Surah Ale-Imran (The Family Of Imran ) 3 : 73
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the (true) guidance
(is the) Guidance
was given to you
they may argue with you
(is) in the Hand
He gives it
1. Lessons/Guidance/Reflections/Gems[ edit ]
At this point, God directs the Prophet to declare that true guidance is that provided by God, and that unless people accept and abide by it they will never find real guidance by any other method or way of life: “Say: ‘All true guidance is God’s guidance.’” This statement is given in answer to their encouragement to one another to “declare at the beginning of the day, that you believe in what has been revealed to the believers, and then deny it at the end of the day, so that they may go back on their faith.” This serves as a warning to the Muslims and helps them to foil the evil goal of their enemies. Since there is no true guidance except that provided by God, then those schemers only want the believers to sink back into deviation and total disbelief. It should be entioned here that this instruction to the Prophet to declare that true guidance is that provided by God, is given even before the statements of people of earlier revelations are quoted in full. The sūrah then goes on quoting them: “That anyone may be given the like of what you have been given. Or that they should contend against you before your Lord”
These are the reasons they give for stating earlier: “Do not really trust anyone except those who follow your own faith.” This betrays their grudge, envy and hatred of the idea that God should give prophethood and revelation to anyone other than them. It also betrays their fear that should the Muslims come to know the truth they themselves know, despite their denials, they will take it as an argument against them before God. They say this as if God does not take against them anything other than verbal statements. The fact is that such thoughts cannot be entertained by anyone who has a sound concept of God and His attributes, or who has a correct knowledge of the true nature of Divine messages and prophethood, or the duties required by faith.
God directs His Messenger to teach them and the Muslim community the nature of God’s grace when He wills to favour any nation with a messenger and a message. He has willed to give His message and revelation to a nation other than that which received His earlier revelations. He has chosen to do so after they violated their covenant with Him, breached the pledges of their father, Abraham, knowingly confounded the truth with falsehood, betrayed the trust He has placed in them, abandoned the rulings of their Book and the laws of their religion and showed their nwillingness to refer their disputes to God’s revelations for arbitration. What this meant in practice was that human life was no longer following God’s constitution and its leadership was no longer in the hands of believers. Hence, He has given the leadership to the Muslim nation in which He placed His trust as an act of infinite honour and grace from Him. This He does on the basis of His knowledge of where His mercy should be placed and on the basis that when He bestows His grace, there is no limit to what He gives. “God’s grace is great indeed.“ There is no grace greater than His guidance provided to any nation in the shape of a Book, or His limitless bounty given in the shape of a message, or His great mercy bestowed in the form of a messenger.
- سل الله تعالى من فضله ورحمته؛ ففضل الله سبحانه أوسع مما يتخيله عقلك، ﴿ قُلْ إِنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ [Be 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.