Аль Имран 3:121–136

The Battle of Uhud

According to the majority of scholars, these Ayat are describing the battle of Uhud, as Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others said. The battle of Uhud occurred on a Saturday, in the month of Shawwal on the third year of Hijrah. `Ikrimah said that Uhud occurred in the middle of the month of Shawwal, and Allah knows best.

The Reason Behind the Battle of Uhud

The idolators suffered many casualties among their noble men at the battle of Badr. The caravan that Abu Sufyan led (before Badr) returned safely to Makkah, prompting the remaining Makkan leaders and the children of those who were killed at Badr to demand from Abu Sufyan to, "Spend this money on fighting Muhammad!" Consequently, they spent the money from the caravan on warfare expenses and mobilized their forces, including the Ahabish tribes (tribes living around the city). They gathered three thousand soldiers and marched until they camped near Uhud facing Al-Madinah. The Messenger of Allah ﷺ led the Friday prayer and when he finished with it, he performed the funeral prayer for a man from Bani An-Najjar called Malik bin `Amr. The Prophet then asked the Muslims for advice, if they should march to meet the disbelievers, or fortify themselves in Al-Madinah. `Abdullah bin Ubayy (the chief hypocrite) advised that they should remain in Al-Madinah, saying that if the disbelievers lay siege to Al-Madinah, the siege would be greatly disadvantageous to them. He added that if they decide to attack Al-Madinah, its men would face off with them, while women and children could throw rocks at them from above their heads, and if they decide to return to Makkah, they would return with failure. However, some companions who did not attend the battle of Badr advised that the Muslims should go out to Uhud to meet the disbelievers.

The Messenger of Allah ﷺ went to his home, put on his shield and came out. The companions were weary then and said to each other, "Did we compel the Messenger of Allah ﷺ to go out" They said, "O Messenger of Allah! If you wish, we will remain in Al-Madinah. " The Messenger of Allah ﷺ said,

«مَا يَنْبَغِي لِنَبِيٍّ إِذَا لَبِسَ لَأْمَتَهُ أَنْ يَرْجِعَ حَتَّى يَحْكُمَ اللهُ لَه»

(It is not for a Prophet to wear his shield for war then lay down his arms before Allah decides in his favor.)

The Messenger of Allah ﷺ marched with a thousand of his Companions. When they reached the Shawt area, `Abdullah bin Ubayy went back to Al-Madinah with a third of the army, claiming he was angry the Prophet did not listen to his advice. He and his supporters said, "If we knew that you would fight today, we would have accompanied you. However, we do not think that you will fight today." The Messenger of Allah ﷺ marched until he reached the hillside in the area of Uhud, where they camped in the valley with Mount Uhud behind them. The Messenger of Allah ﷺ said,

«لَا يُقَاتِلَنَّ أَحَدٌ حَتَّى نَأْمُرَهُ بِالْقِتَال»

(No one starts fighting until I issue the command to fight.)

The Messenger prepared his forces for battle, and his army was seven hundred men. He appointed `Abdullah bin Jubayr, from Bani `Amr bin `Awf, to lead the archers who were fifty men. The Prophet said to them,

«انْضَحُوا الْخَيْلَ عَنَّا، وَلَا نُؤْتَيَنَّ مِنْ قِبَلِكُمْ، وَالْزَمُوا مَكَانَكُمْ، إِنْ كَانَتِ النَّوْبَةُ لَنَا أَوْ عَلَيْنَا، وَإِنْ رَأَيْتُمُونَا تَخْطَفُنَا الطَّيْرُ فَلَا تَبْرَحُوا مَكَانَكُم»

(Keep the horsemen away from us, and be aware that we might be attacked from your direction. If victory was for or against us, remain in your positions. And even if you see us being picked up by birds, do not abandon your positions.)

The Prophet wore two protective shields and gave the flag to Mus`ab bin `Umayr of Bani `Abd Ad-Dar. The Prophet also allowed some young men to participate in fighting, but not others, whom he allowed to participate in the battle of Al-Khandaq two years later. The Quraysh mobilized their forces of three thousand men with two hundred horsemen on each flank. They appointed Khalid bin Al-Walid to lead the right side of the horsemen and `Ikrimah Ibn Abi Jahl on the left side. They also gave their grand flag to the tribe of Bani `Abd Ad-Dar. Allah willing, we will mention the details of this battle later on, if Allah wills. Allah said here,

وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ

(And (remember) when you left your household in the morning to post the believers at their stations for the battle) 3:121, designating them to various positions, dividing the army to the left and right sides and placing them wherever you command them.

وَاللَّهُ سَمِيعٌ عَلِيمٌ

(And Allah is All-Hearer, All-Knower), He hears what you say and knows what you conceal in your hearts. Allah said next,

إِذْ هَمَّتْ طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ

(When two parties from among you were about to lose heart,) 3:122.

Al-Bukhari recorded that Jabir bin `Abdullah said, "The Ayah,

إِذْ هَمَّتْ طَّآئِفَتَانِ مِنكُمْ أَن تَفْشَلاَ

(When two parties from among you were about to lose heart) was revealed about us, the two Muslim tribes of Bani Harithah and Bani Salamah. I (or we) would not be pleased if it was not revealed, because Allah said in it,

وَاللَّهُ وَلِيُّهُمَا

(but Allah was their Wali (Supporter and Protector)) 3:122."

Muslim recorded this Hadith from Sufyan bin `Uyaynah.

Reminding the Believers of Their Victory at Badr

Allah said,

وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ ...

And Allah has already made you victorious at Badr, meaning during the battle of Badr, which occurred on a Friday, the seventeenth of Ramadan, in the second year of Hijrah. The day of Badr is known as Yawm Al-Furqan (the Day of the Clarification), by which Allah gave victory and dominance to Islam and its people and disgraced and destroyed Shirk, even though the Muslims were few. The Muslims numbered three hundred and thirteen men, with two horses and seventy camels. The rest were foot soldiers without enough supplies for the battle. The enemy army consisted of nine hundred to a thousand men, having enough shields and supplies, battle-ready horses and even various adornments. However, Allah gave victory to His Messenger, supported His revelation, and illuminated success on the faces of the Prophet and his following. Allah also brought disgrace to Shaytan and his army. This is why Allah reminded His believing servants and pious party of this favor,

وَلَقَدْ نَصَرَكُمُ اللّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ...

And Allah has already made you victorious at Badr, when you were a weak little force, when you were few then.

This Ayah reminds them that victory is only from Allah, not because of a large army and adequate supplies. This is why Allah said in another Ayah,

لَقَدْ نَصَرَكُمُ اللّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا ...

and on the day of Hunayn (battle) when you rejoiced at your great number, but it availed you naught... until,

وَاللّهُ غَفُورٌ رَّحِيمٌ ...

and Allah is Oft-Forgiving, Most Merciful (9:25-27).

Badr is an area between Makkah and Al-Madinah and is known by the well that bears its name, which in turn was so named after Badr bin An-Narayn, the person who dug the well.

فَاتَّقُواْ اللّهَ لَعَلَّكُمْ تَشْكُرُونَ

So have Taqwa of Allah that you may be grateful. means, fulfill the obligations of His obedience.

The Support of the Angels

The scholars of Tafsir differ over whether the promise contained in these Ayat referred to the battle of Badr or Uhud. The First View

There are two opinions about this, one of them saying that Allah's statement,

((Remember) when you said to the believers) 3:124, is related to His statement,

(And Allah has already made you victorious at Badr) 3:123.

This was reported from Al-Hasan Al-Basri, `Amr Ash-Sha`bi, Ar-Rabi` bin Anas and several others, Ibn Jarir also agreed with this opinion. `Abbad bin Mansur said that Al-Hasan said that Allah's statement,

((Remember) when you said to the believers, "Is it not enough for you that your Lord should help you with three thousand angels") 3:124, is about the battle of Badr; Ibn Abi Hatim also recorded this statement.

Ibn Abi Hatim then reported that `Amr Ash-Sha`bi said, "On the day of Badr, the Muslims received information that Kurz bin Jabir (a prominent tribe chief) was aiding the idolators, and this news was hard on them, so Allah revealed;

("Is it not enough for you that your Lord (Allah) should help you with three thousand angels sent down"), until,

(having marks (of distinction)) 3:124,125.

The news of the defeat of the idolators at Badr reached Kurz and he did not reinforce them, and thus, Allah did not reinforce the Muslims with the five (thousands of angels)."

As for Ar-Rabi` bin Anas, he said, "Allah supported the Muslims with one thousand (angels), then the number reached three thousand, then five thousand." If one asks, according to this opinion, how can we combine between this Ayah and Allah's statement about Badr,

((Remember) when you sought help of your Lord and He answered you (saying): "I will help you with a thousand angels, each behind the other (following one another) in succession.") 8:9, until,

(Verily! Allah is All-Mighty, All-Wise) We say that the one thousand mentioned here does not contradict the three thousand mentioned in the above Ayah 3:124. The word "in succession" means they follow each other and thus indicates that thousands more will follow them. The two Ayat above 8:9 and 3:124 are similar in meaning and it appears that they both were about the battle of Badr, because the angels did fight in the battle of Badr, as the evidence indicates. Allah knows best. Allah's statement,

(But if you hold on to patience and have Taqwa,) 3:125 means, if you observe patience while fighting the enemy, all the while fearing Me and obeying My command. Al-Hasan, Qatadah, Ar-Rabi` and As-Suddi said that Allah's statement,

(and they will come rushing) means, they (angels) will rush to you instantaneously. Al-`Awfi said that Ibn `Abbas said that the Ayah means, "All at once". It is also said that it means, before their anger subsides (against the disbelievers). The Second View

The second opinion stipulates that the promise mentioned here concerning the angels participating in battle is related to Allah's statement,

(And (remember) when you left your household in the morning to post the believers at their stations for the battle) of Uhud. However, we should add, the angels did not come to the aid of Muslims at Uhud, because Allah made it conditional,

(But if you hold on to patience and have Taqwa) 3: 125.

The Muslims were not patient at Uhud. Rather, they ran away and, consequently, did not receive the support of even one angel.

Allah's statement,

(your Lord will help you with five thousand angels having marks), of distinction.

Abu Ishaq As-Subay`i said; from Harithah bin Mudarrib said that `Ali bin Abi Talib said, "The angels were distinguished by wearing white wool at Badr." The angels also had special markings distinguishing their horses.

Allah said "Allah made it not but as a message of good news for you and as an assurance to your hearts". This Ayah means, "Allah sent down angels and told you about their descent to encourage you and to comfort and reassure your hearts. You should know that victory only comes from Allah and that if He willed, He would have defeated your enemy without you having to fight them." For instance, Allah said after commanding the believers to fight,

ذلِكَ وَلَوْ يَشَآء اللَّهُ لاَنْتَصَرَ مِنْهُمْ وَلَكِن لّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ وَالَّذِينَ قُتِلُواْ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَلَهُمْ سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ

(But if it had been Allah's will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them) 47:4-6.

This is why Allah said here,

وَمَا جَعَلَهُ اللَّهُ إِلاَّ بُشْرَى لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ وَمَا النَّصْرُ إِلاَّ مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ

(Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah, the All-Mighty, the All-Wise) 3:126.

This Ayah means, "Allah is the Almighty Whose power can never be undermined, and He has the perfect wisdom in His decrees and in all His decisions." Allah said,

لِيَقْطَعَ طَرَفاً مِّنَ الَّذِينَ كَفَرُواْ

(That He might cut off a part of those who disbelieve,) 3:127 meaning, out of His wisdom, He commands you to perform Jihad and to fight.

Allah then mentions the various consequences of performing Jihad against the disbelievers. For instance, Allah said,

لِيَقْطَعَ طَرَفاً

(That He might cut off a part...) meaning, to cause a part of a nation to perish,

مِّنَ الَّذِينَ كَفَرُواْ أَوْ يَكْبِتَهُمْ

(of those who disbelieve, or expose them to infamy,) by disgracing them and forcing them to return with only their rage, having failed in their aim to harm you. This is why Allah said next,

أَوْ يَكْبِتَهُمْ فَيَنقَلِبُواْ

(or expose them to infamy, so that they retire) to go back to their land,

خَآئِبِينَ

(frustrated) without achieving their aims.

Allah then mentions a statement that testifies that the decision in this life and the Hereafter is for Him Alone without partners. (3:127)

لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ

(Not for you is the decision) 3:128

meaning, "The matter is all in My Hand." Allah also said,

فَإِنَّمَا عَلَيْكَ الْبَلَغُ وَعَلَيْنَا الْحِسَابُ

(your duty is only to convey (the Message) and on Us is the reckoning.) 13:40, and,

لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ

(Not upon you is their guidance, but Allah guides whom He wills.) 2:272, and,

إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ

(Verily, you guide not whom you like, but Allah guides whom He wills) 28: 56.

Muhammad bin Ishaq said that Allah's statement,

لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ

(3:128... Not for you is the decision;), means, "No part of the decision regarding My servants is yours, except what I command you." Allah then mentions the rest of the consequences of Jihad,

أَوْ يَتُوبَ عَلَيْهِمْ

(whether He pardons them) concerning the acts of disbelief that they commit, thus delivering them from misguidance to the guidance.

أَوْ يُعَذِّبَهُمْ

(or punishes them;) in this life and the Hereafter because of their disbelief and errors,

فَإِنَّهُمْ ظَلِمُونَ

(verily, they are the wrongdoers), and thus, they deserve such a fate.(3:128 end)

Al-Bukhari recorded that, Salim bin `Abdullah said that his father said that he heard the Messenger of Allah ﷺ saying -- when he raised his head from bowing in the second unit of the Fajr prayer -- "O Allah! Curse so-and-so," after saying; Sami` Allahu Liman Hamidah, Rabbana wa lakal-Hamd. Thereafter, Allah revealed this Ayah,

لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ

(Not for you is the decision;) This was also recorded by An-Nasa'i. Imam Ahmad recorded that Salim bin `Abdullah said that his father said that he heard the Messenger of Allah ﷺ saying,

«اللَّهُمَّ الْعَنْ فُلَانًا، اللَّهُمَّ الْعَنِ الْحَارِثَ بْنَ هِشَامٍ، اللَّهُمَّ الْعَنْ سُهَيْلَ بْنَ عَمْرٍو، اللَّهُمَّ الْعَنْ صَفْوَانَ بْنَ أُمَيَّة»

(O Allah! Curse so-and-so. O Allah! Curse Al-Harith bin Hisham. O Allah! Curse Suhayl bin `Amr. O Allah! Curse Safwan bin Umayyah.)

Thereafter, this Ayah was revealed;

لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَلِمُونَ

(Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers) 3:128.

All these persons were pardoned (after they embraced Islam later on).

Al-Bukhari recorded that Abu Hurayrah said that when Allah's Messenger ﷺ would supplicate against or for someone, he would do so when he was finished bowing and saying; Sami` Allahu Liman Hamidah, Rabbana wa lakal-Hamd. He would then say, (the Qunut)

«اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، وَالْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلى مُضَرَ، وَاجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُف»

(O Allah! Save Al-Walid bin Al-Walid, Salamah bin Hisham, `Ayyash bin Abi Rabi`ah and the weak and the helpless people among the faithful believers. O Allah! Be hard on the tribe of Mudar and let them suffer from years of famine like that of the time of Yusuf. )

He would say this supplication aloud. He sometimes would supplicate during the Dawn prayer, "O Allah! Curse so-and-so (persons)," mentioning some Arab tribes. Thereafter, Allah revealed,

لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ

(Not for you is the decision.)

Al-Bukhari recorded that Hamid and Thabit said that, Anas bin Malik said that the Prophet was injured during the battle of Uhud and said,

«كَيْفَ يُفْلِحُ قَوْمٌ شَجُّوا نَبِيَّهُمْ؟»

(How can a people achieve success after having injured their Prophet)

Thereafter,

لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ

(Not for you is the decision,) was revealed.

Imam Ahmad recorded that Anas said that, the Prophet's front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said,

«كَيْفَ يُفْلِحُ قَوْمٌ فَعَلُوا هذَا بِنَبِيِّهِمْ، وَهُوَ يَدْعُوهُمْ إِلى رَبِّهِمْ عَزَّ وَجَلَّ؟»

(How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored) Allah revealed,

لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَلِمُونَ

(Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.) Muslim also collected this Hadith.

Allah then said,

وَللَّهِ مَا فِى السَّمَوَتِ وَمَا فِى الاٌّرْضِ

(3:129... And to Allah belongs all that is in the heavens and all that is in the Earth.) 3:129, everything is indeed the property of Allah and all are servants in His Hand.

يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ

(He forgives whom He wills, and punishes whom He wills.) for His is the decision and none can resist His decision. Allah is never asked about what He does, while they will be asked,

وَاللَّهُ غَفُورٌ رَّحِيمٌ

(and Allah is Oft-Forgiving, Most Merciful.)(3:129 end...)

Interest (Riba) is Prohibited

Allah prohibits His believing servants from dealing in Riba and from requiring interest on their capital, just as they used to do during the time of Jahiliyyah. For instance, when the time to pay a loan comes, the creditor would say to the debtor, "Either pay now, or the loan will incur interest." If the debtor asks for deferment of the loan, the creditor would require interest and this would occur year after year until the little capital becomes multiplied many times. Allah also commands His servants to have Taqwa of Him so that they may achieve success in this life and the Hereafter. Allah also threatens them with the Fire and warns them against it, saying,

وَاتَّقُواْ النَّارَ الَّتِى أُعِدَّتْ لِلْكَفِرِينَ - وَأَطِيعُواْ اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

(And fear the Fire, which is prepared for the disbelievers. And obey Allah and the Messenger that you may obtain mercy.) 3:131,132.

The Encouragment to Do Good for which Paradise is the Result

Allah encourages His servants to perform righteous deeds and to rush to accomplish the acts of obedience. Allah said,

وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَوَتُ وَالاٌّرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

(And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for the Muttaqin (the pious)) 3:133.

Just as the Fire was prepared for the disbelievers. It was reported that the meaning of Allah's statement,

عَرْضُهَا السَّمَوَتُ وَالاٌّرْضُ

(as wide as the heavens and the earth) draws the attention to the spaciousness of Paradise. For instance, Allah said in another Ayah, while describing the couches of Paradise,

بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ

(lined with silk brocade) 55:54, so what about their outer covering It was also said that Paradise is as wide as its length, because it is a dome under the Throne. The width and length of a dome or a circle are the same in distance. This is supported by what is found in the Sahih;

«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ أَعْلَى الْجَنَّةِ، وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ، وَسَقْفُهَا عَرْشُ الرَّحْمَن»

(When you ask Allah for Paradise, ask Him for Al-Firdaws which is the highest and best part of Paradise. From it originate the rivers of Paradise, and above it is the Throne of the Most Beneficent (Allah).)

This Ayah 3:133 above is similar to Allah's statement in Surat Al-Hadid,

سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ

(Race with one another in hastening towards forgiveness from your Lord (Allah), and Paradise the width whereof is as the width of the heaven and the Earth) 57:21.

Al-Bazzar recorded that Abu Hurayrah said that a man came to the Messenger of Allah ﷺ and asked him, about Allah's statement,

وَجَنَّةٍ عَرْضُهَا السَّمَوَتُ وَالاٌّرْضُ

(Paradise as wide as the heavens and the Earth) 3:133; "Where is the Fire then" The Prophet said,

«أَرَأَيْتَ اللَّيْلَ إِذَا جَاءَ لَبِسَ كُلَّ شَيْءٍ، فَأَيْنَ النَّهَارُ؟»

(When the night comes, it overtakes everything, so where is the day) The man said, "Where Allah wants it to be." The Prophet said,

«وَكَذلِكَ النَّارُ تَكُونُ حَيْثُ شَاءَ اللهُ عَزَّ وَجَل»

(Similarly, the Fire is where Allah wants it to be.) This Hadith has two possible meanings. First, when we do not see the night during the day, this does not mean that the day is not somewhere else, even though we cannot see it. Such is the case with Hell-fire, for it is where Allah wants it to be. The second meaning is that when the day overcomes this part of the world, the night overtakes the other part. Such is the case with Paradise, for it is in the utmost heights above the heavens and under the Throne. The width of Paradise is, as Allah stated,

كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ

(whereof is as the width of the heaven and the Earth) 57:21.

The Fire, on the other hand, is in the lowest of lows. Therefore, Paradise being as wide as the heavens and Earth does not contradict the fact that the Fire exists wherever Allah wills it to be.

Allah said, while describing the people of Paradise,

الَّذِينَ يُنفِقُونَ فِى السَّرَّآءِ وَالضَّرَّآءِ

(Those who spend (in Allah's cause) in prosperity and in adversity) 3:134, in hard times and easy times, while active (or enthusiastic) and otherwise, healthy or ill, and in all conditions, just as Allah said in another Ayah,

الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً

(Those who spend their wealth (in Allah's cause) by night and day, in secret and in public) 2:274 These believers are never distracted from obeying Allah, spending on what pleases Him, being kind to His servants and their relatives, and other acts of righteousness. Allah said,

وَالْكَظِمِينَ الْغَيْظَ وَالْعَفِينَ عَنِ النَّاسِ

(who repress anger, and who pardon men;) 3:134 for when they are angry, they control their anger and do act upon it. Rather, they even forgive those who hurt them. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,

«لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ، وَلكِنَّ الشَّدِيدَ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَب»

(The strong person is not he who is able to physically overcome people. The strong person is he who overcomes his rage when he is angry.)

This Hadith is also recorded in the Two Sahihs. Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said,

«مَنْ أَنْظَرَ مُعْسِرًا أَوْ وَضَعَ لَهُ، وَقَاهُ اللهُ مِنْ فَيْحِ جَهَنَّمَ، أَلَا إِنَّ عَمَلَ الْجَنَّةِ حَزْنٌ بِرَبْوَةٍ ثَلَاثًا أَلَا إِنَّ عَمَلَ النَّارِ سَهْلٌ بِسَهْوَةٍ. وَالسَّعِيدُ مَنْ وُقِيَ الْفِتَنَ، وَمَا مِنْ جَرْعَةٍ أَحَبُّ إِلَى اللهِ مِنْ جَرْعَةِ غَيْظٍ يَكْظِمُهَا عَبْدٌ، مَا كَظَمَهَا عَبْدٌ للهِ إِلَّا مَلَأَ جَوْفَهُ إِيمَانًا»

(He who gives time to a debtor or forgives him, then Allah will save him from the heat of Jahannam (Hell-fire). Behold! The deeds of Paradise are difficult to reach, for they are on top of a hill, while the deeds of the Fire are easy to find in the lowlands. The happy person is he who is saved from the tests. Verily, there is no dose of anything better to Allah than a dose of rage that the servant controls, and whenever the servant of Allah controls it, he will be internally filled with faith.)

This Hadith was recorded by Imam Ahmad, its chain of narration is good, it does not contain any disparraged narrators, and the meaning is good.

Imam Ahmad recorded that Sahl bin Mu`adh bin Anas said that his father said that the Messenger of Allah ﷺ said,

«مَنْ كَظَمَ غَيْظًا وَهُوَ قَادِرٌ عَلى أَنْ يُنْفِذَهُ دَعَاهُ اللهُ عَلى رُؤُوسِ الْخَلَائِقِ حَتَّى يُخَيِّرَهُ مِنْ أَيِّ الْحُورِ شَاء»

(Whoever controlled rage while able to act upon it, then Allah will call him while all creation is a witness, until He gives him the choice of any of the Huris (fair females with wide, lovely eyes - as mates for the pious) he wishes.)

Abu Dawud, At-Tirmidhi and Ibn Majah collected this Hadith, which At-Tirmidhi said was "Hasan Gharib".

Ibn Marduwyah recorded that Ibn `Umar said that the Messenger of Allah ﷺ said,

«مَا تَجَرَّعَ عَبْدٌ مِنْ جَرْعَةٍ أَفْضَلَ أَجْرًا مِنْ جَرْعَةِ غَيْظٍ كَظَمَهَا ابْتِغَاءَ وَجْهِ الله»

(There is not a dose of anything that the servant takes which is better than a dose of control of rage that he feels, when he does it seeking Allah's Face.) Ibn Jarir and Ibn Majah also collected this Hadith.

Allah said,

وَالْكَظِمِينَ الْغَيْظَ

(who repress anger) meaning, they do not satisfy their rage upon people. Rather, they refrain from harming them and await their rewards with Allah, the Exalted and Most Honored. Allah then said,

وَالْعَفِينَ عَنِ النَّاسِ

(and who pardon men;) They forgive those who treat them with injustice. Therefore, they do not hold any ill feelings about anyone in their hearts, and this is the most excellent conduct in this regard. This is why Allah said,

وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ

(verily, Allah loves the Muhsinin (the good-doers)).

This good conduct is a type of Ihsan excellence in the religion. There is a Hadith that reads,

«ثَلَاثٌ أُقْسِمُ عَلَيْهِنَّ: مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله»

(I swear regarding three matters: no charity shall ever decrease the wealth; whenever one forgives people, then Allah will magnify his honor; and he who is humble for Allah, then Allah will raise his rank.)

Allah said,

وَالَّذِينَ إِذَا فَعَلُواْ فَحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللَّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ

(And those who, when they have committed Fahishah or wronged themselves with evil, remember Allah and ask forgiveness for their sins) 3:135.

Therefore, if they commit an error they follow it with repentance and ask forgiveness. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,

«إِنَّ رَجُلًا أَذْنَبَ ذَنْبًا فَقَالَ: رَبِّ إِنِّي أَذْنَبْتُ ذَنْبًا فَاغْفِرْهُ، فَقَالَ اللهُ عَزَّ وَجَلَّ: عَبْدِي عَمِل ذَنْبًا فَعَلِمَ أَنَّ لَهُ ر&