Day 3
Sûrah Âle-Imrân
Eight rukûs of the third pâra are found in Sûrah Baqarah. Surâh Âle-Imrân begins in the ninth rukû. There is consensus amongst the Ulamâ that this sûrah is a Madanî sûrah. It has twenty rukûs and two hundered verses. Because the incident regarding the family of Hadhrat Imrân عَلَيْهِ السَّلَام is mentioned, this sûrah has been named Âle-Imrân. Regarding the virtue of this sûrah, the following narration of Hadhrat Abû Umâmah رَضِيَ اللهُ عَنْهُ is recorded in Sahîh Muslim, “I heard Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم saying, ‘Read these two luminous sûrahs i.e., Sûrah Baqarah and Âle-Imrân.’”
There is a great connection between the contents of these two sûrahs. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم declaring both these sûrahs as Zahrâwaiyn (the two radiant ones or the sun and moon) also makes the link between the two apparent. Besides this, both these sûrahs address the ahle-kitâb (the people of the book i.e., the Jews and the Christians). However, in Sûrah Baqarah, the Jews are generally addressed and in Âle-Imrân, the original address is to the Christians. Both the sûrahs commence with the hurûfe-muqata’ât الٓـمّٓ and both of them also commence proclaiming the truthfulness of the Qur’ân.
Approximately eighty verses of this sûrah were revealed when a delegation of Christians consisting of sixty people from Najrân came to Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم. These people began debating with Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم regarding Hadhrat Îsâ صَلَّى اللهُ عَلَيْهِ وَسَلَّم and made an effort to prove him to be the son of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى (نعوذ بالله). In this regard, they used those verses as proof in which Îsâ عَلَيْهِ السَّلَام was referred to as روح الله (the Soul of Allâh) orكلمة الله (the Word of Allâh). Answering their incorrect arguments, it was stated that Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى 's speech is made up of two types of verses. Some verses are those which are very clear in showing their meaning.
These verses are called Muh’kamât. The major portion of the Qur’ân comprises of Muh’kamât. The second type of verses are those whose real and true meaning is not known by anyone besides Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى or those verses in which there is some obscurity for some reason. These verses are called Mutashâbihât. Those seeking the truth always concern themselves with the Muh’kamât. Those in whose hearts, there is crookedness, and, in whose minds, there is deficiency, continue making effort to give incorrect interpretations to the Mutashâbihât and in finding out its meanings. Words like روح الله andكلمة الله are from amongst the Mutashâbihât. Basing the building of polytheistic beliefs on the foundation of Mutashâbihât is nothing but attempting to draw a picture on water. The proofs of tawhîd and îmân are completely clear. Only that person can deny it who is completely devoid of insight. Every single thing in the universe including Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى , His pure angels and the pious Ulamâ (scholars) all testify to tawhîd. (18) Just as Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى testified to tawhîd, He also testifies that the most beloved dîn (religion) to Him is only Islâm. The Jews and Christians arguing regarding its truthfulness is nothing but disbelief and obstinacy.
In the following verses, there is continuous rebuking of the ahle-kitâb. Mention is also made of their sins. These were the people who killed the Ambiyâ, caused bloodshed and inflicted oppression on Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى ’s pious servants. (21) Muslims are told not to make friends with the disbelievers, leaving aside the believers, because there is no relationship between Islâm and kufr, and a disbeliever can never be sincere to a Muslim. (28)
Three Incidents Containing Great Lesson:
In the following verses, three exemplary incidents are mentioned. All these incidents are miraculous and point to the great power of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى . The first incident is the birth of Hadhrat Maryam عَلَيْهِ السَّلَام, whom the Christians regard as the wife of Allâh, and her son as the son of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى , thus falling prey to the worst form of deviation.
Hadhrat Maryam عَلَيْهِ السَّلَام ’s father, Hadhrat Imrân was a pious servant of Allâh. His wife, Hannah Binte-Fâqûdh (فاقوذ) was a pious woman and a person of good character. For a long while, she had no children. One day, she saw a bird feeding its young chick. On seeing this, her heart was moved. A desire to bear a child grew in her. In the court of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى she begged, requested, and made a vow that if Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى gave her a child she would endow him for the service of Baitul-Maqdis. Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى accepted her du’â. A daughter was born to her. It was customary that only men and not women were accepted for the service of Baitul-Maqdis. In the meanwhile, this newborn’s father had already passed away. However, Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى accepted this du’â of the wife of Imrân, contrary to the norm (of only men being accepted for the service of Baitul-Maqdis) and placed her under the responsibility and care of the best person of the time, Hadhrat Zakariyyâ عَلَيْهِ السَّلَام. Hadhrat Zakariyyâ عَلَيْهِ السَّلَام saw her miraculous feats and the out-of-season fruits (that would be found in her chamber). One day he asked her, “O Maryam! From where this sustenance is coming?” She answered, “It is from Allâh. Verily, Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى gives unlimited sustenance to whomsoever He wishes.” (37)
On hearing this answer which was based on strong îmân (faith) from this innocent child, the desire arose in the heart of Zakariyyâ عَلَيْهِ السَّلَام for children, whereas he was already over 100 years in age, and his wife too was very old, and barren. However, inspite of the outward means being adverse, he made du’â with great humility and submission “O my Rabb, grant me pious children through your special favour. Definitely, You are the One who hears (and accepts) du’âs. (38) Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى accepted this du’â which was made with a broken heart and gave him glad tidings of such a son who would bear four qualities :
(1) He will testify to Kalimatullah i.e., Îsâ عَلَيْهِ السَّلَام and will believe in him.
(2) He will attain a rank of leadership in knowledge, piety, zuhd (abstinence) and ibâdat.
(3) He will be very chaste. Inspite of having power and strength, he will not even go near women.
(4) He will be in the ranks of the Ambiyâ and the pious.
The third exemplary incident is the birth of Îsâ عَلَيْهِ السَّلَام. If the incidents of Hadhrat Maryam عَلَيْهِ السَّلَام and Hadhrat Yahyâ عَلَيْهِ السَّلَام are amazing and a sign of the power of Allâh سُبْحَانَهُ وَتَعَالَى Ta’âla, since their parents gave birth to them when they had reached old age, then the incident of Hadhrat Îsâ عَلَيْهِ السَّلَام is even more amazing because his birth was done miraculously without the agency of a father. When the angels informed Hadhrat Maryam عَلَيْهِ السَّلَام about her son, she asked surprised, “How will my child be born, whereas no man has ever touched me?” The answer came from Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى , “It will happen like this (because) Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى creates whatever He wishes. If He decides a matter, then He says, “Be” then it comes into existence.” (47)
Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى had granted Sayyidinâ Masîh عَلَيْهِ السَّلَام many miracles, but the Jews, inspite of seeing them, were not blessed with the good fortune of accepting îmân, and they resolved to kill him. On the other side, Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى planned to save him. However, all saw that Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى ’s planning was superior as Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى states, “And they planned and Allâh سُبْحَانَهُ وَتَعَالَى planned, and Allâh سُبْحَانَهُ وَتَعَالَى is the best of planners.” (54) The Jews claim is that they crucified Hadhrat Îsâ عَلَيْهِ السَّلَام and buried him in a grave. He remained there for three days. Then the grave opened, and he went into the heavens to the Throne of his Rabb.
In India, a group following a claimant of nubuwwat claim that Îsâ عَلَيْهِ السَّلَام was injured on the cross. Thinking him to be dead, he was buried in a grave. His disciples treated him, and he recovered. Then he migrated to Kashmir, where he passed away. Contrary to all these claims, is the statement of the Qur’ân and the unanimous belief of the Ahlus-sunnah wal-jamât that he was raised to the heavens alive. Close to Qiyâmat, he will descend from the heavens. After completing his life, he will die a natural death. In Sûrah Ale-Imrân the following is mentioned, “(Remember) when Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى said, ‘O Îsâ ! I will grant you death (when death is appointed for you) and (at present) I am lifting you to Me, and I will keep you pure (of the slander of the disbelievers) and I will give superiority to your followers over the disbelievers on the Day of Qiyâmah.’” (55)
The Christians of Najrân, who had come to Madînah Munawwarah to debate with Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, were not prepared to accept the truth after hearing all the proofs. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, following the command of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى , invited them to a mubâhalah i.e., you bring your family and friends, and I will bring my family and friends. Then, we will all make du’â to Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى with humility and submission that whosoever amongst us is a liar, may Allâh’s curse be upon them. (61) None of this delegation of sixty people, including fourteen high-ranking religious leaders were ready for this mubâhalah. However, they were happy to pay jizya (protection tax).
After mentioning this incident, Sûrah Âle-Imrân invites all the Ahle-Kitâb i.e., the Jews and Christians to unite on such a phrase which all the Ambiyâ عَلَيْهِ السَّلَام taught and which is taught in all the four heavenly books as well as the smaller books (sahîfas). This phrase is kalimah-e-tawhîd لا اِله إلا الله – There is none worthy of worship besides Allâh. (64)
After mentioning the evil actions, faithlessness, lies and slander of the Jews and Christians, the pact which Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى took with all the Ambiyâ عَلَيْهِ السَّلَام is mentioned that if the final messenger Hadhrat Muhammad صَلَّى اللهُ عَلَيْهِ وَسَلَّم has to come in their time, then they would have to believe in him. If he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) does not come during their time, then their followers and nations have to believe in him. (81)
The pact with the Ambiyâ was in fact a pact for their nations. However, it is sad to say, the nations of those Ambiyâ did not fulfil this pact and instead of acceptance and assistance, they became firm on denial and opposition. This verse shows Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم to be Sayyidul-Ambiyâ (the leader of all the Ambiyâ). At the end of the third pâra, this point is clarified that îmân and kufr are two such conflicting ideologies which can never be reconciled. Therefore, a scathing criticism has been made of those people who renege from Islâm (become murtad), give preference to misguidance over guidance and who pass away in the state of kufr (disbelief).
FOURTH PÂRA
From amongst the subjects mentioned with special importance in Sûrah Âle-Imrân, one is that of spending in the path of Allâh. At the beginning of the fourth pâra, an important instruction is given regarding this topic, which is, one cannot acquire the perfect degree of piety until he does not sacrifice those things which are beloved to him in the path of Allâh. To reach one’s destination, selflessness and the sacrifice of things which are beloved to one are necessary.
Besides this, other important topics mentioned in the fourth pâra are as follows :
(1) After the command was revealed for the changing of the qiblah and Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم started facing the Kâ’bah and not Baitul-Maqdis, then the ahle-kitâb began making a huge fuss. They said, “Baitul-Maqdis is more virtuous than the Kâbah, and this has the honour of being the first house of Allâh سُبْحَانَهُ وَتَعَالَى on the surface of the earth.” Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى , in refuting them, mentions three specialities of Baitul-Harâm (i.e., the Ka’bah)
a. It was the first place of worship on the surface of the earth.
b. There are clear signs found on it which point to its honour and virtue, including Maqâm-e-Ibrâhîm, Zamzam and the Hatîm.
c. Whoever enters the precincts of the Haram, attains safety and security.
One Allâhwâlâ (pious person) has mentioned, “There is no building in the whole universe more honourable than the Ka’bah. Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى commanded that it be built, Jibraîl عَلَيْهِ السَّلَام drew its plan, Hadhrat Ibrâhîm عَلَيْهِ السَّلَام was its builder, and Hadhrat Ismâîl عَلَيْهِ السَّلَام did work as an assistant. This is that place of worship which Muslims are commanded to journey towards to visit it. That person who can bear the expenses of travelling etc., and if the other conditions which make Hajj compulsory are found, then immediately Hajj becomes fardh (compulsory) on him. If he delays without a valid reason, he will be sinful.
a. Muslims are commanded to fear Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى as He should be feared; hold firm onto the rope of Allâh سُبْحَانَهُ وَتَعَالَى and not break up into groups. Hadhrat Abdullâh Ibn Mas’ûd رَضِيَ اللهُ عَنْهُ has said, “The right of taqwâ (حق تقته) is that Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى should be obeyed, He should not be disobeyed, He should be remembered and not forgotten, He should be shown gratitude and not ingratitude for the favours which He has bestowed.”
b. The Muslim ummah is the best and most virtuous of all the other nations. The reason for this is that contrary to the other ummats they believe in all those things which Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى has commanded that they should believe in, and added to this, amar bil-ma’rûf (commanding righteousness) and nahy anil-munkar (prohibiting evil) is a religious obligation on them. Hadhrat Umar رَضِيَ اللهُ عَنْهُ has said, “Whoever’s heart desires to be counted amongst this ummah, then he should fulfil this condition of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى .” This statement of his was in reference to this verse in which the above three qualities of the religion of Islâm have been mentioned. As long as these three qualities remain in the ummah, they will be worthy of virtue and Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى ’s special favour. If (Allâh سُبْحَانَهُ وَتَعَالَى forbid!) any group or person is deprived of these three qualities, they do not remain worthy of this virtue. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم has said, “By Him in whose hand my life lies, continue commanding righteousness and preventing evil, otherwise Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى will afflict you with His punishment, then you will make du’â to him, and your du’âs will not be accepted.” (Tirmizî, Ibne-Mâjah)
(2) To forge close friendships with the hypocrites and disbelievers is prohibited. Four reasons have been given :
1- They will leave no stone unturned in trying to cause harm to you.
2- They desire from the bottom of their hearts that problems and difficulties afflict you in both worldly and religious matters.
3- Hatred and enmity are apparent from their faces as well as their speech.
4- The hatred and jealousy which is concealed within their hearts is far worse than that which emits from their mouths.
(3) After being prohibited from befriending the hypocrites and confiding in them, mention is made of the Battle of Badr, which has the honour of holding the crown of all Islâmic battles. Where on one hand, those who participated presented a unique example of bravery and fearlessness, on the other hand, they witnessed with their own eyes Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى ’s power and unseen assistance. The Muslims were few in number. They were poorly equipped with weapons. Muslims have learnt two important lessons from this battle :
1- Victory in any battle cannot be solely attained on the basis of large amounts of weaponry or the strength of the army. Its fundamental condition is îmân and yaqîn (conviction), ittîbâ (obedience) and steadfastness.
2- As long as Muslims remain steadfast on the truth and hold onto the rope of Allâh سُبْحَانَهُ وَتَعَالَى firmly (i.e., they obey the commands of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى ), the help of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى will remain with such people and they will always be victorious.
(4) The Battle of Badr has been briefly referred to in Sûrah Âle-Imrân, however at this point, the main focus is the Battle of Uhud, which is explained in 55 verses. In these verses, the causes and wisdoms of defeat have been mentioned. There are also verses containing warnings, explanation (of events), criticism and praise. One who has the slightest knowledge of Islâmic history will know that the Quraysh suffered a humiliating defeat in the Battle of Badr. To avenge this defeat, they made full preparations and in Shawwâl, the third year of hijrî, under the leadership of Abû Sufyân, they attacked Madînah Munawwarah.
The army of the Quraysh comprised of 3000 soldiers of which 200 were mounted on horses and 700 were shielded with armour. They also had 3000 camels. Five hundred women also accompanied them. In comparison to the 3000 Quraysh, the Muslims numbered only 700. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم deployed a cavalry of 50 horsemen on a hill behind him under the leadership of Abdullâh Ibn Jubair رَضِيَ اللهُ عَنْهُ. The hill is remembered by the name of “Jabal-ur-Rumât” (The Mount of the Archers). Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم emphasised to this group that they should under no circumstances leave their posts irrespective of whether they were victorious or not, so much so that if they saw the birds eating the corpses of their companions, then too they should not move. The Commander in Chief, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم spread the Muslim mujâhidîn (warriors) in such a way that the Qurayshî army was forced to confront them face to face. Thus, it became impossible for them to use their conveyances. In individual combat, eight high-ranking Quraysh leaders were killed which caused the Quraysh to lose courage. The attacks of the brave and valiant warriors of Islâm, like Hadhrat Alî, Hadhrat Hamzâh and Hadhrat Abû Dujânah رَضِيَ اللهُ عَنْهُ were so severe that the mushrikîn lost footing and began deserting the battlefield.
On seeing the defeat of the Qurayshî army, the archers of Jabal-ur-Rumât left their posts, and all besides ten mujâhidîn, became preoccupied in collecting the spoils of war. Khâlid Ibne-Walîd who was until now unsuccessful in attacking from the rear found a golden opportunity to do so. After disposing of the few remaining archers, he launched a powerful attack. The Muslims were caught out unawares by this severe attack. When the soldiers of the Qurayshî army who had fled the battlefield got news of this attack, they returned to the battlefield. Now the Muslims fell prey to an offensive on two fronts.
Outwardly, due to a small error, the victory of the Muslims had turned into defeat. Twenty-two mushrikîn were killed in this battle, whereas on the other side seventy Sahâbahh رَضِيَ اللهُ عَنْهُ were martyred, including Sayyidush-shuhadâ (the leaders of martyrs), Hadhrat Hamzah رَضِيَ اللهُ عَنْهُ. The Qurayshî army were in such a position that had Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى not changed their hearts, they would have completely destroyed the Muslim army. Inspite of being presented with the opportunity, they sufficed on an incomplete victory and decided to return to Makkah. The hypocrites, in keeping with the inherent disposition (of creating mischief), began creating doubts (in the minds of people) that if the Muslims were indeed on the truth, they would not have been defeated. That is why after reviewing the Battle of Uhud in 55 verses, mention is made of the hypocrites in 25 verses, who would not let any opportunity to cause mischief to go by.
After burying the martyrs of Uhud, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم got news that Abu Sufyân on reaching Rawhâ, had realised his error, that he had returned without fulfilling the objectives of the battle and due to the criticism of his companions, was intending to launch a second attack on Madînah Munawwarah. Upon receiving news of this, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم personally set out in pursuit of them. He also laid down the condition that only those mujâhidîn had permission to join him in the pursuit (of the mushrikîn) who had participated in the previous day’s battle. Now judge for yourself what was the strength of the îmân, yaqîn (conviction) and loyalty of the Sahâbah رَضِيَ اللهُ عَنْهُ, that they had just buried 70 martyrs, and they were weak and injured, yet they were ready to answer the call of their beloved master Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم. With great speed they travelled to a place called “Hamrâ-ul-Asad”, which is situated about 8 miles from Madînah Munawwarah. Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى placed awe in the hearts of the mushrikîn and they quickly turned back to Makkah Mukarramah. Due to the name of this place, this event is known as the battle of Hamrâ-ul-Asad. Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى states while mentioning this battle, “Those people, inspite of being wounded, who answered the command of Allâh سُبْحَانَهُ وَتَعَالَى سُبْحَانَهُ وَتَعَالَى and His Rasûl, there is a great reward for them who are pious.” (172)
(5) In the last rukû of Sûrah Ale-Imrân, mention is made of the people of îmân who always remember Allâh, who ponder over the creation of the heavens and earth and who continuously make du’â to their Creator. (190-195)
At the end of the sûrah, the four principles of success have been mentioned :
1- Sabr – Stay firm on dîn and let not the heart become constrained due to difficulties and problems.
2- Musâbarah – In front of the enemy, display more bravery and firmness than them.
3- Murâbatah – Prepare oneself to confront the enemies of dîn.
4- Taqwâ – In all conditions and places to fear Allâh. (200)