(Revealed after Hijrah)
There exists such a deep and far-reaching connection between this Surah and the preceding one, Al-Baqarah, that the two are called Az-Zahrawan (The Two Bright Ones). Whereas Al-Baqarah deals with the wrong beliefs and evil practices of the Jews with whom began the Mosaic Dispensation, the present Surah deals mainly with the wrong doctrines and dogmas of Christianity which subject constitutes its culmination. The Surah is named Al-e-‘Imran (The Family of ‘Imran). ‘Imran or ‘Amran was the father of Moses and Aaron, the progenitors of the family from which sprang Mary, the mother of Jesus, brief account of whose life and mission is given in this Surah. Being closely connected with Al-Baqarah, the Surah may be safely supposed to have been revealed immediately after it. A detailed mention of the Battle of Uhud places its revelation in the third year of the Hijrah.
Al-e-‘Imran has a twofold connection with Al-Baqarah. First, there subsists a strong and deep link between the subject-matter of the whole of this Surah and that of the whole of Surah Al-Baqarah, and another link equally strong between the concluding portion of Al-Baqarah and the opening verses of this Surah. In fact, the order in the Qur’an is of two kinds. Either, the topic with which one Chapter is concluded is continued in the following Chapter, or the whole of the subject matter of the preceding Chapter is referred to in the next. This two-fold connection also exists between Al-Baqarah and Al-e-‘Imran. The connection of the whole subject-matter of Al-e-‘Imran with that of Al-Baqarah mainly consists in a description of the causes that led to the transfer of Prophethood from the Mosaic to the Islamic Dispensation. This was the main theme of Al-Baqarah, and in explanation of it the degenerate condition of the Jews was dealt with at some length in that Surah. But in Al-Baqarah very little light was shed on Christianity, in which culminated the Mosaic Dispensation. This omission could have given rise to the seemingly legitimate doubt that though Judaism which constituted the beginning of the Mosaic Dispensation had become corrupt, its culmination, the Christian Faith, was still pure; and hence, apparently there was no necessity of introducing and establishing a new religion—Islam. To remove this doubt, the hollowness of the Christian dogmas has been exposed in the present Surah.
The Surah is known by several names in the Hadith, i.e. Az-Zahra’ (The Bright One), Al-Aman (The Peace), Al-Kanz (The Treasure), Al-Mu‘inah (The Helper), Al-Mujadalah (The Pleading), Al-Istighfar (The Seeking of Forgiveness) and At-Tayyibah (The Pure).
As the falsity of Christian doctrines is sought to be established in this Chapter it rightly opens with the hint that as Christianity had become corrupt and degenerate, it could not prove a bar to the introduction of a new and better dispensation. On the contrary, Christianity itself constituted a strong testimony to the need for the introduction of a new Law. Consequently, the Divine attributes the Living, the Self-Subsisting and All-Sustaining have been placed in the very beginning of this Surah to repudiate the Christian basic doctrines. The other connection between the two Surahs, viz. that of the concluding portion of Al-Baqarah with the opening words of this Surah is apparent from the fact that Al-Baqarah had concluded with a prayer for national regeneration and reformation of Muslims and the triumph of Islam over its enemies, and the Divine attributes—the Living, the Self-Subsisting and All-Sustaining have been placed in the beginning of the present Surah to assure Muslims that God will certainly come to their aid because He being the Living, the Self-Subsisting and All-Sustaining, His power knows no weakening or diminution.
Subject-Matter
The Surah, like the preceding one, opens with the abbreviated letters, Alif Lam Mim, (I am Allah, the All-Knowing), which are intended to draw attention to the Divine attribute of knowledge; and, mention of the attributes, the Living, the Self-Subsisting and All-Sustaining is meant to point out that in this Surah the Divine attribute of knowledge has been substantiated by God’s attributes, the Living, the Self-Subsisting and All-Sustaining, i.e. the fact that God is Living, Self-Subsisting and All-Sustaining constitutes proof of His being All-Knowing, because death and decay are the result of lack of knowledge. The Surah proceeds to say that, as Jews and Christians have strayed away from the right path, Divine punishment will overtake them, and their being the followers of Torah and the Gospels will not save them from God’s punishment, because these Books have been abrogated and, therefore, are unable to satisfy human needs and requirements. After this it tells Muslims to banish all doubt or misgiving from their minds that, in view of the numerical superiority of Jews and Christians and the preponderance of the material means at their disposal, they would not prevail against the latter, because God had already granted them predominance over their more powerful enemies, the Quraish and other infidel tribes of Arabia. The same phenomenon will be repeated now. Moreover, national victories do not result solely from the preponderance of material means but primarily and very largely from the superiority of national morals. And final victory will come to Muslims because, though they lack material means, they are in possession of ample moral and spiritual means and because also they follow a true religion.
Next, the Surah proceeds to disabuse the minds of the enemies of Islam of the fondly-held illusion that their national usages and customs are superior to those of Muslims. Further, they are told that by holding wrong beliefs and resorting to evil practices they appear to ignore the law of cause and effect, which cannot be flouted with impunity. The Surah then develops the subject that the path to progress and prosperity for Muslims does not lie in imitating other peoples’ ways and manners but in strictly following Islam and the Holy Prophet. After this a clear and detailed exposition of the real subject is taken in hand with a brief reference to the beginnings of Christianity, refutation of which is one of its main themes. Then attention of the People of the Book is drawn to the fact that when Muslims also believe in the truth of the Divine origin and source of their Faith, why should they fritter away their energies and resources in fighting with them; instead both should combine to preach to infidels the doctrine of the Oneness of God, on which they agree, and should keep within proper bounds their respective doctrinal differences. The Christians, then, are particularly warned that they cannot hope to continue to be the "Chosen Ones" of God and retain His grace and love if they refuse to accept the new Faith; they are asked how, after having already subscribed to the doctrine that Truth has always been revealed by God from time to time, can they with justification defy this principle? It is further stated that matters regarding which the People of the Book dispute and quarrel with Muslims are not of much weight, because originally some of them were regarded as permissible by their own forefathers. The subject is further developed that Muslims and Jews have a meeting-point in Abraham, and since it was Abraham who laid the foundations of the Ka‘bah, why should the Israelites quarrel with Muslims on the basis of fancied and insubstantial differences? Then a note of warning is sounded to Muslims that the People of the Book have gone so far in opposition to them that, if the latter had their way, they would certainly lead them astray. But Muslims will not go astray because they are the recipients of God’s favour. They will meet strong opposition and persecution from them which they should endure with steadfastness and should try to strengthen their connection with God and establish their mutual relations on a firmer basis because they will soon need to develop a united front when confronted with a severe attack from Christians. Before that time comes, they should add to their numbers by conveying the Message of Islam to as many people as they possibly can. They are further warned against harbouring the delusion that, in the event of their fight with Christians, the Jews would help them. On the contrary, the latter would spare no pains to harass and oppress them. In spite of this warning against the Jews the Surah does not fail to recognize the good wherever it is found and says that all the People of the Book are not bad. There are also good people among them, but only those, who entertain bad designs against Islam, will come to grief. It is these with whom the Muslims should eschew all friendly contact to avoid being influenced by the latter’s undesirable morals.
Then a brief reference is made to the Battle of Badr. The Muslims are told that, just as in extremely adverse circumstances God protected and helped them against very heavy odds in that encounter and vouchsafed to them a clear victory over the idolaters of Mecca, the same will happen with regard to the People of the Book; God’s mercy and grace will accompany them in opposition to the latter. The People of the Book depend for their power and material might on transactions based on interest. But the taking and giving of interest runs counter to good morals. By taking interest they oppress God’s servants and by subscribing to the doctrine of Atonement and the dogma of the non-acceptance of repentance they declare God to be cruel like themselves. The believers are further enjoined to do their duty, make suitable sacrifices and employ properly the material means at their disposal, leaving the rest to God for the success of their life’s mission. The Surah then enunciates a very sound principle, viz. that the Holy Prophet is but a Divine Messenger; if he should die or be killed in a battle (though in conformity with Divine promise this would never happen), Muslims should not lose heart and should entertain no doubt about the truth of Islam because Islam relies for its success and prosperity on no individual however exalted. Another rule of conduct to be observed in time of war is that the leaders of Muslims should behave with greater leniency than in ordinary times towards other Muslims and should have proper regard for their susceptibilities, so that the enemy may not get an opportunity to create discord and dissension among them. It is further enjoined that at such time all matters should be decided after mutual consultation. Then, Muslims are reminded of the great good God has done to them in that He has raised for them a great Messenger. They should follow him and eschew the path of the disturbers of peace. The Surah lays down the principle, viz. that those, who die while fighting for the cause of Truth, are entitled to special respect. By their death they receive eternal life and inspire their community, as it were, with a new life. Again, reference is made to the People of the Book saying that morally they have become so depraved that, while, on the one hand, they claim to be God’s "Own Chosen People," on the other, they hesitate to spend their money in His way. Muslims are enjoined to take a lesson from this. The moral depravity of these people is further contrasted with their claim that they are commanded to give their allegiance only to that Messenger who should demand the greatest sacrifice of them. The Surah says that such Messengers did appear among them, but they refused to accept them. Next, the theme of sacrifice is developed and believers are told that it would be foolish on their part to be afraid of making sacrifices for national cause. They are then warned that their faith will be put to a severe test. They should not think that they will achieve success without passing through fire and blood. In the next few verses some special qualities and characteristics of true believers are mentioned and they are taught certain prayers which are essential for national progress and prosperity. The Surah concludes with the rules of conduct by observing which Muslims can achieve success and predominance in this life and the pleasure of God in the next.