Al Imran: (159) So by a mercy from Allah, you were lenient with them...

Know that when the people were defeated by the Prophet (peace and blessings be upon him) on the day of Uhud, and then they returned, the Messenger (PBUH) did not address them with reprimand or severity. Rather, he addressed them with gentle words.

Then, when the Almighty guided them in the preceding verses to what benefits them in their worldly life and their afterlife—and this included His pardon for them—He increased His favor and benevolence by praising the Prophet (PBUH) for his forgiveness of them and his refraining from harshness toward them, saying: {So by a mercy from Allah, you were lenient with them}. Whoever is just will know that this is an excellent arrangement in speech.

There are several issues in this verse:

Issue 1: The Meaning of His Gentleness (Līn)

Know that His gentleness (PBUH) toward the people refers to his excellent character (حسن الخلق) with them. Allah the Exalted says: {And lower your wing in humility to those who follow you of the believers} (Ash-Shu'ara: 215), and {Take what is given freely, enjoin what is right, and turn away from the ignorant} (Al-A'raf: 199), and {And indeed, you are of a great moral character} (Al-Qalam: 4). He also says: {There has come to you a Messenger from among yourselves. Grievous to him is your suffering; he is deeply concerned for you, and to the believers he is kind and merciful} (At-Tawbah: 128).

The Prophet (PBUH) said: "No forbearance is more beloved to Allah than the forbearance of a leader and his gentleness, and no ignorance is more detestable to Allah than the ignorance of a leader and his recklessness." Since he (PBUH) was the Imam of the worlds, it was necessary that he be the most forbearing and best in character among them.

It is narrated that the wife of Uthman entered upon him (PBUH) while the Prophet and Ali were cleaning weapons. She said: "What has Ibn Affan done? By Allah, you will not find him to be the leader of the people." Ali said to her: "Indeed, Uthman has disgraced the age today." The Prophet (PBUH) said: "Hush!" It is narrated that he said at that time: "The wives of siblings exhaust me in their desire to love one another." When Uthman entered with his two companions, he only said: "You have gone too far in this matter."

It is narrated from some Companions that they said: "Allah has bestowed upon us the greatest favor. We were polytheists. If the Messenger of Allah had brought us this religion all at once, and the Qur'an in one go, these obligations would have been too heavy for us. We would not have entered Islam. But he invited us to one statement, and when we accepted it and recognized the sweetness of faith, we accepted what followed, statement after statement, through gentleness, until the religion was complete and the Sharia was perfected."

It is narrated that he (PBUH) said: "I am only like a father to you. When one of you goes to relieve himself, he should not face the Qibla nor turn his back to it."

Know that the secret behind excellent character lies in two considerations: considering the state of the speaker, and considering the state of the doer.

1. Considering the state of the speaker: The essences of souls differ in their nature, as the Prophet (PBUH) said: "Souls are mustered troops," and "People are mines like the mines of gold and silver." Just as they reach the extreme of dullness, baseness, and ignobility in deficiency, dominated by desire, anger, and the love of wealth and pleasures, so too in the aspect of perfection, they may reach the extreme of power and majesty. In theoretical power, it is as Allah described: {Light upon light} (An-Nur: 35) and {and Allah's bounty upon you is great} (An-Nisa: 113). In practical power, it is as Allah described: {And indeed, you are of a great moral character}, as if his soul were of the nature of the angels' souls, not yielding to desire, not inclining to the calls of anger, nor being affected by the love of wealth and status. For whatever influences something, the influenced is weaker than the influencer. Thus, when the soul inclines to these sensible things, its spiritual aspects are weaker than its physical ones. When it does not incline to them or pay attention to them, its spiritual aspects are dominant over the physical ones. These characteristics are theoretical, and his pure soul was at the peak of majesty and perfection in these traits.

2. Considering the state of the doer: This is based on the saying of the Prophet (PBUH): "Whoever knows the secret of Allah concerning destiny, calamities become easy for him." He knows that earthly events are connected to divine causes, so he knows that caution does not repel destiny. Consequently, if he misses a desired object, he does not get angry, and if he obtains a beloved object, he does not become overly attached to it, because he is aware of the spiritual realities which are nobler than these physical ones. Thus, he does not dispute with anyone in this world over the pursuit of any of its pleasures or good things, nor does he get angry at anyone due to the loss of any of its demands. When a person is like this, he possesses excellent character and pleasant companionship with creation. Since the prayers and peace of Allah be upon him were the most perfect of humans in these qualities necessitating good character, it is no wonder that he was the most perfect of creation in good character.

Issue 2: Proof for Divine Decree (Qada' wa Qadar)

Our scholars used this verse as proof in the issue of Divine Decree and Predestination. The argument is that Allah the Exalted clarified that His excellent character toward creation was due to the mercy of Allah. We say: According to the Mu'tazila, the mercy of Allah is general for all accountable persons. Therefore, everything He did for Muhammad (PBUH) in terms of guidance, calling, explanation, and direction, He did the like for Iblis, Pharaoh, Haman, Abu Jahl, and Abu Lahab. If, according to this view, everything Allah did for the accountable in this regard is shared between the purest of the pure and the most wretched of the wretched, then the specialization of some of them with excellent character and perfect conduct would not be derived from the mercy of Allah. Thus, according to this view, attributing the Prophet's (PBUH) excellent character to the mercy of Allah would be invalid. Since this is invalid, we know that all the actions of the servants are by the decree and predestination of Allah.

The Mu'tazila interpret this as an increase in divine favors (alṭāf). This is extremely far-fetched because every possible favor has been done for the accountable. As for the additional favors that the accountable deserves based on their obedience, that is, in reality, acquired from themselves, not from Allah. For when they perform obedience, they deserve that additional favor, and it is obligatory to deliver it to them. When they do not perform obedience, delivering it is prevented. Thus, that [favor] belongs to the servant from himself, not from Allah.

Issue 3: The Word Mā (ما) in Fabi-mā (فبما)

The majority hold that the mā in {So by a mercy from Allah} is an extra particle (ṣilah zā'idah), similar to many instances in the Qur'an, such as {In a short while} (‘ammā qalīl), {a small troop} (jundun mā hunālik), {So for their breaking} (fabimā naqḍihim), and {from their sins} (min khaṭāyāhum). They say that the Arabs sometimes add words in speech for emphasis, even when they are dispensable, like {So when the bearer of good tidings came} (falamma an jā’a al-bashīr), meaning "when the bearer came," emphasizing with an.

The rigorous scholars state that introducing a superfluous word in the speech of the Most Wise Judge is not permissible. Here, mā can be interpreted as an interrogative particle expressing wonder: "By what mercy from Allah were you lenient with them?" This is because their transgression was great, yet he did not show any harshness in speech or roughness in manner. They knew that this could only be achieved through divine support and heavenly guidance. Thus, this was a point of wonder regarding the perfection of that support and guidance, leading to the utterance: "By what mercy from Allah were you lenient with them?" This, in my view, is the most sound interpretation.

Issue 4: The Reality of Mercy

This verse indicates that the mercy of Allah is what influences the transformation of Muhammad (PBUH) into being merciful to the Ummah. If you contemplate the reality of this verse, you will know its indication that there is no mercy except from Allah the Exalted. The following points establish this:

1. If Allah had not cast the call for good, mercy, and gentleness into the heart of His servant, he would not have done any of that. If He casts this call into his heart, he will inevitably perform these actions. Under this premise, there is no mercy except from Allah.
2. Every merciful being other than Allah benefits from his mercy by receiving something in return, whether it is escaping punishment, seeking reward, or seeking a good reputation. If we posit a scenario devoid of these motives, the cause would be natural sympathy (e.g., feeling pity for an animal in pain and relieving it to remove that feeling from oneself). If none of these conditions existed, he would certainly not be merciful. However, Allah the Exalted is the One who shows mercy without any ulterior motive. Thus, there is no mercy except from Allah.
3. Everyone who shows mercy to another does so by giving him wealth or removing a cause of affliction or tribulation from him. However, the one being shown mercy benefits from that wealth only with the soundness of his limbs, which comes only from Allah. Therefore, true mercy belongs only to Allah. In outward appearance, everyone whom Allah aids in showing mercy is called merciful. The Prophet (PBUH) said: "The merciful will be shown mercy by the Most Merciful," and described the Prophet (PBUH): {to the believers, kind and merciful} (At-Tawbah: 128). Then Allah the Exalted said: {And if you had been rude in speech and harsh in heart, they would have disbanded from about you}.

Know that the perfection of Allah's mercy toward Muhammad (PBUH) was that He made him aware of the evils of harshness and severity. There are issues concerning this:

Al-Wahidi, may Allah have mercy on him, said: Faẓẓ means harsh in demeanor and bad in character. It is derived from faẓaẓta fa-faẓāẓatan fa-anta faẓẓ. Its root is faẓẓ, like ḥadhira from ḥadhirtu. However, doubled roots of this pattern are assimilated, like ṣabb (a man of strong build), whose root is ṣabbab. As for faḍḍ (with a ḍād), it means separating things; the people dispersed (infadda) means they separated. Allah says: {But when they see some merchandise or amusement, they disperse toward it} (Al-Jumu'ah: 11). From this is faḍaḍtu al-kitāb (I broke the seal of the book), and from this is the saying: "May Allah not break your mouth [i.e., cause you to speak ill]."

If it is asked: What is the difference between faẓẓ and ghalīẓ al-qalb (hard-hearted)? We reply: Faẓẓ is one who has bad character. Ghalīẓ al-qalb is one whose heart is not affected by anything. A person might not have bad character and not harm anyone, but he does not feel pity for them or show them mercy. Thus, the difference is clear from this perspective.

The purpose of the mission is for the Messenger to convey Allah's commands to creation. This purpose is not achieved unless their hearts incline toward him and their souls find tranquility with him. This purpose is not achieved unless he is merciful and generous, overlooking their sins, pardoning their misdeeds, and favoring them with kindness, honor, and compassion. For these reasons, it was necessary for the Messenger to be free from bad character. Just as he was so, it was necessary for him not to be hard-hearted, but rather to be very inclined to help the weak, very active in assisting the poor, very forgiving of their faults, and very pardoning of their slips. For this reason, Allah said: {And if you had been rude in speech and harsh in heart, they would have disbanded from about you}. If they had disbanded from you, the purpose of the mission and the message would have been lost.

Al-Qaffal, may Allah have mercy on him, interpreted this verse as referring to the incident of Uhud: {So by a mercy from Allah, you were lenient with them} on the day of Uhud when they returned to you after the defeat. {And if you had been rude in speech and harsh in heart} and confronted them with blame for that defeat, they would have dispersed from around you out of awe of you and shame for what they had done in fleeing, which made the enemy covet you and them.

Gentleness and mildness are permissible only if they do not lead to neglecting a right of Allah. If they lead to that, it is not permissible. Allah the Exalted says: {O Prophet, strive against the disbelievers and the hypocrites and be harsh with them} (At-Tawbah: 73). And He said to the believers regarding establishing the punishment for adultery: {And let not pity for them take hold of you in the religion of Allah} (An-Nur: 2).

There is another subtlety here: Allah forbade him harshness in this verse and commanded harshness in {and be harsh with them}. Here, He forbade harshness toward the believers, while there He commanded harshness toward the disbelievers. This is like His saying: {Humble toward the believers, mighty against the disbelievers} (Al-Ma'idah: 54), and {harsh against the disbelievers, merciful among themselves} (Al-Fath: 29). The clarification is that extremes of excess and deficiency are blameworthy, and virtue lies in the middle. The command for harshness at one time and the prohibition of it at another was only so that he would move away from excess and deficiency, remaining on the middle path, which is the straight path. For this secret, Allah praised the middle way, saying: {And thus We have made you a community justly balanced} (Al-Baqarah: 143).

Then Allah the Exalted said: {So pardon them and ask forgiveness for them and consult them in the matter}. Know that Allah commanded him with three things in this verse:

First: Pardoning them (Fa'fu 'anhum). There are issues concerning this:

Issue 1: Emulating Divine Character

The perfection of a servant's state is only in adorning himself with the characteristics of Allah the Exalted, as the Prophet (PBUH) said: "Adorn yourselves with the characteristics of Allah." Since Allah the Exalted pardoned them in the preceding verse, He commanded the Messenger also to pardon them so that the Messenger (PBUH) might attain the virtue of emulating the characteristics of Allah.

Issue 2: Scope of Forgiveness

The author of Al-Kashshāf said: {So pardon them} concerns your right (the Messenger's right), and {and ask forgiveness for them} concerns the right of Allah the Exalted.

Issue 3: Obligation of Forgiveness

The apparent meaning of the command indicates obligation (wujūb). The fā’ (So) in {So pardon them} indicates immediate succession, suggesting that Allah obligated him to pardon them immediately. This indicates the perfection of divine mercy, as He pardoned them Himself, then obligated His Messenger to pardon them immediately.

Know that {So pardon them} is an obligation of pardon upon the Messenger (PBUH). When the matter devolved to the Ummah, He did not obligate it upon them, but rather encouraged it, saying: {And those who restrain anger and pardon the people} (Al Imran: 134), to show that the good deeds of the righteous are the lesser sins of the near ones (to Allah).

Second: His saying, {and ask forgiveness for them (w-astaghfir lahum)}. There are issues concerning this:

Issue 1: Forgiveness for Major Sins

This verse contains strong evidence that Allah forgives the perpetrators of major sins. This is because fleeing during battle is a major sin, according to His saying: {And whoever turns his back to them that day—unless maneuvering to fight again or intending to join a company—has drawn upon himself wrath from Allah} (Al-Anfal: 16). Thus, the fleeing of the people of Uhud was established as a major sin. Then, Allah explicitly stated in the preceding verse that He pardoned them, and in this verse, He commanded His Messenger (PBUH) to ask forgiveness for them. This is one of the clearest proofs of what we mentioned.

Issue 2: Intercession in This World

{And ask forgiveness for them} is a command to him to seek forgiveness for the perpetrators of major sins. If He commanded him to seek forgiveness, it is not permissible for Him not to answer him, as that would not befit the Generous One. Thus, this verse indicates that Allah accepts the intercession of Muhammad (PBUH) in this world on behalf of the perpetrators of major sins. It is therefore more fitting that He accepts his intercession for them in the Hereafter.

Issue 3: Precedence of Divine Pardon

Allah the Exalted pardoned them first by saying: {And Allah has already forgiven them} (Al Imran: 155). Then He commanded Muhammad (PBUH) in this verse to ask forgiveness for them and on their behalf, as if it were said to him: "O Muhammad, ask forgiveness for them, for I have already forgiven them before your asking forgiveness for them. And pardon them, for I have already pardoned them before your pardon of them." This indicates the perfection of Allah's mercy toward this Ummah.

Third: His saying, {and consult them in the matter (wa shāwirhum fī al-amr)}. There are issues concerning this:

Issue 1: Etymology of Consultation (Mushāwarah)

It is said: shāwirhum (consult them), mushāwarah, shawār, and mushūrah. The people are shūrā (a consultative body), which is a verbal noun used to name the group, like {and when they are in secret counsel} (wa idh hum najwā) (Al-Isra: 47). It is said that consultation (mushāwarah) is derived from the saying: sharatu al-‘asala ashuruhu (I extracted the honey), meaning I took it from its place. Another view is that it is derived from sharatu ad-dābbata shūran (I presented the animal for inspection), and the place where animals are presented is called a mishwār, as one ascertains its good and bad qualities by presentation. Similarly, through consultation, one ascertains the good and bad aspects of matters.

Issue 2: Benefits of Consulting Them

There are several benefits in Allah commanding the Messenger to consult them:

1. The Messenger's (PBUH) consultation with them elevates their status and raises their rank, which necessitates their intense love for him and their sincerity in obeying him. If he had not done so, it would have been a humiliation to them, leading to bad character and harshness.
2. Although he (PBUH) was the most perfect of people in intellect, the knowledge concerning creation is finite. It is not unlikely that a beneficial aspect of worldly affairs might occur to someone that does not occur to him. Indeed, he (PBUH) said: "You are more knowledgeable about your worldly affairs, and I am more knowledgeable about your religious affairs." For this reason, he (PBUH) said: "No people have ever consulted each other except that they were guided to the most appropriate course of action."
3. Al-Hasan and Sufyan ibn Uyaynah said that he was commanded to do this so that others would emulate him in consultation, making it a Sunnah for his Ummah.
4. He (PBUH) consulted them regarding the incident of Uhud, and they advised him to go out, and his inclination was to go out. When he went out, what happened occurred. If he had abandoned consulting them afterward, it would have indicated that some lingering effect remained in his heart from their consultation. Allah commanded him to consult them after that incident to show that no trace remained in his heart from that event.
5. He consulted them in the matter not to gain opinion or knowledge from them, but so that he might know the measure of their intellects and understandings, and the measure of their love for him and their sincerity in obeying him. Then, the excellent would be distinguished from the less excellent, and he would explain things to them according to their ranks.
6. He consulted them not because he needed them, but because when you consult them in a matter, each one of them strives to extract the most suitable approach for that situation, causing the souls to align and harmonize in achieving the best approach. The alignment of pure souls upon one thing aids in its realization. This is the secret behind the virtue of congregational prayer over individual prayer.
7. When Allah commanded Muhammad (PBUH) to consult them, it indicated that they held a status and value with Allah. This implies they had a status with Allah, a status with the Messenger, and a status with creation.
8. A great king consults only his close associates and those near to him in important matters. Since these people sinned, Allah pardoned them. Perhaps it crossed their minds that although Allah pardoned them by His grace, they no longer held that great rank. Allah the Exalted clarified that that rank was not diminished after repentance; rather, it increased. This is because before this incident, He did not command His Messenger to consult you, but after this incident, He commanded him to consult you, so that you know that your status now is greater than it was before. The reason is that before this incident, you relied on your deeds and obedience, but now you rely on My grace and pardon. Therefore, your rank and station must now be greater than it was before, so you know that My pardon is greater than your deeds and My generosity is more abundant than your obedience.

The first three points are mentioned in the texts, and the rest are what occurred to me at this point. And Allah knows best His intent and the secrets of His Book.

Issue 3: Scope of Consultation

They agreed that for anything concerning which revelation descended from Allah, it was not permissible for the Messenger to consult the Ummah, because when the text arrives, opinion and analogy are nullified. As for what has no explicit text, is consultation permissible in all matters or not? Al-Kalbī and many scholars said this command is specific to consultation in warfare. Their proof is that the definite article (al-) in the word al-amr (the matter) is not for totality, given that consultation is not permissible in matters where revelation descended. Therefore, the al- must be interpreted as referring to the previously known context, which in this verse relates to war and confronting the enemy. Thus, {and consult them in the matter} is specific to that.

Those who hold this view further stated that Al-Ḥubāb ibn Al-Mundhir advised the Prophet (PBUH) at Badr to encamp near the water, and he accepted it. Then, the two Sa'ds—Sa'd ibn Mu'ādh and Sa'd ibn 'Ubadah—advised him at the Trench to refuse to reconcile with Ghatafān by giving them some of the city's dates in exchange for their withdrawal, and he accepted their advice and tore up the treaty.

Others say the wording is general, excluding only what revelation addressed, leaving the ruling for the rest. The soundest view is that Allah the Exalted commanded those with insight to take heed, saying: {So take heed, O people of insight!} (Al-Hashr: 2). The Prophet (PBUH) was the master of those with insight and praised those who deduce rulings, saying: {If they had referred it to the Messenger or those in authority among them...} (An-Nisā: 83). He was the most rational and intelligent of people, which indicates he was commanded to exercise ijtihād (independent reasoning) when no revelation descended. Ijtihād is strengthened by debate and discussion, which is why he was commanded to consult. He consulted them on the prisoners of Badr, which was a matter of religion. The proof that analogy cannot override explicit text is that the text was general for all angels regarding Adam's prostration, yet Iblis singled himself out by analogy, saying: {You created me from fire and created him from clay} (Al-A'rāf: 12), and thus became accursed. If specifying a text by analogy were permissible, he would not have deserved condemnation for this reason.

Issue 4: Obligation vs. Recommendation

The apparent meaning of the command indicates obligation, so {and consult them} implies obligation. Al-Shafi'i, may Allah have mercy on him, interpreted this as recommendation (nadb), saying this is like his saying: "A virgin is to be asked for her consent regarding herself." If her father forced her into marriage, it would be valid, but it is better to do so to please her soul. So it is here.

Issue 5: Who Was Consulted?

Al-Wahidi narrated in Al-Wasīṭ from 'Amr ibn Dīnār, from Ibn 'Abbās, that he said: The ones the Prophet (PBUH) was commanded to consult in this verse were Abu Bakr and 'Umar, may Allah be pleased with them. I have an issue with this, because those whom Allah commanded His Messenger to consult in this verse are those whom He commanded him to pardon and ask forgiveness for—namely, the ones who fled. Even if 'Umar was among the fleeing ones and thus included in the verse, Abu Bakr was not among them. How could he be included in this verse? And Allah knows best.

Then He said: {So when you have decided, then rely upon Allah}. There are issues concerning this:

Issue 1: Reliance After Decision

The meaning is that once a firm opinion is reached through consultation, reliance should not be placed upon it. Rather, reliance must be upon Allah's aid, guidance, and protection. The goal is that the servant should rely on nothing except Allah in all matters.

Issue 2: Reliance is Not Negligence

This verse indicates that reliance (tawakkul) is not for a person to neglect himself, as some ignorant people claim. Otherwise, the command to consult would contradict the command to rely. Rather, reliance is for a person to observe the apparent means but not to depend with his heart upon them, but rather to depend upon the protection of the Truth.

Issue 3: Reading of ‘Azamta

It is narrated that Jabir ibn Zayd recited {Fa-idhā ‘uzimta} (with a ḍammah on the tā’), as if Allah the Exalted said to the Messenger: "When I decide, then rely." This is weak for two reasons:

1. Describing Allah with ‘azm (deciding/resolving) is not permissible. It could be argued that this ‘azm means obligation and enforcement: "Consult them in the matter, and when I decide for you something and guide you to it, then rely upon Me, and consult no one afterward."
2. The reading that none of the Companions recited is not permissible to attribute to the Qur'an. And Allah knows best.

Then Allah the Exalted said: {Indeed, Allah loves those who rely [upon Him]}. The purpose is to encourage the accountable to return to Allah the Exalted and turn away from everything other than Allah.

{If Allah should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon Allah let the believers rely.}