113. Such ideas had no solid ground. God's decree regarding the time of one's death cannot be deferred. Those who lack faith in God and think that everything is dependent on their own scheming and effort rather than on the overpowering Will of God become victims of perpetual remorse, since they never cease to reflect how a slightly different circumstance or slightly altered strategy could have led to an altogether different and wholesome result.

114. When the archers, whom the Prophet had posted to defend the army against any attack from the rear, saw that the spoils of the enemy were being collected, they feared that the spoils might fall in their entirety to the lot of the soldiers who were then collecting them, and that they might, therefore, be deprived of their share. It was this idea which had impelled them to leave their posts. When the Prophet returned to Madina after the battle he asked them to explain the cause of their disobedience. When he had heard their unconvincing stories he told them: 'You thought that we would act dishonestly and would not deliver you your share.' (See Alusi. Ruh al-Ma'ani, commentary on this verse - Ed.) The verse alludes to this here. The purpose is to impress upon them that the Messenger of God himself was the commander of their army and that all their affairs were in his hands alone. What made them feel that their interests were not secure even in the hands of God's Messenger? Did they think that a division of spoils under the direct supervision of the Prophet Would be made in any manner other than that dictated by absolute honesty, trustworthiness and justice?

115. The more high ranking Companions were too well aware of reality to fall prey to any misunderstandings. The ordinary believers, however, had thought that as long as God's Messenger was in their midst and as long as they enjoyed God's support and help the unbeliever, could never triumph over them. Hence, when they suffered defeat at the Battle of Uhud, their expectations were shaken and they began to wonder why things had taken the course they had. They wondered why they had been defeated even though they had fought for the sake of God's true religion with God's support, and the Messenger of God was with them on the battlefield. Furthermore, they were worried that the defeat had been at the hands of those who were out to destroy God's true religion. These verses seek to allay this sense of anxiety and rid their minds of doubt and suspicion.

116. In the Battle of Uhud seventy Muslims were martyred. In the Battle of Badr. seventy unbelievers were killed and seventy taken as captives.

117. The calamity that had befallen them was the outcome of their own weaknesses and mistakes. They had not remained sufficiently patient, they had acted, in certain respects, in a manner inconsistent with the dictates of piety, they had disobeyed the command that had been given them, they were lured by material wealth and they disputed and quarrelled among them-selves. After all this, was it still necessary to ask what caused the debacle?

118. If God has the power to make them victorious He also has the power to bring about their defeat.

119. When 'Abd Allah b. Ubayy decided to withdraw from the battlefield with his men several Muslims attempted to persuade him not to do so. Ibn Ubayy replied that he was sure that there would be no fighting that day, and he assured them that had he expected fighting to take place, he would have gone along with them.

120. For an explanation see (Surah 2. n. 155) above.

121. There is a Tradition from the Prophet that he who leaves the world after having lived righteously is greeted with a life so felicitous that he never wishes to return to the world. The only exception to this are martyrs who wish to be sent back to the world so that they may once again attain martyrdom and thereby enjoy that unique joy, bliss and ecstasy which one experiences at the time of laying down one's life for God. (Ahmad b. Hanbal, Musnad, vol. Ill, 103, 126, 153, 173, 251, 276, 278, 284, 289; Bukhari, 'Tafsir al-Qur'an', 6 and 21: Muslim, 'Al-Imarah', 108, 109. 121 - Ed.)