Surah Ale-Imran (The Family Of Imran ) 3 : 200
|Click word/image to view Qur'an Dictionary|
and [be] patient
and [be] constant
1. Lessons/Guidance/Reflections/Gems[ edit ]
The closing verse in this long sūrah is an address to the believers which sums up the obligations imposed on them by the constitution God has chosen for them. It is an address from on high to the believers. It calls them by their very quality which establishes their bond with the source of that address and places on them their obligations and qualifies them for the fulfilment of those obligations. It is the quality which gives them honour in this world and makes them honoured in heaven. They are called upon to show patience in adversity and to continue to do so in all situations, to be always ready for sacrifice and to maintain their fear of God.
The sūrah speaks repeatedly about patience in adversity and fear of God. The two qualities are mentioned on occasions separately and on others together. The sūrah also repeatedly calls on the believers to endure whatever hardship they have to face, to struggle and to foil the schemes of their enemies and never to listen to the defeatists or to those who sow the seeds of discord. That the concluding verse of the sūrah calls on the believer to be patient in adversity and to always persevere demonstrates that these are the essential ingredients of those who want to follow the path of Divine faith. It is a long and hard way, full of impediments, persecution, trials and tribulations. To follow it they must be patient.
They have to resist their own desires, ambitions, weaknesses and impetuosity. They have to persevere in the face of peoples’ desires, weaknesses, ignorance, lack of understanding, perversions, selfishness, conceit, and their impatience for quick results. They have to endure the falsehood and tyranny, the power of evil and the conceit of every boastful arrogant. They have to be patient in spite of any of their own weaknesses and in spite of the whisperings of Satan at such times when they are totally unhappy. They must persevere in spite of the fact that this can give rise to anger, exasperation, occasional lack of trust in goodness, lack of confidence in human nature, disappointment, frustration and total despair. In addition, they must also be patient and restrain themselves at the moment of victory, show humility and gratitude when adversity is replaced by prosperity, suppress every motive for revenge or for exceeding the limits of justice. They must maintain their relationship with God and submit to His will in times of happiness and in times of hardship. They surrender themselves to Him with trust and reassurance. Words cannot express the true significance of this struggle. Only a person who has experienced such hardships can understand the full significance of such perseverance. The believers themselves knew well what this address from on high meant. They knew what sort of patience and perseverance God wanted them to show.
This verse then calls on the believers to rise to a higher standard. It is expressed in Arabic in a form of the verb “to be patient” which signifies a highly enhanced effect. This means that the believers must face up to all enemies who try hard to exhaust their patience. The believers are called upon not to allow their patience to fail them despite the prolonged struggle. They must remain more patient and stronger than their enemies, be they the inner enemies in their own souls or the external ones who are the evildoers. The case is thus described as a contest between them and their enemies, and the believers are called upon to meet patience with stronger fortitude, effort with even greater effort, determination with strong resilience. When they have shown that they are stronger and more patient than their enemies, the outcome will undoubtedly be in their favour. If falsehood can be determined and is patient as it goes along its own way, then the truth must be more determined and resilient and must show greater patience as it goes along its own way.
To be ready, in Islamic terminology, is to stay in places where battles are expected, and in positions which are liable to attack from the enemy. The Muslim community never used to leave its eyes closed or to allow sleep to overtake it. Right from the moment when it was called upon to take up the message of Islam and to convey it to mankind, its enemies have never been allowed to rest. Nor will they ever allow the Muslim community to rest in peace, anywhere or at any time. Hence, it cannot overlook the need to be ever-ready to fight and sacrifice until the end of time.
This message presents to people a practical system which exercises control over their consciences, money, property and way of living. It is a system which is upright, just and good. Evil, however, does not like to see such a system being implemented. Falsehood does not like honesty, justice or goodness. Tyranny does not submit to justice, equality and dignity. Hence, this message will always find enemies who uphold evil, falsehood and tyranny. Those who exploit others and are engaged in self- aggrandisement do not wish to relinquish their privileges. The despots who tyrannise people do not like to stop their oppression. The corrupt who indulge in every vice do not like to mend their ways. They all wage a campaign of extermination against the message of Islam. The believers must face up to all these enemies, and must equip themselves with patience and perseverance which can never be exhausted. They must always be on the alert for any aggression launched against them so that the Muslim community can never be taken unawares by its natural enemies who can be found everywhere and in all times.
This is the nature of this message and this is the path it follows. It does not intend any aggression, but it certainly wants to establish its correct method and perfect system on earth. It will always find those who hate its method and system, and who try to prevent its establishment with force, wickedness and propaganda. The advocates of Islam have no choice but to accept the challenge and to fight the battle no matter how much it costs. They must always be on their guard.
Fearing God must accompany all this, because it is a watchful guard over man’s conscience. It keeps it alert and strong and restrains it from launching any aggression or indulging in any deviation. No one appreciates the need for this watchfulness except the one who suffers the difficulties of this path, the one who has to contend with contradictory feelings and reactions pulling him in opposite directions in every situation and at every moment. This final verse sums up the message of the whole sūrah. It puts in a nutshell all the obligations Islam imposes on its followers. There is no wonder then that God attaches to it the outcome of a long struggle and makes prosperity in the Hereafter dependent on it: “So that you may prosper.” God always tells the truth.
قوله: يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ فيه: أنَّه لا سبيلَ إلى الفلاحِ بدون الصَّبرِ والمصابرةِ والمرابطةِ؛ فلم يُفلحْ مَن أفلحَ إلَّا بها، ولم يَفُتْ أحدًا الفلاحُ إلَّا بالإخلالِ بها أو ببَعضِها
ختَم سبحانه السُّورةَ بهذه الوصيةِ للمؤمنين بقولِه تعالى: يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ; قيل لأنَّها هي التي تَتحقَّق بها استجابةُ ذلك الدُّعاءِ، وإيفاءُ الوعدِ بالنَّصرِ في الدنيا، وحُسنُ الجزاءِ في الآخِرة
[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 ]
Salman Al-Farisi reported that the Messenger of Allah said,
«رِبَاطُ يَوْمٍ وَلَيْلَةٍ خَيْرٌ مِنْ صِيَامِ شَهْرٍ وَقِيامِهِ، وَإِنْ مَاتَ جَرَى عَلَيْهِ عَمَلُهُ الَّذِي كَانَ يَعْمَـــــــلُهُ، وَأُجْرِيَ عَلَيْهِ رِزْقُــــهُ، وَأَمِنَ الْفَتَّان»
"Ribat for a day and a night is better than fasting the days of a month and its Qiyam (voluntary prayer at night). If one dies in Ribat, his regular righteous deeds that he used to perform will keep being added to his account, and he will receive his provision, and will be saved from the trials of the grave." [Saheeh Muslim]