Causes of the misfortune-The Hypocrites identified from the faithful- The martyrs.

Aal ’Imran Verses 156 – 171

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا وَقَالُوا لِإِخْوَانِهِمْ إِذَا ضَرَبُوا فِي الْأَرْضِ أَوْ كَانُوا غُزًّى لَوْ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَٰلِكَ حَسْرَةً فِي قُلُوبِهِمْ وَاللَّهُ يُحْيِي وَيُمِيتُ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

“O’ Ye who believe! be ye not like the disbelievers who said of their brethren when they travel in the earth or engaged in fight (in the way of God) “Had they been with us they would not have died and had not been slain” so that God may make this an intense regret in their hearts; and it is God Who giveth life and causeth to die; and God beholdeth what all ye do.” (3:156)

وَلَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِمَّا يَجْمَعُونَ

“And if ye be slain in the way of God or die, then pardon from God and mercy is better than all that they amass.” (3:157)

وَلَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ

“For if ye die or be slain, Verily unto God (only) shall ye be gathered.” (3:158)

فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ

“Thus it is a mercy of God that thou1art lenient unto them: Hadst thou been severe and hard-hearted, they would surely have dispersed away from around thee; Therefore forgive them and seek pardon for them; and take2their counsel in the affair; But when thou art resolved, then put thou thy trust in God3; For God loveth those who trust (in Him).” (3:159)

إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

“(Remember O’ ye Believers!) If God helpeth you, none shall overcome you; but if He forsaketh you, who is he that would help you after that? On God then should the believers rely.” (3:160)

وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

“It is not4for any prophet (of God) to defraud; and he who defraudeth shall bring with him what he hath defrauded on the day of the Resurrection; Then shall every soul be paid what he hath earned and they shall not be dealt with unjustly.” (3:161)

أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ

“Is then he who abideth by the pleasure of God, like him who hath brought on himself the wrath from God, and whose abode shall be Hell? What an evil destination (it is).” (3:162)

هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ

“They are of diverse ranks with God; and verily God beholdeth what (all) they do.” (3:163)

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ

“Indeed God hath conferred His favour upon the believers when He raised up an apostle Recite (Muhammad) among them from their own selves, to rehearse5unto them His signs, and to purify them6, and to teach them the Book (Qur’an) and Wisdom; though before this they were in manifest error7.” (3:164)

أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“What! When a misfortune befell you (at Uhud) while ye had already inflicted twice as much (on the disbelievers)’, ye said “Whence is this?” Say (O’ Our Apostle Muhammad!) “this is from your selves; Verily God hath power over all things.”” (3:165)

وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ

“And what befell you on the day when the two hosts met, was by God’s permission and that He might know8(test) the believers.” (3:166)

وَلِيَعْلَمَ الَّذِينَ نَافَقُوا وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا قَالُوا لَوْ نَعْلَمُ قِتَالًا لَاتَّبَعْنَاكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ

“And that He might know9the hypocrites10; and was said unto them11“Come! Fight in the way of God! or (at least) repel (the foe);” They said, “If we knew (there was a) fight, we would have followed you;” Nearer were they then (that day) to infidelity than to faith; They speak with their lips what was not in their hearts; And verily God knoweth best what they conceal.”” (3:167)

الَّذِينَ قَالُوا لِإِخْوَانِهِمْ وَقَعَدُوا لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَءُوا عَنْ أَنْفُسِكُمُ الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ

“(These are those) who said unto their brethren while themselves sat (at home) “Had they (the Martyrs) obeyed us, they had not been slain;” Say (O’ Our Apostle Muhammad!) “Ward off’ from yourselves death if ye be truthful.”” (3:168)

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ

“Reckon not those who are slain in the way of God, to be dead; Nay! alive12they are with their Lord being sustained.” (3:169)

فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Rejoicing in what God of His Grace hath granted them, rejoicing for those who have not yet joined them from behind them, that no fear shall come on them nor shall they grieve.” (3:170)

يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ

“They rejoice in the Grace13from God and (His) bounty14and in fact, God suffereth not to be lost the reward of the Believers.” (3:171)

Commentary

Verse 156

By “their brethren” means the infidels relatives and friends who had embraced Islam and who were not safe while travelling and those who had to lay down their lives in the battles.

The Muslims who deserted the Holy Prophet in Uhud and ran back to Madina were taunted by the infidels there saying that they (Muslims) would not have suffered or been slain if they had been with them (the infidels) in the town. Ultimately the infidels themselves had to regret for not embracing Islam. It is a clear prophecy of the triumph of Islam. Here the term infidels includes also the hypocrites (F.A., M.S.).

Verse 157-158

The reward promised for dying in the cause of truth, is for the life after death. This indicates how much a Muslim has to be sure and convinced of the faith in God and the return for supporting God’s cause, even at the cost of his own life. This is clear evidence of the actual realistic effect the teachings of the Holy Prophet had impressed upon the hearts of his followers within the few years of his mission. The true Muslims were now ready to lay down even their lives to seek God’s pardon and His mercy.

Verse 159

The deserters in Uhud actually deserved to be punished but even in view of the grant of

pardon to them there remains no room for the recipients of the pardon to say that they actually deserved it or that they had been honourably acquitted of the charges against them. It is only that the punishment has been offered to be condoned and not the wiping out of the charge. The blot of conviction remains there

The reason for the grant of the pardon is given hereunder:

“And if thou hadst been rough, hard-hearted they would have dispersed from around thee” (3:159)

The people certainly deserved other treatment, but owing to the mercy of God, which does not want to leave the sinner till all has been done for him, the Prophet was made lean-hearted towards them; else the people would not have cared to stay around him and the whole scheme of guidance and salvation of mankind would have come to an end. The Verse is important as showing that the general kind behaviour of the Prophet to the ‘Sahabas’ (the companions) in spite of their most vicious conduct, as in the case of Khalid and others, his words of encouragement to them and the like, cannot be regarded as due to any real spiritual worth about them, but they were sought to be reclaimed in the long run is another matter which history alone can decide and of which, this offers no guarantee whatever. So, the persons who fled away from the field on this occasion were pardoned, but those who thereafter fled away again and again from battle-fields do certainly come under the conviction of 8:16.

It needs no explanation that one like the Holy Prophet whose knowledge was directly from God would never need any consultation for anybody at any time. He had himself declared that he was the city of knowledge and AH its gateway. The consultation mentioned in this Verse is just to give the people the chance of using their brains in consulting with each other and following the advice commonly upheld in the matters relating to their worldly own affairs. It would also be a training to the people towards a unified action of team-work.

‘Tawakkal’-reliance or dependence does not mean inactivity. It is doing the best and the most possible and then leaving the result to the merciful decision of God.

Verse 160

The concluding word of the Verse is a suggestive statement about the believers depending upon none else but God.

Verse 161

A cloth of some value was found missing from the booty collected at Badr. The hypocrites wanted to insinuate saying that the Holy Prophet might have appropriated it for himself without the knowledge of his people. This Verse is said to have been revealed on this occasion, but it is placed here to fit in with relation to unfaithfulness of the Archers posted at the pass in Uhud who doubting about their being deprived of their share in the booty left their position and got themselves busy in the plunder which brought the disaster to the Muslims.

Verse 162

He who tenaciously follows the pleasure of God must necessarily in all arguments of logic be the one described in:

وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ

“And of mankind is he who would sell himself, seeking the pleasure of God; and God hath compassion on (His) bond-men.” (2:207)

The one who stood by the Holy Prophet fighting in the cause of God to the end. And he who has made himself deserving of the wrath of God must naturally be those who fled away from the battle-field described in 8:16 and Verse 154.

وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ

“Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a company, he truly hath incurred wrath of God, and his habitation will be hell, a hopeless journey’s end.” (8:16)

It is quite obvious that this Verse intends clearing the unique position of All in contrast to that of the others who claim to be superior to him. There could be little or no purpose at all in calling attention to a most obvious thing unless it is a precautionary measure or a warning beforehand against those who have earned the wrath of God being preferred to the personality’ so obviously superior to all the others.

Verse 163

Faith as well as infidelity has varying degrees of reward and punishment from God. As all the righteous are not of one and the same level, infidelity or evil has also got various degrees of gravity.

Verse 164

The people who assist the Holy Prophet and suffer for the cause of Islam need not think that they are in the least obliging him in any way. On the contrary the people are informed that they are under the obligation of God for His guiding them to the right path of life on earth through the Holy Prophet whose sufferings are all on their behalf and for their sake.

يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ

“They make it a favour unto thee (Muhammad) that they have surrendered (unto Him). Say: Deem not your Surrender a favour on me, inasmuch as He hath led you to the Faith, if ye be truthful.” (49:17)

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ

“Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall, make them grow. Verily Thou, only Thou, art the Mighty, Wise.” (2:129)

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ

“Even as We have sent unto you a messenger from among you, who reciteth unto you Our revelations and causeth you to grow, and teacheth you the scripture and wisdom, and teacheth you that which ye knew not.” (2:151)

Verse 165

The infidels had suffered twice as much-once in Badr and again at Uhud.

There were many half-hearted converts to Islam who began to waver after the disaster of Uhud. Their faith resembled that of those who followed Moses who doubted and returned to infidelity at the slightest untoward happening or at their facing any difficult situation. The disaster was due to their own delinquency and love of booty.

All who had joined the ranks of the Muslims were not sincere15.

Verse 166

(‘That God may know’)-i.e., that God might make it known-or obvious to the others.

Verse 167

‘That he might know the hypocrites’ means that the hypocrites be exposed to the knowledge of the others.

The Verse refers to the excuse given by the Hypocrites for their not joining the fight at Uhud. It is said here that they cannot deceive God for He knows best even their most concealed intentions.

Verse 168

The hypocrites taunted against the martyrs of Uhud that if they (the martyrs) had stayed behind with them obeying them (the hypocrites) they would not have been killed. It is obvious by these verses, under what a hostile atmosphere, both openly and concealed, the Holy Prophet carried out his mission.

Verse 169-171

This Verse establishes beyond all doubts, the immortality of those who lay down their lives in the way of God, their being alive and getting their sustenance from their Lord. It is a clear and a plain reply to answer the critics against honouring those who have died in God’s way. The Ahmadi commentator has quietly passed over this Verse without any interpretation for the meaning is too obvious and plain to bear any figurative interpretation16.

So far as personal immortality is concerned the case of martyrs, and other holy men is not distinct from the personal survival after death, for all-the only thing that is claimed about them is that they are alive in a more real sense than the rest of mankind and are in a more real and nobler sense provided with sustenance, for their maintenance. They are also gifted with a waking consciousness and know what goes on in the world behind them. Anyone knows anything of Spiritualism, or even of Psychical research if he is not over-sceptical, knows that there is simply overflowing evidence of man’s survival after death-in some form of which we have no conception.

The greatest scientists, Sir Oliver Lodge and others, have become fully convinced of it and have advocated it in many of their writings. The literature on the subject is so expressive that one cannot fail to be impressed. Those who withhold their belief are either those who do not care to enquire or those who prefer to wait hoping that someday some explanation may be found which may prove adequate to account for the facts. This would suffice to show at least that far from being a mere dogma or superstitious belief, it is a fact which in the present state of knowledge has the greatest weight of authority and evidence in its favour. The souls of the departed ones somehow exist, and can communicate and be communicated with, by’ us and can establish their identity beyond all reasonable doubt.

• 1. The Holy Prophet.
• 2. Just to please them. Refer to Verse 42:38.
• 3. And act.
• 4. Attributable to.
• 5. Recite.
• 6. Ahl Al-Bayt not included were purified by the God himself. Refer to Verse 33:33.
• 7. Refer to Verses 2:129, 2:151, 49:17, 62:2.
• 8. Distinguish.
• 9. Distinguish.
• 10. There were three groups of the people 1) The believers 2) The Dis-believers 3) The Hypocrites.
  But there is no mention at all of the third group the hypocrites after the Holy prophet. There is a complete chapter on the hypocrites’ chap 63. Is it that they waited for the departure of the Holy Prophet and at it they all became sincere believers or at any time they all died a wholesale death none says anything about them. Or those who turned hostile to the House of the Holy Prophet and Inflicted miseries on the Ahl Al-Bayt were the hypocrites referred in the Holy Qur’an. Chap: 63.
• 11. The hypocrites - Who played double game.
• 12. Thus, the honour or Salutation to the martyrs is not the honour and salutation to the dead but to the alive.
• 13. What they have received from the Lord.
• 14. The realisation of God’s reward for all believers.
• 15. See Verse 49:14.
• 16. Refer to Verse 2:154.