Surah 3. Aal-Imran

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

  - Mohammad Asad

and that Allah may purge the believers and annihilate the unbelievers.

  - Muhammad Farooq-i-Azam Malik

and distinguish the 'true' believers and destroy the disbelievers.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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?¹⁰²

  - Mohammad Asad

Lit., "while God has not yet taken cognizance of those of you who have striven...and those who are patient in adversity". Since God is all-knowing, His "not taking cognizance" implies, of course, that the thing or happening referred to has not come about or is non-existent (Zamakhshari).

Do you think that you will enter paradise without going through the trial? Allah has not yet tested you to see who among you strive hard for His cause and who show patience for His sake.

  - Muhammad Farooq-i-Azam Malik

Do you think you will enter Paradise without Allah proving which of you 'truly' struggled 'for His cause' and patiently endured?

  - Mustafa Khattab

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?

  - Marmaduke Pickthall

Did ye think that ye would enter heaven without Allah testing those of you who fought hard (in His cause) and remained steadfast? ⁴⁵⁸

  - Abdullah Yusuf Ali

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.

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!¹⁰³

  - Mohammad Asad

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 thereby 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 (see note [90] above). 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 (cf. verse {139} above) and not on a fleeting desire for self-sacrifice.

You certainly used to wish for death before you confronted it; now you have seen with your own eyes what it is like.

  - Muhammad Farooq-i-Azam Malik

You certainly wished 'for the opportunity' for martyrdom before encountering it, now you have seen it with your own eyes.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

AND MUHAMMAD is only an apostle; all the [other] apostles have passed away before him: if, then, he die or is slain, will you turn about on your heels?¹⁰⁴ But he that turns about on his heels can in no wise harm God - whereas God will requite all who are grateful [to Him].

  - Mohammad Asad

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 rumour of his death, which caused many Muslims to abandon the fight and even brought some of them close to apostasy (Tabari; see also note [90] above). In its wider implication, however, 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 Qur'an 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 worships 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.

Muhammad is no more than a Rasool of Allah, like the Rasools that passed away before him. If he dies or is killed will you turn back on your heels (become unbelievers)? He that turns back on his heels will do no harm to Allah; but Allah will reward the thankful.

  - Muhammad Farooq-i-Azam Malik

Muḥammad is no more than a messenger; other messengers have gone before him. If he were to die or to be killed, would you regress into disbelief? Those who do so will not harm Allah whatsoever. And Allah will reward those who are grateful.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

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. ⁴⁶⁰

  - Abdullah Yusuf Ali

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 honour 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.

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].

  - Mohammad Asad

No one dies without the permission of Allah. The term of every life is fixed. He that desires the reward in this world shall be given it here, and he that desires the reward in the hereafter shall be given it there. Soon We will reward the thankful.

  - Muhammad Farooq-i-Azam Malik

No soul can ever die without Allah's Will at the destined time. Those who desire worldly gain, We will let them have it, and those who desire heavenly reward, We will grant it to them. And We will reward those who are grateful.

  - Mustafa Khattab

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, thankful. We bestow on him thereof. We shall reward the

  - Marmaduke Pickthall

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. ⁴⁶¹

  - Abdullah Yusuf Ali

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 honoured in this life and the next.

And how many a prophet has had to fight [in God's cause], followed by many God-devoted men: and they did not become faint of heart for all that they had to suffer in God's cause, and neither did they weaken, nor did they abase themselves [before the enemy], since God loves those who are patient in adversity;

  - Mohammad Asad

In the past many Prophets have fought, in the way of Allah, with a large number of godly people. They did not loose heart during the adversities that befell them in the path of Allah; they neither showed weakness nor submitted to falsehood. Allah loves the steadfast.

  - Muhammad Farooq-i-Azam Malik

'Imagine' how many devotees fought along with their prophets and never faltered despite whatever 'losses' they suffered in the cause of Allah, nor did they weaken or give in! Allah loves those who persevere.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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.

  - Abdullah Yusuf Ali

and all that they said was this: "O our Sustainer! Forgive us our sins and the lack of moderation in our doings! And make firm our steps, and succour us against people who deny the truth!" -

  - Mohammad Asad

Their only words were, "Our Rabb! Forgive our sins and our excesses; establish our feet firmly and give us victory over the unbelievers."

  - Muhammad Farooq-i-Azam Malik

And all they said was, 'Our Lord! Forgive our sins and excesses, make our steps firm, and grant us victory over the disbelieving people.'

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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."

  - Abdullah Yusuf Ali

whereupon God granted them the rewards of this world, as well as the goodliest rewards of the life to come: for God loves the doers of good.

  - Mohammad Asad

Therefore, Allah gave them the reward in this world and also an excellent reward awaits them in the Hereafter. Allah loves the righteous who are good to others.

  - Muhammad Farooq-i-Azam Malik

So Allah gave them the reward of this world and the excellent reward of the Hereafter. For Allah loves the good-doers.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

O YOU who have attained to faith! If you pay heed to those who are bent on denying the truth, they will cause you to turn back on your heels, and you will be the losers.

  - Mohammad Asad

O believers! If you yield to the unbelievers they will drag you back to unbelief and you will become the losers.

  - Muhammad Farooq-i-Azam Malik

O believers! If you yield to the disbelievers, they will drag you back to disbelief- and you will become losers.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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.

  - Abdullah Yusuf Ali

Nay, but God alone is your Lord Supreme, and His is the best succour.¹⁰⁵

  - Mohammad Asad

Lit., "He is the best of all who bring succour".

The fact is that Allah is your Protector and He is the best of all helpers.

  - Muhammad Farooq-i-Azam Malik

But no! Allah is your Guardian, and He is the best Helper.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

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;¹⁰⁶ and their goal is the fire - and how evil that abode of evildoers!

  - Mohammad Asad

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.

Soon We shall cast terror into the hearts of the unbelievers for they commit shirk with Allah, for whom He has revealed no authority. The hellfire shall be their home; and evil is the home of the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

We will cast horror into the hearts of the disbelievers for associating 'false gods' with Allah- a practice He has never authorized. The Fire will be their home- what an evil place for the wrongdoers to stay!

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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!

  - Abdullah Yusuf Ali

AND, INDEED, God made good His promise unto you when, by His leave, you were about to destroy your foes¹⁰⁷ - until the moment when you lost heart and acted contrary to the [Prophet's] command,¹⁰⁸ and disobeyed after He had brought you within view of that [victory] for which you were longing. There were among you such as cared for this world [alone], just as there were among you such as cared for the life to come:¹⁰⁹ whereupon, in order that He might put you to a test, He prevented you from defeating your foes.¹¹⁰ But now He has effaced your sin: for God is limitless in His bounty unto the believers.

  - Mohammad Asad

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.

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

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.

Lit., "He turned you away from them".

Allah did indeed fulfil His promise to you when with His leave you defeated them, until you flinched and fell into dispute about the order and disobeyed the Prophet, after Allah had brought it within your sight the booty which you loved. Among you there were some who desired the gain of this world and some who desired the gain of the Hereafter. He allowed you to be defeated in order to test you, but now He has forgiven you, for Allah is gracious to the believers.

  - Muhammad Farooq-i-Azam Malik

Indeed, Allah fulfilled His promise to you when you 'initially' swept them away by His Will, then your courage weakened and you disputed about the command and disobeyed,¹ after Allah had brought victory within your reach. Some of you were after worldly gain while others desired a heavenly reward. He denied you victory over them as a test, yet He has pardoned you. And Allah is Gracious to the believers.

  - Mustafa Khattab

 The archers disputed whether to keep their positions after the initial victory. Eventually, most of them decided to go in pursuit of the spoils of war, disobeying the Prophet’s direct orders not to leave their position no matter what happened. Defeat became inevitable.

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.

  - Marmaduke Pickthall

Allah did indeed fulfil 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. ^{462 463}

  - Abdullah Yusuf Ali

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.

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.

[Remember the time] when you fled, paying no heed to anyone, while at your rear the Apostle was calling out to you - wherefore He requited you with woe in return for [the Apostle's] woe, so that you should not grieve [merely] over what had escaped you, nor over what had befallen you: for God is aware of all that you do.¹¹¹

  - Mohammad Asad

I.e., the realization of how shamefully they had behaved at Uhud (see note [90] above) would be, in the end, more painful to them than the loss of victory and the death of so many of their comrades: and this is the meaning of the "test" mentioned in the preceding verse.

Remember how you fled in panic and did not even look back at one another while the Rasool, at your rear, was calling out to you! Consequently, Allah inflicted upon you one sorrow after another to teach you a lesson: not to grieve for what you lose nor at any misfortune you may encounter. Allah is well aware of all that you do.

  - Muhammad Farooq-i-Azam Malik

'Remember' when you were running far away 'in panic'- not looking at anyone- while the Messenger was calling to you from behind! So Allah rewarded your disobedience with distress upon distress. Now, do not grieve over the victory you were denied or the injury you suffered. And Allah is All-Aware of what you do.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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. ⁴⁶⁴

  - Abdullah Yusuf Ali

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.

Then, after this woe, He sent down upon you a sense of security, an inner calm which enfolded some of you,¹¹² whereas the others, who cared mainly for themselves, entertained wrong thoughts about God - thoughts of pagan ignorance - saying, "Did we, then, have any power of decision [in this matter]?"¹¹³ Say: "Verily, all power of decision does rest with God"¹¹⁴ - [but as for them,] they are trying to conceal within themselves that [weakness of faith] which they would not reveal unto thee, [O Prophet, by] saying, "If we had any power of decision, we would not have left so many dead behind."¹¹⁵ Say [unto them]: "Even if you had remained in your homes, those [of you] whose death had been ordained would indeed have gone forth to the places where they were destined to lie down." And [all this befell you] so that God might put to a test all that you harbour in your bosoms, and render your innermost hearts¹¹⁶ pure of all dross: for God is aware of what is in the hearts [of men].

  - Mohammad Asad

I.e., those who had remained steadfast throughout the battle. According to some commentators - in particular Raghib - the term nu'as (lit., "the drowsiness which precedes sleep") is used here metaphorically, and denotes "inner calm".

I.e., in the matter of victory or defeat. The "thoughts of pagan ignorance" is obviously an allusion to the initial reluctance of those faint-hearted people to admit their moral responsibility for what had happened, and to their excusing themselves by saying that their failure to live up to their faith had been "predestined". See also surah {5}, note [71].

I.e., while it is for God alone to apportion actual success or failure to whomever He wills "nought shall be accounted unto man but what he is [or "was"] striving for" ( 53:39 ).

Lit., "we would not have been killed here".

Lit., "all that is in your hearts".

Then after this grief, He bestowed peace on some of you - a slumber which overcame them - while the others were stirred to anxiety by their own fancies, holding unjust and wrong suspicions about Allah, the suspicions of ignorance. Now they ask: "Have we any say in the matter?" Tell them: "All matters are in the hands of Allah." They hide in their minds what they dare not reveal to you. They mean to say: "If we had any say in the matter, none of us would have been killed here." Say to them: "Even if you had remained in your homes, those of you who were destined to be killed would nevertheless have been killed; but it was Allah's will to test your faith and purge what was in your hearts. Allah has knowledge of the secrets of your hearts."

  - Muhammad Farooq-i-Azam Malik

Then after distress, He sent down serenity in the form of drowsiness overcoming some of you, while others were disturbed by evil thoughts about Allah- the thoughts of 'pre-Islamic' ignorance. They ask, 'Do we have a say in the matter?' Say, 'O Prophet,' 'All matters are destined by Allah.' They conceal in their hearts what they do not reveal to you. They say 'to themselves', 'If we had any say in the matter, none of us would have come to die here.' Say, 'O Prophet,' 'Even if you were to remain in your homes, those among you who were destined to be killed would have met the same fate.' Through this, Allah tests what is within you and purifies what is in your hearts. And Allah knows best what is 'hidden' in the heart.

  - Mustafa Khattab

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).

  - Marmaduke Pickthall

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 knoweth well the secrets of your hearts. ^{465 466 467}

  - Abdullah Yusuf Ali

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.

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.

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.

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.¹¹⁷ But now God has effaced this sin of theirs: verily, God is much-forgiving, forbearing.

  - Mohammad Asad

This is an illustration of a significant Qur'anic 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 in 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.

As for those of you who turned their backs on the day when the two armies met, they failed in their duty because they were seduced by Shaitan on account of some of their shortcomings. But now Allah has pardoned them; for Allah is Forgiving, Forbearing.

  - Muhammad Farooq-i-Azam Malik

Indeed, those 'believers' who fled on the day when the two armies met were made to slip by Satan because of their misdeeds. But Allah has pardoned them. Surely Allah is All-Forgiving, Most Forbearing.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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. ⁴⁶⁸

  - Abdullah Yusuf Ali

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.