سُوْرَةُ اٰلِ عِمْرٰنَ
Surah Aal-i-Imraan (3) — Ayah 155
إِنَّ ٱلَّذِينَ تَوَلَّوْا۟ مِنكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ إِنَّمَا ٱسْتَزَلَّهُمُ ٱلشَّيْطَـٰنُ بِبَعْضِ مَا كَسَبُوا۟ ۖ وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ ۗ إِنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ ﴿155﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Those of you who turned back on the day the two hosts met (i.e. the battle of Uhud), it was Shaitân (Satan) who caused them to backslide (run away from the battlefield) because of some (sins) they had earned. But Allâh, indeed, has forgiven them. Surely, Allâh is Oft-Forgiving, Most Forbearing.
Word by Word — Arabic, Transliteration & Meaning
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
تَوَلَّوْا۟
tawallaw
turned back
مِنكُمْ
minkum
among you
يَوْمَ
yawma
(on the) day
ٱلْتَقَى
l-taqā
met
ٱلْجَمْعَانِ
l-jamʿāni
the two hosts
إِنَّمَا
innamā
only
ٱسْتَزَلَّهُمُ
is'tazallahumu
made them slip
ٱلشَّيْطَـٰنُ
l-shayṭānu
the Shaitaan
بِبَعْضِ
bibaʿḍi
for some
مَا
mā
(of) what
كَسَبُوا۟ ۖ
kasabū
they (had) earned
وَلَقَدْ
walaqad
And surely
عَفَا
ʿafā
forgave
ٱللَّهُ
l-lahu
Allah
عَنْهُمْ ۗ
ʿanhum
[on] them
إِنَّ
inna
indeed
ٱللَّهَ
l-laha
Allah
غَفُورٌ
ghafūrun
(is) Oft-Forgiving
حَلِيمٌۭ
ḥalīmun
All-Forbearing
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 155) ➊ {اِنَّ الَّذِيْنَ تَوَلَّوْا … :} That is, the Muslims who withdrew from the battlefield on the day of Uhud, they withdrew due to the slipping caused by Satan, but Satan got the opportunity to make them slip because of some of their past sins. Among those sins, one was that they had opposed the command of the Messenger of Allah (peace be upon him). It is narrated from the Salaf that doing one good deed grants the ability to do another good deed, and one sin becomes the cause of committing another sin. (Ibn Kathir) The point is that some sincere Muslims who fled that day did not flee because they had turned away from Islam or were hypocrites, but due to the misfortune of the self and the evil of deeds, Satan got the opportunity to mislead them. That is why the Messenger of Allah (peace be upon him) used to say in his sermon: [وَ نَعُوْذُ بِاللّٰهِ مِنْ شُرُوْرِ أَنْفُسِنَا وَ مِنْ سَيِّئَاتِ أَعْمَالِنَا ] "We seek refuge with Allah from the evil of our souls and from the evil of our deeds." [ ابن ماجہ، النکاح، باب خطبۃ النکاح : ۱۸۹۲، وصححہ الألبانی ] It is also understood that whether it is the evil of the self or the misfortune of deeds, Satan's misguidance is also included with them.
➋ {وَلَقَدْ عَفَا اللّٰهُ عَنْهُمْ:} Three verses earlier, {”وَ لَقَدْ عَفَا عَنْكُمْ“} was also mentioned, giving them the glad tidings of forgiveness. Now, for further reassurance and comfort, glad tidings are being given again that indeed, surely Allah has forgiven them, that is, those who truly had sincerity in their hearts, Allah has forgiven them due to their repentance and excuse, now there is no sin upon them nor does anyone have the right to reproach them. For further details, see the notes on Al-Imran (152).
➋ {وَلَقَدْ عَفَا اللّٰهُ عَنْهُمْ:} Three verses earlier, {”وَ لَقَدْ عَفَا عَنْكُمْ“} was also mentioned, giving them the glad tidings of forgiveness. Now, for further reassurance and comfort, glad tidings are being given again that indeed, surely Allah has forgiven them, that is, those who truly had sincerity in their hearts, Allah has forgiven them due to their repentance and excuse, now there is no sin upon them nor does anyone have the right to reproach them. For further details, see the notes on Al-Imran (152).
