What you suffered on the day the two armies had met was by God's dispensation, so that He may distinguish the faithful,
And the calamity that struck you on the day the two armies met, was by Allah’s command – and in order that He may make known the believers.
And what visited you, the day the two hosts encountered, was by God's leave, and that He might know the believers;
and all that befell you on the day when the two hosts met in battle happened by God's leave, so that He might mark out the [true] believers,
And that which befell you on the day whereon the two hosts met was by Allah's leave, and that he might know the believers.
And what you suffered (of the disaster) on the day (of the battle of Uhud when) the two armies met, was by the leave of Allah, in order that He might test the believers.
What befell you on the day the two armies clashed was with God’s permission; that He may know the believers.
What befell you on the day when the two hosts met was by the leave of Allah, and in order that He might mark out those who believe
And what you suffered on the day the two armies met, was by the leave of Allah, in order that He might test the believers.
That which befell you, on the day when the two armies met, was by permission of Allah; that He might know the true believers;
What befell you on the day when the two hosts met, was by Allah’s permission, so that He may ascertain the faithful,
What hit you the day the two armies met was by the permission of Allah, so that He might know the believers
And what struck you on the day the two armies met was by permission of Allah that He might make evident the [true] believers.
What befell you, when the two armies confronted each other, was by the permission of God so that He would know who were the true believers
And what befell you on the day when the two armies met (at Ohud) was with Allah's knowledge, and that He might know the believers.
Wam<u>a</u> a<u>sa</u>bakum yawma iltaq<u>a</u> aljamAA<u>a</u>ni fabii<u>th</u>ni All<u>a</u>hi waliyaAAlama almumineen<b>a</b>
the misfortune which befell you on the day when the two armies met happened by God's leave, so that He might mark out the [true] believers
What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,-
وَمَآ أَصَٰبَكُمْ يَوْمَ ٱلْتَقَى ٱلْجَمْعَانِ فَبِإِذْنِ ٱللَّهِ وَلِيَعْلَمَ ٱلْمُؤْمِنِينَ
The death, wounds and defeat you suffered on the day of Uḥud, when your army and the army of the idolaters met, was by the permission and decree of Allah, with far-reaching wisdom behind it: to make it clear who truly had faith.
The death, wounds and defeat you suffered on the day of Uḥud, when your army and the army of the idolaters met, was by the permission and decree of Allah, with far-reaching wisdom behind it: to make it clear who truly had faith.
<p>Immediately later, in verse 166, the words fa bi idhnillahi: فَبِإِذْنِ اللَّـه indicate that whatever happened there was with the leave and will of Allah Almighty operating behind which are many wise divine arrangements, some of them having been explained earlier. One such wise arrangement is that Allah will 'see' His true believers, and the hypocrites too, that is, the sincerity of Muslims and the hypocrisy of the hypocrites will become so clear that everybody could see it for himself. Here, the reference to Allah's knowing or seeing means seeing in the perspective of our own sense-experience in the mortal world. Otherwise, as far as Allah is concerned, He knows and sees everything, all the time. So, the wise arrangement became all the more clear when, at the time of the trial, the hypocrites bowed out of the harm's way while true Muslims stood undaunted' in the middle of the battle front.</p>
Immediately later, in verse 166, the words fa bi idhnillahi: فَبِإِذْنِ اللَّـه indicate that whatever happened there was with the leave and will of Allah Almighty operating behind which are many wise divine arrangements, some of them having been explained earlier. One such wise arrangement is that Allah will 'see' His true believers, and the hypocrites too, that is, the sincerity of Muslims and the hypocrisy of the hypocrites will become so clear that everybody could see it for himself. Here, the reference to Allah's knowing or seeing means seeing in the perspective of our own sense-experience in the mortal world. Otherwise, as far as Allah is concerned, He knows and sees everything, all the time. So, the wise arrangement became all the more clear when, at the time of the trial, the hypocrites bowed out of the harm's way while true Muslims stood undaunted' in the middle of the battle front.