Surah Ali 'Imran 3:149-155 - Quran Translation Commentary

(3:151) We shall soon cast terror into the hearts of the unbelievers,²³⁷ because of their association of partners with Allah for which He has not sent any authority. Their end is the Fire: an evil abode for the wrongdoers.

(3:152) Surely, Allah kept His promise with you when you were cutting them down by His will.²³⁸ Until you flinched, and fell to disputing in the affair, ²³⁹ and disobeyed after He had shown you what you love.²⁴⁰ There were some among you who aimed at this world, while there were others who aimed at the Hereafter.²⁴¹ Then He turned you from them - in order that He might try you. However, He has forgiven you.²⁴² Allah is full of grace for the believers.

(3:153) When you were running²⁴³ and would not cast a glance at anyone, while the Messenger was calling you in your rear, then, He struck you with distress upon distress,²⁴⁴ so that you may not grieve over what escaped you nor over what befell you. And Allah is Aware of what you do.

(3:154) Then, after the distress, He sent down upon you by way of peace, a slumber that was overcoming a party of you. But a party was there that was only concerned with itself,²⁴⁵ imagining untrue things about Allah - imaginations (worthy only) of the pre-Islamic days,²⁴⁶ asking: 'Is there any say for us in this affair?’ Tell them: 'The affair belongs entirely to Allah.’ They were concealing in their hearts what they would not let you know, saying: 'Had we any say in the affair, we would never have been slain here.’²⁴⁷ Tell them, 'Had you remained in your homes, surely those for whom death had been ordained,²⁴⁸ would have appeared at the death sites,’ in order that He might try what is in your breasts,²⁴⁹ and purge what is in your hearts. Allah is Aware of what is in the inner recesses of your hearts.

(3:155) Those of you who turned away the day the two forces met, surely, it was Satan who had caused them to slip because of some of what they had earned.²⁵⁰ However, Allah has forgiven them.²⁵¹ Surely Allah is Most Forgiving, Most Forbearing.

Commentary

237. Suddi said that on their way back to Makkah, Abu Sufyan and his men realized that victory was not complete. They could have plundered Madinah and destroyed the Muslims root and branch. But Allah cast terror in their hearts and they did not return (Ibn Jarir, Zamakhshari). In fact, they gave some money to a Bedouin, to go across to Muhammad and warn him that Abu Sufyan was coming back. But, instead of panic, it prompted the Prophet to pursue them with a chosen band of men following their trail until he arrived at a place called Hamra 'l Asad. However, Abu Sufyan's victorious army did not have the courage to turn back and fight (Alusi, Thanwi, Majid and others).

Ibn Kathir has written: (The casting of fear in the hearts of the unbelievers was not specific to that situation: Razi). According to a hadith in the Sahihayn the Prophet (saws) is reported by Jabir b. `Abdullah as having said

أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنْ الْأَنْبِيَاءِ قَبْلِي نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ وَجُعِلَتْ لِي الْأَرْضُ مَسْجِدًا وَطَهُورًا وَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ وَأُحِلَّتْ لِي الْغَنَائِمُ وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ كَافَّةً وَأُعْطِيتُ الشَّفَاعَةَ

"I have been granted five things that no Prophet was granted before me: I have been aided by fright (ru`b) from a distance of a month, dust has been declared pure for me, war booty has been declared lawful to me, I have been granted intercession, and, earlier to me, Prophets used to be sent to a specific people while I have been sent to the entire mankind."

238. Initially Muslims had an upper hand at Uhud, cutting down the unbelievers from all sides, until the tides turned and they began to flee. This verse refers to that situation. Hence Ibn `Abbas has said that Allah helped the believers in Uhud like He never did before (Qurtubi, Ibn Kathir).

If Allah had not cast terror into the hearts of Abu Sufyan and his men, and, had they decided to plunder Madinah, surely, it would have been a difficult day for the Muslims (Au.).

239. It refers to some saying, ‘we ought not to abandon the post following the Prophet's instruction,’ while others saying, ‘there was no need for such a precaution since the Makkans had lost the battle’ (Qurtubi).

240. This refers to the disagreement among the archers on the mount who were ordered by the Prophet not to abandon their post, come what may, victory or defeat. But they disputed the implication of the instruction among themselves, and save for a few, the rest rushed down to collect booty. Muslims were denied the victory they desired (Au.).

241. It is widely reported of Ibn Mas`ud that he said: "I did not believe there was anyone among the Companions of the Prophet who desired this world, until Allah revealed this verse (Ibn Jarir, Ibn Kathir).

242. Hasan is reported to have raised the question of what form this forgiveness took, when, as the reality is, seventy of the Muslims were slain, the Prophet lost a dear uncle of his, and he himself had his tooth broken?! Then he replied saying that what Allah meant by the words "He has forgiven you," is that "He did not annihilate and destroy you completely." "Is there in this," Hasan added, "a lesson for the brave sinners of our times? They shall soon know the outcome of their audacity!" (Ibn Jarir).

Thanwi adds: The verse demonstrates the special status of the Companions with Allah. He punished them, but forgave them immediately, and then consoled them by saying that the whole affair was not entirely without some good results, for it exposed the hypocrites and brought to light the true believers. Further, by saying, "There were some among you who aimed for this world," it was not meant that they were aiming at this world 'for the sake of this world,' rather, it cannot be ruled out that it was 'for the sake of the other world.' Yet it was censurable since it had behind it a disobedience to the Prophet's order, viz., abandoning of the post.

243. This translation is based on the standard reading "tus`iduna" of which the root is "as`ada" (to run, start of, move about on a plane: Ibn Jarir's preference). A variant reading is "tas`aduna" which has its root in "sa`ida" which means (to climb a hill, a tree, etc.). Ibn Kathir prefers the meaning: "When you were climbing (the hill)" Au.

Qurtubi writes: It cannot be ruled out that they moved out towards the edge of the valley and then climbed the hill, hence both the variant readings, and the meaning they lend, could be correct.

244. Distress upon distress: one of which was the news that the Prophet was dead, and the other, their massacre at the hands of the Makkan pagans: Qatadah, Mujahid, Rabi` (Ibn Jarir, Ibn Kathir, Qurtubi).

(The two mentioned above were the great losses). There were others too, such as: loss of booty, injury to many, the triumphant statements of Abu Sufyan at the base of the hill, and others (Razi, Qurtubi).

245. Ibn `Abbas, Qatadah, Suddi and others have said that what happened after Abu Sufyan had spoken to the Muslims from the foot of the hills and then departed, is that the Prophet sent a man after him to check whether the Makkans were intending to attack Madinah or were heading for Makkah. When it was reported that they were heading for Makkah, the Muslims felt relieved (and: Suddi), a refreshing slumber overtook them. Abu Talha and Ibn Zubayr used to say (the report is in Tirmidhi of hasan sahih status, as well as in Nasa'i: Ibn Kathir, Shawkani) that they did not raise their heads from slumber that was overtaking them ('despite repeated efforts, my sword would slip out of my hand': Abu Talha in Bukhari), but found that all around them heavy heads were tilting down full this way or that. Whereas, adds Suddi, the hypocrites either did not get the news or would not believe that the Makkans had spared Madinah. So they remained tense. Hence the words: "But a party was there that was only concerned with itself" (Ibn Jarir).

Ibn Mas`ud has added that sleep or slumber during a battle is a sign of peace, but when it is during salah, it is from Shaytan (Ibn Jarir, Ibn Kathir).

Razi said: this is because sleep can only overtake a person during a battle if he has full trust and confidence in Allah, while in salah it can only be because of being at a great distance from Him (at that moment).

246. That is, thoughts that rest on pre Islamic pagan beliefs: Qatadah (Ibn Jarir).

Majid remarks: "Al Jahiliyya is a well known synonym for the Arabian dark ages or pre Islamic Arabia, but an erudite Egyptian scholar has recently shown, as quoted by Dr. Zaki Ali, that instead of its literal meaning, the word 'rather denotes arrogance, ostentation and contention which were prevalent among the Arabs before Islam, in contra distinction to modesty, pious resignation conducive to peace, and the advantage of good deeds over the nobility of pedigree, these being distinctive features of the ethics of Islam' (Zaki Ali, Islam and the World, p. 3 f.n.)."

247. Zubayr (b. al `Awwam) said that even as slumber was overtaking him, he clearly remembers hearing Mu`attab b. Qushayr say (to himself in a low pitched voice: Ibn Kathir), "Had we any say in the affair, we would not have been slain here" (Ibn Jarir).

248. Hasan has said: "Not everyone participating in a jihad can get killed. It is only those for whom it has been so destined that die (Ibn Jarir).

249. We have time and again explained that what Allah means by saying: "in order that He may know," or, "in order that We may know," is, "in order that He may let His chosen slaves and true followers know," for He is complete in His knowledge (Ibn Jarir).

250. Asad writes: 'This is an illustration of a significant Qur'anic doctrine, which can be thus summarized: "Satan's influence" on man is not the primary cause of sin but its first consequence: that is to say, a consequence of a person's own attitude of mind which in moments of moral crisis induces him to choose the easier, and seemingly more pleasant, of the alternatives open to him, and thus to become guilty of a sin, whether by commission or omission. Thus, God's "causing" a person to commit a sin is conditional upon the existence, in the individual concerned, of an attitude of mind which makes him prone to commit such a sin: which, in its turn presupposes man's free will that is, the ability to make, within certain limitations, a conscious choice between two or more possible courses of action.'

Commenting on the words, "because of some of what they had earned," Thanwi says that this shows that a previous sin can cause another, just as a good deed gives birth to another good deed.

251. It is reported that one day `Umar ibn al Khattab recited surah Al `Imran in his Friday sermon. He used to do that quite often. When he reached this verse he said: "When the scales turned in Uhud, I fled. The next thing I saw myself climbing a hill and people saying, 'Muhammad has been killed.' I said, 'I shall not hear anyone say Muhammad has been killed, but I shall kill him.' Then we assembled on top of a hill and Allah revealed this verse."

(A report in Muslim says that in total seven Ansar and two Muhajirun remained with the Prophet, out of which seven Ansar died defending him, until the Prophet said: "We did not do justice to our brothers." [Other reports suggest that in total 12 were left with the Prophet: Qurtubi]. Bukhari and Muslim have also reported that two men in white attire, who were never seen before or after, presumably Jibril and Mika'il, were seen at the left and right hand side of the Prophet shielding him: Ibn Kathir).

Some scholars are of the opinion that this has reference to those, who, in the face of defeat, left the battle field and began to climb the hills (Qurtubi). Others are of the opinion that the verse was revealed concerning those who fled to Madinah. Some others have named those Companions who were criticized by this verse (Ibn Jarir).

In any case, adds Qurtubi, even if the allusion is to those who fled to Madinah, it can be said that they were seeking refuge there, with the expected onslaught of three thousand murderous Makkans against a depleted army of seven hundred Muslims.

(It might also be noted that it was only the second major battle in Islam and the Muslims did not have a clear instruction about what they were required to do in the face of a defeat: whether to die, to the last man, in the battle field, or retreat to a refuge: Au.). "Hence," Qurtubi has said, "it was their act of abandoning the Prophet which was considered a sin and which evoked Allah's rebuke. Further," he adds, "Allah forgave them the sin, as He forgave Adam the sin of the first disobedience. It was a great favor, for even if a man is truly remorseful, repents and seeks forgiveness for a sin, he cannot be sure that he has been forgiven, as against this sin which was announced forgiven and which left the sinners blameless."

Qurtubi, Ibn Kathir, Alusi also add: It is reported by Bukhari that a man came to perform Hajj. He happened to pass by a group of people and enquired who they were. He was told that they were of the Quraysh. He asked: "And who that Sheikh is?" They said, "That's Ibn `Umar." He turned to him and said: "Will you answer me if I asked you some questions?" He replied: "Go ahead." The man asked: "I adjure you by the glory of this House, are you aware that 'Uthman ibn `Affan had fled at Uhud?" Ibn `Umar said: "Yes." The man asked: "Are you aware that he did not participate in the battle of Badr?" Ibn `Umar said: "Yes." Then he asked: "Are you aware that he was not present on the occasion of the Ridwan Pledge?" Ibn `Umar said: "Yes." The man said: "God is Great." Ibn `Umar told him: "Come to me and I'll explain to you these things." Then he told him: "As for his fleeing at Uhud, Allah forgave it. As for his absence at Badr, the Prophet's daughter was his wife and she was sick. The Prophet told him: '(If you stayed back) You shall have rewards, and a share in booty equal to any other participant.' As for his absence from Ridwan Pledge, had there been any other man more honorable than him, the Prophet would have sent him as his emissary to Makkah. The Pledge of Ridwan took place after `Uthman had left for Makkah for negotiations. The Prophet pointed to his right hand and said: 'This is the hand of `Uthman,' and then placing it on the other he said, 'This is `Uthman's pledge.' Take that (from me), and now you can go." In fact, the Bay`ah was occasioned by the rumors that Uthman had been martyred in Makkah (Au.).