3-156 O you who believe, be not like those who disbelieve and say of their brethren when they travel in the earth or engage in fighting: Had they been with us, they would not have died, or been slain; that Allah may make it to be a regret in their hearts. And Allah gives life and causes death. And Allah is Seer of what you do.
يا أَيُّهَا الَّذينَ آمَنوا لا تَكونوا كَالَّذينَ كَفَروا وَقالوا لِإِخوانِهِم إِذا ضَرَبوا فِي الأَرضِ أَو كانوا غُزًّى لَو كانوا عِندَنا ما ماتوا وَما قُتِلوا لِيَجعَلَ اللَّهُ ذٰلِكَ حَسرَةً في قُلوبِهِم ۗ وَاللَّهُ يُحيي وَيُميتُ ۗ وَاللَّهُ بِما تَعمَلونَ بَصيرٌ (۱۵۶)
3-156a: لِإِخوانِهِم – The ل is for causation, that is لاجل اخوانہم(for your brethren) or in the sense of فی that is about them.
ضَرَبوا فِي الأَرضِ – See Note 2-60a. The meaning here is to travel in the land for trade or in search of livelihood.
غُزًّى – It is the plural of غاز which is derived from غزا and the meaning of غزوہ is to come out to battle the enemy (R). There is a common misunderstanding of the meaning of غاز as someone who slays a non-Muslim or who goes out to slay a non-Muslim. The correct meaning of غازی is someone who comes out to fight an enemy.
لِيَجعَلَ اللَّهُ ذٰلِكَ حَسرَةً – The ل is for consequence, that is, the consequence of such talk is nothing but regret, or the ل is about لا تَكونوا كَالَّذينَ كَفَروا that is, since you are not like them, the result will be that the unbelievers will be left with regret in their heart and will wonder how you progressed ahead of them.
Muslims should not be afraid of death: Who are referred to in this verse by الَّذينَ كَفَروا ? The words are general and include all unbelievers who do not believe in God. When their relatives go out to do battle or trade and are killed, they feel regret that if they had not gone out and instead had stayed with them, they would not have died. Allah states that this is mere regret that stays in their heart but is of no use because nothing changes by saying what would have happened if they had done this or that. As far as life and death is concerned, it is in the hands of Allah. Neither all those who stay at home avoid death nor do all those who go out die. Muslims are told to refrain from becoming regretful in this manner. Death should never be a deterrent for them to go out to do trade, or for earning a living or for fighting an enemy. This is the talk of weaklings. What needs to be done should be done even if one dies trying to do it. Those who evaluate every action from the point of view of what are the chances of death in it become weak of heart and ultimately end up doing nothing. Today this is the situation for a significant section of Muslims who do not come out of their homes for fear of death, even though a life of dishonor is worse than death. This is indicated by وَاللَّهُ يُحيي وَيُميتُ that is, real life and death is not the name of whether one is breathing or not. Those who accept the probability of death and go out whether for trade, or to earn a livelihood or to propagate the religion of Allah or to fight an enemy are given a successful life, but those who remain hidden in their homes for fear of death live in a state of disgrace and ignominy akin to death. There is a saying of Ali: ان لم تقتلوا تموتوا والذی نفسی بیدہ لالف ضربة بالسیف اھون من موت علےٰ فراش (If you are not slain, you will die in any case. I swear by Him in Whose Hand is my life, that a hundred strikes of the sword is easier than dying on your bed.
Alternatively, الَّذينَ كَفَروا may refer to hypocrites. The hypocrites are sometimes included with الَّذينَ آمَنوا and sometimes with الَّذينَ كَفَروا , but most often are put in a separate group. In the next verse, it is stated about them that they are closer to unbelief than belief, In some places it is stated about them اٰمنو اثم کفروا (They believe and also unbelieve). The reason for this was that openly they confessed belief but at heart they were unbelievers. Because shariah relates to what is manifest, the Muslims were required to interact and treat them as Muslims. However, after the expedition of Tabuk the Holy Prophet, under Divine command, ordered some people to leave the mosque because they did not mend their hypocritical ways till the end. Now the hypocrites started saying about the Muslims who were martyred in the battle of Uhad (or those who went out to trade but were killed by the enemies) that if they had been with them, namely returned with them before the battle, they would not have been slain. They are called إِخوانِ because of relationship of kinship with them.
3-157 And if you are slain in Allah’s way or you die, surely Allah’s protection and (His) mercy are better than what they amass.
3-158 And if you die or you are slain, to Allah you are gathered.a
وَلَئِن قُتِلتُم في سَبيلِ اللَّهِ أَو مُتُّم لَمَغفِرَةٌ مِنَ اللَّهِ وَرَحمَةٌ خَيرٌ مِمّا يَجمَعونَ (۱۵۷)
وَلَئِن مُتُّم أَو قُتِلتُم لَإِلَى اللَّهِ تُحشَرونَ (۱۵۸)
3-158a: The subject of verse 3:157 and 3:158 is very similar and strengthens what is said in the previous verse, namely that one should not be afraid of death. There is a fine difference however between the two verses. Verse 3-157 speaks of those who are slain in Allah’s way or die, and by die here is meant dying in the way of Allah. While working in the way of Allah, one can be slain or die a natural death. The number of people slain in the way of Allah are generally few and most who work in the way of Allah die a natural death, as was the case with the Holy Prophet’s Companions as well. It is true that several Companions were slain in the way of Allah but even so a much larger number died a natural death. Since being slain in the way of Allah grants one a position of great eminence and since the hypocrites and the weak hearted were mostly afraid of death, hence slaying has been mentioned first. It is stated that if you are slain in Allah’s way or die, the maximum loss you will incur will be some diminishment in gathering wealth and other assets of this world. However, wealth and other assets of this world that people gather are not of much significance as compared to Allah’s protection and mercy that is obtained by a person who works in the way of Allah. It is the unbelievers who are indicated in مِمّا يَجمَعونَ because only those who worship this world and have no faith in the Hereafter remain fully invested in gathering wealth and assets during their life. In verse 3:158, the sequence of words has been changed and the term في سَبيلِ اللَّهِ has been omitted. What is conveyed in this verse is that you will die in any case and some of you would also be killed whether you work in the way of Allah or not and in the end, you will have to face Allah and be gathered before Him. You will not be able to take with you the wealth and assets that you gather here.
3-159 Thus it is by Allah’s mercy that thou art gentle to them. And hadst thou been rough, hard-hearted, they would certainly have dispersed from around thee.a So pardon them and ask protection for them, and consult them in (important) matters. But when thou hast determined, put thy trust in Allah. Surely Allah loves those who trust (in Him).b
فَبِما رَحمَةٍ مِنَ اللَّهِ لِنتَ لَهُم ۖ وَلَو كُنتَ فَظًّا غَليظَ القَلبِ لَانفَضّوا مِن حَولِكَ ۖ فَاعفُ عَنهُم وَاستَغفِر لَهُم وَشاوِرهُم فِي الأَمرِ ۖ فَإِذا عَزَمتَ فَتَوَكَّل عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ المُتَوَكِّلينَ (۱۵۹)
3-159a: فَبِما – ما is for further emphasis or for interrogative amazement, that is, how great is the mercy of Allah that you are gentle to them.
لِنتَ – لین is the opposite of harshness and its use is primarily for bodies but is also used for disposition and morality.
فَظ – فظظ is harshness of speech and فَظًّ is a harsh person, that is one who speaks harshly (LA), and فَظًّ is also spoken of کریه الخُلۡق (abhorrent morals or disposition) that is, a malicious person.
غَليظَ القَلبِ – غِلۡظَة and خشونت have the same meaning. The difference between فَظ and غَليظَ القَلبِ is that فَظًّ is someone who is harsh in his speech and dealing with other persons and غَليظَ القَلبِ is a hard hearted person who is not affected by the misfortunes of others and feels no love and sympathy for them even though he may not treat them harshly.
انفَضّوا – The literal meaning of فض is to break a thing and to create a distance between its parts (R), and انفضّ القوم is derived as a metaphor from it. The meaning of فضّ is to disperse a group after a gathering (LA). So the meaning of انفَضّوا is they dispersed in this way.
The gentleness of the Holy Prophet: Attention is drawn to the Holy Prophet’s gentle disposition and forgiveness. The last section ended by stating that Allah has forgiven those who fled the battlefield and after giving some advice in between, mention is now made of the forgiving nature of the Holy Prophet. It has been recorded that the Holy Prophet did not treat those who fled the battlefield harshly, nor did he address them sternly but instead conversed with them lovingly. The only thing he lovingly said to them was: لقد ذھبتم فیھا عریضة (You went far away). When Ali spoke some harsh words about Usman in front of Usman’s wife, the Holy Prophet stopped him and was not pleased with what he had said. So, in this verse Allah has manifested the extreme gentleness of the Holy Prophet’s nature. The most perfect morals and disposition were found in the blessed nature of the Holy Prophet, and the Quran provides testimony to it in the verse: وَإِنَّكَ لَعَلىٰ خُلُقٍ عَظيمٍ (And surely thou hast sublime morals) (68:4). Mention of his sublime morals is made in many places in the Quran. In this verse, it is the gentleness of his nature that has been highlighted.
The perfection of Holy Prophet’s manners, morals and disposition: The best manifestation of a person’s morals occurs when there is an opportunity for contrary behavior. During the conduct of a battle there is no scope for weakness. On the contrary, the fiercest aspect of a person’s personality is manifested during battle. If there is omission in carrying out an order or the order is disobeyed, then the rules of war require that stringent punishment be given. So, the occasion is not one of showing leniency but of manifesting severity. The Holy Prophet’s orders were disobeyed and as a result the Holy Prophet personally and the Muslim force generally had to face catastrophic consequences. This was an event that called for the strictest punishment, but the disobeying archers were not reprimanded even with a harsh word. This shows the extreme gentleness of the Prophet’s nature that even at a time which was so contrary to showing leniency he exhibited clemency. It is for this reason that Allah has chosen to praise this trait of the Prophet’s nature here even though there were many other events where the same trait of gentleness was exhibited. Holy Prophet’s dealings with his Companions, wives and friends showed love and compassion all the time but this event was one which showed the perfection of his character of gentleness.
There are many other verses of the Quran that testify to the gentleness and compassion of the Holy Prophet’s character, as for example: عَزيزٌ عَلَيهِ ما عَنِتُّم (grievous to him is your falling into distress) (9:128); وَاخفِض جَناحَكَ لِلمُؤمِنينَ (and make thyself gentle to the believers) (15:88). In one narration, the Holy Prophet is reported to have said; انا لکم مثل الوالد (I am like a father to you) but in fact his love and affection was even greater than that of a father. The purpose in manifesting this trait of the Holy Prophet’s character is to impress on his followers and in particular those who are leaders or chiefs to inculcate these kinds of traits in their character. It is only then that a party or group can remain together; otherwise, a party cannot be formed. Accordingly, there is an indication of this in a hadith: لا حلم احب الی اللّٰه من حلم امام ورفقه و لا جھل ابغض الی اللّٰه من جھل امام وخرقه (There is no tolerance and gentleness that Allah likes more than the tolerance and gentleness of a leader, and there is no stupidity more disliked by Allah than the stupidity of a stupid leader (G).
3-159b: The meaning of استَغفار: After mentioning the gentleness of the Holy Prophet’s character, information is now provided to take him to an even higher level of perfection. In verse 3:155, Allah had Himself granted forgiveness for past sins, but since the disobedience was of the Holy Prophet’s orders, hence now he is instructed to forgive them. Second, he is instructed to ask protection for them, that is protection from committing such an action in the future. Although the استَغفار here is for others, its meaning is not protection from the punishment of sin but asking for protection from committing sin because prior to this Allah had forgiven them for their sins وَلَقَد عَفَا اللَّهُ عَنهُم (and certainly Allah has pardoned them) (3:155). There is no need to ask for protection from punishment for someone God has forgiven. This is another testimony to the meaning of استَغفار that it also means protection from sin. Third, they should be included in the consultations. Thus, they are given such a high status that they are considered eligible to be members of the consultative body. The command for consultation was already present in the Quran: وَأَمرُهُم شورىٰ بَينَهُم (whose affairs are (decided) by counsel among themselves) (42:38). There are two reasons for mentioning this here. First is that one act of disobedience does not disqualify a person from participating in consultation. Civilized nations who do not bar political prisoners from being part of the consultative bodies are not ahead of the Islamic teachings but are behind because the archers were not political criminals but military criminals who are tried in civilized nations under martial law. The concessions granted to them, that is forgiveness, desiring an elevated spiritual status for them, and having them as members of the consultative body, are specific to the teachings of Islam, and not to be found anywhere else in the world. The second objective in restating the need for consultation is that the losses suffered in the battle of Uhad were the result of implementing a consultative decision. Holy Prophet’s own suggestion and inclination was to stay within the confines of Madinah and defend the city. Hence, it was necessary to restate that even though the result of the consultative process led to the debacle of Utah and the majority opinion turned out to be the wrong decision, but the rule of consultative decision making is worth preserving. The disillusionment of one wrong decision should not discredit the system of consultative decision making. This is a very far-sighted command. One drawback should not create disillusionment with the whole system. It is possible that its benefit will outweigh any temporary costs.
Holy Prophet’s practice of consultation: With this verse the command of أَمرُهُم شورىٰ بَينَهُم as a central principle of Islamic administration has been reinforced to such an extent that no Muslim should dare to deny it or view it contemptuously. The principle of consultative decision making has been given so much importance by Allah that its drawbacks have been considered as not worthy of regard. The Holy Prophet himself adhered to this principle so strictly that he demonstrated by his practice that his followers should not abandon this principle in any case. In all aspects of an expedition, the Holy Prophet used to consult his Companions. In the expedition to Badar, the Holy Prophet started out from Madinah after consultation with his Companions, and similarly consulted before Uhad. In the battle of Ahzaab, he had a trench dug after consultation and was besieged. When a peace overture was made that one half of the fruits of Madinah be given to the besieging enemy to lift the siege, he consulted and rejected the demand. He also consulted at Hudaybiya. In an entirely personal matter, namely the calumny against Ayesha Sadiqa, he did not act without consultation. It is stated in the hadith: ما تشاور قومٌ قط الاھُد و ا لَاِ رشد امرِھم (No nation has ever consulted but has been guided in their affair towards the straight path).
Action on majority decisions: The Holy Prophet acted against his suggestion if the majority wanted otherwise as he did in the case of the battle of Uhad. In that case, the Prophet had seen some dreams as well which supported his suggestion but since there was no clear revelation, he acted on the majority decision. This goes to show that when the majority opinion is against the opinion of the leader, the leader should abandon his suggestion in favor of the majority and make a decision to implement the majority viewpoint. In the Uhad case, the Holy Prophet was not alone in wanting to defend the city by staying behind its fortifications and a sizable number were of the same opinion but since the majority wanted to face the enemy in the open, he ordered the army to march out as is manifest by the actual events of the battle. The Holy Prophet abandoned his own idea and that of the minority that sided with him in favor of the majority opinion. It is also proven that Caliphs Abu Bakr and Umar decided contentious issues of Ijtihad based on the majority viewpoint. This shows that legislative matters in particular and all matters of expeditions generally should be decided by majority opinion. Muslims abandoned this rule of consultative decision making very early in their history and this became the reason for the downfall of their kingdoms.
Is there anything against شورىٰ in إِذا عَزَمتَ فَتَوَكَّل عَلَى اللَّهِ ? Certainly not because the determination mentioned is the result of consultation. The meaning is that when you decide after consultation, then leave the result to Allah, as the Prophet did in the case of Uhad. When the Prophet issued orders after consultation and some people disagreed because their opinion was against the decision, the Holy Prophet did not care about them and stuck to his decision. Not to do so would have been against the determination. When significant losses were suffered at Uhad, the Holy Prophet did not turn around and complain why his suggestion was not accepted. The commentaries have taken the meaning of عَزَم or determination to be a decision made after consultation: اذا شاورتھم فی الامر وعزمت علیه (IK); فا ذا وطّنت تفسك علیٰ شئ بعد الشوریٰ (Bd); اذا عقدت قلبك علی الفعل وا مضائه بعد المشاورۃ (RM). So, the foundation of an Islamic state, the foundation of their important affairs, the foundation of their laws, should be on consultative decision making in accordance with the clear teachings of the Quran and Hadith and in accordance with the manifest actions of the Holy Prophet.
The revival of the principle of consultative decision making by the Mujaddid of fourteenth century hijrah: When Mujaddid Mirza Ghulam Ahmad Qadiani formed an organization for the service of Islam, he kept its foundation on consultation and majority decision making and handed all the affairs of the organization to a consultative body and gave written instructions that all matters will be decided by majority decisions which will then be implemented. There is no doubt that when the number of individuals in an organization becomes too large then it becomes necessary to find out the majority opinion through elected representatives.
3-160 If Allah helps you, there is none that can overcome you; and if He forsakes you, who is there that can help you after Him? And in Allah should the believers put their trust.a
إِن يَنصُركُمُ اللَّهُ فَلا غالِبَ لَكُم ۖ وَإِن يَخذُلكُم فَمَن ذَا الَّذي يَنصُرُكُم مِن بَعدِهِ ۗ وَعَلَى اللَّهِ فَليَتَوَكَّلِ المُؤمِنونَ (۱۶۰)
3-160a: يَخذُل – The meaning of خُذۡلان is abandoning the person about whom it was thought that he would aid them with his help.
3-161 And it is not for a prophet to act dishonestly. And whoever acts dishonestly will bring his dishonesty on the day of Resurrection. Then shall every soul be paid back fully what it has earned, and they will not be wronged.a
وَما كانَ لِنَبِيٍّ أَن يَغُلَّ ۚ وَمَن يَغلُل يَأتِ بِما غَلَّ يَومَ القِيامَةِ ۚ ثُمَّ تُوَفّىٰ كُلُّ نَفسٍ ما كَسَبَت وَهُم لا يُظلَمونَ (۱۶۱)
3-161a: يَغُلَّ – غَلَّ يَغُلُّ اذ اخان(R) that is غَلَّ whose present tense يَغُلَّ is used here refers to the spoils of war but since the words are general, the meaning is that it behooves not any prophet to act dishonestly. It is proven from Hadith that spoils of war are made permissible only for the followers of the Holy Prophet and this is his particularity, hence the common meaning of يَغُلَّ as dishonesty is what is meant here.
The mention of punishment for dishonesty is by way of example: The words وَمَن يَغلُل يَأتِ بِما غَلَّ are generic, and the meaning is not that the prophet who commits dishonesty because it is stated that it is not for a prophet to act dishonestly that is, such a thing is unfathomable. It is further stated about dishonesty that it cannot remain hidden, and a day will come when it will become manifest. Most commentators have interpreted it literally and hold that all the assets of dishonesty will be loaded on a dishonest person, but such an interpretation is not warranted. The real purpose in such a description is to indicate that there will be punishment, as in: توفی کل نفس ما کسبت where the purport is that good deeds will be rewarded and evil deeds punished. Abu Muslim has called this as an example for punishment (G). There is a statement in the hadith that there will be a person carrying a camel on his neck because of some dishonesty he committed with respect to the camel, but this too is by way of an example. It is at least manifest that in describing punishment or reward in that world, the examples given are of things of this world, as is apparent from: مَثَلُ الجَنَّةِ الَّتي وُعِدَ المُتَّقونَ (A parable of the Garden which is promised to those who keep their duty (13:35).
The sinlessness of Prophets: The purpose of this verse is that the afflictions that befell the Muslims at Uhad were not because of some deficiency on the part of the Holy Prophet or because of some failing. The status of the Holy Prophet is extremely high, but it is against the grandeur of any prophet to be dishonest because prophets are sinless. There is a reference here to the reason for the calamity and the purport is to inform that this was not because of the Holy Prophet. After these verses which testify to the Holy Prophet’s grandeur, his holiness, his purity, and knowledge of the Quran and wisdom, the very next verse states: أَوَلَمّا أَصابَتكُم مُصيبَةٌ قَد أَصَبتُم مِثلَيها قُلتُم أَنّىٰ هٰذا (What! When a misfortune befell you, and you had inflicted twice as much, you say: Whence is this?) (3:165). The word غَلَّor injustice is used in the same wide sense as the word امانت is used, and it includes all kinds of shortcomings. This is manifested by the fact that it is stated immediately afterwards that whoever is dishonest will bring his dishonesty with him on the day of judgment, that is a person would be examined regarding any trusts that he failed to fulfill. It is further stated that every soul will be paid back fully what it has earned. There is again an indication in it that a person would be responsible for whatever extent to which he has failed to fulfil his duties and discharge the rights of others. The next verse makes this topic even more clearer because two groups are mentioned, one who seek the pleasure of Allah and the other who buy Allah’s wrath. Further clarity is given later where it is said that the whole purpose of the advent of a prophet is to purify people. How can one who has dishonesty or shortcomings create trust and perfection in others. Thus, the principle of sinlessness of prophets is established here.
Some commentators have taken يَغُلَّ to specifically refer to dishonesty about the spoils of war and have explained it by stating that the archers when they deserted their position were indirectly untrustful of the Holy Prophet and thought that he will not give them a share from the spoils of war. Hence it is asserted here that a Prophet is never dishonest in distributing the spoils of war. It is far below his dignity to do so. Some commentators have adopted a very wide meaning here to the extent that they consider the dishonesty to be with regard to the delivery of revelation by the messenger to the people in which the prophet is never dishonest.
3-162 Is then he who follows the pleasure of Allah like him who incurs Allah’s displeasure, and his abode is hell? And it is an evil destination.a
أَفَمَنِ اتَّبَعَ رِضوانَ اللَّهِ كَمَن باءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأواهُ جَهَنَّمُ ۚ وَبِئسَ المَصيرُ (۱۶۲)
3-162a: بِسَخَط – بِسَخَط is that severe wrath which is demanding of punishment (R) and hence is used in the sense of punishment levied by Allah.
3-163 There are grades with Allah. And Allah is Seer of what they do.a
هُم دَرَجاتٌ عِندَ اللَّهِ ۗ وَاللَّهُ بَصيرٌ بِما يَعمَلونَ (۱۶۳)
3-163a: Differences of grades: هُم دَرَجاتٌ is its structure and لھُم دَرَجاتٌ means there are grades for them. This is the same kind of expression as is found in the hadith: الناس معادن کمعادن الذھبِ و الفِضَّةِ (People are mines like the mines of gold and silver). Some have taken the meaning to be ذو دَرَجات that is people have different grades, some with very high grades and some with lesser grades, and in Ruh al-Maani it is stated that for purpose of exaggeration it is called grades of soul. Some have taken the pronoun هُم to refer to مَنِ اتَّبَعَ رِضوانَ اللَّهِ because the word دَرَجاتٌ is usually used with reward, but because the word دَرَجاتٌ is also used general as in وَلِكُلٍّ دَرَجاتٌ مِمّا عَمِلوا (And for all are degrees according to their doings) (6:132), hence the reference is both to those to be rewarded and those to be punished.
دَرَجاتٌ : It is the plural of دَرَجة and دَرَجة and مَنۡزِلَة are similar in meaning but دَرَجة is spoken for ascending higher and مَنۡزِلَة for رفیعة that is it is also used for high status and high standing (R).
3-164 Certainly Allah conferred a favour on the believers when He raised among them a Messenger from among themselves, reciting to them His messages and purifying them, and teaching them the Book and the Wisdom, although before that they were surely in manifest error.a
لَقَد مَنَّ اللَّهُ عَلَى المُؤمِنينَ إِذ بَعَثَ فيهِم رَسولًا مِن أَنفُسِهِم يَتلو عَلَيهِم آياتِهِ وَيُزَكّيهِم وَيُعَلِّمُهُمُ الكِتابَ وَالحِكمَةَ وَإِن كانوا مِن قَبلُ لَفي ضَلالٍ مُبينٍ (۱۶۴)
3-164a: Allah purifies the believers: The real purpose of this section is to inform that Allah purifies the believers and differentiates them from the hypocrites. The battle of Uhad was just one instrument for doing this. Allah now reminds Muslims of a great favor, namely the raising of a Messenger among them for their purification. In support of this argument, it was mentioned that it is against the high standing of prophets that they commit any dishonesty, that is, for them to have any defect or shortcoming. It is now stated that how can they have any defect or shortcoming, and how can any impure act be attributed to them when their position is to purify others of all dross through the messages of Allah.
The wisdom of mentioning knowledge and purification four times as the work of the Holy Prophet: Our Holy Prophet has been commended in these words twice before. First in the prayer of Abraham, and second in the mention of the fulfilment of that prayer in relation to the Kabah, that is the Kabah must necessarily be the qibla because the Prophet of Purification who was the object of Abraham’s prayer had appeared there. Now, for the third time, the real purpose for the manifestation of the Holy Prophet is mentioned as the purification of the believers, and the words: إِن كانوا مِن قَبلُ لَفي ضَلالٍ مُبينٍ have been added. Even under ordinary conditions, the work of purification is extremely difficult but the nation given to the Prophet was one sunk deep in illiteracy and waywardness. There is also probably an indication in this that just as the Prophet purifies you, your work is also to purify others. However, this is more manifestly explained in Surah Jummah where this characteristic of the Holy Prophet has been mentioned for the fourth time. The mention of this attribute in a description of the events of a battle is to remind the Muslims that battles, and victory in them is not the real object of Islam, but the real purpose is purification of souls, imparting knowledge, learning of the Book and teaching wisdom.
3-165 What! When a misfortune befell you, and you had inflicted twice as much, you say: Whence is this? Say: It is from yourselves. Surely Allah is Possessor of power over all things.a
أَوَلَمّا أَصابَتكُم مُصيبَةٌ قَد أَصَبتُم مِثلَيها قُلتُم أَنّىٰ هٰذا ۖ قُل هُوَ مِن عِندِ أَنفُسِكُم ۗ إِنَّ اللَّهَ عَلىٰ كُلِّ شَيءٍ قَديرٌ (۱۶۵)
3-165a: The matter which is indicated in verse 3:160 is expanded here. The reason for this calamity is not the pure personage of the Holy Prophet. The question then arises why this calamity? Before answering this question, it is stated: قَد أَصَبتُم مِثلَيها (you had inflicted twice as much), The purpose here is to tell the Muslims that why are they so disturbed because a calamity has affected them when they had imposed twice as much on their enemy. There is firstly a pointer in this double imposition to the battle of Badr where seventy unbelievers were killed and seventy were captured and secondly to the initial stage of the battle of Uhad in which more than twenty persons of the Quraish were killed and a large number were injured. So why are the Muslims so perplexed if a small calamity has befallen them? The fact that a small group has inflicted twice as much casualties on a large and powerful enemy shows clearly that the assistance of Allah is with the Muslims and is a proof of إِن يَنصُركُمُ اللَّهُ فَلا غالِبَ لَكُم (3:160). However, if the question be asked that if the assistance of Allah is with the Muslims then why did the calamity befall them, then the answer is: هُوَ مِن عِندِ أَنفُسِكُم (It is from yourselves), that is, you made some mistake as a result of which the assistance of Allah ceased. The Muslims disobeyed the instructions of the Holy Prophet : حَتّىٰ إِذا فَشِلتُم وَتَنازَعتُم فِي الأَمرِ وَعَصَيتُم (until you became weak hearted and disputed about the affair and disobeyed) (3:152).
The indication in the last words: إِنَّ اللَّهَ عَلىٰ كُلِّ شَيءٍ قَديرٌ is that in this way Allah has made you understand His Power so that when His assistance is with you, even a weakness becomes strength or the meaning is that when a believer obeys Allah, the Most High shows the power of His help but when there is disobedience, He stops His assistance.
3-166 And that which befell you on the day when the two armies met was by Allah’s permission, that He might know the believers,
وَما أَصابَكُم يَومَ التَقَى الجَمعانِ فَبِإِذنِ اللَّهِ وَلِيَعلَمَ المُؤمِنينَ (۱۶۶)
3-167 And that He might know the hypocrites.a And it was said to them: Come, fight in Allah’s way, or defend yourselves.b They said: If we knew fighting, we would have followed you.c They were on that day nearer to disbelief than to belief;d they say with their mouths what is not in their hearts. And Allah best knows what they conceal.e
وَلِيَعلَمَ الَّذينَ نافَقوا ۚ وَقيلَ لَهُم تَعالَوا قاتِلوا في سَبيلِ اللَّهِ أَوِ ادفَعوا ۖ قالوا لَو نَعلَمُ قِتالًا لَاتَّبَعناكُم ۗ هُم لِلكُفرِ يَومَئِذٍ أَقرَبُ مِنهُم لِلإيمانِ ۚ يَقولونَ بِأَفواهِهِم ما لَيسَ في قُلوبِهِم ۗ وَاللَّهُ أَعلَمُ بِما يَكتُمونَ (۱۶۷)
3-167a: نافَقوا – It is derived from نَفَقَ which means passed away and was used up. For this reason it is also used in the sense of spending. Derived from it is نَفَق which means a continuing path or a path that goes in a different direction, and a tunnel on earth that goes to the other side (R). Accordingly, elsewhere in the Quran there is an occurrence: إِنِ استَطَعتَ أَن تَبتَغِيَ نَفَقًا فِي الأَرضِ (seek an opening into the earth) (6:35). The meaning in this context of نفاق is: الدُخُولُ فی الشرع من بابٍ و الخروج عنه من باب (Entering sharia through one door and exiting from it from another) (R). منافق is a person who verbally confesses belief but in his heart remains an unbeliever. نَفَقَ is derived from it which means he did نفاق (was hypocritical). The hadith makes the technical meaning of نفاق more specific by stating that a منافق (hypocrite) has four attributes and a person in whom all four attributes are found is a pure hypocrite and those in whom only some of the attributes are found are proportionately less hypocritical. The four attributes of a hypocrite are: اذاؤ تُمِنَ خَانَ وَ اِذَ احدَّث کَذَبَ وَ اِذَا عَاھَدَ غَدَر و اذ اخاصَمَ فَجَوا (When he is trusted with a thing, he breaches the trust, when he speaks, he lies, when he promises he breaks the promise, and when he quarrels, he goes to the side which is untrue. Those who profess something but do not act according to what they profess also get a coloring of hypocrisy: كَبُرَ مَقتًا عِندَ اللَّهِ أَن تَقولوا ما لا تَفعَلونَ (It is most hateful in the sight of Allah that you say that which you do not do) (61:3).
In the last verse, the cause of the debacle at Uhad was mentioned, and in this verse, the purpose of the misfortune is given. First, it is stated that what happened was فَبِإِذنِ اللَّهِ (by Allah’s permission). The meaning of اذن has been explained previously. It means by His permission or by His knowledge and the purpose of stating this is that this calamity is not just meant to be a source of affliction for you for which there is no underlying purpose but there is a special reason for it. That special reason is that Allah may separate the believers from the hypocrites. For what is meant by He might know see notes 2-143b and 3-140a.
2-167b: ادفَعوا – The meaning of دفَع is to repel by force and when its relative pronoun is عن it means to defend or protect (R). There is no mention of a relative pronoun here but because it is used opposite قتال في سَبيلِ اللَّهِ (fight in the way of Allah) hence the purport is: ادفعوا عن انفسکم و اھلیکم و اموالکم (Stop the enemy or assist them with your family, your wealth and your own being).
The responsibility of saving the nation from destruction or dishonor: قتال في سَبيلِ اللَّهِ requires faith. Hence, they are told that if they are believers, it is their responsibility to protect the religion of Allah and to save it from being destroyed. They are, therefore, urged to fight in the way of Allah. Even if they did not believe in fighting for Allah, it is the responsibility of every person to protect his family and kinsmen from the enemy. So, they should at least protect their family and stand up to assist them. This is also the condition today of Muslims and there is a lesson in this for them. They have abandoned serving the religion of Allah and make no effort in the way of Allah but the dishonorable state that they have reached at least requires that they wake up for the sake of their nation and their honor and realize that without selflessness and sacrifice they cannot survive.
2-167c: لَو نَعلَمُ قِتالًا – means if we knew fighting or if we knew it was a fight. What is meant by the later expression can be that they do not believe that there will actually be fighting, and this is clearly an excuse, or the meaning could be that this is not a fight because only seven hundred men are pitted against three thousand men and the disproportionate nature of the forces foretells not a fight but a massacre. If the ending words of the verse: يَقولونَ بِأَفواهِهِم ما لَيسَ في قُلوبِهِم that is, they say with their mouths what is not in their hearts is taken to refer to لَو نَعلَمُ قِتالًا, then the first meaning is correct.
لَاتَّبَعناكُم – The meaning of تَبع and اِتبع is to walk behind. The meaning of walking behind here is to participate in the battle.
2-167d: هُم لِلكُفرِ – The ل in لِلكُفر and لِلإيمانِ has the meaning of الیٰ that is they are nearer to unbelief than belief or it is حزف مضاف and the purport is that in their actions they are closer to assisting the unbelievers rather than the believers because the unbelievers were helped by their turning back and not fighting in the battle of Uhad. According to some اقرب is قَرۡب which means to seek water (RM). So, اقرب is in the sense of طلب (quest or seek) and the meaning becomes they seek unbelief more than belief.
2-167e: يَقولونَ بِأَفواهِهِم ما لَيسَ في قُلوبِهِم – This either points to their previous statement: لَو نَعلَمُ قِتالًا (See note 2-167c), or it means that they say they believe but do not believe in their heart, as is stated elsewhere: وَلَمّا يَدخُلِ الإيمانُ في قُلوبِكُم (and faith has not yet entered into your heart) (49:14).
وَاللَّهُ أَعلَمُ بِما يَكتُمونَ – Instead of love for Islam which they profess with their mouths they harbor malice against Islam in their heart, but Allah knows this.
3-168 Those who said of their brethren whilst they (themselves) held back: Had they obeyed us, they would not have been killed. Say: Avert death from yourselves, if you are truthful.
الَّذينَ قالوا لِإِخوانِهِم وَقَعَدوا لَو أَطاعونا ما قُتِلوا ۗ قُل فَادرَءوا عَن أَنفُسِكُمُ المَوتَ إِن كُنتُم صادِقينَ (۱۶۸)
3-168a: قَعَدوا – قُعُودا is from the same set as قیام that is, to keep sitting, but قاعد (ones sitting) means المتکاسل فی الشئ (R) that is, someone who is lazy about doing a thing and gets left behind.
ادرَءوا – The meaning of دَرۡأ is المیل الیٰ احد الجانِبَیۡن that is, to incline towards one side, and if its relative pronoun is عن, then the meaning of درأت عنه is دفعت عن جانبه (R) (Repelled or avert from his side), as in: يَدرَءونَ بِالحَسَنَةِ السَّيِّئَةَ (repel evil with good) (13:22) ; وَيَدرَأُ عَنهَا العَذابَ (And it shall avert the chastisement from her) (24:8).
One should not fear death in performance of duty: As is manifest from وَقَعَدوا the narration about hypocrites continues here and the people whose saying is given here are those who did not go to do battle. These people were closely related to those who had gone to do battle, and thus were their brethren. So, while condoling their death, they expressed their regret that if they had followed them, that is if they had not accepted faith with their heart, and participated with them in their hypocricy, and not gone to do battle, they would not have died. Because their real purpose was to express sorrow for the death of their brethren, hence instead of focusing specifically on their saying, a generic answer is given. Fighting had become essential for the survival of the Muslim community. Since there was no other alternative but to fight for self-preservation, it mattered not whether they lived or died because what had to be done must be done. It would indeed be a poor principle if out of fear of death one does not perform a duty that is essential for human welfare. To save oneself from death in this manner makes living as the real purpose of existence. For this reason, the response that is given is that if you consider escaping death as the major purpose of life and if you are correct then you must be having the means to do so. A challenge is given to them to avert death if they are correct. If they fail to do this, then they have misunderstood and failed to achieve the purpose of life and have degraded the honor of mankind. Death will, in any case, overtake them. This is indicated in the next verse: وَلا تَحسَبَنَّ الَّذينَ قُتِلوا في سَبيلِ اللَّهِ أَمواتًا (And think not of those who are killed in Allah’s way as dead) (3:169). These are those who have achieved the purpose of life. Hence, they are not dead.
3-169 And think not of those who are killed in Allah’s way as dead. Nay, they are alive being provided sustenance from their Lord,a
وَلا تَحسَبَنَّ الَّذينَ قُتِلوا في سَبيلِ اللَّهِ أَمواتًا ۚ بَل أَحياءٌ عِندَ رَبِّهِم يُرزَقونَ (۱۶۹)
3-169a: The life of martyrs: The meaning of the statement in 3:169 has been explained in detail in note 2-154a. The difference from verse 2:154 is that it was stated there: بَل أَحياءٌ ((Nay, (they are) alive), while here it is stated: أَحياءٌ عِندَ رَبِّهِم which clearly manifests that this life is in the presence of their Lord and not a physical life on this earth. Alternatively, the meaning of عِندَ رَبِّهِم is to manifest their nearness to Allah in His presence. There are several ahadith which show that martyrs are granted a special status of nearness to Allah. In the end, it is stated here: يُرزَقونَ (being provided sustenance from their Lord). This sustenance is the same sustenance that is provided in paradise: كُلَّما رُزِقوا مِنها مِن ثَمَرَةٍ رِزقًا (Whenever they are given a portion of the fruit thereof) (2:25). So, if their physical sustenance has been terminated, it is of no concern because they are given sustenance deserving of their eternal life.
3-170 Rejoicing in what Allah has given them out of His grace, and they rejoice for the sake of those who, (being left) behind them, have not yet joined them, that they have no fear, nor shall they grieve.a
فَرِحينَ بِما آتاهُمُ اللَّهُ مِن فَضلِهِ وَيَستَبشِرونَ بِالَّذينَ لَم يَلحَقوا بِهِم مِن خَلفِهِم أَلّا خَوفٌ عَلَيهِم وَلا هُم يَحزَنونَ (۱۷۰)
3-170a: يَستَبشِرونَ – The purport of استَبۡشَر is that they achieved the ease whose good tidings were promised to them (R). The pleasure that one gets from بشارۃ (glad tidings) is also called استَبۡشَر. For this reason, فاستَبۡشَر is brought after بشّرہ as an intransitive verb, that is he gave him glad tidings which made him happy. So, it is also spoken for only becoming happy.
مِن خَلفِهِم – These are those who are left alive after the ones martyred.
Two lucky groups: In this verse and the next verse, Muslims are told that those who strive to achieve the purpose of life and regardless of whether they give their life in the attempt or survive, they are the lucky ones. The first group comprising the martyrs achieve the happiness and pleasure which are promised to the pious after death. The second group comprising those who survive are given the glad tidings that they will be successful, and neither would they be afraid of enemies or of Satan, nor would they have any regret or sorrow for the sacrifices they made in the way of Allah. Just as Allah informs the denizens of earth that the martyrs are enjoying His blessings, He also informs the martyrs that those who they left behind have succeeded.
3-171 They rejoice for Allah’s favour and (His) grace, and that Allah wastes not the reward of the believers.a
الَّذينَ استَجابوا لِلَّهِ وَالرَّسولِ مِن بَعدِ ما أَصابَهُمُ القَرحُ ۚ لِلَّذينَ أَحسَنوا مِنهُم وَاتَّقَوا أَجرٌ عَظيمٌ (۱۷۱)
3-171a: The meaning of خَوف and حزن: In this verse, there is a repetition of the ending topic of the last verse, and this is for emphasis and clarification. In the last verse, it was stated that the martyrs will have no fear, nor will they grieve. خَوف or fear is a condition in which one is afraid that something bad may happen or that some calamity may be coming. So, along with this, it is stated that not only will nothing bad happen to them, but they will also be enriched by Allah’s blessings and rewards. حزن is regret or sorrow and this condition develops when one misses a good opportunity or when one loses the wealth or strength expended on a purpose which will not be producing any benefits in the future. So, along with this, it is stated that Allah will not waste their reward. Thus, the Quran itself elucidates the meaning of خَوف and حزن . Another way of looking at these two verses is that in the first verse (3:170) there is only the glad tidings of being saved from fear and sorrow while in this verse (3:171) there is the glad tidings of reward and blessings for the work they had performed. Thus, the previous verse gives the glad tidings of the removal of anything pernicious and this verse of reaping the profit. Another interpretation can be that لّا خَوفٌ عَلَيهِم وَلا هُم يَحزَنونَ is the glad tiding of spiritual salvation, and in Allah’s blessing and reward pertains to worldly success and physical blessings.
Bayan-ul-Quran 