Surah Ale-Imran (The Family Of Imran ) 3 : 196
1. Lessons/Guidance/Reflections/Gems[ edit ]
Their prosperity is an aspect of affluence, wealth, position and power. It is bound to leave something in the hearts of believers as they suffer hardship, poverty, and persecution and as they have to fight in battle. All these are hardships which are very difficult to bear. Yet, the followers of falsehood enjoy themselves and are prosperous. The masses, on the other hand, are bound to feel something when they see the advocates of the truth enduring the suffering while the followers of falsehood are spared and enjoying all they want. The evildoers themselves look at the situation and become hardened in their false beliefs, erroneous ways, evil deeds and corruption.
Allah informs us that He will allow His enemies to have free reign on Earth at the expense of the believers. This is significant because it means that when things go bad for you in life in general, it isn’t haphazard. Rather, Allah is allowing it to be this way in order to condition you and increase your toughness. Likewise, the free reign of the disbelievers over the Muslims, while we may be averse to such a reality, is meant to toughen the Ummah so that when the tables do turn, it will have had experience in surviving difficulty and hardship.
Allah instructs us to not be fooled by this reality, and we can avoid this by keeping in mind always that this free reign will be brief, and that regardless, they will end up in the Hellfire, which is eternal. The Prophet [saw] said that Allah will take the wealthiest, most luxury-ridden man who lived and dip him once into Hell, then ask him: ‘Did you enjoy anything at all in your life?’ And the man will answer ‘No,’ because that one dip into hell was so horrific that it caused him to instantly forget that pleasure even exists. Likewise, any tyrannical person, group, or nation that bedazzles the world with power and influence while perpetrating oppression and disbelief will face a similar fact, and that’s just the way it is. This is a certain truth that no period of prosperity in this life can avert. Another benefit here is that by mentioning the destination of Hell, Allah is emphasizing the importance of our place in the Hereafter in comparison to what might occur in this brief life.
- نَهْي المسلمِ عن الاغترارِ بما أُوتي الكفَّار من النِّعمِ والرَّفاهية؛ لقوله: لاَ يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلاَدِ؛ لأنَّ ما يُعطيه اللهُ العبدَ من الرَّخاء وسَعة الرِّزق والانطلاقِ في الأرض، ليس دليلًا على رِضاه عن العبدِ، وإنما المقياسُ لرِضا اللهِ عن العبدِ هو اتِّباعُ العبدِ لشرْعِ اللهِ تعالى [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.