3. Sura al-Imran

The Quranic Text & Ali’s Version:

فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ ...

3: 159. It is part of the Mercy of Allah that thou dost deal gently with them.

C471. The extremely gentle nature of Muhammad endeared him to all, and it is reckoned as one of the Mercies of Allah.

One of the Prophet's titles is "A Mercy to all Creation."

At no time was this gentleness, this mercy, this long-suffering with human weaknesses, more valuable than after a disaster like that at Uhud. It is a quality, which then, as always, bound and binds the souls of countless men to him.

...وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ...

Wert thou severe or harsh-hearted, they would have broken away from about thee;

...فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ ...

so pass over (their faults), and ask for (Allah's) forgiveness for them;

... وَشَاوِرْهُمْ فِي الأَمْرِ...

and consult them in affairs (of moment).

...فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ ﴿١٥٩﴾

Then, when thou hast taken a decision, put thy trust in Allah.

For Allah loves those who put their trust (in Him).

Transliteration Fabima_ rahmatim minalla_hi linta lahum, wa lau kunta fazzan galizal qalbi lanfaddu_ min haulik(a), fa'fu 'anhum wastagfir lahum wa sya_wirhum fil amr(i), fa iza_ 'azamta fa tawakkal 'alalla_h(i), innalla_ha yuhibbul mutawakklilin(a).

Other versions:

3: 159

Asad And it was by God’s grace that you [O Prophet] did deal gently with your followers [note 121]: for if you had been harsh and hard, they would indeed have broken away from you. Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; place your trust in God: for, verily, God loves those who place their trust in Him.

Pickthall It was by the mercy of Allah that thou wast lenient with them (O Muhammad), for if thou hadst been stern and fierce of heart they would have dispersed from round about thee. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when thou art resolved, then put thy trust in Allah. Lo! Allah loveth those who put their trust (in Him).

[[ Asad’s note 121 Lit., “with them” – i.e., with those of his followers who had failed in their duty before and during the disaster at Uhud. According to all available accounts, the Prophet did not even reproach any of them for what they had done.

122 This injunction, implying government by consent and council, must be regarded as one of the fundamental clauses of all Qur'anic legislation relating to statecraft. The pronoun "them" relates to the believers, that is, to the whole community; while the word al-amr occurring in this context - as well as in the much earlier-revealed phrase amruhum shura baynahum in 42:38 - denotes all affairs of public concern, including state administration. All authorities agree in that the above ordinance, although addressed in the first instance to the Prophet, is binding on all Muslims and for all times. (For its wider implications see State and Government in Islam, pp. 44 ff) Some Muslim scholars conclude from the wording of this ordinance that the leader of the community, although obliged to take counsel, is nevertheless free to accept or to reject it; but the arbitrariness of this conclusion becomes obvious as soon as we recall that even the Prophet considered himself bound by the decisions of his council (see note 90 above). Moreover, when he was asked - according to a Tradition on the authority of 'Ah ibn Abi Talib - to explain the implications of the word 'azm ("deciding upon a course of action") which occurs in the above verse, the Prophet replied, "[It means] taking counsel with knowledgeable people (ahl ar-ra'y) and thereupon following them [therein]" (see Ibn Kathir's commentary on this verse).

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[[ Ruby’s note – His decision to forgive the defectors or violators of Uhud and his forgiveness at the final victory of Mecca are examples for mankind that generosity, forgiveness and victory of good over evil. At Uhud the disobedience happened at the spur of the moment and not preplanned or well calculated betrayal. Therefore overlooking the failure and forgiveness are good and appropriate for this occasion. However, the question can be raised on the occasion when the Prophet was harsh in dealing with the Jewish tribe in Medina. The reason as I can clearly see is that there was a great need to establish a strong precedence for the consequences for the Jews who were constantly contemplating treason with and annihilation of the Muslim community. A deterrence was absolutely necessary in that context for survival and continuity.

Therefore, even though a leader’s disposition of kindness and magnanimity is unquestionably desired and valued, but that should not deter him/her in taking appropriate measures in other times when he/she needs to take difficult decision to establish deterrence and enforce penalty on crimes. A leader cannot be effective unless he/she understands the difference between these two types of occasions, one in which there is no need for precedence because the failure was not done premeditative way, and the other that requires to establish an effective precedence. ]]