Surah 3. Aal-Imran

AND [remember, O Prophet, the day] when thou didst set out from thy home at early morn to place the believers in battle array.⁹⁰ And God was all-hearing, all-knowing

  - Mohammad Asad

This reference to the battle of Uhud, to which many verses of this surah are devoted, connects with the exhortation implied in the preceding verse, "if you are patient in adversity and conscious of God, their guile cannot harm you at all". Since this and the subsequent references cannot be fully understood without a knowledge of the historical background, a brief account of the battle would seem to be indicated. 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 Medina. 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 Muslim leaders who participated in the council strongly insisted on going forth and meeting the enemy in the open field. In obedience to the Qur'anic principle that all communal affairs must be transacted on the basis of mutually-agreed decisions (see verse 159 of this surah, as well as 42 : 38), the Prophet sorrowfully gave way to the will of the majority and set out with his followers towards the plain below the mountain of Uhud, a little over three miles from Medina. His army consisted of less than one thousand men; but on the way to Mount Uhud this number was still further 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) and Banu Harithah (of the tribe of Khazraj) almost lost heart and were about to join the defectors (3 : 122) on the plea that because of their numerical weakness the Muslims must now avoid giving 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 mountain and posted all his archers - numbering fifty - on a nearby hill in order to provide cover against an outflanking manoeuvre by the enemy cavalry; these archers were ordered not to leave their post 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 Meccan 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 round in a wide arc and attacked 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. The cry immediately arose, "The Apostle of God has been killed!" Many of the Muslims began to flee; some among them were even prepared to throw themselves upon the mercy of the enemy. But a few of the Companions - among them 'Umar ibn al-Khattab and Talhah - called out, "What good are your lives without him, O believers? Let us die as he has died!" - and threw themselves with the strength of despair against the Meccans. Their example at once found an echo among the rest of the Muslims, who in the meantime had learnt that the Prophet was alive: they rallied and counter-attacked the enemy, and thus saved the day. But the Muslims were now too exhausted to exploit their chances of victory, 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 Medina, 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.

O Muhammad, remember that morning when you left your household at an early hour to assign the believers to their battle-posts (in the battle of Uhud): Allah hears and knows everything.

  - Muhammad Farooq-i-Azam Malik

'Remember, O Prophet,' when you left your home in the early morning to position the believers in the battlefield. And Allah is All-Hearing, All-Knowing.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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. ⁴⁴²

  - Abdullah Yusuf Ali

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.

when two groups from among you were about to lose heart,⁹¹ although God was near unto them and it is in God that the believers must place their trust:

  - Mohammad Asad

I.e., the clans of Banu Salamah and Banu Harithah, who had almost joined the deserters led by 'Abd Allah ibn Ubayy (see preceding note).

Remember when two of your companies became fainthearted and Allah protected them through strengthening their hearts. In Allah should the believers put their trust.

  - Muhammad Farooq-i-Azam Malik

'Remember' when two groups among you 'believers' were about to cower, then Allah reassured them. So in Allah let the believers put their trust.

  - Mustafa Khattab

When two parties of you almost fell away, and Allah was their Protecting Friend. In Allah do believers put their trust.

  - Marmaduke Pickthall

Remember two of your parties meditated cowardice; but Allah was their Protector and in Allah should the faithful (ever) put their trust. ⁴⁴³

  - Abdullah Yusuf Ali

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.

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

  - Mohammad Asad

A reference to the battle of Badr, in 2 H., which is dealt with extensively in surah {8}.

Allah helped you at the battle of Badr when you were helpless. Therefore, have fear of Allah; perhaps you may become thankful.

  - Muhammad Farooq-i-Azam Malik

Indeed, Allah made you victorious at Badr when you were 'vastly' outnumbered. So be mindful of Allah, perhaps you will be grateful.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

Allah had helped you at Badr when ye were a contemptible little force; then fear Allah; thus may ye show your gratitude. ⁴⁴⁴

  - Abdullah Yusuf Ali

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.

[And remember] when thou didst say unto the believers: "Is it not enough for you [to know] that your Sustainer will aid you with three thousand angels sent down [from on high]?

  - Mohammad Asad

Remember when you said to the believers, "Is it not enough that Allah should send down three thousand angels to help you?"

  - Muhammad Farooq-i-Azam Malik

'Remember, O Prophet,' when you said to the believers, 'Is it not enough that your Lord will send down a reinforcement of three thousand angels for your aid?'

  - Mustafa Khattab

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)?

  - Marmaduke Pickthall

Remember thou saidst to the faithful: is it not enough for you that Allah should help you with three thousand angels (specially) sent down? ⁴⁴⁵

  - Abdullah Yusuf Ali

Read verse 124 with the following five verses, to get its full signification.

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!"⁹³

  - Mohammad Asad

As is evident from the next verse, the Prophet's allusion to God's aiding the believers with thousands of angels signifies, metaphorically, a strengthening of the believers' hearts through spiritual forces coming from God (Manar IV, 112 ff., and IX, 612 ff.). A very similar announcement - relating to the battle of Badr - occurs in {8:9-10}, where "one thousand" angels are mentioned. As regards these varying numbers (one, three and five thousand), they would seem to indicate the unlimited nature of God's aid to those who are "patient in adversity and conscious of Him". It is reasonable to assume that the Prophet thus exhorted his followers immediately before the battle of Uhud, that is, after three hundred men under the leadership of 'Abd Allah ibn Ubayy had deserted him and some of the others "almost lost heart" in the face of the greatly superior enemy forces.

Of course! If you remain patient and on your guard, Allah will send to your aid not three thousand but, five thousand specially marked angels in case of a sudden attack from the enemy.

  - Muhammad Farooq-i-Azam Malik

Most certainly, if you 'believers' are firm and mindful 'of Allah' and the enemy launches a sudden attack on you, Allah will reinforce you with five thousand angels designated 'for battle'.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

"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. ⁴⁴⁶

  - Abdullah Yusuf Ali

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.

And God ordained this [to be said by His Apostle⁹⁴ ] only as a glad tiding for you, and that your hearts should thereby be set at rest - since no succour can come from any save God, the Almighty, the Truly Wise -

  - Mohammad Asad

According to many commentators (see Manar IV, 112), this interpolation is justified by the preceding two verses, which show that it was the Prophet who, under divine inspiration, made this promise to his followers. See also 8:9 , where a similar promise is voiced on the occasion of the battle of Badr.

Allah has told you this as a good news and that your hearts may be at ease thereby; victory comes only from Allah, the Mighty, the Wise.

  - Muhammad Farooq-i-Azam Malik

Allah ordained this 'reinforcement' only as good news for you and reassurance for your hearts. And victory comes only from Allah- the Almighty, All-Wise-

  - Mustafa Khattab

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--

  - Marmaduke Pickthall

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. ⁴⁴⁷

  - Abdullah Yusuf Ali

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.

[and] that [through you] He might destroy some of those who were bent on denying the truth, and so abase the others⁹⁵ that they would withdraw in utter hopelessness.

  - Mohammad Asad

Lit., "that He might destroy some...or [so] abase them". It is obvious that the particle aw ("or") does not, in this context, denote an alternative but, rather, a specification (tanwi') - as, for instance, in the phrase "ten persons were killed or injured": meaning that some of them were killed and others injured.

( Allah sent the aid of Angels for the believers to offset the aid of Shaitans to the unbelievers) so that He might cut off a flank of the unbelievers or put them to flight, making them withdraw with utter disappointment.

  - Muhammad Farooq-i-Azam Malik

to destroy a group of the disbelievers and humble the rest, causing them to withdraw in disappointment.

  - Mustafa Khattab

That He may cut off a part of those who disbelieve, or overwhelm them so that they retire, frustrated.

  - Marmaduke Pickthall

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. ⁴⁴⁸

  - Abdullah Yusuf Ali

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.

[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,

  - Mohammad Asad

O Prophet, you have no authority to decide the affair; it is up to Allah whether He pardon or punish them since they are wrongdoers.

  - Muhammad Farooq-i-Azam Malik

You 'O Prophet' have no say in the matter.¹ It is up to Allah to turn to them in mercy or punish them, for indeed they are wrongdoers.

  - Mustafa Khattab

 When the Prophet (ﷺ) was injured at the Battle of Uḥud, some of his companions suggested that he should pray against the pagans of Mecca. He responded, “I have not come to condemn people, but as a mercy to pray for their guidance.” The verse here says that it is not up to the Prophet whether they believe or disbelieve. A prophet’s only duty is to convey the message. Eventually, almost all Meccans accepted Islam before the death of the Prophet (ﷺ).

It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evildoers.

  - Marmaduke Pickthall

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. ⁴⁴⁹

  - Abdullah Yusuf Ali

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.

whereas unto God belongs all that is in the heavens and all that is on earth: He forgives whom He wills, and He chastises whom He wills; and God is much-forgiving, a dispenser of grace.⁹⁶

  - Mohammad Asad

As recorded in several authentic Traditions, the Prophet invoked, during the battle of Uhud, God's curse upon the leaders of the pagan Quraysh (Bukhari, Tirmidhi, Nasa'i and Ahmad ibn Hanbal); and when he lay on the ground severely injured, he exclaimed, "How could those people prosper after having done this to their prophet, who but invites them to [acknowledge] their Sustainer?" - whereupon the above two verses were revealed (Muslim and Ibn Hanbal).

To Allah belongs all that is in the Heavens and in the earth. He pardons whom He pleases and punishes whom He pleases. Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

To Allah 'alone' belongs whatever is in the heavens and whatever is on the earth. He forgives whoever He wills, and punishes whoever He wills. And Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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.

  - Abdullah Yusuf Ali

O YOU who have attained to faith! Do not gorge yourselves on usury, doubling and re-doubling it⁹⁷ - but remain conscious of God, so that you might attain to a happy state;

  - Mohammad Asad

For a definition of riba ("usury"), see note [35] on 30:39 , the earliest Qur'anic reference to this term. As for the connection of the above verse with the subject-matter dealt with in the foregoing, the best explanation is, to my mind, the one offered by Qiffal (as quoted by Razi): Since it was mainly through usurious gains that the pagan Meccans had acquired the wealth which enabled them to equip their powerful army and almost to defeat the poorly-armed Muslims at Uhud, the latter might have been tempted to emulate their enemies in this respect; and it was to remove this temptation - from them as well as from later generations of believers - that the prohibition of usury was once again stressed through revelation.

O believers! Do not live on usury (compound interest) which is compounded over and over again. Have fear of Allah so that you may prosper.

  - Muhammad Farooq-i-Azam Malik

O believers! Do not consume interest, multiplying it many times over. And be mindful of Allah, so you may prosper.

  - Mustafa Khattab

O ye who believe! Devour not usury, doubling and quadrupling (the sum lent). Observe your duty to Allah, that ye may be successful.

  - Marmaduke Pickthall

O ye who believe! devour not usury doubled and multiplied; but fear Allah; that ye may (really) prosper. ^{450 451}

  - Abdullah Yusuf Ali

Cf. ii. 275 and note. The last verse spoke of forgiveness, even to enemies. If such mercy is granted by Allah to erring sinners, how much more is it incumbent on us, poor sinners to refrain from oppressing our fellow-beings in need, in matters of mere material and ephemeral wealth? Usury is the opposite extreme of charity, unselfishness, striving, and giving of ourselves in the service of Allah and of our fellow-men.

Real prosperity consists, not in greed, but in giving,-the giving of ourselves and of our substance in the cause of Allah and Allah's truth and in the service of Allah's creatures.

and beware of the fire which awaits those who deny the truth!

  - Mohammad Asad

Guard yourself against the Fire which is prepared for the unbelievers.

  - Muhammad Farooq-i-Azam Malik

Guard yourselves against the Fire prepared for the disbelievers.

  - Mustafa Khattab

And ward off (from yourselves) the Fire prepared for disbelievers.

  - Marmaduke Pickthall

Fear the fire which is prepared for those who reject faith.

  - Abdullah Yusuf Ali

And pay heed unto God and the Apostle, so that you might be graced with mercy.

  - Mohammad Asad

Obey Allah and His Rasool so that you may find mercy.

  - Muhammad Farooq-i-Azam Malik

Obey Allah and the Messenger, so you may be shown mercy.

  - Mustafa Khattab

And obey Allah and the messenger, that ye may find mercy.

  - Marmaduke Pickthall

And obey Allah and the Apostle; that ye may obtain mercy.

  - Abdullah Yusuf Ali

And vie with one another to attain to your Sustainer's forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious

  - Mohammad Asad

Rush towards the forgiveness from your Rabb to a Paradise as vast as the Heavens and the earth which is prepared for the righteous people;

  - Muhammad Farooq-i-Azam Malik

And hasten towards forgiveness from your Lord and a Paradise as vast as the heavens and the earth, prepared for those mindful 'of Allah'.

  - Mustafa Khattab

And vie one with another for forgiveness from your Lord, and for a Paradise as wide as are the heavens and the earth, prepared for those who ward off (evil);

  - Marmaduke Pickthall

Be quick in the race for forgiveness from your Lord and for a garden whose width is that (of the whole) of the heavens and of the earth prepared for the righteous. ⁴⁵²

  - Abdullah Yusuf Ali

The Fire (iii. 131) is, as always, contrasted with the Garden,-in other words. Hell contrasted with Heaven, we are told that its width alone is that of the whole of the heavens and the earth,-all the creation we can imagine.

who spend [in His way] in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good;

  - Mohammad Asad

they are those who spend generously in the way of Allah, whether they are in prosperity or in adversity, who control their anger and forgive other people for Allah loves such charitable people,

  - Muhammad Farooq-i-Azam Malik

'They are' those who donate in prosperity and adversity, control their anger, and pardon others. And Allah loves the good-doers.

  - Mustafa Khattab

Those who spend (of that which Allah hath given them) in ease and in adversity, those who control their wrath and are forgiving toward mankind; Allah loveth the good;

  - Marmaduke Pickthall

Those who spend (freely) whether in prosperity or in adversity; who restrain anger and pardon (all) men; for Allah loves those who do good. ⁴⁵³

  - Abdullah Yusuf Ali

Another definition of the righteous (vv. 134-35). So far from grasping material wealth, they give freely, of themselves and their substance, not only when they are well-off and it is easy for them to do so, but also when they arc in difficulties, for other people may be in difficulties at the same time. They do not get ruffled in adversity, or get angry when other people behave badly, or their own good plans fail. On the contrary they redouble their efforts. For the charity-or good deeds-is all the more necessary in adversity. And they do not throw the blame on others. Even where such blame is due and correction is necessary, their own mind is free from a sense of grievance, for they forgive and cover other men's faults. This as far as other people are concerned. But we may be ourselves at fault, and perhaps we brought some calamity on ourselves. The righteous man is not necessarily perfect. In such circumstances his behaviour is described in the next verse.

and who, when they have committed a shameful deed or have [otherwise] sinned against themselves, remember God and pray that their sins be forgiven - for who but God could forgive sins? - and do not knowingly persist in doing whatever [wrong] they may have done.

  - Mohammad Asad

who, if they commit an indecency or wrong their own souls, earnestly remember Allah and seek forgiveness for their sins; for no one can forgive sins except Allah, and those who do not knowingly persist in something wrong which they have done.

  - Muhammad Farooq-i-Azam Malik

'They are' those who, upon committing an evil deed or wronging themselves, remember Allah and seek forgiveness and do not knowingly persist in sin- and who forgives sins except Allah?

  - Mustafa Khattab

And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins--Who forgiveth sins save Allah only?--and will not knowingly repeat (the wrong) they did.

  - Marmaduke Pickthall

And those who having done something to be ashamed of or wronged their own souls earnestly bring Allah to mind and ask for forgiveness for their sins and who can forgive sins except Allah? And are never obstinate in persisting knowingly in (the wrong) they have done. ^{454 455}

  - Abdullah Yusuf Ali

The righteous man, when he finds he has fallen into sin or error, does not whine or despair, but asks for Allah's forgiveness, and his faith gives him hope. If he is sincere, that means that he abandons his wrong conduct and makes amends.

Sin is a sort of oppression of ourselves by ourselves. This follows from the doctrine of personal responsibility, as opposed to that of blind fate or of an angry God or gods lying in wait for revenge or injury on mankind.