Surah Ale-Imran (The Family Of Imran ) 3 : 199
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(of) the Book
(do) they exchange
[with] (the) Verses
(for) a price
(in taking) the account
1. Lessons/Guidance/Reflections/Gems[ edit ]
Just before the sūrah ends, a fresh reference is made to the people of earlier revelations which states that some of them have similar beliefs to those of the Muslims. These are considered to have joined the ranks of the Muslims and adopted their ways. Hence, they also deserve the same reward:
This reference is made in order to bring to a conclusion the long account, given in the sūrah, of the people of earlier revelations. The sūrah has referred to many groups among them and to many of their attitudes. Now that the sūrah is speaking about true faith and how people should accept it, and portraying a scene of supplication to God and His answering of believers’ prayers, it states that some of the people of earlier revelations have also followed the same path to its final end. They have believed in all God’s revelations and have not sought to isolate God’s messengers from Him, nor have they discriminated against any of His messengers. They believe in what was revealed to them in former times, and in what has been revealed to the Muslims. This is the distinctive characteristic of a faith which looks at all believers with loving tenderness and visualises the whole procession of the faithful as leading directly to God. It looks at the Divine system as a complete whole. The one characteristic of those believers among the people of earlier revelations which is highlighted here is humility before God and the refusal to barter away God’s revelations for a trifling price. They are thus set apart from the ranks of the people of the Scriptures whose main characteristic is one of boastfulness and of being totally unashamed before God. Moreover, they fabricate lies and seek cheap worldly pleasures.
To those believers among the people of earlier revelations God promises the same reward as He gives to Muslim believers. God does not delay the reward of those who deal with Him. Far be it for Him to do so. “Swift is God’s reckoning.”
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.