surah Al Imran aya 33 , English translation of the meaning Ayah.
﴿۞ إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ﴾
[ آل عمران: 33]
3:33 Indeed, Allah chose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds -
Tafsir Ibn Katheer in EnglishAllah honoured Adam ( peace be upon him ), by making the angels prostrate before him; Noah, by making him the first messenger to the people of the earth; the family of Abraham, by placing prophethood in his children; and the family of ‘Imrān, the father of Mary – which is a reference to Jesus ( peace be upon him ).
He selected all of them and preferred them over all the people of their time.
Muhammad Taqiud-Din alHilali
Allah chose Adam, Nuh (Noah), the family of Ibrahim (Abraham) and the family of 'Imran above the 'Alamin (mankind and jinns) (of their times).
phonetic Transliteration
Inna Allaha istafa adama wanoohan waala ibraheema waala AAimrana AAala alAAalameena
Abdullah Yusuf Ali - Translation
Allah did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people,-
Safi-ur-Rahman al-Mubarakpuri
Allah chose Adam, Nuh (Noah), the family of Ibrahim and the family of `Imran above the nations.
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
3:33 Indeed, Allah chose Adam and Noah and the family of Abraham and translate in arabic
إن الله اصطفى آدم ونوحا وآل إبراهيم وآل عمران على العالمين
سورة: آل عمران - آية: ( 33 ) - جزء: ( 3 ) - صفحة: ( 54 )Almuntakhab Fi Tafsir Alquran Alkarim
Allah has taken by preference Adam and Nuh (Noah), the family of Ibrahim and the family of ‘Imran out of all people and conferred on them the prerogative of Prophethood
Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(3:33) Truly Allah *29 chose Adam and Noah and the descendants of Abraham and of 'Imran *30 above all mankind.
Indeed, Allah chose Adam and Noah and the family of Abraham and meaning
*29). This marks the beginning of the second discourse. The period of its revelation is about 9 A.H., when a delegation from the Christian republic of Najran visited the Prophet. Najran lies between the Hijaz and Yaman, and comprised, at that time, seventy-three towns and villages. Its population can be gauged from the fact that an estimated one hundred and twenty thousand men could bear arms. The entire population was Christian and was under the hegemony of three Christian chiefs. The first of these, 'aqib, was the head of the community. The second, sayyid, looked after the collective and political affairs of the people. The third, usquf (bishop), was their religious leader. (See Ibn Hisham, vol. 1, p. 573; Ibn Ishaq, Life of Muhammad, tr. A. Guillaume, pp. 270 f. - Ed.)
When the Prophet annexed Makka, the whole of Arabia became convinced that the future of the area was bound up with him, and deputations from all parts of the peninsula began to visit him. In this connection the three chiefs of Najran came to Madina accompanied by sixty people. As they were not prepared to go to war, the alternatives before them were either to embrace Islam or to live as dhimmis (protected non-Muslim subjects of the Islamic state). It was on this occasion that God revealed this discourse; it served as an invitation to the people of Najran to accept Islam.
*30). 'Imran was the father of Moses and Aaron, and has been mentioned in the Bible as Amram.
Indeed, Allah chose Adam and Noah and the family of Abraham and meaning in Urdu
اللہ نے آدمؑ اور نوحؑ اور آل ابراہیم اور آل عمران کو تمام دنیا والوں پر ترجیح دے کر (اپنی رسالت کے لیے) منتخب کیا تھا
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