Surah Ale-Imran (The Family Of Imran ) 3 : 68
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the best to claim relationship
(are) those who
and those who
(is) a Guardian
(of) the believers
1. Lessons/Guidance/Reflections/Gems[ edit ]
In view of the truth stated in the Qur’ān about Abraham, neither the Jews, nor the Christians, nor indeed the idolaters could lay any claim to his heritage or to his religion since they had all moved far away from his faith. It is faith which is, indeed, the paramount relation which groups people together, according to Islam. If that relationship which unites the people of faith is lacking, no other tie of blood, lineage, race or land is of any value. In the Islamic view, man achieves his humanity through his spirit, the blow which has made out of him a man. Hence, faith,
which is the most essential quality of his spirit, forms the basis which unites human beings together. It is only animals that are grouped together on the basis of land, species, food, pasture, boundaries and fences. Patronage between individuals, communities and generations can only be based on faith. It is faith which unites one believer with another, one Muslim community
with another, and one generation of believers who surrender themselves to God and all other generations, bypassing the limitations of time and place, blood and lineage, race and nationality. They are all united by their belief in God Who is the Guardian of all the believers: “The people who have the best claim to Abraham are those who followed him, and this Prophet and those who are true believers. God is the Guardian of the believers.”
Those who followed Abraham when he was alive and implemented his method and abided by his teachings had the best claim to him. The same applies to this Prophet who shared with Abraham the quality of surrendering himself to God, according to the testimony of God Himself, the best of all witnesses. Then come those who believe in this Prophet and, thereby, follow Abraham’s method and practice.
“God is the Guardian of the believers.” They are His party, sheltered by His cover, devoting their loyalty totally to Him, to the exclusion of everyone else. They are one family and one nation, the unity of which transcends all barriers of time, place, country, nationality, race and lineage.
This is the noblest form of social unity which alone is worthy of man. Moreover, it is the only method to establish a community free of all artificial restrictions. The only bond which brings people together in this form is a voluntary one. Every individual can release himself of it by his own choice. That bond is a faith which he personally chooses.
On the other hand, a person cannot change his race if his society is based on race. Neither can he change his community or colour, nor can he easily change his language or caste if any of these is the basis upon which his society is set up. Such barriers will always be divisive, keeping people apart, unless they take up the bond of ideology and faith as their uniting bond. Such a bond relies on personal conviction. Every individual can consciously choose it and join the community on its basis without having to change his race, colour, language or caste. This is, indeed, an honour given to man because it makes its uniting bond based on the noblest of his qualities.
The choice before humanity is either to live as Islam wishes: human beings united by what nourishes their spirits and refines their feelings, or to live like cattle, confined within the boundaries of race, colour and place. We have to remember here that all these are similar to the distinctive marks given to cattle so that they remain identifiable.
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.