Surah Ale-Imran (The Family Of Imran ) 3 : 179

مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ ۗ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمٌ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
Allāh would not leave the Believers in that [state] you are in [presently] until He separates the evil from the good. Nor would Allāh reveal to you the unseen. But [instead], Allāh chooses of His messengers whom He wills, so believe in Allāh and His messengers. And if you believe and fear Him, then for you is a great reward.

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

This is a clear Qur’ānic statement which leaves us in no doubt that it is not part of God’s design or method to allow the ranks of the believers to remain loose, giving a chance to the hypocrites to join them under false pretences when they have no real faith. God has moulded this nation of Islam in order that it plays a great role in this world, implements the supreme code of living designed by God Himself. Such a great role requires dedication, purity and unity. To fulfil it the Muslims must not allow any infiltration into their ranks. For this task to be accomplished it requires, in short, that the actors be as great as the role assigned to them in this life and worthy of the position God has prepared for them in the life to come. This means that a severe test must be endured so that only the strong in faith remain within the ranks and those who are weak are moved aside. In practice, it meant that the great shake-up at Uĥud was necessary so that the believers did not remain as they were before the battle.
 
Nor is it God’s purpose to allow human beings to know what He has chosen to remain hidden from them. They are not, by nature, ready or able to receive such a revelation because their constitution has been especially designed to fulfil a certain task in this life which does not require such knowledge. The human constitution would collapse if such a revelation was made, because it has not been made to receive of it except a portion which allows the soul to know its Creator. The least that would happen to man when he knows his eventual destiny is that he remains idle and does nothing in fulfilment of his task on earth, namely, to build human life. Alternatively,  he  may  be  worried  about  his  destiny  and  this  may  exhaust  his strength. How then does God set the bad apart from the good? How does He purge the  Muslim  ranks  from  all  hypocrisy  and  mould  the  Muslim  community  in  the proper shape to fulfil its role? The
answer is given in the Qur’ānic statement: “But God favours from among His messengers whomever He wills.” It is through His message, and through accepting it and believing in it and through the striving of the messengers and the testing of their followers that God’s purpose is accomplished. This again stresses the importance of the test which distinguishes people. We now know a part of God’s purpose as it manifests itself in the events of life.
 
Having explained this fundamental fact, an address is made to the believers to demonstrate within their world the practical effects of their faith. If they do, then a great reward awaits them: “Believe, therefore, in God and His messengers. If you believe and are God-fearing, you shall have a great reward.” This directive, coupled with the promise of a great reward, is the best conclusion for the comments given in this sūrah on the Battle of Uĥud.

  • Allah allows a calamity to happen, and during this calamity His friend becomes known and His enemy exposed, the patient believer recognized and the sinful hypocrite revealed.
  • ما كان الله ليدع المؤمنين مختلطين بالمنافقين، ولكنه ميز هؤلاء من هؤلاء بما ظهر في غزوة أحد من الأقوال والأفعال التي تدل على الإيمان، أو على النفاق، (وَما كانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ) أي: ما كان الله ليطلعكم على ما في القلوب من الإيمان والنفاقابن جزي: 1/168. [Be the first to translate this]

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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“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

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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

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10. Wiki Forum

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12. External Links

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