surah Al Imran aya 33 , English transliteration & translation of the meaning Ayah.
﴿۞ إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ﴾
[ آل عمران: 33]
Inna Allaha istafa adama wanoohan waala ibraheema waala AAimrana AAala alAAalameen
transliterasi Indonesia
innallāhaṣṭafā ādama wa nụḥaw wa āla ibrāhīma wa āla 'imrāna 'alal-'ālamīn
English translation of the meaning
Indeed, Allah chose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds -
Surah Al Imran FullInna Allaha Astafa `Adama Wa Nuhaan Wa `Ala `Ibrahima Wa `Ala `Imran `Ala Al-`Alamina
Inna Allaha istafa adama wanoohan waala ibraheema waala AAimrana AAala alAAalameena
Inna Allaha istafa adama wanoohan waala ibraheema waala AAimrana AAala alAAalameen - meaning
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Turkish: ayet nasıl okunur
inne-llâhe-ṣṭafâ âdeme venûḥav veâle ibrâhîme veâle `imrâne `ale-l`âlemîn.
Inna Allaha istafa adama wanoohan waala ibraheema waala AAimrana AAala alAAalameen 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
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).
Indonesia transalation
Sesungguhnya Allah telah memilih Adam, Nuh, keluarga Ibrahim dan keluarga Imran melebihi segala umat (pada masa masing-masing),
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Inna Allaha istafa adama wanoohan waala ibraheema waala AAimrana AAala alAAalameen translate in arabic
إن الله اصطفى آدم ونوحا وآل إبراهيم وآل عمران على العالمين
سورة: آل عمران - آية: ( 33 ) - جزء: ( 3 ) - صفحة: ( 54 )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.
Innal laahas tafaaa Aadama wa Noohanw wa Aala Ibraaheema wa Aala Imraana `alal `aalameen
*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.
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