[ Uhud battle – Hijra 3^rd year, Muslims 700+ vs. Meccans 10,000+

Outcome – Draw and heavy casualty due to a mistake by some archers and soldiers in key positions. Uhud is about 3 miles away from Medina. ]]

Sura-4 [Al Nissa Medina 92]

The Quranic Text & Ali’s version:

لاَّ يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ ...

4:95. Not equal are those believers who sit (at home) and receive no hurt,

... وَالْمُجَاهِدُونَ فِي سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ...

and those who strive and fight in the Cause of Allah with their goods and their persons.

... فَضَّلَ اللّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً...

Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home):

... وَكُـلاًّ وَعَدَ اللّهُ الْحُسْنَى ...

unto all (in faith) hath Allah promised good:

C614. Allah's goodness is promised to all people of Faith. But there are degrees among men and women of Faith.

- There are people with natural inertia: they do the minimum that is required of them, but no more.

- There are people who are weak in will: they are easily frightened.

- There are people who are so strong in will and so firm in faith that they are determined to conquer every obstacle, whether in their own physical or other infirmities or in the external world around them.

In a time of jihad, when people give their all, and even their lives, for the common cause, they must be accounted more glorious than those who sit at home, even though they have good will to the cause and carry out minor duties in aid.

The special reward of such self-sacrifice is special forgiveness and mercy, as proceeding from the direct approbation and love of Allah.

... وَفَضَّلَ اللّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا ﴿٩٥﴾

but those who strive and fight hath He distinguished above those who sit (at home) by a special reward.

دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً...

4:96. Ranks specially bestowed by Him, and Forgiveness and Mercy.

... وَكَانَ اللّهُ غَفُورًا رَّحِيمًا ﴿٩٦﴾

For Allah is Oft-Forgiving, Most Merciful.

Asad’s Version:

4: 95 [ an-Nisa, Medina 92]

Asad Such of the believers as remain passive [note 121 – other than the disabled – cannot be deemed equal to those who strive hard in God’s cause with their possessions and their lives [note 122]: God has exalted those who strive hard with their possessions and their lives far above those who remain passive. ………….mighty reward-

Yusuf Ali Not equal are those believers who sit (at home) and receive no hurt and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home): unto all (in faith) hath Allah promised good: but those who strive and fight hath He distinguished above those who sit (at home) by a special reward.--

Pickthall Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;

Transliteration La_yastawil qa_'idu_na minal mu'minina gairu ulid darari wal muja_hidu_na fi sabililla_hi bi amwa_lihim wa anfusihim, faddalalla_hul muja_hidina bi amwa_lihim wa anfusihim 'alal qa_'idina darajah(tan), wa kullaw wa'adalla_hul husna_, wa faddalalla_hul muja_hidina'alal qa_'idina ajran'azima_(n).

4: 96

Asad [many] degrees thereof – and forgiveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace.

Yusuf Ali Ranks specially bestowed by Him and Forgiveness and Mercy. For Allah is Oft-Forgiving Most Merciful.

Pickthall Daraja_tim minhu wa magfirataw wa rahmah(tan), wa ka_nalla_hu gafu_rar rahima_(n).

[[ Asad’s note 122 – The term ‘mujahid’ is derived from the verb ‘jahada’, which means ‘he struggled’ or ‘strove hard’ or ‘exerted himself’, namely, in a good cause and against evil………….thus, for instance, the Prophet described man’s struggle against his own passions and weaknesses (jihad an-nafs) as the “greatest jihad” Bayhaqi, on the authority of Jabir ibn Abd Allah).]]

[[ Ali’s note - 614 Allah's goodness is promised to all people of Faith. But there are degrees among men and women of Faith. There are people with natural inertia: they do the minimum that is required of them, but no more. There are people who are weak in will: they are easily frightened. There are people who are so strong in will and so firm in faith that they are determined to conquer every obstacle, whether in their own physical or other infirmities or in the external world around them. In a time of jihad, when people give their all, and even their lives, for the common cause, they must be accounted more glorious than those who sit at home, even though they have good will to the cause and carry out minor duties in aid. The special reward of such self-sacrifice is special forgiveness and mercy, as proceeding from the direct approbation and love of Allah. (4.95) ]]

Sura-3 [Al-Imran, Medina 89 ]

The Quranic Text & Ali’s version:

إِنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُم مِّنَ اللّهِ شَيْئًا...

3:116. Those who reject faith, neither their possessions nor their (numerous) progeny will avail them aught against Allah;

...وَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴿١١٦﴾

they will be companions of the fire,

dwelling therein (for ever).

C438. Cf. 3:10.

مَثَلُ مَا يُنفِقُونَ فِي هِـذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ...

3:117. What they spend in the life of this (material) world may be likened to a wind

...فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُواْ أَنفُسَهُمْ فَأَهْلَكَتْهُ ...

which brings a nipping frost: it strikes and destroys the harvest of men who have wronged their own souls;

...وَمَا ظَلَمَهُمُ اللّهُ وَلَـكِنْ أَنفُسَهُمْ يَظْلِمُونَ ﴿١١٧﴾

it is not Allah that hath wronged them, but they wrong themselves.

C439. 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.

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.

Cf. 3:23, and n. 366.

...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."

Asad’s Version:

3: 116

Yusuf Ali Those who reject faith neither their possessions nor their (numerous) progeny will avail them aught against Allah; they will be companions of the fire dwelling therein (for ever).

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

Yusuf Ali What they spend in the life of this (material) world may be likened to a wind which brings a nipping frost: it strikes and destroys the harvest of men who have wronged their own souls; it is not Allah that hath wronged them but they wrong themselves.

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.

Yusuf Ali O ye who believe! take not into your intimacy those outside your ranks; they will not fail to corrupt you. They only desire your ruin: rank hatred has already appeared from their mouths; what their hearts conceal is far worse. We have made plain to you the Signs if ye have wisdom.

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].

Yusuf Ali Ah! ye are those who love them but they love you not though ye believe in the whole of the Book. When they meet you they say "We believe"; but when they are alone they bite off the very tips of their fingers at you in their rage. Say: "Perish in your rage; Allah knoweth well all the secrets of the heart."

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).

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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). ]

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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.

Yusuf Ali If aught that is good befalls you it grieves them; but if some misfortune overtakes you they rejoice at it. But if ye are constant and do right not the least harm will their cunning do to you for Allah compasseth round about 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).

[ Ruby’s note – The above few verse describes the type of hypocrite, enemy within, the Muslim community was facing at the time of Uhud.]

[[ Asad’s note 90 on Udud: ….In order to avenge their catastrophic defeat at Badr in the second year after the hijrah, the pagan Meccans – supported by several tribes hostile to the Muslims – mustered in the following year an army comprising ten thousand men under the command of Abu Sufyan and marched against Median. On hearing of their approach, in the month of Shawwal 3 H, the Prophet held a council of war at which the tactics to be adopted were discussed.

In view of the overwhelming cavalry forces at the disposal of the enemy, the Prophet himself was of the opinion that the Muslims should give battle from behind the fortifications of Medina and, if need be, fight in its narrow streets and lanes; and his plan was supported by some of the most outstanding among his Companions. However, the majority of the Muslims leaders who participated in the council strongly insisted on going forth and meeting the enemy in the open field. In obedience to the Quranic principles that all communal affairs must be translated on the basis of mutually-agreed decisions (see verse 159 of this sura, as well as 42:38), the Prophet sorrowfully gave way to the will of the majority and set out with this followers towards the plain below the mountain of Uhud, a little over three miles from Median.

His army consisted of less than one thousand men; but on the way to Mount Uhud this number was still futher reduced by the defection of some three hundred men led by the hypocritical ‘Abd Allah ibn Ubayy, who pretended to be convinced that the Muslims did not really intend to fight. Shortly before the battle, two other groups from among the Prophet’s forces – namely, the clans of Banu Salamah (of the tribe of Al-Aws) amd Namu Harithah ( of the tribe of Khazraj) almost lost heart and were about to join the defectprs (3:122) on the plea that because of their numerical weakness the Muslims must now avoid giving the battle; but at the last moment they decided to follow the Prophet. Having less than seven hundred men with him, the Prophet arrayed the bulk of his forces with their backs to the mountains and posted all his archers – numbering fifty – on a nearby hill in order to provide cover against an outflanking maneuver by the enemy cavalry; these archers were ordered not to leave their posts under any circumstances. In their subsequent, death-defying assault upon the greatly superior forces of the Pagan Quraysh, the Muslims gained a decisive advantage over the former and almost routed them. At that moment, however, most of the archers, believing that the battle had been won and fearing lest they lose their share of the spoils, abandoned their covering position and joined the melee around the encampment of the Quraysh. Seizing this opportunity, the bulk of the Meccans cavalry under the command of Khalid ibn al-Walid (who shortly after this battle embraced Islam and later became one of the greatest Muslim generals of all times) veered around in a wide arc and attached the Muslim forces from the rear. Deprived of the cover of the archers, and caught between two fires, the Muslims retreated in disorder, with the loss of many lives. The Prophet himself and a handful of his most stalwart Companions defended themselves desperately; and the Prophet was seriously injured and fell to the ground. ……………..they rallied and counter attack the enemy, and thus saved the day……and the battle ended in a draw, with the enemy retreating in the direction of Mecca. On the next day the Prophet started in pursuit of them at the head of seventy of his Companions. But when the Muslims reached the place called Hamra al-Asad, about eight miles south of Meidna, it became obvious that the Meccans were in no mood to risk another encounter and were rapidly marching home; and thereupon the tiny Muslim army returned to Medina. ]

3: 121 [re: Uhud battle: 10,000 Pagans vs 700 Muslims:

result Draw ]

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].

Yusuf Ali Remember that morning thou didst leave the household (early) to post the faithful at their stations for battle: and Allah heareth and knoweth all things.

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:

Yusuf Ali Remember two of your parties meditated cowardice; but Allah was their Protector and in Allah should the faithful (ever) put 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).

3: 123

Asad for, indeed God did succor you at Badr, when you were utterly weak [92]. Remain, then, conscious of God, so that you might have cause to be grateful.

Yusuf Ali Allah had helped you at Badr when ye were a contemptible little force; then fear Allah; thus may ye show your gratitude.

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

Yusuf Ali Remember thou saidst to the faithful: is it not enough for you that Allah should help you with three thousand angels (specially) sent down?

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).

3: 125

Asad Nay, but if you are patient in adversity and conscious of Him, and the enemy should fall upon you of a sudden, your Sustainer will aid you with five thousand angels swooping down!” [note 93]

Yusuf Ali "Yea" if ye remain firm and act aright even if the enemy should rush here on you in hot haste your Lord would help you with five thousand angels making a terrific onslaught.

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).

3: 126

Asad And God ordained this [to be said by His Apostle (note 94) only as a glad tiding for you, and that your hearts should thereby be set at rest – since no succor can come from any save God, the Almighty, the Truly Wise

Yusuf Ali Allah made it but a message of hope for you; and an assurance to your hearts: (in any case) there is no help except from Allah the Exalted the Wise.

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).

3: 127

Asad [and] that [through you] He might destroy some of those who were bent on denying the truth, and so abase the others [note 95] that they would withdraw in utter hopelessness.

Yusuf Ali That he might cut off a fringe of the unbelievers or expose them to infamy and they should then be turned back frustrated of their purpose.

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).

3: 128

Asad And it is in no wise for thee [O Prophet] to decide whether He shall accept their repentance or chastise them – for, behold, they are but wrongdoers,

Yusuf Ali Not for thee (but for Allah) is the decision: whether He turn in mercy to them or punish them; for they are indeed wrong-doers.

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).

[ Ali’s note - 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) ]

3: 129

Yusuf Ali To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth: but Allah is Oft-Forgiving Most Merciful.

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).

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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 honors in Syria and 'Iraq. (3.127)

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3: 140 [AL-I-Imran. Median 89]

Asad If misfortune touches you, [know that] similar misfortune has touched [other] people as well; for it is by turns that We apportion unto men such days [of fortune and misfortune]: and [this] to the end that God might mark out those who have attained to faith, and choose from among you such as [with their lives] bear witness to the truth [note 101] – since God does not love evildoers-

Yusuf Ali If a wound hath touched you be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe and that He may take to Himself from your ranks martyr-witnesses (to Truth). And Allah loveth not those that do wrong.

Pickthall If ye have received a blow, the (disbelieving) people have received a blow the like thereof: These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that Allah may know those who believe and may choose witnesses from among you; and Allah loveth not wrong-doers.

Transliteration Iy yamsaskum qarhun faqad massal qauma qarhum misluh(u_), wa tilkal ayya_mu nuda_wiluha_ bainan na_s(i), wa liya'lamalla_hul lazina a_manu_ wa yattakhiza minkum syuhada_'(a), walla_hu la_ yuhibbuz za_limin(a).

[ Asad’s note 101 – I.e., “His decision to let some one you die as martyrs in His cause is not due to love of the sinful enemies who oppose you, but to His love for you.” The term ‘suhada’ (pl. of shahid) denotes “witness” as well as “martyrs”. The rendering adopted by me comprises both the concepts of “bearing witness to the truth” and of “martyrdom” in God’s cause.

3: 141

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

Yusuf Ali Allah's object also is to purge those that are true in faith and to deprive of blessing those that resist faith.

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

Transliteration Wa liyumahhisalla_hul lazina a_manu_ wa yamhaqal ka_firin(a).

3: 142

Asad Do you think that you could enter paradise unless God takes cognizance of your having striven hard [in His cause], and takes cognizance of your having been patient in adversity? [note 102]

Yusuf Ali Did ye think that ye would enter heaven without Allah testing those of you who fought hard (in His cause) and remained steadfast?

Pickthall Or deemed ye that ye would enter Paradise while yet Allah knoweth not those of you who really strive, nor knoweth those (of you) who are steadfast?

Transliteration Am hasibtum an tadkhulul jannata wa lamma_ ya'lamilla_hul lazina ja_hadu_ minkum wa ya'lamas saa_birin(a).

[ Asad’s note 102 ………………Since God is all-knowing, His “not taking cognizance” implies, of course, that the thing of happening referred to has not come about or is not-existent (Zamakhshari).

[ Ali’s notes: 457 These general considerations apply in particular to the disaster at Uhud. (1) In a fight for truth, if you are hurt, be sure the adversary has suffered hurt also, the more so as he has no faith to sustain him. (2) Success or failure in this world comes to all at varying times: we must not grumble, as we do not see the whole of Allah's Plan. (3) Men's true mettle is known in adversity as gold is assayed in fire; Cf. also iii. 154, n. 467. (4) Martyrdom is in itself an honour and a privilege: how glorious is the fame of Hamza the Martyr? (5) If there is any dross in us, it will be purified by resistance and struggle. (6) When evil is given rope a little, it works out its own destruction; the orgies of cruelty indulged in by the Pagans after what they supposed to be their victory at Uhud filled up their cup of iniquity; it lost them the support and adherence of the best in their own ranks, and hastened the destruction of Paganism from Arabia. Cf. iii. 127 and ii. 448. (3.140)

458 The purge or purification was in two senses. (1) It cleared out the Hypocrites from the ranks of the Muslim warriors. (2) The testing-time strengthened the faith of the weak and wavering: for suffering has its own mission in life. The Prophet's example-wounded but staunch, and firmer than ever-put new life into the Community. (3.142) ]

3: 143

Asad For, indeed, you did long for death [in God’s cause] before you came face to face with it; and now you have seen it with your own eyes [note 103]!

Yusuf Ali Ye did indeed wish for death before ye met him: now ye have seen him with your own eyes (and ye flinch!).

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

Transliteration Wa laqad kuntum tamannaunal mauta min qabli an talqauh(u), faqad ra'aitumu_hu wa antum tanzuru_n(a).

[Asad’s note 103 – In Zamakhshari’s opinion, this is a twofold reproach addressed to the majority of the Companions who took part in the battle of Uhud: firstly, on account of their insistence, against the Prophet’s advice, on giving battle to the enemy in the open field and t hereby unnecessarily courting a deadly danger; and secondly, on account of their failure to live up to their faith during the earlier part of the battle………This passage may have yet another, more positive implication: namely, a reference to the lesson which the believers should draw from their near defeat, and a reminder of the fact that their future depends on the strength of their faith in God and not on a fleeting desire for self-sacrifice.]

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3: 144 [Al-i-Imran, Medina 89 ]

Asad And Muhammad is only an apostle; all the [other] apostles have passed away before him; [note 104]………..whereas God will requite all who are grateful [to Him].

Yusuf Ali Muhammad is no more than an Apostle: many were the Apostles that passed away before him. If he died or were slain will ye then turn back on your heels? If any did turn back on his heels not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.

Pickthall Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dies or is slain, ye will turn back on your heels? He who turn back doth no hurt to Allah, and Allah will reward the thankful.

Transliteration Wa ma_ muhammadun illa_ rasu_l(un), qad khalat min qablihir rusul(u), afa'im ma_ta au qutilanqalabtum'ala_ a'qa_bikum, wa may yanqalib 'ala_ 'aqibaihi fa lay yadurralla_ha syai'a_(n), wa sayajzilla_husy syakirin(a).

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

[ Ali’s notes - 460 This verse primarily applies to the battle of Uhud, in the course of which a cry was raised that the Messenger was slain. He had indeed been severely wounded, but Talha, Abu Bakr, and Ali were at his side, and his own unexampled bravery saved the Muslim army from a rout. This verse was recalled again by Abu Bakr when the Messenger actually died a natural death eight years later, to remind people that Allah, Whose Message he brought, lives for ever. And have need to remember this now and often for two reasons: (1) when we feel inclined to pay more than human honor to one who was the truest, the purest, and the greatest of men, and thus in a sense to compound for our forgetting the spirit of his teaching, and (2) when we feel depressed at the chances and changes of time, and forget that Allah lives and watches over us and over all His creatures now as in a history in the past and in the future. (3.144)

461 There is a slight touch of irony in this. As applied to the archers at Uhud, who deserted their post for the sake of plunder, they might have got some plunder, but they put themselves and the whole of their army into jeopardy. For a little worldly gain, they nearly lost their souls. On the other hand, those who took the long view and fought with staunchness and discipline,-their reward was swift and sure. If they died, they got the crown of martyrdom. If they lived, they were heroes honored in this life and the next. (3.145) ]

3: 145

Asad And no human being can die save by God’s leave, at a term pre-ordained. And if one desires the rewards of this world, We shall grant him thereof; and if one desires the rewards of the life to come, We shall grant him thereof; and We shall requite those who are grateful [to Us].

Yusuf Ali Nor can a soul die except by Allah's leave the term being fixed as by writing. If any do desire a reward in this life We shall give it to him; and if any do desire a reward in the hereafter We shall give it to him. And swiftly shall We reward those that (serve Us with) gratitude.

Pickthall No soul can ever die except by Allah's leave and at a term appointed. Whoso desireth the reward of the world, We bestow on him thereof; and whoso desireth the reward of the Hereafter. We bestow on him thereof. We shall reward the thankful.

Transliteration Wa ma_ ka_na li nafsin an tamu_ta illa_ bi iznilla_hi kita_bam mu'ajjala_(n), wa may yurid sawa_bad dunya_ nu'tihi minha_, wa may yurid sawa_bal a_khirati nu'tihi minha_, wa sanajzisy sya_kirin(a).

3: 146

Yusuf Ali How many of the Prophets fought (in Allah's way) and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allah's way nor did they weaken (in will) nor give in. And Allah loves those who are firm and steadfast.

Pickthall And with how many a prophet have there been a number of devoted men who fought (beside him). They quailed not for aught that befell them in the way of Allah, nor did they weaken, nor were they brought low. Allah 1oveth the steadfast.

Transliteration Wa ka'ayyim min nabiyyin qa_tala ma'ahu_ ribbiyyu_na kasir(un), fama_ wahanu_ lima_ asa_bahum fi sabililla_hi wa ma_ da'ufu_ wamastaka_nu_, walla_hu yuhibbus sa_birin(a).

3: 147

Yusuf Ali All that they said was: "Our Lord! forgive us our sins and anything we may have done that transgressed our duty; establish our feet firmly and help us against those that resist faith."

Pickthall Their cry was only that they said: Our Lord! Forgive us for our sins and wasted efforts, make our foothold sure, and give us victory over the disbelieving folk.

Transliteration Wa ma_ ka_na qaulahum illa_ an qa_lu_ rabbanagfir lana_ zunu_bana_ wa isra_fana_ fi amrina_ wa sabbit aqda_mana_ wansurna_ 'alal qaumil ka_firin(a).

3: 148

Yusuf Ali And Allah gave them a reward in this world and the excellent reward of the Hereafter. For Allah loveth those who do good.

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

Transliteration Fa a_ta_humulla_hu sawa_bad dunya_ wa husna sawa_bil a_khirah(ti), walla_hu yuhibbul muhsinin(a).

3: 149

Yusuf Ali O ye who believe! if ye obey the unbelievers they will drive you back on your heels and ye will turn back (from faith) to your own loss.

Pickthall O ye who believe! If ye obey those who disbelieve, they will make you turn back on your heels, and ye turn back as losers.

Transliteration Ya_ ayyuhal lazina a_manu_ in tuti'ul lazina kafaru_ yaruddu_kum 'ala_ a'qa_bikum fatanqalibu_ kha_sirin(a).

3: 150

Asad Nay, but God alone is your Lord Supreme, and His is the best succor [note 105].

Yusuf Ali Nay Allah is your Protector and He is the best of helpers.

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

Transliteration Balilla_hu maula_kum, wa huwa khairun na_sirin(a).

[ Asad’s note 105– Lit., “He is the best of all who bring succour”.]

3: 151

Asad 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 [note 106]; and their goal is the fire – and how evil that abode of evildoers!

Yusuf Ali Soon shall We cast terror into the hearts of the unbelievers for that they joined companions with Allah for which He had sent no authority: their abode will be the fire; and evil is the home of the wrong-doers!

Pickthall 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.

Transliteration Sanulqi fi qulu_bil lazina kafarur ru'ba bima_ asyraku_ billa_hi ma_ lam yunazzil bihi sulta_na_(n), wa ma'wa_humun na_r(u), wa bi'sa maswaz za_limin(a).

[[ Asad’s note 106 – 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.]]

3: 152

Asad And, indeed, God made good His promise unto you when, by His leave, you were about to destroy your foes [note 107] – until the moment when you lost heart and acted contrary to the [Prophet’s] command [note 108], disobeyed after you within view of that [victory] …………….There were among you such as cared for this world [alone], …[note 109], whereupon, in order that He might put you to test, He prevented you form defeating your foes [note 110]. But now He has effaced your sin: for God is limitless in His bounty unto the believers.

Yusuf Ali Allah did indeed fulfill His promise to you when ye with His permission were about to annihilate your enemy until ye flinched and fell to disputing about the order and disobeyed it after He brought you in sight (of the Booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: for Allah is full of grace to those who believe.

Pickthall 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.

Transliteration Wa laqad sadaqakumulla_hu wa'dahu_ iz tahussu_nahum bi iznih(i), hatta_ iza_ fasyiltum wa tana_za'tum fil amri wa 'asaitum mim ba'di ma_ ara_kum ma_ tuhibbu_n(a), minkum may yuridud dunya_ wa minkum may yuridul a_khirah(ti), summa sarafakum 'anhum liyabtaliyakum, wa laqad'afa_ 'ankum, walla_hu zu_ fadlin 'alal mu'minin(a).

[ [ Asad’s notes: - 107 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.

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

109 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.

110 Lit., “He turned away from them”. ] ]

3: 153

Yusuf Ali Behold! ye were climbing up the high ground without even casting a side glance at anyone and the Apostle in your rear was calling you back. There did Allah give you one distress after another by way of requital to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do.

Pickthall 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.

Transliteration Iz tus'idu_na wa la_ talwu_na'ala_ ahadiw war rasu_lu yad'u_kum fi ukhra_kum fa asa_bakum gammam bi gammil likaila_ tahzanu_ 'ala_ ma_ fa_takum wa la_ ma_ asa_bakum, walla_hu khabirum bima_ ta'malu_n(a).

[ khabir – well versed aware, Khabira means professionally experienced, tamalun means about what you are doing. ]

3: 154

Asad …………And [all this befell you] so that God might put to a test all that you harbor in your bosoms, and render your innermost hearts [note 116] pure of all dross: for God is aware of what is in the hearts [of men].

Yusuf Ali After (the excitement) of the distress He sent down calm on a band of you overcome with slumber while another band was stirred to anxiety by their own feelings moved by wrong suspicions of Allah suspicions due to ignorance. They said: "What affair is this of ours?" say thou: "indeed this affair is wholly Allah's." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had anything to do with this affair we should not have been in the slaughter here." Say: "Even if you had remained in your homes those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts: for Allah knows well the secrets of your hearts.

Pickthall 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).

Transliteration Summa anzala 'alaikum mim ba'dil gammi amanatan nu'a_say yagsya_ ta_'ifatam minkum, wa ta_'ifatun qad ahammathum anfusuhum yazunnu_na billa_hi gairal haqqi zannal ja_hiliyyah(ti), yaqu_lu_na hal lana_ minal amri min syai'(in), qul innal amra kullahu_ lilla_h(i), yukhfu_na fi anfusihim ma_ la_ yubdu_na lak(a), yaqu_lu_na lau ka_na lana_ minal amri syai'um ma_ qutilna_ ha_huna_, qul lau kuntum fi buyu_tikum labarazal lazina kutiba'alaihimul qatlu ila_ mada_ji'ihim, waliyabtaliyalla_hu ma_ fi sudu_rikum wa liyumahhisa ma_ fi qulu_bikum, walla_hu'alimum biza_tis sudu_r(i).

3: 155

Asad 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 [note 117]. But now God has effected this sin of theirs: verily, God is much-forgiving, forbearing.

Yusuf Ali Those of you who turned back on the day the two hosts met it was Satan who caused them to fail because of some (evil) they had done. But Allah has blotted out (their fault): for Allah is Oft-Forgiving Most Forbearing.

Pickthall 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.

Transliteration Innal lazina tawallau yaumal taqal jam'a_n(i), innamastazallahumusy syaita_nu bi ba'di ma_ kasabu_, wa laqad 'afalla_hu'anhum, innalla_ha gafu_run halim(un).

[[ Asad’s notes 116 – Lit., “all that is in your hearts”.

117: This is an illustration of a significant Quranic 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 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.]]

[[ Ali’s notes on 152-155 - 462 The order was: not to leave the post and strictly to maintain discipline. Uhud was in the beginning a victory for the Muslims. Many of the enemy were slain, and they were retiring when a part of the Muslims, against orders, ran in pursuit, attracted by the prospects of booty. See note to iii. 121. (3.152)

463 The disobedience seemed at first pleasant: they were chasing the enemy, and there was the prospect of booty. But when the gap was noticed by the enemy, they turned the flank round the hill and nearly overwhelmed the Muslims. Had it not been for Allah's grace, and the firmness of their Prophet and his immediate Companions, they would have been finished. (3.152)

464 It would seem that a party of horsemen led by the dashing Khalid ibn Al-walid came through the gap in the passes where the Muslim archers should have been, and in the confusion that arose, the retreating foe rallied and turned back on the Muslims. From the low ground on the bank of the valley the Muslims retreated in their turn and tried to gain the hill. They had a double loss: (1) they were baulked of the booty they had run after, and (2) their own lives and the lives of their whole army were in danger, and many lives were actually lost from their ranks. Their own lives being in danger, they had hardly time to grieve for the general calamity. But it steadied them, and some of them stood the test. (3.153)

465 After the first surprise, when the enemy turned on them, a great part of the Muslims did their best, and seeing their mettle, the enemy withdrew to his camp. There was a lull; the wounded had rest; those who had fought the hard fight were visited by kindly Sleep, sweet Nature's nurse. In contrast to them was the band of Hypocrites, whose behaviour is described in the next note. (3.154)

466 The Hypocrites withdrew from the fighting. Apparently they had been among those who had been counselling the defence of Madinah within the walls instead of boldly coming out to meet the enemy. Their distress was caused by their own mental state: the sleep of the just was denied them: and they continued to murmur of what might have been. Only fools do so: wise men face actualities. (3.154)

467 That testing by Allah is not in order that it may add to His knowledge, for He knows all. It is in order to help us subjectively, to mould our will, and purge us of any grosser motives, that will be searched out by calamity. If it is a hardened sinner, the test brings conviction out of his own self. Cf. also iii. 140. (3.154)

468 It was the duty of all who were able to fight, to fight in the sacred cause at Uhud. But a small section were timid; they were not quite as bad as those who railed against Allah, or those who thoughtlessly disobeyed orders. But they still failed in their duty. It is our inner motives that Allah regards. These timorous people were forgiven by Allah. Perhaps they were given another chance: perhaps they rose to it and did their duty then. (3.155) ]]

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[ Ruby’s note – The following verses convey the spirit that God is commanding human beings not to be afraid in taking reasonable risks in the pursuit of life and not to be afraid of death because it is God who decides on the timing and place of that to happen. A believer should not be afraid of death because it is not a loss or an end: death is merely a transition to the eternal existence before God. If one holds this right concept of life and death, one would be free and forceful to pursue life to the reach its potential]

3: 156

Asad O 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 places [note 118] 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 become [note 119] a source of bitter regret in their hearts, since it is God who grants life and deals with death. And God sees all that you do.

Yusuf Ali O ye who believe! be not like the unbelievers who say of their brethren when they are traveling through the earth or engaged in fighting: "If they had stayed with us they would not have died or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives life and death and Allah sees well all that ye do.

Pickthall 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.

Transliteration Ya_ ayyuhal lazina a_manu_ la_ taku_nu_ kallazina kafaru_ wa qa_lu_ li ikhwa_nihim iza_ darabu_ fil ardi au ka_nu_ guzzal lau ka_nu_ 'indana_ ma_ ma_tu_ wa ma_ qutilu_, liyaj'alalla_hu za_lika hasratan fi qulu_bihim, walla_hu yuhyi wa yumit(u), walla_hu bima_ ta'malu_na basir(un).

3: 157

Yusuf Ali And if ye are slain or die in the way of Allah forgiveness and mercy from Allah are far better than all they could amass.

Pickthall 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.

Transliteration Wa la'in qutiltum fi sabililla_hi au muttum lamagfiratum minalla_hi wa rahmatun khairum mimma_ yajma'u_n(a).

3: 158

Yusuf Ali And if ye die or are slain Lo! it is unto Allah that ye are brought together.

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

Transliteration Wa la'im muttum au qutiltum la ilalla_hi tuhsyaru_n(a).

[[ Asad’s notes – 118 Lit., “when they travel on earth”.

119 – 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. ]]

[[ Ali’s notes - 469 It is want of faith that makes people afraid (1) of meeting death, (2) of doing their duty when it involves danger, as in traveling in order to earn an honest living, or fighting in a sacred cause. Such fear is part of the punishment for want of faith. If you have faith, there is no fear in meeting death, for it brings you nearer to your goal, nor in meeting danger for a sufficient cause, because you know that the keys of life and death are in Allah's hands. Nothing can happen without Allah's Will. If it is Allah's Will that you should die, your staying at home will not save you. If it is His Will that you should live, the danger you incur in a just cause brings you glory. Supposing it is His Will that you should lose your life in the danger, there are three considerations that would make you eager to meet it: (1) dying in doing your duty is the best means of reaching Allah's Mercy; (2) the man of faith knows that he is not going to an unknown country of which he has no news; he is going nearer to Allah; and (3) he is being "brought together" unto Allah; i.e., he will meet all his dear ones in faith: instead of the separation which the souls without faith fear, he looks forward to a surer reunion than is possible in this life. (3.156)

470 Notice a beautiful little literary touch here. At first sight you would expect the second person here ("you could amass"), to match the second person in the earlier clause. But remember that the second person in earlier clause refers to the man of faith, and the third person in the last line refers to the Unbelievers; as if it said: "Of course you as a man of faith would not be for hoarding riches: your wealth,-duty and the mercy of Allah,-is far more precious than anything the Unbelievers can amass in their selfish lives. " (3.157) ]]

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3: 159

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; then, when you have decided upon a course of action, 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 121 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. ]]

[[ Ruby’s note – His decision to forgive the defectors or violators of Uhud and his forgiveness at the final victory of Mecca are examples for mankind for one generosity, forgiveness and victory of good over evil. At Uhud the disobedience happened at the spur of the moment and not preplanned or well calculated betrayal. Therefore overlooking the failure and forgiveness are good and appropriate for this occasion. However, the question can be raised on the occasion when the Prophet was harsh in dealing with the Jewish tribe in Median. The reason as I can clearly see is that there was a great need to establish a strong precedence for the consequences for the Jews who were constantly contemplating treason with and annihilation of the Muslim community. A deterrence was absolutely necessary in that context for survival and continuity. A careful study of the history would reveal that that difficult and seemed decision to total capitulation of a tribe had enormous after effects for the Muslim community in terms of treaties and peaceful coexistence in Arabia.

Therefore, even though a leader’s disposition of kindness and magnanimity is unquestionably desired and valued, but that should not deter him/her in taking appropriate measures in other times when he/she needs to take difficult decision to establish deterrence and enforce penalty on crimes. A leader cannot be effective unless he/she understands the difference between these two types of occasions and can balance the decision making. ]]

3: 160

Yusuf Ali If Allah helps you none can overcome you: if He forsakes you who is there after that that can help you? In Allah then let believers put their trust.

Pickthall 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.

Transliteration Iy yansurkumulla_hu fala_ ga_liba lakum, wa iy yakhzulkum fa man zallazi yansurukum mim ba'dih(i), wa 'alalla_hi falyatawakkalil mu'minu_n(a).

3: 166

Asad and all that befell you on the day when the two hosts met in battle happened by God’s leave, so that He might mark out the [true] believers,

Yusuf Ali What ye suffered on the day the two armies met was with the leave of Allah in order that He might test the believers.

Pickthall That which befell you, on the day when the two armies met, was by permission of Allah; that He might know the true believers;

Transliteration Wa ma_ asa_bakum yaumal taqal jam'a_ni fa bi'iznilla_hi wa liya'lamal mu'minin(a).

3: 167

Asad and mark out those who were tainted with hypocrisy and, when they were told, “Come, fight in God’s cause” – or, “Defend yourselves” [ note 128] – answered, “If we but knew [that it would come to a ] fight, we would indeed follow you.” Unto apostasy were they nearer on that day than unto faith, uttering with their mouths something which was not in heir hearts [note 129], the while God knew fully well what they were trying to conceal:

Yusuf Ali And the Hypocrites also. These were told: "Come fight in the way of Allah or (at least) drive (the foe from your city)." They say: "had we known how to fight we should certainly have followed you. They were that day nearer to unbelief than to faith saying with their lips what was not in their hearts. But Allah hath full knowledge of all they conceal.

Pickthall And that He might know the hypocrites, unto whom it was said: Come, fight in the way of Allah, or defend yourselves. They answered: If we knew aught of fighting we would follow you. On that day they were nearer disbelief than faith. They utter with their mouths a thing which is not in their hearts. Allah is best aware of what they hide.

Transliteration Wa liya'lamal lazina na_faqu_, wa qila lahum ta'a_lau qa_tilu_ fi sabililla_hi awidfa'u_, qa_lu_ lau na'lamu qita_lal lattaba'na_kum, hum lilkufri yauma'izin aqrabu minhum lil'ima_n(i), yaqu_lu_na biafwa_hihim ma_ laisa fi qulu_bihim, walla_hu a'lamu bima_ yaktumu_n(a).

[[ Asad’s note 128 Only a fight in self-defense – in the widest meaning of this term – can be considered a “fight in God’s cause” (see 2: 190-194, and the corresponding notes); and, thus, the particle “or” between these two phrases is almost synonymous with the expression “in other words”.

129 – This is an allusion to the three hundred men who, on the way from Medina to Mount Uhud, forsook the Prophet on the specious plea that he did not really intend to give battle (see note 90 above). But since they knew in their hearts that it would come to a fight, their defection from God’s cause almost amounted to a denial of him (kufr, here rendered as “apostasy”) ]]

3: 167

3: 168

Yusuf Ali (They are) the ones that say (of their brethren slain) while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves if ye speak the truth."

Pickthall Those who, while they sat at home, said of their brethren (who were fighting for the cause of Allah): If they had been guided by us they would not have been slain. Say (unto them, O Muhammad): Then avert death from yourselves if ye are truthful.

Transliteration Allazina qa_lu_ li ikhwa_nihim wa qa'adu_ lau ata_'u_na_ ma_ qutilu_, qul fadra'u_ 'an anfusikumul mauta in kuntum sa_diqin(a).

3: 169

Yusuf Ali Think not of those who are slain in Allah's way as dead. Nay they live finding their sustenance in the presence of their Lord.

Pickthall Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.

Transliteration Wa la_ tahsabannal lazina qutilu_ fi sabililla_hi amwa_ta_(n), bal ahya_'un'inda rabbihim yurzaqu_n(a).

3: 170

Yusuf Ali They rejoice in the bounty provided by Allah: and with regard to those left behind who have not yet joined them (in their bliss) the (martyrs) glory in the fact that on them is no fear nor have they (cause to) grieve.

Pickthall Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: that there shall no fear come upon them neither shall they grieve.

Transliteration Farihin bima_ a_ta_humulla_hu min fadlih(i), wa yastabsyiru_na billazina lam yalhaqu_ bihim min khalfihim, alla_ khaufun'alaihim wa la_ hum yahzanu_n(a).

3: 171

Yusuf Ali They glory in the Grace and the Bounty from Allah and in the fact that Allah suffereth not the reward of the faithful to be lost (in the least).

Pickthall They rejoice because of favor from Allah and kindness, and that Allah wasteth not the wage of the believers.

Transliteration Yastabsyiru_na bi ni'matim minalla_hi wa fadl(in), wa annalla_ha la_ yudi'u ajral mu'minin(a).

3: 172 [ see Asad’s note 130]

Yusuf Ali Of those who answered the call of Allah and the Apostle even after being wounded those who do right and refrain from wrong have a great reward.

Pickthall As for those who heard the call of Allah and His messenger after the harm befell them (in the fight); for such of them as do right and ward off (evil), there is great reward,

Transliteration Allazinastaja_bu_ lilla_hi war rasu_li mim ba'di ma_ asa_bahumul qarh(u), lillazina ahsanu_ minhum wattaqau ajrun 'azim(un).

[[ Ali’s note - 479 After the confusion at Uhud, men rallied round the Prophet. He was wounded, and they were wounded, but they were all ready to fight again. Abu Sufyan with his Makkans withdrew, but left a challenge with them to meet him and his army again at the fair of Badr Sugra next year. The challenge was accepted, and a picked band of Muslims under then-intrepid Leader kept the tryst, but the enemy did not come. They returned, not only unharmed, but enriched by the trade at the fair, and (it may be presumed) strengthened by the accession of new adherents to their cause. (3.172) ]

3: 173

Yusuf Ali Men said to them: "A great army is gathering against you": and frightened them: but it (only) increased their faith. They said: "For us Allah sufficeth and He is the best disposer of affairs."

Pickthall Those unto whom men said: Lo! the people have gathered against you, therefore fear them. (The threat of danger) but increased the faith of them and they cried: Allah is sufficient for us! Most Excellent is He in Whom we trust!

Transliteration Allazina qa_la lahumun na_su innan na_sa qad jama'u_ lakum fakhsyauhum fa za_dahum ima_na_(w), wa qa_lu_ hasbunalla_hu wa ni'mal wakil(u).

3: 174

Yusuf Ali And they returned with Grace and Bounty from Allah: no harm ever touched them; for they followed the good pleasure of Allah: and Allah is the Lord of bounties unbounded.

Pickthall So they returned with grace and favor from Allah, and no harm touched them. They followed the good pleasure of Allah, and Allah is of infinite bounty.

Transliteration Fanqalabu_ bi ni'matim minalla_hi wa fadlil lam yamsashum su_'(uw),wattaba'u_ ridwa_nalla_h(i), walla_hu zu_ fadlin 'azim(in).

3: 175

Asad It is but Satan who instills [into you] fear of his allies: so fear them not, but fear Me, if you are [truly] believers!

Yusuf Ali It is only the Evil One that suggests to you the fear of his votaries: be ye not afraid of them but fear Me if ye have faith.

Pickthall It is only the devil who would make (men) fear his partisans. Fear them not; fear Me, if ye are true believers.

Transliteration Innama_ za_likumusy syaita_nu yukhawwifu auliya_'ah(u_), fala_ takha_fu_hum wa kha_fu_ni in kuntum mu'minin(a).

[[ Asad’s note 133 – I.e., people who “ally themselves with Satan” by deliberately doing wrong.]]

3: 176

Asad And be not grieved by those who vie with one another in denying the truth: verily, they can in no wise harm God. It is God’s will that they shall have no share in the [blessings of the] life to come; and tremendous suffering awaits them.

Yusuf Ali Let not those grieve thee who rush headlong into unbelief: not the least harm will they do to Allah: Allah's plan is that He will give them no portion in the Hereafter but a severe punishment.

Pickthall Let not their conduct grieve thee, who run easily to disbelief, for Lo! they injure Allah not at all. It is Allah's will to assign them no portion in the Hereafter, and theirs will be an awful doom.

Transliteration Wa la_ yahzunkal lazina yusa_ri'u_na fil kufr(i), innahum lay yadurrulla_ha syai'a_(n), yuridulla_ha alla_ yaj'ala lahum hazzan fil a_khirati wa lahum 'aza_bun'azim(un).

3: 177

Asad Verily, they who have bought a denial of the truth at the price of faith can in no wise harm God, whereas grievous suffering awaits them.

Yusuf Ali Those who purchase unbelief at the price of faith not the least harm will they do to Allah but they will have a grievous punishment.

Pickthall Those who purchase disbelief at the price of faith harm Allah not at all, but theirs will be a painful doom.

Transliteration Innal lazinasytarawul kufra bil ima_ni lay yadurrulla_ha syai'a_(n), wa lahum 'aza_bun alim(un).

3: 178

Asad And they should not think – they who are bent on denying the truth – that Our giving them rein is good for them: We give them rein only to let them grow in sinfulness; and shameful suffering awaits them [note 135].

Yusuf Ali Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: but they will have a shameful punishment.

Pickthall And let not those who disbelieve imagine that the rein We give them bodeth good unto their souls. We only give them rein that they may grow in sinfulness. And theirs will be a shameful doom.

Transliteration Wa la_ yahsabannal lazina kafaru_ annama_ numli lahum khairul li anfusihim, innama_ numli lahum liyazda_du_ isma_(n), wa lahum'aza_bum muhin(un).