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Surah Al Imran First 3 Ayat In Arabic

Surah Al Imran First 3 Ayat Transliteration

Bismillaahir Rahmaanir Raheem

1. Alif-Laam-Meeem
2. Allaahu laaa ilaaha illaa Huwal Haiyul Qaiyoom
3. Nazzala ‘alaikal Kitaaba bilhaqqi musaddiqal limaa baina yadaihi wa anzalat Tawraata wal Injeel
4. Min qablu hudal linnaasi wa anzalal Furqaan; innallazeena kafaroo bi Aayaatil laahi lahum ‘azaabun shadeed; wallaahu ‘azeezun zun tiqaam

Surah Al Imran First 3 Ayat Translation

In the name of Allah, the Compassionate, the Merciful.

1. Mim.
2. Allah! There is no god save Him, the Alive, the Eternal.
3. He hath revealed unto thee (Muhammad) the Scripture with truth, confirming that which was (revealed) before it, even as He revealed the Torah and the Gospel.
4. Aforetime, for a guidance to mankind; and hath revealed the Criterion (of right and wrong) . Lo! those who disbelieve the revelations of Allah, theirs will be a heavy doom. Allah is Mighty, Able to Requite (the wrong) .

Surah Al Imran First 3 Ayat Explanation

The first verse of this section presents a rational proof of the Oneness of Allah; the second verse, the reported proof 1, followed by an answer to some doubts nursed by dis¬believers towards the later part.

1. In the terminology of Islamic theology, a proof based on rational argument is called rational proof while a proof based on a verse of divine book or on a declaration made by an authority or a report narrated by a trustworthy person is called a reported proof.

The first word, Alif Lam Mim (الم ) at the head of the first verse be-longs to the special set of words used by the Qur’an which are words of hidden meaning and are known as Mutashabihat متشبھات ، the real meaning of which is a secret between Allah and His Messenger (صلى الله عليه وآله وسلم) ، and the details of which appear a little later in the section. In the words لا إله إلا ھو (Allah: there is no god but He) which follow immediately, the doctrine of the Oneness of Allah has been put forth as a categorical declaration. It means that there is absolutely nothing worthy of wor¬ship other than Allah.

Then come the words الْحَيُّ الْقَيُّومُ (the Alive, the All-Sustaining) which lay out a rational proof of the Oneness of Allah. The essence of the argument is that worship means to present oneself before somebody in utter submission and humility. It, therefore, requires that the one who is being worshipped must occupy the highest point of honour and power and who has to be most perfect from all angles. From this it is obvious that anything which cannot sustain its own being, rather is dependent upon somebody else for its very existence, could hardly claim to have any honour or power in its own right. Therefore, it is crystal clear that all things in this world which have no power to come into being by themselves, nor can they sustain it – be they idols carved in stone, or water, or trees, or angels and apostles – none of them is worthy of worship. The only Being worthy of worship is the One who has always been Alive and Present and shall always live and sustain. Such a Being is none but Allah; there is none worthy of worship but Him.

Verse 3 which follows carries the reported proof of the Oneness of Allah. Briefly stated, it means that the principle of توحید tauhid as de-scribed in the Holy Qur’an is not something peculiar to the Qur’an or the Prophet of Islam. On the contrary, Allah Almighty has sent Scrip-tures such as the Torah and the Injil, and His prophets, in earlier times. And this was they all professed and this was they all brought as the message. When the Qur’an came, it simply confirmed their truth. It did not present any new claim which could pose problems for people in its understanding or acceptance.

The last two verses further fortify the doctrine of توحید tauhid on the ground that the attributes of encompassing knowledge and unlimited power are strong proofs of His being the One who possesses the eter¬nal, and all-encompassing knowledge and whose power controls every-thing, and that He is the only One who rightly deserves to be wor-shipped. Anyone having imperfect knowledge and limited power can-not be entrusted with this exalted station.

(1.) Whenever the Holy Qur’an speaks of the ‘Torah and the Injil’ it refers to the original books revealed to the prophets Moses and Jesus (عليه السلام) . This should not, therefore, be confused. With the present Old and New testaments.

[From Ma’ariful Quran English by Mufti Taqi Uthmani]