Overview - Surah 3: Ale-Imran (The Family Of Imran )

The main topics of this Surah are Tawhid, Prophethood and the truth of the Qur' an. As Surah al-Baqarah discussed the issues related to Bani Israel, this Surah discusses some issues related to the Christian community and their religious positions. It also discusses the subjects of Hajj, Jihad, Zakat and Riba. It ends, like Surah al-Baqarah, with a profound dua.

It is named after Ale-Imran ‘the family of Imran’ – Imran being the grandfather of Jesus [Isa], and the father of Mary [Maryam]. Other than this Surah, Imran is not mentioned in the rest of the Qur’an with the exception of Surah 66: at-Tahreem – ‘Maryam daughter of Imran’ [66:12]. 

Zahra – The Prophet is reported to have called al-Baqarah and Ale-Imran as ‘Zahrawayn’ [Two Lights (of guidance)]

There are 200 Ayat in Surah Ale-Imran.

Sections:

1. Allah is the Ever-Living, Self-Subsisting.  He sent the Qur'an as He sent before the Tawrat and Injil for the guidance of people.  True believers are those who accept every thing of the Book of Allah and try to understand it.  Believers pray always for Allah's guidance for them.
2. Those who reject the truth, their wealth and their progeny will not avail them anything against the chastisement of Allah.
3. Allah bears witness for His own Tawhid as well as the angels and the people of knowledge.  The religion acceptable in the sight of Allah is Islam.
4. To love Allah one must follow the Prophet.  Obedience to Allah and His Messenger are necessary for faith.  Allah chose Adam, Noah, Family of Ibrahim and the Family of Imran to guide humanity through them. Many prophets and messengers of Allah came for this purpose.
5. Birth of Jesus -peace be upon him- and his true message.
6. Jesus preached the message of Tawhid. His true followers are those who recognize Tawhid. Jesus’ birth was miraculous, just as Adam’s was miraculous. Some Christians argued with the Prophet. He asked them to come for an open Mubahalah.
7. Invitation to the People of the Book to come to a common word of Tawhid and obedience to Allah.
8. Some People of the Book try to discredit Islam. Muslims are warned to be conscious of this challenge.
9. Previous prophets and their scriptures confirm the truth of Islam.
10. Charity and sacrifice are necessary to attain faith and piety. Muslims should pay attention to the Ka’bah and stand firm to give the message of Islam to the world.
11. Muslims must remain conscious of Allah and must hold fast together the rope of Allah, i.e His Book and His guidance.
12. Role of the Muslim Ummah in the world.
13. Critical review of the Battle of Uhud
14. Prohibition of Riba and emphasis on charity. Believers must hasten to seek the forgiveness from their Lord. Some beautiful characters and qualities of the believers are mentioned.
15. Prophet Muhammad is only a Messenger of Allah like other messengers. His death should not mean giving up the faith.  Believers must persevere and be patient in difficulties.
16. Criticism of those who showed weakness during the Battle of Uhud. Muslims should be strong in their commitment to faith.
17. True believers and the hypocrites.  Hypocrites' delinquency at the time of Uhud
18. Steadfast attitude of the Believers.  Shaitan tries to frighten the Believers, but the true Believers become even stronger after trials and tests.
19. Some propaganda of the People of the Book against Islam and how to respond to such challenges.
20. Allah’s promise of success for the Believers. How the believers should pray to Allah and seek His blessings.

The main topics of this Surah are Tawhid, Prophethood and the truth of the Qur' an. As Surah al-Baqarah discussed the issues related to Bani Israel, this Surah discusses some issues related to the Christian community and their religious positions. It also discusses the subjects of Hajj, Jihad, Zakat and Riba. It ends, like Surah al-Baqarah, with a profound dua.

It is named after Ale-Imran ‘the family of Imran’ – Imran being the grandfather of Jesus [Isa], and the father of Mary [Maryam]. Other than this Surah, Imran is not mentioned in the rest of the Qur’an with the exception of Surah 66: at-Tahreem – ‘Maryam daughter of Imran’ [66:12]. 

Zahra – The Prophet is reported to have called al-Baqarah and Ale-Imran as ‘Zahrawayn’ [Two Lights (of guidance)]

There are 200 Ayat in Surah Ale-Imran.

Sections:

1. Allah is the Ever-Living, Self-Subsisting.  He sent the Qur'an as He sent before the Tawrat and Injil for the guidance of people.  True believers are those who accept every thing of the Book of Allah and try to understand it.  Believers pray always for Allah's guidance for them.
2. Those who reject the truth, their wealth and their progeny will not avail them anything against the chastisement of Allah.
3. Allah bears witness for His own Tawhid as well as the angels and the people of knowledge.  The religion acceptable in the sight of Allah is Islam.
4. To love Allah one must follow the Prophet.  Obedience to Allah and His Messenger are necessary for faith.  Allah chose Adam, Noah, Family of Ibrahim and the Family of Imran to guide humanity through them. Many prophets and messengers of Allah came for this purpose.
5. Birth of Jesus -peace be upon him- and his true message.
6. Jesus preached the message of Tawhid. His true followers are those who recognize Tawhid. Jesus’ birth was miraculous, just as Adam’s was miraculous. Some Christians argued with the Prophet. He asked them to come for an open Mubahalah.
7. Invitation to the People of the Book to come to a common word of Tawhid and obedience to Allah.
8. Some People of the Book try to discredit Islam. Muslims are warned to be conscious of this challenge.
9. Previous prophets and their scriptures confirm the truth of Islam.
10. Charity and sacrifice are necessary to attain faith and piety. Muslims should pay attention to the Ka’bah and stand firm to give the message of Islam to the world.
11. Muslims must remain conscious of Allah and must hold fast together the rope of Allah, i.e His Book and His guidance.
12. Role of the Muslim Ummah in the world.
13. Critical review of the Battle of Uhud
14. Prohibition of Riba and emphasis on charity. Believers must hasten to seek the forgiveness from their Lord. Some beautiful characters and qualities of the believers are mentioned.
15. Prophet Muhammad is only a Messenger of Allah like other messengers. His death should not mean giving up the faith.  Believers must persevere and be patient in difficulties.
16. Criticism of those who showed weakness during the Battle of Uhud. Muslims should be strong in their commitment to faith.
17. True believers and the hypocrites.  Hypocrites' delinquency at the time of Uhud
18. Steadfast attitude of the Believers.  Shaitan tries to frighten the Believers, but the true Believers become even stronger after trials and tests.
19. Some propaganda of the People of the Book against Islam and how to respond to such challenges.
20. Allah’s promise of success for the Believers. How the believers should pray to Allah and seek His blessings.

Guidance. This Surah is the sequel to Surah 2: al-Baqarah (The Cow) 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 Qur'an. 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.

Oneness of God. From the very outset we have the words ‘God, there is no Ilah [diety] except He....’ (3:2). Correcting any false notions about the divinty of God and the relationships between the creation and their Creator. 

Firmness upon the truth.  From the opening of the Surah we have the dua, "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower." (3:8). Various facets of being firm upon Islam are mentioned throughtout the Surah, whether that be firmness ideologically (references to Christian beliefs) or militarily (references to the Battle of Uhud and reasons for defeat). Being firm upon Islam requires strong patience and the Surah ends, "O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful." (3:200). 

Ways of staying steadfast:

1. Holding firmly on the Qur'an and Sunnah. "And how could you disbelieve while to you are being recited the verses of Allah and among you is His Messenger? And whoever holds firmly to Allah has [indeed] been guided to a straight path." (3:101)
    
2. Taqwah of Allah. "O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]." (3:102)
    
3. Sticking to Allah and the Jam'ah [main body of Muslims]. "And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided." (3:103)
    
4. Enjoining Good and Forbidding Evil. "And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful." (3:104)
    
5. Not differing in the Deen. "And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment." (3:105)

Guidance. This Surah is the sequel to Surah 2: al-Baqarah (The Cow) 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 Qur'an. 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.

Oneness of God. From the very outset we have the words ‘God, there is no Ilah [diety] except He....’ (3:2). Correcting any false notions about the divinty of God and the relationships between the creation and their Creator. 

Firmness upon the truth.  From the opening of the Surah we have the dua, "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower." (3:8). Various facets of being firm upon Islam are mentioned throughtout the Surah, whether that be firmness ideologically (references to Christian beliefs) or militarily (references to the Battle of Uhud and reasons for defeat). Being firm upon Islam requires strong patience and the Surah ends, "O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful." (3:200). 

Ways of staying steadfast:

1. Holding firmly on the Qur'an and Sunnah. "And how could you disbelieve while to you are being recited the verses of Allah and among you is His Messenger? And whoever holds firmly to Allah has [indeed] been guided to a straight path." (3:101)
    
2. Taqwah of Allah. "O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]." (3:102)
    
3. Sticking to Allah and the Jam'ah [main body of Muslims]. "And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided." (3:103)
    
4. Enjoining Good and Forbidding Evil. "And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful." (3:104)
    
5. Not differing in the Deen. "And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment." (3:105)

Ale-Imran - Family of Imran

The Surah is named after the ‘Family of Imran [grandfather of Jesus]’ – amongst the greatest of families in human history [3:33]. This blessed family includes the below personalities who were known for their great service of the religion of God; 

• Imran [Father of Mary]
• Wife of Imran [Mother of Mary]
• Mary [Mother of Jesus]
• Jesus [Messenger of Allah]
• Zakariyyah [Uncle of Mary/responsible for her and a Prophet]
• Yahyah [John the Baptist – son of Zakariyyah and a Prophet]

Zahra - Light

This Surah [along with al-Baqarah]  are lights of guidance for the Believers in their journey to God.  

Ale-Imran - Family of Imran

The Surah is named after the ‘Family of Imran [grandfather of Jesus]’ – amongst the greatest of families in human history [3:33]. This blessed family includes the below personalities who were known for their great service of the religion of God; 

• Imran [Father of Mary]
• Wife of Imran [Mother of Mary]
• Mary [Mother of Jesus]
• Jesus [Messenger of Allah]
• Zakariyyah [Uncle of Mary/responsible for her and a Prophet]
• Yahyah [John the Baptist – son of Zakariyyah and a Prophet]

Zahra - Light

This Surah [along with al-Baqarah]  are lights of guidance for the Believers in their journey to God.  

• Allah does not break His promise. In the beginnig and end of the Surah, the Believer is reminded that Allah Almighty does not contravene or fail in keeping His promises. They should feel assured in this and Allah will prove to the Believer that when He promises something, He shall fulfill His promise. 
  
  "Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah will not break His promise." (3:9)
  
  " Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not break[Your] promise." (3:194)
   
• There are profound duas in the beginning of the Surah and at the end,  Ayat (3:8-9) and (3:193-194)  
• In the beginning of the Surah, there is a mention of the Torah and the Injeel as previous revelations (3:3) – and in in the end ‘...those who believe in God and what was revealed to you and what was revealed to them....’ (3:199)

• Allah does not break His promise. In the beginnig and end of the Surah, the Believer is reminded that Allah Almighty does not contravene or fail in keeping His promises. They should feel assured in this and Allah will prove to the Believer that when He promises something, He shall fulfill His promise. 
  
  "Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah will not break His promise." (3:9)
  
  " Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not break[Your] promise." (3:194)
   
• There are profound duas in the beginning of the Surah and at the end,  Ayat (3:8-9) and (3:193-194)  
• In the beginning of the Surah, there is a mention of the Torah and the Injeel as previous revelations (3:3) – and in in the end ‘...those who believe in God and what was revealed to you and what was revealed to them....’ (3:199)

Surah al-Baqarah and Ale-Imran 

• They both begin with Alif-Lam-Meem.
• Both end with profound Duas.
• Both revealed in Madinah.
• Al-Baqarah declares the Muslims as the ‘Middle Nation’ (2:143) and Ale-Imran declares the Muslims as the ‘Best nation’ (3:110) brought forth for the service of Mankind.
• They both contain Ayaat on usury/interest. 
• Both contain Ayaat which state the Martyrs are alive.
• Surah al-Baqarah and Ale-Imran are the only Surahs of the Qur'an (2:96) (3:185) which have the root word زُحْزِحَ
• The first mention of Jannah in both Surah al-Baqarah  and Ale-Imran mention Azwaj un Mutaharah 'Purified Spouses.' In (2:25) and (3:15).
• The question, "Do you think you will enter Jannah (without)...." appears in both Surahs (not occuring anywhere else in the Qur'an)
  "Do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you?" (2:214)
  "Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?" (3:142)

Many Surahs can be grouped in pairs, examples; Surah al-Falaq and an-Nas, Surah ad-Duha and Insharah, Surah Muzzamil and Mudathir, Surah al-Anfal and at-Tawbah, Surah ar-Rahman and al-Waqiah and here in this example, Surah al-Baqarah and Ale-Imran. Indeed, the Prophet is reported to have described both Surahs as 'Zahrawayn' (Two Lights of Guidance) - Lights of guidance for the Believers in their journey to God.

Just as a Surah is a self-contained whole, the interaction of Surah-pairs and not simply of individual Surahs, yield a wider, richer perspective for the study of the relationship between Qur’anic Surahs. This pairing is on the basis of the topics discussed, and each member of a pair has a complementary relation with one another.

Surah al-Baqarah and Ale-Imran 

• They both begin with Alif-Lam-Meem.
• Both end with profound Duas.
• Both revealed in Madinah.
• Al-Baqarah declares the Muslims as the ‘Middle Nation’ (2:143) and Ale-Imran declares the Muslims as the ‘Best nation’ (3:110) brought forth for the service of Mankind.
• They both contain Ayaat on usury/interest. 
• Both contain Ayaat which state the Martyrs are alive.
• Surah al-Baqarah and Ale-Imran are the only Surahs of the Qur'an (2:96) (3:185) which have the root word زُحْزِحَ
• The first mention of Jannah in both Surah al-Baqarah  and Ale-Imran mention Azwaj un Mutaharah 'Purified Spouses.' In (2:25) and (3:15).
• The question, "Do you think you will enter Jannah (without)...." appears in both Surahs (not occuring anywhere else in the Qur'an)
  "Do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you?" (2:214)
  "Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?" (3:142)

Many Surahs can be grouped in pairs, examples; Surah al-Falaq and an-Nas, Surah ad-Duha and Insharah, Surah Muzzamil and Mudathir, Surah al-Anfal and at-Tawbah, Surah ar-Rahman and al-Waqiah and here in this example, Surah al-Baqarah and Ale-Imran. Indeed, the Prophet is reported to have described both Surahs as 'Zahrawayn' (Two Lights of Guidance) - Lights of guidance for the Believers in their journey to God.

Just as a Surah is a self-contained whole, the interaction of Surah-pairs and not simply of individual Surahs, yield a wider, richer perspective for the study of the relationship between Qur’anic Surahs. This pairing is on the basis of the topics discussed, and each member of a pair has a complementary relation with one another.

• The Prophet said, “Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them....” [Sahih Muslim no. 804]
   
• وعن النواس بن سمعان رضي الله عنه قال‏:‏ سمعت رسول الله صلى الله عليه وسلم يقول‏:‏ ‏ "‏يؤتى يوم القيامة بالقرآن وأهله الذين كانو يعملون به في الدنيا تقدمه سورة البقرة وآل عمران تحاجان عن صاحبهما ‏

  An-Nawwas bin Sam'an reported: I heard the Messenger of Allah (ﷺ) saying, "The Qur'an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-'Imran arguing on behalf of those who applied them." [Saheeh Muslim]

• On the authority of Abu Ummamah that the Messeneger of Allah said, ‘ The Greatest Name of Allah by which if He is supplicated will be answered is in three Surahs, al-Baqarah, Ale-Imran and Taha.....i.e. al-Hayyu al-Qayyum.’ [Mustradak al-Hakim no. 1867]

• Virtue of the end of the Surah. Bilal [ra] came to the Messenger of Allah to awaken him for Salah al-Fajr and he saw him crying. He said, "O Messenger of Allah why are you crying? Indeed, Allah has forgiven you your previous and future sins." The Messenger replied, "Waiyhak O Bilal, what will prevent me from crying whereas Allah has revealed upon me this night these Ayat, "Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding" (3:190)....[until the end of the Surah]. Then he said, "Woe to the one who recites these Ayat and does not reflect upon them." [Ibn Hibban]

• The Prophet said, “Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them....” [Sahih Muslim no. 804]
   
• وعن النواس بن سمعان رضي الله عنه قال‏:‏ سمعت رسول الله صلى الله عليه وسلم يقول‏:‏ ‏ "‏يؤتى يوم القيامة بالقرآن وأهله الذين كانو يعملون به في الدنيا تقدمه سورة البقرة وآل عمران تحاجان عن صاحبهما ‏

  An-Nawwas bin Sam'an reported: I heard the Messenger of Allah (ﷺ) saying, "The Qur'an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-'Imran arguing on behalf of those who applied them." [Saheeh Muslim]

• On the authority of Abu Ummamah that the Messeneger of Allah said, ‘ The Greatest Name of Allah by which if He is supplicated will be answered is in three Surahs, al-Baqarah, Ale-Imran and Taha.....i.e. al-Hayyu al-Qayyum.’ [Mustradak al-Hakim no. 1867]

• Virtue of the end of the Surah. Bilal [ra] came to the Messenger of Allah to awaken him for Salah al-Fajr and he saw him crying. He said, "O Messenger of Allah why are you crying? Indeed, Allah has forgiven you your previous and future sins." The Messenger replied, "Waiyhak O Bilal, what will prevent me from crying whereas Allah has revealed upon me this night these Ayat, "Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding" (3:190)....[until the end of the Surah]. Then he said, "Woe to the one who recites these Ayat and does not reflect upon them." [Ibn Hibban]

• Submission - words derived from S-L-M – appear most in this Surah compared with the rest of the Qur’an. The most frequent these root letters ever appear in a single Ayat also occurs in this Surah. Allah Almighty says, "So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants." [3:20].

• Submission - words derived from S-L-M – appear most in this Surah compared with the rest of the Qur’an. The most frequent these root letters ever appear in a single Ayat also occurs in this Surah. Allah Almighty says, "So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants." [3:20].

• This Surah has the most repition of the phrase ‘La ilaha ilaAllah’ – It occurs four times – (3:2), (3:6), (3:18), (3:62) 
• Words derived from S-L-M – appear most in this Surah compared with the rest of the Qur’an. The most frequent these root letters ever appear in a single Ayat also occurs in this Surah. Allah Almighty says, "So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants." [3:20]
• This is the only Surah in the Qur'an where the word رَمْزًا [signs, gestures] appears [3:41]
• This is the only Surah in the Qur'an where the word تَدَّخِرُونَ [store] appears [3:49]
• The triliteral root mīm ḥā ṣād م ح ص [purify, purge] only occurs in Surah Al-Imran occuring twice [3:141] and [3:154]
• Words from h-s-b  ح س ب [account, calculate, think] appear most in Surah Ale-Imran compared to all other Surahs.
• Sabr (patience), Taqwa and Iman (faith) are key words in themes mentioned throughout Surah Ale-Imran.
• "O Lord" رَبَّنَا   - This, a common begining of many duas, is used 9 times in the Surah. It is the highest occurance of this compared to any other Surah of the Qur'an.
• Ayat (3:154) is the longest Ayat of Surah Ale-Imran with 75 words,
  
  ثُمَّ أَنزَلَ عَلَيْكُم مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَائِفَةً مِّنكُمْ ۖ وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِاللَّـهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ ۖ يَقُولُونَ هَل لَّنَا مِنَ الْأَمْرِ مِن شَيْءٍ ۗ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّـهِ ۗ يُخْفُونَ فِي أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا ۗ قُل لَّوْ كُنتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِيَ اللَّـهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ ۗ وَاللَّـهُ عَلِيمٌ بِذَاتِ الصُّدُورِ "Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of Allah other than the truth - the thought of ignorance, saying, "Is there anything for us [to have done] in this matter?" Say, "Indeed, the matter belongs completely to Allah." They conceal within themselves what they will not reveal to you. They say, "If there was anything we could have done in the matter, some of us would not have been killed right here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to their death beds." [It was] so that Allah might test what is in your breasts and purify what is in your hearts. And Allah is Knowing of that within the breasts. " (3:154)

• This Surah has the most repition of the phrase ‘La ilaha ilaAllah’ – It occurs four times – (3:2), (3:6), (3:18), (3:62) 
• Words derived from S-L-M – appear most in this Surah compared with the rest of the Qur’an. The most frequent these root letters ever appear in a single Ayat also occurs in this Surah. Allah Almighty says, "So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants." [3:20]
• This is the only Surah in the Qur'an where the word رَمْزًا [signs, gestures] appears [3:41]
• This is the only Surah in the Qur'an where the word تَدَّخِرُونَ [store] appears [3:49]
• The triliteral root mīm ḥā ṣād م ح ص [purify, purge] only occurs in Surah Al-Imran occuring twice [3:141] and [3:154]
• Words from h-s-b  ح س ب [account, calculate, think] appear most in Surah Ale-Imran compared to all other Surahs.
• Sabr (patience), Taqwa and Iman (faith) are key words in themes mentioned throughout Surah Ale-Imran.
• "O Lord" رَبَّنَا   - This, a common begining of many duas, is used 9 times in the Surah. It is the highest occurance of this compared to any other Surah of the Qur'an.
• Ayat (3:154) is the longest Ayat of Surah Ale-Imran with 75 words,
  
  ثُمَّ أَنزَلَ عَلَيْكُم مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَائِفَةً مِّنكُمْ ۖ وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِاللَّـهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ ۖ يَقُولُونَ هَل لَّنَا مِنَ الْأَمْرِ مِن شَيْءٍ ۗ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّـهِ ۗ يُخْفُونَ فِي أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا ۗ قُل لَّوْ كُنتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِيَ اللَّـهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ ۗ وَاللَّـهُ عَلِيمٌ بِذَاتِ الصُّدُورِ "Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of Allah other than the truth - the thought of ignorance, saying, "Is there anything for us [to have done] in this matter?" Say, "Indeed, the matter belongs completely to Allah." They conceal within themselves what they will not reveal to you. They say, "If there was anything we could have done in the matter, some of us would not have been killed right here." Say, "Even if you had been inside your houses, those decreed to be killed would have come out to their death beds." [It was] so that Allah might test what is in your breasts and purify what is in your hearts. And Allah is Knowing of that within the breasts. " (3:154)

“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]

“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]

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.

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.

‏ اقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا لأَصْحَابِهِ اقْرَءُوا الزَّهْرَاوَيْنِ الْبَقَرَةَ وَسُورَةَ آلِ عِمْرَانَ فَإِنَّهُمَا تَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ تُحَاجَّانِ عَنْ أَصْحَابِهِمَا اقْرَءُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلاَ تَسْتَطِيعُهَا الْبَطَلَةُ ‏"

Abu Umama said he heard Allah's Messenger (ﷺ) say, "Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it." Sahih Muslim no. 804

‏ اقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا لأَصْحَابِهِ اقْرَءُوا الزَّهْرَاوَيْنِ الْبَقَرَةَ وَسُورَةَ آلِ عِمْرَانَ فَإِنَّهُمَا تَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ تُحَاجَّانِ عَنْ أَصْحَابِهِمَا اقْرَءُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلاَ تَسْتَطِيعُهَا الْبَطَلَةُ ‏"

Abu Umama said he heard Allah's Messenger (ﷺ) say, "Recite the Qur'an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al 'Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it." Sahih Muslim no. 804

1. In addressing the Christians, the focus has been the ‘humanity’ of Jesus as opposed to him being Divine. Highlighting his family history demonstrates that his orgins are special but fundamentally human. The name of the Surah is named after the family of Jesus [beginning with this grandfather Jesus].
2. This Surah has the most amount of repition of the phrase ‘La ilaha ilaAllah’ – It occurs four times – 3:2, 3:6, 3:18, 3:62 [Tafsir al-Maudhuyee, Dr. Mustafah Muslim vol. 1 p. 409.]
3. Words derived from S-L-M – appear most in this Surah compared with the rest of the Qur’an. The most the root letters ever appear in a single Ayat also occurs in this Surah. Allah Almighty says, So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants. [3:20].
4. Allah says in Ayat 59 that ‘ the example of Jesus to Allah is like that of Adam....’ We find that Adam and Jesus in the whole of the Qur’an both occur exactly 25 times each.
5. The Qur’an is a fulfilment of the prophecies mentioned in the Torah and Injeel.
6. Allah's testimony about Himself.
7. Decisive vs. Allegorical verses of The Qur'an.
8. The True religion in the sight of Allah is only Islam.
9. The only religion acceptable to Allah is Islam.
10. Live Islam and die as a Muslim in order to get salvation.
11. Followers of Isa (Jesus) were Muslims.
12. Birth of Maryam (Mary), Yahya (John) and Isa (Jesus) peace be upon them.
13. 'Mubahla' (calling for Allah's decision if the birth of Jesus is disputed). He was born without a father, as Adam (first man) was born without parents and Eve (first woman) was born without a mother.
14. Life and death is from Allah.
15. There is no escape from death.
16. Those who are killed in the path of Allah are not dead, but are alive.
17. Muhammad (pbuh) is no more than a Rasool/Prophet of Allah.
18. Prohibition to take the unbelievers as protectors.
19. The first House of Allah ever built on earth is that of Ka'bah at Makkah.
20. Critical review and lessons taught during the Battle of Uhud. In his book, Zad al-Ma`ad, Ibn al-Qayyim cited many of the rulings and noble lessons derived from the battle of Uhud, among them:

    1. The believers learned the negative consequence of disobedience, loss of courage and dispute, and that what occurred was the result of it. As Allah(Almighty) said: And Allah had certainly fulfilled His promise to you when you were killing them, with His permission, until when you lost courage and fell to disputing about the [Prophet's] order and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then He turned you back from them [defeated] that He might test you. And He has forgiven you. (3:152) 

    When they experienced the consequence of their disobedience to the Messenger (Peace and blessings of Allah upon him), their weakening and their arguments, they became more careful and aware thereafter.

    2. Allah's wisdom and method required that His messengers and their followers triumphed at times and are defeated at times, but the outcome was always in their favour. Because if they were continually victorious, non-believers as well as believers would join them, so believers could not be distinguished from others.

    3. Sincere believers were distinguished from hypocrites, for when Allah(Almighty) gave the Muslims victory over their enemies on the day of Badr some entered Islam whose motives were not as they appeared. So, the wisdom of Allah(Almighty) necessitated a test to differentiate between the believer and the hypocrite. In this battle, the hypocrites showed their true colours and spoke of what they had previously concealed. So, the believers realized that they had an enemy from within and thus could be cautious of them and prepared for them.

    4. Allah(Almighty) tests His servants in both good times and bad through that which they like and which they dislike, in victory and defeat. When they show firm obedience and servitude in what they like and what they dislike, then they are true servants of his.

    5. If Allah(Almighty) had always given them victory in every circumstance and had always subdued their enemies, they would have become oppressive and arrogant. His servants are only kept righteous and balanced through good times and bad, hardship and ease.

    6. When Allah(Almighty) afflicts them with setbacks, loss and defeat, they become humble and submissive, making them deserving of His might and victory.

    7. Allah(Almighty) has prepared for His believing servants positions in His Paradise which they cannot reach through their deeds; they will reach them only through difficulties and trials. So, He gives them the means to reach those positions in the form of problems and ordeals.

    8. When enjoying continuous health, wealth and ascendancy, human souls acquire an oppressive and impatient nature. This is a disease that hinders one on his journey to Allah(Almighty) and the Hereafter. So, when Allah(Almighty) intends to honour a soul, He gives it difficulties and hardships which serve as treatment for that disease, like a doctor who makes a patient drink a bitter medicine or removes diseased parts from him. And if he left him to his own wishes and inclinations, they would destroy him.

    9. Martyrdom in the sight of Allah(Almighty) is among the highest ranks earned by His allies. The martyrs are His privileged servants who are nearest to Him. In fact, after the rank of siddeeq (the intimate and fervent supporter of a prophet) comes that of the shaheed (martyr). The only way to attain this rank is through the circumstances leading to it, i.e., being overcome by an enemy.

    10. When Allah(Almighty) intends to destroy His enemies he provides them with the causes of their destruction. The greatest of these causes after unbelief is their oppression, tyranny and abuse of His sincere allies, their waging war against them and overpowering them. In this way, He(Almighty) purifies His servants of their sins and faults. And thereby, He increases the causes of His enemies' destruction.

1. In addressing the Christians, the focus has been the ‘humanity’ of Jesus as opposed to him being Divine. Highlighting his family history demonstrates that his orgins are special but fundamentally human. The name of the Surah is named after the family of Jesus [beginning with this grandfather Jesus].
2. This Surah has the most amount of repition of the phrase ‘La ilaha ilaAllah’ – It occurs four times – 3:2, 3:6, 3:18, 3:62 [Tafsir al-Maudhuyee, Dr. Mustafah Muslim vol. 1 p. 409.]
3. Words derived from S-L-M – appear most in this Surah compared with the rest of the Qur’an. The most the root letters ever appear in a single Ayat also occurs in this Surah. Allah Almighty says, So if they argue with you, say, "I have submitted myself to Allah [in Islam], and [so have] those who follow me." And say to those who were given the Scripture and [to] the unlearned, "Have you submitted yourselves?" And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants. [3:20].
4. Allah says in Ayat 59 that ‘ the example of Jesus to Allah is like that of Adam....’ We find that Adam and Jesus in the whole of the Qur’an both occur exactly 25 times each.
5. The Qur’an is a fulfilment of the prophecies mentioned in the Torah and Injeel.
6. Allah's testimony about Himself.
7. Decisive vs. Allegorical verses of The Qur'an.
8. The True religion in the sight of Allah is only Islam.
9. The only religion acceptable to Allah is Islam.
10. Live Islam and die as a Muslim in order to get salvation.
11. Followers of Isa (Jesus) were Muslims.
12. Birth of Maryam (Mary), Yahya (John) and Isa (Jesus) peace be upon them.
13. 'Mubahla' (calling for Allah's decision if the birth of Jesus is disputed). He was born without a father, as Adam (first man) was born without parents and Eve (first woman) was born without a mother.
14. Life and death is from Allah.
15. There is no escape from death.
16. Those who are killed in the path of Allah are not dead, but are alive.
17. Muhammad (pbuh) is no more than a Rasool/Prophet of Allah.
18. Prohibition to take the unbelievers as protectors.
19. The first House of Allah ever built on earth is that of Ka'bah at Makkah.
20. Critical review and lessons taught during the Battle of Uhud. In his book, Zad al-Ma`ad, Ibn al-Qayyim cited many of the rulings and noble lessons derived from the battle of Uhud, among them:

    1. The believers learned the negative consequence of disobedience, loss of courage and dispute, and that what occurred was the result of it. As Allah(Almighty) said: And Allah had certainly fulfilled His promise to you when you were killing them, with His permission, until when you lost courage and fell to disputing about the [Prophet's] order and disobeyed after He had shown you that which you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then He turned you back from them [defeated] that He might test you. And He has forgiven you. (3:152) 

    When they experienced the consequence of their disobedience to the Messenger (Peace and blessings of Allah upon him), their weakening and their arguments, they became more careful and aware thereafter.

    2. Allah's wisdom and method required that His messengers and their followers triumphed at times and are defeated at times, but the outcome was always in their favour. Because if they were continually victorious, non-believers as well as believers would join them, so believers could not be distinguished from others.

    3. Sincere believers were distinguished from hypocrites, for when Allah(Almighty) gave the Muslims victory over their enemies on the day of Badr some entered Islam whose motives were not as they appeared. So, the wisdom of Allah(Almighty) necessitated a test to differentiate between the believer and the hypocrite. In this battle, the hypocrites showed their true colours and spoke of what they had previously concealed. So, the believers realized that they had an enemy from within and thus could be cautious of them and prepared for them.

    4. Allah(Almighty) tests His servants in both good times and bad through that which they like and which they dislike, in victory and defeat. When they show firm obedience and servitude in what they like and what they dislike, then they are true servants of his.

    5. If Allah(Almighty) had always given them victory in every circumstance and had always subdued their enemies, they would have become oppressive and arrogant. His servants are only kept righteous and balanced through good times and bad, hardship and ease.

    6. When Allah(Almighty) afflicts them with setbacks, loss and defeat, they become humble and submissive, making them deserving of His might and victory.

    7. Allah(Almighty) has prepared for His believing servants positions in His Paradise which they cannot reach through their deeds; they will reach them only through difficulties and trials. So, He gives them the means to reach those positions in the form of problems and ordeals.

    8. When enjoying continuous health, wealth and ascendancy, human souls acquire an oppressive and impatient nature. This is a disease that hinders one on his journey to Allah(Almighty) and the Hereafter. So, when Allah(Almighty) intends to honour a soul, He gives it difficulties and hardships which serve as treatment for that disease, like a doctor who makes a patient drink a bitter medicine or removes diseased parts from him. And if he left him to his own wishes and inclinations, they would destroy him.

    9. Martyrdom in the sight of Allah(Almighty) is among the highest ranks earned by His allies. The martyrs are His privileged servants who are nearest to Him. In fact, after the rank of siddeeq (the intimate and fervent supporter of a prophet) comes that of the shaheed (martyr). The only way to attain this rank is through the circumstances leading to it, i.e., being overcome by an enemy.

    10. When Allah(Almighty) intends to destroy His enemies he provides them with the causes of their destruction. The greatest of these causes after unbelief is their oppression, tyranny and abuse of His sincere allies, their waging war against them and overpowering them. In this way, He(Almighty) purifies His servants of their sins and faults. And thereby, He increases the causes of His enemies' destruction.

• Surah Ale-Imran (Family of Imran) Saad al Ghamidi  https://www.youtube.com/watch?v=OL5rHTmW5TA&index=3&list=PLFBCB5C33480F350C
• Surah Ale-Imran - Abu Hajar al Iraqi  http://youtu.be/hgbD1dFSOBI
• Surah Ale-Imran - Idris Abkar http://youtu.be/1gzFvd_xzhk
• Surah Ale-Imran Abu Bakr Shatri  https://www.youtube.com/watch?v=ebQUloIs2nE&index=3&list=PLxpAkjlGauHc08MN5sylwN5zgqtu3-HE7​
• Surah Ale-Imran  Mahmoud Khalil Al Hussary  https://www.youtube.com/watch?v=wzLLK7OQ9bc&index=3&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM​
• Surah Ale-Imran Muhammad Al Luhaydan  https://www.youtube.com/watch?v=acNv2ZYHt7E&index=3&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe​
• Surah Ale-Imran Idris Akbar  https://www.youtube.com/watch?v=zzIQtH7Q_1U​
• Surah Ale-Imran Muhammad Minshawi  https://www.youtube.com/watch?v=LR_EDMllWW8&index=3&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG​
• Ale-Imran (1-80)1 Dr Israr Ahmed https://www.youtube.com/watch?v=zVxZOf7xK-c&list=PLB4B8D1654A8BD263&index=13​
•  Ale-Imran (1-80)2 Dr Israr Ahmed https://www.youtube.com/watch?v=8INOHzg-CUc&index=14&list=PLB4B8D1654A8BD263​
• Surah Ale-Imran (81-155)1 Dr Israr Ahmed https://www.youtube.com/watch?v=lEXe73qGcm4&index=15&list=PLB4B8D1654A8BD263​
• Surah Ale-Imran (81-155)2 Dr Israr Ahmed  https://www.youtube.com/watch?v=Lm0DD46jvCo&list=PLB4B8D1654A8BD263&index=16​
• Surah Ale-Imran (156-End)2 Dr Israr Ahmed  https://www.youtube.com/watch?v=Gt9LJ9BwaxE&list=PLB4B8D1654A8BD263&index=17​