This is the presentation that includes more of Arabic of Ayah.

1. Surah Al-Imran
Ayah Number 72-75
Presented by: Muhammad Adil
Team Leader ID: TL-160 (C-81)
Date: 13 April,2024

2. Introduction
Name
Al-Imran, like the names of many other surahs, is merely a name to distinguish it from other surahs and does not imply that the family of Imran has been discussed in it. Sura Al
Imran" has two hundred verses, 3508 words, and 14984 letters. It is the second sura that opens with disjoined letters.[4] Sura Al Imran is the third largest sura of the
Qur'an, after the suras of Surah AL Baqra and Surah Al Nisa, encompassing about one and a half juz's of the Qur'an. It counts as sab' tiwal (the seven long) suras.
Surah al Baqra and Sura Al Imran are jointly referred to as Zahrawan.[6]
The Period of Revelation
This Surah consists of four discourses The first discourses :-
• The first discourse (vv. 1-32) was probably revealed soon after the Battle of Badr.
• The second discourse (vv. 33-63) was revealed in 9 A. H. on the occasion of the visit of the deputation
from the Christians of Najran.
• The third discourse (vv. 64-120) appears to have been revealed immediately after the first one.
• The fourth discourse (vv. 121-200) was revealed after the Battle of Uhd.
Subject
Though these discourses were revealed at different periods and on different occasions, they are so inter-linked and so inter-connected, regard to their aim, object and central theme
that they make together one continuous whole.
This Surah has been especially addressed to two groups-the people of the Book (the Jews and the Christians) and the followers of Muhammad (Allah's peace be upon him).
The message has been extended to the Jews and the Christians in continuation of the invitation in Al-Baqarah, in which they have been admonished for their erroneous beliefs and
evil morals and advised to accept, as a remedy, the Truth of the Quran. They have been told here that Muhammad (Allah's peace be, upon him) taught the same right way of life that
had been preached by their own Prophets; that it alone was the Right Way, the way of Allah; hence any deviation from it will be wrong even according to their own Scriptures.
The second group, the Muslims, who had been declared to be the best Community in Al-Baqarah and appointed torch-bearers of the Truth and entrusted with the responsibility of
reforming the world, have been given additional instructions in continuation of those given in the preceding Surah. The Muslims have been warned to learn a lesson from the
religious and moral degeneration of the former communities and to refrain from treading in their footsteps. Instructions have also been given about the reformative work they had to
perform. Besides this, they have been taught how to deal with the people of the Book and the hypocrites who were putting different kinds of hindrances in the way of Allah. Above
all, they have been warned to guard against those weaknesses which had come to the surface in the Battle Uhd.

3. Background
The following is the background of the Surah:
• The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in
the Battle of Badr, they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the Islamic
Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the
whole Arabian world around the tiny state of Al-Madinah - which was no more than a village state at that time -- was bent upon blotting out its very
existence. This state of war was also adversely affecting its economy, which had already been badly disturbed by the influx of the Muslim refugees from
Makkah.
• Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Al-Madinah. They were discarding the treaties of alliance they had
made with the Holy Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr, these people of the Book
sympathized with the evil aims of the idolaters, in spite of the fact that their fundamental articles of the Faith - Oneness of Allah, Prophethood, Life-after-
death -- were the same as those of the Muslims. After the Battle of Badr, they openly began to incite the Quraish and other Arab clans to wreak their
vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighborly relations with the people of Al-Madinah. At last
when their mischievous actions and breaches of treaties became unbearable, the Holy Prophet attacked the Bani- Qainu-qa'a, the most mischievous of all
the other Jewish clans who had conspired with the hypocrites of Al-Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The
magnitude of the peril might be judged from the fact that even the life of the Holy Prophet himself was always in danger. Therefore his Companions slept
in their armors during that period and kept watch at night to guard against any sudden attack, and whenever the Holy Prophet happened to be out of sight
even for a short while, they would at once set out in search of him.
• This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraish and they began to make preparations to avenge the defeat
they had suffered at Bad. A year after this an army of 3,000 strong marched out of Makkah to invade Al-Madinah and a battle took place at the foot of
Mount Uhd. The Holy Prophet came out of Al-Madinah with one thousand men to meet the enemy. While they were marching to the battle-field, three
hundred hypocrites deserted the army and returned to Al- Madinah, but there still remained a small band of hypocrites among the seven hundred who
accompanied the Holy Prophet. They played their part and did their worst to create mischief and chaos in the ranks of the Believers during the Battle. This
was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready
to conspire with the external enemies to harm their own brethren.
• Though the devices of the hypocrites had played a great part in the set-back at Uhd, 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 Uhd 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.
Topics and their Interconnection
In these verses the people of the Book, the Jews, have been invited to give up their sinister ways and accept the divine Guidance. At the same time the
Muslims have been warned to be on their guard against their malicious intentions, erroneous ways and absurd objections. 66 - 101

4. Sura Al Imran is a Madani sura of the Qur'an. In the order of revelation, it is the 89th sura revealed to the Prophet (s). In the current order of compilation, it is the third sura in the third and fourth
juz's of the Qur'an.[3]

5. ‫س‬ِ‫ب‬ْ‫ل‬َ‫ت‬ َ‫م‬ِ‫ل‬ ِ‫ب‬ٰ‫ـ‬َ‫ت‬ِ‫ك‬ْ‫ٱل‬ َ‫ل‬ْ‫ه‬َ‫أ‬ٰٰٓ‫ـ‬َ‫ي‬
ِ‫ل‬ِ‫ط‬ٰ‫ـ‬َ‫ب‬ْ‫ٱل‬ِ‫ب‬ َّ‫ق‬َ‫ح‬ْ‫ٱل‬ َ‫ون‬
َ‫ت‬ ْ‫م‬‫نت‬َ‫أ‬ َ‫و‬ َّ‫ق‬َ‫ح‬ْ‫ٱل‬ َ‫ون‬‫م‬‫ت‬ْ‫ك‬َ‫ت‬ َ‫و‬
َ‫ون‬‫م‬َ‫ل‬ْ‫ع‬
٧١
(O People of the book) ِ‫ب‬ٰ‫ـ‬َ‫ت‬ِ‫ك‬ْ‫ٱل‬ َ‫ل‬ْ‫ه‬َ‫أ‬ٰٰٓ‫ـ‬َ‫ي‬
(why) َ‫م‬ِ‫ل‬
(do you mix) َ‫ون‬ُ‫س‬ِ‫ب‬ْ‫ل‬َ‫ت‬
(the truth with the falsehood) ِ‫ل‬ِ‫ط‬ٰ‫ـ‬َ‫ب‬ْ‫ٱل‬ِ‫ب‬ َّ‫ق‬َ‫ح‬ْ‫ٱل‬
(and conceal the truth) ‫ون‬ُ‫م‬ُ‫ت‬ْ‫ك‬َ‫ت‬ َ‫و‬
‫م‬ُ‫ت‬‫ن‬َ‫أ‬ َ‫و‬ (while you)
‫ون‬ُ‫م‬َ‫ل‬ْ‫ع‬َ‫ت‬ (know)
7
1 O People of the
Book! Why do you mix
the truth with
falsehood and hide
the truth knowingly?

6. ِ
‫ب‬ٰ‫ـ‬
َ
‫ت‬ ِ
‫ك‬
ْ
‫ٱل‬ ِ
‫ل‬
ْ
‫ه‬
َ
‫أ‬ ْ
‫ن‬ ِّ‫م‬ ٌۭ‫ة‬
َ
‫ف‬ِ‫ئ‬
ٓ
‫ا‬
َّ
‫ط‬ ‫ت‬
َ
‫ال‬
َ
‫ق‬ َ
‫و‬
َ
‫ع‬ َ‫ل‬ِ
‫نز‬
ُ
‫أ‬ ٓ
‫ى‬ ِ
‫ذ‬
َّ
‫ٱل‬ِ‫ب‬
۟
‫وا‬
ُ
‫ن‬ ِ
‫ام‬َ‫ء‬
َ
‫َل‬
ُ
‫ر‬
ُ
‫ف‬
ْ
‫ٱك‬ َ
‫و‬ ِ
‫ار‬ َ
‫ه‬
َّ
‫ٱلن‬
َ
‫ه‬ ْ
‫ج‬ َ
‫و‬
۟
‫وا‬
ُ
‫ن‬ َ‫ام‬َ‫ء‬ َ
‫ين‬ ِ
‫ذ‬
َّ
‫ٱل‬
ِ
‫ج‬ْ
‫ر‬َ‫ي‬ ْ
‫م‬ ُ
‫ه‬
َّ
‫ل‬ َ‫ع‬
َ
‫ل‬‫ۥ‬ُ‫ه‬َ
‫ر‬ ِ
‫اخ‬َ‫ء‬
۟
‫ا‬ ٓ
‫و‬
َ
َ ‫و‬ ُ‫ع‬
٧٢
‫ت‬َ‫ل‬‫ا‬َ‫ق‬ َ‫و‬ (And Said)
‫ة‬َ‫ف‬ِ‫ئ‬ٓ‫ا‬َّ‫ط‬ (a group)
‫ن‬ِ‫م‬ (of)
ِ‫ب‬ٰ‫ـ‬َ‫ت‬ِ‫ك‬‫ٱل‬ ِ‫ل‬‫ه‬َ‫أ‬ (people of the
book)
‫وا‬ُ‫ن‬ِ‫ام‬َ‫ء‬ (Believe)
ٓ‫ِى‬‫ذ‬َّ‫ل‬‫ٱ‬ِ‫ب‬ (in what)
َ‫ل‬ ِ
‫نز‬ُ‫أ‬ (was revealed)
‫ى‬َ‫ل‬َ‫ع‬ (on)
َ‫ِين‬‫ذ‬َّ‫ل‬‫ٱ‬ (those who)
۟
‫وا‬ُ‫ن‬َ‫م‬‫ا‬َ‫ء‬(believed)
۟
َ‫ه‬ْ‫ج‬َ‫و‬ (at the beginning )
۟
‫ار‬َ‫ه‬َّ‫ن‬‫ٱل‬ (of the day)
۟
‫ا‬ ٓ‫و‬ُ‫ر‬ُ‫ف‬ْ‫ك‬‫ٱ‬َ‫و‬ (and reject)
۟
ُ‫ه‬َ‫ر‬‫اخ‬َ‫ء‬ (at its end)
ْ۟‫م‬ُ‫ه‬َّ‫ل‬َ‫ع‬َ‫ل‬۟‫(ۥ‬perhaps they may)
َ۟‫ون‬ُ‫ع‬‫ج‬ْ‫ر‬َ‫ي‬ (return)
7
2

7. ‫ٱ‬ َّ‫ن‬ِ‫إ‬ ْ‫ل‬‫ق‬ ْ‫م‬‫َك‬‫ن‬‫ي‬ِ‫د‬ َ‫ع‬ِ‫ب‬َ‫ت‬ ‫ن‬َ‫م‬ِ‫ل‬ َّ
‫َل‬ِ‫إ‬ ۟‫ا‬ ٰٓ‫و‬‫ن‬ِ‫م‬ْ‫ؤ‬‫ت‬ َ
‫َل‬ َ‫و‬
ِ‫م‬ ٌۭ‫د‬َ‫ح‬َ‫أ‬ ٰٰٓ
‫ى‬َ‫ت‬ْ‫ؤ‬‫ي‬ ‫ن‬َ‫أ‬ ِ َّ
‫ٱَّلل‬ ‫ى‬َ‫د‬‫ه‬ ٰ
‫ى‬َ‫د‬‫ه‬ْ‫ل‬
ٰٓ‫ا‬َ‫م‬ َ‫ل‬ْ‫ث‬
َّ‫ن‬ِ‫إ‬ ْ‫ل‬‫ق‬ ۗ ْ‫م‬‫ك‬ِ‫ب‬َ‫ر‬ َ‫د‬‫ن‬ِ‫ع‬ ْ‫م‬‫وك‬ُّ‫ج‬ٰٓ‫ا‬َ‫ح‬‫ي‬ ْ‫و‬َ‫أ‬ ْ‫م‬‫يت‬ِ‫ت‬‫و‬‫أ‬
َ‫ش‬َ‫ي‬ ‫ن‬َ‫م‬ ِ‫ه‬‫ي‬ِ‫ت‬ْ‫ؤ‬‫ي‬ ِ َّ
‫ٱَّلل‬ ِ‫د‬َ‫ي‬ِ‫ب‬ َ‫ل‬ْ‫ض‬َ‫ف‬ْ‫ٱل‬
َّ
‫ٱَّلل‬ َ‫و‬ ۗ ‫ء‬ٰٓ‫ا‬
ٌۭ
‫يم‬ِ‫ل‬َ‫ع‬ ‫ع‬ِ‫س‬ َٰ‫و‬
٧٣
َ۟‫و‬
۟
‫ا‬ ٓ‫و‬ُ‫ن‬‫م‬ْ‫ؤ‬ُ‫ت‬۟ َ
‫َل‬ (And do not
Believe)
َّ۟
‫َل‬‫إ‬ (Except)
‫ن‬َ‫م‬‫ل‬ (The one who)
َ۟‫ع‬‫ب‬َ‫ت‬ (Follows)
ْ۟‫م‬ُ‫ك‬َ‫ن‬‫ي‬‫د‬ (your religion)
ْ۟‫ل‬ُ‫ق‬ (Say)
َّ۟‫ن‬‫إ‬ (Indeed)
۟
‫َى‬‫د‬ُ‫ه‬ْ‫ل‬‫ٱ‬ (The true guidance)
َّ۟
‫َى۟ٱّلل‬‫د‬ُ‫ه‬ (is the guidance
of Allah)
‫ن‬َ‫أ‬ (Lest)
۟ٓ‫ى‬َ‫ت‬ْ‫ؤ‬ُ‫ي‬ (is given)
۟
‫د‬َ‫ح‬َ‫أ‬ (to one)
۟
َ‫ل‬ْ‫ث‬‫م‬ (like)
۟
ٓ‫ا‬َ‫م‬ (of what)
ْ۟‫م‬ُ‫ت‬‫ي‬‫وت‬ُ‫أ‬ (was given to you)
‫و‬َ‫أ‬ (or)
‫ُم‬‫ك‬‫و‬ُّ‫ج‬ٓ‫ا‬َ‫ح‬ُ‫ي‬ (they may argue with you)
َ‫د‬‫ن‬ِ‫ع‬ (near)
ۗ ‫ُم‬‫ك‬ِ‫ب‬َ‫ر‬ (Your Lord)
‫ل‬ُ‫ق‬ (say)
َّ‫ن‬ِ‫إ‬ (Indeed)
َ‫ل‬‫ض‬َ‫ف‬‫ٱل‬ (the Bounty)
ِ َّ
‫ٱّلل‬ ِ‫د‬َ‫ي‬ِ‫ب‬ (is the Hands of ALLAH)
ِ‫ه‬‫ي‬ِ‫ت‬‫ؤ‬ُ‫ي‬ (He gives it)
ۗ ُ‫ء‬ٓ‫ا‬َ‫ش‬َ‫ي‬ ‫ن‬َ‫م‬ (to whom) (He wills)
‫ع‬ِ‫س‬ َٰ‫و‬ ُ َّ
‫ٱّلل‬َ‫و‬ (And ALLAH isAll Encompassing)
‫يم‬ِ‫ل‬َ‫ع‬ (All Knowing)
And only believe those who
follow your religion.” Say,
˹O Prophet,˺ “Surely, ˹the
only˺ true guidance is
Allah’s guidance.” ˹They
also said,˺ “Do not believe
that someone will receive
˹revealed˺ knowledge
similar to yours or argue
against you before your
Lord.” Say, ˹O Prophet,˺
“Indeed, all bounty is in
the Hands of Allah—He
grants it to whoever He
wills. And Allah is All-
Bountiful, All-Knowing.”
7
3

8. ۟
َ‫ش‬َ‫ي‬۟‫ن‬َ‫م‬۟‫ۦ‬
‫ه‬‫ت‬َ‫م‬ْ‫ح‬َ‫ر‬‫۟ب‬ ُّ
‫ص‬َ‫ت‬ْ‫خ‬َ‫ي‬
ْ۟‫ض‬َ‫ف‬ْ‫ل‬‫و۟ٱ‬ُ‫ذ‬ُ۟ َّ
‫ٱّلل‬َ‫ۗ۟و‬ُ۟‫ء‬ٓ‫ا‬
۟‫ل‬
۟‫يم‬‫ظ‬َ‫ع‬ْ‫ل‬‫ٱ‬
٧٤
ُّ‫ص‬َ‫ت‬ْ‫خ‬َ‫ي‬ (He chooses)
‫ۦ‬
ِ‫ه‬ِ‫ت‬َ‫م‬ْ‫ح‬َ‫ر‬ِ‫ب‬ (for His mercy)
‫ن‬َ‫م‬ (whom)
ۗ ‫ء‬ٰٓ‫ا‬َ‫ش‬َ‫ي‬ (He wills)
َّ
‫ٱَّلل‬ َ‫و‬
‫و‬‫ذ‬ (is the Possessor)
ِ‫ل‬ْ‫ض‬َ‫ف‬ْ‫ٱل‬ (of Bounty)
ِ‫يم‬ِ‫ظ‬َ‫ع‬ْ‫ٱل‬ (The Great)
He chooses whoever He wills
to receive His mercy. And
Allah is the Lord of infinite
bounty.
74

9. َ‫ؤ‬‫ي‬ ٍۢ
‫ار‬َ‫ط‬‫ن‬ِ‫ق‬ِ‫ب‬ ‫ه‬ْ‫ن‬َ‫م‬ْ‫أ‬َ‫ت‬ ‫ن‬ِ‫إ‬ ْ‫ن‬َ‫م‬ ِ‫ب‬ٰ‫ـ‬َ‫ت‬ِ‫ك‬ْ‫ٱل‬ ِ‫ل‬ْ‫ه‬َ‫أ‬ ْ‫ن‬ِ‫م‬ َ‫و‬ ۞
‫ه‬ْ‫ن‬َ‫م‬ْ‫أ‬َ‫ت‬ ‫ن‬ِ‫إ‬ ْ‫ن‬َّ‫م‬ ‫م‬‫ه‬ْ‫ن‬ِ‫م‬ َ‫و‬ َ‫ْك‬‫ي‬َ‫ل‬ِ‫إ‬ ٰٓ‫ۦ‬
ِ‫ه‬ِ‫د‬
َّ
‫َل‬ ٍۢ
‫َار‬‫ن‬‫ي‬ِ‫د‬ِ‫ب‬
َ‫ك‬ِ‫ل‬َٰ‫ذ‬ ۗ ‫ا‬ ٌۭ
‫م‬ِ‫ئ‬ٰٓ‫ا‬َ‫ق‬ ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ َ‫ت‬ْ‫م‬‫د‬ ‫ا‬َ‫م‬ َّ
‫َل‬ِ‫إ‬ َ‫ْك‬‫ي‬َ‫ل‬ِ‫إ‬ ٰٓ‫ۦ‬
ِ‫ه‬ِ‫د‬َ‫ؤ‬‫ي‬
ْ
‫ٱل‬ ‫ى‬ِ‫ف‬ ‫َا‬‫ن‬ْ‫ي‬َ‫ل‬َ‫ع‬ َ‫ْس‬‫ي‬َ‫ل‬ ۟‫وا‬‫ال‬َ‫ق‬ ْ‫م‬‫ه‬َّ‫ن‬َ‫أ‬ِ‫ب‬
َ‫س‬ َ‫ن‬ۧ‫ـ‬ِ‫ي‬ِ‫م‬
ٌۭ
‫يل‬ِ‫ب‬
َ‫ون‬‫م‬َ‫ل‬ْ‫ع‬َ‫ي‬ ْ‫م‬‫ه‬ َ‫و‬ َ‫ب‬ِ‫ذ‬َ‫ك‬ْ‫ٱل‬ ِ َّ
‫ٱَّلل‬ ‫ى‬َ‫ل‬َ‫ع‬ َ‫ون‬‫ول‬‫ق‬َ‫ي‬ َ‫و‬
٧٥
There are some among the People of the Book
who, if entrusted with a stack of gold, will readily
return it. Yet there are others who, if entrusted
with a single coin, will not repay it unless you
constantly demand it. This is because they say,
“We are not accountable for ˹exploiting˺ the
Gentiles.”1 And ˹so˺ they attribute lies to Allah
knowingly.
(And from:‫ن‬ِ‫م‬ َ‫)و‬ (People of the scripture: ِ‫ب‬ٰ‫ـ‬َ‫ت‬ِ‫ك‬ْ‫ٱل‬ ِ‫ل‬ْ‫ه‬َ‫أ‬)
(is he Who: ْ‫ن‬َ‫م‬) (if: ‫ن‬ِ‫إ‬) (you entrust him: ‫ه‬ْ‫ن‬َ‫م‬ْ‫أ‬َ‫ت‬)
(With a great amount of wealth: ٍۢ
‫ار‬َ‫ط‬‫ن‬ِ‫ق‬ِ‫ب‬) (he will return it: ‫ۦ‬
ِ‫ه‬ِ‫د‬َ‫ؤ‬‫)ي‬
(to you: ‫ْك‬‫ي‬َ‫ل‬ِ‫إ‬) (And from them: ‫م‬‫ه‬ْ‫ن‬ِ‫م‬ َ‫)و‬ (Who: ‫ن‬َّ‫م‬) (if: ‫ن‬ِ‫إ‬)
(you entrust him: ‫ه‬ْ‫ن‬َ‫م‬ْ‫أ‬َ‫ت‬) (with a single Dinar; gold coin:
‫َار‬‫ن‬‫ِي‬‫د‬ِ‫ب‬)
(not: َّ
‫)َل‬ (He will return it: ‫ۦ‬
ِ‫ه‬ِ‫د‬َ‫ؤ‬‫)ي‬ (to you: َ‫ْك‬‫ي‬َ‫ل‬ِ‫إ‬) (Except: َّ
‫َل‬ِ‫إ‬)
(that: ‫ا‬َ‫م‬) (you keep constantly: َ‫ت‬ْ‫م‬‫)د‬ (over him: ‫ْه‬‫ي‬َ‫ل‬َ‫ع‬)
(Standing: ‫ا‬ ٌۭ
‫م‬ِ‫ئ‬ٰٓ‫ا‬َ‫ق‬) (that: ‫ك‬ِ‫ل‬َٰ‫ذ‬) ( is because this: ‫م‬‫ه‬َّ‫ن‬َ‫أ‬ِ‫ب‬) (said:
‫وا‬‫ال‬َ‫ق‬) (not: ‫ْس‬‫ي‬َ‫ل‬) (on us: ‫َا‬‫ن‬ْ‫ي‬َ‫ل‬َ‫ع‬) (concerning: ‫ى‬ِ‫ف‬)
(the unlettered people: َ‫ن‬ۧ‫ـ‬ِ‫ي‬ِ‫م‬ ْ
‫)ٱل‬ (accountability anyway: ٌۭ
‫يل‬ِ‫ب‬َ‫س‬)
(they say: َ‫ون‬‫ول‬‫ق‬َ‫ي‬ َ‫)و‬ (about Allah: ِ َّ
‫ٱَّلل‬ ‫ى‬َ‫ل‬َ‫ع‬) (the lie: َ‫ِب‬‫ذ‬َ‫ك‬ْ‫)ٱل‬
(while they: ْ‫م‬‫ه‬ َ‫)و‬ (know: َ‫ون‬‫م‬َ‫ل‬ْ‫ع‬َ‫ي‬)
75

10. • Reciters and Their actions
• And in fact, this knowledge if not acted upon will be hujjah against us on the day of judgement. It was narrated from Ibn Mas’ood
(may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The son of Adam will not be
dismissed from before his Lord on the Day of Resurrection until he has been questioned about five things: his life and how he
spent it, his youth and how he used it, his wealth and how he earned it and how he disposed of it, and how he acted upon what
he acquired of knowledge.”
(Narrated by al-Tirmidhi, 2422; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 1969)
• Sheikh Azzam mentioned,
“The Lord of Honor would reveal the Quraan one, two, or three verses at a time and would require them to act upon those verses.
The Companions of the Messenger of Allaah would take one, two, or three verses – never more than ten at a time – and then go
act on them. They would then come back, learn some more, and go act on what they learned. As Ibn Mas’ood said, “We learned
knowledge and action with the Quraan.”
• Therefore, it is very dangerous for you to have a lot of knowledge while having only a modest level of action. The one who hears
you thinks to himself “MaashaaAllaah!” He hears you talking about this verse from the Quraan, this hadeeth, the hadeeth being
authentic, the hadeeth being weak, ‘aqeedah, Islamic history, the khulafaa’, ‘Umar said this, Abu Bakr said that – may Allaah be
pleased with them all. However, you are ten centimeters when it comes to action, and when it comes to knowledge you are over
three meters. There is no balance! This is a disease.
Having a lot of knowledge without action is a disease just like having a lot of action without knowledge.”
[At-Tarbiyyah Al-Jihaadiyyah Wal-Bina, by Shaykh ‘Abdullaah ‘Azzaam, 3/182-183]

11. ‫نمبر‬ ‫آيت‬
76

12. ‫نمبر‬ ‫آيت‬ 77

13. ‫نزول‬ ‫شان‬
‫يہ‬
‫آيت‬
‫يہوديوں‬
‫کے‬
‫علماء‬
‫اور‬
‫ان‬
‫کے‬
‫کچھ‬
‫سرداروں‬
‫ا‬‫ل‬‫مث‬
‫ابو‬
،‫رافع‬
‫کعب‬
‫بن‬
‫اشرف‬
‫اور‬
‫ح‬
‫ی‬
‫بن‬
‫اخطب‬
‫وغيرہ‬
‫کے‬
‫بارے‬
‫ميں‬
‫نازل‬
‫ہوئی‬
‫جنہوں‬
‫نے‬
‫ہللا‬
ٰ
‫تعالی‬
‫کا‬
‫وہ‬
‫عہد‬
‫چھپايا‬
‫تھا‬
‫جو‬
ِ‫نبی‬
‫خر‬ٰٓ‫ا‬
‫مان‬‫الز‬
‫ی‬َّ‫ل‬َ‫ص‬
ُ‫ہللا‬
‫ی‬ٰ‫ال‬َ‫ع‬َ‫ت‬
ِ‫ہ‬ْ‫ي‬َ‫ل‬َ‫ع‬
‫ہ‬ِ‫ل‬ٰ‫ا‬ َ‫و‬
َ‫م‬َّ‫ل‬َ‫س‬ َ‫و‬
‫پر‬
‫ايمان‬
‫النے‬
‫کے‬
‫متعلق‬
‫ان‬
‫سے‬
‫توريت‬
‫ميں‬
‫ليا‬
‫گيا‬
،‫تھا‬
‫انہوں‬
‫نے‬
‫اس‬
‫کو‬
‫بدل‬
‫ديا‬
‫اور‬
‫بجائے‬
‫اس‬
‫کے‬
‫اپنے‬
‫ہاتھوں‬
‫سے‬
‫کچھ‬
‫کا‬
‫کچھ‬
‫لکھ‬
‫ديا‬
‫اور‬
‫جھوٹی‬
‫قسم‬
‫کھائی‬
‫کہ‬
‫يہ‬
‫ہللا‬
َ‫ج‬ َ‫و‬َّ‫ز‬َ‫ع‬
َّ‫ل‬
‫کی‬
‫طرف‬
‫سے‬
‫ہے‬
‫اور‬
‫يہ‬
‫سب‬
‫کچھ‬
‫انہوں‬
‫نے‬
‫اپنی‬
‫جماعت‬
‫کے‬
‫جاہلوں‬
‫سے‬
‫رشوتيں‬
‫اورمال‬
‫و‬
‫دولت‬
‫حاصل‬
‫کرنے‬
‫کے‬
‫لي‬
‫ے‬
‫کيا‬
‫حضرت‬
‫ابوذر‬
َ‫ی‬ ِ
‫ض‬ َ‫ر‬
ُ‫ہللا‬
‫ی‬ٰ‫ال‬َ‫ع‬َ‫ت‬
ُ‫ہ‬ْ‫ن‬َ‫ع‬
‫سے‬
‫مروی‬
‫مسلم‬
‫شريف‬
‫کی‬
‫حديث‬
‫ميں‬
‫ہے‬
،
ِ
‫سرور‬
‫کائنات‬
‫ی‬َّ‫ل‬َ‫ص‬
ُ‫ہللا‬
‫ی‬ٰ‫ال‬َ‫ع‬َ‫ت‬
ِ‫ہ‬ْ‫ي‬َ‫ل‬َ‫ع‬
‫ہ‬ِ‫ل‬ٰ‫ا‬ َ‫و‬
َ‫م‬َّ‫ل‬َ‫س‬ َ‫و‬
‫نے‬
‫فرمايا‬
:
‫تين‬
‫لوگ‬
‫ايسے‬
‫ہيں‬
‫کہ‬
ِ
‫روز‬
‫قيامت‬
‫ہللا‬
ٰ
‫تعالی‬
‫نہ‬
‫ان‬
‫سے‬
‫کلم‬
‫فرمائے‬
‫گااور‬
‫نہ‬
‫ان‬
‫کی‬
‫طرف‬
‫نظر‬
‫رحمت‬
‫کرے‬
‫گا‬
‫اورنہ‬
‫انہيں‬
‫گناہوں‬
‫سے‬
‫پاک‬
‫کرے‬
‫گااور‬
‫ان‬
‫کيلئے‬
‫درد‬
‫ناک‬
‫عذاب‬
‫ہے‬
‫۔اس‬
‫کے‬
‫بعد‬
‫نبی‬
‫اکرم‬
‫ی‬َّ‫ل‬َ‫ص‬
ُ‫ہللا‬
‫ی‬ٰ‫ال‬َ‫ع‬َ‫ت‬
ِ‫ہ‬ْ‫ي‬َ‫ل‬َ‫ع‬
‫ہ‬ِ‫ل‬ٰ‫ا‬ َ‫و‬
َ‫م‬َّ‫ل‬َ‫س‬ َ‫و‬
‫نے‬
‫اس‬
‫آيت‬
‫کو‬
‫ت‬
‫ين‬
‫مرتبہ‬
‫پڑها‬
،
‫اس‬
‫پر‬
‫حضرت‬
‫ابوذر‬
‫غفاری‬
َ‫ی‬ ِ
‫ض‬ َ‫ر‬
ُ‫ہللا‬
‫ی‬ٰ‫ال‬َ‫ع‬َ‫ت‬
ُ‫ہ‬ْ‫ن‬َ‫ع‬
‫نے‬
‫عرض‬
‫کی‬
‫کہ‬
’’
‫وہ‬
‫لوگ‬
‫بہت‬
‫نقصان‬
‫ميں‬
‫رہے۔‬
‫يا‬
َ‫ل‬‫رسو‬
‫ہللا‬
!
‫ی‬َّ‫ل‬َ‫ص‬
ُ‫ہللا‬
‫ی‬ٰ‫ال‬َ‫ع‬َ‫ت‬
ْ‫ي‬َ‫ل‬َ‫ع‬
ِ‫ہ‬
‫ہ‬ِ‫ل‬ٰ‫ا‬ َ‫و‬
،َ‫م‬َّ‫ل‬َ‫س‬ َ‫و‬
‫وہ‬
‫کون‬
‫لوگ‬
‫ہيں‬
‫؟‬
ِ
‫تاجدار‬
‫رسالت‬
‫ی‬َّ‫ل‬َ‫ص‬
ُ‫ہللا‬
‫ی‬ٰ‫ال‬َ‫ع‬َ‫ت‬
ِ‫ہ‬ْ‫ي‬َ‫ل‬َ‫ع‬
ٰ‫ا‬ َ‫و‬
‫ہ‬ِ‫ل‬
َ‫م‬َّ‫ل‬َ‫س‬ َ‫و‬
‫نے‬
‫فرمايا‬
:
‫تہہ‬
‫بند‬
‫کو‬
‫ٹخنوں‬
‫سے‬
‫نيچے‬
‫لٹکانے‬
‫واال‬
(
‫يعنی‬
‫تکبر‬
‫کے‬
‫طور‬
‫پر‬
)
‫اور‬
‫احسان‬
‫جتانے‬
‫واال‬
‫اور‬
‫اپنے‬
‫تجارتی‬
‫مال‬
‫کو‬
‫جھوٹی‬
‫قسم‬
‫سے‬
‫رواج‬
‫دينے‬
‫واال۔‬
(
،‫مسلم‬
‫کتاب‬
،‫االيمان‬
‫باب‬
‫بيان‬
‫غلظ‬
‫تحريم‬
‫اسبال‬
‫االزار۔۔۔‬
،‫الخ‬
‫ص‬
۶۷
،
‫الحديث‬
:
۱۷۱
(
۱۰۶
))
‫حضرت‬
‫ابو‬
‫امامہ‬
َ‫ی‬ ِ
‫ض‬َ‫ر‬
ُ‫ہللا‬
‫ی‬ٰ‫ال‬َ‫ع‬َ‫ت‬
ُ‫ہ‬ْ‫ن‬َ‫ع‬
‫سے‬
‫روايت‬
‫ہے‬
‫کہ‬
ِ
‫سرکار‬
‫عالی‬
‫وقار‬
َّ‫ل‬َ‫ص‬
‫ی‬
ُ‫ہللا‬
‫ی‬ٰ‫ال‬َ‫ع‬َ‫ت‬
ِ‫ہ‬ْ‫ي‬َ‫ل‬َ‫ع‬
‫ہ‬ِ‫ل‬ٰ‫ا‬ َ‫و‬