Surah 3. Aal-Imran

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

0 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 places¹¹⁸ 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 become¹¹⁹ 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.

  - Mohammad Asad

Lit., "when they travel on earth".

Lit., "so that God causes this to be": but since the particle li in li-yaj'al is obviously a lam al-'aqibah (i.e., the letter lam denoting a causal sequence), it is best rendered in this context by the conjunctive particle "and", combined with the future tense.

O believers! Do not be like the unbelievers who speak of those brethren of theirs who die during their travels on the earth or while engaged in fighting: "Had they but stayed with us they would not have died or been killed." Allah makes such thinking a cause of regret and anguish in their hearts. It is Allah who gives life and death. Allah is observant of all your actions.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

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 one¹²⁰ could amass [in this world]:

  - Mohammad Asad

Lit., "they".

If you should die or get killed in the cause of Allah, His forgiveness and mercy will be far better than all the riches you could gather.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

for, indeed, if you die or are slain, it will surely be unto God that you shall be gathered.

  - Mohammad Asad

Whether you die or get killed, all of you will be brought before Allah.

  - Muhammad Farooq-i-Azam Malik

What though ye be slain or die, when unto Allah ye are gathered?

  - Marmaduke Pickthall

And it was by God's grace that thou [O Prophet] didst deal gently with thy followers:¹²¹ 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.¹²²

  - Mohammad Asad

Lit., "with them" - i.e., with those of his followers who had failed in their duty before and during the disaster at Uhud. According to all available accounts, the Prophet did not even reproach any of them for what they had done.

This injunction, implying government by consent and council, must be regarded as one of the fundamental clauses of all Qur'anic legislation relating to statecraft. The pronoun "them" relates to the believers, that is, to the whole community; while the word al-amr occurring in this context - as well as in the much earlier-revealed phrase amruhum shura baynahum in 42:38 - denotes all affairs of public concern, including state administration. All authorities agree in that the above ordinance, although addressed in the first instance to the Prophet, is binding on all Muslims and for all times. (For its wider implications see State and Government in Islam, pp. 44 ff.) Some Muslim scholars conclude from the wording of this ordinance that the leader of the community, although obliged to take counsel, is nevertheless free to accept or to reject it; but the arbitrariness of this conclusion becomes obvious as soon as we recall that even the Prophet considered himself bound by the decisions of his council (see note [90] above). Moreover, when he was asked - according to a Tradition on the authority of 'Ali ibn Abi Talib - to explain the implications of the word 'azm ("deciding upon a course of action") which occurs in the above verse, the Prophet replied, "[It means] taking counsel with knowledgeable people (ahl ar-ra'y) and thereupon following them [therein]" (see Ibn Kathir's commentary on this verse).

O Muhammad, it is a great Mercy of Allah that you are very gentle with them; had you been rough or hard-hearted, they would have deserted you. Therefore pardon them and ask Allah's forgiveness for them. Consult them in the conduct of affairs; and when you make a decision to do something, then put your trust in Allah (hold fast to your decision). Allah loves those who put their trust in Him.

  - Muhammad Farooq-i-Azam Malik

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).

  - Marmaduke Pickthall

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!

  - Mohammad Asad

If Allah helps you, then there is none who can overcome you. If He forsakes you, then who else is there other than Him who can help you? Therefore, In Allah let the believers put their trust.

  - Muhammad Farooq-i-Azam Malik

If Allah is your helper none can overcome you, and if He withdraw His help from you, who is there who can help you? In Allah let believers put their trust.

  - Marmaduke Pickthall

AND IT IS not conceivable that a prophet should deceive¹²³ - 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.

  - Mohammad Asad

I.e., by attributing his own opinions to God, and then appealing to the believers to place their trust in Him alone. However contrary to reason such deceit may be, it is a common view among non-believers that the Prophet himself "composed" the Qur'an and thereupon falsely attributed it to divine revelation.

It is not conceivable that any Prophet would hold back from the spoils of war; for anyone who holds back shall bring along whatever he has been withholding on the Day of Resurrection; then every soul shall be paid back in full what it has earned and they shall not be dealt with unjustly.

  - Muhammad Farooq-i-Azam Malik

It is not for any Prophet to deceive (mankind). Whoso deceiveth will bring his deceit 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.

  - Marmaduke Pickthall

Is then he¹²⁴ who strives after God's goodly acceptance like unto him who has earned the burden of God's condemnation¹²⁵ and whose goal is hell? - and how vile a journey's end!

  - Mohammad Asad

An allusion, in this case, to the Prophet Muhammad as well as to prophets in general.

I.e., by falsely attributing his own views to God or distorting His messages by arbitrary interpolations and deliberate changes in the wording of a revelation - an accusation often levelled in the Qur'an (e.g., 2:79 and 3:78 ) against the followers of earlier revelations.

Can it be conceivable that a person who is seeking the good pleasure of Allah will behave like the one who has incurred the wrath of Allah and is ultimately doomed to Hell, which is an evil refuge?

  - Muhammad Farooq-i-Azam Malik

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?

  - Marmaduke Pickthall

They are on [entirely] different levels in the sight of God; for God sees all that they do.

  - Mohammad Asad

These two kinds of people have quite different levels in the sight of Allah; Allah is observant of all their actions.

  - Muhammad Farooq-i-Azam Malik

There are degrees (of grace and reprobation) with Allah, and Allah is Seer of what ye do.

  - Marmaduke Pickthall

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.

  - Mohammad Asad

Allah has done a great favor to the believers that He raised among them a Rasool from among themselves, reciting to them the Revelations of Allah, sanctifying them and teaching them the Book and Wisdom, although before this they were in manifest error.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

AND DO YOU, now that a calamity has befallen you after you had inflicted twice as much [on your foes],¹²⁶ ask yourselves, "How has this come about?" Say: "It has come from your own selves."¹²⁷ Verily, God has the power to will anything:

  - Mohammad Asad

I.e., at the battle of Badr, in the year 2 H.

Many of the followers of the Prophet had been convinced that, whatever the circumstances, God would grant them victory on account of their faith alone. The bitter experience at Uhud came as a shock to them; and so the Qur'an reminds them that this calamity was a consequence of their own doings.

How is it that when you are afflicted with a loss, after you yourselves had inflicted losses twice as heavy upon your enemy in the battle of Badr, you exclaimed: "Whose fault was that?" Say to them: "It was your own fault," Allah has power over everything.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall