[al-I’Imran, Medina 89, 2nd or 3rd sura in Medina (few verses much later in Medina) the references to Badr {Ramadan, H2} and Uhud {Shawwal, H3}give further clues to the dates of the revelations and show that a state of war existed during the period of most of these revelations [verse 121 – 127 context of Uhud war.]
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3. Sura al-Imran, Medina 89
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ لاَ
تَتَّخِذُواْ
بِطَانَةً مِّن
دُونِكُمْ لاَ
يَأْلُونَكُمْ
خَبَالاً ...
3: 118. O ye who believe!
take not into your intimacy those outside your ranks; they will not fail to corrupt you.
...وَدُّواْ مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاء مِنْ أَفْوَاهِهِمْ ...
They only desire your ruin: rank hatred has already appeared from their mouths;
...وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ...
what their hearts conceal is far worse.
...قَدْ بَيَّنَّا لَكُمُ الآيَاتِ إِن كُنتُمْ تَعْقِلُونَ ﴿١١٨﴾
We have made plain to you the Signs, if ye have wisdom.
هَاأَنتُمْ
أُوْلاء تُحِبُّونَهُمْ
وَلاَ يُحِبُّونَكُمْ
وَتُؤْمِنُونَ
بِالْكِتَابِ
كُلِّهِ...
3: 119. Ah! ye are those who love them, but they love you not, though ye believe in the whole of the Book.
C440. Islam gives you the complete revelation, "the whole of the Book," though partial revelations have come in all ages.
...وَإِذَا لَقُوكُمْ قَالُواْ آمَنَّا ...
When they meet you, they say, "We believe;"
C441. Cf. 2:14.
... وَإِذَا خَلَوْاْ عَضُّواْ عَلَيْكُمُ الأَنَامِلَ مِنَ الْغَيْظِ ...
but when they are alone, they bite off the very tips of their fingers at you in their rage.
...قُلْ مُوتُواْ بِغَيْظِكُمْ ...
Say:
"Perish in your rage;
...إِنَّ اللّهَ عَلِيمٌ بِذَاتِ الصُّدُور ﴿١١٩﴾
Allah knoweth well all the secrets of the heart."
إِن
تَمْسَسْكُمْ
حَسَنَةٌ تَسُؤْهُمْ
وَإِن تُصِبْكُمْ
سَيِّئَةٌ
يَفْرَحُواْ
بِهَا...
3: 120. If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it.
...وَإِن تَصْبِرُواْ وَتَتَّقُواْ لاَ يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا...
But if ye are constant and do right, not the least harm will their cunning do to you,
...إِنَّ اللّهَ بِمَا يَعْمَلُونَ مُحِيطٌ ﴿١٢٠﴾
for Allah compasseth round about all that they do.
وَإِذْ
غَدَوْتَ مِنْ
أَهْلِكَ تُبَوِّىءُ
الْمُؤْمِنِينَ
مَقَاعِدَ
لِلْقِتَالِ...
3: 121. Remember that morning thou didst leave the household (early) to post the faithful at their stations for battle:
C442. The battle of Uhud was a great testing time for the young Muslim community. Their mettle and the wisdom and strength of their Leader were shown in the battle of Badr (3:13 and note), in which the Makkan Pagans suffered a crushing defeat.
The Makkans were determined to wipe off their disgrace and to annihilate the Muslims in Madinah. To this end they collected a large force and marched to Madinah. They numbered some 3,000 fighting men under Abu Sufyan, and they were so confident of victory that their women-folk came with them, and showed the most shameful savagery after the battle.
To meet the threatened danger the Messenger of Allah, Muhammad Al- Mustafa, with his usual foresight, courage, and initiative, resolved to take his station at the foot of Mount Uhud, which dominates the city of Madinah some three miles to the north.
Early in the morning, on the 7th of Shawwal, A.H. 3 (January, 625), he made his dispositions for battle. Madinah winters are notoriously rigorous, but the warriors of Islam (700 to 1000 in number) were up early. A torrent bed was to their south, and the passes in the hills at their back were filled with 50 archers to prevent the enemy attack from the rear. The enemy were set the task of attacking the walls of Madinah, with the Muslims at their rear. In the beginning the battle went well for the Muslims.
The enemy wavered, but the Muslim archers, in disobedience of their orders, left their posts to join in the pursuit and share in the booty. There was also treachery on the part of the 300 "Hypocrites" led by Abdullah ibn Ubai, who deserted.
The enemy took advantage of the opening left by the archers, and there was severe hand-to-hand fighting, in which numbers told in favour of the enemy. Many of the Companions and Helpers were killed. But there was no rout.
Among the Muslim martyrs was the gallant Hamza, a brother of the Prophet's father. The graves of the martyrs are still shown at Uhud.
The Messenger himself was wounded in his head and face, and one of his front teeth was broken. Had it not been for his firmness, courage, and coolness, all would have been lost. As it was, the prophet, in spite of his wound, and many of the wounded Muslims, inspired by his example, returned to the field next day, and Abu Sufyan and his Makkan army thought it most prudent to withdraw.
Madinah was saved, but a lesson in faith, constancy, firmness, and steadfastness was learnt by the Muslims. (R).
...وَاللّهُ سَمِيعٌ عَلِيمٌ ﴿١٢١﴾
and Allah heareth and knoweth all things.
إِذْ
هَمَّت طَّآئِفَتَانِ
مِنكُمْ أَن
تَفْشَلاَ
وَاللّهُ
وَلِيُّهُمَا...
3: 122. Remember two of your parties meditated cowardice; but Allah was their Protector,
C443. The two parties wavering in their minds were probably the Banu Salma Khazraji and the Banu Haritha, but they rallied under the Prophet's inspiration.
That incident shows that man may be weak, but if he allows his weak will to be governed by the example of men of God, he may yet retrieve his weakness.
... وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿١٢٢﴾
and in Allah should the faithful (ever) put their trust.
وَلَقَدْ
نَصَرَكُمُ
اللّهُ بِبَدْرٍ
وَأَنتُمْ
أَذِلَّةٌ ...
3: 123. Allah had helped you at Badr, when ye were a contemptible little force;
...فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ ﴿١٢٣﴾
then fear Allah; thus may ye show your gratitude.
C444. Gratitude to Allah is not to be measured by words. It should show itself in conduct and life.
If all the Muslims had learnt the true lesson from the victory at Badr, their archers would not have left the posts appointed for them, nor the two tribes mentioned in the last note ever wavered in their faith.
إِذْ
تَقُولُ لِلْمُؤْمِنِينَ
أَلَن يَكْفِيكُمْ
أَن يُمِدَّكُمْ
رَبُّكُم بِثَلاَثَةِ
آلاَفٍ مِّنَ
الْمَلآئِكَةِ
مُنزَلِينَ
﴿١٢٤﴾
3: 124. Remember thou saidst to the faithful: is it not enough for you that Allah should help you with three thousand angels (specially) sent down?
C445. Read verse 124 with the following five verses, to get its full signification.
بَلَى
إِن تَصْبِرُواْ
وَتَتَّقُواْ
وَيَأْتُوكُم
مِّن فَوْرِهِمْ
هَـذَا...
3: 125. "Yea -- if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste,
...يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلافٍ مِّنَ الْمَلآئِكَةِ مُسَوِّمِينَ ﴿١٢٥﴾
your Lord would help you with five thousand angels making a terrific onslaught."
C446. Musawwim: this is the active voice of the verb, not to be confused with the passive voice in 3:14, which has a different signification.
وَمَا
جَعَلَهُ اللّهُ
إِلاَّ بُشْرَى
لَكُمْ وَلِتَطْمَئِنَّ
قُلُوبُكُم
بِهِ...
3: 126. Allah made it but a message of hope for you; and an assurance to your hearts:
...وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللّهِ الْعَزِيزِ الْحَكِيمِ ﴿١٢٦﴾
(in any case) there is no help except from Allah the Exalted, the Wise.
C447. Whatever happens, whether there is a miracle or not, all help proceeds from Allah. Man should not be so arrogant as to suppose that his own resources will change the current of the world plan.
Allah helps those who show constancy, courage, and discipline, and use all the human means at their disposal, not those who fold their hands and have no faith. But Allah's help is determined on considerations exalted far above our petty human motive, and by perfect wisdoms, of which we can have only faint glimpses.
لِيَقْطَعَ
طَرَفًا مِّنَ
الَّذِينَ
كَفَرُواْ أَوْ
يَكْبِتَهُمْ
...
3: 127. That he might cut off a fringe of the unbelievers or expose them to infamy,
C448. A fringe of the Unbelievers: an extremity, an end, either upper or lower.
Here it may mean that the chiefs of the Makkan Pagans, who had come to exterminate the Muslims with such confidence, went back frustrated in their purpose.
The shameless cruelty with which they and their women mutilated the Muslim corpses on the battle-field will stand recorded to their eternal infamy.
Perhaps it also exposed their real nature to some of those who fought for them. e.g., Khalid ibn Al-Walid, who not only accepted Islam afterwards, but became one of the most notable champions of Islam. He was with the Muslims in the conquest of Makkah and later on, won distinguished honours in Syria and 'Iraq.
... فَيَنقَلِبُواْ خَآئِبِينَ ﴿١٢٧﴾
and they should then be turned back, frustrated of their purpose.
لَيْسَ
لَكَ مِنَ الأَمْرِ
شَيْءٌ أَوْ
يَتُوبَ عَلَيْهِمْ
أَوْ يُعَذَّبَهُمْ
...
3: 128. Not for thee, (but for Allah), is the decision: whether He turn in mercy to them, or punish them;
... فَإِنَّهُمْ ظَالِمُونَ ﴿١٢٨﴾
for they are indeed wrongdoers.
C449. Uhud is as much a sign-post for Islam as Badr. For us in these latter days it carries an ever greater lesson. Allah's help will come if we have faith, obedience, discipline, unity, and the spirit of acting in righteousness and justice. If we fail, His mercy is always open to us. But it is also open to our enemies, and those who seem to us His enemies.
His Plan may be to bring sinners to repentance, and to teach us righteousness and wisdom through those who seem in our eyes to be rebellious or even defiant. There may be good in them that He sees and we do not,-a humbling thought that must lead to our own self-examination and self-improvement.
وَلِلّهِ
مَا فِي السَّمَاوَاتِ
وَمَا فِي
الأَرْضِ...
3: 129. To Allah belongeth all that is in the heavens and on earth.
...يَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ غَفُورٌ رَّحِيمٌ ﴿١٢٩﴾
He pleaseth and punisheth whom He pleaseth:
but Allah is Oft-Forgiving, Most Merciful.
Other Versions:
3: 116
Pickthall Lo! the riches and the progeny of those who disbelieve will not avail them aught against Allah; and such are rightful owners of the Fire. They will abide therein.
Transliteration Innal lazina kafaru_ lan tugniya 'anhum amwa_luhum wa la_ aula_duhum minalla_hi syai'a_(n), wa ula_'ika asha_bun na_r(i), hum fiha_ kha_lidu_n(a).
3: 117
Pickthall The likeness of that which they spend in this life of the world is as the likeness of a biting, icy wind which smiteth the harvest of a people who have wronged themselves, and devastateth it. Allah wronged them not, but they did wrong themselves.
Transliteration Masalu ma_ yunfiqu_na fi ha_zihil haya_tid dunya_ kamasali rihin fiha_ sirrun asa_bat harsa qaumin zalamu_ anfusahum fa ahlakath(u), wa ma_ zalamahumulla_hu wa la_kin anfusahum yazlimu_n(a).
3: 118
Asad O you who have attained to faith! Do not take for your bosom- friends people who are not of your kind [note 87]. They spare not effort to corrupt you; they would love to see you in distress [note 88]. Vehement hatred has already come into the open from out of their mouths, but what their hearts conceal is yet worse. We have indeed made the signs [thereof] clear unto you, if you would but use your reason.
Pickthall O ye who believe! Take not for intimates others than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater. We have made plain for you the revelations if ye will understand.
Transliteration Ya_ ayyuhal lazina a_manu_ la_ tattakhizu_ bita_natam min du_nikum la_ ya'lu_nakum khaba_la_(n), waddu_ ma_'anittum, qad badatil bagda_'u min afwa_hihim, wa ma_ tukhfi sudu_ruhum akbar(u), qad bayyanna_ lakumul a_ya_ti in kuntum ta'qilu_n(a).
3: 119
Asad Lo! it is you who [ are prepared to] love them, but they will not love you, although you believe in all of the revelation [note 89].
Pickthall O ye are those who love them though they love you not, and ye believe in all the Scripture. When they fall in with you they say: We believe; but when they go apart they bite their finger tips at you, for rage. Say: Perish in your rage! Lo! Allah is Aware of what is hidden in (your) breasts.
Transliteration Ha_ antum ula_'i tuhibbu_nahum wa la_ yuhibbu_nakum wa tu'minu_na bil kita_bi kullih(i), wa iza_ laqu_kum qa_lu_ a_manna_, wa iza_ khalau'addu_ 'alaikumul ana_mila minal gaiz(i), qul mu_tu_ bi gaizikum, innalla_ha 'alimim biza_tis sudu_r(i).
Ruby’s note - From these verses I cannot understand how is it possible to conclude, as many of the Muslim scholars and people concluded, that these verses were towards all non-Muslims, even at the time of war. These verses clearly and categorically expressing the type of vicious enemy who should not be befriended: “when they are alone they bite off the very tips of their fingers at you in their rage”, “If good fortune comes to you, it grieves them; and if evil befalls you, they rejoice in it.”, “who would spare no pains to ruin you,” “Vehement hatred has already come into the open from out of their mouths, but what their hearts conceal is yet worse.”
These are the descriptions of the worst enemies possible, how can they be friends, under any circumstances especially in a state of war when friendship with enemy can lead to disaster and defeat? The Quran is revealing their true feelings and naturally asking the believers to stay away from them.
However, that is not to say that all non-Muslims even at that time were in that state. It would be a great injustice and self-defeating if some Muslims lump all non-Muslims together at that time or now and brand them as enemies. There were, are and, Inshallah, will be many non-Muslims who are friends and well-wishers of Muslims and of humanity and are genuinely good people as the Quran acknowledges in the previous verses and elsewhere. Treating them as such would be a great wrong and sin and would make one lose a great deal of good that could come through such friendships. This is true for all time and in all places. ]
Asad’s note 87 – ………Some of the commentators incline to the view that this expression comprises all non-Muslims; but this view obviously conflicts with 60:8-9, where the believers are expressly allowed to form friendships with such of the non-believers as are not hostile to them and to their faith. Moreover, the sequence makes it clear that by “those who are not of your kind”, implies that their outlook on life is so fundamentally apposed to that of the Muslims that genuine friendship is entirely out of the question.
note 88 – Lit., “they love that which causes you distress”.]
note 89 – I.e., including the revelation of the Bible.
Ali’s notes -
438 Cf. iii. 10. (3.116)
439 False "spending" may be either in false "charity" or in having a "good time". For the man who resists Allah's purpose, neither of them is any good. The essence of charity is faith and love. Where these are wanting, charity is no charity. Some baser motive is there: ostentation, or even worse, getting a person into the giver's power by a pretence of charity, something that is connected with the life of this grasping, material world. What happens? You expect a good harvest. But "while you think, good easy man, full surely your greatness is a-ripening," there comes a nipping frost, and destroys all your hopes. The frost is some calamity, or the fact that you are found out! Or perhaps it is "High blown pride," as in Shakespeare's Henry VIII. ii. 3. In your despair you may blame blind Fate or you may blame Allah! Blind Fate does not exist, for there is Allah's Providence, which is just and good. The harm or injustice has come, not from Allah, but from your own soul. You wronged your soul, and it suffered the frost. Your base motive brought you no good: it may have reduced you to poverty, shame, and disgrace. All the brave show of the wicked in this life is but a wind charged with evil to themselves. (3.117)
440 Islam gives you the complete revelation, "the whole of the Book," though partial revelations have come in all ages. (Cf. iii. 23, and n. 366). (3.119)
441 Cf. ii. 14. (3.119) ] :
Yusuf Ali When they meet those who believe they say: "We believe" but when they are alone with their evil ones they say: "We are really with you we (were) only jesting."
Transliteration Wa iza_ laqullazina a_manu_ qa_lu_a_manna_, wa iza_ khalau ila_ syaya_tinihim, qa_lu_ inna_ ma'akum, innama_ nahnu mustahzi'u_n(a). ]
3: 120
Asad If good fortune comes to you, it grieves them; and if evil befalls you, they rejoice in it. But if you are patient in adversity and conscious of God, their guile cannot harm you at all: for, verily, God encompasses [with His might] all that they do.
Pickthall If a lucky chance befall you, it is evil unto them, and if disaster strike you they rejoice thereat. But if ye persevere and keep from evil their guile will never harm you. Lo! Allah is Surrounding what they do.
Transliteration In tamsaskum hasanatun tasu'hum, wa in tusibkum sayyi'atuy yafrahu_ biha_, wa in tasbiru_ wa tattaqu_ la_ yadurrukum kaiduhum syai'a_(n), innalla_ha bima_ ya'malu_na muhit(un).
3: 121 [re: Uhud battle ]
Asad And [remember, O Prophet, the day] when thou didst set out from they home at early morn to place the believers in battle array [note 90].
Pickthall And remember when thou settedst forth at daybreak from thy housefolk to assign to the believers their positions for the battle, Allah was Hearer, Knower.
Transliteration Wa iz gadauta min ahlika tubawwi'ul mu'minina maqa_'ida lilqita_l(i), walla_hu sami'un 'alim(un).
3: 122
Asad when two groups from among you were about to lose heart [note 91], although God was near unto them and it is in God that the believers must place their trust:
Pickthall When two parties of you almost fell away, and Allah was their Protecting Friend. In Allah do believers put their trust.
Transliteration Iz hammat ta_'ifata_ni minkum an tafsyala_, walla_hu waliyyuhuma_, wa 'alalla_hi falyatawakkalil mu'minu_n(a).
[ Asad’s note 91 – I.e., the clans of Banu Salamah and Banu Harithah, who had almost joined the deserters led by Abd Allah ibn Ubayy….]
3: 123
Asad for, indeed, God did succor you at Badr, when you were utterly weak. Remain, then, conscious of God, so that you might have cause to be grateful.
Pickthall Allah had already given you the victory at Badr, when ye were contemptible. So observe your duty to Allah in order that ye may be thankful.
Transliteration Wa laqad nasarakumulla_hu bi badriw wa antum azillah(tun), fattaqulla_ha la'allakum tasykuru_n(a).
3: 124
Pickthall And when thou didst say unto the believers: Is it not sufficient for you that your Lord should support you with three thousand angels sent down (to your help)?
Transliteration Iz taqu_lu lilmu'minina alay yakfiyakum ay yumiddakum rabbukum bi sala_sati a_la_fim minal mala_'ikati munzalin(a).
Ayah
125 
Pickthall Nay, but if ye persevere, and keep from evil, and (the enemy) attack you suddenly, your Lord will help you with five thousand angels sweeping on.
Transliteration Bala_, in tasbiru_ wa tattaqu_ wa ya'tu_kum min faurihim ha_za_ yumdidkum rabbukum rabbukum bi khamsati a_la_fim minal mala_'ikati musawwimin(a).
Ayah
126
Pickthall Allah ordained this only as a message of good cheer for you, and that thereby your hearts might be at rest--Victory cometh only from Allah, the Mighty, the Wise--
Transliteration Wa ma_ ja'alahulla_hu illa_ bsyra_ lakum wa litatma'inna qulu_bukum bih(i), wa man nasru illa_ min 'indilla_hil'azizil hakim(i).
Ayah
127
Pickthall That He may cut off a part of those who disbelieve, or overwhelm them so that they retire, frustrated.
Transliteration Liyaqta' tarafam minal lazina kafaru_ au yakbitahum fayanqalibu_ kha_'ibin(a).
Ayah
128
Pickthall It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evildoers.
Transliteration Laisa laka minal amri syai'un au yatu_ba 'alaihim au yu'azzibahum fa innahum za_limu_n(a).
Ayah
129
Pickthall Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. He forgiveth whom He will, and punisheth whom He will. Allah is Forgiving, Merciful.
Transliteration Wa lilla_hi ma_ fis sama_wa_ti wa ma_ fil ard(i), yagfiru limay yasya_'u wa yu'azzibu may yasya_'(u), walla_hu gafu_rur rahim(un).
NOTES : on 3:120 - 129
[ Asad’s note 90 – This reference to the battle of Uhud, to which many verses of this surah are devoted ………………….]
[ Ali’s - 442 The battle of Uhud was a great testing time for the young Muslim community. Their mettle and the wisdom and strength of their Leader were shown in the battle of Badr (iii. 13 and note), in which the Makkan Pagans suffered a crushing defeat. The Makkans were determined to wipe off their disgrace and to annihilate the Muslims in Madinah. To this end they collected a large force and marched to Madinah. They numbered some 3,000 fighting men under Abu Sufyan, and they were so confident of victory that their women-folk came with them, and showed the most shameful savagery after the battle. To meet the threatened danger the Messenger of Allah, Muhammad Al-Mustafa, with his usual foresight, courage, and initiative, resolved to take his station at the foot of Mount Uhud, which dominates the city of Madinah some three miles to the north. Early in the morning, on the 7th of Shawwal, A.H. 3 (January, 625), he made his dispositions for battle. Madinah winters are notoriously rigorous, but the warriors of Islam (700 to 1000 in number) were up early. A torrent bed was to their south, and the passes in the hills at their back were filled with 50 archers to prevent the enemy attack from the rear. The enemy were set the task of attacking the walls of Madinah, with the Muslims at their rear. In the beginning the battle went well for the Muslims. The enemy wavered, but the Muslim archers, in disobedience of their orders, left their posts to join in the pursuit and share in the booty. There was also treachery on the part of the 300 "Hypocrites" led by Abdullah ibn Ubai, who deserted. The enemy took advantage of the opening left by the archers, and there was severe hand-to-hand fighting, in which numbers told in favour of the enemy. Many of the Companions and Helpers were killed. But there was no rout. Among the Muslim martyrs was the gallant Hamza, a brother of the Prophet's father. The graves of the martyrs are still shown at Uhud. The Messenger himself was wounded in his head and face, and one of his front teeth was broken. Had it not been for his firmness, courage, and coolness, all would have been lost. As it was, the prophet, in spite of his wound, and many of the wounded Muslims, inspired by his example, returned to the field next day, and Abu Sufyan and his Makkan army thought it most prudent to withdraw. Madinah was saved, but a lesson in faith, constancy, firmness, and steadfastness was learnt by the Muslims. (3.121)
443 The two parties wavering in their minds were probably the Banu Salma Khazraji and the Banu Haritha, but they rallied under the Prophet's inspiration. That incident shows that man may be weak, but if he allows his weak will to be governed by the example of men of God, he may yet retrieve his weakness. (3.122)
444 Gratitude to Allah is not to be measured by words. It should show itself in conduct and life. If all the Muslims had learnt the true lesson from the victory at Badr, their archers would not have left the posts appointed for them, nor the two tribes mentioned in the last note ever wavered in their faith. (3.123)
445 Read verse 124 with the following five verses, to get its full signification. (3.124)
446 Musawwim: this is the active voice of the verb, not to be confused with the passive voice in iii. 14, which has a different signification. (3.125)
447 Whatever happens, whether there is a miracle or not, all help proceeds from Allah. Man should not be so arrogant as to suppose that his own resources will change the current of the world plan. Allah helps those who show constancy, courage, and discipline, and use all the human means at their disposal, not those who fold their hands and have no faith. But Allah's help is determined on considerations exalted far above our petty human motive, and by perfect wisdoms, of which we can have only faint glimpses. (3.126)
448 A fringe of the Unbelievers: an extremity, an end, either upper or lower. Here it may mean that the chiefs of the Makkan Pagans, who had come to exterminate the Muslims with such confidence, went back frustrated in their purpose. The shameless cruelty with which they and their women mutilated the Muslim corpses on the battle-field will stand recorded to their eternal infamy. Perhaps it also exposed their real nature to some of those who fought for them. e.g., Khalid ibn Al-Walid, who not only accepted Islam afterwards, but became one of the most notable champions of Islam. He was with the Muslims in the conquest of Makkah and later on, won distinguished honours in Syria and 'Iraq. (3.127)
449 Uhud is as much a sign-post for Islam as Badr. For us in these latter days it carries an ever greater lesson. Allah's help will come if we have faith, obedience, discipline, unity, and the spirit of acting in righteousness and justice. If we fail, His mercy is always open to us. But it is also open to our enemies, and those who seem to us His enemies. His Plan may be to bring sinners to repentance, and to teach us righteousness and wisdom through those who seem in our eyes to be rebellious or even defiant. There may be good in them that He sees and we do not,-a humbling thought that must lead to our own self-examination and self-improvement. (3.128) ]
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5. Surah al-Maida, Medina 112
The Quranic Text & Ali’s Version:
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ لاَ
تَتَّخِذُواْ
الْيَهُودَ
وَالنَّصَارَى
أَوْلِيَاء...
5: 51. O ye who believe! take not the Jews and the Christians for your friends and protectors:
C764. That is, look not to them for help and comfort. They are more likely to combine against you than to help you. And this happened more than once in the lifetime of the Prophet, and in after-ages again and again.
He who associates with them and shares their counsels must be counted as of them. The trimmer loses whichever way the wheel of fortune turns.
... بَعْضُهُمْ أَوْلِيَاء بَعْضٍ...
they are but friends and protectors to each other.
... وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ...
And he amongst you that turns to them (for friendship) is of them.
... إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿٥١﴾
Verily Allah guideth not a people unjust.
فَتَرَى
الَّذِينَ فِي
قُلُوبِهِم
مَّرَضٌ يُسَارِعُونَ
فِيهِمْ ...
5: 52. Those in whose heart is a disease, thou seest how eagerly they run about amongst them,
C765. Cf. 2:10.
يَقُولُونَ نَخْشَى أَن تُصِيبَنَا دَآئِرَةٌ...
saying: "We do fear lest a change of fortune bring us disaster."
... فَعَسَى اللّهُ أَن يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِ ...
Ah! perhaps Allah will give (thee) victory, or a decision according to His Will.
... فَيُصْبِحُواْ عَلَى مَا أَسَرُّواْ فِي أَنْفُسِهِمْ نَادِمِينَ ﴿٥٢﴾
Then will they repent of the thoughts which they secretly harbored in their hearts.
وَيَقُولُ
الَّذِينَ
آمَنُواْ أَهَـؤُلاء
الَّذِينَ
أَقْسَمُواْ
بِاللّهِ جَهْدَ
أَيْمَانِهِمْ
إِنَّهُمْ
لَمَعَكُمْ...
5: 53. And those who believe will say:
"Are these the men who swore their strongest oaths by Allah, that they were with you?"
C766. The Hypocrites, while matters were doubtful, pretended to be with Muslims, but were in league with their enemies. When matters came to a decision and Allah granted victory to Islam, their position was awkward.
They were not only disowned by the Muslims, but the Muslims could well say in reproach to their enemies:
"Are these the men who swore friendship for you?
What was their friendship worth to you?
Where are they now?".
... حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُواْ خَاسِرِينَ ﴿٥٣﴾
All that they do will be in vain, and they will fall into (nothing but) ruin.
5: 51 [al-Maidah, Madina 112, One of the Last Chapters of Revelation]
Asad O you who have attained to faith! Do not take the Jews and the Christians for your allies: they are but allies of one another [note 72]– and whoever of you allies himself with them becomes, verily, one of them: behold, God does not guide such evildoers [note 73].
Pickthall O ye who believe! Take not the Jews and Christians for friends. They are friends one to another. He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrongdoing folk.
Transliteration Ya_ ayyuhal lazina a_manu_ la_ tattakhizul yahu_da wan nasa_ra_ auliya_'(a), ba'duhum auliya_'u ba'd(in), wa may yatawallahum minkum fa innahu_ minhum, innalla_ha la_ yahdil qaumaz za_limin(a).
[[ Asad’s note 73 - …….It should be borne in mind that the term “wali” has several shades of meaning: ally, friend, helper, protector, etc. The choice of the particular term – and sometimes a combination of two terms – is always dependent on the context.]]
5: 52
Pickthall And thou seest those in whose heart is a disease race toward them, saying: We fear lest a change of fortune befall us. And it may happen that Allah will vouchsafe (unto thee) the victory, or a commandment from His presence. Then will they repent of their secret thoughts.
Transliteration Fataral lazina fi qulu_bihim maraduy yusa_ri'u_na fihim yaqu_lu_na nakhsya_ an tusibana_ da_'irah(tun), fa 'asalla_hu ay ya'tiya bil fathi au amrim min 'indihi fa yusbihu_'ala_ ma_ asarru_ fi anfusihim na_dimin(a).
5: 53
Pickthall Then will the believers say (unto the people of the Scripture): Are these they who swore by Allah their most binding oaths that they were surely with you? Their works have failed, and they have become the losers.
Transliteration Wa yaqu_lul lazina a_manu_ aha_'ula_'il lazina aqsamu_ billa_hi jahda aima_nihim, innahum lama'akum, habitat a'ma_luhum fa asbahu_ kha_sirin(a).
[[ Ruby’s note – None of the following explanations carry the clarity of for whom [and the characteristics] the prohibition of allegiance is meant. This is the key idea here.
Among these characteristics are that these people are “evildoers” or “unjust” [verse 51], these are the people whose faith is feeble, in their heart is a disease, and out of fear ready to compromise their principles and values, and who harbor hateful or wrong thoughts in their hearts [verse 52], and those who were true hypocrites [verse 53]. These repugnant people are not exclusive to any particular faith but transcends in humanity, the Quran as it is in other places gives an example but does not make it exclusive example. Some Jews, Christians and hypocrites among Muslims at that time belong to this category in this context. However, that does not preclude exclusivity of these characteristics only to Jews and Christians but also to others. These are the people that existed among the Jews and the Christians and the hypocrites among the Muslims at the time of this revelation. The Quran sometime gives injunctions or exhortations in regards to an example of the broader category of people in humanity but that does not constitute exclusivity. It is just a matter of the context. Only this explanation of this and similar verses make other verses 5:48 and 2:62 consistent in the Quran. Therefore one must pay a serious attention.
The key word here is “alliance”, often in the Quran this word “ auliya” is expressed as allegiance. Therefore allegiance to wrong things and people constitute wrong doings. The highest allegiance is to God and His moral Law that supersedes all other allegiance or bonding. ]]
[[ Asad’s note 72 - ….and cannot, therefore, be expected to be really friendly towards the followers of the Quran. See also 8:73, and the corresponding note.
73 – Lit., “the evildoing folk”: i.e., those who deliberately sin in this respect. As regards the meaning of the “alliance” referred to here, see 3:28, and more particularly 4:139 and the corresponding note, which explains the reference to a believer’s loss of his moral identity if he imitates the way of life of, or-in Quranic terminology – “allies himself” with, non-Muslims……….
74- Lit., “vie with one another concerning them” – the pronoun referring to the hostile Jews and Christians, for whose good-will the hypocrites within the Muslim community vie with one another by trying to imitate their way of life.]]
[[ Ali’s notes - 764 That is, look not to them for help and comfort. They are more likely to combine against you than to help you. And this happened more than once in the lifetime of the Prophet, and in after-ages again and again. He who associates with them and shares their counsels must be counted as of them. The trimmer loses whichever way the wheel of fortune turns. (5.51)
765 Cf. ii. 10. (5.52)
766 The Hypocrites, while matters were doubtful, pretended to be with Muslims, but were in league with their enemies. When matters came to a decision and Allah granted victory to Islam, their position was awkward. They were not only disowned by the Muslims, but the Muslims could well say in reproach to their enemies: "Are these the men who swore friendship for you? What was their friendship worth to you? Where are they now?" (5.53) ]]
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The Quranic Text & Ali’s Version:
عَسَى
اللَّهُ أَن
يَجْعَلَ بَيْنَكُمْ
وَبَيْنَ الَّذِينَ
عَادَيْتُم
مِّنْهُم
مَّوَدَّةً ...
60: 7. It may be that Allah will grant love (and friendship) between you and those whom ye (now) hold as enemies:
C5420. Apparent religious hatred or enmity or persecution may be due to ignorance or over-zeal in a soul, which Allah will forgive and use eventually in His service, as happened in the case of Hadhrat 'Umar, who was a different man before and after his conversion.
As stated in n. 5414 above, we should hate evil, but not men as such.
وَاللَّهُ قَدِيرٌ وَاللَّهُ غَفُورٌ رَّحِيمٌ ﴿٧﴾
for Allah has power (over all things);
and Allah is Oft-Forgiving, Most Merciful.
لَا يَنْهَاكُمُ
اللَّهُ عَنِ
الَّذِينَ لَمْ
يُقَاتِلُوكُمْ
فِي الدِّينِ
وَلَمْ يُخْرِجُوكُم
مِّن دِيَارِكُمْ ...
60: 8. Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes,
... أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ...
from dealing kindly and justly with them:
C5421. Even with Unbelievers, unless they are rampant and out to destroy us and our Faith, we should deal kindly and equitably, as is shown by our holy Prophet's own example.
... إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ﴿٨﴾
for Allah loveth those who are just.
إِنَّمَا
يَنْهَاكُمُ
اللَّهُ عَنِ
الَّذِينَ
قَاتَلُوكُمْ
فِي الدِّينِ
وَأَخْرَجُوكُم
مِّن دِيَارِكُمْ ...
60: 9. Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes,
... وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ ...
and support (others) in driving you out, from turning to them (for friendship and protection).
وَمَن يَتَوَلَّهُمْ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ ﴿٩﴾
It is such as turn to them (in these circumstances), that do wrong.
Other Versions:
60: 7 [devoted to attitude towards non-Muslims]
Asad
Pickthall It may be that Allah will ordain love between you and those of them with whom ye are at enmity. Allah is Mighty, and Allah is Forgiving, Merciful.
Transliteration Asal la_hu ay yajala bainakum wa bainal lazina a_daitum minhum mawad dah wal la_hu qadir wal la_hu gafu_rur rahim
60: 8
Pickthall Allah forbiddeth you not those who warred not against you on account of religion and drove you not out from your homes, that ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers.
Transliteration La_ yanha_kumul la_hu anil lazina lam yuqa_tilu_kum fid dini wa lam yuhkriju_kum min diya_rikum an tabar ru_hum wa tuqsitu_ ilaihim in nal la_ha yuhib bul muqsitin
60: 9
Pickthall Allah forbiddeth you only those who warred against you on account of religion and have driven you out from your homes and helped to drive you out, that ye make friends of them. Whosoever maketh friends of them--(All) such are wrong doers.
Transliteration In nama_ yanha_kumul la_hu anil lazina qa_talu_kum fid dini wa akhraju_kum min diya_rikum wa zaharu_ may yatawal lahum fa ula_ika humuz za_limu_n
[[ Notes on 60-7 -9:
[ Ruby’s note- These verses were in the context of war and talking about friendship with non-believers. The sura starts with the term friendship.]
[Ali’s - 5420 Apparent religious hatred or enmity or persecution may be due to ignorance or over-zeal in a soul, which Allah will forgive and use eventually in His service, as happened in the case of Hadhrat 'Umar, who was a different man before and after his conversion. As stated in n. 5414 above, we should hate evil, but not men as such. (60.7)
5421 Even with Unbelievers, unless they are rampant and out to destroy us and our Faith, we should deal kindly and equitably, as is shown by our holy Prophet's own example. (60.8) ]