Adapted from Tafsir Ibn Ashur

Themes and purpose:

This surah affirms the authority of the Quran, defends Islamic creed particularly against Christian distortions about Jesus, and restores the true legacy of Abraham. It serves as a debrief for the Battle of Uḥud, calling the believers to unity, patience, and obedience, while warning against disunity, hypocrisy, and usury, and establishing the fundamentals of faith.

Context of Revelation:

Era: Madinan by unanimous agreement, and counted among the earliest Madinan surahs. Its revelation begins not long after al‑Baqarah.

Time & Context: Revealed over an extended period in the early Madinan years (roughly 2–3 AH), in two main clusters:

1. The Debate [1-80+]: Revealed around 2 AH, addressing in particular the Christian delegation from Najran who came to debate the Prophet (ﷺ) about the nature of Jesus, and extending more broadly to the People of the Book as a whole.
2. The Battle [121+]: Revealed in 3 AH, in the immediate aftermath of the Battle of Uḥud, analyzing the setback, exposing the hypocrites, consoling the believers, and training them in steadfastness, obedience, and unity.
   
   

Name and Ayah Count:

Name: The surah’s established name is "Āl ʿImrān" (The Family of ʿImrān), referring to the father of Maryam; his family includes his wife as well as the Prophet Zakariyya, who became the caretaker of Maryam. Through this blessed lineage, Allah manifested the signs surrounding the birth and mission of Jesus.

Honorific Title: It is famously paired with al-Baqarah, with the Prophet (ﷺ) calling them "al-Zahrāwān" (The Two Radiant Ones), reflecting the light they bestow upon those who recite them.

Ayah Count: 200 (majority) or 199 (Shām).

Surah Overview:

• Praising the Quran and establishing Islam as the only acceptable religion. [1-4, 19, 85]
• Affirming the divine origin of the Torah and Gospel as preparatory revelations leading to the Quran. [3-4]
• Clarifying the categories of Quranic ayahs and the ranks of the believers in understanding them. [7]
• Proving Allah’s Oneness and refuting the deification of Jesus. [2, 6, 59-64]

• Praising Jesus and his family, affirming the miraculous nature of his birth and mission, and denying all claims of his divinity. [33–63]

• Debating the People of the Book (and particularly the Najran delegation) about the true monotheism of Abraham and exposing their deviations from his straight way (ḥanīfiyyah). [33-80]
• Warning the believers against the plots of the People of the Book and the hypocrites, and distinguishing the impure from the pure through trials. [3:69–72, 118–120, 166–168]
• Exposing the distortions, concealment, and false claims of some Jews regarding scripture and doctrine. [70–78]
• Affirming the universal prophetic covenant obligating all prophets to recognise and support the final Messenger. [81]
• Affirming the Kaʿbah as the first house of monotheistic worship and mandating the Hajj. [96-97]
• Warning the Muslims to unite and not fall into disunity. [100-107]
• Warning disbelievers that their wealth and worldly success will not avail them, and assuring the believers that what awaits them with Allah is better. [116–120]
• Providing a detailed, morally instructive analysis of the Battle of Uḥud as well as Badr. [121-179]
• Commanding key virtues: patience, generosity, forgiveness, courage, and perseverance. [92, 134, 200]
• Condemning and prohibiting usury. [130-132]
• A concluding call to reflect on the creation of the heavens and the earth. [190-195]
• Warning against being deceived by the fleeting prosperity of disbelievers, and urging steadfastness and piety. [196-200]