Surah Ale-Imran (The Family Of Imran ) 3 : 118
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other than yourselves
they will spare you
(has become) apparent
We made clear
(to use) reason
1. Lessons/Guidance/Reflections/Gems[ edit ]
This remarkable picture drawn by the Qur’ān applies, in the first place, to those followers of earlier religions who lived close to the Muslim community in Madinah. It depicts their strong hatred of Islam and the Muslims, as well as their treachery and evil schemes against the new Muslim community. Nonetheless, some Muslims continued to think well of these enemies of God. Such Muslims were very friendly towards them and even passed them information which should have been treated as secret, belonging only to the Muslim community. They developed close friendships and intimacy with them, which meant that they grossly underestimated the consequences of their friendly gestures. The Qur’ān, therefore, issues this warning so as to open the eyes of the Muslim community to the reality of the matter and to make it aware of the machinations of its natural enemies. This warning is not limited to any particular period of history. It applies at all times. It deals with a situation which may exist at any time, as it does indeed in our present time.
The Muslims though remain heedless of their Lord’s directive not to develop any intimate friendship with anyone other than their own people. All other people are inferior to the Muslims in their way of life, methods and nature. God tells the Muslims not to make any such people their advisors and confidants. Yet the Muslims do not heed this directive. They continue to refer to such people in every matter and situation and look up to them for guidance in every system, method and philosophy. The Muslims, even nowadays, maintain their friendship with people who reject God and His Messenger. They pay little heed to God’s words which apply to them in the same way as they applied to the first Muslim community.
- نهي عن استخلاص الكفار وموالاتهم, وقيل لعمر- رضي الله عنه-: «إن هنا رجلا من النصارى لا أحد أحسن خطا منه، أفلا يكتب عنك؟» قال: «إذاًً أتخذ بطانة من دون المؤمنين». (لا يألونكم خبالا) أي: لا يقصرون في إفسادكم. ابن جزي: 1/159 [Be the first to translate this...]
- المسلم العاقل لا يطلب النصيحة إلا من المؤمنين الصادقين، ﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا [Be the first to translate this...]
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.
9. Relevant Hadith[ edit ]
- The Messenger of Allah said, مَا بَعَثَ اللهُ مِنْ نَبِيَ وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ إِلَّا كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بِالْخَيْرِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالسُّوءِ وَتَحُضُّهُ عَلَيْهِ، وَالْمَعْصُومُ مَنْ عَصَمَ الله "Allah has not sent any Prophet nor was there any Khalifah but they have two types of allies, one that commands him with righteousness and advises it, and another that commands him with evil and advises him with it. Only those whom Allah gives immunity are immune. " [Bukhari & An-Nisai]