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ÃóæóáóãøóÇ ÃóÕóÇÈóÊúßõã ãøõÕöíÈóÉñ ÞóÏú ÃóÕóÈúÊõã ãøöËúáóíúåóÇ ÞõáúÊõãú Ãóäøóì åóÜÐóÇ Þõáú åõæó ãöäú ÚöäÏö ÃóäúÝõÓößõãú Åöäøó Çááøåó Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ {165} 165. "Yet, when a disaster befalls you while you have certainly afflicted (the fow) with twice as much, you say: ' Whence is this?' Say: 'It if from your own selves'. Surely Allah is All-Powerful over all things." Commentary: When seventy persons from Muslim troop were killed in the Battle of 'Uhud and Muslims were defeated, they asked each other why they were defeated. The Lord tells them they had afflicted the enemy with twice as many in the Battle of Badr the previous year. They killed seventy people of them and captured seventy men from them, too. Besides that, the failure of that year was for their own disunity and inactivity, and that they did not obey their commander.
Explanations: 1. When judging, consider both the bitter and sweet aspects. (Do not think of the failure of 'Uhud alone and forget the triumph of Badr).
"Yet, when a disaster befalls you while you have certainly afflicted (the fow) with twice as much..."
2. In searching for the factors of failure, begin with the innate, spiritual and mental factors; and then go to follow other factors.
"….you say: ' Whence is this?' Say: 'It if from your own selves.'…"
3. Allah is powerful over all things, but we must obtain the necessary conditions and eligibilities of enjoying it.
"... Surely Allah is All-Powerful over all things'."
4. Do not imagine that to be only Muslim is enough for winning the battle and, consequently, in every failure use the question of 'why' and how, "Whence is this?", but beside Faith, it is necessary that the military rules, and divine way be paid attention to.
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æóãóÇ ÃóÕóÇÈóßõãú íóæúãó ÇáúÊóÞóì ÇáúÌóãúÚóÇäö ÝóÈöÅöÐúäö Çááøåö æóáöíóÚúáóãó ÇáúãõÄúãöäöíäó {166}
166. "And what befell you on tie day when both troops met was by Allah's leave and that He might distinguish the believers." Commentary: Allah has set a cause or causes for any effect, and then either failure or victory has some secrets. Your failure in the Battle of 'Uhud related to the law of causation. It was you who relaxed your efforts in the battle and did not come into agreement with other strivers, and were greedy to gather the spoils of war. This is Allah's way of treatment and the Divine Law is found in all fights.
"And what befell you on the day when both troops met was by Allah's leave..." Explanations: 1. Failures and triumphs take place under the Will of Allah, and His leave is the same as Allah's way of treatment. "... by Allah's leave ..."
2. Bitter and sweet happenings are the site of trial and recognition of human beings.
"... and that He might distinguish the believers." ********************** æóáúíóÚúáóãó ÇáøóÐöíäó äóÇÝóÞõæÇú æóÞöíáó áóåõãú ÊóÚóÇáóæúÇú ÞóÇÊöáõæÇú Ýöí ÓóÈöíáö Çááøåö Ãóæö ÇÏúÝóÚõæÇú ÞóÇáõæÇú áóæú äóÚúáóãõ ÞöÊóÇáÇð áÇøóÊøóÈóÚúäóÇßõãú åõãú áöáúßõÝúÑö íóæúãóÆöÐò ÃóÞúÑóÈõ ãöäúåõãú áöáÅöíãóÇäö íóÞõæáõæäó ÈöÃóÝúæóÇåöåöã ãøóÇ áóíúÓó Ýöí ÞõáõæÈöåöãú æóÇááøåõ ÃóÚúáóãõ ÈöãóÇ íóßúÊõãõæäó {167}
167. "And that He might distinguish those who treated hypocritically; and it was said to them; 'Come! Fight in the way of Allah, or (at least) defend yourselves '. They said: ' lf we knew fighting, we would certainly have followed you '. That time they were much nearer to the infidelity than to Faith. They utter with their mouths what is not in their hearts, and Allah knows best what they conceal."
Commentary: In this holy verse, another fact is referred to. It says:
"And that He might distinguish those who treated hypocritically..."
Then the Qur'an points to the debates that some Muslims and hypocrites had before the battle as such that: One of the Muslims (by the name of' Abdillah-ibn-' Amr-ibn-Hazzam, as Ibn-' Abbas has reported), observing that 'Abdullah-ibn- 'Abi Salul and his friends separated from the troop of Islam and decided to return to Medina, told them:
"... and it was said to them: 'Come! Fight in the way of Allah; or (at least) defend yourselves. '... "
But they brought forth a vain excuse and said:
"... they said: ' If we knew fighting, we would certainly have followed you '."
It was not more than a pretext. Both the occurrence of war was certain, and Muslims were winning the war at the beginning. If a failure came upon them, it was because of their own faults and offences Allah says that they told a lie.
"... that time they were much nearer to the infidelity than to Faith "
It is understood from the above statement that infidelity and Faith have some degrees which depend on the notion and the way of treatment of the individual.
"… they utter with their mouths what is not in their hearts,.."
They refrained from going to the battle-field as a result of their obstinacy upon their suggestion that they would fight in Medina, and because of fear from the hard blows of the enemy, or for the lack of love in Islam, But:
"…and Allah knows best what they conceal."
It is in such a case that He both manifests their evil feature for Muslims in this world, and will reckon their account in the Hereafter. *********************
ÇáøóÐöíäó ÞóÇáõæÇú áÅöÎúæóÇäöåöãú æóÞóÚóÏõæÇú áóæú ÃóØóÇÚõæäóÇ ãóÇ ÞõÊöáõæÇ Þõáú ÝóÇÏúÑóÄõæÇ Úóäú ÃóäÝõÓößõãõ ÇáúãóæúÊó Åöä ßõäÊõãú ÕóÇÏöÞöíäó {168}
168. "those who said about their brethren while themselves sat (at home): 'Had they obeyed us, they would not have been killed '. Say: ' Avert death .from yourselves then, if you are truthful."
Commentary:
Besides that the hypocrites themselves refrained from going to the Battle of 'Uhud, when the strivers were returning back from fight, they reproached them. The Qur'an answers their groundless speech in this verse. It says:
"those who said about their brethren while themselves sat (at home): 'Had they obeyed us, they would not have been killed '. Say: ' Avert death from yourselves then, if you are truthful."
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æóáÇó ÊóÍúÓóÈóäøó ÇáøóÐöíäó ÞõÊöáõæÇú Ýöí ÓóÈöíáö Çááøåö ÃóãúæóÇÊðÇ Èóáú ÃóÍúíóÇÁ ÚöäÏó ÑóÈøöåöãú íõÑúÒóÞõæäó {169}
169. "Do not think of those who were killed in the way of Allah to be dead. Nay, they are alive, being provided sustenance with their Lord." Commentary: The Alive in Eternal!
This verse and two verses next to it were revealed after the incident of 'Uhud. But its meaning and its content is general, so that it involves all the martyrs of 'Uhud. The number of the martyrs there was fourteen the high rank of whom, as well as all martyrs, is referred to in this verse. It says:
"Do not think of those who were killed in the way of Allah to be dead..."
Here, the addressee is only the Prophet (s) in order that others reckon their account.
"... Nay, they are alive, being provided sustenance with their Lord."
The purpose of life here is the very purgatorial life which souls have in the world after death. This does not belong to only the martyrs. But, in view of the fact that martyrs are so involved the merits of the spiritual life that as if the life of other people in the intermediate state is rather slight in comparison with it, so only they are named.
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ÝóÑöÍöíäó ÈöãóÇ ÂÊóÇåõãõ Çááøåõ ãöä ÝóÖúáöåö æóíóÓúÊóÈúÔöÑõæäó ÈöÇáøóÐöíäó áóãú íóáúÍóÞõæÇú Èöåöã ãøöäú ÎóáúÝöåöãú ÃóáÇøó ÎóæúÝñ Úóáóíúåöãú æóáÇó åõãú íóÍúÒóäõæäó {170} 170. "They are happy with what Allah has given them out of His Grace, and rejoicing for those who have not yet joined them from behind them. No fear shall be upon them nor shall they grieve." Commentary: A part of the advantages and abundant bounties of the purgatory life of martyrs are pointed out in this verse. It says:
"They are happy with what Allah has given them out of His Grace ..."
Their second happiness is for their brothers who are strivers, but they have not joined them yet. The strivers, the future martyrs, are also happy because they see the high rank of martyrs in the next world and know that there will be no fear nor any grief upon them on the Resurrection Day, and for its terrible happenings as well. It says:
"... and rejoicing for those who have not yet joined them from behind them. No fear shall be upon them nor shall they grieve." ******************
íóÓúÊóÈúÔöÑõæäó ÈöäöÚúãóÉò ãøöäó Çááøåö æóÝóÖúáò æóÃóäøó Çááøåó áÇó íõÖöíÚõ ÃóÌúÑó ÇáúãõÄúãöäöíäó {171}
171. "They rejoice because of favour from Allah and (His) grace, and that Allah does not waste the reward of the believers." Commentary: This verse, in fact, is as an emphasis and as a more explanation upon the glad tidings that martyrs receive after their slain. They will be happy because of two matters. The first is for that they receive the bounties of Allah, -not only His bounties but His Grace, too, (which is the increase and repetition of His merits). It says:
"They rejoice because of favour from Allah and (His) grace ..."
Another matter is that they see that Allah does not waste the reward of the believers, neither the reward of the martyrs nor the reward of these true believing strivers who have not obtained the rank of martyrdom yet. It says:
"... and that Allah does not waste the reward of the believers"
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Section 18 Uhud a loss to the Enemy
1. The misfortune of the Muslims at Uhud was no gain to the Enemy. 2. The disbelieve disabled to inflict any loss on the Muslims. 3. The Faithful were known from the Hypocrites.
ÇáøóÐöíäó ÇÓúÊóÌóÇÈõæÇú áöáøåö æóÇáÑøóÓõæáö ãöä ÈóÚúÏö ãóÇ ÃóÕóÇÈóåõãõ ÇáúÞóÑúÍõ áöáøóÐöíäó ÃóÍúÓóäõæÇú ãöäúåõãú æóÇÊøóÞóæÇú ÃóÌúÑñ ÚóÙöíãñ {172} 172. "Those who did respond to the call of Allah and the Messenger (even) after some wound had afflicted them; for those among them who did good and acted piously there will be a great reward. " Commentary: The Battle of Hamra'-ul-Asad
As it was mentioned before, at the end of the Battle of 'Uhud, the victorious army of 'Abu-Sufyan, after winning the Battle, immediately started to go toward Mecca. When they reached the region of Ruha', they seriously regretted from their action. They decided to return to Medina and destroy the rest of Muslims totally. Then, the Prophet (s) was informed of the matter. So, he ordered the army of 'Uhud to be prepared for participating in another fight. This news met the army of the Quraysh when they wondered and were frightened!
At this time, another subject weakened their courage more than before. One of the pagans by the name of Ma'bad-ul-Khaza'i who saw the situation of the Prophet (s) and his followers and was shaken by it, told him (s) that observing their situation was very unpleasant and intolerable for them (the pagans). He said those words and went away. When he reached the army of 'Abu-Sufyan in Ruha', 'Abu-Sufyan asked him about the Prophet of Islam (s). In answer to him, Ma'bad said: "I saw Muhammad with a large army who were pursuing you."
'Abu-Sufyan and his followers decided to retreat, but they asked a group from the tribe of 'Abdul-Qays, who were passing by there, to inform the Prophet of Islam (s) that 'Abu-Sufyan and the idolaters of the Quraysh, with a large army, were going towards Medina in order to annihilate the rest of the companions of the Prophet (s).
When this message reached the Prophet (s) and Muslims, they said:
"Allah is sufficient for us and how excellent is such a Protector!" [55]
They waited and waited there, but no sign appeared from the enemy's army. Then, after three days remaining there, they returned to Medina. This verse, and two verses next to it, point to this incident. It indicates that those who accepted the invitation of Allah and the Messenger (s), and after having some wounds afflicted on the day of 'Uhud, they became ready to take part in another fight against the enemy. From among them, those who did good and were pious, viz. those who took part in the war with pure intention and complete sincerity, will have a great reward. It says:
"Those who did respond to the call of Allah and the Messenger (even) after some wound had afflicted them; for those among them who did good and acted piously there will be a great reward. "
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Notes: [55] Sura 'Ale-'Imran, No.3, verse 173
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