Surah 3. Al-i'Imran, Ayah 155
| إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ ۗ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ |
| Transliteration | : | 'inna 'alladhena tawallaw min -kum yawm iltaqaa al- jamcaan 'inna-maa istazalla -hum ash- shayt.aan bi- bacd. maa kasabo wa- la- qad cafaa 'allaah can -hum 'inna 'allaah ghafor h.alem |
| Pickthall | : | 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. |
| Asad | : | 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.117 But now God has effaced this sin of theirs: verily, God is much-forgiving, forbearing. |
| Malik | : | As for those of you who turned their backs on the day when the two armies met, they failed in their duty because they were seduced by Shaitan on account of some of their shortcomings. But now Allah has pardoned them; for Allah is Forgiving, Forbearing. |
| Yusuf Ali | : | 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. 468 |
Note - 117This 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.
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Note - 468It was the duty of all who were able to fight, to fight
in the sacred cause at Uhud. But a small section were
timid; they were not quite as bad as those who railed
against Allah, or those who thoughtlessly disobeyed
orders. But they still failed in their duty. It is our
inner motives that Allah regards. These timorous people
were forgiven by Allah. Perhaps they were given another
chance: perhaps they rose to it and did their duty then.
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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. |
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It was the duty of all who were able to fight, to fight in the sacred cause at Uhud. But a small section were timid; they were not quite as bad as those who railed against Allah, or those who thoughtlessly disobeyed orders. But they still failed in their duty. It is our inner motives that Allah regards. These timorous people were forgiven by Allah. Perhaps they were given another chance: perhaps they rose to it and did their duty then. |
