The central theme of this section is that the Muslims should continue to trust Allah despite their defeat at the Battle of Uhud. The text begins by mentioning the earlier Battle of Badr, which the Muslims had won. Although a skeptical observer at Badr might say that poor strategy and a sandstorm put the Meccans at a disadvantage, a tradition persists that what really happened at Badr was that during the battle, Muhammad threw sand in the direction of the enemy, and an angelic cavalry led by Gabriel on his horse commenced to ride in and fight against the Meccans.
However no such thing had happened at Uhud. The battle of Uhud had been a hard-fought struggle. And the Muslims had been beaten (an account of the battle, definitely tinged, may be read at www.al-islam.org/beacons/6.htm ). Muhammad himself had been wounded on the hand and face. The morale of the Muslim army afterwards was understandably low.
The phrase "When two parties from among you were about to lose heart" in v. 123 refers to the indecision that was expressed by members of the tribes of Banu Harithah and Banu Salmah before the battle, after one of the leaders of the army, Abdullah ibn Ubayy, changed his mind and took his troops (about a third of the whole army) away.
Verses 124-127 explain that when Muhammad had told the Muslims, before the Battle of Uhud, that Allah would help them with even more angels 5,000 if they were patient and faithfully withstood the enemy, it was only "a message of good news for you and as an assurance to your hearts." It almost looks as if the background here is that before the battle, Muhammad had made a conditional promise to his troops that angels would fight with them, and these verses serve to explain that he had just said that to lift their spirits.
V. 130 pops up as a warning against Riba (interest-charging). The text goes on to explain that the defeat at Uhud was due to the shortcomings of the Muslims; perhaps this verse is here to suggest that some Muslims had been taking Riba and because of this Allah had withdrawn His strength from the army.
V. 132 repeats the sentiment of v. 31: "Obey Allah and the Messenger that you may obtain mercy." Thats the Islamic approach to how to be saved, in a nutshell.
Verses 133-136 describe service to Allah and the rewards of that service: those who march forth (i.e., take part in battle) will receive Paradise "as wide as the heavens and the earth." Others, whose service consists in donating to the cause, and exercising patience and mercy, are also loved by Allah and will receive Paradise. Verse 135 notes that the sin of Fahishah fornication may be forgiven, if one repents. It also states, "None can forgive sins but Allah." That is almost a quotation of the statement of Jewish leaders in Mark 2:6-7 ~ "Who can forgive sins but God alone?"
Then the message becomes somewhat philosophical: recollection is made that previous nations suffered defeats, and eventually were victorious. Other leaders have been wounded and went on to win their military campaigns. Allah uses adversities such as the defeat at Uhud to test and purify His people. As for those who died, (a) they had said they were willing to give their lives for Islam, and (b) they are now in Paradise, and (c) it was their time to die.
Verse 144 begins, "Muhammad is no more than a messenger; and indeed messengers have passed away before him. If he dies or is killed, will you then turn back on your heels?" This is a reference to the incident during the Battle of Uhud when the Muslim army was in disarray and the Meccans thought they had killed Muhammad. When the Muslims heard the Meccans claim, they (the Muslims) had scampered. This verse, by the way, was recited by Abu Bakr after Muhammad died, in A.D. 632.
In v. 147, the text says that the prophets of the past said to Allah, "Forgive us our sins and transgressions, establish our feet firmly, and give us the victory over the unbelieving people." That is certainly not a historical impossibility, but it should be noted that this is a repetition of part of the contents of 2:286.
V. 150 emphasizes that "Allah is your Maula," or Helper a thought consistent with Psalm 54:4 ("Surely God is my Helper").
At verse 152, the defeat at Uhud is described: Allah was helping the Muslims, until they lost their courage and "fell to disputing about the order." This refers to the orders that had been given to maintain their positions and not go after the booty. It was because of their neglect to obey this order that the Meccans had been able to get an advantage in the field of battle. When the Meccans had gotten organized, the Muslim troops were so intimidated that they ran away ~ v. 155 explains that this was because their sins had made them vulnerable to the guidance of Satan ~ and only a few of them heeded Muhammads calls to pull themselves together to face the enemy.
Verse 154 pictures the scene after the battle: some soldiers slept, some muttered about the loss of the booty, and some regretted coming to the battle entirely. The text which precedes and follows this verse fits exactly that context: Muhammad was encouraging his troops to remain faithful to the cause using a stick (fire awaits the treacherous) and a carrot (Paradise awaits the faithful) and other considerations to motivate them.
The first part of v. 160 says, "If Allah helps you, none can overcome you," which echoes Psalm 118:6 ("The LORD is with me; I will not be afraid; what can man do to me?").
After briefly focusing on how the army should divided the spoils of battle, the text returns to its encouraging tone: v. 165 again recollects the victory at Badr that victory was twice as important as the loss at Uhud. And why did Allah allow the Muslims to lose at Uhud?
The plain answer: "It is from yourselves." That is, the Muslims lost because of their sins (not because Muhammad led them into battle against a more numerous, better equipped enemy force, against the advice of some citizens of Medina, whose warning is mentioned in v. 173, and not because Muhammad insisted on going to fight even after Abdullah Ibn Ubayy had decided that it wasnt a good idea after all, and had taken his troops with him.). This begins a criticism of some of Muhammads allies (both in his army, and back at his headquarters in Medina): they are criticized for joining him without really being willing to die, for wishing that they had not joined him, and for joining him primarily in hopes that they would get rich from the spoils.
V. 169 repeats the sentiment of 2:154 ~ Muslims should not think of those who were killed in battle as dead, but as alive with Allah, enjoying the blessings of Paradise.
This section closes with the statement that the fallen soldiers are happy to have received the honor of being martyrs, and that they look forward to the prospect of other Muslims joining them in Paradise.
Yours in Christ,
Waterrock
However no such thing had happened at Uhud. The battle of Uhud had been a hard-fought struggle. And the Muslims had been beaten (an account of the battle, definitely tinged, may be read at www.al-islam.org/beacons/6.htm ). Muhammad himself had been wounded on the hand and face. The morale of the Muslim army afterwards was understandably low.
The phrase "When two parties from among you were about to lose heart" in v. 123 refers to the indecision that was expressed by members of the tribes of Banu Harithah and Banu Salmah before the battle, after one of the leaders of the army, Abdullah ibn Ubayy, changed his mind and took his troops (about a third of the whole army) away.
Verses 124-127 explain that when Muhammad had told the Muslims, before the Battle of Uhud, that Allah would help them with even more angels 5,000 if they were patient and faithfully withstood the enemy, it was only "a message of good news for you and as an assurance to your hearts." It almost looks as if the background here is that before the battle, Muhammad had made a conditional promise to his troops that angels would fight with them, and these verses serve to explain that he had just said that to lift their spirits.
V. 130 pops up as a warning against Riba (interest-charging). The text goes on to explain that the defeat at Uhud was due to the shortcomings of the Muslims; perhaps this verse is here to suggest that some Muslims had been taking Riba and because of this Allah had withdrawn His strength from the army.
V. 132 repeats the sentiment of v. 31: "Obey Allah and the Messenger that you may obtain mercy." Thats the Islamic approach to how to be saved, in a nutshell.
Verses 133-136 describe service to Allah and the rewards of that service: those who march forth (i.e., take part in battle) will receive Paradise "as wide as the heavens and the earth." Others, whose service consists in donating to the cause, and exercising patience and mercy, are also loved by Allah and will receive Paradise. Verse 135 notes that the sin of Fahishah fornication may be forgiven, if one repents. It also states, "None can forgive sins but Allah." That is almost a quotation of the statement of Jewish leaders in Mark 2:6-7 ~ "Who can forgive sins but God alone?"
Then the message becomes somewhat philosophical: recollection is made that previous nations suffered defeats, and eventually were victorious. Other leaders have been wounded and went on to win their military campaigns. Allah uses adversities such as the defeat at Uhud to test and purify His people. As for those who died, (a) they had said they were willing to give their lives for Islam, and (b) they are now in Paradise, and (c) it was their time to die.
Verse 144 begins, "Muhammad is no more than a messenger; and indeed messengers have passed away before him. If he dies or is killed, will you then turn back on your heels?" This is a reference to the incident during the Battle of Uhud when the Muslim army was in disarray and the Meccans thought they had killed Muhammad. When the Muslims heard the Meccans claim, they (the Muslims) had scampered. This verse, by the way, was recited by Abu Bakr after Muhammad died, in A.D. 632.
In v. 147, the text says that the prophets of the past said to Allah, "Forgive us our sins and transgressions, establish our feet firmly, and give us the victory over the unbelieving people." That is certainly not a historical impossibility, but it should be noted that this is a repetition of part of the contents of 2:286.
V. 150 emphasizes that "Allah is your Maula," or Helper a thought consistent with Psalm 54:4 ("Surely God is my Helper").
At verse 152, the defeat at Uhud is described: Allah was helping the Muslims, until they lost their courage and "fell to disputing about the order." This refers to the orders that had been given to maintain their positions and not go after the booty. It was because of their neglect to obey this order that the Meccans had been able to get an advantage in the field of battle. When the Meccans had gotten organized, the Muslim troops were so intimidated that they ran away ~ v. 155 explains that this was because their sins had made them vulnerable to the guidance of Satan ~ and only a few of them heeded Muhammads calls to pull themselves together to face the enemy.
Verse 154 pictures the scene after the battle: some soldiers slept, some muttered about the loss of the booty, and some regretted coming to the battle entirely. The text which precedes and follows this verse fits exactly that context: Muhammad was encouraging his troops to remain faithful to the cause using a stick (fire awaits the treacherous) and a carrot (Paradise awaits the faithful) and other considerations to motivate them.
The first part of v. 160 says, "If Allah helps you, none can overcome you," which echoes Psalm 118:6 ("The LORD is with me; I will not be afraid; what can man do to me?").
After briefly focusing on how the army should divided the spoils of battle, the text returns to its encouraging tone: v. 165 again recollects the victory at Badr that victory was twice as important as the loss at Uhud. And why did Allah allow the Muslims to lose at Uhud?
The plain answer: "It is from yourselves." That is, the Muslims lost because of their sins (not because Muhammad led them into battle against a more numerous, better equipped enemy force, against the advice of some citizens of Medina, whose warning is mentioned in v. 173, and not because Muhammad insisted on going to fight even after Abdullah Ibn Ubayy had decided that it wasnt a good idea after all, and had taken his troops with him.). This begins a criticism of some of Muhammads allies (both in his army, and back at his headquarters in Medina): they are criticized for joining him without really being willing to die, for wishing that they had not joined him, and for joining him primarily in hopes that they would get rich from the spoils.
V. 169 repeats the sentiment of 2:154 ~ Muslims should not think of those who were killed in battle as dead, but as alive with Allah, enjoying the blessings of Paradise.
This section closes with the statement that the fallen soldiers are happy to have received the honor of being martyrs, and that they look forward to the prospect of other Muslims joining them in Paradise.
Yours in Christ,
Waterrock
