3. Aal-i-Imraan

Sequence

The text now shifts from the verbal confrontation with disbelievers on the warnings about the coming physical encounter as pointed out in verse 12 - 'You shall soon be overcome (by Muslims) ' while the verses earlier (10 and 11) serve as the introduction.

Commentary

Some readers of verse 12: قُل لِّلَّذِينَ كَفَرُ‌وا سَتُغْلَبُونَ just cited, above may have some doubt about disbelievers being overcome because this is not the case with all disbelievers of the world. But, this doubt is unfounded as the disbelievers referred to here are the disbelievers and Jews of that particular time - from among whom, the pagans were overcome when killed or taken prisoners, and the Jews were overcome through killing or imprisonment as well as through Jizya and extradition. Therefore, this 'overcoming' of disbelievers mentioned in the verse simply does not refer to disbelievers universally.

Sequence

In the previous verses, the disbelievers were informed that they will be overcome. Now, cited in this verse is an example of how the prophecy has been fulfilled.

Commentary

This verse refers to the Battle of Badr in which the disbelievers had about 1000 men, 700 camels and 100 horses, while the Muslim mujahidin were just over 300, having a total of 70 camels, 2 horses, 6 armours and 8 swords. The encounter was certainly strange as each combating group saw the opponent being twice its own numbers. The sighting of so many Muslims inspired awe in the hearts of the disbelievers, while Muslims who saw the disbelievers as twice of them turned to Allah more fervently. They had hopes of Allah's help, and ultimate victory, because they had placed their total trust in Allah, were steadfast and sincerely believed in the promise of Allah revealed to them in the following words:

إِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّـهِ

If there be among you a hundred patient one, they shall over-come two hundred. (8:66)

If the actual number of disbelievers which was three times more than their own were to be realized by Muslims, they may have been overawed. This state of sighting the numbers of the other group as twice its own was at a particular time. At another time each of the two combating groups felt the other one as low in numbers, as it would appear later in Surah al-Anfal.

To sum up, it can be safely said that making a small group of people with very little to fight against a much stronger group and score a victory, as prophesied in Makkah, is an unusual event full of lessons for the observant and the discerning.

Sequence

That the hostility of disbelievers should be countered with Jihad against them was the theme in several previous verses. Now, in these verses the text explains the reason why the disbelievers indulge in hostility against Islam and Muslims. The reason for this and for all evil deeds is, in fact, the love of the worldly life. There are all sorts of people who line up against the truth - some driven by greed for wealth or power, some goaded by lust and some in defence of false ancestral customs: All this is just to grab a share in the temporal enjoyments of the present life which has been described in these verses.

Commentary

The limits of one's love for worldly enjoyments

The Holy Prophet ﷺ has said: حُبُّ الدئنیا راس کُلِّ خَطِیٔۃ It means that the love of دنیا dunya (worldly life or worldly enjoyments) is the main source of all errors. The first verse here names some of the most de-sired things and says that they have been made to look attractive and therefore, people go after them enticed by their glamour brushing aside any concerns for the life to come, if there be any.

It will be noted that things named here are the center of attraction for human beings, out of which, women come first and then the children. For whatever man goes about procuring is because of the needs of his family - wife and children - to share it with him. Then come other forms of wealth and possessions - gold, silver, cattle and tillage - which attract people secondarily.

Why has man been made in a way that he is temperamentally attracted to these things? The answer is that Allah has done so in His ultimate wisdom. Let us consider:

1. If man was not naturally inclined to and even enamoured with these things, all worldly business would have gone topsy-turvy. Why would someone sweat on farms and fields? Why would a wage-earner or an entrepreneur burn themselves out in an industry, or a business-man would put his capital and labour in buying and selling things? The secret was that the people of the world were made to grow and survive through this instinctive love for such things whereby they would go about collecting and preserving these. The worker goes out to earn some money. The well-to-do goes out to hire a worker for his job. The trader brings forth his best merchandise for display waiting for a customer to earn something from. A customer goes to the shopping mall to buy things he needs to live or be happy with. If we think about it, we shall realize that it was the love for what is desirable in this mortal world which brought them out of their homes, and in this silent process, gave the world a strong and ongoing social system.

There is yet another element of wisdom behind it. If man had no liking for the blessings he finds in the mortal world, he would obviously have no taste or desire for blessings promised in the world to come. That being the case, why would he ever take the trouble of doing what is good and thus become deserving of Paradise, and not doing what is evil and thus become safe from Hell?

There is still another element of wisdom which is more significant for consideration here. Is it not that man, with love for these things in his …

In the second verse that follows (15), the same subject has been further cleared by saying:

قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ‌ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِندَ رَ‌بِّهِمْ جَنَّاتٌ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَ‌ةٌ وَرِ‌ضْوَانٌ مِّنَ اللَّـهِ ۗ وَاللَّـهُ بَصِيرٌ‌ بِالْعِبَادِ ﴿15﴾

Say: "Shall I not tell you what is far better than that? For those who fear Allah, there are with their Lord gardens beneath which rivers flow, where they shall live forever, and wives purified, and approval from Allah. And Allah is watchful over His servants."

Here, the address is to the Holy Prophet ﷺ who is being asked to tell those who become obsessed with imperfect and perishable blessings they find in the present life that he is in a position to lead them on to far better blessings. These shall be the lot of those who fear Allah and are obedient to Him. These blessings are, 'gardens beneath which rivers flow, wives purified and favours from Allah' - the last being the ultimate man can and should aspire for.

It will be recalled that in the preceding verse (14), the total count of blessings that infatuate man was given as six women, children, heaps of gold and silver, fine horses, cattle and tillage. As compared to that, only three blessings of the Hereafter, that is, the gardens of Par-adise, wives purified and the approval from Allah have been identified. Out of the rest, children were not mentioned because man loves children during his life in the world as children help and strengthen him in what he does and through them his name lives on. But, in the Here-after he would not need such help, nor would he 'die' in which case he may have to look for an heir. Apart from this, whoever has children would have them all in the Paradise. Whoever has no children in the mortal world would, to begin with, just not have the desire to have them in the Paradise. Should someone desire that he may have children, Allah Almighty would bless him with children. According to a hadith in Jami` al-Tirmidhi, the Holy Prophet ﷺ said: 'If a dweller of Paradise wishes to have children, the process of pregnancy, birth and growth of the child will be completed in no time and he would have what he wished for.'

Similarly, gold and silver were not mentioned in relation to the Paradise because gold and silver are needed in the mortal world as material things are bought against them or anything else one-needs can be procured through them. In the Hereafter, there will be just no need to buy anything or sell anything or pay for anything. Instead of that, whatever the dweller of Paradise needs will be instantly provided. Incidentally, the Paradise itself is not without gold and silver.

Some sayings of the Prophet ﷺ mention that some places of Paradise will have bricks of gold and silver masoned one after the other. However, in view of the uniqueness of that life; gold and silver were not considered worth mentioning.

Now the horses. In the world of our experience, horses help cover distances. In the other world, there is no travel and no riding but, sound hadith reports do prove that fine horses will be presented before the dwellers of …

In the second verse that follows (15), the same subject has been further cleared by saying:

قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ‌ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِندَ رَ‌بِّهِمْ جَنَّاتٌ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَ‌ةٌ وَرِ‌ضْوَانٌ مِّنَ اللَّـهِ ۗ وَاللَّـهُ بَصِيرٌ‌ بِالْعِبَادِ ﴿15﴾

Say: "Shall I not tell you what is far better than that? For those who fear Allah, there are with their Lord gardens beneath which rivers flow, where they shall live forever, and wives purified, and approval from Allah. And Allah is watchful over His servants."

Here, the address is to the Holy Prophet ﷺ who is being asked to tell those who become obsessed with imperfect and perishable blessings they find in the present life that he is in a position to lead them on to far better blessings. These shall be the lot of those who fear Allah and are obedient to Him. These blessings are, 'gardens beneath which rivers flow, wives purified and favours from Allah' - the last being the ultimate man can and should aspire for.

It will be recalled that in the preceding verse (14), the total count of blessings that infatuate man was given as six women, children, heaps of gold and silver, fine horses, cattle and tillage. As compared to that, only three blessings of the Hereafter, that is, the gardens of Par-adise, wives purified and the approval from Allah have been identified. Out of the rest, children were not mentioned because man loves children during his life in the world as children help and strengthen him in what he does and through them his name lives on. But, in the Here-after he would not need such help, nor would he 'die' in which case he may have to look for an heir. Apart from this, whoever has children would have them all in the Paradise. Whoever has no children in the mortal world would, to begin with, just not have the desire to have them in the Paradise. Should someone desire that he may have children, Allah Almighty would bless him with children. According to a hadith in Jami` al-Tirmidhi, the Holy Prophet ﷺ said: 'If a dweller of Paradise wishes to have children, the process of pregnancy, birth and growth of the child will be completed in no time and he would have what he wished for.'

Similarly, gold and silver were not mentioned in relation to the Paradise because gold and silver are needed in the mortal world as material things are bought against them or anything else one-needs can be procured through them. In the Hereafter, there will be just no need to buy anything or sell anything or pay for anything. Instead of that, whatever the dweller of Paradise needs will be instantly provided. Incidentally, the Paradise itself is not without gold and silver.

Some sayings of the Prophet ﷺ mention that some places of Paradise will have bricks of gold and silver masoned one after the other. However, in view of the uniqueness of that life; gold and silver were not considered worth mentioning.

Now the horses. In the world of our experience, horses help cover distances. In the other world, there is no travel and no riding but, sound hadith reports do prove that fine horses will be presented before the dwellers of …

In the second verse that follows (15), the same subject has been further cleared by saying:

قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ‌ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِندَ رَ‌بِّهِمْ جَنَّاتٌ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَ‌ةٌ وَرِ‌ضْوَانٌ مِّنَ اللَّـهِ ۗ وَاللَّـهُ بَصِيرٌ‌ بِالْعِبَادِ ﴿15﴾

Say: "Shall I not tell you what is far better than that? For those who fear Allah, there are with their Lord gardens beneath which rivers flow, where they shall live forever, and wives purified, and approval from Allah. And Allah is watchful over His servants."

Here, the address is to the Holy Prophet ﷺ who is being asked to tell those who become obsessed with imperfect and perishable blessings they find in the present life that he is in a position to lead them on to far better blessings. These shall be the lot of those who fear Allah and are obedient to Him. These blessings are, 'gardens beneath which rivers flow, wives purified and favours from Allah' - the last being the ultimate man can and should aspire for.

It will be recalled that in the preceding verse (14), the total count of blessings that infatuate man was given as six women, children, heaps of gold and silver, fine horses, cattle and tillage. As compared to that, only three blessings of the Hereafter, that is, the gardens of Par-adise, wives purified and the approval from Allah have been identified. Out of the rest, children were not mentioned because man loves children during his life in the world as children help and strengthen him in what he does and through them his name lives on. But, in the Here-after he would not need such help, nor would he 'die' in which case he may have to look for an heir. Apart from this, whoever has children would have them all in the Paradise. Whoever has no children in the mortal world would, to begin with, just not have the desire to have them in the Paradise. Should someone desire that he may have children, Allah Almighty would bless him with children. According to a hadith in Jami` al-Tirmidhi, the Holy Prophet ﷺ said: 'If a dweller of Paradise wishes to have children, the process of pregnancy, birth and growth of the child will be completed in no time and he would have what he wished for.'

Similarly, gold and silver were not mentioned in relation to the Paradise because gold and silver are needed in the mortal world as material things are bought against them or anything else one-needs can be procured through them. In the Hereafter, there will be just no need to buy anything or sell anything or pay for anything. Instead of that, whatever the dweller of Paradise needs will be instantly provided. Incidentally, the Paradise itself is not without gold and silver.

Some sayings of the Prophet ﷺ mention that some places of Paradise will have bricks of gold and silver masoned one after the other. However, in view of the uniqueness of that life; gold and silver were not considered worth mentioning.

Now the horses. In the world of our experience, horses help cover distances. In the other world, there is no travel and no riding but, sound hadith reports do prove that fine horses will be presented before the dwellers of …

The subject of توحید Tauhid (Oneness of Allah) which began with the opening of Surah 'Al-` Imran reappears in the first verse in a very special manner. Out of the three witnesses mentioned here, the evidence of Allah Almighty is in a figurative sense. It means that the being and the attributes of Allah and the manifestations of His power and creativity all over are open signs of His Oneness. Then there are the Messengers and Books sent by Allah, all confirming. that truth. The second testimony mentioned is that of angels who are close to Allah. They carry out His instructions and bear testimony (knowing and seeing) that Allah alone is worthy of worship.

The third witness is that of the men of knowledge. This expression, ulul` ilm, means the blessed prophets and men who have the knowledge of Islam. Imam al-Ghazali and Ibn Kathir رحمۃ اللہ علیہم find this a matter of great honour for ` Ulama for Allah has mentioned their witness along with His, and that of angels. It is also possible that the term, ulul` ilm (the men of knowledge) may, in an absolute sense, be referring to those who, by conducting an inquiry based on sound intellectual principles, or by deliberating into this universe, could acquire the knowl-edge of the unity of Allah Almighty - even if they are not ` alim or 'men of knowledge' in the traditional sense, whose knowledge is acquired under a formal discipline from Islam's own original sources. The next verse (19) clearly settles that the only faith' (دین din) acceptable to Allah is Islam. Thus, totally excluding any other faith or religion as acceptable to Allah, the verse completes the subject of Allah's Oneness, any opposition to which is doomed.

Related considerations

Merits of the verse meaning "Allah bears witness"

The verse beginning with شَهِدَ اللَّـهُ : 'shahidal-lahhu' has a special elegance. Imam al-Baghawi (رح) ، the renowned mufassir reports that two leading Jewish scholars came to Madinah from Syria. With the township of Madinah before them, they started talking to each other about the looks of the place which matched the prophecy in Torah that the last of the prophets would be living here. Later, they came to know that someone very pious lives here and whom people refer to as the prophet. They went to see the Holy Prophet ﷺ sight of him reminded them of all attributes which Torah had predicted he would have. They presented themselves before him and said: "You are Muhammad?" He said: "Yes." Again, they said: "You are Ahmad?" He said: "Yes, I am Muhammad and Ahmad." Then they said: We are going to ask you a question. If you answer it correctly, we shall embrace Islam." He ﷺ said: "Go ahead and ask." They asked: "Which is the greatest witness in the Book of Allah?" This verse of شَهِدَہ 'shahadah' (witness) was revealed as an answer to this question. He recited it for them. Both of them embraced Islam immediately.

According to a hadith in the Musnad of Ahmad, when the Holy Prophet ﷺ recited this verse in ` Arafat, he said right after that:

و انا علیٰ ذلک من الشٰھدین یا رَبِّ

And to that, 0 my Lord, I too am a witness. (Ibn Kathir)

And a narration from Imam al-A'mash (رح) says: Whoever recites this verse and …

Din دین and Islam اسلام : An Explanation of the Two words:

The word, Din (دین) has more than one meaning in the Arabic language, one of them being 'the way'. In the terminology of the Qur'an, the word, Din دین is used to stand for principles and injunctions which are common to all prophets (علیہم السلام) from Sayyidna Adam (علیہ السلام) to the last of the prophets, Sayyidna Muhammad al-Mustafa ﷺ . The words, 'shari'ah (شریعہ) or 'al-minhaj' (المنھاج) or the word, 'madhhab' (مذھب) from among the later-day terms, are used to cover subsidiary injunctions, which have been different during different ages and different communities. The Holy Qur'an says:

شَرَ‌عَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا

Allah made you follow the same religion with which He bound Nuh (and other prophets) - 42:13.

This tells us that the دین din of all our blessed prophets (علیہم السلام) was one and the same, that is, belief in the most perfect Being and Attributes of Allah, in His being free of all shortcomings and- that He alone is worthy of worship, believing in this from the depth of one's heart and confirming it verbally; belief in the Day of Judgment, in the final reckoning of deeds, the reward and the punishment and in Paradise and Hell and in every prophet and messenger sent by Him and in all command-ments and injunctions brought by them, believing all this in one's heart and confirming such belief verbally as well.

Now the real meaning of the word, اسلام Islam is to submit oneself to Allah and be obedient to His commands. Given this meaning, those who believed in the prophets and messengers of their time and were obedient to the commands of Allah they brought to them, were all entitled to be called Muslims, and their religion was Islam. It was in this sense of the word that Sayyidna Nuh (علیہ السلام) said: وَأُمِرْ‌تُ أَنْ أَكُونَ مِنَ الْمُسْلِمِين I have been commanded that I be from among the Muslims 10:72) and therefore, Sayyidna Ibrahim (علیہ السلام) described himself and his community as Muslims when he said: رَ‌بَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّ‌يَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ (Our Lord, make us Muslims, the submitting ones to Thee, and from our progeny a community of Muslims submitting to Thee - 2:128). And it was in this very sense of the word that the disciples of Sayyidna 'Isa (علیہ السلام) said: وَاشْهَدْ بِأَنَّا مُسْلِمُونَ (And bear witness that we are Muslims - 3:52)

Sometimes this word is applied particularly to the din دین and Shari` ah, the religion and the law brought finally by the last among the prophets, Sayyidna Muhammad al-Mustafa ﷺ This law abrogated all previous ways in religion and this shall sustain right through the Day of Judgment. Given this meaning of the word Islam, it becomes particular to the religion brought by the prophet of Islam and to the large community of his followers. In a well-known hadith of Jibra'il (علیہ السلام) ، the Holy Prophet ﷺ has explained Islam in this very manner.

The word, الاسلام 'Al-Islam' as it appears in the verse here carries the likelihood of both meanings. If the first meaning is taken, it would mean that the only religion -acceptable with Allah is Islam, that is, …