الٓمٓ

Alif, Lam, Meem.

This is the first section of Surah 'A1-` Imran, the third Surah of the Holy Qur'an. It will be recalled that at the end of the Surah Al-Fatihah a prayer for guidance to the straight path was made. After that, by be-ginning the Surah Al-Baqarah with الم ﴿1﴾ ذَٰلِكَ الْكِتَابُ لَا رَ‌يْبَ فِيهِ (This Book which has no doubt in it), it was pointed out that the prayer made in Su-rah Al-Fatihah for guidance to the straight path has been accepted and Allah Almighty has sent down this Qur'an which provides guidance to the straight path. Then came many injunctions of the Islamic law taken up briefly or in details. As a corollary to this, frequent mention was made of the hostility of the disbelievers and the need to confront them. Towards the end, this sequence was concluded with (Help us, then, against disbelieving people) - in the mode of prayer. Since the prayer was made in order that Muslims could confront and prevail over the disbelievers, it was in consonance with that prayer that, in the following Surah 'Al-` Imran, the text deals with the modalities of dealing with disbelievers, as well as, with the need to carry out Jihad against them, verbally and physically. This is, so to speak, an elaboration and extension of فَانصُرْ‌نَا عَلَى الْقَوْمِ الْكَافِرِ‌ينَ (Help us, then, against disbelieving people).

A Summary of Meanings

These first five verses of Surah 'Al-` Imran explain the doctrine of توحید tauhid, the Oneness of Allah, which is the basic point of difference between Islam and other religions and between a disbeliever and a true Muslim. Those who believe in the Oneness of Allah (and in all His prophets (علیہم السلام) are Muslims and those who do not so believe are known as disbelievers or non-Muslims.

Tauhid توحید a consistent belief preached by all prophets (علیہم السلام)

Verse 2 gives a reported proof in some detail. The agreement of a large number of people on a certain principle from the very beginning of humanity may be taken as a natural proof of its reality, if they belong to different times and places, having no means of communicating with each other.

Keeping this in view, we see that Sayyidna Adam (علیہ السلام) was the first prophet who presented the message of توحید tauhid before human beings. That the message would remain effective after him through his progeny is not difficult to conceive. But, after a passage of time when the ways of the progeny of Sayyidna Adam (علیہ السلام) shifted away from the original message, there comes Sayyidna Nuh (Noah) (علیہ السلام) who calls people towards the same principle. After a long passage of time, Sayyidna Ibrahim, Ismail, Ishaq and Yaqub (علیہم السلام) born in Iraq and Syria rise with the same call. Then follow Sayyidna Musa, Harun and other prophets (علیہم السلام) in that order who all subscribe to the same principle of توحید tauhid and invite people to the same. Then, after another long passage of time, Sayyidna ` Isa (علیہ السلام) rises with the same call. In the end, it is Sayyidna Muhammad al-Mustafa ﷺ who graces the world with the common call of all prophets.

This is the golden chain of prophets from Sayyidna Adam (علیہ السلام) to the Last of the Prophets (علیہم السلام) upto …

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2

ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ

Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence.

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 disbelievers 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 ﷺ ، 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 worship 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.

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3

نَزَّلَ عَلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ

He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel.

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 eternal, 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 (علیہ السلام) . This should not, therefore, be confused. With the present Old and New testaments.

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4

مِن قَبْلُ هُدًۭى لِّلنَّاسِ وَأَنزَلَ ٱلْفُرْقَانَ ۗ إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ لَهُمْ عَذَابٌۭ شَدِيدٌۭ ۗ وَٱللَّهُ عَزِيزٌۭ ذُو ٱنتِقَامٍ

Before, as guidance for the people. And He revealed the Qur'an. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is exalted in Might, the Owner of Retribution.

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 eternal, 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 (علیہ السلام) . This should not, therefore, be confused. With the present Old and New testaments.

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5

إِنَّ ٱللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَىْءٌۭ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ

Indeed, from Allah nothing is hidden in the earth nor in the heaven.

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 eternal, 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 (علیہ السلام) . This should not, therefore, be confused. With the present Old and New testaments.

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6

هُوَ ٱلَّذِى يُصَوِّرُكُمْ فِى ٱلْأَرْحَامِ كَيْفَ يَشَآءُ ۚ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise.

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 eternal, 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 (علیہ السلام) . This should not, therefore, be confused. With the present Old and New testaments.

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7

هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَٰبَ مِنْهُ ءَايَٰتٌۭ مُّحْكَمَٰتٌ هُنَّ أُمُّ ٱلْكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌۭ ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌۭ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ ۗ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّۭ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَٰبِ

It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.

Moving from the affirmation of the principle of Allah's Oneness, the text now answers some doubts raised against it. As stated briefly a little earlier, this verse was revealed in a specific background. Once a group of Christians came to the Holy Prophet ﷺ and started talking about religion. The Holy Prophet ﷺ ، refuted their doctrine of Trinity in details and proved the Oneness of Allah with reference to the eternal existence, the perfect power, the all encompassing knowledge; and the most unique creativity of Allah Almighty who had to be One and indivisible. The Christians had to accept these premises and once توحید tauhid was proved, the converse, that is, the belief in Trinity was also proved untenable. The Christians then expressed their doubts about some words of the Holy Qur'an in which Sayyidna 'Isa (علیہ السلام) i.e. Jesus Christ has been called 'Ruhullah روحُ اللہ ' (the Spirit of Allah) or 'Kalimatullah کلیمُ اللہ ' (the Word of Allah), which according to them led to prove that Sayyidna ` Isa ؓ had a share in the divinity of Allah.

Through this verse, Allah Almighty has put an end to these doubts by saying that such expressions are in the category of Mutashabihat where the outward meaning is not intended; they are, rather, a secret between Allah and His Messenger, the reality of which cannot become manifest to others for whom it is not even appropriate to go about determining the possible meanings of these words. One has to have faith in them by believing that whatever Allah Almighty has elected to mean through them is the truth. It is not permissible to dig deeper and mount further researches in this direction.

Meaning of Muhkamat and Mutashabih متشبھات

Allah Almighty has, by Mentioning Muhkamat محکمات and : Mutashabihat متشبھات right there in the beginning, pointed out towards a general principle which, if understood, could eradicate many doubts and disputes. The principle is that the Holy Qur'an has two kinds of verses; one is known as the Muhkamat محکمات (of established meaning) and the other as the Mutashabihat متشبھات (whose definite meanings are unknown).

Muhkamat محکمات is the name of verses the meaning of which is open and clear to one who knows the rules of Arabic grammar fairly well. But when the meanings and explanations of particular verses are not clear to such' a person, then, such verses are called the Mutashabihat متشبھات . (Mazhari, v2)

Allah Almighty has called the first kind of verses, that is, the Muhkamat محکمات ` Umm al-Kitab اُمُ الکتاب ' (which has been translated literally as 'mother verses' ) meaning thereby that such verses are the very root and essence of all teachings, and the meanings and explanations of which are free of doubt or ambiguity.

Since the exact intention of the second kind of verses, that is, the Mutashabihat متشبھات remains ambiguous and uncertain, therefore, the correct method of their interpretation would be to harmonize them with the first kind, that is, the Muhkamat محکمات . Then, the rule is that any interpretation of the Mutashabihat متشبھات which goes against the first kind should be rejected absolutely and only that interpretation should be given credence which is not …

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8

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ ٱلْوَهَّابُ

[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.

Sequence

The previous verse mentioned 'those well-grounded in knowledge' who, in spite of their excellent knowledge, were not proud of their excellence. Instead of that, they elected to have faith in what comes from their Lord. The present verse mentions yet another excellence of theirs - that they pray for steadfastness on the right path, not for any worldly gains, but for salvation in the life-to-come.

Commentary

The first verse (8) shows us that guidance and straying are from Allah alone. When Allah intends to guide someone, He makes his heart tilt towards what is good and right; and when He decides to let someone go astray, He turns his heart away from the straight path.

This is just as it was said in a hadith of the Holy Prophet ﷺ There is no heart which is not there in between the two of Allah's fingers - He makes it firm on the truth as long as He wills, and turns it away from the truth when He wills.

He is Allah, absolute in power. He does what He wills. Therefore, those who are concerned about how to remain firm in their faith, they go to the source - requesting and praying Allah for steadfastness. The Holy Prophet ﷺ always used to pray for it as it appears in a hadith: یامقلب القلوب ثبت قلوبنا علی دینک ( O reverser of hearts, make our hearts firm on the faith chosen by You). (Mazhari)

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9

رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوْمٍۢ لَّا رَيْبَ فِيهِ ۚ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ

Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise."

Sequence

The previous verse mentioned 'those well-grounded in knowledge' who, in spite of their excellent knowledge, were not proud of their excellence. Instead of that, they elected to have faith in what comes from their Lord. The present verse mentions yet another excellence of theirs - that they pray for steadfastness on the right path, not for any worldly gains, but for salvation in the life-to-come.

Commentary

The first verse (8) shows us that guidance and straying are from Allah alone. When Allah intends to guide someone, He makes his heart tilt towards what is good and right; and when He decides to let someone go astray, He turns his heart away from the straight path.

This is just as it was said in a hadith of the Holy Prophet ﷺ There is no heart which is not there in between the two of Allah's fingers - He makes it firm on the truth as long as He wills, and turns it away from the truth when He wills.

He is Allah, absolute in power. He does what He wills. Therefore, those who are concerned about how to remain firm in their faith, they go to the source - requesting and praying Allah for steadfastness. The Holy Prophet ﷺ always used to pray for it as it appears in a hadith: یامقلب القلوب ثبت قلوبنا علی دینک ( O reverser of hearts, make our hearts firm on the faith chosen by You). (Mazhari)

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10

إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُم مِّنَ ٱللَّهِ شَيْـًۭٔا ۖ وَأُو۟لَٰٓئِكَ هُمْ وَقُودُ ٱلنَّارِ

Indeed, those who disbelieve - never will their wealth or their children avail them against Allah at all. And it is they who are fuel for the Fire.

Sequence

The text now shifts from the verbal confrontation with disbelievers on the warnings about the coming physical encounter as pointed out in verse 12 - 'You shall soon be overcome (by Muslims) ' while the verses earlier (10 and 11) serve as the introduction.

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