Surah 3. Aal-Imran

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

  - Mohammad Asad

and that Allah may purge the believers and annihilate the unbelievers.

  - Muhammad Farooq-i-Azam Malik

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

  - Marmaduke Pickthall

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?¹⁰²

  - Mohammad Asad

Lit., "while God has not yet taken cognizance of those of you who have striven...and those who are patient in adversity". Since God is all-knowing, His "not taking cognizance" implies, of course, that the thing or happening referred to has not come about or is non-existent (Zamakhshari).

Do you think that you will enter paradise without going through the trial? Allah has not yet tested you to see who among you strive hard for His cause and who show patience for His sake.

  - Muhammad Farooq-i-Azam Malik

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?

  - Marmaduke Pickthall

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!¹⁰³

  - Mohammad Asad

In Zamakhshari's opinion, this is a twofold reproach addressed to the majority of the Companions who took part in the battle of Uhud: firstly, on account of their insistence, against the Prophet's advice, on giving battle to the enemy in the open field and thereby unnecessarily courting a deadly danger; and, secondly, on account of their failure to live up to their faith during the earlier part of the battle (see note [90] above). This passage may have yet another, more positive implication: namely, a reference to the lesson which the believers should draw from their near-defeat, and a reminder of the fact that their future depends on the strength of their faith in God (cf. verse {139} above) and not on a fleeting desire for self-sacrifice.

You certainly used to wish for death before you confronted it; now you have seen with your own eyes what it is like.

  - Muhammad Farooq-i-Azam Malik

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

  - Marmaduke Pickthall

AND MUHAMMAD is only an apostle; all the [other] apostles have passed away before him: if, then, he die or is slain, will you turn about on your heels?¹⁰⁴ But he that turns about on his heels can in no wise harm God - whereas God will requite all who are grateful [to Him].

  - Mohammad Asad

This stress on the mortality of the Prophet - and that of all the other prophets who preceded him in time - connects, in the first instance, with the battle of Uhud and the rumour of his death, which caused many Muslims to abandon the fight and even brought some of them close to apostasy (Tabari; see also note [90] above). In its wider implication, however, the above verse re-states the fundamental Islamic doctrine that adoration is due to God alone, and that no human being - not even a prophet - may have any share in it. It was this very passage of the Qur'an which Abu Bakr, the first Caliph, recited immediately after the Prophet's death, when many faint-hearted Muslims thought that Islam itself had come to an end; but as soon as Abu Bakr added, "Behold, whoever has worshipped Muhammad may know that Muhammad has died; but whoever worships God may know that God is ever-living, and never dies" (Bukhari), all confusion was stilled. - The expression "turning about on one's heels" denotes - according to circumstances - either actual apostasy or a deliberate withdrawal from efforts in the cause of God.

Muhammad is no more than a Rasool of Allah, like the Rasools that passed away before him. If he dies or is killed will you turn back on your heels (become unbelievers)? He that turns back on his heels will do no harm to Allah; but Allah will reward the thankful.

  - Muhammad Farooq-i-Azam Malik

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 doth no hurt to Allah, and Allah will reward the thankful.

  - Marmaduke Pickthall

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].

  - Mohammad Asad

No one dies without the permission of Allah. The term of every life is fixed. He that desires the reward in this world shall be given it here, and he that desires the reward in the hereafter shall be given it there. Soon We will reward the thankful.

  - Muhammad Farooq-i-Azam Malik

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, thankful. We bestow on him thereof. We shall reward the

  - Marmaduke Pickthall

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;

  - Mohammad Asad

In the past many Prophets have fought, in the way of Allah, with a large number of godly people. They did not loose heart during the adversities that befell them in the path of Allah; they neither showed weakness nor submitted to falsehood. Allah loves the steadfast.

  - Muhammad Farooq-i-Azam Malik

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 1oveth the steadfast.

  - Marmaduke Pickthall

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!" -

  - Mohammad Asad

Their only words were, "Our Rabb! Forgive our sins and our excesses; establish our feet firmly and give us victory over the unbelievers."

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

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.

  - Mohammad Asad

Therefore, Allah gave them the reward in this world and also an excellent reward awaits them in the Hereafter. Allah loves the righteous who are good to others.

  - Muhammad Farooq-i-Azam Malik

So Allah gave them the reward of the world and the good reward of the Hereafter. Allah loveth those whose deeds are good.

  - Marmaduke Pickthall

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.

  - Mohammad Asad

O believers! If you yield to the unbelievers they will drag you back to unbelief and you will become the losers.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

Nay, but God alone is your Lord Supreme, and His is the best succour.¹⁰⁵

  - Mohammad Asad

Lit., "He is the best of all who bring succour".

The fact is that Allah is your Protector and He is the best of all helpers.

  - Muhammad Farooq-i-Azam Malik

But Allah is your Protector, and He is the best of helpers.

  - Marmaduke Pickthall

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;¹⁰⁶ and their goal is the fire - and how evil that abode of evildoers!

  - Mohammad Asad

I.e., something which He never permits. The use of the adverb "never" in my rendering is based on the grammatical form lam yunazzil (lit., "He has not been sending down" or "bestowing from on high"), which implies continuity in time.

Soon We shall cast terror into the hearts of the unbelievers for they commit shirk with Allah, for whom He has revealed no authority. The hellfire shall be their home; and evil is the home of the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

AND, INDEED, God made good His promise unto you when, by His leave, you were about to destroy your foes¹⁰⁷ - until the moment when you lost heart and acted contrary to the [Prophet's] command,¹⁰⁸ 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:¹⁰⁹ whereupon, in order that He might put you to a test, He prevented you from defeating your foes.¹¹⁰ But now He has effaced your sin: for God is limitless in His bounty unto the believers.

  - Mohammad Asad

Lit., "when you were destroying them": a reference to the opening stages of the battle of Uhud. Regarding the promise alluded to, see verses {124-125} of this surah.

Lit., "you disagreed with one another regarding the [Prophet's] command" - an allusion to the abandonment of their post by most of the archers at the moment when it seemed that victory had been won (see note [90] above).

Out of the fifty Muslim archers less than ten remained at their post, and were killed by Khalid's cavalry. It is to them, as well as the few Companions who went on fighting after the bulk of the Muslims had fled, that the second part of the above sentence refers.

Lit., "He turned you away from them".

Allah did indeed fulfil His promise to you when with His leave you defeated them, until you flinched and fell into dispute about the order and disobeyed the Prophet, after Allah had brought it within your sight the booty which you loved. Among you there were some who desired the gain of this world and some who desired the gain of the Hereafter. He allowed you to be defeated in order to test you, but now He has forgiven you, for Allah is gracious to the believers.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

[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.¹¹¹

  - Mohammad Asad

I.e., the realization of how shamefully they had behaved at Uhud (see note [90] above) would be, in the end, more painful to them than the loss of victory and the death of so many of their comrades: and this is the meaning of the "test" mentioned in the preceding verse.

Remember how you fled in panic and did not even look back at one another while the Rasool, at your rear, was calling out to you! Consequently, Allah inflicted upon you one sorrow after another to teach you a lesson: not to grieve for what you lose nor at any misfortune you may encounter. Allah is well aware of all that you do.

  - Muhammad Farooq-i-Azam Malik

When ye climbed (the hill) and paid no heed to anyone, while the messenger, in your rear, was calling you (to fight). Therefore 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.

  - Marmaduke Pickthall

Then, after this woe, He sent down upon you a sense of security, an inner calm which enfolded some of you,¹¹² 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]?"¹¹³ Say: "Verily, all power of decision does rest with God"¹¹⁴ - [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."¹¹⁵ 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 hearts¹¹⁶ pure of all dross: for God is aware of what is in the hearts [of men].

  - Mohammad Asad

I.e., those who had remained steadfast throughout the battle. According to some commentators - in particular Raghib - the term nu'as (lit., "the drowsiness which precedes sleep") is used here metaphorically, and denotes "inner calm".

I.e., in the matter of victory or defeat. The "thoughts of pagan ignorance" is obviously an allusion to the initial reluctance of those faint-hearted people to admit their moral responsibility for what had happened, and to their excusing themselves by saying that their failure to live up to their faith had been "predestined". See also surah {5}, note [71].

I.e., while it is for God alone to apportion actual success or failure to whomever He wills "nought shall be accounted unto man but what he is [or "was"] striving for" ( 53:39 ).

Lit., "we would not have been killed here".

Lit., "all that is in your hearts".

Then after this grief, He bestowed peace on some of you - a slumber which overcame them - while the others were stirred to anxiety by their own fancies, holding unjust and wrong suspicions about Allah, the suspicions of ignorance. Now they ask: "Have we any say in the matter?" Tell them: "All matters are in the hands of Allah." They hide in their minds what they dare not reveal to you. They mean to say: "If we had any say in the matter, none of us would have been killed here." Say to them: "Even if you had remained in your homes, those of you who were destined to be killed would nevertheless have been killed; but it was Allah's will to test your faith and purge what was in your hearts. Allah has knowledge of the secrets of your hearts."

  - Muhammad Farooq-i-Azam Malik

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).

  - Marmaduke Pickthall

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.

  - Mohammad Asad

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.

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.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall