3. Sura al-Imran

The Quranic Text & Ali’s Version:

فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ ...

3:159. It is part of the Mercy of Allah that thou dost deal gently with them.

C471. The extremely gentle nature of Muhammad endeared him to all, and it is reckoned as one of the Mercies of Allah.

One of the Prophet's titles is "A Mercy to all Creation."

At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. It is a quality, which then, as always, bound and binds the souls of countless men to him.

...وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ...

Wert thou severe or harsh-hearted, they would have broken away from about thee;

...فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ ...

so pass over (their faults), and ask for (Allah's) forgiveness for them;

... وَشَاوِرْهُمْ فِي الأَمْرِ...

and consult them in affairs (of moment).

...فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴿١٥٩﴾

Then, when thou hast taken a decision, put thy trust in Allah.

For Allah loves those who put their trust (in Him).

Other versions:

3: 159 [al-Imran, Medina 89, the context of the Uhud battle ]

Asad And it was by God’s grace that you [O Prophet] did deal gently with your followers [note 121]: for if you had been harsh and hard, they would indeed have broken away from you. Pardon them, then, and pray that they be forgiven.

And take counsel with them in all matters of public concern; place your trust in God: for, verily, God loves those who place their trust in Him [note 122].

Yusuf Ali It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted they would have broken away from about thee; so pass over (their faults) and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then when thou hast taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).

Pickthall 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).

Transliteration Fabima_ rahmatim minalla_hi linta lahum, wa lau kunta fazzan galizal qalbi lanfaddu_ min haulik(a), fa'fu 'anhum wastagfir lahum wa sya_wirhum fil amr(i), fa iza_ 'azamta fa tawakkal 'alalla_h(i), innalla_ha yuhibbul mutawakklilin(a).

[[ Asad’s note 122 – This injunction, implying government by consent and council, must be regarded as one of the fundamental clauses of all Quranic 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 phrases “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 decision 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). ]]