Believers, if you obey those who have rejected the faith, they will cause you to turn back on your heels, and you will be the losers. Indeed, God alone is your Lord Supreme and He is the best of all who bring succour. (Verses 149-50)

Another passage within the context of the Qur’ān’s review of the Battle of Uĥud and its events now begins. The comments it includes aim at correcting the concepts of the believers, enhancing their awareness of their situation, warning them of pitfalls which lie in their way and what the enemy may scheme against them.

The defeat of the Muslims at Uĥud provided the unbelievers, the hypocrites and the Jews in Madinah with a suitable climate to spread their hostile propaganda.

Madinah was not yet a wholly Muslim city. The Muslims there were largely a foreign element, to which the spectacular victory at Badr imparted an awe-inspiring stature.

When they were defeated at Uĥud, attitudes were markedly changed. The enemies of Islam found in that defeat a chance to declare their hostility and spread their poisonous rumours. They were quick to exploit the tragedy which had affected every Muslim family and to try to create confusion in the minds of Muslims.

At the outset of the Qur’ānic report of the actual events of the battle, God Himself emphatically warns the believers against obeying those who have rejected the faith.

We hear Him (limitless is He in His glory) promising the believers victory over their enemy coupled with striking a feeling of fear in the hearts of these enemies, and reminding them of the victory He has granted them in the first round of their war, in fulfilment of His earlier promise. They, however, had squandered that victory when they weakened, and disobeyed the express orders of God’s Messenger. Now He portrays the opposite scenes of the battle when He gives reassurance to the believers after their defeat, leaving the hypocrites to their own worry and confusion. He reveals to them a part of His purpose in letting events move in the direction they did, explaining the true nature of the timing of people’s deaths. He warns them at the end against the erroneous notions promoted by the unbelievers in relation to death and martyrdom. He reminds them that all people, whether they die in the normal course of events or in battle, will eventually be resurrected and return to God.

When we examine these verses carefully, we realise that they describe a vast array of scenes and emphasise at the same time a number of principles which are fundamental to Islamic philosophy, human life and universal law. The whole battle is depicted in quick, lively and penetrating sketches. They accurately describe the atmosphere, events and circumstances of the battle, along with all the feelings and attitudes displayed by the believers at that time. There is no doubt that it is beyond human expression to include all these scenes and all these principles in such a short passage and a small number of sentences, vivid as they may be. This is a point which can be better understood by those familiar with different styles and methods of expression.

The sūrah now provides the believers with more reassurance, giving them the happy news of God’s plan to strike terror into the hearts of their enemies because they associate partners with Him, against all His express orders. Indeed, God has given those alleged partners no power of any sort. Moreover, in the hereafter, the wrongdoers will receive further punishment: “We shall strike terror in the hearts of unbelievers because they associate partners with God — something for which He has never granted any warrant. Their abode is the fire, and evil indeed is the dwelling place of the wrongdoers.” (Verse 151)

A promise from God, the Almighty, to strike terror into the hearts of the unbelievers is sufficient guarantee to bring the battle to a decisive victory for the believers who support Him, against His enemies. It is a promise which holds true in every confrontation between belief and disbelief. Every time the unbelievers come face to face with the believers, fear overcomes them, because God strikes that feeling into their hearts. What is important for this feeling to surface is that the believers themselves truly feel their faith. They must genuinely submit themselves to God alone, and have total confidence in God’s help and entertain no shred of doubt that victory will be given to God’s soldiers and that God will accomplish His will and that the unbelievers can never frustrate what God wants to accomplish. Sometimes, appearances may suggest the contrary, but the believers have to trust in God’s promise because it will always come true, regardless of what people may see with their own eyes or judge with their own minds. The unbelievers will feel terror in their hearts, because they do not rely on any firm support. They have no power of their own, and they do not enjoy the support of any other powerful source. They have attributed to God partners who have no authority or power of their own, because God has never bestowed any warrant on them.

The expression “something for which He has never granted any warrant,” is particularly significant. It is frequently used in the Qur’ān, sometimes to describe the partners associated with God, and at other times to describe false beliefs. It points to a basic and fundamental principle. An idea, a principle, a person or an organisation can live, survive and be effective only according to what it enjoys of real force. Such force is always commensurate with its share of the truth. This means that it is only powerful in direct proportion to its concordance with the basic principle which constitutes the foundation of the universe and with the laws God has set in operation in the universe. It is only when such harmony is achieved that God gives it effective force, which enables it to work. Otherwise, it remains shaky, false, powerless, though it may appear at times tempting and mighty.

The idolaters ascribe divinity to deities other than God. The very concept of polytheism is based on giving certain fundamental qualities to beings other than God. One of the most important of these qualities and attributes is the right to issue legislation which may affect any aspect of human life, and the right to establish values which people should implement in their community and observe in their behaviour. Also, the right to establish one’s ’own power over others and to make other people submit to such legislation and implement such values is another aspect of practical polytheism. Offering actual worship to beings other than God is another of its aspects, which means, as we have already said, ascribing Godhead qualities to beings other than God.

God fulfilled to you His promise when, by His leave, you were about to destroy them.

But then you lost heart and disagreed with one another concerning [the Prophet’s command] and disobeyed after God had brought you within view of that for which you were longing. Some of you cared only for this world and some cared for the life to come. Then He turned you away from them so that He may put you to the test. But now He has forgiven you, for God is gracious to the believers. [Remember] when you ran away, up into the mountain, paying no heed to anyone, while the Messenger was at your rear calling out to you. Therefore, He rewarded you with sorrow after sorrow so that you may not grieve over what has escaped you, nor over what had befallen you.

God is aware of all that you do. (Verses 152-3)

The sūrah paints a full picture of the battlefield and the succession of victory and defeat. Every movement, every impression, every facial expression and every fleeting thought is recorded. The Qur’ānic description is like a film reel which shows every movement in vivid and sharp detail. This particularly applies to the image of people fleeing from the battlefield and charging up the mountain in panic, as the Prophet called out to them. Coupled with this is a picture of the thoughts, impressions and reactions people entertained. On top of it all, we have a number of directives and statements which are characteristic of the Qur’ānic style and its remarkable method of educating believers.

“God fulfilled to you His promise, when, by His leave, you were about to destroy them.” This was at the beginning of the battle, when the Muslims began to steadily put an end to all resistance shown by the idolaters, and to destroy their forces. At that time, they were not distracted by the loot which loomed large. The Prophet had said to them: “You will be victorious as long as you remain steadfast.” God has fulfilled that promise which He gave them through His Prophet.

“But then you lost heart and disagreed with one another concerning [the Prophet’s command] and disobeyed after God had brought you within view of that for which you were longing. Some of you cared only for this world and some cared for the life to come.” (Verse 152) This is a description of what took place among the archers. A group of them felt the temptation too strongly. They wanted their share of the booty. They argued with those who maintained that they must obey the Messenger’s command literally. Their argument led to disobedience when they saw the clear indications of the victory they longed to achieve. Thus, they were split into two groups: one caring only for worldly gains, and the other looking only for God’s reward in the hereafter. Discord was sown and the believers were no longer one force, working for one goal. Dedication, which is absolutely necessary in every battle fought for the sake of faith, was tainted with greed. What is important to remember is that a battle fought for the sake of faith is unique in that it is fought both on the battlefield and in people’s hearts. Victory in the former is dependent on victory in the latter. It is a battle fought for the sake of God. Therefore, God gives victory in it to those who are totally dedicated to Him.

Then, after sorrow, He let peace fall upon you, in the shape of a slumber which overtook some of you, while others, who cared mainly for themselves, entertained wrong thoughts about God — thoughts of pagan ignorance. They ask: ‘Have we any say in the matter?” Say: ‘All power of decision rests with God. “They conceal in their minds what they do not disclose to you. They say: “Had we had any say in the matter, we should not have been slaughtered here.” Say: “Had you stayed in your homes, those of you who were destined to be killed would have gone to their deathbeds.” For it was God’s will to put to a test all that you entertain in your minds and to render pure what you may have in your hearts, God is fully aware of what is in people’s bosoms.

(Verse 154)

All the chaos, confusion and panic which the defeat spread among the Muslim soldiers was followed by a remarkable sense of peace and security among the believers who came back and rallied to the Prophet’s side. They were overtaken by a gentle slumber which gave them personal reassurance. This exceptional phenomenon is described in fine and gentle words: “Then, after sorrow, He let peace fall upon you in the shape of a slumber which overtook some of you.’’ There is no doubt that this was a remarkable phenomenon, a manifestation of God’s grace when it is bestowed upon His servants. When slumber overtakes people who are tired, exhausted and panicking, even for a brief moment, it brings about remarkable results. It gives them reassurance and comfort in a way which we cannot fathom and it makes of them different people altogether. I say this because I have experienced it in a situation of extreme distress. I felt God’s grace in a way which no human language can describe.

Abū Ţalĥah reports: “I lifted my head on the day of Uĥud to look around me.

Everyone of them was hanging down his head because of his drowsiness.” In another version, also reported by Abū. Ţalĥah: “We were overtaken by slumber in our position on the day of Uĥud. My sword kept falling from my hand and I would pick it up before it fell again and I picked it up a second time.” Of the others, the group with shaky faith, their main preoccupation was their own interest. These had not purged their minds from ignorant concepts and they had not submitted themselves totally to God. They did not experience the certitude that what had befallen them was a test which did not represent an abandonment by God of His servants, leaving them alone to face the might of His eminence. Nor was it a verdict that he had passed to allow the non-Muslims and their evil to have final victory:

“While others, who cared mainly for themselves, entertained wrong thoughts about God — thoughts of pagan ignorance. They ask: Have we any say in the matter?’ “ Islam teaches its followers, among other things, that they have no say whatsoever over themselves. They belong to God. When they go out on a campaign of jihad for His cause, they dedicate themselves to God and fight for Him, having no personal ambition whatsoever. What He has predestined for them is bound to happen and they accept it with satisfaction and total submission.

As for those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done. But now God has pardoned them. Indeed, God is Much forgiving, Forbearing.

Believers, be not like those who disbelieve and say of their brethren, when they travel on earth or go forth to war, “Had they stayed with us they would not have died, nor would they have been killed, “so that God places a source of despair in their hearts. It is God alone Who grants life and causes death. God sees all that you do. If you should be slain or die in God’s cause, surely forgiveness by God and His grace are better than all the riches they amass. If you should die or be slain, it is to God that you shall be gathered. (Verses 155-8)

God was certainly aware of what was in the hearts of those who turned away in defeat during the Battle of Uĥud. They weakened in consequence of a sin they had committed. This caused them to be shaken. Satan was able to manoeuvre them into making such a slip: “As for those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done.” (Verse 155) This may be a reference to the archers who could not resist the temptation of the loot being left behind by the retreating unbelievers. They also entertained the thought that God’s Messenger might not give them a share of the spoils of war. That was the sin they committed, in consequence of which Satan made them slip. This verse, however, describes man after having committed a sin: his confidence weakens and his tie with God loosens. He loses balance and allows himself to fall prey to all sorts of negative thoughts. Thus, Satan whispers in his ear and leads him from one error to another, after he himself has left his safe refuge of content and reassured faith.

Earlier, the sūrah mentioned the case of those believers who fought with prophets in earlier times. The first thing they did before fighting was to pray for forgiveness of their sins, because that prayer brings them back to God and strengthens their ties with Him, removing any doubts and barring the way to Satan’s influence over them.

Satan always finds his way through man’s moving away from God’s care and protection.

God tells them that He bestows His grace on them and pardons them and does not allow Satan to take them far away. He reminds them of His attributes and that He is much forgiving, forbearing. He does not excommunicate sinners, nor does He visit them with swift punishment if He knows that deep at heart they look up to Him and want to maintain their bonds with Him.

The sūrah follows this with a statement of God’s determination of life and death. It exposes the false concepts of the unbelievers and warns them against entertaining the same thoughts. It then speaks of values which encourage the believers to be ready and willing to make any sacrifices required of them.

The fact that these verses are included at this point in the sūrah’s account of the events of the battle, makes it clear that the hypocrites who withdrew from the Muslim army before the battle and the idolaters living in Madinah who continued to maintain ties and relations with the Muslims were the ones who expressed sorrow at the loss of Muslim martyrs at Uĥud. Furthermore, they tried to make use of their deaths, in order to whip up feelings of despair among their families and to exaggerate the sense of loss which they maintained was the direct result of their going forth to fight. There is no doubt that speaking in these terms when the sense of loss among the Muslims was still acute was bound to increase confusion among the Muslims. Hence, the Qur’ān dispels all confusion and provides the right criteria and the correct concepts and values.