(159) “It was by a mercy from Allah that you were gentle with them. Had you been harsh and hard-hearted, they would have dispersed from around you. So pardon them, ask forgiveness for them, and consult them in the matter. Then, once you have resolved upon a course, put your trust in Allah. Indeed, Allah loves those who put their trust in Him.”
That is, through His mercy toward you and your Companions, Allah bestowed His favor upon you by making you gentle (1) in your dealings with them, humble toward them, tender in your treatment of them, and gracious in character. They therefore gathered around you, loved you, and obeyed your command.
“Had you been harsh,” meaning ill-mannered, “and hard-hearted,” meaning cruel of heart, “they would have dispersed from around you,” for such conduct drives people away and makes them hate anyone characterized by these bad manners.
A religious leader’s good character attracts people to Allah’s religion and makes it appealing to them, in addition to earning its possessor particular praise and reward. A religious leader’s bad character, however, drives people away from the religion and makes them detest it, in addition to bringing its possessor particular blame and punishment. Allah addresses this divinely protected Messenger in such terms, so what of anyone else?!
Is it not, then, among the most binding duties and most important obligations to emulate his noble character and to treat people as he—may Allah bless him and grant him peace—treated them: with gentleness, good character, and an effort to win their hearts, in obedience to Allah’s command and in order to draw Allah’s servants to His religion?
Allah then commanded him to pardon them for whatever shortcomings they had shown toward him—may Allah bless him and grant him peace—and to ask forgiveness for their shortcomings toward Allah, thus combining pardon with beneficence.
“And consult them in the matter,” meaning in matters that call for consultation, deliberation, and reflection. Consultation yields innumerable religious and worldly benefits.
Among them is that consultation is an act of worship by which one draws near to Allah.
Another is that it puts their minds at ease and dispels the misgivings that arise in people’s hearts when events occur. When someone vested with authority over people gathers those of sound judgment and virtue and consults them about an event, their hearts become reassured and they grow to love him. They recognize that he does not act autocratically (2) toward them but instead considers the overall common good of everyone. They consequently exert their utmost effort and ability in obeying him because they know that he strives for the welfare of all. By contrast, people scarcely love sincerely or fully obey someone who does not act in this way; even if they do obey him, their obedience is incomplete.
Another benefit is that consultation sharpens minds by putting them to work for the purpose for which they were created, thereby increasing intellectual capacity.
Yet another is the sound judgment that consultation produces. One who consults others rarely errs in his actions; and even if he does err or fails to attain his objective, he is not blameworthy. If Allah says to His Messenger—may Allah bless him and grant him peace—despite his being the most perfect of people in intellect, the most abundant in knowledge, and the finest in judgment, “Consult them in the matter,” then what of anyone else?!
Allah then says, “Once you have resolved upon a course,” meaning after consulting about a matter if it calls for consultation, “put your trust in Allah.” That is, rely upon Allah’s might and power while renouncing reliance upon your own might and power. “Indeed, Allah loves those who put their trust” in Him and seek refuge with Him.