nay, it will be worse for them.) 3:180</p><p>Therefore, the Ayah says that the miser should not think that collecting money will benefit him. Rather, it will harm him in his religion and worldly affairs. Allah mentions the money that the miser collected on the Day of Resurrection,</p><div class="text_uthmani arabic">سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَـمَةِ</div><p>(the things that they stingy with shall be tied to their necks like a collar on the Day of Resurrection.)</p><p>Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«مَنْ آتَاهُ اللهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ، مُثِّلَ لَهُ شُجَاعًا أَقْرَعَ، لَهُ زَبِيبَتَانِ، يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ، يَأْخُذُ بِلِهْزِمَتَيْهِ يَعْنِي بِشِدْقَيْهِ يَقُولُ: أَنَا مَالُكَ، أَنَا كَنْزُك»</div><p>(Whoever Allah makes wealthy and he does not pay the Zakah due on his wealth, then (on the Day of Resurrection) his wealth will be made in the likeness of a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and proclaim, `I am your wealth, I am your treasure.')</p><p>The Prophet then recited the Ayah,</p><div class="text_uthmani arabic">وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ هُوَ خَيْراً لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ</div><p>( And let not those who are stingy with that which Allah has bestowed on them of His bounty think that it is good for them. Nay, it will be worse for them), until the end. Al-Bukhari, but not Muslim, collected this Hadith using this chain of narration, Ibn Hibban also collected it in his Sahih.</p><p>Imam Ahmad recorded that `Abdullah said that the Prophet said,</p><div class="text_uthmani arabic">«مَا مِنْ عَبْدٍلَا يُؤَدِّي زَكَاةَ مَالِهِ إِلَّا جُعِلَ لَهُ شُجَاعٌ أَقْرَعُ يَتْبَعُهُ، يَفِرُّ مِنْهُ وَهُوَ يَتْبَعُهُ، فَيَقُولُ: أَنَا كَنْزُك»</div><p>(Every person who does not pay the Zakah due on his wealth, will have his money made into the shape of a bald-headed, poisonous male snake who will follow him. The person will run away from the snake, who will follow him and proclaim, `I am your treasure.')</p><p>`Abdullah then recited the Ayah in Allah's Book that testifies to this fact,</p><div class="text_uthmani arabic">سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَـمَةِ</div><p>(the things that they were stingy with shall be tied to their necks like a collar on the Day of Resurrection.)</p><p>This was recorded by At-Tirmidhi, An-Nasa'i, and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih."</p><p>Allah's statement,</p><div class="text_uthmani arabic">وَلِلَّهِ مِيرَاثُ السَّمَـوَتِ وَالاٌّرْضِ</div><p>(And to Allah belongs the inheritance of the heavens and the Earth), means,</p><div class="text_uthmani arabic">وَأَنفِقُواْ مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ</div><p>(and spend of that whereof He has made you trustees) 57: 7. Therefore, since all affairs are under Allah's control, then spend from your money so it will benefit you on the Day of Return,</p><div class="text_uthmani arabic">وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ</div><p>(and Allah is Well-Acquainted with all that you do.) with your intentions and what your hearts conceal.</p>

Comforting the Messenger of AllahAllah said to His Prophet,وَلاَ يَحْزُنكَ الَّذِينَ يُسَـرِعُونَ فِى الْكُفْرِ(And let not those grieve you who rush with haste to disbelieve) 3:176.Because the Prophet was eager for people's benefit, he would become sad when the disbelievers would resort to defiance, rebellion and stubbornness. Allah said, `Do not be saddened by this behavior,'إِنَّهُمْ لَن يَضُرُّواْ اللَّهَ شَيْئاً يُرِيدُ اللَّهُ أَلاَّ يَجْعَلَ لَهُمْ حَظّاً فِى الاٌّخِرَةِ(verily, not the least harm will they do to Allah. It is Allah's will to give them no portion in the Hereafter.) for He decided with His power and wisdom that they shall not acquire any share in the Hereafter,وَلَهُمْ عَذَابٌ عظِيمٌ(For them there is a great torment.)Allah said about the disbelievers,إِنَّ الَّذِينَ اشْتَرَوُاْ الْكُفْرَ بِالإِيمَـنِ(Verily, those who purchase disbelief at the price of faith,) by exchanging disbelief for faith,لَن يَضُرُّواْ اللَّهَ شَيْئاً(not the least harm will they do to Allah.) Rather, they will only harm themselves,وَلَهُمْ عَذَابٌ أَلِيمٌ(For them, there is a painful torment.)Allah said next,وَلاَ يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لاًّنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً وَلَهْمُ عَذَابٌ مُّهِينٌ (And let not the disbelievers think that Our postponing their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgraceful torment) 3:178.This statement is similar to Allah's other statements,أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ (Do they think that because We have given them abundant wealth and children, that We hasten unto them with good things. Nay, but they perceive not.) 23:55,56 andفَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ (Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not.) 68:44, and,وَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَأَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ أَن يُعَذِّبَهُمْ بِهَا فِى الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـفِرُونَ (And let not their wealth or their children amaze you. Allah's plan is to punish them with these things in this world, and that their souls shall depart (die) while they are disbelievers) 9:85.Allah then said,مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.) 3:179, meaning, He allows a calamity to happen, and during this calamity His friend becomes known and His enemy exposed, the patient believer recognized and the sinful hypocrite revealed. This Ayah refers to Uhud, since Allah tested the believers in that battle, thus making known the faith, endurance, patience, firmness and obedience to Allah and His Messenger that the believers had. Allah exposed the hypocrites in their defiance, reverting from Jihad, and the treachery they committed against Allah and His Messenger . This is why Allah said,مَّا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَآ أَنتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ(Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.)Mujahid commented, "He distinguished between them during the day of Uhud." Qatadah said, "He distinguished between them in Jihad and Hijrah." Allah said next,وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ(Nor will Allah disclose to you the secrets of the Unseen.) meaning, you do not have access to Allah's knowledge of His creation so that you can distinguish between the believer and the hypocrite, except by the signs of each type that Allah uncovers. Allah's statement,وَلَكِنَّ اللَّهَ يَجْتَبِى مِن رُّسُلِهِ مَن يَشَآءُ(but Allah chooses of His Messengers whom He wills.) is similar to another Ayah,عَـلِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَداً - إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً ((He Alone is) the All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger (from mankind) whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.) 72:26,27. Allah then said,فَـَامِنُواْ بِاللَّهِ وَرُسُلِهِ(So believe in Allah and His Messengers.) Obey Allah and His Messenger and adhere to the law that he legislated for you,وَإِن تُؤْمِنُواْ وَتَتَّقُواْ فَلَكُمْ أَجْرٌ عَظِيمٌ(and if you believe and fear Allah, then for you there is a great reward.)The Censure of Selfishness, and Warning Against itAllah said,وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ هُوَ خَيْراً لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ( And let not those who are stingy with that which Allah has bestowed on them of His bounty (wealth) think that it is good for them. Nay, it will be worse for them.) 3:180Therefore, the Ayah says that the miser should not think that collecting money will benefit him. Rather, it will harm him in his religion and worldly affairs. Allah mentions the money that the miser collected on the Day of Resurrection,سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَـمَةِ(the things that they stingy with shall be tied to their necks like a collar on the Day of Resurrection.)Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,«مَنْ آتَاهُ اللهُ مَالًا فَلَمْ يُؤَدِّ زَكَاتَهُ، مُثِّلَ لَهُ شُجَاعًا أَقْرَعَ، لَهُ زَبِيبَتَانِ، يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ، يَأْخُذُ بِلِهْزِمَتَيْهِ يَعْنِي بِشِدْقَيْهِ يَقُولُ: أَنَا مَالُكَ، أَنَا كَنْزُك»(Whoever Allah makes wealthy and he does not pay the Zakah due on his wealth, then (on the Day of Resurrection) his wealth will be made in the likeness of a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and proclaim, `I am your wealth, I am your treasure.')The Prophet then recited the Ayah,وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ هُوَ خَيْراً لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ( And let not those who are stingy with that which Allah has bestowed on them of His bounty think that it is good for them. Nay, it will be worse for them), until the end. Al-Bukhari, but not Muslim, collected this Hadith using this chain of narration, Ibn Hibban also collected it in his Sahih.Imam Ahmad recorded that `Abdullah said that the Prophet said,«مَا مِنْ عَبْدٍلَا يُؤَدِّي زَكَاةَ مَالِهِ إِلَّا جُعِلَ لَهُ شُجَاعٌ أَقْرَعُ يَتْبَعُهُ، يَفِرُّ مِنْهُ وَهُوَ يَتْبَعُهُ، فَيَقُولُ: أَنَا كَنْزُك»(Every person who does not pay the Zakah due on his wealth, will have his money made into the shape of a bald-headed, poisonous male snake who will follow him. The person will run away from the snake, who will follow him and proclaim, `I am your treasure.')`Abdullah then recited the Ayah in Allah's Book that testifies to this fact,سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَـمَةِ(the things that they were stingy with shall be tied to their necks like a collar on the Day of Resurrection.)This was recorded by At-Tirmidhi, An-Nasa'i, and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih."Allah's statement,وَلِلَّهِ مِيرَاثُ السَّمَـوَتِ وَالاٌّرْضِ(And to Allah belongs the inheritance of the heavens and the Earth), means,وَأَنفِقُواْ مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ(and spend of that whereof He has made you trustees) 57: 7. Therefore, since all affairs are under Allah's control, then spend from your money so it will benefit you on the Day of Return,وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ(and Allah is Well-Acquainted with all that you do.) with your intentions and what your hearts conceal.

Those who barter unbelief for faith, will not harm God in the least, and the punishment for them will be painful.

Those who have purchased disbelief in exchange of faith cannot cause any harm to Allah; and for them is a painful punishment.

Those who buy unbelief at the price of faith, they will nothing hurt God; and there awaits them a painful chastisement.

Verily, they who have bought a denial of the truth at the price of faith can in no wise harm God, whereas grievous suffering awaits them.

Verily those who have purchased infidelity for belief shall not hurt Allah at all, and theirs shall be a torment afflictive.

Verily, those who purchase disbelief at the price of Faith, not the least harm will they do to Allah. For them, there is a painful torment.

Those who exchange blasphemy for faith will not harm God in the least. A painful torment awaits them.

Indeed those who have purchased unbelief in exchange for faith shall not hurt Allah in the least. Theirs shall be a painful chastisement.

Verily, those who purchase disbelief at the price of faith, not the least harm will they do to Allah. For them, there is a painful torment.

Those who purchase disbelief at the price of faith harm Allah not at all, but theirs will be a painful doom.

Those who have bought unfaith for faith will not hurt Allah in the least, and there is a painful punishment for them.

Those who buy disbelief with belief will not harm Allah a thing, for them there is a painful punishment!

Indeed, those who purchase disbelief [in exchange] for faith - never will they harm Allah at all, and for them is a painful punishment.

Those who have traded faith in exchange for disbelief can never do any harm to God. There will be a painful torment for them.

Surely those who have bought unbelief at the price of faith shall do no harm at all to Allah, and they shall have a painful chastisement.

Inna alla<u>th</u>eena ishtarawoo alkufra bi<b>a</b>leem<u>a</u>ni lan ya<u>d</u>urroo All<u>a</u>ha shayan walahum AAa<u>tha</u>bun aleem<b>un</b>

Those who have bought a denial of truth at the price of faith can in no way harm God; painful punishment awaits them.

Those who purchase Unbelief at the price of faith,- not the least harm will they do to Allah, but they will have a grievous punishment.

إِنَّ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْكُفْرَ بِٱلْإِيمَٰنِ لَن يَضُرُّوا۟ ٱللَّهَ شَيْـًٔا وَلَهُمْ عَذَابٌ أَلِيمٌ

Those who exchange faith for disbelief will not harm Allah in any way: He is the Mighty and free from any need of His creation. They only harm themselves, and they will have a painful punishment in the Afterlife.

Those who exchange faith for disbelief will not harm Allah in any way: He is the Mighty and free from any need of His creation. They only harm themselves, and they will have a painful punishment in the Afterlife.

The unbelievers must not think that the respite We give them augurs well. We do so that they sink deeper into sin, and suffer an ignominious doom.

And never must the disbelievers be under the illusion that the respite We give them is any good for them; We give them respite only for them to further advance in their sins; and for them is a disgraceful punishment.

And let not the unbelievers suppose that the indulgence We grant them is better for them; We grant them indulgence only that they may increase in sin; and there awaits them a humbling chastisement.

And they should not think - they who are bent on denying the truth - that Our giving them rein is good for them: We give them rein only to let them grow in sinfulness; and shameful suffering awaits them.

And let not those who disbelieve deem that We respite them for their good: We respite them only that they may increase in sin; and theirs shall be a torment ignominious.

And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgracing torment.

Those who disbelieve should not assume that We respite them for their own good. In fact, We only respite them so that they may increase in sinfulness. A humiliating torment awaits them.

Do not let the, unbelievers imagine that the respite We give them is good for them. We give them respite so that they may grow in wickedness. A humiliating chastisement lies in store for them.

And let not the disbelievers think that Our postponing their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness. And for them is a disgraceful torment.

And let not those who disbelieve imagine that the rein We give them bodeth good unto their souls. We only give them rein that they may grow in sinfulness. And theirs will be a shameful doom.

Let the faithless not suppose that the respite that We grant them is good for their souls: We give them respite only that they may increase in sin, and there is a humiliating punishment for them.

Do not let those who disbelieve think that what We delay is better for them. Indeed, We delay for them only that they will increase in sin, and for them a humiliating punishment.

And let not those who disbelieve ever think that [because] We extend their time [of enjoyment] it is better for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment.

The unbelievers must not think that Our respite is for their good. We only give them time to let them increase their sins. For them there will be a humiliating torment.

And let not those who disbelieve think that Our granting them respite is better for their souls; We grant them respite only that they may add to their sins; and they shall have a disgraceful chastisement.

Wal<u>a</u> ya<u>h</u>sabanna alla<u>th</u>eena kafaroo annam<u>a</u> numlee lahum khayrun lianfusihim innam<u>a</u> numlee lahum liyazd<u>a</u>doo ithman walahum AAa<u>tha</u>bun muheen<b>un</b>

Let not those who deny the truth think that Our granting them respite is good for them: Our granting them respite will only cause them to increase in disobedience -- shameful punishment awaits them.

Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment.

وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُوٓا۟ إِثْمًا وَلَهُمْ عَذَابٌ مُّهِينٌ

Those who disbelieve in their Lord and stubbornly resist His sacred law should not think that it is good for them because they are given time and live long, remaining as they are, in disbelief. It is not as they think. They are only given more time to multiply in sin, disobedience upon their disobedience: they will have a humiliating punishment.

Those who disbelieve in their Lord and stubbornly resist His sacred law should not think that it is good for them because they are given time and live long, remaining as they are, in disbelief. It is not as they think. They are only given more time to multiply in sin, disobedience upon their disobedience: they will have a humiliating punishment.

<p>Commentary</p><p>Material affluence of disbelievers is, after all, an extension of Divine punishment</p><p>Let there be no doubt about the worldly wellbeing of disbelievers for one may be tempted to believe that since Allah Almighty has given respite, long life, security and comfort to disbelievers so that they go on increasing in their crimes, they should, then, be taken as innocent. Far from it, because the verse means that Muslims should not feel upset about this temporary respite and affluence given to disbelievers as all this worldly wealth and power in their hands - despite their disbelief and disobedience - is nothing but a form of the very punishment destined for them. Today, they do not realize it. But, once they leave the mortal world, they would. They would discover to their dismay that all those articles of comfort they acquired and spent in sin were, in reality, the very embers of Hell. This is corroborated by several other verses of the Qur'an. For instance, (Allah intends to punish them with it – 9:55) which means that the wealth and power of disbelievers and their vulgarly luxurious consumerism should not be a matter of pride for them for this is nothing but an installment of that very punishment from Allah which will cause their punishment in the Hereafter to increase.</p>

CommentaryMaterial affluence of disbelievers is, after all, an extension of Divine punishmentLet there be no doubt about the worldly wellbeing of disbelievers for one may be tempted to believe that since Allah Almighty has given respite, long life, security and comfort to disbelievers so that they go on increasing in their crimes, they should, then, be taken as innocent. Far from it, because the verse means that Muslims should not feel upset about this temporary respite and affluence given to disbelievers as all this worldly wealth and power in their hands - despite their disbelief and disobedience - is nothing but a form of the very punishment destined for them. Today, they do not realize it. But, once they leave the mortal world, they would. They would discover to their dismay that all those articles of comfort they acquired and spent in sin were, in reality, the very embers of Hell. This is corroborated by several other verses of the Qur'an. For instance, (Allah intends to punish them with it – 9:55) which means that the wealth and power of disbelievers and their vulgarly luxurious consumerism should not be a matter of pride for them for this is nothing but an installment of that very punishment from Allah which will cause their punishment in the Hereafter to increase.

God will not leave the believers in the state they are in till He has sifted the evil from the good; nor will God reveal the secrets of the Unknown. He chooses (for this) from His apostles whom He will. So believe in God and the prophets, for if you believe and fear the displeasure of God your reward will be great.

Allah will not leave you, O People who Believe (the Muslims) in your present state, till He separates the evil from the good; and it does not befit Allah’s Majesty to give you, the common men, knowledge of the hidden, but Allah does chose from His Noble Messengers whomever He wills; so believe in Allah and His Noble Messengers; and if you believe and practice piety, for you is a great reward. (Allah gave the knowledge of the hidden to the Holy Prophet – peace and blessings be upon him.)

God will not leave the believers in the state in which you are, till He shall distinguish the corrupt from the good, and God will not inform you of the Unseen; but God chooses out of His Messengers whom He will. Believe you then in God and His Messengers; and if you believe and are godfearing, there shall be for you a mighty wage.

It is not God's will [O you who deny the truth] to abandon the believers to your way of life: [and] to that end He will set apart the bad from the good. And it is not God's will to give you insight into that which is beyond the reach of human perception: but [to that end] God elects whomsoever He wills from among His apostles. Believe, then, in God and His apostles; for if you believe and are conscious of Him, a magnificent requital awaits you.

Allah is not one to leave the believers in the state wherein ye are until He hath discriminated the impure from the pure. And Allah is not one to acquaint you with the Unseen, but Allah chooseth him whomsoever He willeth, of His apostles. Believe wherefore in Allah and His apostles; and if ye believe and fear, yours shall be a mighty hire.

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghaib (unseen), but Allah chooses of His Messengers whom He pleases. So believe in Allah and His Messengers. And if you believe and fear Allah, then for you there is a great reward.

God will not leave the believers as you are, without distinguishing the wicked from the sincere. Nor will God inform you of the future, but God elects from among His messengers whom He wills. So believe in God and His messengers. If you believe and practice piety, you will have a splendid reward.

Allah will not let the believers stay in the state they are: He will set the wicked apart from the good. Allah is not going to disclose to you what is hidden in the realm beyond the reach of perception, but He chooses from among His Messengers whom He wills (to intimate such knowledge). Believe, then, in Allah and in His Messengers; and if you believe and be come God-fearing, yours will be a great reward.

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Unseen, but Allah chooses of His Messengers whom He wills. So believe in Allah and His Messengers. And if you believe and have Taqwa of Allah, then for you there is a great reward.

It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the Unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof). So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward.

Allah will not leave the faithful in your present state, until He has separated the bad ones from the good. Allah will not acquaint you with the Unseen, but Allah chooses whomever He wishes from His apostles. So have faith in Allah and His apostles; and if you are faithful and Godwary, there shall be a great reward for you.

Allah will not leave the believers in that which you are till He shall distinguish the evil from the good. Allah will not let you see the unseen. But Allah chooses from His Messengers whom He will. Therefore, believe in Allah and His Messengers, for if you believe and are cautious there shall be for you a great wage.

Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allah reveal to you the unseen. But [instead], Allah chooses of His messengers whom He wills, so believe in Allah and His messengers. And if you believe and fear Him, then for you is a great reward.

God left the believers in their existing state for no other reason than to distinguish the evil-doers from the virtuous ones. God does not inform you of the unseen. He chooses for such information anyone of His Messengers that He wants. Have faith in God and in His Messengers. If you have faith and are pious, there will be a great reward for you.

On no account will Allah leave the believers in the condition which you are in until He separates the evil from the good; nor is Allah going to make you acquainted with the unseen, but Allah chooses of His apostles whom He pleases; therefore believe in Allah and His apostles; and if you believe and guard (against evil), then you shall have a great reward.

M<u>a</u> k<u>a</u>na All<u>a</u>hu liya<u>th</u>ara almumineena AAal<u>a</u> m<u>a</u> antum AAalayhi <u>h</u>att<u>a</u> yameeza alkhabeetha mina a<b>l</b><u>tt</u>ayyibi wam<u>a</u> k<u>a</u>na All<u>a</u>hu liyu<u>t</u>liAAakum AAal<u>a</u> alghaybi wal<u>a</u>kinna All<u>a</u>ha yajtabee min rusulihi man yash<u>a</u>o fa<u>a</u>minoo bi<b>A</b>ll<u>a</u>hi warusulihi wain tuminoo watattaqoo falakum ajrun AAa<i><u>th</u></i>eem<b>un</b>

On no account will God leave the believers in the condition in which they are now, until He separates the evil from the good. Nor will God reveal to you the unseen. But God chooses those of his messengers whom He will. Therefore, believe in God and His messengers, for if you have faith and guard yourselves against evil, you shall have a great reward.

Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messengers (For the purpose) whom He pleases. So believe in Allah. And His messengers: And if ye believe and do right, ye have a reward without measure.

مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمٌ

Allah would not leave you, O believers, as you are, mixed with the hypocrites with no separation between you, without making it clear those who truly have faith. So He separates you through different obligations and trials, to make clear those who have faith and those who are hypocrites, and to separate the good from the bad. He would not give you knowledge of the Ghaib so that you could distinguish between a believer and a hypocrite; but Allah chooses whomever He wills of His messengers and gives them some knowledge of the Ghaib, as He gave His Prophet Muhammad (peace be upon him) knowledge of the state of the hypocrites. So have faith in Allah and His Messenger; and if you truly have faith and are mindful of Allah, then follow His instructions and stay away from what He has prohibited – so that you gain a great reward from Allah.

Allah would not leave you, O believers, as you are, mixed with the hypocrites with no separation between you, without making it clear those who truly have faith. So He separates you through different obligations and trials, to make clear those who have faith and those who are hypocrites, and to separate the good from the bad. He would not give you knowledge of the Ghaib so that you could distinguish between a believer and a hypocrite; but Allah chooses whomever He wills of His messengers and gives them some knowledge of the Ghaib, as He gave His Prophet Muhammad (peace be upon him) knowledge of the state of the hypocrites. So have faith in Allah and His Messenger; and if you truly have faith and are mindful of Allah, then follow His instructions and stay away from what He has prohibited – so that you gain a great reward from Allah.

<p>The previous verse (178) answered the question about disbelievers as to why they, being the detested ones in the sight of Allah, are in possession of all sort of wealth, property and other means of luxurious living?</p><p>The present verse (179), in sharp contrast, removes the doubt about true believers as to why they, being the favoured servants of Allah, are tested with all sorts of hardships? Being favoured required that they should have been the ones living in comfort surrounded by its paraphernalia!</p><p>Commentary</p><p>The wisdom of making a believer distinct from a hypocrite through practical demonstration rather than through a revelation.</p><p>It has been said in this verse that Allah Almighty has His way of making a sincere believer distinct from a hypocrite through which He generates such situations of hardship as would expose the hypocrisy of the hypocrites practically. This distinction, though, could also be made by identifying hypocrites by name through a revelation. But, the later course was not taken because it would have not been wise. The whole range of wisdom behind what Allah does is known to Him alone. However, one wise consideration in the present context could be: If Muslims were told about a person being a hypocrite through revelation, they would have had no difficulty in dealing with them carefully, but this would have not provided them with a clearly demonstrated proof necessarily acceptable to the hypocrites - for, they would have still insisted: You are wrong. We are true Muslims.'</p><p>Contrary to this, the distinction was made practically. The introduction of hardship put the hypocrites to test in which they failed and ran away. Their hypocrisy was demonstrated and exposed practically and openly. Now they did not have the cheek to claim that they were true, sincere and believing Muslims.</p><p>The manner in which the hypocrites were exposed yielded yet another benefit for Muslims when their formal relationship was also severed with the hypocrites. Otherwise, maintaining a state of discord in the heart with a veneer of formal social dealing would have been equally harmful ethically.</p><p>The Unseen when communicated to anyone is no Knowledge of the Unseen as such</p><p>This verse tells us that Allah Almighty does not inform everyone about Unseen matters through the medium of revelation (Wahy). However, He does inform His chosen prophets in this manner. From this, let no one hasten to doubt that prophets too have become sharers in the Knowledge of the Unseen or the knower, of the Unseen! The reason is that the Knowledge of the Unseen which is particularly attributed to the being of Allah Almighty cannot be taken as being shared by any created being. Doing so is Shirk (the crime of ascribing partners to Allah). The particular Knowledge is fortified by two conditions:</p><p>1. This should be intrinsic to the being, not given by anyone else.</p><p>2. This has to be all-comprehensive, encompassing all universes, the past and the future - a Knowledge that covers even the minutest particle without any possibility of anything remaining hidden from it. As for things of the Unseen the information of which is given to His prophets by Allah Almighty through the medium of revelation (Wahy), they are not, really, the Knowledge of the Unseen as such. They are, rather, news of the Unseen given to prophets, something about which the Holy Qur'an it self has used the expression أَنبَاءِ الْغَيْبِ (news or reports of the Unseen) at several places :</p><p>مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ</p><p>... a part of the news of the Unseen We reveal to you. (11:49)</p>

The previous verse (178) answered the question about disbelievers as to why they, being the detested ones in the sight of Allah, are in possession of all sort of wealth, property and other means of luxurious living?The present verse (179), in sharp contrast, removes the doubt about true believers as to why they, being the favoured servants of Allah, are tested with all sorts of hardships? Being favoured required that they should have been the ones living in comfort surrounded by its paraphernalia!CommentaryThe wisdom of making a believer distinct from a hypocrite through practical demonstration rather than through a revelation.It has been said in this verse that Allah Almighty has His way of making a sincere believer distinct from a hypocrite through which He generates such situations of hardship as would expose the hypocrisy of the hypocrites practically. This distinction, though, could also be made by identifying hypocrites by name through a revelation. But, the later course was not taken because it would have not been wise. The whole range of wisdom behind what Allah does is known to Him alone. However, one wise consideration in the present context could be: If Muslims were told about a person being a hypocrite through revelation, they would have had no difficulty in dealing with them carefully, but this would have not provided them with a clearly demonstrated proof necessarily acceptable to the hypocrites - for, they would have still insisted: You are wrong. We are true Muslims.'Contrary to this, the distinction was made practically. The introduction of hardship put the hypocrites to test in which they failed and ran away. Their hypocrisy was demonstrated and exposed practically and openly. Now they did not have the cheek to claim that they were true, sincere and believing Muslims.The manner in which the hypocrites were exposed yielded yet another benefit for Muslims when their formal relationship was also severed with the hypocrites. Otherwise, maintaining a state of discord in the heart with a veneer of formal social dealing would have been equally harmful ethically.The Unseen when communicated to anyone is no Knowledge of the Unseen as suchThis verse tells us that Allah Almighty does not inform everyone about Unseen matters through the medium of revelation (Wahy). However, He does inform His chosen prophets in this manner. From this, let no one hasten to doubt that prophets too have become sharers in the Knowledge of the Unseen or the knower, of the Unseen! The reason is that the Knowledge of the Unseen which is particularly attributed to the being of Allah Almighty cannot be taken as being shared by any created being. Doing so is Shirk (the crime of ascribing partners to Allah). The particular Knowledge is fortified by two conditions:1. This should be intrinsic to the being, not given by anyone else.2. This has to be all-comprehensive, encompassing all universes, the past and the future - a Knowledge that covers even the minutest particle without any possibility of anything remaining hidden from it. As for things of the Unseen the information of which is given to His prophets by Allah Almighty through the medium of revelation (Wahy), they are not, really, the Knowledge of the Unseen as such. They are, rather, news of the Unseen given to prophets, something about which the Holy Qur'an it self has used the expression أَنبَاءِ الْغَيْبِ (news or reports of the Unseen) at several places :مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ... a part of the news of the Unseen We reveal to you. (11:49)

Let not those who are niggardly of things that God has given them of His largesse think that this is good for them. In fact, it is worse; for what they grudged will be hung around their necks on the Day of Resurrection. To God belong the heavens and the earth, and God is aware of all you do.

And never must those who act miserly upon what Allah has bestowed upon them of His grace, think that it is good for them; in fact it is harmful for them; soon what they had withheld will be collars round their necks on the Day of Resurrection; and Allah only is the Inheritor (Owner) of the heavens and the earth; and Allah is Well Aware of what you do.

But as for those who are niggardly with the bounty God has given them, let them not suppose it is better for them; nay, it is worse for them; that they were niggardly with they shall have hung about their necks on the Resurrection Day; and to God belongs the inheritance of the heavens and earth; and God is aware of the things you do.

AND THEY should not think - they who niggardly cling to all that God has granted them out of His bounty - that this is good for them: nay, it is bad for them. That to which they [so] niggardly cling will, on the Day of Resurrection, be hung about their necks: for unto God [alone] belongs the heritage of the heavens and of the earth; and God is aware of all that you do.

And let not those who stint with that which Allah hath vouchsafed them in His grace deem that this is good for them: nay! it is bad for them; anon shall that wherewith they stint be hung round their necks on the Day of Judgement. And Allah's is the heritage of the heavens and the earth; and Allah is of that which ye work Aware.

And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (Wealth) think that it is good for them (and so they do not pay the obligatory Zakat). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth; and Allah is Well-Acquainted with all that you do.

Those who withhold what God has given them of his bounty should not assume that is good for them. In fact, it is bad for them. They will be encircled by their hoardings on the Day of Resurrection. To God belongs the inheritance of the heavens and the earth, and God is well acquainted with what you do.

Those who are niggardly about what Allah has granted them out of His bounty think that niggardli ness is good for them; it is bad for them. What they were niggardly about will turn into a halter round their necks on the Day of Resur-rection. To Allah belongs the inheritance of the heavens and the earth; and Allah is well aware of what you do.

And let not those who are stingy with that which Allah has bestowed on them of His bounty think that it is good for them. Nay, it will be worse for them; the things that they were stingy with shall be tied to their necks like a collar on the Day of Resurrection. And Allah's is the inheritance of the heavens and the earth; and Allah is Well-Acquainted with all that you do.

And let not those who hoard up that which Allah hath bestowed upon them of His bounty think that it is better for them. Nay, it is worse for them. That which they hoard will be their collar on the Day of Resurrection. Allah's is the heritage of the heavens and the earth, and Allah is Informed of what ye do.

Let the stingy not suppose that [their grudging] what Allah has given them out of His bounty is good for them; no, it is bad for them. They will be collared with what they grudge on the Day of Resurrection. To Allah belongs the heritage of the heavens and the earth, and Allah is well aware of what you do.

And do not let those who are greedy with what Allah has given them of His Bounty think it is better for them, but rather, it is worse for them. They will be coiled in that which they were greedy on the Day of Resurrection. And to Allah belongs the inheritance of the heavens and the earth. And Allah is Aware of what you do.

And let not those who [greedily] withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth. And Allah, with what you do, is [fully] Acquainted.

Those who are avaricious of the favors that God has given them should not think that this is good for them. Avarice is evil and whatever they are avaricious about will be tied to their necks on the Day of Judgment. To God belongs the heritage of the heavens and the earth. God is Well Aware of what you do.

And let not those deem, who are niggardly in giving away that which Allah has granted them out of His grace, that it is good for them; nay, it is worse for them; they shall have that whereof they were niggardly made to cleave to their necks on the resurrection day; and Allah's is the heritage of the heavens and the earth; and Allah is aware of what you do.

Wal<u>a</u> ya<u>h</u>sabanna alla<u>th</u>eena yabkhaloona bim<u>a</u> <u>a</u>t<u>a</u>hummu All<u>a</u>hu min fa<u>d</u>lihi huwa khayran lahum bal huwa sharrun lahum sayu<u>t</u>awwaqoona m<u>a</u> bakhiloo bihi yawma alqiy<u>a</u>mati walill<u>a</u>hi meer<u>a</u>thu a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona khabeer<b>un</b>

Let not those who are niggardly with what God has granted them out of His bounty think that it is good for them. Indeed, it is evil for them. What they are niggardly about shall be hung about their necks like a collar on the Day of Resurrection. It is God who will inherit the heavens and the earth: God is aware of all that you do.

And let not those who covetously withhold of the gifts which Allah Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks Like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that ye do.

وَلَا يَحْسَبَنَّ ٱلَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ هُوَ خَيْرًا لَّهُم بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا۟ بِهِۦ يَوْمَ ٱلْقِيَٰمَةِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

Those who are not generous with the blessings Allah has given them out of His kindness, not fulfilling Allah’s right with it, should not think that this is good for them. Rather, it is bad for them, because whatever they are miserly with will be hung around their necks on the Day of Judgement as a punishment. To Allah alone belongs all that is in the heavens and the earth. He is the Living after all His creation has passed away. Allah is well aware of the good and evil that you do, and will reward you accordingly.

Those who are not generous with the blessings Allah has given them out of His kindness, not fulfilling Allah’s right with it, should not think that this is good for them. Rather, it is bad for them, because whatever they are miserly with will be hung around their necks on the Day of Judgement as a punishment. To Allah alone belongs all that is in the heavens and the earth. He is the Living after all His creation has passed away. Allah is well aware of the good and evil that you do, and will reward you accordingly.

<p>Anomalies in the conduct of Jews were mentioned at the beginning of Surah 'Al-` Imran (21-25). The text now reverts back to the same subject. The verses cited above carry related topics. In between, there are words of comfort for the Holy Prophet ﷺ as well as those giving good counsel to Muslims.</p><p>Commentary</p><p>The first (180) of the seven verses (180-186) appearing here repudiates miserliness and carries a warning for those who practice it.</p><p>The Definition of Miserliness and the punishment it brings</p><p>In the terminology of the Shari` ah of Islam, miserliness (بُخل Bukhl) refers to the act of not spending that which it is obligatory to spend in the way of Allah. Therefore, miserliness is forbidden (haram). Besides, it carries a stern warning of Hell for its practitioners. As for occasions where spending is not obligatory (wajib) but only recommended (mustahabb), then not spending there is not included under the miserliness which is forbidden. However, this too is called miserliness in its general sense. As said earlier, this kind of miserliness is not forbidden (haram) but against the preferred choice (khilaf aula) it certainly is.</p><p>Appearing in Hadith, there is another word - شُّحَّ Shuhh - also used in the sense of بُخل Bukhl or miserliness. By definition, it means not spending what it was obligatory to spend - one may go even farther than that by remaining consumed with greed to increase one's wealth. This then, shall be a crime much more severe than ordinary miserliness. Therefore, the Holy Prophet ﷺ said:</p><p>لا یَجتمِعُ شُحُّ و ایمانُ فی قَلبِ رَجُلِ مُسلِم ابَدا</p><p>That is, miserliness (Shuhh) and faith (Iman) can never coexist in the heart of a Muslim. (Qurtubi)</p><p>The punishment for miserliness بُخُل (Bukhl) mentioned in this verse: 'They shall be forced, on the Doomsday, to put on round their necks the shackles of what they were miserly with' has been explained by the Holy Prophet ﷺ in the following words reported by Sayyidna Abu Hurairah ؓ</p><p>'Anyone Allah blessed with some wealth and who did not pay the zakah due on it properly will find his or her wealth turn into a deadly snake shackled round the neck chomping at the person's mouth from one to the other end of the lips and saying: 'I am your wealth. I am your capital gain.' Thereafter, the Holy Prophet ﷺ recited this verse (180). (Al-Nas'i, from Tafsir al-Qurtubi)</p>

Anomalies in the conduct of Jews were mentioned at the beginning of Surah 'Al-` Imran (21-25). The text now reverts back to the same subject. The verses cited above carry related topics. In between, there are words of comfort for the Holy Prophet ﷺ as well as those giving good counsel to Muslims.CommentaryThe first (180) of the seven verses (180-186) appearing here repudiates miserliness and carries a warning for those who practice it.The Definition of Miserliness and the punishment it bringsIn the terminology of the Shari` ah of Islam, miserliness (بُخل Bukhl) refers to the act of not spending that which it is obligatory to spend in the way of Allah. Therefore, miserliness is forbidden (haram). Besides, it carries a stern warning of Hell for its practitioners. As for occasions where spending is not obligatory (wajib) but only recommended (mustahabb), then not spending there is not included under the miserliness which is forbidden. However, this too is called miserliness in its general sense. As said earlier, this kind of miserliness is not forbidden (haram) but against the preferred choice (khilaf aula) it certainly is.Appearing in Hadith, there is another word - شُّحَّ Shuhh - also used in the sense of بُخل Bukhl or miserliness. By definition, it means not spending what it was obligatory to spend - one may go even farther than that by remaining consumed with greed to increase one's wealth. This then, shall be a crime much more severe than ordinary miserliness. Therefore, the Holy Prophet ﷺ said:لا یَجتمِعُ شُحُّ و ایمانُ فی قَلبِ رَجُلِ مُسلِم ابَداThat is, miserliness (Shuhh) and faith (Iman) can never coexist in the heart of a Muslim. (Qurtubi)The punishment for miserliness بُخُل (Bukhl) mentioned in this verse: 'They shall be forced, on the Doomsday, to put on round their necks the shackles of what they were miserly with' has been explained by the Holy Prophet ﷺ in the following words reported by Sayyidna Abu Hurairah ؓ'Anyone Allah blessed with some wealth and who did not pay the zakah due on it properly will find his or her wealth turn into a deadly snake shackled round the neck chomping at the person's mouth from one to the other end of the lips and saying: 'I am your wealth. I am your capital gain.' Thereafter, the Holy Prophet ﷺ recited this verse (180). (Al-Nas'i, from Tafsir al-Qurtubi)

God has indeed heard the words of those who said: "God is a pauper whereas we are rich." We shall make a note of their words, and the murders of the prophets they committed unjustly, and say to them: "Now taste the agony of burning."

Undoubtedly Allah heard them who said, “Allah is needy, and we are the wealthy”; We shall keep recorded their saying and their wrongfully martyring of the Prophets; and We shall say, “Taste the punishment of the fire!”

God has heard the saying of those who said, 'Surely God is poor, and we are rich.' We shall write down what they have said, and their slaying the Prophets without right, and We shall say, 'Taste the chastisement of the burning --

God has indeed heard the saying of those who said, "Behold, God is poor while we are rich!" We shall record what they have said, as well as their slaying of prophets against all right, and We shall say [unto them on Judgment Day]: "Taste suffering through fire

Assuredly Allah hath heard the saying of those who say: verily Allah is poor and we are rich. Surely We shall write down that which they have said and their slaying of the prophets with- out justice, and We shall say taste the torment of the burning.

Indeed, Allah has heard the statement of those (Jews) who say: "Truly, Allah is poor and we are rich!" We shall record what they have said and their killing of the Prophets unjustly, and We shall say: "Taste you the torment of the burning (Fire)."

God has heard the statement of those who said, “God is poor, and we are rich.” We will write down what they said, and their wrongful killing of the prophets; and We will say, “Taste the torment of the burning.”

Allah has heard the saying of those who said: 'Allah is poor, and we are rich. We shall record what they have said, and the fact of their slaying the Prophets unjustly, and we shall say to them: Taste now the torment of the Fire.

Indeed, Allah has heard the statement of those who say: "Truly, Allah is poor and we are rich!" We shall record what they have said and their killing of the Prophets unjustly, and We shall say: "Taste you the torment of the burning (Fire)."

Verily Allah heard the saying of those who said, (when asked for contributions to the war): "Allah, forsooth, is poor, and we are rich!" We shall record their saying with their slaying of the prophets wrongfully and We shall say: Taste ye the punishment of burning!

Allah has certainly heard the remark of those who said, ‘Allah is poor and we are rich.’ We will record what they have said, and their killing of the prophets unjustly, and We shall say, ‘Taste the punishment of the burning.

Allah has heard the saying of those who said: 'Allah is poor, but we are rich' We will write down what they have said, and their slaying of the Prophets without right. And We shall say: 'Taste the punishment of the burning'

Allah has certainly heard the statement of those [Jews] who said, "Indeed, Allah is poor, while we are rich." We will record what they said and their killing of the prophets without right and will say, "Taste the punishment of the Burning Fire.

God certainly has heard the words of those who said, "God is poor and we are wealthy". We shall write down what they have said and their murder of the Prophets without reason and We shall tell them to suffer the burning torment.

Allah has certainly heard the saying of those who said: Surely Allah is poor and we are rich. I will record what they say, and their killing the prophets unjustly, and I will say: Taste the chastisement of burning.

Laqad samiAAa All<u>a</u>hu qawla alla<u>th</u>eena q<u>a</u>loo inna All<u>a</u>ha faqeerun wana<u>h</u>nu aghniy<u>a</u>on sanaktubu m<u>a</u> q<u>a</u>loo waqatlahumu alanbiy<u>a</u>a bighayri <u>h</u>aqqin wanaqoolu <u>th</u>ooqoo AAa<u>tha</u>ba al<u>h</u>areeq<b>i</b>

God has indeed heard the words of those who said, "Behold, God is poor while we are rich!" We shall record what they have said, and their slaying of the prophets unjustly, and We shall say, "Taste the torment of burning.

Allah hath heard the taunt of those who say: "Truly, Allah is indigent and we are rich!"- We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: "Taste ye the penalty of the Scorching Fire!

لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ

Allah certainly heard when the Jews said that Allah was poor, because He asked them for a ‘loan’, and that they were rich because of their wealth. Allah will record this shameful statement in their record of actions along with the eagerness of their ancestors in killing the prophets of Allah on purpose and unjustly. Allah will tell all of them to taste the punishment of burning in the fire of Hell.

Allah certainly heard when the Jews said that Allah was poor, because He asked them for a ‘loan’, and that they were rich because of their wealth. Allah will record this shameful statement in their record of actions along with the eagerness of their ancestors in killing the prophets of Allah on purpose and unjustly. Allah will tell all of them to taste the punishment of burning in the fire of Hell.

<p>The second verse (18) warns Jews against their grave act of effrontery and mentions its punishment. According to the background of the event, when the Holy Prophet ﷺ presented the Qur'anic injunctions relating to Zakah and Sadaqat (charities), the arrogant Jews started saying that Allah had surely become poor and needy while they were rich, or else why would He go about asking us to give? We seek refuge with Allah from such effrontery. Obviously, they would have hardly believed in the absurd statement they made but, in all likelihood, they would have said so to prove that the Holy Prophet ﷺ was, God forbid, false in his statement. Their argument was: If these verses of the Qur'an are true, then, it necessarily follows that Allah be poor and needy! This absurd argument of theirs being false in itself was not worth responding to because the injunction of Allah Almighty was not for His benefit; it was, rather, for the benefit of the owners of wealth themselves in this world and the hereafter. But, it was termed as giving loan to Allah elsewhere because repayment of a loan is necessary and certain in the sight of every good person. Similar is the case of charity given by someone, the repayment of which Allah Almighty takes upon Himself as if it was the payment of loan taken from someone. Anyone who believes in Allah Almighty as the Creator and Master of everything would never stoop to entertain the kind of doubt from these words of the verse which is there in the saying of the insolent Jews. For this reason, the Qur'an has certainly refrained from answering this doubt. Instead, it has simply restricted itself to announcing that they shall be appre-hended and punished for this effrontery of theirs, for having falsified the Holy Prophet ﷺ and for having made fun of him. It was said that their insolent words will be put on record in 'writing' so that the final evidence goes against them on the Day of Judgmentand they are punished for what they did. Otherwise, Allah Almighty needs no writing.</p><p>Along with this act of effrontery committed by the Jews, yet another crime of theirs has been mentioned, that is, they not 'only falsified the prophets and mocked at them, they even went to the limit of killing them! That such people could falsify and flout any prophet or messenger of Allah hardly remains surprising.</p><p>Staying emotionally satisfied with disbelief in and disobedi-ence to Allah is also an equally grave sin</p><p>Worth noticing at this point is the fact that those being addressed by the Holy Prophet ﷺ and the Qur'an are the Jews of Madinah while the incident of the killing of prophets belongs to a time much earlier than theirs, that is, to the time of Sayyidna Yahya and Sayyidna Zakariyya, may peace be on them. Now, the question is: How is it that the crime of the killing of the prophets referred to in this verse was attributed to these addressees? The reason is: The Jews of Madinah were quite satisfied with this act committed by their Jewish predecessors; therefore, they too were counted as those who fall under the injunction governing killers of prophets.</p><p>Imam al-Qurubi (رح) has said in his Tafsir that 'remaining satisfied with disbelief (kufr) is also included under disbelief and disobedience' which is a major juristic ruling in Islam. A saying of the Holy Prophet ﷺ explains it further. He said:</p><p>'When a sin is committed on God's earth, following which; the person who is present on the spot opposes that sin and considers it to be bad, then, such a person shall be deemed as not present there, that is, he is no accomplice in their sin. And, a person who, though not present physically yet is quite satisfied with this act of sinners, then, this person shall be considered, despite his absence (from the scene of sin), an accomplice in their sin.'</p><p>In the later part of the present verse (181) and in the third verse (182), the text recounts the punishment to be meted out to such loud-mouthed people by saying that they shall be consigned to the Hell to experience the taste of burning in fire which is but the outcome of their own deeds and certainly no injustice from Allah.</p>

The second verse (18) warns Jews against their grave act of effrontery and mentions its punishment. According to the background of the event, when the Holy Prophet ﷺ presented the Qur'anic injunctions relating to Zakah and Sadaqat (charities), the arrogant Jews started saying that Allah had surely become poor and needy while they were rich, or else why would He go about asking us to give? We seek refuge with Allah from such effrontery. Obviously, they would have hardly believed in the absurd statement they made but, in all likelihood, they would have said so to prove that the Holy Prophet ﷺ was, God forbid, false in his statement. Their argument was: If these verses of the Qur'an are true, then, it necessarily follows that Allah be poor and needy! This absurd argument of theirs being false in itself was not worth responding to because the injunction of Allah Almighty was not for His benefit; it was, rather, for the benefit of the owners of wealth themselves in this world and the hereafter. But, it was termed as giving loan to Allah elsewhere because repayment of a loan is necessary and certain in the sight of every good person. Similar is the case of charity given by someone, the repayment of which Allah Almighty takes upon Himself as if it was the payment of loan taken from someone. Anyone who believes in Allah Almighty as the Creator and Master of everything would never stoop to entertain the kind of doubt from these words of the verse which is there in the saying of the insolent Jews. For this reason, the Qur'an has certainly refrained from answering this doubt. Instead, it has simply restricted itself to announcing that they shall be appre-hended and punished for this effrontery of theirs, for having falsified the Holy Prophet ﷺ and for having made fun of him. It was said that their insolent words will be put on record in 'writing' so that the final evidence goes against them on the Day of Judgmentand they are punished for what they did. Otherwise, Allah Almighty needs no writing.Along with this act of effrontery committed by the Jews, yet another crime of theirs has been mentioned, that is, they not 'only falsified the prophets and mocked at them, they even went to the limit of killing them! That such people could falsify and flout any prophet or messenger of Allah hardly remains surprising.Staying emotionally satisfied with disbelief in and disobedi-ence to Allah is also an equally grave sinWorth noticing at this point is the fact that those being addressed by the Holy Prophet ﷺ and the Qur'an are the Jews of Madinah while the incident of the killing of prophets belongs to a time much earlier than theirs, that is, to the time of Sayyidna Yahya and Sayyidna Zakariyya, may peace be on them. Now, the question is: How is it that the crime of the killing of the prophets referred to in this verse was attributed to these addressees? The reason is: The Jews of Madinah were quite satisfied with this act committed by their Jewish predecessors; therefore, they too were counted as those who fall under the injunction governing killers of prophets.Imam al-Qurubi (رح) has said in his Tafsir that 'remaining satisfied with disbelief (kufr) is also included under disbelief and disobedience' which is a major juristic ruling in Islam. A saying of the Holy Prophet ﷺ explains it further. He said:'When a sin is committed on God's earth, following which; the person who is present on the spot opposes that sin and considers it to be bad, then, such a person shall be deemed as not present there, that is, he is no accomplice in their sin. And, a person who, though not present physically yet is quite satisfied with this act of sinners, then, this person shall be considered, despite his absence (from the scene of sin), an accomplice in their sin.'In the later part of the present verse (181) and in the third verse (182), the text recounts the punishment to be meted out to such loud-mouthed people by saying that they shall be consigned to the Hell to experience the taste of burning in fire which is but the outcome of their own deeds and certainly no injustice from Allah.

<h2 class="title">Allah Warns the Idolators</h2><p>Sa`id bin Jubayr said that Ibn `Abbas said, "When Allah's statement, </p><div class="text_uthmani arabic">مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً</div><p>(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times) 2:245 was revealed, the Jews said, `O Muhammad! Has your Lord become poor so that He asks His servants to give Him a loan' Allah sent down, </p><div class="text_uthmani arabic">لَّقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ</div><p>(Indeed, Allah has heard the statement of those (Jews) who say: "Truly, Allah is poor and we are rich!") 3:181." </p><p>This Hadith was collected by Ibn Marduwyah and Ibn Abi Hatim. </p><p>Allah's statement, </p><div class="text_uthmani arabic">سَنَكْتُبُ مَا قَالُواْ</div><p>(We shall record what they have said) contains a threat and a warning that Allah followed with His statement, </p><div class="text_uthmani arabic">وَقَتْلِهِمُ الاٌّنْبِيَآءَ بِغَيْرِ حَقٍّ</div><p>(and their killing of the Prophets unjustly,) </p><p>This is what they say about Allah and this is how they treat His Messengers. Allah will punish them for these deeds in the worst manner, </p><div class="text_uthmani arabic">لَّقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ سَنَكْتُبُ مَا قَالُواْ وَقَتْلَهُمُ الاٌّنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُواْ عَذَابَ الْحَرِيقِ - ذلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّـمٍ لِّلْعَبِيدِ </div><p>(and We shall say: "Taste you the torment of the burning (Fire)." This is because of that which your hands have sent before you. And certainly, Allah is never unjust to (His) servants.) </p><p>They will be addressed like this as a way of chastising, criticism, disgrace and humiliation. </p><p>Allah said, </p><div class="text_uthmani arabic">الَّذِينَ قَالُواْ إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلاَّ نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ</div><p>(Those (Jews) who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour.") </p><p>Allah refuted their claim that in their Books, Allah took a covenant from them to only believe in the Messenger whose miracles include fire coming down from the sky that consumes the charity offered by a member of the Messenger's nation, as Ibn `Abbas and Al-Hasan stated. Allah replied, </p><div class="text_uthmani arabic">قُلْ قَدْ جَآءَكُمْ رُسُلٌ مِّن قَبْلِى بِالْبَيِّنَـتِ</div><p>(Say: "Verily, there came to you Messengers before me, with Al-Bayinat...") with proofs and evidence, </p><div class="text_uthmani arabic">وَبِالَّذِى قُلْتُمْ</div><p>(and even with what you speak of) a fire that consumes the accepted charity, as you asked, </p><div class="text_uthmani arabic">فَلِمَ قَتَلْتُمُوهُمْ</div><p>(why then did you kill them) Why did you meet these Prophets with denial, defiance, stubbornness and even murder, </p><div class="text_uthmani arabic">إِن كُنتُمْ صَـدِقِينَ</div><p>(if you are truthful), if you follow the truth and obey the Messengers. </p><p>Allah then comforts His Prophet Muhammad , </p><div class="text_uthmani arabic">فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآءُوا بِالْبَيِّنَـتِ وَالزُّبُرِ وَالْكِتَـبِ الْمُنِيرِ </div><p>(Then if they reject you, so were Messengers rejected before you, who came with Al-Baiyyinat and the Scripture, and the Book of Enlightenment.) meaning, do not be sad because they deny you, for you have an example in the Messengers who came before you. These Messengers were rejected although they brought clear proofs, plain evidence and unequivocal signs, </p><div class="text_uthmani arabic">وَالزُّبُرِ</div><p>(and the Zubur), the divinely revealed Books that were sent down to the Messengers, </p><div class="text_uthmani arabic">وَالْكِتَـبِ الْمُنِيرِ</div><p>(and the Book of Enlightenment) meaning the clarification and best explanation. </p>

Allah Warns the IdolatorsSa`id bin Jubayr said that Ibn `Abbas said, "When Allah's statement, مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times) 2:245 was revealed, the Jews said, `O Muhammad! Has your Lord become poor so that He asks His servants to give Him a loan' Allah sent down, لَّقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ(Indeed, Allah has heard the statement of those (Jews) who say: "Truly, Allah is poor and we are rich!") 3:181." This Hadith was collected by Ibn Marduwyah and Ibn Abi Hatim. Allah's statement, سَنَكْتُبُ مَا قَالُواْ(We shall record what they have said) contains a threat and a warning that Allah followed with His statement, وَقَتْلِهِمُ الاٌّنْبِيَآءَ بِغَيْرِ حَقٍّ(and their killing of the Prophets unjustly,) This is what they say about Allah and this is how they treat His Messengers. Allah will punish them for these deeds in the worst manner, لَّقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ سَنَكْتُبُ مَا قَالُواْ وَقَتْلَهُمُ الاٌّنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُواْ عَذَابَ الْحَرِيقِ - ذلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّـمٍ لِّلْعَبِيدِ (and We shall say: "Taste you the torment of the burning (Fire)." This is because of that which your hands have sent before you. And certainly, Allah is never unjust to (His) servants.) They will be addressed like this as a way of chastising, criticism, disgrace and humiliation. Allah said, الَّذِينَ قَالُواْ إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلاَّ نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ(Those (Jews) who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour.") Allah refuted their claim that in their Books, Allah took a covenant from them to only believe in the Messenger whose miracles include fire coming down from the sky that consumes the charity offered by a member of the Messenger's nation, as Ibn `Abbas and Al-Hasan stated. Allah replied, قُلْ قَدْ جَآءَكُمْ رُسُلٌ مِّن قَبْلِى بِالْبَيِّنَـتِ(Say: "Verily, there came to you Messengers before me, with Al-Bayinat...") with proofs and evidence, وَبِالَّذِى قُلْتُمْ(and even with what you speak of) a fire that consumes the accepted charity, as you asked, فَلِمَ قَتَلْتُمُوهُمْ(why then did you kill them) Why did you meet these Prophets with denial, defiance, stubbornness and even murder, إِن كُنتُمْ صَـدِقِينَ(if you are truthful), if you follow the truth and obey the Messengers. Allah then comforts His Prophet Muhammad , فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآءُوا بِالْبَيِّنَـتِ وَالزُّبُرِ وَالْكِتَـبِ الْمُنِيرِ (Then if they reject you, so were Messengers rejected before you, who came with Al-Baiyyinat and the Scripture, and the Book of Enlightenment.) meaning, do not be sad because they deny you, for you have an example in the Messengers who came before you. These Messengers were rejected although they brought clear proofs, plain evidence and unequivocal signs, وَالزُّبُرِ(and the Zubur), the divinely revealed Books that were sent down to the Messengers, وَالْكِتَـبِ الْمُنِيرِ(and the Book of Enlightenment) meaning the clarification and best explanation.

This is (requital) for the deeds you had committed, for God is not unjust to any of His creatures.

“This is the recompense of what your hands have sent ahead and Allah does not oppress the bondmen.”

that, for what your hands have forwarded, and for that God is never unjust unto His servants.'

in return for what your own hands have wrought - for never does God do the least wrong to His creatures!"

That is for that which your hands have sent on afore, for verily Allah is not a wronger of His bondmen.

This is because of that (evil) which your hands have sent before you. And certainly, Allah is never unjust to (His) slaves.

“This is on account of what your hands have forwarded, and because God is not unjust towards the creatures.”

That is in recompense for what you have done.' Allah does no wrong to His servants.

This is because of that which your hands have sent before you. And certainly, Allah is never unjust to (His) servants.

This is on account of that which your own hands have sent before (you to the judgment). Allah is no oppressor of (His) bondmen.

That is because of what your hands have sent ahead, and because Allah is not tyrannical to His servants.’

That, is for what your hands have forwarded. And Allah is never unjust to His worshipers.

That is for what your hands have put forth and because Allah is not ever unjust to [His] servants."

This is only the result of their deeds. God is not unjust to His servants.

This is for what your own hands have sent before and because Allah is not in the least unjust to the servants.

<u>Tha</u>lika bim<u>a</u> qaddamat aydeekum waanna All<u>a</u>ha laysa bi<i><u>th</u></i>all<u>a</u>min lilAAabeed<b>i</b>

In return for what your own hands have wrought -- for never does God do the least wrong to His creatures!"

"This is because of the (unrighteous deeds) which your hands sent on before ye: For Allah never harms those who serve Him."

ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ

This punishment is because of the disobedience and disgraceful acts you committed with your own hands, O Jews! Allah does not wrong any of His servants.

This punishment is because of the disobedience and disgraceful acts you committed with your own hands, O Jews! Allah does not wrong any of His servants.

To those who say: "God has ordained that we should not believe an apostle who does not bring burnt offerings," say: "Many an apostle had come to you before me with manifest proofs, even with what you mention; then why did you kill them if you were men of truth?"

Those who say, “Allah has agreed with us that we should not believe in any Noble Messenger until he comes with the command to offer a sacrifice, which a fire (from heaven) shall devour”; say (O dear Prophet Mohammed – peace and blessings be upon him), “Many Noble Messengers did come to you before me, with clear signs and with this command which you state – why did you then martyr them, if you are truthful?”

Those same men said, 'God has made covenant with us, that we believe not any Messenger until he brings to us a sacrifice devoured by fire.' Say: 'Messengers have come to you before me bearing clear signs, and that you spoke of; why therefore did you slay them, if you speak truly?'

As for those who maintain, "Behold, God has bidden us not to believe in any apostle unless he comes unto us with burnt offerings" - say [unto them, O Prophet]: "Even before me there came unto you apostles with all evidence of the truth, and with that whereof you speak: why, then, did you slay them, if what you say is true?"

There are those who say. verily God hath covenanted with us that we should believe not in an apostle until he bring unto us a sacrifice which a fire shall devour. Say thou: surety there came unto you apostles before me with evidences and with that which ye speak of, wherefore then did ye slay them, if ye say sooth?

Those (Jews) who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour." Say: "Verily, there came to you Messengers before me, with clear signs and even with what you speak of; why then did you kill them, if you are truthful?"

Those who said, “God has made a covenant with us, that we shall not believe in any messenger unless he brings us an offering to be consumed by fire.” Say, “Messengers have come to you before me with proofs, and with what you asked for; so why did you assassinate them, if you are truthful?”

To those who say: 'Allah has directed us that we accept none as Messenger until he makes an offering that the fire will consume', say: 'Other Messengers came to you before me with clear signs, and with the sign you have mentioned. So why did you slay them, if what you say is true?

Those who said: "Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour. " Say: "Verily, there came to you Messengers before me, with Al-Bayinat and even with with what you speak of; why then did you kill them, if you are truthful"

(The same are) those who say: Lo! Allah hath charged us that we believe not in any messenger until he bring us an offering which fire (from heaven) shall devour. Say (unto them, O Muhammad): Messengers came unto you before me with miracles, and with that (very miracle) which ye describe. Why then did ye slay them? (Answer that) if ye are truthful!

Tell those who say, ‘Allah has pledged us not to believe in any apostle unless he brings us an offering consumed by fire,’ ‘Apostles before me certainly did bring you manifest signs and what you speak of. Then why did you kill them, if you are truthful?’

Those (the Jews) who say: 'Allah has promised us that we do not believe in a Messenger unless he brings to us an offering that fire consumes' Say: 'Indeed Messengers have come to you before me with clear proofs and with that of which you spoke. Why did you kill them, if what you say is true'

[They are] those who said, "Indeed, Allah has taken our promise not to believe any messenger until he brings us an offering which fire [from heaven] will consume." Say, "There have already come to you messengers before me with clear proofs and [even] that of which you speak. So why did you kill them, if you should be truthful?"

(Muhammad), say to those who say, 'God has commanded us not to believe any Messenger unless he offers a burnt offering,' (Muhammad) say, "Messengers came to you before me with certain miracles and with that which you had asked for (burnt offering). Why, then, did you slay them if you were true in your claim?"

(Those are they) who said: Surely Allah has enjoined us that we should not believe in any apostle until he brings us an offering which the fire consumes. Say: Indeed, there came to you apostles before me with clear arguments and with that which you demand; why then did you kill them if you are truthful?

Alla<u>th</u>eena q<u>a</u>loo inna All<u>a</u>ha AAahida ilayn<u>a</u> all<u>a</u> numina lirasoolin <u>h</u>att<u>a</u> yatiyan<u>a</u> biqurb<u>a</u>nin takuluhu a<b>l</b>nn<u>a</u>ru qul qad j<u>a</u>akum rusulun min qablee bi<b>a</b>lbayyin<u>a</u>ti wabi<b>a</b>lla<u>th</u>ee qultum falima qataltumoohum in kutum <u>sa</u>diqeen<b>a</b>

To those who say, "God has commanded us not to believe in any messenger unless he brings down to us an offering to be consumed by fire," say, "Messengers before me have come to you with clear signs, including the one you demand. Why did you kill them, if you are telling the truth?"

They (also) said: "Allah took our promise not to believe in an messenger unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you messengers before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?"

ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ عَهِدَ إِلَيْنَآ أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ ٱلنَّارُ قُلْ قَدْ جَآءَكُمْ رُسُلٌ مِّن قَبْلِى بِٱلْبَيِّنَٰتِ وَبِٱلَّذِى قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَٰدِقِينَ

They are those who lied in their claim that Allah had instructed them in His scripture and from His prophets to not have faith in a messenger unless he came to them with a charitable offering which fire would then burn from the sky. In their claiming this they also restricted other miraculous signs and evidences the prophets came with. Due to this, Allah instructed His Prophet Muhammad (peace be upon him) to ask them why, when messengers had come to them before with clear proofs of the truth of their message, and even with what they had mentioned of an offering burned by fire from the sky, did they reject them and kill them if they were telling the truth!

They are those who lied in their claim that Allah had instructed them in His scripture and from His prophets to not have faith in a messenger unless he came to them with a charitable offering which fire would then burn from the sky. In their claiming this they also restricted other miraculous signs and evidences the prophets came with. Due to this, Allah instructed His Prophet Muhammad (peace be upon him) to ask them why, when messengers had come to them before with clear proofs of the truth of their message, and even with what they had mentioned of an offering burned by fire from the sky, did they reject them and kill them if they were telling the truth!

<p>The fourth verse (183) takes up the case of a false accusation made by these very Jews who came up with an excuse in order to reject the prophethood of the Messenger of Allah. Their contention was that, during the period of past prophets, there used to be a method under which charities and offerings were placed in the centre of an open ground or on top of a hill where heavenly fire came and burnt these to ashes. This used to symbolize that offerings were accepted. But, to the Holy Prophet ﷺ and to his community, Allah Almighty had given the unique distinction that charities were not left to be consumed by heavenly fire. They were given to the poor and needy among Muslims. Since the later method was contrary to the former, the disbelievers found an excuse to say: If you were a prophet, you too would have been given the miracle whereby the heavenly fire would have consumed the offerings and charities. They, not resting at that, became audacious enough to fabricate lies against Allah Almighty claiming that 'He has taken pledge from them to the effect that they are not to believe in a person who is unable to cause the miracle of the coming of a heavenly fire which burns the charitable offerings.</p><p>Since this claim of the Jews that Allah had taken a pledge from them was false, there was really no need to counter it. So, to disarm them through their very proven saying, Allah Almighty said: If you are true in saying that Allah has taken such a pledge from you, then, the past prophets who had obliged you by showing the miracle of your choice whereby the heavenly fire consumed the offerings certainly deserved that you should have at least believed in them! But, what actually happened is that you did not spare them either. You still falsi-fied them. In fact, you went to the extreme of transgression by killing them.</p><p>Let no one have any doubt here despite the fact that while this claim of the Jews was absolutely false, may be, if this miracle did come to pass at the hand of the Holy Prophet ﷺ chances were that they would probably have come to believe. Such a doubt is unfounded 'because Allah Almighty knew that these people were saying such things simply out of hostility and obstinacy. Thus, even if the miracle they demanded came to pass, they would have still not believed.</p>

The fourth verse (183) takes up the case of a false accusation made by these very Jews who came up with an excuse in order to reject the prophethood of the Messenger of Allah. Their contention was that, during the period of past prophets, there used to be a method under which charities and offerings were placed in the centre of an open ground or on top of a hill where heavenly fire came and burnt these to ashes. This used to symbolize that offerings were accepted. But, to the Holy Prophet ﷺ and to his community, Allah Almighty had given the unique distinction that charities were not left to be consumed by heavenly fire. They were given to the poor and needy among Muslims. Since the later method was contrary to the former, the disbelievers found an excuse to say: If you were a prophet, you too would have been given the miracle whereby the heavenly fire would have consumed the offerings and charities. They, not resting at that, became audacious enough to fabricate lies against Allah Almighty claiming that 'He has taken pledge from them to the effect that they are not to believe in a person who is unable to cause the miracle of the coming of a heavenly fire which burns the charitable offerings.Since this claim of the Jews that Allah had taken a pledge from them was false, there was really no need to counter it. So, to disarm them through their very proven saying, Allah Almighty said: If you are true in saying that Allah has taken such a pledge from you, then, the past prophets who had obliged you by showing the miracle of your choice whereby the heavenly fire consumed the offerings certainly deserved that you should have at least believed in them! But, what actually happened is that you did not spare them either. You still falsi-fied them. In fact, you went to the extreme of transgression by killing them.Let no one have any doubt here despite the fact that while this claim of the Jews was absolutely false, may be, if this miracle did come to pass at the hand of the Holy Prophet ﷺ chances were that they would probably have come to believe. Such a doubt is unfounded 'because Allah Almighty knew that these people were saying such things simply out of hostility and obstinacy. Thus, even if the miracle they demanded came to pass, they would have still not believed.

If they call you a liar (remember) so had other apostles been called before you, who had come with clear signs and Scriptures and the Book enlightening.

So O dear Prophet (Mohammed – peace and blessings be upon him) if they are denying you, Noble Messengers who came before you had also been denied, who had come with clear signs and Scriptures and the clear Book.

But if they cry lies to thee, lies were cried to Messengers before thee, who came bearing clear signs, and the Psalms, and the Book Illuminating.

And if they give thee the lie - even so, before thy time, have [other] apostles been given the lie when they came with all evidence of the truth, and with books of divine wisdom, and with light-giving revelation.

If then they belie thee, even so were belied apostles before thee who came with evidences and scriptures, and the luminous Book.

Then if they reject you (O Muhammad SAW), so were Messengers rejected before you, who came with Al-Baiyinat (clear signs, proofs, evidences) and the Scripture and the Book of Enlightenment.

If they accuse you of lying, messengers before you were accused of lying. They came with the proofs, and the Psalms, and the Illuminating Scripture.

Now, if they give the lie to you, then other Messengers who came bearing clear signs and scriptures and the illuminating Book were also given the lie before you.

Then if they reject you, so were Messengers rejected before you, who came with Al-Bayinat and the Scriptures and the Book of Enlightenment.

And if they deny thee, even so did they deny messengers who were before thee, who came with miracles and with the Psalms and with the Scripture giving light.

But if they deny you, [other] apostles have been denied before you, who came with manifest signs, holy writs, and an illuminating scripture.

If they belie you (Prophet Muhammad), indeed other Messengers before you were belied who came with clear proofs, and the Psalms, and the Illuminating Book.

Then if they deny you, [O Muhammad] - so were messengers denied before you, who brought clear proofs and written ordinances and the enlightening Scripture.

If they reject you, they had certainly rejected the Messengers who lived before you and who showed them authoritative evidence, smaller Books, and the Book of enlightenment.

But if they reject you, so indeed were rejected before you apostles who came with clear arguments and scriptures and the illuminating book.

Fain ka<u>thth</u>abooka faqad ku<u>thth</u>iba rusulun min qablika j<u>a</u>oo bi<b>a</b>lbayyin<u>a</u>ti wa<b>al</b>zzuburi wa<b>a</b>lkit<u>a</u>bi almuneer<b>i</b>

If they deny you, so have other messengers been denied before you, who came with clear signs, scriptures and enlightening book.

Then if they reject thee, so were rejected messengers before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.

فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَآءُو بِٱلْبَيِّنَٰتِ وَٱلزُّبُرِ وَٱلْكِتَٰبِ ٱلْمُنِيرِ

If they reject you, O Prophet, do not feel saddened, because it is normal for the disbelievers to act like this. Many messengers were rejected before you, who came with clear proofs, and books containing teachings and great wisdom, and the scripture, guiding people through the rulings of the sacred law.

If they reject you, O Prophet, do not feel saddened, because it is normal for the disbelievers to act like this. Many messengers were rejected before you, who came with clear proofs, and books containing teachings and great wisdom, and the scripture, guiding people through the rulings of the sacred law.

<p>In the fifth verse (184), the Holy Prophet ﷺ has been comforted by saying that he should not grieve at being falsified by his adversaries for this is something faced by all prophets in the past.</p>

In the fifth verse (184), the Holy Prophet ﷺ has been comforted by saying that he should not grieve at being falsified by his adversaries for this is something faced by all prophets in the past.

Every soul will know the taste of death. You will get your recompense in full on the Day of Resurrection; and he who is spared the Fire and finds his way to Paradise will meet his desire. As for the life of this world, it is nothing but a merchandise of vanity.

Every soul must taste death; and only on the Day of Resurrection will you be fully recompensed; so the one who is saved from the fire and is admitted into Paradise – he is undoubtedly successful; and the life of this world is just counterfeit wealth.

Every soul shall taste of death; you shall surely be paid in full your wages on the Day of Resurrection. Whosoever is removed from the Fire and admitted to Paradise, shall win the triumph. The present life is but the joy of delusion.

Every human being is bound to taste death: but only on the Day of Resurrection will you be requited in full [for whatever you have done] - whereupon he that shall be drawn away from the fire and brought into paradise will indeed have gained a triumph: for the life of this world is nothing but an enjoyment of self-delusion.

Every soul Shall taste of death and only on the Day of Resurrection ye will be repaid your hire in full. Then whosoever shall be removed far away from the Fire and made to enter into the Garden, he indeed hath achieved the goal; and the life of the world is naught but an illusory enjoyment.

Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).

Every soul will have a taste of death, and you will receive your recompense on the Day of Resurrection. Whoever is swayed from the Fire, and admitted to Paradise, has won. The life of this world is merely enjoyment of delusion.

Everyone is bound to taste death and you shall receive your full reward on the Day of Resurrection. Then, whoever is spared the Fire and is admitted to Paradise has indeed been successful. The life of this world is merely an illusory enjoyment.

Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception.

Every soul will taste of death. And ye will be paid on the Day of Resurrection only that which ye have fairly earned. Whoso is removed from the Fire and is made to enter paradise, he indeed is triumphant. The life of this world is but comfort of illusion.

Every soul shall taste death, and you will indeed be paid your full rewards on the Day of Resurrection. Whoever is delivered from the Fire and admitted to paradise has certainly succeeded. The life of this world is nothing but the wares of delusion.

Every soul shall taste death. You shall be paid your wages in full on the Day of Resurrection. Whoever is removed from Hell and is admitted to Paradise shall prosper, for the worldly life is nothing but the enjoyment of delusion.

Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion.

Every soul is destined to experience the agony of death. You (Muslims) will receive the recompense for your deeds on the Day of Judgment. To be saved from the fire and admitted to Paradise is certainly a great triumph. The worldly life is no more than a deceitful possession.

Every soul shall taste of death, and you shall only be paid fully your reward on the resurrection day; then whoever is removed far away from the fire and is made to enter the garden he indeed has attained the object; and the life of this world is nothing but a provision of vanities.

Kullu nafsin <u>tha</u>iqatu almawti wainnam<u>a</u> tuwaffawna ojoorakum yawma alqiy<u>a</u>mati faman zu<u>h</u>zi<u>h</u>a AAani a<b>l</b>nn<u>a</u>ri waodkhila aljannata faqad f<u>a</u>za wam<u>a</u> al<u>h</u>ay<u>a</u>tu a<b>l</b>dduny<u>a</u> ill<u>a</u> mat<u>a</u>AAu alghuroor<b>i</b>

Every human being is bound to taste death: and you shall receive your rewards in full on the Day of Resurrection. He who is kept away from the Fire and is admitted to Paradise, will surely triumph; for the life of this world is nothing but an illusory enjoyment.

Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.

كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَٰمَةِ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ

Every soul, no matter its state, must taste death. No created being should be dazzled by this world. On the Day of Judgement, you will be given the reward for your actions in full, with nothing decreased. Whoever Allah averted from the fire of Hell and granted entry into Paradise, has achieved real success. The life of this world is only a passing enjoyment – only those who are misled become attached to it.

Every soul, no matter its state, must taste death. No created being should be dazzled by this world. On the Day of Judgement, you will be given the reward for your actions in full, with nothing decreased. Whoever Allah averted from the fire of Hell and granted entry into Paradise, has achieved real success. The life of this world is only a passing enjoyment – only those who are misled become attached to it.

<p>Thoughts of the Hereafter heal all sorrows and remove all doubts</p><p>The sixth verse (185) puts a sharp focus on the ultimate reality of things in a situation when sometime somewhere disbelievers come to enjoy ascendency one way or the other and they have all the luxury they can think of in this world. Contrary to this, Muslims have to face some hardships, some difficulties and a certain paucity of worldly means. There is nothing surprising about it and certainly no occasion to be grieved, for no follower of a faith or philosophy can ignore the reality of life that sorrow and happiness in this world are both short-lived. No living creature can escape death. As for the comfort and discomfort experienced in this world, they vanish, more than often, right there with relevant changes in circumstances - or, just in case, no change takes place during the life of this world, it is certain that everything will end with the knock of death. Therefore, worrying about this short-lived cycle of comfort and discomfort should not become the chronic concern of a wise person. One should, rather, have concern for what would happen after death.</p><p>So, the verse (185) tells us that every living being shall taste death and once in the Hereafter, there shall come the reward and punishment of deeds which will be severe and long drawn as well. This is what a wise person should worry about and prepare for. Given this rule of conduct, one who stays away from Hell and finds entry into the Paradise is really the successful one. May be this happens at the very beginning as would be the case with the most righteous servants of Allah. Or, it may come to pass after having faced some punishment as would be the case with sinning Muslims. But, Muslims - all of them - will finally have their deliverance from Hell and the blessings of Paradise will become theirs for ever. This will be contrary to what happens to disbelievers - Hell will their eternal resting place. If they wax proud over their short-lived worldly gains, they are terribly deceived. That is why it was said at the end of the verse: 'And the worldly life is nothing but an asset, full of illusion.' Strange is the anatomy of this deception, for reckless material enjoyments here become the source of great hardships in the Hereafter and conversely, most of the hardships faced here become the treasure of the Hereafter.</p><p>People of Falsehood hurting people of Truth is a natural phenomena: Patience (Sabr) and piety (Taqwa) cure everything</p><p>The seventh verse (186) was revealed in the background of a particular event which has been briefly referred to a little earlier in verse (181). According to relevant details, when verse 245 of Surah al-Baqarah: مَّن ذَا الَّذِي يُقْرِ‌ضُ اللَّـهَ قَرْ‌ضًا حَسَنًا (who is the one who would give Allah a good loan) was revealed, it eloquently equated the giving of charities to the giving of loan to Allah thereby indicating that all givings in charity in the life of this world will be recompensed with a certainty like that of someone returning a loan taken. An ignorant or hostile Jew reacted by commenting in the following words: إِنَّ اللَّـهَ فَقِيرٌ‌ وَنَحْنُ أَغْنِيَاءُ (Allah is poor and we are rich). Sayyidna Abu Bakr ؓ was angry at his effrontery and slapped him. The Jew complained to the Holy Prophet ﷺ . Thereupon, the verse لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ (Of course, you shall be tested in your wealth and yourselves) was revealed. This verse instructs Muslims that they should not show weakness when called to stake their wealth and life in the defence of their Faith or when they are hurt by the vituperations of the disbelievers, the polytheists and the people of the Book. All this is nothing but a trial for them. The best course for them is to observe restraint, be patient and keep to their real objective in life which is the achievement of the perfect state of Taqwa, (a state in which one fears Allah and remains answerable to Him all the time). In such a state Muslims should not worry about replying to the effrontery by antogonists.</p>

Thoughts of the Hereafter heal all sorrows and remove all doubtsThe sixth verse (185) puts a sharp focus on the ultimate reality of things in a situation when sometime somewhere disbelievers come to enjoy ascendency one way or the other and they have all the luxury they can think of in this world. Contrary to this, Muslims have to face some hardships, some difficulties and a certain paucity of worldly means. There is nothing surprising about it and certainly no occasion to be grieved, for no follower of a faith or philosophy can ignore the reality of life that sorrow and happiness in this world are both short-lived. No living creature can escape death. As for the comfort and discomfort experienced in this world, they vanish, more than often, right there with relevant changes in circumstances - or, just in case, no change takes place during the life of this world, it is certain that everything will end with the knock of death. Therefore, worrying about this short-lived cycle of comfort and discomfort should not become the chronic concern of a wise person. One should, rather, have concern for what would happen after death.So, the verse (185) tells us that every living being shall taste death and once in the Hereafter, there shall come the reward and punishment of deeds which will be severe and long drawn as well. This is what a wise person should worry about and prepare for. Given this rule of conduct, one who stays away from Hell and finds entry into the Paradise is really the successful one. May be this happens at the very beginning as would be the case with the most righteous servants of Allah. Or, it may come to pass after having faced some punishment as would be the case with sinning Muslims. But, Muslims - all of them - will finally have their deliverance from Hell and the blessings of Paradise will become theirs for ever. This will be contrary to what happens to disbelievers - Hell will their eternal resting place. If they wax proud over their short-lived worldly gains, they are terribly deceived. That is why it was said at the end of the verse: 'And the worldly life is nothing but an asset, full of illusion.' Strange is the anatomy of this deception, for reckless material enjoyments here become the source of great hardships in the Hereafter and conversely, most of the hardships faced here become the treasure of the Hereafter.People of Falsehood hurting people of Truth is a natural phenomena: Patience (Sabr) and piety (Taqwa) cure everythingThe seventh verse (186) was revealed in the background of a particular event which has been briefly referred to a little earlier in verse (181). According to relevant details, when verse 245 of Surah al-Baqarah: مَّن ذَا الَّذِي يُقْرِ‌ضُ اللَّـهَ قَرْ‌ضًا حَسَنًا (who is the one who would give Allah a good loan) was revealed, it eloquently equated the giving of charities to the giving of loan to Allah thereby indicating that all givings in charity in the life of this world will be recompensed with a certainty like that of someone returning a loan taken. An ignorant or hostile Jew reacted by commenting in the following words: إِنَّ اللَّـهَ فَقِيرٌ‌ وَنَحْنُ أَغْنِيَاءُ (Allah is poor and we are rich). Sayyidna Abu Bakr ؓ was angry at his effrontery and slapped him. The Jew complained to the Holy Prophet ﷺ . Thereupon, the verse لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ (Of course, you shall be tested in your wealth and yourselves) was revealed. This verse instructs Muslims that they should not show weakness when called to stake their wealth and life in the defence of their Faith or when they are hurt by the vituperations of the disbelievers, the polytheists and the people of the Book. All this is nothing but a trial for them. The best course for them is to observe restraint, be patient and keep to their real objective in life which is the achievement of the perfect state of Taqwa, (a state in which one fears Allah and remains answerable to Him all the time). In such a state Muslims should not worry about replying to the effrontery by antogonists.

<h2 class="title">Every Soul Shall Taste Death</h2><p>Allah issues a general and encompassing statement that every living soul shall taste death. In another statement, Allah said, </p><div class="text_uthmani arabic">كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ </div><p>(Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever) 55:26,27. </p><p>Therefore, Allah Alone is the Ever-Living Who never dies, while the Jinn, mankind and angels, including those who carry Allah's Throne, shall die. The Irresistible One and Only, will alone remain for ever and ever, remaining Last, as He was the First. This Ayah comforts all creation, since every soul that exists on the earth shall die. When the term of this life comes to an end and the sons of Adam no longer have any new generations, and thus this world ends, Allah will command that the Day of Resurrection commence. Allah will then recompense the creation for their deeds, whether minor or major, many or few, big or small. Surely, Allah will not deal unjustly with anyone, even the weight of an atom, and this is why He said, </p><div class="text_uthmani arabic">وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَـمَةِ</div><p>(185. And only on the Day of Resurrection shall you be paid your wages in full) </p><h2 class="title">Who Shall Gain Ultimate Victory</h2><p>Allah said, </p><div class="text_uthmani arabic">فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ</div><p>(And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful.) meaning, whoever is kept away from the Fire, saved from it and entered into Paradise, will have achieved the ultimate success. </p><p>Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«مَوْضِعُ سَوْطٍ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، اقْرَأُوا إِنْ شِئْتُمْ »</div><p>(A place in Paradise as small as that which is occupied by a whip is better than the world and whatever is on its surface. Read if you will), </p><div class="text_uthmani arabic">فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ</div><p>(And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful). This was collected in the Two Sahihs, but using another chain of narration and without the addition (the Ayah.) Abu Hatim Ibn Hibban recorded it in his Sahih without the addition as did Al-Hakim in his Mustadrak. </p><p>Allah said, </p><div class="text_uthmani arabic">وَما الْحَيَوةُ الدُّنْيَا إِلاَّ مَتَـعُ الْغُرُورِ</div><p>(The life of this world is only the enjoyment of deception. ) belittling the value of this life and degrading its importance. This life is short, little and finite, just as Allah said, </p><div class="text_uthmani arabic">بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا - وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى </div><p>(Nay, you prefer the life of this world. Although the Hereafter is better and more lasting.) 87:16,17, and, </p><div class="text_uthmani arabic">وَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَـعُ الْحَيَوةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى</div><p>(And whatever you have been given is an enjoyment of the life of (this) world and its adornment, and that (Hereafter) which is with Allah is better and will remain forever) 28:60. A Hadith states, </p><div class="text_uthmani arabic">«وَاللهِ مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا كَمَا يَغْمِسُ أَحَدُكُمْ أُصْبُعَهُ فِي الْيَمِّ، فَلْيَنْظُرْ بِمَ تَرْجِعُ إِلَيْه»</div><p>(By Allah! This life, compared to the Hereafter, is just as insignificant as when one of you dips his finger in the sea; let him contemplate what his finger will come back with.) </p><p>Qatadah commented on Allah's statement, </p><div class="text_uthmani arabic">وَما الْحَيَوةُ الدُّنْيَا إِلاَّ مَتَـعُ الْغُرُورِ</div><p>(The life of this world is only the enjoyment of deception.) "Life is a delight. By Allah, other than Whom there is no deity, it will soon fade away from its people. Therefore, take obedience to Allah from this delight, if you can. Verily, there is no power except from Allah."</p><h2 class="title">The Believer is Tested and Hears Grieving Statements from the Enemy</h2><p>Allah said, </p><div class="text_uthmani arabic">لَتُبْلَوُنَّ فِى أَمْوَلِكُمْ وَأَنفُسِكُمْ</div><p>(You shall certainly be tried and tested in your wealth and properties and in yourselves), just as He said in another Ayah, </p><div class="text_uthmani arabic">وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الاٌّمَوَالِ وَالاٌّنفُسِ وَالثَّمَرَتِ</div><p>(And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits) 2:155. </p><p>Therefore, the believer shall be tested, in his wealth, himself, his offspring and family. The believer shall be tested according to the degree of his faith, and when his faith is stronger, the test is larger. </p><p>Allah said to the believers upon their arrival at Al-Madinah, before Badr, while comforting them against the harm they suffered from the People of the Scriptures and the polytheists; </p><div class="text_uthmani arabic">وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذلِكَ مِنْ عَزْمِ الاٍّمُورِ</div><p>(but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.) </p><p>Therefore, Allah commanded the believers to be forgiving, patient and forbearing until He brought His awaited aid. </p><p>Al-Bukhari recorded that Usamah bin Zayd said that Allah's Messenger rode a donkey with a saddle covered by a velvet sheet and let Usamah ride behind him (on the donkey). The Prophet wanted to visit Sa`d bin `Ubadah in Bani Al-Harith bin Al-Khazraj, and this occurred before the battle of Badr. The Prophet passed by a gathering in which `Abdullah bin Ubayy bin Salul was sitting, before `Abdullah bin Ubayy became Muslim. That gathering was made up of various Muslims as well as Mushriks, who worshipped the idols, and some Jews. `Abdullah bin Rawahah was sitting in that gathering. When the Prophet reached `Abdullah bin Ubayy, the donkey caused some sand to fall on the group. Then, `Abdullah bin Ubayy covered his nose with his robe and said, `Do not fill us with sand.' The Messenger of Allah greeted the gathering with Salam, called them to Allah and recited some of the Qur'an to them. `Abdullah bin Ubayy said, `O fellow! No other speech is better than what you said, if it was true! However, do not bother us in our gatherings. Go back to your place and whoever came to you, narrate your stories to him.' `Abdullah bin Rawahah said, `Rather, O Messenger of Allah! Attend our gatherings for we like that.' The Muslims, Mushriks and Jews then cursed each other, and they almost fought with each other. The Prophet tried to calm them down, until they finally settled. The Prophet rode his donkey and went to Sa`d bin `Ubadah, saying, `O Sa`d! Have you heard what Abu Hubbab said (meaning `Abdullah bin Ubayy) He said such and such things. ' Sa`d said, `O Messenger of Allah! Forgive and pardon him. By Allah, Who sent down the Book to you, Allah brought us the truth that you came with at a time when the people of this city almost appointed him king. When Allah changed all that with the truth that He gave you, he choked on it, and this is the reason behind the behavior you saw from him.' The Messenger of Allah forgave him. Indeed, the Messenger of Allah and his Companions used to forgive the Mushriks and the People of the Scriptures, just as Allah commanded them, and they used to tolerate the harm that they suffered. Allah said, </p><div class="text_uthmani arabic">وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً </div><p>(and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah;) 3:186, and, </p><div class="text_uthmani arabic">وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَـبِ لَوْ يَرُدُّونَكُم مِن بَعْدِ إِيمَـنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ </div><p>(Many of the People of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves, even after the truth has become manifest unto them. But forgive and overlook, till Allah brings His command) 2:109. </p><p>The Prophet used to implement the pardon that Allah commanded him until He gave His command (to fight the disbelievers). When the Messenger fought at Badr, and Allah killed, by his hand, the leaders of the disbelievers from Quraysh, `Abdullah bin Ubayy bin Salul and the Mushriks and idol worshippers who were with him said, `This matter has prevailed,' and they gave their pledge to the Prophet and became Muslims." </p><p>Therefore, every person who stands for truth, enjoins righteousness and forbids evil, will be harmed in some manner. In such cases, there is no cure better than being patient in Allah's cause, trusting in Him and returning to Him. </p><div class="text_uthmani arabic">وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ </div>

Every Soul Shall Taste DeathAllah issues a general and encompassing statement that every living soul shall taste death. In another statement, Allah said, كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ (Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever) 55:26,27. Therefore, Allah Alone is the Ever-Living Who never dies, while the Jinn, mankind and angels, including those who carry Allah's Throne, shall die. The Irresistible One and Only, will alone remain for ever and ever, remaining Last, as He was the First. This Ayah comforts all creation, since every soul that exists on the earth shall die. When the term of this life comes to an end and the sons of Adam no longer have any new generations, and thus this world ends, Allah will command that the Day of Resurrection commence. Allah will then recompense the creation for their deeds, whether minor or major, many or few, big or small. Surely, Allah will not deal unjustly with anyone, even the weight of an atom, and this is why He said, وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَـمَةِ(185. And only on the Day of Resurrection shall you be paid your wages in full) Who Shall Gain Ultimate VictoryAllah said, فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ(And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful.) meaning, whoever is kept away from the Fire, saved from it and entered into Paradise, will have achieved the ultimate success. Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said, «مَوْضِعُ سَوْطٍ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، اقْرَأُوا إِنْ شِئْتُمْ »(A place in Paradise as small as that which is occupied by a whip is better than the world and whatever is on its surface. Read if you will), فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ(And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful). This was collected in the Two Sahihs, but using another chain of narration and without the addition (the Ayah.) Abu Hatim Ibn Hibban recorded it in his Sahih without the addition as did Al-Hakim in his Mustadrak. Allah said, وَما الْحَيَوةُ الدُّنْيَا إِلاَّ مَتَـعُ الْغُرُورِ(The life of this world is only the enjoyment of deception. ) belittling the value of this life and degrading its importance. This life is short, little and finite, just as Allah said, بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا - وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى (Nay, you prefer the life of this world. Although the Hereafter is better and more lasting.) 87:16,17, and, وَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَـعُ الْحَيَوةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى(And whatever you have been given is an enjoyment of the life of (this) world and its adornment, and that (Hereafter) which is with Allah is better and will remain forever) 28:60. A Hadith states, «وَاللهِ مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا كَمَا يَغْمِسُ أَحَدُكُمْ أُصْبُعَهُ فِي الْيَمِّ، فَلْيَنْظُرْ بِمَ تَرْجِعُ إِلَيْه»(By Allah! This life, compared to the Hereafter, is just as insignificant as when one of you dips his finger in the sea; let him contemplate what his finger will come back with.) Qatadah commented on Allah's statement, وَما الْحَيَوةُ الدُّنْيَا إِلاَّ مَتَـعُ الْغُرُورِ(The life of this world is only the enjoyment of deception.) "Life is a delight. By Allah, other than Whom there is no deity, it will soon fade away from its people. Therefore, take obedience to Allah from this delight, if you can. Verily, there is no power except from Allah."The Believer is Tested and Hears Grieving Statements from the EnemyAllah said, لَتُبْلَوُنَّ فِى أَمْوَلِكُمْ وَأَنفُسِكُمْ(You shall certainly be tried and tested in your wealth and properties and in yourselves), just as He said in another Ayah, وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الاٌّمَوَالِ وَالاٌّنفُسِ وَالثَّمَرَتِ(And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits) 2:155. Therefore, the believer shall be tested, in his wealth, himself, his offspring and family. The believer shall be tested according to the degree of his faith, and when his faith is stronger, the test is larger. Allah said to the believers upon their arrival at Al-Madinah, before Badr, while comforting them against the harm they suffered from the People of the Scriptures and the polytheists; وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذلِكَ مِنْ عَزْمِ الاٍّمُورِ(but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.) Therefore, Allah commanded the believers to be forgiving, patient and forbearing until He brought His awaited aid. Al-Bukhari recorded that Usamah bin Zayd said that Allah's Messenger rode a donkey with a saddle covered by a velvet sheet and let Usamah ride behind him (on the donkey). The Prophet wanted to visit Sa`d bin `Ubadah in Bani Al-Harith bin Al-Khazraj, and this occurred before the battle of Badr. The Prophet passed by a gathering in which `Abdullah bin Ubayy bin Salul was sitting, before `Abdullah bin Ubayy became Muslim. That gathering was made up of various Muslims as well as Mushriks, who worshipped the idols, and some Jews. `Abdullah bin Rawahah was sitting in that gathering. When the Prophet reached `Abdullah bin Ubayy, the donkey caused some sand to fall on the group. Then, `Abdullah bin Ubayy covered his nose with his robe and said, `Do not fill us with sand.' The Messenger of Allah greeted the gathering with Salam, called them to Allah and recited some of the Qur'an to them. `Abdullah bin Ubayy said, `O fellow! No other speech is better than what you said, if it was true! However, do not bother us in our gatherings. Go back to your place and whoever came to you, narrate your stories to him.' `Abdullah bin Rawahah said, `Rather, O Messenger of Allah! Attend our gatherings for we like that.' The Muslims, Mushriks and Jews then cursed each other, and they almost fought with each other. The Prophet tried to calm them down, until they finally settled. The Prophet rode his donkey and went to Sa`d bin `Ubadah, saying, `O Sa`d! Have you heard what Abu Hubbab said (meaning `Abdullah bin Ubayy) He said such and such things. ' Sa`d said, `O Messenger of Allah! Forgive and pardon him. By Allah, Who sent down the Book to you, Allah brought us the truth that you came with at a time when the people of this city almost appointed him king. When Allah changed all that with the truth that He gave you, he choked on it, and this is the reason behind the behavior you saw from him.' The Messenger of Allah forgave him. Indeed, the Messenger of Allah and his Companions used to forgive the Mushriks and the People of the Scriptures, just as Allah commanded them, and they used to tolerate the harm that they suffered. Allah said, وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً (and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah;) 3:186, and, وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَـبِ لَوْ يَرُدُّونَكُم مِن بَعْدِ إِيمَـنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ (Many of the People of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves, even after the truth has become manifest unto them. But forgive and overlook, till Allah brings His command) 2:109. The Prophet used to implement the pardon that Allah commanded him until He gave His command (to fight the disbelievers). When the Messenger fought at Badr, and Allah killed, by his hand, the leaders of the disbelievers from Quraysh, `Abdullah bin Ubayy bin Salul and the Mushriks and idol worshippers who were with him said, `This matter has prevailed,' and they gave their pledge to the Prophet and became Muslims." Therefore, every person who stands for truth, enjoins righteousness and forbids evil, will be harmed in some manner. In such cases, there is no cure better than being patient in Allah's cause, trusting in Him and returning to Him. وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ

You will, nonetheless, be tried with your wealth and life, and will hear many untoward things from the followers of former Books and the infidels. But if you endure with patience and follow the straight path, it will surely (accord) with God's fixed resolve about human affairs.

You will surely be tried in respect of your property and lives, and you will surely hear much wrong from those who were given the Book before you, and from the polytheists; and if you remain steadfast and remain pious, it is then an act of great courage.

You shall surely be tried in your possessions and your selves, and you shall hear from those who were given the Book before you, and from those who are idolaters, much hurt; but if you are patient and godfearing -- surely that is true constancy.

You shall most certainly be tried in your possessions and in your persons; and indeed you shall hear many hurtful things from those to whom revelation was granted before your time, as well as from those who have come to ascribe divinity to other beings beside God. But if you remain patient in adversity and conscious of Him - this, behold, is something to set one's heart upon.

O Ye shall surely be proven in your riches and in your lives; and will surely bear much hurt from those who were vouchsafed the Book before you and from those who associate gods, and if ye endure and fear, then verily that is of the commandments determined.

You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah, but if you persevere patiently, and become Al-Muttaqun (the pious - see V. 2:2) then verily, that will be a determining factor in all affairs, and that is from the great matters, [which you must hold on with all your efforts].

You will be tested through your possessions and your persons; and you will hear from those who received the Scripture before you, and from the idol worshipers, much abuse. But if you persevere and lead a righteous life—that indeed is a mark of great determination.

(Believers!) You will certainly be put to test in respect of your properties and lives, and you will certainly hear many hurtful things from those who were granted the Book before you and those who have associated others with Allah in His divinity. If you remain patient and God-fearing this indeed is a matter of great resolution.

You shall certainly be tried and tested in your wealth and properties and in yourselves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah; but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.

Assuredly ye will be tried in your property and in your persons, and ye will hear much wrong from those who were given the Scripture before you, and from the idolaters. But if ye persevere and ward off (evil), then that is of the steadfast heart of things.

You will surely be tested in your possessions and your souls, and you will surely hear much affront from those who were given the Book before you and from the polytheists; but if you are patient and Godwary, that is indeed the steadiest of courses.

You shall be tried in your wealth and yourselves, and you shall hear much hurt from those who were given the Book before you, and from those who are idolaters. But if you are patient and cautious, surely, that is of the firm affairs.

You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination.

You (believers) will certainly be tested by the loss of your property and lives and you will hear a great many grieving words from the People of the Book and the pagans. If you will have patience and piety, it will be a sign of firm determination and steadfastness (in life).

You shall certainly be tried respecting your wealth and your souls, and you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon.

Latublawunna fee amw<u>a</u>likum waanfusikum walatasmaAAunna mina alla<u>th</u>eena ootoo alkit<u>a</u>ba min qablikum wamina alla<u>th</u>eena ashrakoo a<u>th</u>an katheeran wain ta<u>s</u>biroo watattaqoo fainna <u>tha</u>lika min AAazmi alomoor<b>i</b>

You will surely be tried and tested in your possessions and your persons, and you shall surely hear many hurtful things from those who were given the Book before you and from those who set up partners with God, but if you endure with fortitude and restrain yourselves, that indeed is a matter of strong determination.

Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs.

لَتُبْلَوُنَّ فِىٓ أَمْوَٰلِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَمِنَ ٱلَّذِينَ أَشْرَكُوٓا۟ أَذًى كَثِيرًا وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ

You will certainly be tested, O believers, in your wealth – in relation to fulfilling your duties concerning it – and with the misfortunes sent down with it, and in yourselves with regards to how you conduct yourselves with the orders and prohibitions of the sacred law. Also, you will certainly hear many things from those who were given the scripture before you, and from those who worship others with Allah, that are hurtful to you, criticising you and your sacred way of life. But if you are patient with the misfortunes and trials you are given, and are mindful of Allah, doing what He instructs and staying away from what He has prohibited, then that will lead to the good consequences and it is a matter O believers that requires firm resolve.

You will certainly be tested, O believers, in your wealth – in relation to fulfilling your duties concerning it – and with the misfortunes sent down with it, and in yourselves with regards to how you conduct yourselves with the orders and prohibitions of the sacred law. Also, you will certainly hear many things from those who were given the scripture before you, and from those who worship others with Allah, that are hurtful to you, criticising you and your sacred way of life. But if you are patient with the misfortunes and trials you are given, and are mindful of Allah, doing what He instructs and staying away from what He has prohibited, then that will lead to the good consequences and it is a matter O believers that requires firm resolve.

And remember when God took a promise from the people of the Book to make its (truth) known to mankind, and not keep back any part of it, they set aside (the pledge), and sold it away for a little gain but how wretched the bargain that they made!

And remember when Allah took a covenant from the People given the Book(s) that, “You shall definitely preach it to the people and not hide it”; so they flung it behind their backs and gained an abject price for it; so what a wretched bargain it is!

And when God took compact with those who had been given the Book: 'You shall make it clear unto the people, and not conceal it.' But they rejected it behind their backs and sold it for a small price -- how evil was that their selling!

AND LO, God accepted a solemn pledge from those who were granted earlier revelation [when He bade them]: "Make it known unto mankind, and do not conceal it!" But they cast this [pledge] behind their backs, and bartered it away for a trifling gain: and how evil was their bargain!

And recall what time Allah took a bond from those who were vouchsafed the Book: ye shall surely expound it to the people and ye shall hide it not; whereafter they cast it behind their backs, and bartered it for a small price. Vile is that wherewith they have bartered.

(And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad SAW and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.

God received a pledge from those who were given the Scripture: “You shall proclaim it to the people, and not conceal it.” But they disregarded it behind their backs, and exchanged it for a small price. What a miserable exchange they made.

And recall when Allah took a covenant from those who were given the Book: 'You shall explain it to men and not hide it. Then they cast the Book behind their backs, and sold it away for a trivial gain. Evil indeed is their bargain.

(And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the truth) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.

And (remember) when Allah laid a charge on those who had received the Scripture (He said): Ye are to expound it to mankind and not to hide it. But they flung it behind their backs and bought thereby a little gain. Verily evil is that which they have gained thereby.

When Allah made a covenant with those who were given the Book: ‘You shall explain it for the people, and you shall not conceal it,’ they cast it behind their backs and sold it for a paltry gain. How evil is what they buy!

When Allah took a covenant with those to whom the Book was given, (saying): 'You shall make it clear to the people, and not conceal it. 'But they threw it behind their backs and they bought with it a little price. Evil was what they bought.

And [mention, O Muhammad], when Allah took a covenant from those who were given the Scripture, [saying], "You must make it clear to the people and not conceal it." But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased.

When God made a covenant with the People of the Book saying, "Tell the people about it (Muhammad's prophesy) without hiding any part, therefrom, they threw it behind their backs and sold it for a very small price. What a miserable bargain!

And when Allah made a covenant with those who were given the Book: You shall certainly make it known to men and you shall not hide it; but they cast it behind their backs and took a small price for it; so evil is that which they buy.

Wai<u>th</u> akha<u>th</u>a All<u>a</u>hu meeth<u>a</u>qa alla<u>th</u>eena ootoo alkit<u>a</u>ba latubayyinunnahu li<b>l</b>nn<u>a</u>si wal<u>a</u> taktumoonahu fanaba<u>th</u>oohu war<u>a</u>a <i><u>th</u></i>uhoorihim wa<b>i</b>shtaraw bihi thamanan qaleelan fabisa m<u>a</u> yashtaroon<b>a</b>

God made a covenant with those who were given the Book to make it known to people and not conceal it. But they cast it behind their backs and bartered it for a paltry price: what an evil bargain they made!

And remember Allah took a covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made!

وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ

Remember, O Prophet, when Allah took a firm promise from the scholars among the Christians and Jews: that they should make the revelation of Allah clear to people, and not hide the guidance in it, or the evidence of the prophethood of Muhammad (peace be upon him). But they broke the promise and paid no attention to it, hiding the truth and revealing what was false. They exchanged the promise of Allah for a small price, such as the position or wealth it might buy them. What a terrible price they traded Allah’s promise for!

Remember, O Prophet, when Allah took a firm promise from the scholars among the Christians and Jews: that they should make the revelation of Allah clear to people, and not hide the guidance in it, or the evidence of the prophethood of Muhammad (peace be upon him). But they broke the promise and paid no attention to it, hiding the truth and revealing what was false. They exchanged the promise of Allah for a small price, such as the position or wealth it might buy them. What a terrible price they traded Allah’s promise for!

<p>In continuation of the description of evils practiced by the Jews mentioned in previous verses, the first of the present two verses (187, 188) takes up yet another evil practice of theirs. This is their habit of going back on solemn pledges and covenants - for Allah Almighty had taken pledge from the people of the Book that they would communicate the commandments of Allah appearing in the Torah freely, openly and universally and that they would not conceal any injunction out of their selfish ends. The people of the Book broke this covenant. They concealed injunctions. Not only that, they were audacious enough to show their pleasure about having acted in this manner and taking this deed of theirs as commendable.</p><p>Commentary</p><p>Concealing the Knowledge of Faith is forbidden and waiting or manipulating to be praised without practicing it is deplorable</p><p>The three verses cited above describe two crimes committed by scholars from the people of the Book along with their subsequent punishment.</p><p>As pointed out earlier, they were commanded to tell their people about injunctions revealed in the Book of Allah freely and openly without any effort. To curtail or hold back what was in there people. Although, they were explicitly instructed not to hide any commandment, yet they elected to ignore the pledge they had made, out of their worldly considerations and personal greed. They did hide a good many commandments from their people.</p><p>Secondly, they had the problem of personally staying aloof from acting righteously while, at the same time, they had no qualms of conscience in wishing to be praised without acting the way they were expected to.</p><p>As for the incidence of hiding the commandments of the Torah, it has been reported in Sahih al-Bukhari on the authority of Sayyidna 'Abdullah ibn 'Abbas ؓ . He narrates that the Holy Prophet ﷺ asked the Jews about something mentioned in the Torah. They concealed the truth and told him something contrary to what was said in the Torah - and they left his company all pleased with their exercise in evil congratulating themselves on their deceit. Thereupon, this verse which carries a warning for them was revealed.</p><p>As for the other statement -'they love to be praised for what they never did' - it refers to the hypocrites among the Jews who would make excuses at the time of Jihad, sit home and celebrate how well they were able to dodge the hardships of Jihad. When the Holy Prophet ﷺ returned from Jihad, they would go to him, take false oaths and offer excuses and, on top of that, they would demand that this act of theirs be praised. (Sahih al-Bukhri)</p><p>The Holy Qur'an condemns them for both these attitudes. From here, we know that concealing the knowledge of Faith and the injunctions of Allah and His Messenger is forbidden (Haram ). But this forbiddance applies to the kind of concealment which was practiced by the Jews for they used to conceal Divine injunctions to promote their own worldly interest and, in this process, they made people pay for it. However, if an injunction is not broadcast publicly due to some expedient religious consideration, such an action would not fall under the purview of this ruling. This problem has been taken up by Imam al-Bukhari (رح) under a separate subject heading supported by relevant Hadith narrations. According to him, there are occasions when there is the danger that masses would fall prey to misunderstanding and disorder by publicising a certain injunction openly. If an injunction is allowed to remain unpublicised on the basis of such a danger, it does not matter.</p><p>The rule about doing a good deed is simple. If anyone does a good deed, then looks forward to be praised for it - or, worse still, takes elaborate steps to make this happen - then, despite having done what one did, this act will be deemed blameworthy under the Islamic legal-moral norms. And should one elect not to do that good deed at all, that would, then, be taken as far more blameworthy. As for the natural desire to do something good and thereby earn a fair name, it is not included under the purview of this ruling - unless, of course, if one does not make unusual projections to earn that fair name (Bayan al-Qur'an).</p>

In continuation of the description of evils practiced by the Jews mentioned in previous verses, the first of the present two verses (187, 188) takes up yet another evil practice of theirs. This is their habit of going back on solemn pledges and covenants - for Allah Almighty had taken pledge from the people of the Book that they would communicate the commandments of Allah appearing in the Torah freely, openly and universally and that they would not conceal any injunction out of their selfish ends. The people of the Book broke this covenant. They concealed injunctions. Not only that, they were audacious enough to show their pleasure about having acted in this manner and taking this deed of theirs as commendable.CommentaryConcealing the Knowledge of Faith is forbidden and waiting or manipulating to be praised without practicing it is deplorableThe three verses cited above describe two crimes committed by scholars from the people of the Book along with their subsequent punishment.As pointed out earlier, they were commanded to tell their people about injunctions revealed in the Book of Allah freely and openly without any effort. To curtail or hold back what was in there people. Although, they were explicitly instructed not to hide any commandment, yet they elected to ignore the pledge they had made, out of their worldly considerations and personal greed. They did hide a good many commandments from their people.Secondly, they had the problem of personally staying aloof from acting righteously while, at the same time, they had no qualms of conscience in wishing to be praised without acting the way they were expected to.As for the incidence of hiding the commandments of the Torah, it has been reported in Sahih al-Bukhari on the authority of Sayyidna 'Abdullah ibn 'Abbas ؓ . He narrates that the Holy Prophet ﷺ asked the Jews about something mentioned in the Torah. They concealed the truth and told him something contrary to what was said in the Torah - and they left his company all pleased with their exercise in evil congratulating themselves on their deceit. Thereupon, this verse which carries a warning for them was revealed.As for the other statement -'they love to be praised for what they never did' - it refers to the hypocrites among the Jews who would make excuses at the time of Jihad, sit home and celebrate how well they were able to dodge the hardships of Jihad. When the Holy Prophet ﷺ returned from Jihad, they would go to him, take false oaths and offer excuses and, on top of that, they would demand that this act of theirs be praised. (Sahih al-Bukhri)The Holy Qur'an condemns them for both these attitudes. From here, we know that concealing the knowledge of Faith and the injunctions of Allah and His Messenger is forbidden (Haram ). But this forbiddance applies to the kind of concealment which was practiced by the Jews for they used to conceal Divine injunctions to promote their own worldly interest and, in this process, they made people pay for it. However, if an injunction is not broadcast publicly due to some expedient religious consideration, such an action would not fall under the purview of this ruling. This problem has been taken up by Imam al-Bukhari (رح) under a separate subject heading supported by relevant Hadith narrations. According to him, there are occasions when there is the danger that masses would fall prey to misunderstanding and disorder by publicising a certain injunction openly. If an injunction is allowed to remain unpublicised on the basis of such a danger, it does not matter.The rule about doing a good deed is simple. If anyone does a good deed, then looks forward to be praised for it - or, worse still, takes elaborate steps to make this happen - then, despite having done what one did, this act will be deemed blameworthy under the Islamic legal-moral norms. And should one elect not to do that good deed at all, that would, then, be taken as far more blameworthy. As for the natural desire to do something good and thereby earn a fair name, it is not included under the purview of this ruling - unless, of course, if one does not make unusual projections to earn that fair name (Bayan al-Qur'an).

<h2 class="title">Chastising the People of the Scriptures for Breaking the Covenant and Hiding the Truth</h2><p>In this Ayah, Allah chastises the People of the Scriptures, from whom Allah took the covenant by the words of their Prophets, that they would believe in Muhammad and describe him to the people, so that they would recognize and follow him when Allah sent him. However, they hid this truth and preferred the the small amounts and the material gains instead of the rewards of this life and the Hereafter that they were promised. This is a losing deal and a failing trade, indeed. </p><p>These Ayat also contain a warning for the scholars not to imitate their behavior, so that they do not suffer the same fate and become like them. Therefore, the scholars are required to spread the beneficial knowledge that they have, encouraging the various righteous good deeds. They are also warned against hiding any part of their knowledge. A Hadith states that the Prophet said, </p><div class="text_uthmani arabic">«مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَار»</div><p>(Whoever was asked about knowledge that he knew but did not disclose it, will be tied with a bridle made of fire on the Day of Resurrection.)</p><h2 class="title">Chastising Those Who Love to be Praised for What They Have not Done</h2><p>Allah's statement, </p><div class="text_uthmani arabic">لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ</div><p>(Think not that those who rejoice in what they have done, and love to be praised for what they have not done), refers to those who show off, rejoice in what they do and claim to do what they have not done. The Two Sahihs recorded that the Prophet said, </p><div class="text_uthmani arabic">«مَنِ ادَّعَى دَعْوَةً كَاذِبَةً لِيَتَكَثَّرَ بِهَا، لَمْ يَزِدْهُ اللهُ إِلَّا قِلَّة»</div><p>(Whoever issues a false claim to acquire some type of gain, then Allah will only grant him decrease.) </p><p>The Sahih also recorded; </p><div class="text_uthmani arabic">«الْمُتَشَبِّعُ بِمَا لَمْ يُعْطَ، كَلَابِسِ ثَوْبَيْ زُور»</div><p>(He who claims to do what he has not done, is just like a person who wears two robes made of falsehood.) </p><p>Imam Ahmad recorded that Marwan told his guard Rafi` to go to Ibn `Abbas and proclaim to him, "If every person among us who rejoices with what he has done and loves to be praised for what he has not done will be tormented, we all will be tormented." Ibn `Abbas said, "This Ayah was revealed about the People of the Scriptures." He then recited the Ayah, </p><div class="text_uthmani arabic">وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ </div><p>((And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the truth) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.) then the Ayah, </p><div class="text_uthmani arabic">لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ</div><p>(Think not that those who rejoice in what they have done, and love to be praised for what they have not done) </p><p>Ibn `Abbas said, "The Prophet asked them about something, and they hid its knowledge, giving him an incorrect answer. They parted after showing off and rejoicing in front of him because they answered him, so they pretended, and they were delighted that they hid the correct news about what he had asked them." This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. </p><p>Al-Bukhari recorded that Abu Sa`id Al-Khudri said, "During the time of the Messenger of Allah , when the Messenger would go to battle, some hypocrite men would remain behind and rejoice because they did not accompany the Prophet in battle. When the Messenger would come back, they would ask him to excuse them swearing to having some excuse, and wanting to be praised for that which they did not do. So Allah revealed, </p><div class="text_uthmani arabic">لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ</div><p>(Think not that those who rejoice in what they have done, and love to be praised for what they have not done)," </p><p>to the end of the Ayah." And Muslim recorded similarly. </p><p>Allah said; </p><div class="text_uthmani arabic">فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِّنَ الْعَذَابِ</div><p>(think not that they are rescued from the torment, ) Do not think that they will be saved from punishment, rather it will certainly strike them. So Allah said; </p><div class="text_uthmani arabic">وَلَهُمْ عَذَابٌ أَلِيمٌ</div><p>(and for them is a painful torment.) Allah then said, </p><div class="text_uthmani arabic">وَللَّهِ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ </div><p>(And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.) He is the Owner of everything, able to do all things and nothing escapes His might. Therefore, fear Him, never defy Him and beware of His anger and revenge. He is the Most Great, none is greater than Him, and the Most Able, none is more able than He is. </p>

Chastising the People of the Scriptures for Breaking the Covenant and Hiding the TruthIn this Ayah, Allah chastises the People of the Scriptures, from whom Allah took the covenant by the words of their Prophets, that they would believe in Muhammad and describe him to the people, so that they would recognize and follow him when Allah sent him. However, they hid this truth and preferred the the small amounts and the material gains instead of the rewards of this life and the Hereafter that they were promised. This is a losing deal and a failing trade, indeed. These Ayat also contain a warning for the scholars not to imitate their behavior, so that they do not suffer the same fate and become like them. Therefore, the scholars are required to spread the beneficial knowledge that they have, encouraging the various righteous good deeds. They are also warned against hiding any part of their knowledge. A Hadith states that the Prophet said, «مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَار»(Whoever was asked about knowledge that he knew but did not disclose it, will be tied with a bridle made of fire on the Day of Resurrection.)Chastising Those Who Love to be Praised for What They Have not DoneAllah's statement, لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ(Think not that those who rejoice in what they have done, and love to be praised for what they have not done), refers to those who show off, rejoice in what they do and claim to do what they have not done. The Two Sahihs recorded that the Prophet said, «مَنِ ادَّعَى دَعْوَةً كَاذِبَةً لِيَتَكَثَّرَ بِهَا، لَمْ يَزِدْهُ اللهُ إِلَّا قِلَّة»(Whoever issues a false claim to acquire some type of gain, then Allah will only grant him decrease.) The Sahih also recorded; «الْمُتَشَبِّعُ بِمَا لَمْ يُعْطَ، كَلَابِسِ ثَوْبَيْ زُور»(He who claims to do what he has not done, is just like a person who wears two robes made of falsehood.) Imam Ahmad recorded that Marwan told his guard Rafi` to go to Ibn `Abbas and proclaim to him, "If every person among us who rejoices with what he has done and loves to be praised for what he has not done will be tormented, we all will be tormented." Ibn `Abbas said, "This Ayah was revealed about the People of the Scriptures." He then recited the Ayah, وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ ((And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the truth) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.) then the Ayah, لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ(Think not that those who rejoice in what they have done, and love to be praised for what they have not done) Ibn `Abbas said, "The Prophet asked them about something, and they hid its knowledge, giving him an incorrect answer. They parted after showing off and rejoicing in front of him because they answered him, so they pretended, and they were delighted that they hid the correct news about what he had asked them." This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i. Al-Bukhari recorded that Abu Sa`id Al-Khudri said, "During the time of the Messenger of Allah , when the Messenger would go to battle, some hypocrite men would remain behind and rejoice because they did not accompany the Prophet in battle. When the Messenger would come back, they would ask him to excuse them swearing to having some excuse, and wanting to be praised for that which they did not do. So Allah revealed, لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَآ أَتَوْاْ وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ(Think not that those who rejoice in what they have done, and love to be praised for what they have not done)," to the end of the Ayah." And Muslim recorded similarly. Allah said; فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِّنَ الْعَذَابِ(think not that they are rescued from the torment, ) Do not think that they will be saved from punishment, rather it will certainly strike them. So Allah said; وَلَهُمْ عَذَابٌ أَلِيمٌ(and for them is a painful torment.) Allah then said, وَللَّهِ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ (And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.) He is the Owner of everything, able to do all things and nothing escapes His might. Therefore, fear Him, never defy Him and beware of His anger and revenge. He is the Most Great, none is greater than Him, and the Most Able, none is more able than He is.

Think not that those who exult at what they have done, and who love to be praised for what they have not done, shall escape the punishment, for grievous indeed will be their doom.

Do not ever think of those who rejoice for their deeds and wish to be praised without doing (good deeds) – do not ever think that they are safe from the punishment; and for them is a painful punishment.

Reckon not that those who rejoice in what they have brought, and love to be praised for what they have not done -- do not reckon them secure from chastisement; for them awaits a painful chastisement.

Think not that those who exult in what they have thus contrived, and who love to be praised for what they have not done - think not that they will escape suffering: for grievous suffering does await them [in the life to come].

Bethink not thou that those who exult in that which they have brought and love to De praised for that which they have not done, - bethink not thou that they shall be in security from the torment! And theirs shall be a torment afflictive.

Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment.

Do not think that those who rejoice in what they have done, and love to be praised for what they have not done—do not think they can evade the punishment. They will have a painful punishment.

Do not think that those who exult in their misdeeds and love to be praised for what indeed they have not done, do not think that they are secure from chastisement. A painful chastisement awaits them.

Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done, think not that they are rescued from the torment, and for them is a painful torment.

Think not that those who exult in what they have given, and love to be praised for what they have not done - Think not, they are in safety from the doom. A painful doom is theirs.

Do not suppose those who brag about what they have done, and love to be praised for what they have not done—do not suppose them saved from punishment and there is a painful punishment for them.

Do not think that those who rejoice in what they have brought and love to be praised for what they have not done do not think they will be secure from the punishment. And for them there is a painful punishment.

And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do - never think them [to be] in safety from the punishment, and for them is a painful punishment.

Do not think that those who are happy with their possessions and positions and those who love to be praised for what they themselves have not done can ever be saved from torment. For them there will be a painful punishment.

Do not think those who rejoice for what they have done and love that they should be praised for what they have not done-- so do by no means think them to be safe from the chastisement, and they shall have a painful chastisement.

L<u>a</u> ta<u>h</u>sabanna alla<u>th</u>eena yafra<u>h</u>oona bim<u>a</u> ataw wayu<u>h</u>ibboona an yu<u>h</u>madoo bim<u>a</u> lam yafAAaloo fal<u>a</u> ta<u>h</u>sabannahum bimaf<u>a</u>zatin mina alAAa<u>tha</u>bi walahum AAa<u>tha</u>bun aleem<b>un</b>

Those who exult in their misdeeds and love to be praised for what they have not done should not suppose that they are secure from punishment; they shall suffer a grievous punishment.

Think not that those who exult in what they have brought about, and love to be praised for what they have not done,- think escape the penalty. For them is a penalty Grievous indeed.

لَا تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَآ أَتَوا۟ وَّيُحِبُّونَ أَن يُحْمَدُوا۟ بِمَا لَمْ يَفْعَلُوا۟ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ ٱلْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ

Do not think, O Prophet, that those who rejoice in the shameful actions they have committed, and who love people to praise them for good things which they did not do, are secure and safe from the punishment. Rather, Hell is their place, and they will have a painful punishment.

Do not think, O Prophet, that those who rejoice in the shameful actions they have committed, and who love people to praise them for good things which they did not do, are secure and safe from the punishment. Rather, Hell is their place, and they will have a painful punishment.

For God's is the kingdom of the heavens and the earth, and God's is the power over all things.

And for Allah only is the kingship of the heavens and the earth; and Allah is Able to do all things.

To God belongs the Kingdom of the heavens and of the earth; and God is powerful over everything.

AND UNTO GOD belongs the dominion over the heavens and the earth: and God has the power to will anything.

Allah's is the dominion of the heavens and the earth. and Allah is over everything Potent.

And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.

To God belongs the sovereignty of the heavens and the earth. God has power over all things.

To Allah belongs the dominion of the heavens and the earth; and Allah is All-Powerful. indeed been successful. The life of this world is merely an illusory enjoyment.

And to Allah belongs the dominion of the heavens and the earth, and Allah has power over all things.

Unto Allah belongeth the Sovereignty of the heavens and the earth. Allah is Able to do all things.

To Allah belongs the kingdom of the heavens and the earth, and Allah has power over all things.

To Allah belongs the Kingdom of the heavens and the earth. Allah has Power over all things.

And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent.

To God belongs all that is in the heavens and the earth and He has power over all things.

And Allah's is the kingdom of the heavens and the earth, and Allah has power over all things.

Walill<u>a</u>hi mulku a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wa<b>A</b>ll<u>a</u>hu AAal<u>a</u> kulli shayin qadeer<b>un</b>

The kingdom of the heavens and the earth belongs to God; God has power over all things.

To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things.

وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

With Allah alone is the dominion of the heavens and the earth and all that is in them: in its creation and administration. Allah is powerful over all things.

With Allah alone is the dominion of the heavens and the earth and all that is in them: in its creation and administration. Allah is powerful over all things.

In the creation of the heavens and the earth, the alternation of night and day, are signs for the wise.

Undoubtedly in the creation of the heavens and the earth and the alternation of night and day are signs for the intelligent.

Surely in the creation of the heavens and earth and in the alternation of night and day there are signs for men possessed of minds

Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight,

Verily in the creation of the heavens and the earth and in the alter nation of the night and the day are signs Unto the men of understanding.

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.

In the creation of the heavens and the earth, and in the alternation of night and day, are signs for people of understanding.

Surely in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for men of understanding.

Verily, in the creation of the heavens and the Earth, and in the alternation of night and day, there are indeed signs for men of understanding.

Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His Sovereignty) for men of understanding,

Indeed in the creation of the heavens and the earth and the alternation of night and day, there are signs for those who possess intellect.

Surely, in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for those with minds.

Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.

The creation of the heavens and the earth and the alternation of the day and the night are evidence (of the existence of God) for people of reason.

Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand.

Inna fee khalqi a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wa<b>i</b>khtil<u>a</u>fi allayli wa<b>al</b>nnah<u>a</u>ri la<u>a</u>y<u>a</u>tin liolee alalb<u>a</u>b<b>i</b>

There are signs in the creation of the heavens and the earth, and in the alternation of night and day for people of understanding;

Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,-

إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَءَايَٰتٍ لِّأُو۟لِى ٱلْأَلْبَٰبِ

In the creation of the heavens and the earth, from nothing with no precedent, and in the following of the night and day, and the difference in their length, are clear signs for those of understanding, which lead them to the Creator of the universe, worthy alone of worship.

In the creation of the heavens and the earth, from nothing with no precedent, and in the following of the night and day, and the difference in their length, are clear signs for those of understanding, which lead them to the Creator of the universe, worthy alone of worship.

<p>Verse 189 appearing immediately earlier particularly and strongly stressed upon Tauhid, the Oneness of Allah. So, the verse (190) which follows here, presents the proof of Tauhid and, along with it, mentions the merit of those who act strictly in accordance with the dictates of Tauhid and, by implication, it also motivates others to do the same.</p><p>In addition, the earlier mention of pain caused by the disbelievers bears congruity to the verses appearing presently. This can be under-stood in the background in which the disbelievers, out of hostility, requested the Holy Prophet ﷺ that he should turn Mount Safa into solid gold. Thereupon, this verse was revealed indicating that there were so many proofs confirming the Truth all around them - why would they not deliberate in them?</p><p>As for the reality of their request to the Holy Prophet ﷺ it was not motivated to find out the Truth. Instead, it was out of hostility - so, they would have still not believed, even if their request was granted.</p><p>Commentary</p><p>The background of Revelation</p><p>Commenting on the background of revelation concerning these verses, Ibn Hibban in his Sahih and Ibn ` Asakir in his History have reported that the Companion ` Ata ibn Abi Rabah ؓ went to Sayyidah ` A'ishah ؓ and said to her: 'Of the things about the Holy Prophet ﷺ ، tell me what you saw as most unique out of the many states of his life.' Thereupon, Sayyidah ` A'ishah ؓ said: 'Which state are you talking about? In reality, everything about him was unique. Yet, I would tell you about one very unique event. It so happened that the noble Prophet, may Allah bless and protect him, came to me one night and entered into the comforter with me. Then, he said: 'Allow me to worship my Lord.' He rose from the bed, made وضو Wudu and stood up for Salah. And in this standing position of قیام Qiyam, he wept, so much so that his tears trickled down his blessed chest. Then, he bent down for Ruk’ u رکوع and there too he wept. Then he did his Sajdah and kept weeping in the Sajdah very much like before. Then, he raised his head and continued weeping until came the morning. Sayyidna Bilal ؓ came in and informed him about the time of the صلاۃ الفجر Fajr Salah. Sayyidna Bilal ؓ says: I submitted: 'my master, why do you weep like that? Is'nt it that Allah Almighty has forgiven you all your past and future sins?' He said: 'So then, should I not continue to be a grateful servant of Allah? And in offering this gratitude of mine, why should I not shed tears, especially tonight when Allah Almighty has revealed this blessed verse to me:</p><p>--- إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْ‌ضِ</p><p>Surely, in the creation of the heavens and the earth... (190)</p><p>After that he said: "Ruined is the person who recited these verses but failed to deliberate therein."</p><p>So, in order to deliberate into this verse, let us begin by answering some questions first.</p><p>What does 'the creation of the heavens and the earth' mean?</p><p>Since خَلْق Khalq is a verbal noun which signifies creation or origination, it means that there are, in the creation of the heavens and the earth, great signs of Allah Almighty. Therefore, all those Divinely created beings and things in the heavens and the earth also get to be included therein. Then, among these created beings there are kingdoms after kingdoms - each having different types and states - yet each and every such created being is comprehensively pointing out to its Creator. Then, going a little deeper, one would discover that 'the heavens' is inclusive of all heights and 'the earth' covers all lows. Thus, high or low, all dimensions owe their existence to Allah Almighty.</p><p>The different forms of 'the alternation of the night and day'</p><p>Let us now determine the meaning of 'the alternation of the night and day'. The word اخْتِلَاف 'Ikhtilaf translated here as 'alternation' is derived from the Arabic usage: اَختلفِ فلان فلاناً (Such and such person arrived after such and such person). So, the Arabic expression translated as the alternation of the night and day' means that the night goes and the day comes and when the day goes, night comes.</p><p>The word اخْتِلَاف Ikhtilaf translated here as 'alternation' could also be taken to mean increase or decrease. For example, during winter, the night is long and the day is short; while during the summer, the order is reversed. Similarly, the difference between the night and day is also mused by the difference in the geographical location of countries. For example, countries closer to the North Pole have longer days as compared to areas farther away from it. So, it should not be difficult to infer from each such phenomena the essential proof of the most perfect power of Allah Almighty.</p><p>What is the meaning of the word, آیت Ayat ?</p><p>Ayat (آیت) is the plural of Ayah (آیہ) and is used to express more than one single meaning. Miracles are known as آیت Ayat. It is also applied to the verses of the Holy Qur'an. It is also used in a third sense, that of proof and sign. Here, in the present context, this very third sense is what is intended - meaning that, in these manifestations, there are great signs of Allah, and the proofs of His power.</p><p>Wise are those who believe in Allah and always remember Him</p><p>To determine the meaning of the expression أُولِي الْأَلْبَاب ، we look into the word 'albab' which is the plural of لُب lub. Lexically, it means the essence. Since the essence of everything is its sum-total and the key to its nature and uses, therefore, human wisdom has been called lub, for wisdom is the essence of human nature. Thus, أَلْبَاب 'albab' means the people of wisdom'.</p><p>Now the problem before us is how to identify the people of wisdom because the whole world claims to be wise. Not even a moron would be ready to admit being devoid of wisdom, reason or sense. Therefore, the Holy Qur'an has told us about some signs which are, in fact, the most sound criterion of wisdom. The first such sign is Faith in Allah. Think of the knowledge which comes from the senses such as hearing, seeing, smelling and tasting and communication, something also found in non-rational animals. Now, it is the job of wisdom or reason to arrive, through signs, circumstantial evidence and proofs, at a particular conclusion which is beyond sense-perception and through which it may become possible to grasp the final link of the chain of causes.</p><p>Keeping this rule in view, just think about this universe around us. It should not be too difficult to realize that this wonderfully organised system - comprising the heavens and the earth and containing the whole of creation in between them which is further streamlined by the most deft management of everything, big or small, existing therein - certainly points out to a special Being that has to be the highest and the foremost in terms of Knowledge, Wisdom, Power and Authority. A Being who originated and fashioned all these components with the wisest of consideration and under Whose intention and will this whole system keeps operating. That Being, as obvious, can only be that of the most-exalted Allah. How well some spiritual master has put it in a few words:</p><p>ہر گیا ہے کہ از زمین روید</p><p>وَحدَہُ لَا شَرِ‌يكَ لَهُ گوید</p><p>Every blade of grass sprouting from the earth</p><p>Says: He is One; there are no partners in Him.</p>

Verse 189 appearing immediately earlier particularly and strongly stressed upon Tauhid, the Oneness of Allah. So, the verse (190) which follows here, presents the proof of Tauhid and, along with it, mentions the merit of those who act strictly in accordance with the dictates of Tauhid and, by implication, it also motivates others to do the same.In addition, the earlier mention of pain caused by the disbelievers bears congruity to the verses appearing presently. This can be under-stood in the background in which the disbelievers, out of hostility, requested the Holy Prophet ﷺ that he should turn Mount Safa into solid gold. Thereupon, this verse was revealed indicating that there were so many proofs confirming the Truth all around them - why would they not deliberate in them?As for the reality of their request to the Holy Prophet ﷺ it was not motivated to find out the Truth. Instead, it was out of hostility - so, they would have still not believed, even if their request was granted.CommentaryThe background of RevelationCommenting on the background of revelation concerning these verses, Ibn Hibban in his Sahih and Ibn ` Asakir in his History have reported that the Companion ` Ata ibn Abi Rabah ؓ went to Sayyidah ` A'ishah ؓ and said to her: 'Of the things about the Holy Prophet ﷺ ، tell me what you saw as most unique out of the many states of his life.' Thereupon, Sayyidah ` A'ishah ؓ said: 'Which state are you talking about? In reality, everything about him was unique. Yet, I would tell you about one very unique event. It so happened that the noble Prophet, may Allah bless and protect him, came to me one night and entered into the comforter with me. Then, he said: 'Allow me to worship my Lord.' He rose from the bed, made وضو Wudu and stood up for Salah. And in this standing position of قیام Qiyam, he wept, so much so that his tears trickled down his blessed chest. Then, he bent down for Ruk’ u رکوع and there too he wept. Then he did his Sajdah and kept weeping in the Sajdah very much like before. Then, he raised his head and continued weeping until came the morning. Sayyidna Bilal ؓ came in and informed him about the time of the صلاۃ الفجر Fajr Salah. Sayyidna Bilal ؓ says: I submitted: 'my master, why do you weep like that? Is'nt it that Allah Almighty has forgiven you all your past and future sins?' He said: 'So then, should I not continue to be a grateful servant of Allah? And in offering this gratitude of mine, why should I not shed tears, especially tonight when Allah Almighty has revealed this blessed verse to me:--- إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْ‌ضِSurely, in the creation of the heavens and the earth... (190)After that he said: "Ruined is the person who recited these verses but failed to deliberate therein."So, in order to deliberate into this verse, let us begin by answering some questions first.What does 'the creation of the heavens and the earth' mean?Since خَلْق Khalq is a verbal noun which signifies creation or origination, it means that there are, in the creation of the heavens and the earth, great signs of Allah Almighty. Therefore, all those Divinely created beings and things in the heavens and the earth also get to be included therein. Then, among these created beings there are kingdoms after kingdoms - each having different types and states - yet each and every such created being is comprehensively pointing out to its Creator. Then, going a little deeper, one would discover that 'the heavens' is inclusive of all heights and 'the earth' covers all lows. Thus, high or low, all dimensions owe their existence to Allah Almighty.The different forms of 'the alternation of the night and day'Let us now determine the meaning of 'the alternation of the night and day'. The word اخْتِلَاف 'Ikhtilaf translated here as 'alternation' is derived from the Arabic usage: اَختلفِ فلان فلاناً (Such and such person arrived after such and such person). So, the Arabic expression translated as the alternation of the night and day' means that the night goes and the day comes and when the day goes, night comes.The word اخْتِلَاف Ikhtilaf translated here as 'alternation' could also be taken to mean increase or decrease. For example, during winter, the night is long and the day is short; while during the summer, the order is reversed. Similarly, the difference between the night and day is also mused by the difference in the geographical location of countries. For example, countries closer to the North Pole have longer days as compared to areas farther away from it. So, it should not be difficult to infer from each such phenomena the essential proof of the most perfect power of Allah Almighty.What is the meaning of the word, آیت Ayat ?Ayat (آیت) is the plural of Ayah (آیہ) and is used to express more than one single meaning. Miracles are known as آیت Ayat. It is also applied to the verses of the Holy Qur'an. It is also used in a third sense, that of proof and sign. Here, in the present context, this very third sense is what is intended - meaning that, in these manifestations, there are great signs of Allah, and the proofs of His power.Wise are those who believe in Allah and always remember HimTo determine the meaning of the expression أُولِي الْأَلْبَاب ، we look into the word 'albab' which is the plural of لُب lub. Lexically, it means the essence. Since the essence of everything is its sum-total and the key to its nature and uses, therefore, human wisdom has been called lub, for wisdom is the essence of human nature. Thus, أَلْبَاب 'albab' means the people of wisdom'.Now the problem before us is how to identify the people of wisdom because the whole world claims to be wise. Not even a moron would be ready to admit being devoid of wisdom, reason or sense. Therefore, the Holy Qur'an has told us about some signs which are, in fact, the most sound criterion of wisdom. The first such sign is Faith in Allah. Think of the knowledge which comes from the senses such as hearing, seeing, smelling and tasting and communication, something also found in non-rational animals. Now, it is the job of wisdom or reason to arrive, through signs, circumstantial evidence and proofs, at a particular conclusion which is beyond sense-perception and through which it may become possible to grasp the final link of the chain of causes.Keeping this rule in view, just think about this universe around us. It should not be too difficult to realize that this wonderfully organised system - comprising the heavens and the earth and containing the whole of creation in between them which is further streamlined by the most deft management of everything, big or small, existing therein - certainly points out to a special Being that has to be the highest and the foremost in terms of Knowledge, Wisdom, Power and Authority. A Being who originated and fashioned all these components with the wisest of consideration and under Whose intention and will this whole system keeps operating. That Being, as obvious, can only be that of the most-exalted Allah. How well some spiritual master has put it in a few words:ہر گیا ہے کہ از زمین رویدوَحدَہُ لَا شَرِ‌يكَ لَهُ گویدEvery blade of grass sprouting from the earthSays: He is One; there are no partners in Him.