Surah Ale-Imran (The Family Of Imran ) 3 : 30
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(On the) day
it will wish
and between it (evil)
(was) a distance
And warns you
(is) Most Kind
to (His) [the] slaves
1. Lessons/Guidance/Reflections/Gems[ edit ]
The warning and threat are further amplified with an image of the Day of Judgement brought before our eyes. It is indeed a fearful day, when nothing escapes attention. Everyone will find a full and detailed account of all his actions and intentions: “On the day when every soul will find itself confronted with whatever good it has done and whatever evil it has done, they will wish that there were a long span of time between them and that Day.” This is a confrontation which leaves the human heart and mind totally overwhelmed. Every human being is cornered by both his good and evil actions. There is no escape. Hence, he inevitably entertains the wish that the confrontation could be long delayed. The confrontation is, however, actually taking place and this leaves any person totally helpless. It is important to point out that the original Arabic text admits two different interpretations regarding that wish; it may be taken to mean that every soul wishes that the day itself be far removed, and alternatvely that everyone wishes that the evil they have done be placed far away from them.
The general warning to people to guard against incurring God’s anger is repeated again, but this is coupled with a reminder of God’s compassion and mercy. There is still a chance to take heed before it is too late: “God warns you to beware of Him; and God is Most Compassionate towards His servants.” These very warnings and reminders are indicative of His compassion and that He wants only what is good for His servants.
These verses are nothing short of a sustained campaign made in a variety of hues and expressions. It suggests that there was at the time a real danger facing the Muslim community in Madinah and involving relations between individuals in the Muslim camp and their relatives, friends, or clients who belonged to the idolaters in Makkah or the Jews in Madinah. Islam sought to lay down the foundations of the Muslim community on the basis of its supreme tie, i.e. faith. The way of life derived from that faith must be the only one to implement. No hesitation or second thoughts could be tolerated in this regard.
These verses also suggest that man will need to exert sustained efforts in order to rid himself of these pressures and shackles, in order to associate himself only with God, and to be committed only to the Divine way of life.
Islam does not restrain any of its followers from being kind to any non-Muslim who does not stand in opposition to Islam. The forging of alliances, however, is different from kind treatment. An alliance means a commitment of mutual support and loyalty. This cannot be given by any true believer except to believers who share with him his faith in God, adopt the Divine way of life and willingly accept the rulings embodied in His revelations in all their disputes.
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.