Aal-e-Imran | 200 verses | 19 Rukus | The family of Imran
سورة آل عمران
Sura #3 | Madina
85
مَن يَبْتَغِ غَيْرَ الإِسْلاَمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي
الآخِرَةِ مِنَ الْخَاسِرِينَ
Name
This Surah takes its name from v. 33. Al-i-Imran, like the names of many other
surahs, is merely a name to distinguish it from other surahs and does not imply
that the family of Imran has been discussed in it.
Period of Revelation
This Surah consists of four discourses. The first discourse (vv. 1-32) was
probably revealed soon after the Battle of Badr. The second discourse (vv.
33-63) was revealed in 9 A.H. on the occasion of the visit of the deputation
from the Christians of Najran. The third discourse (vv. 64-120) appears to have
been revealed immediately after the first one. The fourth discourse (vv.
121-200) was revealed after the Battle of Uhud.
Background
The following is the background of the Surah:
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 Al-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 Al-Madinah. They were discarding the treaties of alliance they
had made with the Holy Prophet after his migration from Makkah. So much so that
on the occasion of the Battle of Badr, these people of the Book syrnpathised
with the evil aims of the idolaters, in spite of the fact that their
fundamental articles of the Faith-Oneness of Allah, Prophethood, Life-after-
death-were the same as those of the Muslims. After the Battle of Badr, they
openly began to incite the Quraish 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 Al-Madinah. At last when
their mischievous actions and breaches of treaties became unbearable, the Holy
Prophet attacked the Bani-Qainu-qa'a, the most mischievous of all the other
Jewish clans who had conspired with the hypocrites of Al-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 Holy 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 Holy 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 Quraish and they began to make preparations to avenge the
defeat they had suffered at Bad. A year after this an army of 3,000 strong
marched out of Makkah to invade Al-Madinah and a battle took place at the foot
of Mount Uhud. The Holy Prophet came out of Al-Madinah with one thousand men to
meet the enemy. While they were marching to the battle-field, three hundred
hypocrites deserted the army and returned to Al-Madinah, but there still
remained a small band of hypocrites among the seven hundred who accompanied the
Holy Prophet. They played their part and did their worst 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.
Theme and Topics
Though these discourses were revealed at different periods and on different
occasions, they are so inter-linked and so inter-connected in regard to their
aim, object and central theme that they make together one continuous whole.
This Surah has been especially addressed to two groups-the people of the Book
(the Jews and the Christians) and the followers of Muhammad (Allah's peace be
upon him).
The message has been extended to the Jews and the Christians in continuation of
the invitation in Al-Baqarah, in which they have been admonished for their
erroneous beliefs and evil morals and advised to accept, as a remedy, the Truth
of the Quran. They have been told here that Muhammad (Allah's peace be upon
him) taught the same right way of life that had been preached by their own
Prophets; that it alone was the Right Way, the way of Allah; hence any
deviation from it will be wrong even according to their own Scriptures.
The second group, the Muslims, who had been declared to be the best Community
in Al-Baqarah and appointed torch-bearers of the Truth and entrusted with the
responsibility of reforming the world, have been given additional instructions
in continuation of those given in the preceding Surah. The Muslims have been
warned to learn a lesson from the religious and moral degeneration of the
former communities and to refrain from treading in their footsteps.
Instructions have also been given about the reformative work they had to
perform. Besides this, they have been taught how to deal with the people of the
Book and the hypocrites who were putting different kinds of hindrances in the
way of Allah. Above all, they have been warned to guard against those
weaknesses which had come to the surface in the Battle of Uhud.
This Surah is the sequel to Al-Baqarah and the invitation therein is continued
to the people of the Book. In Al-Baqarah the Jews were pointedly invited to
accept the Guidance and in this Surah the Christians have particularly been
admonished to give up their erroneous beliefs and accept the Guidance of the
Quran. At the same time, the Muslims have been instructed to nourish the
virtues that may enable them to carry out their obligations and spread the
Divine Guidance.
Transliteration
Wa may yabtagi gairal isla_mi dinan falay yuqbala minh)u), wa huwa fil
a_khirati minal kha_sirin(a).
Hindi
Aur ham to usi (ek Khuda) ke farmadaar hai aur jo sakhsh islam ke siwa kisi aur
deen ki khawahish kare to uska woh deen hargij kabul hi na kiya jayega aur woh
aakhirat mein sakht ghate mein rahega
English
And whoever seeks a religion other than Islam, it will never be accepted of
him, and in the Hereafter he will be one of the losers.
French
Et quiconque désire une religion autre que l'Islam, ne sera point agrée, et il
sera, dans l'au-delà, parmi les perdants.
Spanish
Si alguien desea una religión diferente del islam, no se le aceptará y en la
otra vida será de los que pierdan.
Indonesian
Barangsiapa mencari agama selain agama Islam, maka sekali-kali tidaklah akan
diterima (agama itu) daripadanya, dan dia di akhirat termasuk orang-orang yang
rugi.
Melayu
Dan sesiapa yang mencari agama selain agama Islam, maka tidak akan diterima
daripadanya dan dia pada hari akhirat kelak dari orang-orang yang rugi.
German
"Und wer eine andere Religion als den Islam begehrt: nimmer soll sie von ihm
angenommen werden, und im Jenseits wird er unter den Verlierern sein.
Russian
От того, кто ищет иную религию помимо ислама, это никогда не будет принято, и в
Последней жизни он окажется среди потерпевших урон.
Urdu
اور جو کوئی اسلام کے سوا اور کوئی دین چاہے تو وہ اس سے ہر گز قبول نہیں کیا جائے
گا اور وہ آخرت میں نقصان اٹھانے والوں میں سے ہوگا
_____
86
كَيْفَ يَهْدِي اللّهُ قَوْمًا كَفَرُواْ بَعْدَ إِيمَانِهِمْ وَشَهِدُواْ أَنَّ
الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللّهُ لاَ يَهْدِي الْقَوْمَ
الظَّالِمِينَ
Transliteration
Kaifa yahdilla_hu qauman kafaru_ ba'da ima_nihim wa syahidu_ annar rasu_la
haqquw wa ja_'ahumul bayyina_t(u), walla_hu la_ yahdil qaumaz za_limin(a).
Hindi
Bhala Allah aise logon ki kyonkar hidayat karega jo imaan laane ke baad phir
kaafir ho gaye halanki woh ikrar kar chuke the ki paigambar barhak hai aur unke
pas vazaei aur roushan moujaze bhi aa chuke the aur khuda aise hath dharmi
karne wale longon ki hidayat nahi karta.
English
How shall Allah guide a people who disbelieved after their belief and after
they bore witness that the Messenger (Muhammad SAW) is true and after clear
proofs had come unto them? And Allah guides not the people who are Zalimoon
(polytheists and wrong-doers).
French
Comment Allah guiderait-Il des gens qui n'ont plus la foi après avoir cru et
témoigné que le Messager est véridique, et après que les preuves leur sont
venues? Allah ne guide pas les gens injustes.
Spanish
¿Cómo va Alá a dirigir a un pueblo que ha dejado de creer después de haber
creído, de haber sido testigo de la veracidad del Enviado y de haber recibido
las pruebas claras? Alá no dirige al pueblo impío.
Indonesian
Bagaimana Allah akan menunjuki suatu kaum yang kafir sesudah mereka beriman,
serta mereka telah mengakui bahwa Rasul itu (Muhammad) benar-benar rasul, dan
keterangan-keteranganpun telah datang kepada mereka? Allah tidak menunjuki
orang-orang yang zalim.
Melayu
Bagaimana Allah akan memberi petunjuk hidayat kepada sesuatu kaum yang kufur
ingkar sesudah mereka beriman dan juga sesudah mereka menyaksikan bahawa
Rasulullah (Nabi Muhammad) itu adalah benar dan telah datang pula kepada mereka
keterangan-keterangan yang jelas nyata dan (ingatlah), Allah tidak akan
memberikan petunjuk hidayatNya kepada kaum yang zalim.
German
Wie soll Allah ein Volk leiten, das ungläubig wurde nach seinem Glauben und
nachdem es bezeugt hatte, daß der Gesandte wahrhaftig sei, und nachdem die
deutlichen Zeichen zu ihnen gekommen waren? Und Allah leitet die Ungerechten
nicht.
Russian
Как же Аллах наставит на прямой путь людей, которые стали неверующими после
того, как уверовали и засвидетельствовали правдивость Посланника, и после того,
как к ним явились ясные знамения? Аллах не ведет прямым путем несправедливых
людей.
Urdu
الله ایسے لوگوں کو کیونکر راہ دکھائے جو ایمان لانے کے بعد کافر ہوگئے اور گواہی
دے چکے ہیں کہ بے شک یہ رسول سچا ہے اور ان کے پاس روشن نشانیاں آئی ہیں اور الله
ظالموں کو راہ نہیں دکھاتا
6
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