Surah Ale-Imran (The Family Of Imran ) 3 : 110
1. Lessons/Guidance/Reflections/Gems[ edit ]
This verse describes the Muslim nation so that it becomes aware of its position, value and true nature. The first part of the verse imposes a very heavy duty on the Muslim community, while at the same time honouring and elevating it to a position which cannot be given to any other community: “You are the best community that has ever been raised for mankind; you enjoin the doing of what is right and forbid what is wrong, and you believe in God.”
We note first that the reference to the Muslim community as one which “has been raised” is made in the passive voice. This suggests that a highly skilful hand has neatly moulded this community and brought it forth from behind the eternal curtain which covers things known only to God. The expression adopted here indicates a subtle and gentle movement which brings forth onto the stage of existence a whole nation which has a unique role to play and a special position to occupy.
“You are the best community that has ever been raised for mankind.” The Muslim nation should understand this in order to know its position and its true nature. It should know that it has been raised specially for the purpose of assuming the leadership of mankind, since it is the best nation. God wants the leadership in this planet of ours to be assumed by the forces of goodness, not the forces of evil. It follows that it should never be in the recipient position, taking what other nations have to offer. It must be the one to offer to others whatever it has of sound ideology, philosophy, morality and knowledge, and of course its perfect system. This is the duty of the Muslim nation, imposed on it by its unique position and the purpose of its very existence. It is a duty on the Muslim nation to assume the leadership of mankind at all times. By assuming it, it also takes upon itself certain responsibilities. Leadership cannot be given to any nation which claims it, unless it proves that it is the worthy leader. By its ideology and social system, the Muslim community is worthy of this position. What remains for it is to prove that in scientific advancement and in the fulfilment of man’s task of building the earth, it is also an able leader. It is clear then that the system which brings this nation into existence demands much from it and gives it the incentive to excel in every field, if only it would follow this system and appreciate its requirements and duties.
The first requirement is that the Muslim nation should work hard at protecting human life from evil. It must have the power to enable it to enjoin the doing of all that is right and forbid the doing of all that is wrong. It is, after all, the best nation ever raised for mankind. This position is not given to the Muslim community as the result of any favouritism, coincidence or random selection. Far be it from God to do that. Positions and duties are not given by God to different nations on the basis of any favouritism, as the people of earlier revelations were wont to believe, describing themselves as “God’s children and beloved people.” (Al-Mā’idah 5:18) The criterion which makes a certain community worthy of the position of leadership is its active work for the preservation of human life from evil and the promotion of what is right, in addition to its implementation of the faith which defines what is right and what is wrong: “You enjoin the doing of what is right and forbid what is wrong.”
The position of leadership is thus earned through the active fulfilment of its tasks, heavy as they are, and through following the way defined for it, thorny as it may be. In practical terms, it means standing up against evil, promoting every good and protecting society against all elements of corruption. All these are extremely hard tasks, but they are nevertheless necessary if a good human society is to be established and protected. There is no other way to bring about the type of society which God loves.
Its unique qualities make the Muslim community the best nation ever to be raised for mankind. Having outlined these qualities of enjoining what is right and forbidding what is wrong and believing in God, the verse goes on to explain that to have faith is better for people: “Had the people of earlier revelations believed, it would have been for their own good. Few of them are believers, while most of them are evildoers.”
This serves as an encouragement to the people of earlier revelations to accept the faith of Islam, because such acceptance works for their own good in this life and in the life to come. By accepting the faith they overcome their division over ideological concepts, which has robbed them of any chance to establish their own distinctive character. Their concepts cannot serve as the basis for a social system. Hence, their social systems have no firm foundation. This is indeed true of any social system which is not based on an ideology that provides an overall view of existence, of the purpose of human existence, as well as man’s position in the universe. To believe in God works for their own good in the life to come, since it is the only means to spare them the fate of the unbelievers.
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.