Al 'Imran: (151) We will cast terror into the hearts...

Verse Analysis

Know that this verse is a continuation of what preceded it. Allah (SWT) mentioned many reasons for encouraging Jihad and showing indifference toward the disbelievers. Among these reasons is what is mentioned in this verse: that Allah will cast terror into the hearts of the disbelievers, which undoubtedly leads to the Muslims gaining dominance over them.

There are several issues concerning this verse:

There is a difference of opinion regarding whether this promise is specific to the Day of Uhud or general for all times.

1. The Specific View: Many commentators hold that it is specific to the Day of Uhud because all the preceding verses were revealed concerning this specific event. Those who hold this view offered two explanations for how terror was cast into the hearts of the polytheists on that day:
   • First: After the disbelievers gained the upper hand over the Muslims and routed them, Allah cast terror into their hearts, causing them to abandon the Muslims and flee without apparent reason. It is narrated that Abu Sufyan ascended the mountain and called out, "Where is the son of the she-goat's son? Where is the son of Abu Quhafah? Where is the son of Al-Khattab?" 'Umar responded to him, and some words were exchanged between them, but Abu Sufyan did not dare descend the mountain to confront them.
   • Second: When the disbelievers were returning to Mecca, they stopped midway and said, "We have accomplished nothing. We killed the majority of them, yet we left them while we were victorious. Let us return so we can completely annihilate them." When they resolved to do this, Allah cast terror into their hearts.

2. The General View: This promise is not restricted to the Day of Uhud but is general. Al-Qaffal (may Allah have mercy on him) said: It is as if the meaning is: Even though this incident occurred to you on the Day of Uhud, Allah will cast terror from you into the hearts of the disbelievers afterward, until the disbelievers are overcome, and your religion prevails over all other religions. Allah has indeed done this, so that the religion of Islam has become dominant over all religions and creeds. A similar verse is the Prophet's (PBUH) saying: "I have been made victorious by terror (cast) for a month's journey [against the enemy]."

Ibn 'Amir and Al-Kisā'ī recited الرُّعْبَ (ar-ru'ba) with a ḍammah (vowel sign) on the 'ayn (the letter r), while the rest recite it with a sukun (vowel sign) throughout the Qur'an (الرَّعْبَ ar-ra'ba). Al-Wāḥidī said: They are two linguistic variations. It is said: ra'abtuhu ru'ban wa ru'ban (I terrified him with ru'b and ra'b), and he is mar'ūb (terrified). It is also possible that ar-ru'b is the maṣdar (verbal noun) and ar-ra'b is the noun derived from it.

Ar-Ru'b (Terror) is the fear that occurs in the heart. The root of ar-ru'b is al-mal'u (filling). It is said of a flood that it is rā'ib when it fills the valleys and rivers. Fear is called ru'b because it fills the heart with dread.

The apparent meaning of the verse, "We will cast terror into the hearts of those who disbelieve," implies that terror affects all disbelievers. Some scholars adhered to this generality, arguing that no one opposes the religion of Islam without having some form of terror toward the Muslims, either in battle or during argumentation.

However, the verse "We will cast terror into the hearts of those who disbelieve" does not necessitate the occurrence of all types of terror in the hearts of the disbelievers; it only requires this reality to occur in some aspects. A group of commentators held that it is specific to those disbelievers mentioned (i.e., those fighting the Muslims).

As for the phrase "because they associated partners with Allah," the mā' is maṣdarīyah (a particle indicating a verbal noun), meaning: "due to their association of partners with Allah."

Know that the rational understanding of this is that supplication only reaches the stage of acceptance during dire necessity, as Allah says: "Or who is it that answers the distressed one when he calls upon Him?" (An-Nahl: 62). Whoever believes that Allah has a partner does not experience true distress, because he says: "If this deity I worship does not help me, then that other one will help me." If true distress does not occur in his heart, then acceptance and support will not occur. If that does not happen, terror and fear must occur in his heart. Thus, it is established that associating partners with Allah necessitates terror.

There are several issues regarding this phrase:

1. Derivation of Sulṭān: Sulṭān here means proof and evidence. There are several views on its derivation:
   • First: Al-Zajjāj said it comes from as-salīṭ, which is what illuminates the lamp. Rulers are called salāṭīn because people reach the attainment of their rights through them.
   • Second: Linguistically, sulṭān means proof/evidence. A ruler is called sulṭān because his meaning is "one who possesses proof."
   • Third: Al-Layth said sulṭān means power/ability, as its structure originates from taslīṭ (empowerment). Thus, the sulṭān of a king is his strength and power. Proof (burhān) is called sulṭān because of its power to repel falsehood.
   • Fourth: Ibn Durayd opposed this, saying the sulṭān of everything is its sharpness/acuity, derived from the sharp tongue (lisān salīṭ) and salāṭah meaning sharpness.

2. Implication of Non-Revelation: The phrase "that for which He had sent down no authority" might suggest that there is an authority, but Allah has not revealed or manifested it. The response is that if there were an authority, Allah would have sent it down. Since He did not send it down, its absence is necessitated. The essence of the matter, as stated by theologians, is that this [the partner] has no proof, so it is impermissible to affirm it. Some go further, saying: Since there is no proof for it, it must be negated. Some used this phrase as evidence for the Oneness of the Creator: The only way to prove the Creator is through the need of created things for Him. Affirming one Creator is sufficient to meet this need. Anything beyond that has no means of proof, so it is impermissible to affirm it.

3. Indication Against Following Tradition (Taqlīd): This verse indicates the corruption of blind imitation (taqlīd). Since the verse indicates that polytheism has no proof, affirming it must be false. This is only valid if affirming something for which there is no proof is considered false, which necessitates the invalidity of affirming something through mere imitation.

Then Allah (SWT) said: "And their refuge will be the Fire."

Know that Allah explained that the state of these polytheists in this world is the occurrence of fear in their hearts, and He explained their state in the Hereafter, which is that their refuge and dwelling place will be the Fire.

Then He said: "And wretched is the resting place of the wrongdoers." Al-Mathwá is the place where a person resides and takes refuge, derived from the saying: thawā yathwī thawiyyan. The plural of mathwá is mathāwī.

Verse 152

{ And Allah had certainly fulfilled His promise to you when you were slaying them by His permission, until you became disheartened and disputed about the matter and disobeyed after He had shown you that which you love. Among you were those who desired this world, and among you were those who desired the Hereafter. Then He turned you away from them that He might test you. And Allah has certainly pardoned you. And Allah is full of bounty to the believers. }