SURAH AL-IMRAN (AYAH 121 to 130)

SECTION 13

The Battle of Ohod

The readiness of some and the cowardice of the others---The Muslims should trust only ALLAH---The divine assistance at Badr---The assistance through angels---ALLAH’s pardon.

وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {3:121}

[Q3:121] Wa iz ghadawta min ahlika tubawwi'ul mu'mineena maqaa'ida lilqitaal; wallaahu samee'un 'aleem.

[Q3:121] And when you did go forth early in the morning from your family to lodge the believers in encampments for war and ALLAH (SWT) is Hearing, Knowing.

[Q3:121] Dan (ingatlah wahai Muhammad), ketika engkau keluar pada pagi hari dari rumah ahlimu (di Madinah), dengan tujuan menempatkan orang-orang yang beriman pada tempat masing-masing untuk berperang (di medan perang Uhud) dan (ingatlah), ALLAH (SwT) Maha Mendengar, lagi Maha Mengetahui. 

Twelve months after the battle of Badr, when the third year of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s stay at Madina was drawing to a close, there burst out a storm of unprecedented violence.

v  Abu Sufyan, a zealous votary of the idols, a mortal foe of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt, the chief of the pagan Makkan tribes and head of the brand of Umayyah, had mobilised an army of 3,000 warriors to avenge the defeat at Badr. He secretly negotiated an alliance with the Jews of Madina who agreed to attack the small band of Muslims when the major offensive would begin. After exceedingly elaborate preparations, the Quraysh commenced their march, 3,000 strong; 700 were mailed warriors, and 200 well-mounted cavalry; the remainder rode on camels. Women were allowed to accompany them. Taking timbrels in their hands, they sang to their wild cadence songs of vengeance for kinsmen slain at Badr.

v  The Muslims, able to fight, all told, were (1,000) one thousand. To confront the enemy in an open field, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) reached Uhad. At the last moment on the pretext that his advice to wait and offer defence in Madina was not accepted Abdullah bin Ubay along with his 300 followers suddenly turned round and, deserting the Muslims, took the road back to Madina. THUS THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was left with 700 followers, facing a well-equipped army four times their number.

v  There was a pass in the hills of Uhad through which the enemy soldiers could come and attack, so, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) stationed 50 archers under the command of Abdullah bin Jubayr at the mouth of the pass with strict instructions not to leave the post at any event.

v  All the authentic books of history record that as soon as the fight began Ali and Hamza slashed the rows after rows of the enemy soldiers and sooner than expected the enemy took to their heels. Fascinated by the abrupt flight of the Makkan pagans, the unscrupulous companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) went in for loot and plunder. The archers also yielded to temptation and left their post by disobeying the orders of their commander.

v  Khalid bin Walid, who was yet an unbeliever, with his men, attacked the unwary Muslims busy in collecting the booty from this opening and caught them off their guard. There was confusion and disorder. The pagans availed the opportunity and surrounded the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). He was wounded and fell into a pit.

v  At this time some one or Shaytan raised the cry "Muhammad has been killed." On hearing this cry even some of the closest companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (who later became the leaders of the Muslims) also took to flight. The whereabouts of some of them became known after three days.

v  One deserter suggested to send a messenger to Abdullah bin Obay so that he might obtain amnesty from Abu Sufyan.

°          Tabari, Ibn Hisham and Tarikh al Khamis report that the second caliph was also among the deserters.

°          Shibli says desperate despondency had seized the companions.

v  All deserted the messenger of ALLAH (SWT) except Ali, Abu Dajjana and Sahl ibn Hunayf. The hand of ALLAH (SWT) (yadullah), Ali, unsheathed his sword; the fearless, unconquerable and ever-overpowering strength of ALLAH (SWT) (asdadullah), Ali, demonstrated his singular prowess as the executor of wonders {mazhar al aja-ib). Ali put so memorable a fight that Jibrail gloried Ali's action with the celebrated sentence: "la fata illa Ali" (there is no man save Ali) and "la sayf illa dhulfiqar" (there is no sword save dhulfiqar). 

v  The scene again changed and the three thousand proud warriors of Arabia ran from the battlefield like frightened rats, with Abu Sufyan in the front, and stopped at Hamra ul Asad, 8 miles away from Uhad. There he reviewed his misadventure to know the reason which changed certain victory into humiliating defeat. He was planning to launch another attack, BUT, before he could regroup the disheartened soldiers, the news of a possible pursuit by Ali ibne Abi Talib broke his spirit and he at once took the road to Makka.

HAMZA, A VALIANT WARRIOR, THE UNCLE OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WAS MARTYRED IN THIS BATTLE.

r  Hinda, the wife of Abu Sufyan, the mother of Mu-awiyah, had hired an Abyssinian slave to kill the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Hamza and Ali. He took out the liver of Hamza and gave it to Hinda. She chewed it and tried to eat it but could not. Then she washed the pieces, made a garland and wore it around her neck.

In view of verses 29:2 to 4 of al Ankabut it can be stated that the battle of Uhad was a trial and a test for those who professed to believe in ALLAH (SWT) and His messenger.

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(3:121) (O Messenger! *94 Remind the Muslims of the occasion) when you went forth from your home at early dawn (to the battlefield of Uhud) and placed the believers in battle arrays. Allah is All-Hearing, All-Knowing.

*94. This marks the beginning of the fourth discourse of this surah. It was revealed after the Battle of Uhud and contains comments on it. The previous section ended with the assurance: 'But if you remain steadfast and mindful of Allah their designs will not cause you harm.' (See verse 120 above.) The Muslims did suffer a setback in the Battle of Uhud precisely because of this lack of patience, and because of a few mistakes committed by some of them which were indicative of insufficient piety. This discourse, therefore, is quite appropriate and warns the Muslims against such weaknesses.
The discourse contains a precise and instructive commentary on all the main events connected with the Battle of Uhud. In order to appreciate this it is appropriate to refresh our minds as to the situational context of its revelations. In the beginning of Shawwal 3 A.H., the Quraysh attacked Madina with an army of three thousand men. In addition to their numerical superiority they were also much better equipped. Moreover, they sought to avenge their losses in the Battle of Badr. The Prophet (peace be on him) and his closest Companions were of the opinion that they should defend themselves from within the boundaries of Madina, There were, however, several young people who longed for martyrdom and felt aggrieved at, not having had the opportunity to fight in the Battle of Badr. They insisted that the enemy should be resisted outside the confines of Madina. The Prophet gave in to their demands and decided to march out of the city to meet their enemies. A thousand people accompanied him. Of these, 'Abd Allah b. Ubayy broke away along with his three hundred followers after reaching the place called Shawt. This, happening as it did just before the commencement of the battle, created such perplexity and confusion that the people of Banu Salamah and Banu Harithah wanted to turn back, and it took some effort on the part of the Companions to persuade them not to.
The Prophet advanced with the remaining seven hundred Muslims and lined up his troops at the foot of Mount Uhud (a distance of approximately four miles from Madina) in such a manner that the mountain was behind and the Quraysh army in front of them. There was only one mountain pass from where the Muslims could be subjected to a surprise attack. The Prophet posted fifty archers there as guards under the- command of 'Abd Allah b. Jubayr, instructing him neither to let anyone approach nor to move away from that spot. 'Even if you see birds fly off with our flesh', the Prophet said, 'still you must not move away from this place'. (For such instructions from the Prophet see Ibn Sa'd, Tabaqat, vol. 2, pp. 39-40 and 47, and Waqidi, Maghazi, vol. 1, pp. 224 and 229 - Ed.) Then the battle commenced. In the beginning the Muslims proved the better side but instead of maintaining their onslaught until they had assured complete victory, they were overcome by the temptation of booty and turned to collecting the spoils. When the archers whom the Prophet had posted to repel the attack of the enemy from the rear saw that the enemy had taken to its heels and that people were collecting booty, they too joined the melee and began to do the same.
'Abd Allah b. Jubayr tried to persuade them not to leave their posts by reminding them of the Prophet's directive. Hardly anyone heeded him. Khalid b. Walld, who was at that time an unbeliever and who commanded the Quraysh cavalry, seized his opportunity. He rode with his men around Mount Uhud and attacked the flank of the Muslim army through the pass. 'Abd Allah b. Jubayr's depleted forces tried unsuccessfully to resist the attack.
The fleeing soldiers of the enemy also returned and joined the attack from the front and the scales of the battle turned against the Muslims. The suddenness of these attacks, from both the rear and the front, caused such confusion that many fled. Then the rumour spread that the- Prophet, himself, had been martyred. This news shattered whatever presence of mind the Companions had left, and led many who had stood firm to lose courage altogether. At this moment there remained around the injured and bleeding Prophet (peace be on him) no more than ten or twelve loyal persons who had staked their lives for his sake. Defeat seemed inevitable. Fortunately, however, the Companions realized that the Prophet was still alive. They therefore advanced towards him from all sides, rallied around him, and led him to the safety of the mountain. (For an account of the Battle of Uhud in early Islamic sources, see Ibn Hisham, Slrah, yol, 1, pp. 61 ff., Waqidi, Maghazi, vol. 1, pp. 199 ff., especially pp. 224, 229 f. and 237 ff., and Ibn Sa'd, Tabaqat, vol. 2, pp. 36-48, etc. - Ed.)
It remains a mystery why the unbelievers of Makka held back when victory was within their grasp. The Muslim ranks were in such disarray that they would have been hard pushed to resist further. (Cf. the account and conclusion of W. M. Watt regarding the Battle of Uhud in Muhammad at Medina, Oxford University Press, 1956, pp. 21 ff., especially pp. 26-9 -Ed.) 

إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {3:122}

[Q3:122] Iz hammat taaa'ifataani minkum an tafshalaa wallaahu waliyyuhumaa; wa 'alal laahi falyatawakkalil mu'minoon.

[Q3:122] When two parties from among you had determined that they should show cowardice, and ALLAH (SWT) was the guardian of them both, and in ALLAH (SWT) should the believers trust.

[Q3:122] (Ingatlah) ketika dua puak dari kamu (pada hari peperangan Uhud itu) terasa lemah semangat (untuk meneruskan perjuangan) kerana takut, padahal ALLAH (SwT) Penolong dan Pelindung mereka dan (jika sudah demikian) kepada ALLAH (SwT) sahajalah hendaknya orang-orang yang beriman itu bertawakal. 

(see commentary for verse 121)

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(3:122) And recall when two groups from among you were inclined to flag *95 although Allah was their protector; it is in Allah that the believers should put their trust.

*95. This refers to Banu Salamah and Banu Harithah, whose morale had been undermined as a result of the withdrawal of 'Abd Allah b. Ubayy and his followers. 

وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ {3:123}

[Q3:123] Wa laqad nasarakumul laahu bi-Badrinw wa antum azillatun fattaqul laaha la'allakum tashkuroon.

[Q3:123] And ALLAH (SWT) did certainly assist you at Badr when you were weak; be careful of (your duty to) ALLAH (SWT) then, that you may give thanks.

[Q3:123] Dan sesungguhnya ALLAH (SwT) telah menolong kamu mencapai kemenangan dalam peperangan Badar, sedang kamu berkeadaan lemah (kerana kamu sedikit bilangannya dan kekurangan alat perang). Oleh itu bertakwalah kamu kepada ALLAH (SwT), supaya kamu bersyukur (akan kemenangan itu).

[For the battle of Badr see commentary of Ali Imran 3:10 to 13.]

Badr was a camping ground and market, about twenty miles south-west of Madina. Hamza and Ali were the heroes of the battle of Badr, which was of the greatest importance for the spread of Islam. On the hands of Hamza and Ali, under the command of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Islam had won its first and decisive military victory.

ß  ALLAH (SWT) had reinforced the Muslims with three thousand angels, a heavenly aid given to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), NOT ACTUALLY TO FIGHT THE ENEMY BUT TO INCREASE THE VERY SMALL GROUP OF MEN he had with him so that the Muslims could muster courage; and the enemy might be frightened at the sight of a large assemblage. It was ALLAH (SWT) alone, not the angels, who really caused victory through the valour of Ali and Hamza which brought the enemy to their knees.

The Muslim were poor in numbers, mounts and armour. The spirit of discipline and contempt of death manifested by the heroes of Badr (mentioned above), evident in all the battles the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) fought, was due to their total reliance on ALLAH (SWT)  with whom they always took refuge and unto whom they always turned thankful.

r  Verse 127 infers the facts that seventy of the chosen chiefs of the Quraysh were slain and seventy others were taken captive, a complete rout, through Ali (yadullah-hand of ALLAH (SWT) after which, broken, in utter despair they went back to their homes.

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(3:123) For sure Allah helped you at Badr when you were utterly weak. Beware, then, of Allah; perhaps you will be thankful.

إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ {3:124}

[Q3:124] Iz taqoolu lilmu'mineena alai yakfiyakum ai-yumiddakum Rabbukum bisalaasati aalaafim minal malaaa'ikati munzaleen.

[Q3:124] When you said to the believers: Does it not suffice you that your Lord should assist you with three thousand of the angels sent down?

[Q3:124] (Ingatlah wahai Muhammad) ketika engkau berkata kepada orang-orang yang beriman (untuk menguatkan semangat mereka): Tidakkah cukup bagi kamu, bahawa ALLAH (SwT) membantu kamu dengan tiga ribu tentera dari malaikat yang diturunkan?

(see commentary for verse 123)

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(3:124) And recall when you said to the believers: 'Will it not suffice you that your Lord will aid you by sending down three thousand angels? *96

*96. When the Muslims saw that their enemies numbered three thousand while three hundred out of their army of one thousand had departed they began to lose heart. It was on this occasion that the Prophet spoke these words to them. 

بَلَىٰ ۚ إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ {3:125}

[Q3:125] Balaaa; in tasbiroo wa tattaqoo wa yaatookum min fawrihim haazaa yumdidkum Rabbukum bikhamsati aalaafim minal malaaa'ikati musawwaimeen. 
[Q3:125] Yea! If you remain patient and are on your guard, and they come upon you in a headlong manner, your Lord will assist you with five thousand of the havoc-making angels. 

[Q3:125] Bahkan (mencukupi. Dalam pada itu) jika kamu bersabar dan bertakwa dan mereka (musuh) datang menyerang kamu dengan serta-merta, nescaya ALLAH (SwT) membantu kamu dengan lima ribu malaikat yang bertanda masing-masing. 

(see commentary for verse 123)

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(3:125) If you are steadfast and mindful of God, even though the enemy should suddenly fall upon you, your Lord will help you even with five thousand marked angels.

وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ ۗ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ {3:126}

[Q3:126] Wa maa ja'alahul laahu illaa bushraa lakum wa litatma'inna quloobukum bih' wa man-nasru illaa min 'indilllaahil 'Azeezil Hakeem. 

[Q3:126] And ALLAH (SWT) did not make it but as good news for you, and that your hearts might be at ease thereby, and victory is only from ALLAH (SWT), the Mighty, the Wise.
[Q3:126] Dan ALLAH (SwT) tidak menjadikan bantuan tentera malaikat itu melainkan kerana memberi khabar gembira kepada kamu dan supaya kamu tenteram dengan bantuan itu dan (ingatlah bahawa) pertolongan yang membawa kemenangan itu hanya dari ALLAH (SwT) Yang Maha kuasa, lagi Maha Bijaksana. 

(see commentary for verse 123)

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(3:126) Allah has reminded you of this only as a glad tiding to you and so as to let your hearts be at rest. Help can only come from Allah, the All-Mighty, the All-Wise.

لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ {3:127}

[Q3:127] Laiyaqta'a tarafam minal lazeena kafarooo aw yakbitahum fayanqaliboo khaaa'ibeen. 

[Q3:127] That He may cut off a portion from among those who disbelieve, or abase them so that they should return disappointed of attaining what they desired. 

[Q3:127] (Kemenangan Badar itu) kerana ALLAH (SwT) hendak membinasakan satu golongan dari orang-orang kafir atau menghina mereka (dengan kekalahan), supaya mereka kembali dengan hampa kecewa. 

(see commentary for verse 123)

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(3:127) And Allah provided this aid to you in order to cut off a part of those who disbelieved and frustrate them so that they retreat in utter disappointment.

لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ {3:128}

[Q3:128] Laisa laka minal amrishai'un aw yatooba 'alaihim aw yu'az zi bahum fa innahum zaalimoon.

[Q3:128] You have no concern in the affair whether He turns to them (mercifully) or chastises them, for surely they are unjust.

[Q3:128] Engkau tidak berhak sedikitpun (wahai Muhammad) dalam urusan (orang-orang yang ingkar) itu (kerana urusan mereka tertentu bagi ALLAH (SwT)), samada Dia menerima taubat mereka ataupun Dia menyeksa mereka kerana sesungguhnya mereka itu orang-orang yang zalim.

With this verse is resumed the account of Uhad.

Ì  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), as he sat wounded in his face and as the blood was being wiped off him, reflected on the conduct of his close companions who deserted him in the hour of need, as their conduct exposed their uncertain faith and hypocrite tendency, and so he wondered as to how such people would behave after his departure from this world.

IT SHOWED HOW MUCH HE WAS CONCERNED WITH THE FUTURE OF HIS PEOPLE. Thereupon this verse was revealed. ALLAH (SWT)  knew that as the "mercy unto the worlds" the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was very much interested in the welfare of the people, so He put him at ease by saying that it was He who might open their hearts to true faith or inflict immediate punishment.

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(3:128) (O Messenger!) It is not for you to decide whether He will accept their repentance or chastise them, for they surely are wrongdoers.

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ {3:129}

[Q3:129] Wa lilaahi maa fissamaawaati wa maa fil-ard; yaghfiru limai-yashaaa'u wa yu'azzibu mai-yashaaa'; wallaahu Ghafoorur Raheem.
[Q3:129] And whatever is in the heavens and whatever is in the earth is ALLAH (SWT)'s; He forgives whom He pleases and chastises whom He pleases; and ALLAH (SWT) is Forgiving, Merciful.

[Q3:129] Dan bagi ALLAH (SwT) jualah segala yang ada di langit dan yang ada di bumi. Dia mengampunkan sesiapa yang dikehendakiNya dan Dia menyeksa sesiapa yang dikehendakiNya dan (ingatlah), ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

Please refer to the commentary of al Baqarah 2:255.

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(3:129) Whatever is in the heavens and the earth belongs to Allah. He forgives whom He wills, and chastises whom He wills: Allah is indeed All-Forgiving, Most-Compassionate. *97

*97. When the Prophet was injured he uttered words of imprecation against the unbelievers: 'How can a people that injures its own Prophet attain salvation?' These verses are in response to that utterance. 

SECTION 14

Prohibition of usury---Means of achieving success

Not to be usurious---To fear ALLAH---To fear the Hell---To spend in the cause of religion---Mutual forbearance to seek Divine protection---The loss inflicted upon the enemy---Misfortune of Ohod.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ {3:130}

[Q3:130] Yaaa ayyuhal lazeena aamanoo la taakuhur ribaaa ad'aafam mudaa'afatanw wattaqul laaha la'allakum tuflihoon. 

[Q3:130] O’ you who believe! Do not devour usury, making it double and redouble, and be careful of (your duty to) ALLAH (SWT), that you may be successful.

[Q3:130] Wahai orang-orang yang beriman! Janganlah kamu makan atau mengambil riba dengan berlipat-lipat ganda dan hendaklah kamu bertakwa kepada ALLAH (SwT) supaya kamu berjaya.

NEITHER LEND NOR BORROW MONEY ON INTEREST, SIMPLE OR COMPOUND. Islam has forbidden usury for all ages and in all circumstances, regardless of any "commercial" consideration. "Multiplied manifold" implies an unjust economic system by making the rich richer and the poor poorer.

µ  THE BASIS OF PROSPERITY AND SUCCESS, BOTH IN THIS WORLD AND THE HEREAFTER, IS LOVE OF ALLAH (SWT) AND AWARENESS OF HIS LAWS, NOT GREED OF GOLD.

Please refer to the commentary of al Baqarah 2:275 to 280.

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(3:130) Believers! Do not swallow interest, doubled and redoubled, and be mindful of Allah so that you may attain true success. *98

*98. The major cause of the setback suffered at Uhud was that precisely at the moment of their victory the Muslims succumbed to the desire for worldly possessions, and turned to collecting booty rather than completing their task of crushing the enemy. Hence God thought fit to raise a barrier against this excessive adoration of money, and to urge them to give up usury which keeps man constantly absorbed in considering ways and means of amassing wealth and generally whets his appetite for money.