Commentary:

As At-Tahqiq says, the Arabic word /taraf/ means the end of something (not a corner of it).

Thus, the verse says that the unseen helps come forth to eradicate the disbelievers.

In the lexicon and commentary books, it is cited that there are two kinds of despair. If a person is hopeless from the beginning, in Arabic, the state is called /ya's/. But, if the person becomes disappointed after that he has been hopeful, the state, inArabic, is called /xa'ib /.

Explanations:

1. Infidelity and infidels should either be cut off or be abased and desperate.

(Be not happy with the weak, seasonal, partial, and humble acts that do not hurt the root of infidelity).

" (The Divine help was for this) that He might cut off a part of the disbelievers or abase them..."

2. Your union, power, policy and administratorship must be in a form that at any moment the enemy be drawn to disappointment.

"... so that they turn back disappointedly."

(128) لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذَّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ

128. " The affair is no concern at all of yours whether He turns towards them (mercifully) or punishes them, for verily, they are unjust."

Commentary:

When the leader is completely truthful, he behaves like that. He even faithfully and bravely recites the revelations that relieve him of a responsibility. The Lord said:

" The affair is no concern at all of yours..."

We study in the commentary books of both great sects of Islam that when the tooth of the Prophet (p.b.u.h.) was broken and it bleeded in the Battle of 'Uhud, he (p.b.u.h.) said: " How could these people be prosperous ? " The verse was revealed that he was not responsible of people's prosperity. They would be forgiven later that time, or they might be left to themselves and be punished.

"... whether He turns towards them (mercifully) or punishes them, for verily, they are unjust."

Explanations:

1. The way of repentance is not shut to even those who run away from the godly battlefields, as well as to the disbelievers who have injured the Muslims with the greatest damages.

2. Do not judge promptly.

3. Both forgiveness and punishment depend on Allah. (The merit of intercession is a gift that Allah has endowed upon the Saints. Of course, it cannot be performed without the leave of Allah; and never have prophets any independence from their own before Allah.)

4. The chastisement of human beings is the fruit of their own injustice and transgression.

(129) وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ يَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ غَفُورٌ رَّحِيمٌ

129. " And to Allah belongs whatever is in the heavens and whatever is in the earth. He will forgive whom He wills, and will punish whom He wills; and Allah is Forgiving, Merciful."

Commentary:

This verse, is an emphasis on the meaning of the previous verse, saying that the punishments and torments are upto Allah, because the creation and sovereignty of all existence is in His control.

" And to Allah belongs whatever is in the heavens and whatever is in the earth. ... "

It is interesting that the persons who are involved with the wrath of Allah or those who receive the mercy of Allah are not defined in the verse. This case may be for the sake that everybody remains between fear and hope, and neither pride nor despair falls upon them.

"... He will forgive whom He wills, and will punish whom He wills,..."

It is clear, of course, that forgiveness and punishment depend on both the Wisdom ofAllah and the bases that the person produces in oneself and in the society.

"... and Allah is Forgiving, Merciful. "

(130) يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ الرِّبَا أَضْعَافًا مُّضَاعَفَةً وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ

Section 14

Usury forbidden - Means of achieving success

Not to be usurer - To be in awe of Allah - To be in awe of Hell - To spend in the cause of religion - Mutual forbearance to seek the Divine Protection - The loss inflicted upon the enemy - Misfortune at Uhud.

130. " O' you who have Faith! Do not devour usury, doubling it over and over again, and be in awe of Allah; that you may be prosperous."

Commentary:

This verse, together with its eight subsequent verses, have been located among the verses about the Battle of 'Uhud. This arrangement, perhaps, is for the sake that the existence of ethical and economical themes are helpful in a defensive system. The society whose members are the people of sincerity and devotion, who hasten to do good, to repent, and are obedient to the godly leader, will be successful in war, too. But, the society whose members are mammonish, miser, disobedient, and persist in committing sin, surely will be defeated.

However, the verses on the prohibition of usury have been revealed gradually and in several stages. The first step of the prohibition of usury was a critical attack against the usury of the Jews.

This verse is for the prohibition of the usury doubling it over and over again, but, later, Islam gradually prohibited devouring even a penny of usury and introduced it as a fighting against Allah.

Explanations:

1. Before the prohibition of the principal of usury, its ugly outstanding forms were prohibited.

"... doubling it over and over again, ..."

2. In the economical affairs, observing piety is intensively necessary. In other words, the existence of a safe and sound economy is the sign of piety therein.

"... Do not devour usury,... and be in awe of Allah: ..."

3. Prosperity cannot be obtained by wealth and usury, but it can be obtained by piety.

"... and be in awe of Allah: that you may be prosperous. "

4. Usurer is impious and an impious person does not become prosperous. A usurer is prosperous neither in this world, nor in the Hereafter. In this world he is involved with grudge and rancour of others, and in the coming world he will encounter the Wrath of Allah.

(131) وَاتَّقُواْ النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ

131. " And be in awe of the Fire which has been prepared for the disbelievers."

Commentary:

In this holy verse the ordinance of piety and purity is emphasized again. It says:

" And be in awe of the Fire which has been prepared for the disbelievers."

From the word /Kafirin/ (disbelievers) mentioned in the verse, it is understood that, principally, usury does not fit with the nature of Faith. Therefore, the usurers have a share from the Fire which is prepared for the disbelievers.

(132) وَأَطِيعُواْ اللّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

132. " And obey Allah and the Messenger, that you may be shown Mercy."

Commentary:

The cause of the failure of Muslims in the Battle of 'Uh¤ud was their disobedience from the command of the Prophet (p.b.u.h.). He had told them not to leave the defensive region located between the vales of 'Uh¤ud Mount, but the guardian group left that site and, in spite of the order, went to gather the spoils of war. Therefore, the enemy attacked the Muslims from the same site and defeated them.

" And obey Allah and the Messenger, that you may be shown Mercy."

Explanations:

1. The order of the Messenger of Allah (p.b.u.h), whether it is governmental or religious, similar to the command of Allah, is necessary to be obeyed.

2. He who decides to abandon usury in order to obey the command of Allah and the Messenger and to have pity on people, the Lord will have mercy on him, too.

(133) وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

133. " And hasten towards forgiveness from your Lord, and a Garden whose width is (as) the heavens and the earth, prepared for the pious ones."

Commentary:

A Race on the Path of Felicity

Following to the former verses, which threatened the wrong doers to the punishment of Fire and encouraged the good doers to the grace and mercy of Allah, in this verse the effort and endeavour of the good doers is likened to a spiritual race the goal of which is the forgiveness of Allah and the eternal blessings in Heaven. It says:

" And hasten towards forgiveness from your Lord, ..."

Since attaining any spiritual rank is not possible without being purified from sins by His forgiveness, the goal of this spiritual race firstly is forgiveness and secondly is Heaven:

"... and a Garden whose width is (as) the heavens and the earth, ..."

Then, at the end of the verse, it clearly declares that this Heaven, with its wonderful splendour, has already been prepared for the pious ones. It says:

"... prepared for the pious ones."

(134) الَّذِينَ يُنفِقُونَ فِي السَّرَّاء وَالضَّرَّاء وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللّهُ يُحِبُّ الْمُحْسِنِينَ

134. " Those who spend (benevolently) in ease and in adversity, and who restrain (their) anger and pardon (the faults of) men; and Allah loves the doers of good."

Commentary:

The Feature of the Pious Ones.

In the previous verse, the pious ones are promised the already prepared Eternal Heaven, therefore, in this verse, it introduces the attributes of the pious ones and expresses five splendid human qualities for them. They are as follows:

1. They spend out in any condition they are in, whether when they are in ease and welfare or at the time when they are in deprivation and adversity.

" Those who spend (benevolently) in ease and in adversity, ..."

It is worthy to note that here the first outstanding quality of the pious ones is mentioned 'spending'. The reason is that these verses contain the qualities opposite to those of usurers and oppressors, which were referred to in the former verses. Moreover, spending property and wealth, especially both in the states of ease and adversity, is the most clear sign of piety.

2. The third attribute of the pious ones, mentioned here, is that:

"... and who restrain (their) anger... "

3. The forth quality they have is that:

"... and pardon (the faults of) men; ..."

Of course, restraining anger is very good but it, singly, is not enough, because it may not eradicate enmity and grudge from the heart and thought. In this condition, for dismissing the state of enmity, 'restraining anger' and 'pardoning the faults' should gather together.

4. ' Their fifth quality is that they are 'good doers ', and the Lord loves the doers of good.

"... and Allah loves the doers of good."

Here, it has referred to a higher degree of pardoning. It is the case that a person, in spite of receiving wrong, reacts with doing good, (when the circumstance requires), in order to burn the root of enmity in the opponent's heart, and to make that person kind to himself.

(135) وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ

135. " And those who, when they commit an indecency or do injustice to their selves, remember Allah and seek forgiveness for their sins - and who forgives the sins except Allah ? - And they (the pious) do not knowingly persist in what they have committed."

Commentary:

When the pious ones do something wrong or do injustice to themselves, they remember Allah and ask for forgiveness from Him for their sins. It says:

" And those who, when they commit an indecency or do injustice to their selves, remember Allah and seek forgiveness for their sins - ..."

It is understood from the above verse that whensoever that a person remembers Allah, he does not commit sin. Thus, this forgetfulness and negligence, in the doers of good, does not remain long, and before soon they remember Allah and make up for the past.

"... and who forgives the sins except Allah ?..."

At the end of the verse, to lay emphasis on the subject, it says:

"... And they (the pious) do not knowingly persist in what they have committed."

(136) أُوْلَئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ

136. " As for these, their reward is forgiveness from their Lord and Gardens beneath which rivers flow, therein they will abide for ever. How blissful will the reward of (such) workers be ! "

Commentary :

In three rather successively verses the existence of the words: ' the pious ', ' the doers of good ', and ' workers ' is the sign for that piety is not a state with isolation or only a spiritual quality but it is often accompanied with action and kindness in the society.

" As for these, their reward is forgiveness from their Lord... "

Explanations :

1. As long as a person is not purified from sins, the one is not eligible to enter Paradize.

"... and Gardens beneath which rivers flow, therein they will abide for ever..."

2. Mere wishes are not enough for obtaining the Divine favours, but effort and action are necessary.

"... How blissful will the reward of (such) workers be ! "

(137) قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُواْ فِي الأَرْضِ فَانْظُرُواْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذَّبِينَ

137. " Indeed, there have been institutions before you, therefore travel in the earth and see what has been the end of the rejectors."

Commentary:

In former times, as today, every nation had always some traditions. Therefore, those nations had a destiny according to their own deeds and their own qualities.

The sample of some institutions, which the former people had, are as follows:

a- The acceptance of right and their rescue.

b- The existence of denial in them and their destruction.

c- The Divine trials upon them.

d- The Unseen helps.

e- The period of grace and respite for the transgressors.

f- The perseverance of godly persons and attaining to their goals.

g- The evil plots of the disbelievers and their nullification by the Lord.

Explanations:

1. The history of the past is a torch over the way of the lives of the coming generations. (The history of human kind has a mental and cultural connection with together. The yesterday changes have a reflection over the affairs of today, and, in turn, those affairs of today are effective in the lives of future dynasties).

2. Journeys with definite goal and visiting the effects of transgressors together with contemplation can be the best class, the best teacher and the best trainee for human beings.

3. There is no difference between you and other nations from this point of view. (The factors of glory or destruction, in this regard, are all the same).

4. As individuals have the state of development, splendour, and oldness in their own lives, societies and nations have the periods of development, splendour, weakness, and destruction, too.

5. In studying the history, splendours are not so important, but the fate of those people is important.

(138) هَذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ

138. " This is an explanation for mankind, and a guidance and an admonition for the pious ones."

Commentary:

This feature which was illustrated for the pious ones, and the recommendation that was given for journey and taking examples, was a statement for all human race, but, for the pious ones, it is a means of guidance and admonition.

" This is an explanation for mankind, and a guidance and an admonition for the pious ones."

Explanations:

1. Though the Qur'an is for all human kind, the persons who are pious and observe their duty accept admonitions properly.

2. The receptivity of persons in understanding and utilizing the verses of the Qur'an is effective.

(139) وَلاَ تَهِنُوا وَلاَ تَحْزَنُوا وَأَنتُمُ الأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِين

139. " Do not faint and do not grieve for you shall gain the upper hand, if you be believers."

Commentary :

After the defeat in the Battle of 'Uh¤ud, which happened because of disobedience of some fighters from the command of the office of the commander, the Messenger of Allah (p.b.u.h.), the Muslim had become out of spirits. The verse was revealed to state that they would not lose countenance for the failure in the Battle of 'Uh¤ud. They ought to strengthen themselves through their Faith and ought to know that they would gain the upper hand. As the Qur'an says, Allah tells Moses (a.s.): "... surely you shall be the uppermost, " (1) but He tells people if they be believers and be true in faith, they gain mastery.

" Do not faint and do not grieve for you shall gain the upper hand, if you be believers."

Explanations:

1. A local failure is not the sign of the final defeat, (regarding to the occasion of the revelation of the verse).

2. If they did not lose the spirit of Faith and did not ignore the command of the Messenger of Allah (p.b.u.h.), they would not be defeated, (regarding to the occasion of the revelation of the verse).

---

(1) The Quran, Sura Taha, No. 20, verse 68

(140) إِن يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ وَتِلْكَ الأيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللّهُ الَّذِينَ آمَنُواْ وَيَتَّخِذَ مِنكُمْ شُهَدَاء وَاللّهُ لاَ يُحِبُّ الظَّالِمِينَ

140. " If a wound touches you, because a wound similar to it has also touched the (disbelieving) people, and such days We deal out in turn among mankind; and that Allah may recognize (by trial) those who have believed and take witnesses from among you; and Allah does not love the unjust."

Commentary:

This verse, in the form of consoling the Muslims, states a fact. The fact is that if they had born some losses and damages for the sake of right and along the path of a divine goal and a clear bright future, their enemies had also had some killed and wounded figures. If they did not win the victory in the Battle of 'Uhud that day, their enemies had also been defeated in the Battle of Badr before that day. Therefore, it is necessary for them to be patient in the divine trials.

Explanations:

1. You Muslims should not be less than the disbelievers from the point of patience and perseverance.

" If a wound touches you, because a wound similar to it has also touched the (disbelieving) people, ..."

2. The sweet and bitter accidents are not durable.

"... and such days We deal out in turn among mankind;..."

3. The faithful people are recognized from those who only claim Faith in fightings and in the ascents and descents of life.

"... and that Allah may recognize (by trial) those who have believed ..."

4. In the bitter experience of 'Uhud, the Lord took witnesses from your own that how the disobedience from the commander ended to a bitter failure.

"... and take witnesses from among you;... "

5. The temporary victory of the disbelievers is not the sign of the love of Allah to them.

"... and Allah does not love the unjust."

(141) وَلِيُمَحِّصَ اللّهُ الَّذِينَ آمَنُواْ وَيَمْحَقَ الْكَافِرِينَ

141. " And that Allah may purge those who believe and wipe out the disbelievers."

Commentary:

The Arabic word /tamhis/ means to purify from any vice and defect, and the word /mahq/ in Arabic means to decrease gradually.

Maybe, in the defeat of 'Uhud, Allah wished to show the weak points of Muslims to them so that they would think of improving themselves and decide to recompense their shortcomings in order that they might be necesserily prepared for the later acts.

Sometimes the instructive failures are more convinient than the victories that cause negligence.

" And that Allah may purge those who believe and wipe out the disbelievers."

(142) أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللّهُ الَّذِينَ جَاهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ

142. "Or have you imagined that you will enter Paradise and that Allah does not yet know those among you who strived nor He knows the patient ones ? "

Commentary:

In this verse it refers to the holy struggle, patience and perseverance of the believers, because the way to Heaven is through patience and Holy war. The Qur'an, addressing those who enter the Heaven, says: " Peace be on you for that you persevered in patience! ... " (1) In this statement there is a narrow sense. It does not say: Peace be on you for the performance of Hajj or fasting or paying alms, because accomplishment of any duty needs patience and perseverance.

" Or have you imagined that you will enter Paradise and that Allah does not yet know those among you who strived nor He knows the patient ones ? "

Explanation:

1. Bare Faith is not enough, effort and action is also necessary. Yes, Heaven is in the pledge of good deeds.

2. The key to Heaven is patience and Holy war. (Patience in sorrows and happinesses, in sins, in obedience, and, finally, in the greater warfare and the lesser warfare).

3. Patience and perseverance in the Holy war is necessary, because the first onset of war, its continuation, and the sad effects that come forth after war, all in all, need patience and constancy.

4. Leave your vain imaginations and false expectations.

" Or have you imagined ..."

---

(1) Sura Ar-Ra'd, No 13, verse 24

(143) وَلَقَدْ كُنتُمْ تَمَنَّوْنَ الْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ

143. " And really you were longing for death before you met it (the holy struggle); but (now that) you have seen it, you look (at it) ! "

Commentary :

In the occasion of revelation of this verse, it has been said that after the Battle of Badr when the Muslims won the war and some believers were slain, too, some of the remaining persons wished that they had also been slain in the Battle of Badr in the path of Allah. But, in the following year, when the Battle of 'Uhud took place, they ran away from it. These people are criticized and scorned in this verse.

Explanation:

1. Be not deceived by your wishes, and do not trust on any empty motto or on any one who claims it.

2. It is in practice and in the field of action that human beings are tried. In the supplication of the martyrs of Karbala, we recite: " We wish we had been with you and had been killed as you."

Have we ever thought that how much do we do practically in action ?

" And really you were longing for death before you met it (the holy struggle); but (now that) you have seen it, you look (at it) ! "

(144) وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَن يَنقَلِبْ عَلَىَ عَقِبَيْهِ فَلَن يَضُرَّ اللّهَ شَيْئًا وَسَيَجْزِي اللّهُ الشَّاكِرِينَ

Section 15

Perseverance and patience‎
In suffering - enjoined

To be steadfast in faith and to be steadfast in suffering - warning to the companions of the Apostle of Allah against giving way in the events of trials and turning their backs upon their heels.

144. " And Muhammad is not but only a messenger before whom messengers have already passed away. Therefore, if he dies or be killed, will you turn back (in creed) upon your heels ? And whoever turns back upon his heels will by no means do harm to Allah in the least; and Allah will reward the grateful."

Commentary :

In many commentary books from both schools of thought, it is cited that when in the Battle of 'Uhud a stone was thrown towards the teeth of the Prophet (p.b.u.h.) by the disbelievers and it bleeded, someone cried that Muhammad was killed. Some believers also considered the slain of Mas¤'ab by mistake as the slain of the Prophet (p.b.u.h.). The gossip caused the disbelievers to be happy and encouraged, and a group of the unsettled Muslims ran away. Some others thought to go to Abusufyan, the commander of the disbelievers, to get immunity. On the other hand, there were some Muslims there who shouted loudly: " Suppose Muhammad (p.b.u.h.) does not exist, but the path of Muhammad (p.b.u.h.) and the Lord of Muhammad (p.b.u.h.) do exist. Then do not escape ! "

Explanations:

1. The Islamic community should be so firmly formed that even the absence of the leader does not harm it.

2. The Prophet of Islam (p.b.u.h.) also follows Allah's way of treatment and the natural laws, and conditions such as death and life.

" And Muhammad is not but only a messenger ..."

3. Did the followers of the former religions returned from their Faith when their Prophets died ?

"... before whom messengers have already passed away. ..."

4. Spreading gossips is one the weapons of the enemy, (regarding the occasion of revelation of the verse).

"... Therefore, if he dies or be killed, will you turn back (in creed) upon your heels ? ..."

5. Belief or disbelief of people has neither any gain nor any loss for Allah.

" And whoever turns back upon his heels will by no means do harm to Allah in the least; ..."

6. Persevering on the path of right is the best kind of the pratical gratitude, the reward of which is with Allah.

"... and Allah will reward the grateful."

(145) وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلاَّ بِإِذْنِ الله كِتَابًا مُّؤَجَّلاً وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الآخِرَةِ نُؤْتِهِ مِنْهَا وَسَنَجْزِي الشَّاكِرِينَ

145. " And it is not for any one to die but by Allah's leave at a term appointed; and whoever desires the reward of this world, We give him thereof; and whoever desires the reward of the Hereafter, We give him thereof ! and Allah will reward the grateful."

Commentary:

As it was said before, the vain gossip of the death of the Prophet (p.b.u.h.), in the Battle of 'Uhud disturbed a great number of Muslims so that some of them ran away from the Battlefield. It was so terrible that a few of them even wanted to return from Islam, too. In this verse, again to warn and aware that group, it says:

" And it is not for any one to die but by Allah's leave at a term appointed; ..."

Thus, if the Prophet of Allah (p.b.u.h.) were slain in that battlefield, it would not be any thing but the devised performance of Allah's way of treatment.

On the other side, escaping from the battlefield cannot prevent the coming of death of a person, the same as the participation in the Holy war does not hasten in the death of anyone.

At the end of the verse, it indicates that the effort and endeavour of no one will be wasted. Then, if the aim of a person is only the worldly material profits (and, like those fighters of 'Uhud, tries only for obtaining war spoils) the one will finally get a share of it and, however, such people will attain their aim.

"... and whoever desire the reward of the Hereafter, We give him thereof ! ..."

Therefore, now that obtaining both the worldly merits and those of Hereafter need effort, then why might a person not use the capital of his self along the second path, which is an excellent and constant way ? Another time again, it emphasizes that:

"... and Allah will reward the grateful."

(146) وَكَأَيِّن مِّن نَّبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَا أَصَابَهُمْ فِي سَبِيلِ اللّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللّهُ يُحِبُّ الصَّابِرِينَ

146. " And how many a prophet there has been with whom were many Godly men fought; so they did not falter despite what afflicted them in the way of Allah,nor did they weaken, nor did they yield, and Allah loves the patient, (the steadfast)."

Commentary:

Former Strivers

Following the adventures of 'Uhud, this verse refers to the bravery, faith and perseverance of the strivers and followers of the former prophets. It encourages the Muslims to bravery, self-sacrifice and constancy while it scorns those who escaped from the battle of 'Uhud. It says :

" And how many a prophet there has been with whom were many Godly men fought; so they did not falter despite what afflicted them in the way of Allah, nor did they weaken, nor did they yield, ..."

It is evident that Allah also loves such servants who do not abandon perseverance.

"... and Allah loves the patient, (the steadfast)."

(147) وَمَا كَانَ قَوْلَهُمْ إِلاَّ أَن قَالُواْ ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

147. " And their statement was nothing but that they said: ' Our Lord! forgive us our sins and our prodigality in our affair and make our feet firm and help us against the disbelieving folk'."

Commentary:

When facing with the enemy they entangled with difficulties as a result of some mistakes, or shortcomings they had. So, instead of leaving the battlefield, or yielding to the enemy, or arising the thought of apostasy or returning to infidelity in their mind, they turned to the glory of Allah and :

" And their statement was nothing but that they said: ' Our Lord! forgive us our sins and our prodigality in our affair and make our feet firm and help us against the disbelieving folk '."

(148) فَآتَاهُمُ اللّهُ ثَوَابَ الدُّنْيَا وَحُسْنَ ثَوَابِ الآخِرَةِ وَاللّهُ يُحِبُّ الْمُحْسِنِينَ

148. " So Allah gave them the reward of the world and the goodness of the reward of the Hereafter; and Allah loves the doers of good."

Commentary:

With that kind of thought and practice, they would get their reward from Allah soon. Thus, Allah, too, gave them both the reward of this world, which was their victory and overcoming against the enemy, and the good reward of the Hereafter.

" So Allah gave them the reward of the world and the goodness of the reward of the Hereafter; ..."

Then, at the end of the verse, the Qur'an has counted them among the good doers, and says:

"... and Allah loves the doers of good."

(149) يَا أَيُّهَا الَّذِينَ آمَنُوَاْ إِن تُطِيعُواْ الَّذِينَ كَفَرُواْ يَرُدُّوكُمْ عَلَى أَعْقَابِكُمْ فَتَنقَلِبُواْ خَاسِرِينَ

Section 16

Delinquency and Dread with some
Muslims in the Battle of 'Uhud.

Dread and delinquency on the part some Muslims the causes of the misfortunes in the Battle of 'Uhud - after the promised victory - the delinquents murmuring.

149. " O' you who have Faith! if you obey those who disbelieve, they will turn you back to your (faithless) ancestors, so you will turn back losers."

Commentary:

The Repeated Warnings !

After the end of the Battle of 'Uhud, the enemies of Islam, in the form of advice and sympathy, scattered the seed of discord among the Muslims, and made them distrustful unto Islam. This verse warns the Muslims and awares them that they must avoid following the enemies, because, after paving the honourable spiritual development along the path of Islam, they may bring Muslims back to corruption and disbelief.

" O' you who have Faith! if you obey those who disbelieve, they will turn you back to your (faithless) ancestors, so you will turn back losers."

What a damage is worse than this that a believer changes Islam with infidelity, prosperity with wickedness, and reality with falsehood.

(150) بَلِ اللّهُ مَوْلاَكُمْ وَهُوَ خَيْرُ النَّاصِرِينَ

150. " Nay! Allah is your Guardian and He is the best of the helpers."

Commentary:

In this verse, the Qur'an emphasizes that Allah is the helper Who will never be defeated. No power can match His Power. But other helpers may be involved with failure and be destroyed.

" Nay! Allah is your Guardian and He is the best of the helpers."

(151) سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُواْ الرُّعْبَ بِمَا أَشْرَكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّالِمِينَ

151. " We shall cast terror into the hearts of those who disbelieve, for that they have associated with Allah for which He has sent down no authority, and their abode is the Fire; and how bad is the abode of the unjust! "

Commentary:

In this verse, it points to the marvellous security of Muslims after the Battle of 'Uhud. It says:

" We shall cast terror into the hearts of those who disbelieve. ..."

That is, We do the same as you saw the example of it at the end of the Battle of 'Uhud.

In the second sentence of the verse, the reason of casting fear into the hearts of the disbelievers is stated such:

"... for that they have associated with Allah for which He has sent down no authority,..."

Finally, at the end of the verse, it has pointed out to the end of these people. It indicates that such people have done injustice to themselve and to their society; that is why:

"... and their abode is the Fire; and how bad is the abode of the unjust! "

(152) وَلَقَدْ صَدَقَكُمُ اللّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ حَتَّى إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الأَمْرِ وَعَصَيْتُم مِّن بَعْدِ مَا أَرَاكُم مَّا تُحِبُّونَ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن يُرِيدُ الآخِرَةَ ثُمَّ صَرَفَكُمْ عَن ْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنكُمْ وَاللّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ

152. " And indeed Allah fulfilled His promise to you (in the first stage) when, with His leave, you slew them until when you became weak-hearted and disputed about the matter, and you disobeyed after that He showed you that which you loved. Some of you desire the world and some of you desire the Hereafter. Then He turned you away from them (the disbelievers) so He might try you. And He has certainly forgiven you; and Allah is gracious to the believers."

Commentary:

A Failure after Triumph

In the explanation of the Battle of 'Uhud, it was said that at the beginning of the war, Muslims fought unitedly and with a special bravity so that they won the battle. But disobedience of a group of the strivers, who left their intrenchments and went to gather spoils of war, caused the circumstances to be changed and the troops of Islam bore a great failure. When Muslim strivers, who had suffered to give many slains and a heavy loss, were returning to Medina, they were murmuring questions with each other as that: 'Had Allah not promised us the victory of the war ? Then, why we were defeated in this war ? '

So, in these verses, the Qur'an, answering them, explains the factors of their failure. This verse indicates that the promise of Allah about their triumph was completely right. Therefore, at the beginning of fight they won the battle; and, by the command of Allah, they killed the enemies. The Qur'an tells them that this promise went on until the time they had not left the perseverance and following the command of the Prophet (p.b.u.h.). The failure began from the time weakness and disobedience came upon them.

" And indeed Allah fulfilled His promise to you (in the first stage) when, with His leave, you slew them until when you became weak-hearted and disputed about the matter, ..."

That is, if you considered that the promise of victory had been without any condition, you made a great mistake. All the promises of victory are conditioned to the obedience from the command of Allah. Then, the Qur'an says:

"... and you disobeyed after that He showed you that which you loved. ..."

Then, it continues saying:

"... Some of you desire the world and some of you desire the Hereafter. ..."

Here, the circumstances have changed and Allah has altered your victory to failure in order to try you and punish you and train you.

"... then He turned you away prom them (the disbelievers) so that He might try you..."

Then the Lord forgave you all these disobediences and sins of yours, while you deserved to be punished. This is because Allah does not withhold any bounty to the believers.

"... And He has certainly forgiven you; and Allah is gracious to the believers."

(153) إِذْ تُصْعِدُونَ وَلاَ تَلْوُونَ عَلَى أحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غُمَّاً بِغَمٍّ لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ وَلاَ مَا أَصَابَكُمْ وَاللّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

153. " (Remember) when you were climbing (the hillside) and paid no heed to any one, while the Messenger was calling you from your rear, so He inflicted you with grief on grief that you might not be sorry for what escaped you and neither for what befell you; and Allah is well aware of what you do."

Commentary:

In this verse the Qur'an reminds Muslims the ending scene of the Battle of 'Uhud and tells them to remember when they were scattered and they were running away without paying any attention to their fellow strivers at their backs to see in what condition they were, though the Prophet (p.b.u.h.) was calling them from their behind.

"(Remember) when you were climbing (the hillside) and paid no heed to any one, while the Messenger was calling you from your rear, ..."

The Prophet (p.b.u.h.) was calling them, saying: " O' servants of Allah! return to me! return to me! I am the Messenger of Allah."

It tells them that at that time neither of them attended to his words:

"... so He inflicted you with grief on grief...."

The invasion of grief and sorrow to them was for that they would not be sorry any more for losing the spoils of war, and that they would not be worried about the wounds they suffered in the battlefield in the path of victory; and surely Allah knows what they do.

"... that you might not be sorry for what escaped you and neither for what befell you; and Allah is well aware of what you do."

(154) ثُمَّ أَنزَلَ عَلَيْكُم مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَى طَآئِفَةً مِّنكُمْ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِاللّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ يَقُولُونَ هَل لَّنَا مِنَ الأَمْرِ مِن شَيْءٍ قُلْ إِنَّ الأَمْرَ كُلَّهُ لِلَّهِ يُخْفُونَ فِي أَنفُسِهِم مَّا لاَ يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الأَمْرِ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا قُل لَّوْ كُنتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَى مَضَاجِعِهِمْ وَلِيَبْتَلِيَ اللّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحَّصَ مَا فِي قُلُوبِكُمْ وَاللّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

154. " Then, after that grief, He sent down security upon you (in the form of) slumber coming upon a group of you, while another group have cared only for their own selves, thinking about Allah unjustly, the thought of ignorance. They say: ' Is there anything for us in the authority ? ' Say: ' Verily the authority belongs to Allah entirely '. They hide within themselves what they show not to you, saying: ' Had we had a part in the authority, we would not have been slain here '. Say: ' Even if you were in your own homes, those for whom slaughter was ordained would certainly have gone forth to their deathbeds; and that Allah might try what was in your breasts and that He might purge what was in your hearts; and Allah is aware of what is in the breasts."

Commentary:

The night following the Battle of 'Uhud was a dreadful night, full of anxiety and fear. The Muslims anticipated that the victorious soldiers of Quraysh would return to Medina again. At this time the true strivers and the repentants who had regreted from their escape in 'Uhud, trusted to the Grace of Allah and were assured of the promises of the Prophet (p.b.u.h.). The verse under discussion explains the event of that night. It denotes that after those heavy grieves and sorrows of the day of 'Uhud, He sent down peace and security on them. It says:

" Then, after that grief, He sent down security upon you, ..."

This peace was the very light sleep that fell on a group of them, but there were some others who thought of their own selves and cared nothing except their own rescue. That was why they lost the security given to them totally. It says:

"... (in the form of) slumber coming upon a group of you; while another group have cared only for their own selves, ..."

Then it pays to the explanation of the talks and thoughts of hypocrites and those whose faith was not so firm and who sat up that night. They imagined something wrong about Allah, similar to the thoughts of the Age of Ignorance which existed before Islam. They had in their minds that the Prophet's promises were probably lies.

"... Thinking about Allah unjustly, the thought of ignorance, ..."

They said to each other among themselves whether it was possible, with that horrible circumstance they saw, that they overcame. It says:

"... They say: ' Is there anything for us in the authority ? '..."

That is, it is quitely impossible. But the Qur'an, in answer to them, says: Yes, triumph is in the hand of Allah and if He wills, and finds you eligible for it, He will grant it to you.

"... Say: ' Verily the authority belongs to Allah entirely.'..."

The verse indicates that they conceal some affairs in their hearts and they do not make them manifest for you.

"... They hide within themselves what they show not to you,..."

It seemed they thought the failure in 'Uhud was the sign that the religion of Islam was not right. Therefore, they said if they had been right and had a share of triumph, they would not have given so many slains in that battle. It says:

"... saying: ' Had we had a part in the authority, we would not have been slain here.' "

In answer to them, Allah points to two subjects. It says:

"... Say: ' Even if you were in your own homes, those for whom slaughter was ordained would certainly have gone forth to their deathbeds;..."

Another subject is that these events should come forth in order that the Lord try what they had in their hearts and that the rows be recognized. Moreover, in this course, individuals might be gradually trained, and their intentions be purified, their faith be firmed, and their hearts be purged from evils.

"... and that Allah might try what was in your breasts and that He might purge what was in your hearts; ..."

At the end of the verse, it says:

"... and Allah is aware of what is in the breasts."

And it is for the very reason that Allah does not reckon only the deeds of people, but He wants to try their hearts, too, and purify them from dirt of polytheism, hypocrisy, and doubt.

(155) إِنَّ الَّذِينَ تَوَلَّوْاْ مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُواْ وَلَقَدْ عَفَا اللّهُ عَنْهُمْ إِنَّ اللّهَ غَفُورٌ حَلِيمٌ

155. " Verily those of you who turned back on the day (of 'Uhud) when both troops met, only Satan made them slip because of something they earned; and certainly Allah has pardoned them; Surely Allah is Forgiving, Forbearing."

(7)

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