Al Imran: (155) Indeed, those who turned away...

Know that what is meant is that the people who turned away on the Day of Uhud, when the two hosts met, departed the location, and were routed, Allah has pardoned them. There are several issues concerning this verse:

Issue 1: Disagreement on Who Fled and Who Stood Firm

Reports differ regarding who remained steadfast that day and who fled.

• Ibn Ishaq mentioned that one-third of the people were wounded, one-third fled, and one-third stood firm.
• Regarding the fugitives, some reportedly reached Medina and announced that the Prophet (peace be upon him) had been killed. This included Sa'd ibn Uthman. Others followed, entering their homes, where their wives rebuked them, saying, "Are you fleeing from the Messenger of Allah (PBUH)?" They threw dust in their faces and told them, "Here is the spindle, spin with it." Some of the fugitives claimed that the Muslims should not have left the mountain position.
• Al-Qaffal stated that reports generally indicate that a number of men fled and went far away—some to Medina, others in various directions. However, the majority descended to the mountain and gathered there.
• Among those who fled was Umar, but he was not among the first to flee, nor did he go far. He remained on the mountain until the Prophet (PBUH) ascended it.
• Uthman also fled with two Ansar men named Sa'd and 'Uqbah. They fled to a distant place and returned after three days. The Prophet (PBUH) told them, "You went far astray in that matter." When Fatimah asked 'Ali about Uthman, he spoke ill of him. The Prophet (PBUH) then said, "O 'Ali, it is difficult for the husbands of sisters to love one another."
• Those who stood firm with the Messenger of Allah (PBUH) were fourteen men: seven from the Muhajirun and seven from the Ansar.
  • Muhajirun: Abu Bakr, 'Ali, 'Abd al-Rahman ibn 'Awf, Sa'd ibn Abi Waqqas, Talhah ibn 'Ubaydullah, Abu 'Ubaydah ibn al-Jarrah, and Al-Zubayr ibn al-'Awwam.
  • Ansar: Al-Khabbab ibn al-Mundhir, Abu Dujanah, 'Asim ibn Thabit, Al-Harith ibn al-Simmah, Sahl ibn Hunaif, Usayd ibn Hudayr, and Sa'd ibn Mu'adh.
• It is mentioned that eight of these fourteen men pledged allegiance to the Prophet (PBUH) that day to fight to the death: three Muhajirun ('Ali, Talhah, and Al-Zubayr) and five Ansar (Abu Dujanah, Al-Harith ibn al-Simmah, Khabbab ibn al-Mundhir, 'Asim ibn Thabit, and Sahl ibn Hunaif). None of these eight were killed.
• Ibn 'Uyaynah narrated that about thirty men were wounded alongside the Messenger of Allah (PBUH). They would come and kneel before him, saying, "May my face be a ransom for your face, may my soul be a ransom for your soul. Peace be upon you, but not in farewell."

Issue 2: The Meaning of "Those Who Turned Away"

The statement, {Indeed, those who turned away from you on the Day the two hosts met} is addressed specifically to the believers who fled on the Day of Uhud.

{Satan made them slip}: Meaning, he incited them to error. Azalla and istazalla have the same meaning. Allah says: {But Satan made them slip from it} (Al-Baqarah: 36). Ibn Qutaybah said istazallahu means he sought their slip, just as ista'jaltuhu means I sought his haste, and ista'maltuhu means I sought his action.

Issue 3: Attribution of Sin

Al-Ka'bi argued that the verse proves that sins are not attributed to Allah, as He attributes them in this verse to Satan. This is like what Musa said: {This is of the work of Satan} (Al-Qasas: 15), and what Yusuf said: {after Satan had caused discord between me and my brothers} (Yusuf: 100), and what the companion of Musa said: {None made me forget it except Satan} (Al-Kahf: 63).

Issue 4: The Nature of the Sin and the Pardon

Allah did not specify how Satan caused them to slip. This is because when pardon is granted, there is no need to specify the sin.

However, scholars have suggested possibilities for the slip:

1. Their withdrawal from that position.
2. Their desire for spoils of war.
3. Their weakness in Jihad or lack of sincerity in their devotion.

Whatever the case, it is established that Allah pardoned them. It is narrated that Uthman was reproached for his flight at Uhud. He replied that although it was a mistake, Allah had pardoned it, and he recited this verse.

There are two interpretations for this phrase:

First Interpretation: The bā' (ب) here is for attachment, like saying "I wrote with a pen" or "I cut with a knife." This means that certain transgressions had occurred from them, and through these transgressions, Satan was able to cause their slip. Under this interpretation, there are further views:

1. Al-Zajjaj: They did not turn away out of defiance or fear of death seeking worldly gain. Rather, Satan reminded them of sins they had committed, making them dislike meeting Allah except in a state they were pleased with, or after sincere repentance. This was a thought that crossed their minds, and they were mistaken in it.
2. Because they sinned by leaving that position, Satan caused them to slip and fall into defeat, as sin leads to sin, just as obedience leads to obedience. This can be a grace (lutf) for them.
3. When they sinned due to failure and mutual contention among themselves, they fell into that sin.

Second Interpretation: The meaning is that Satan caused them to slip concerning some of what they earned, not all of what they earned. This clarifies that they did not commit disbelief (kufr) or abandon their religion; rather, it was a slip that occurred in some of their actions.

This verse indicates that the slip was not due to disbelief, because pardoning disbelief is impermissible, based on Allah's saying: {Indeed, Allah does not forgive association with Him, but He forgives what is less than that of whom He wills} (An-Nisa: 48).

• The Mu'tazila argued that if the sin was a minor sin (saghirah), pardon is permissible without repentance. If it was a major sin (kabirah), pardon is only permissible with repentance. Therefore, repentance must have preceded this pardon, even though it is not mentioned in the verse.
  • Al-Qadi argued that the sin was likely a minor one, based on two points:
    1. Major sins are rarely referred to as a mere "slip"; this term is usually applied to minor sins.
    2. The people thought that since the defeat had already occurred against the polytheists, there was no longer a need to remain steadfast in that position, so they moved to seek spoils. Such an action is not far from being a minor sin, as it involves ijtihad (independent reasoning).
• The Ash'ari position (our companions): Pardon is permissible for both minor and major sins, so these complex discussions are unnecessary.

Meaning, Forgiving to those who repent and return to Him, and Forbearing (Halim) in that He does not hasten punishment.

Our companions used this verse as evidence that the sin was a major sin (kabirah). They argued: If it had been a minor sin, according to the Mu'tazila, pardon would have been obligatory. If pardon were obligatory, praising Allah for it would not be appropriate. Just as one who wrongs another does not praise himself for pardoning that person. Since this praise (mentioning pardon) is made, we know the sin was a major one. Since He pardoned it, we know that pardon for major sins occurs. And Allah knows best.