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Ayah
Word by Word
إِذۡ
When
هَمَّت
inclined
طَّآئِفَتَانِ
two parties
مِنكُمۡ
among you
أَن
that
تَفۡشَلَا
they lost heart
وَٱللَّهُ
but Allah
وَلِيُّهُمَاۗ
(was) their protector
وَعَلَى
And on
ٱللَّهِ
Allah
فَلۡيَتَوَكَّلِ
let put (their) trust
ٱلۡمُؤۡمِنُونَ
the believers
إِذۡ
When
هَمَّت
inclined
طَّآئِفَتَانِ
two parties
مِنكُمۡ
among you
أَن
that
تَفۡشَلَا
they lost heart
وَٱللَّهُ
but Allah
وَلِيُّهُمَاۗ
(was) their protector
وَعَلَى
And on
ٱللَّهِ
Allah
فَلۡيَتَوَكَّلِ
let put (their) trust
ٱلۡمُؤۡمِنُونَ
the believers
Translation
Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (Ever) put their trust.
Tafsir
When (idh, substitutes for the previous idh) two parties of you, the Banoo Salima and the Banoo Haaritha, the two flanks of the army, were about to lose heart, [about] to shrink from the battle and retreat, after 'Abd Allaah ibn Ubayy, the hypocrite, and his companions began to retreat. He [Ibn Ubayy] said, 'Why should we get ourselves and our children killed?' and he also said to Aboo Jaabir al-Salamee - who had said to him, 'I implore you by God for your Prophet's sake and yours' - 'If we knew how to fight, we would follow you!' But God then made them [the Banoo Salima and the Banoo Haaritha] steadfast and they did not abandon [the field]; and God was their Protector, their Helper, and let the believers rely on God, let them place their trust in Him and none other.
"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 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 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 to go out?"" They said, ""O Messenger of Allah! If you wish, we will remain in Al-Madinah.""
The Messenger of Allah said,
مَا يَنۡبَغِي لِنَبِيَ إِذَا لَبِسَ لَااۡمَتَهُ أَنۡ يَرۡجِعَ حَتَّى يَحۡكُمَ 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 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 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 said,
لَاا يُقَاتِلَنَّ أَحَدٌ حَتَّى نَأۡمُرَهُ بِالۡقِتَال
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,
انۡضَحُوا الۡخَيۡلَ عَنَّا وَلَا نُوۡتَيَنَّ مِنۡ قِبَلِكُمۡ وَالۡزَمُوا مَكَانَكُمۡ إِنۡ كَانَتِ النَّوۡبَةُ لَنَا أَوۡ عَلَيۡنَا وَإِنۡ رَأَيۡتُمُونَا تَخۡطَفُنَا الطَّيۡرُ فَلَ تَبۡرَحُوا 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,
وَإِذۡ غَدَوۡتَ مِنۡ أَهۡلِكَ تُبَوِّىءُ الۡمُوۡمِنِينَ مَقَاعِدَ لِلۡقِتَالِ
And (remember) when you left your household in the morning to post the believers at their stations for the battle,
designating them to various positions, dividing the army to the left and right sides and placing them wherever you command them.
وَاللّهُ 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,
إِذۡ هَمَّت طَّأيِفَتَانِ مِنكُمۡ أَن تَفۡشَلَ وَاللّهُ وَلِيُّهُمَا وَعَلَى اللّهِ فَلۡيَتَوَكَّلِ الۡمُوۡمِنُونَ
When two parties from among you were about to lose heart, but Allah was their Wali (Supporter and Protector). And in Allah should the believers put their trust.
Al-Bukhari recorded that Jabir bin `Abdullah said,
""The Ayah,
إِذۡ هَمَّت طَّأيِفَتَانِ مِنكُمۡ أَن تَفۡشَلَ
(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,
وَاللّهُ وَلِيُّهُمَا
(but Allah was their Wali (Supporter and Protector)).""
Muslim recorded this Hadith from Sufyan bin Uyaynah.
Reminding the Believers of Their Victory at Badr
Allah said
وَلَقَدۡ نَصَرَكُمُ اللّهُ بِبَدۡرٍ
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,
وَلَقَدۡ نَصَرَكُمُ اللّهُ بِبَدۡرٍ وَأَنتُمۡ 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,
لَقَدۡ نَصَرَكُمُ اللّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوۡمَ حُنَيۡنٍ إِذۡ أَعۡجَبَتۡكُمۡ كَثۡرَتُكُمۡ فَلَمۡ تُغۡنِ عَنكُمۡ شَيۡيًا
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.
فَاتَّقُواۡ اللّهَ لَعَلَّكُمۡ تَشۡكُرُونَ
So have Taqwa of Allah that you may be grateful.
means, fulfill the obligations of His obedience.
The Support of the Angels
Allah says,
إِذۡ تَقُولُ لِلۡمُوۡمِنِينَ أَلَن يَكۡفِيكُمۡ أَن يُمِدَّكُمۡ رَبُّكُم بِثَلَثَةِ الَافٍ مِّنَ الۡمَليِكَةِ مُنزَلِينَ
(Remember) when you said to the believers, ""Is it not enough for you that your Lord should help you with three thousand angels sent down!""
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,
إِذۡ تَقُولُ لِلۡمُوۡمِنِينَ
((Remember) when you said to the believers) is related to His statement,
وَلَقَدۡ نَصَرَكُمُ اللّهُ بِبَدۡرٍ
(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,
إِذۡ تَقُولُ لِلۡمُوۡمِنِينَ أَلَن يَكۡفِيكُمۡ أَن يُمِدَّكُمۡ رَبُّكُم بِثَلَثَةِ الَافٍ مِّنَ الۡمَليِكَةِ
((Remember) when you said to the believers, ""Is it not enough for you that your Lord should help you with three thousand angels""), 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;
أَلَن يَكۡفِيكُمۡ أَن يُمِدَّكُمۡ رَبُّكُم بِثَلَثَةِ الَافٍ مِّنَ الۡمَليِكَةِ مُنزَلِينَ
(""Is it not enough for you that your Lord (Allah) should help you with three thousand angels sent down""), until,
مُسَوِّمِينَ
(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,
إِذۡ تَسۡتَغِيثُونَ رَبَّكُمۡ فَاسۡتَجَابَ لَكُمۡ أَنِّي مُمِدُّكُم بِأَلۡفٍ مِّنَ الۡمَليِكَةِ مُرۡدِفِينَ
((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."") until,
إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ
(Verily! Allah is All-Mighty, All-Wise) (8:9-10), 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
بَلَى إِن تَصۡبِرُواۡ وَتَتَّقُواۡ
But if you hold on to patience and have Taqwa,
means, if you observe patience while fighting the enemy, all the while fearing Me and obeying My command.
وَيَأۡتُوكُم مِّن فَوۡرِهِمۡ هَـذَا
and they will come rushing,
Al-Hasan, Qatadah, Ar-Rabi and As-Suddi said that Allah's statement 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,
وَإِذۡ غَدَوۡتَ مِنۡ أَهۡلِكَ تُبَوِّىءُ الۡمُوۡمِنِينَ مَقَاعِدَ لِلۡقِتَالِ
(And (remember) when you left your household in the morning to post the believers at their stations for the battle) (3:121) of Uhud.
However, we should add, the angels did not come to the aid of Muslims at Uhud, because Allah made it conditional,
بَلَى إِن تَصۡبِرُواۡ وَتَتَّقُواۡ
(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,
يُمۡدِدۡكُمۡ رَبُّكُم بِخَمۡسَةِ الافٍ مِّنَ الۡمَليِكَةِ مُسَوِّمِينَ
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
وَمَا جَعَلَهُ اللّهُ إِلاَّ بُشۡرَى لَكُمۡ وَلِتَطۡمَيِنَّ قُلُوبُكُم بِهِ
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 وَلَوۡ يَشَأء اللَّهُ لَانۡتَصَرَ مِنۡهُمۡ وَلَـكِن لّيَبۡلُوَ بَعۡضَكُمۡ بِبَعۡضٍ وَالَّذِينَ قُتِلُواۡ فِى سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعۡمَـلَهُمۡ
سَيَهۡدِيهِمۡ وَيُصۡلِحُ بَالَهُمۡ
وَيُدۡخِلُهُمُ الۡجَنَّةَ عَرَّفَهَا لَهُمۡ
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 اللّهُ إِلاَّ بُشۡرَى لَكُمۡ وَلِتَطۡمَيِنَّ قُلُوبُكُم بِهِ وَمَا النَّصۡرُ إِلاَّ مِنۡ عِندِ اللّهِ الۡعَزِيزِ الۡحَكِيمِ
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.
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
لِيَقۡطَعَ طَرَفًا مِّنَ الَّذِينَ كَفَرُواۡ
That He might cut off a part of those who disbelieve,
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,
لِيَقۡطَعَ طَرَفًا
(That He might cut off a part...),
meaning, to cause a part of a nation to perish.
مِّنَ الَّذِينَ كَفَرُواۡ أَوۡ يَكۡبِتَهُمۡ
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,
أَوۡ يَكۡبِتَهُمۡ فَيَنقَلِبُواۡ
or expose them to infamy, so that they retire,
to go back to their land,
خَأيِبِينَ
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,
لَيۡسَ لَكَ مِنَ الَامۡرِ شَيۡءٌ أَوۡ يَتُوبَ عَلَيۡهِمۡ أَوۡ يُعَذَّبَهُمۡ فَإِنَّهُمۡ ظَالِمُونَ
Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers.
لَيۡسَ لَكَ مِنَ الَامۡرِ شَيۡءٌ
(Not for you is the decision),
meaning, ""The matter is all in My Hand.""
Allah also said,
فَإِنَّمَا عَلَيۡكَ الۡبَلَـغُ وَعَلَيۡنَا الۡحِسَابُ
your duty is only to convey (the Message) and on Us is the reckoning. (13:40)
and,
لَّيۡسَ عَلَيۡكَ هُدَاهُمۡ وَلَـكِنَّ اللَّهَ يَهۡدِى مَن يَشَأءُ
Not upon you is their guidance, but Allah guides whom He wills. (2:272)
and,
إِنَّكَ لَا تَهۡدِى مَنۡ أَحۡبَبۡتَ وَلَـكِنَّ اللَّهَ يَهۡدِى مَن يَشَأءُ
Verily, you guide not whom you like, but Allah guides whom He wills. (28:56)
Muhammad bin Ishaq said that Allah's statement,
لَيۡسَ لَكَ مِنَ الَامۡرِ شَيۡءٌ
(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,
...
أَوۡ يَتُوبَ عَلَيۡهِمۡ
whether He pardons them,
concerning the acts of disbelief that they commit, thus delivering them from misguidance to the guidance.
...
أَوۡ يُعَذَّبَهُمۡ
or punishes them;
in this life and the Hereafter because of their disbelief and errors.
...
فَإِنَّهُمۡ ظَالِمُونَ
verily, they are the wrongdoers.
and thus, they deserve such a fate.
Al-Bukhari recorded that, Salim bin Abdullah said that his father said that he heard the Messenger of Allah 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,
لَيۡسَ لَكَ مِنَ الَامۡرِ شَيۡءٌ
(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 saying,
اللَّهُمَّ الۡعَنۡ فُلَنًا
اللَّهُمَّ الۡعَنِ الۡحَارِثَ بۡنَ هِشَامٍ
اللَّهُمَّ الۡعَنۡ سُهَيۡلَ بۡنَ عَمۡرٍو
اللَّهُمَّ الۡعَنۡ صَفۡوَانَ بۡنَ 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;
لَيۡسَ لَكَ مِنَ الَامۡرِ شَيۡءٌ أَوۡ يَتُوبَ عَلَيۡهِمۡ أَوۡ يُعَذَّبَهُمۡ فَإِنَّهُمۡ ظَالِمُونَ
(Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers).
All these persons were pardoned (after they embraced Islam later on).
Al-Bukhari recorded that Abu Hurayrah said that;
when Allah's Messenger 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 أَنۡجِ الۡوَلِيدَ بۡنَ الۡوَلِيدِ وَسَلَمَةَ بۡنَ هِشَامٍ وَعَيَّاشَ بۡنَ أَبِي رَبِيعَةَ وَالۡمُسۡتَضۡعَفِينَ مِنَ الۡمُوۡمِنِينَ
اللَّهُمَّ اشۡدُدۡ وَطۡأَتَكَ عَلى مُضَرَ وَاجۡعَلۡهَا عَلَيۡهِمۡ سِنِينَ كَسِنِي يُوسُف
O Allah! Save Al-Walid bin Al-Walid, Salamah bin Hisham, Ayyash bin Abi Rabiah 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,
لَيۡسَ لَكَ مِنَ الَامۡرِ شَيۡءٌ
(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,
كَيۡفَ يُفۡلِحُ قَوۡمٌ شَجُّوا نَبِيَّهُمۡ
How can a people achieve success after having injured their Prophet?
Thereafter,
لَيۡسَ لَكَ مِنَ الَامۡرِ شَيۡءٌ
(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,
كَيۡفَ يُفۡلِحُ قَوۡمٌ فَعَلُوا هذَا بِنَبِيِّهِمۡ وَهُوَ يَدۡعُوهُمۡ إِلى رَبِّهِمۡ 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,
لَيۡسَ لَكَ مِنَ الَامۡرِ شَيۡءٌ أَوۡ يَتُوبَ عَلَيۡهِمۡ أَوۡ يُعَذَّبَهُمۡ فَإِنَّهُمۡ ظَالِمُونَ
(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,
وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الَارۡضِ
And to Allah belongs all that is in the heavens and all that is in the Earth.
everything is indeed the property of Allah and all are servants in His Hand.
يَغۡفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء
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.
وَاللّهُ غَفُورٌ رَّحِيمٌ
and Allah is Oft-Forgiving, Most Merciful."
Not yet available. It requires resources to add this interpretation.
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