Surah Ale-Imran (The Family Of Imran ) 3 : 178
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We give respite
We give respite
so that they may increase
(is) a punishment
1. Lessons/Guidance/Reflections/Gems[ edit ]
At this point the sūrah tackles the doubts entertained by some people and their silent remonstrations as they see the enemies of the truth and of God go about unpunished, demonstrating their power and enjoying their strength, position and wealth. What they seem to possess hardens their attitude and tempts people to side with them. Those whose faith remains weak may entertain evil thoughts so as to believe that God has acquiesced to falsehood, accepted evil and tyranny and given their advocates rein. Far be it for God to do so. They may also think that God takes a neutral position in the battle between truth and falsehood, allowing falsehood to smash the truth. They may even think that a certain brand of falsehood is right; otherwise, how is it allowed to grow and triumph? Or they may go as far as to think that it is the natural order of things in this life for falsehood to triumph over the truth. As for the transgressors who serve evil, wreak injustice and spread corruption, they continue with their erring ways and drive headlong into unbelief, imagining that they wield absolute power and that there is no force to stand up to them. All this is plainly wrong. It is an erroneous concept of how God conducts matters. God warns the disbelievers against entertaining such thoughts. If He does not visit them with immediate punishment for their disbelief and, instead, allows them a chance to enjoy themselves in this life, they should know that it is all a test which lures them away so that their attitudes harden and their errors become plainly apparent: “Let not those who disbelieve imagine that Our giving them rein bodes well for their own souls. We only give them rein so that they may grow in sinfulness.”
Had they deserved to be helped out of their distractions with an awakening test, God would have put them to such a trial. But He does not wish them well after they have bought disbelief at the price of faith. They no longer deserve to be awakened. Instead, “a humiliating suffering awaits them.” Such humiliation is the exact opposite of their present position of power, prestige and affluence.
This makes it clear to us that a test in this life is a type of God’s bounty which is granted to those for whom God stores up a happier future. When it comes as the result of actions made by good servants of God who strive hard in advocating His cause, it is done for a definite purpose which may not be immediately apparent. It remains part of God’s grace, shown to His servants. This is sufficient to reassure the believers and to drive home some basic principles about the Islamic concept of life. It was part of God’s grace to the believers that He distinguishes them from the hypocrites who infiltrated their ranks and who had no love for Islam. He put the believers to this hard test at Uĥud as a result of certain actions of their own making, in order to set the bad apart from the good.
- A lesson that can be drawn from this Ayat is that having worldly pleasures and ease are not necessarily a sign of the pleasure of Allah. What a person does with these pleasures is the distinguishing factor that determines whether the blessing is due to the pleasure of Allah.
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.