Surah Ale-Imran (The Family Of Imran ) 3 : 100
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they will turn you back
1. Lessons/Guidance/Reflections/Gems[ edit ]
These verses include a warning to the Muslim community against following other people. These are followed later by an explanation of how the Muslim community can create and maintain a proper set-up. The first warning is against following people of earlier revelations, the Christians and Jews, for they will inevitably lead the Muslim community back into disbelief: “Believers! If you pay heed to some of those who have been given revelations, they will cause you to renounce the truth after you have accepted the faith.” In the first place, to follow the people of earlier revelations and to copy their methods and systems indicate an inner defeat and suggest that the Muslim community has abandoned its leadership role. It also suggests the existence of doubts in the minds of the Muslims about the adequacy of the Divine system to organise and elevate human life. These very doubts are the beginnings of creeping disbelief, even though in these earlier stages one may not sense the approaching danger.
The people of earlier revelations, on the other hand, are keen to turn the Muslim community away from its faith, which represents both its line of defence and its driving force. The enemies of Islam are well aware of this, as they have always been. Hence, they spare no effort and resort to all manner of schemes and designs so as to divert the Muslim community from its proper way. When they realise that they cannot win an open war against the faith of Islam, they resort to evil. When they feel they cannot launch a war against it by themselves, they recruit hypocrites who pretend to be Muslims so that they work against Islam from within, advocating different systems and pledging their loyalty to different leaderships.
Were the people of earlier revelations to find some Muslims responsive to their arguments, they would lose no time in channelling that responsiveness to their paramount goal of leading those Muslims, and the Muslim community as a whole, to total disbelief and renunciation of the truth. Hence, the sternness of the Divine warning:
At the time of the Prophet, no prospect was more daunting to any Muslim than to find himself sinking into disbelief after he had accepted the faith. That meant throwing himself back into the fire of hell after he had saved himself and opened his way to heaven. This applies to every true Muslim across generations. Hence, a warning in such terms is sufficient to alert his conscience and keep it wide awake. The sūrah, therefore, continues the warning with a reminder to the Muslim community of God’s grace. How fearful is that prospect, of finding those who have accepted the faith allowing themselves to be led back into disbelief, when God’s revelations continue to be recited to them, and God’s Messenger remains in their midst. All the incentives to accept the faith are there, and the call to God continues to be made, and the parting of the ways of belief and disbelief is made absolutely clear.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
“This Surah consists of four discourses:
- The first discourse (v. 1-32) was probably revealed soon after the Battle of Badr.
- The second discourse (v. 33-63) was revealed in 9 A.H. (After Hijrah - migration from Makkah to Madinah) on the occasion of the visit of the deputation from the Christians of Najran.
- The third discourse (v. 64-120) appears to have been revealed immediately after the first one.
- The fourth discourse (v. 121-200) was revealed after the Battle of Uhud.” [Mawdudi]
8. Reasons for Revelation[ edit ]
1. The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the islamic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madinah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah.
2. Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madinah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Monotheism, Prophethood and Life-after-death - were the same as those of the Muslims. After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madinah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked the Bani-Qaynuqah, the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the peril might be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him.
3. This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after this an army of 3000 strong marched out of Makkah to invade Madinah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madinah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their utmost to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.
4. Though the devices of the hypocrites had played a great part in the set-back at Uhud, the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.