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In the previous part, we have explained the story of Uhud and how the material desires of the companions led them to disobey the Prophet (saw), resulting in the death of many Muslims and injuries that nearly killed the Prophet. The battle signified the great virtues of Imam Ali (as), Abu Dujana and a few other companions like Mus'ab b. Umayr and Anas b. al-Nadhr. However, it also highlighted the many cowards amongst the companions that sought this worldly life over the commands of the Prophet (saw).
The Qur’an pertaining to the battle of Uhud says the following in Surah Ale Imran 3:152-155:
And Allah had certainly fulfilled His promise to you when you were killing the enemy by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet] and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then he turned you back from them [defeated] that He might test you. And He has already pardoned you, and Allah is the possessor of bounty for the believers.
[Remember] when you [fled and] climbed [the mountain] without looking aside at anyone while the Messenger was calling you from behind. So Allah repaid you with distress upon distress so you would not grieve for that which had escaped you [of victory and spoils of war] or [for] that which had befallen you [of injury and death]. And Allah is [fully] Acquainted with what you do.
Indeed, those of you who turned back on the day the two armies met, it was Satan who caused them to slip because of some [blame] they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing.
The fact that the Qur'an says that Satan caused them to slip confirms that they had committed a sin, which refutes the claim that some people have made that the companions were valid to run away. This verse clearly rebuttals that, and proves the sin of their act.
In this article, we want to focus on investigating two key issues. The first is who the companions that the Qur’an has called as 'turning their backs' are. The second issue pertains to the punishment that these people received for their acts, and whether or not Allah had forgiven them for these heinous acts.
The Companions that fled
History records several named individuals who fled from the battlefield and disobeyed the orders of the Prophet (saw). There was not at any point permission for them to run away, as this was a heinous sin. This was mentioned in Surah Al-Anfal 8:15:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ زَحْفًا فَلَا تُوَلُّوهُمُ ٱلْأَدْبَارَ
O you who have believed, when you meet those who disbelieve advancing [in battle], do not turn to them your backs [in flight].
Besides this, the companions themselves testified in Sahih Muslim 1856:
We were one thousand and four hundred on the Day of Hudaibiya. We swore fealty to him (the Holy Prophet) and 'Umar was holding the latter's hand (when he was sitting) under the tree (called) Samura (to administer the oath to the Companions). The narrator added: We took oath to the effect that we would not flee (from the battlefield if there was an encounter with the Meccans), but we did not take oath to fight to death.
It was clear that fleeing was something they swore to never do and something that Allah (swt) had apprehended for them. Yet, when it came to putting this oath into practice, many of them turned out as liars to this.
Abu Bakr
Amongst the members that ran from this battle was infamously Abu Bakr. It’s recorded in Mustadrak ‘ala al-Sahihayn, Vol. 3, pg. 29, H. # 4315 by al-Hakim:
حدثني أبو بكر بن أبي دارِم الحافظ بالكوفة، حدثنا محمد بن عثمان بن أبي شَيْبة، حدثنا مِنْجاب بن الحارث، حدثني علي بن أبي بكر الرازي، حدثنا إسحاق بن يحيى بن طلحة، عن موسى بن طلحة، عن عائشة، قالت: قال أبو بكر الصديق: لما جالَ الناسُ عن رسول الله ﷺ يومَ أُحُدٍ كنتُ في أول من فاءَ إليه، فبَصُرتُ به من بُعدٍ، فإذا أنا برجلٍ قد اعتَقَبني مِن خَلْفي مثلَ الطَّير، يريدُ رسول الله ﷺ، فإذا هو أبو عُبيدة بن الجراح…
Narrated to me by Abu Bakr b. Abi Dārim, the hafiz in Kufa, who narrated from Muhammad b. ‘Uthman b. Abi Shaybah, who narrated from Minjab b. al-Harith, who narrated from ‘Ali b. Abi Bakr al-Razi, who narrated from Ishaq b. Yahya b. Talhah, from Musa b. Talhah, from ‘A’ishah, who said: Abu Bakr al-Siddiq said:
“When the people scattered away from the Messenger of Allah ﷺ on the day of Uhud, I was among the first to return to him. I saw him from a distance, and suddenly, a man came behind me like a bird, making his way to the Messenger of Allah ﷺ. It was Abu Ubaydah b. al-Jarrah…
In an attempt to discard this report, al-Dhahabi argued that Ishaq b. Yahya b. Talha in this chain is rejected (matruk). However, several scholars have deemed him as reliable, most notable of them being al-Bukhari.
He also records his biography in his Tarikh al-Kabir, Vol. 2, pg. 155 and mentions no criticism (jarh) on him. He also mentions that both Waki’ and Ibn al-Mubarik talk about his Hifdh (memorisation, hadith recording) and both of them would narrate hadiths from him. Ibn Hibban also includes him in his Kitab al-Thiqat, Vol. 3, pg. 202.
‘Ala al-Din Mughlatay says in his Ikmal al-Tahdhib, Vol. 1, pg. 354 - 355:
وقال البزار: احتمل حديثه وإن كان فيه غبار.
وقال البخاري: يهم في الشيء بعد الشيء، إلا أنه صدوق.
وقال محمد بن عبد الله بن عمار الموصلي: صالح.
Al-Bazzar said: “His hadith are accepted, even if they contain some flaws.”
Al-Bukhari said: “He errs occasionally, but he is truthful.”
Ibn Ammar al-Mawsili said: “Righteous.”
Umar b. al-Khattab
One of the most notable individuals who fled the battlefield was none other than Umar b. al-Khattab. His actions during military expeditions in the Prophet’s (saw) lifetime are well-documented. While retreating, alongside Talha b. Ubaydullah, they were confronted by Anas b. al-Nadr (ra), who attempted to reason with them. This was recorded in Tarikh al-Tabari, vol. 6, pg. 122:
According to Ibn Humaid from Salamah from Muhammad b. Ishaq from al-Qasim b. 'Abd al-Rahman b. Rafi`, the brother of Banu 'Adi b. al-Najjar:
Anas b. al-Nadr, the paternal uncle of Anas b. Malik, went to 'Umar b. al-Khattab and Talhah b. 'Ubayd Allah, who were with some of the Emigrants and the Ansar who had ceased fighting. "Why have you stopped fighting?" he asked. "Muhammad, the Messenger of God, has been killed," they replied. "What will you do with life after him?" he said. "Rise up and die as the Messenger of God has died!" Then he went toward the enemy and fought until he was killed. Anas b. Malik was named after him.
Talha seems to have listened to his call per other reports, while ‘Umar remained unheard of after this incident. Tabari narrated in Tafsir al-Tabari, Vol. 6, pg. 172:
حدثنا أبو هشام الرفاعي، قال: ثنا أبو بكر بن عياش، قال: ثنا عاصم بن كليب، عن أبيه، قال: خطب عمر يوم الجمعة، فقرأ آل عمران، وكان يعجبه إذا خطب أن يقرأها، فلما انتهى إلى قوله: {إن الذين تولوا منكم يوم التقى الجمعان} [آل عمران: 155] قال: " لما كان يوم أحد هزمناهم، ففررت حتى صعدت الجبل، فلقد رأيتني أنزو كأنني أروى، والناس يقولون: قتل محمد، فقلت: لا أجد أحدا يقول قتل محمد إلا قتلته. حتى اجتمعنا على الجبل، فنزلت: {إن الذين تولوا منكم يوم التقى الجمعان} [آل عمران: 155] الآية كلها "
Narrated Abu Hisham Al-Rafi from Abu Bakr b. Ayyash from Asim b. Kulayb from his father who said:
"Umar preached on the day of Friday and recited Surah Aal-Imraan and liked it when he reached {Those of you who turned back on the day the two hosts met} [3:155] he said: 'In the day of Uhud when we ran away, so I ran away and climbed the mountain, and I saw myself running and jumping like a mountain goat. And the people were saying: Muhammad is killed! I said: anyone who says Muhammad is killed I will kill him! Until we gathered on the mountain and the verse {Those of you who turned back on the day the two hosts met} was revealed in complete.
Some Sunnis try to cast doubt on the reliability of Abu Hisham al-Rafi’, however many scholars have attested for his reliability as he is one of the narrators of Sahih Muslim (157) & (1013).
Moreover, al-Timirdhi narrated from him and declared his reports as reliable. (See Jami’ al-Tirmidhi 2007). Ibn Hibban also mentions him in his Kitab al-Thiqat, vol. 7, pg. 109. Al-Dhahabi praises him as an ‘Allama and Faqih in his Siyar A’lam al-Nubala, vol. 12, pg. 153 - 154 alongside the words of Ahmad al-Ijli, Talha b. Muhammad b. Ja’far, and Yahya b. Mo’een all grading his reports as reliable/acceptable. He also attests that Tirmidhi, Ibn Majah and Muslim narrated from him.
Ibn Hajar al-’Asqalani, under the biography of Abu Tahir al-Najjar, writes that a chain containing al-Rafi’ consists of all thiqat in Lisan al-Mizan, vol. 5, pg. 295. Zubair Aliza’i graded a report containing him as reliable in Sham’ail al-Muhammadiya 311. And finally, Al-Albani reports in his Silsila al-Ahadith al-Sahiha, Vol. 3, pg. 487 a chain containing al-Rafi’ and says it is reliable. He also writes in vol. 1, pg. 326:
على أن متابعة أبي هشام الرفاعي - واسمه محمد بن يزيد بن محمد الكوفي - لا بأس بها، فإن أبا هشام، وإن ضعفه بعض الأئمة فليس من أجل تهمة فيه، وقد أخرجه عنه الترمذي، وقال: "حديث حسن صحيح غريب".
Following Abu Hisham al-Rifa’i—whose name is Muhammad b. Yazid b. Muhammad al-Kufi—is acceptable. Although some scholars have criticized Abu Hisham, it was not due to any accusation against him. Al-Tirmidhi narrated from him and said: “A hasan sahih gharib hadith.”
Moreover, in another book with a chain not containing al-Rafi’ holds the same content in Tafsir Ibn al-Mundhir, vol. 1, pg. 402:
حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ الصَّائِغُ، قَالَ: حَدَّثَنَا يَحْيَى بْنُ عَبْدِ الْحَمِيدِ، قَالَ: حَدَّثَنَا أَبُو بَكْرٍ، عَنْ عَاصِمِ بْنِ كُلَيْبٍ، عَنْ أَبِيهِ
Muhammad b. Isma’il al-Sa’igh narrated to us, who said: Yahya b. ‘Abd al-Hamid narrated to us, who said: Abu Bakr narrated to us, from ‘Asim b. Kulayb, from his father…
This is similar to the chain before except it is a different route to Abu Bakr b. ‘Ayyash, and the two different narrators are also reliable.
Hence, Fakhruddin al-Razi concludes in Tafsir al-Kabir, Vol. 9, pg. 42:
وَالَّذِي تَدُلُّ عَلَيْهِ الْأَخْبَارُ فِي الْجُمْلَةِ أَنَّ نَفَرًا مِنْهُمْ تَوَلَّوْا وَأَبْعَدُوا، فَمِنْهُمْ مَنْ دَخَلَ الْمَدينَةَ، وَمِنْهُمْ مَنْ ذَهَبَ إِلَى سَائِرِ الْجَوَانِبِ، وَأَمَّا الْأَكْثَرُونَ فَإِنَّهُمْ نَزلوا عِنْدَ الْجَبَلِ وَاجْتَمَعُوا هُنَاكَ. وَمِنَ الْمُنْهَزِمِينَ عُمَرُ، إِلَّا أَنَّهُ لَمْ يَكنْ في أَوَائِلِ الْمُنْهَزِمِينَ وَلَمْ يَبْعُدْ، بَلْ ثَبَتَ عَلَى الْجَبَلِ إِلَى أَنْ صَعِدَ النَّبِيُّ صلى الله عليه وسلم، وَمِنْهُمْ أَيْضًا عُثْمَانُ انْهَزَمَ مَعَ رَجُلَيْنِ مِنَ الْأَنْصَارِ يُقَالُ لَهُمَا سَعْدٌ وَعُقْبَةُ، انْهَزَمُوا حَتَّى بَلَغُوا مَوْضِعًا بَعِيدًا ثُمَّ رَجَعُوا بَعْدَ ثَلَاثَةِ أَيَّامٍ، فَقَالَ لَهُمُ النَّبِيُ صلى الله عليه وسلم «لَقَدْ ذَهَبْتُمْ فِيهَا عَرِيضَةً»
The summary of narrations is that a group of them ran away and went far away, some of them entered Medina, some of them ran to other districts, but most of them went to the mountain and gathered there. Among those who escaped was Umar, but he was not among the first ones who escaped and he did not run far away, but he remained on the mountain and waited there until the Messenger of Allah (swt) climbed the mountain! Among those who escaped was Uthman who escaped with two other men of Ansar, their names were Sa’d and 'Uqba, they ran away until they reached a far place and came back after three days! Then Prophet (saw) said to them: 'You ran a far distance!'
Ibn Hayyan likewise affirms this in his Tafsir Bahr al-Muhit, vol. 3, pg. 97.
Uthman b. ‘Affan
Uthman b. ‘Affan was also amongst those that fled as stated in Sahih al-Bukhari 4066 and Jami' at-tirmidhi 3706:
A man came to perform the Hajj to (Allah's) House. Seeing some people sitting, he said, "Who are these sitting people?" Somebody said, "They are the people of Quraish." He said, "Who is the old man?" They said, "Ibn `Umar." He went to him and said, "I want to ask you about something; will you tell me about it? I ask you with the respect due to the sanctity of this (Sacred) House, do you know that `Uthman bin `Affan fled on the day of Uhud?" Ibn `Umar said, "Yes."
We read in in Sirat Ibn Ishaq, pg. 341:
وقد كان الناس انهزموا عن رسول الله حتى انتهى بعضهم إلى المنقى دون الأعوص، وفرّ عثمان ب. عفان، وعقبة ب. عثمان، وسعد ب. عثمان رجلان من الأنصار، ثم من بني زريق حتى بلغوا الجلعب جبلاً بناحية المدينة، فأقاموا به ثلاثاً ثم رجعوا إلى رسول الله، فقال رسول الله فيما زعموا: لقد ذهبتم فيها عريضة.
The people had fled from the Messenger of Allah until some of them reached Al-Munqā, short of Al-A‘wāṣ. ‘Uthmān b. ‘Affān, ‘Uqbah b. ‘Uthmān, and Sa‘d b. ‘Uthmān, two men from the Ansar of the Banu Zuraiq tribe, fled until they reached Al-Julaib, a mountain near Medina. They stayed there for three days and then returned to the Messenger of Allah (as). The Messenger of Allah reportedly said: “You have taken it very far.”
This is supported by al-Tabari in his Tarikh al-Tabari, vol. 7, pg. 126 - 127 and Ibn Qutayba in his Kitab al-Ma’arif, pg. 112:
شهد يوم أحد فانهزم ومضى إلى الغابة مسيرة ثلاثة أيام، ففيه وفي أصحابه نزلت…
“He (‘Uthman) participated in the Battle of Uhud, but was routed and withdrew to the forest for three days. During that time, the following verse was revealed about him and his companions: [3:155]
There are more names that history covers, like Sa’ad b. Mu’adh and others, but this shall suffice in the mentioning of companions that ran.
Did Allah forgive them?
After our opponents concede that these beloved companions of theirs ran away from the Battle of Uhud, they jump to their defense by advocating that they have been forgiven. Even Ibn Umar proclaims this defense for Uthman’s actions. However, this defense is far from valid for two reasons mentioned by commentators of the Qur’an.
Hypocrites Present at Uhud
One of the underlooked matters pertaining to this battle was the presence of hypocrites amongst the companions present at Uhud.
The Qur’an says in Aal-e-Imran 3:154:
Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of Allāh other than the truth - the thought of ignorance, saying, "Is there anything for us [to have done] in this matter?" Say, "Indeed, the matter belongs completely to Allāh." They conceal within themselves what they will not reveal to you. They say, "If there was anything we could have done in the matter, we [i.e., some of us] would not have been killed right here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to their death beds." [It was] so that Allāh might test what is in your breasts and purify what is in your hearts. And Allāh is Knowing of that within the breasts.
In this verse, Allah (swt) is discussing the faction amongst the Muslims that were speculating and doubting about Allah due to the loss at the battle of Uhud. The Qur’an mentions that they think if they were in command they would’ve led the battle to victory. As Ayatullah Jawad Mughniyya (ra) says:
“This serves as a test from Allah to distinguish between the believers and the hypocrites. The trial reveals the true nature of both; the believer’s faith is strengthened, while the hypocrisy of the others becomes apparent. Ultimately, Allah knows what is in the hearts of all, and this trial manifests their true selves.”
A few verses later on, Allah (swt) also states in Aal-e-Imran 3:165 - 168:
Why [is it that] when a [single] disaster struck you [on the day of Uḥud], although you had struck [the enemy in the battle of Badr] with one twice as great, you said, "From where is this?" Say, "It is from yourselves [i.e., due to your sin]." Indeed, Allāh is over all things competent.
And what struck you on the day the two armies met [at Uḥud] was by permission of Allāh that He might make evident the [true] believers
And that He might make evident those who are hypocrites. For it was said to them, "Come, fight in the way of Allāh or [at least] defend." They said, "If we had known [there would be] battle, we would have followed you." They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allāh is most knowing of what they conceal.
Those who said about their brothers while sitting [at home], "If they had obeyed us, they would not have been killed." Say, "Then prevent death from yourselves, if you should be truthful."
The verse in 3:167 clearly states: “To make evident the hypocrites” (وَلِيَعۡلَمَ ٱلَّذِينَ نَافَقُوا۟).
Therefore, the Qur’an serves as proof for the presence of hypocrites at the battle of Uhud, and it was likewise affirmed by scholars such as al-Qurtubi in his Tafsir al-Qurtubi, vol. 5, pg. 370:
والطائفة تطلق على الواحد والجماعة. { وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ } يعني المنافقين. مُعَتِّب بن قُشير وأصحابه، وكانوا خرجوا طمعا في الغنيمة وخوف المؤمنين فلم يغشهم النعاس وجعلوا يتأسّفون على الحضور، ويقولون الأقاويل.
The term “group” refers to both an individual and a collective. “And a group who were overwhelmed with concern for themselves” refers to the hypocrites, such as Mu’atib b. Qushayr and his companions. They set out with the intention of gaining spoils of war but were concerned about the safety of the believers. They did not experience sleep and regretted their participation, expressing doubts and making negative comments.
Here, Qurtubi mentions that munafiqs (hypocrites) were present at the battle of Uhud, such as Mu’atib b. Qushayr. All scholars have agreed he was from the hypocrites of the Ansar that participated in Uhud, such as Abu Nu’aym al-Isfahani in his Ma'rifat al-Sahaba, Ibn Abd al-Barr in his al-Isti’ab, Ibn Sa’ad in his Tabaqat al-Kubra and Ibn al-Athir in his Usd al-Ghaba (see here). They collectively agree on this issue.
In order for Allah to repent over someone, there must be an intention and desire for repentance to be present in the individual, otherwise God would never forgive those that do not seek His forgiveness. The verse establishes hope in the hearts of the believers who committed this sin to avoid them despairing in the religion and so encourages their repentance. However, the hypocrites who disbelieved in Allah are not counted amongst this group since they do not seek forgiveness.
Hence Ayatullah Jawad Mughniyya (ra) concludes about 3:155 in his Tafsir al-Kashif, Vol. 4, pg. 183:
أجل ، ان عمومها خاص بالمنهزمين المؤمنين بالله والرسول، ولا تشمل المنافقين . بدليل قوله تعالى : ( ولقد عفا عنهم ) . لأن الله لا يعفو عن المنافق المصر على النفاق الذي هو أعظم من الشرك العلني
It is true that the generality of the verse applies specifically to the believers who fled in the battle of Uhud, but it does not apply to the hypocrites. This is evidenced by the verse: {And indeed, Allah has pardoned them}, because Allah does not forgive the hypocrite who persists in his hypocrisy, which is worse than open disbelief.
The Meaning of ‘Pardon’
In this verse, Allah (swt) says he pardoned (عفا) the Muslims, the meaning of this word particularly in context however may not merely allude to “God forgave their sins” but rather that God will not punish them for their act in this world. This was mentioned by both Shi’a and Sunni commentators alike.
Shaykh al-Tusi (ra) explains this view in his Tafsir al-Tibayan, Vol. 4, pg. 263:
أحدهما - قال ابن جريج وابن زيد: حلم عنهم إذ لم يعاجلهم بالعقوبة به، ليدل على عظم تلك المعصية. والآخر - عفا لهم تلك الخطيئة ليدل على أنهم قد أخلصوا التوبة.
وقوله: {إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ} فحلمه تعالى عنهم هو إمهاله بطول المدة بترك الانتقام مع ما فعل بهم من ضروب النعم. وأصل الحلم الإناة، وهي ترك العجلة، فالإمهال بفعل النعمة بدلًا من النقمة كالإناءة بترك العجلة. ومنه الحلم في النوم، لأن حال السكون والدعة كحال الإناة. ومنه الحلمة: رأس الثدي، لخروج اللبن الذي يحلم الصبي.
Regarding the verse {And indeed, Allah has forgiven them}, there are two possible interpretations:
Ibn Jurayj and Ibn Zayd said that Allah was forbearing with them by not hastening to punish them, to highlight the severity of their sin.
Allah forgave their sin to demonstrate that they had sincerely repented. His saying {Indeed, Allah is Forgiving and Merciful} means that Allah’s forbearance is demonstrated by His prolonged delay in punishment, replacing retribution with kindness.
And His statement: {Indeed, Allah is Forgiving and Merciful}, His forbearance toward them is manifested in His granting them an extended period without retaliation despite their actions. The root of “ḥilm” (forbearance) is “ināʾa,” which means to refrain from haste. Thus, granting a delay by favoring blessings over punishment is akin to patience by refraining from acting hastily. From this, “ḥilm” in sleep is derived because the state of calmness and repose resembles patience. Similarly, the term “ḥalāmah” (the nipple) refers to the tip of the breast, from which milk flows, calming the infant.
Hence, the meaning of the verse alludes to the lifting of the punishment that they were subjected to for running away from the battlefield and letting the Prophet (saw) almost die. Alternatively, it could refer to what we have mentioned and explain above, but this view is stronger.
As mentioned, Sunni scholars took the same view such as in Tafsir al-Tabari, vol. 6, pg. 174 - 175 where he records:
وأما قوله: {وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ} فإن معناه: ولقد تجاوز الله عن الذين تولوا منكم يوم التقى الجمعان، أن يعاقبهم، بتوليهم عن عدوّهم. كما: حدثنا القاسم، قال: ثنا الـحسين، قال: ثني حجاج، قال: قال ابن جريج: قوله: {وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ} يقول: ولقد عفا الله عنهم إذ لـم يعاقبهم. حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد فـي قوله فـي توليهم يوم أُحد: {وَلَقَدْ عَفَا ٱللَّهُ عَنْهُمْ} فلا أدري أذلك العفو عن تلك العصابة، أم عفو عن الـمسلـمين كلهم.
As for the verse: “And indeed, Allah has pardoned them,” its meaning is that Allah has overlooked those who turned away from you on the day the two armies met, by not punishing them for their desertion of their enemy.
As narrated by Al-Qasim: “Al-Husayn narrated to us, and he was informed by Hajjaj, who said Ibn Jurayj explained: ‘When Allah says: “And indeed, Allah has pardoned them,” it means Allah forgave them by not punishing them.’”
Yunus also reported: “Ibn Wahb told us that Ibn Zayd said about the verse regarding their abandonment on the Day of Uhud: ‘And indeed, Allah has pardoned them’—I do not know if this pardon refers to that particular group or to all the Muslims.”
Here, the two different views are mentioned again, and the former explained as uplifting the punishment from the companions. The renowned Salafi scholar Abu Bakr al-Jaza’iri concludes with this view in his Aysar al-Tafsir, Vol. 1, pg. 394:
يريد أنه لو شاء يؤاخذهم بمعصيتهم أمر رسولهم فسلط عليهم المشركين فقتلوهم أجمعين ولم يُبقوا منهم أحداً إذ تمكنوا منهم تماما ولكن الله سلم.
It means that if Allah had willed, He could have held them accountable for disobeying His Messenger’s command, and He could have allowed the polytheists to overpower them and kill them all, leaving none of them behind. However, Allah granted them safety and protection.
With that, we conclude that the verse does not mean that Allah had forgiven them all of their sins, but rather the likes of ‘Umar will remain accountable on the day of Judgement for his heinous act, but in this world he was let off for it because Allah did not want the Prophet (saw) to punish his companions. The hypocrites amongst the warriors of Uhud from the Muslim side are also subjected to punishment since Allah does not forgive the hypocrites for they are of the kafireen from the inside.
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