Surah Baqarah First 5 Ayats Arabic Text, Translation And Explanation

Here is Surah Baqarah first 5 ayats Arabic text, transliteration, translation and explanation. The verses show that there is no Doubt in the Qur’an, the meaning of Iman and guidance and Success are awarded to the Believers.

Surah Baqarah First 5 Ayat In Arabic Text

1. الٓمٓ.
2. ذَٰلِكَ ٱلْكِتَـٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًۭى لِّلْمُتَّقِينَ.
3. ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ.
4. وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ.
5. أُو۟لَـٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

Transliteration

• Alif-Laaam-Meeem
• Zaalikal Kitaabu laa raiba feeh; hudal lilmuttaqeen
• Allazeena yu’minoona bilghaibi wa yuqeemoonas salaata wa mimmaa razaqnaahum yunfiqoon
• Wallazeena yu’minoona bimaa unzila ilaika wa maaa unzila min qablika wa bil Aakhirati hum yooqinoon
• Ulaaa’ika ‘alaa hudam mir rabbihim wa ulaaa’ika humul muflihoon.

Surah Baqarah First 5 Ayats English Translation

Here you can read various translations of Surah Baqarah verse 1-5.

Sahih International

1. Alif, Lam, Meem.
2. This is the Book about which there is no doubt, a guidance for those conscious of Allah.
3. Who believe in the unseen, establish prayer, and spend out of what We have provided for them,
4. And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith].
5. Those are upon [right] guidance from their Lord, and it is those who are the successful.

Yusuf Ali

• A. L. M.
• This is the Book; in it is guidance sure, without doubt, to those who fear Allah;
• Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them;
• And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter.
• They are on (true) guidance, from their Lord, and it is these who will prosper.

Abul Ala Maududi

1. Alif. Lam. Mim.
2. This is the Book of Allah: there is no doubt about it. It is guidance to Godfearing people,
3. who believe in the unseen, establish the Salats and expend (in Our way) out of what We have bestowed on them;
4. who believe in the Book We have sent down to you (i.e. the Qur’an) and in the Books sent down before you, and firmly believe in the Hereafter.
5. Such people are on the right way from their Lord and such are truly successful.

Muhsin Khan

• Alif-Lam-Mim.
• [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings].
• This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)].
• Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them [i.e. give Zakat, spend on themselves, their parents, their children, their wives, etc., and also give charity to the poor and also in Allah’s Cause – Jihad, etc.].
• And who believe in (the Quran and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace be upon him) and in [the Taurat (Torah) and the Injeel (Gospel), etc.] which were sent down before you and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.).
• They are on (true) guidance from their Lord, and they are the successful.

Pickthall

• Alif. Lam. Mim.
• This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil).
• Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them;
• And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter.
• These depend on guidance from their Lord. These are the successful.

Dr. Ghali

1. Alif, Lam, Mîm. (These are the names of three letters from the Arabic alphabet, probably indicating that this inimitable Revelation, the Qur’an, is made of this Arabic alphabet. Only Allah Knows their meaning here).
2. That is the Book, there is no suspicion about it, a guidance to the pious.
3. Who believe in the Unseen, and keep up the prayer, and expend of what We have provided them,
4. And who believe in what has been sent down to you, and what has been sent down (even) before you, and they constantly have certitude in the Hereafter.
5. Those are upon guidance from their, and those are they who are the prosperers.

Abdel Haleem

• Alif Lam Mim
• This is the Scripture in which there is no doubt, containing guidance for those who are mindful of God,
• who believe in the unseen,keep up the prayer, and give out of what We have provided for them;
• those who believe in the revelation sent down to you [Muhammad], and in what was sent before you, those who have firm faith in the Hereafter.
• Such people are following their Lord’s guidance and it is they who will prosper.

Surah Baqarah First 5 Ayats Explanation

For those looking for commentary to help with the understanding of Surah Baqarah first five ayat, we’ve provided the tafseer of Abul Ala Maududi.

Verse 1

Alif, Lam, Mim.

The names of letters of the Arabic alphabet, called huruf muqatta’at, occur at the beginning of several surahs of the Qur’an.

At the time of the Qur’anic revelation the use of such letters was a well-known literary device, used by both poets and orators, and we find several instances in the pre-Islamic Arabic literature that has come down to us.

Since the muqatta’at were commonly used the Arabs of that period generally knew what they meant and so they did not present a puzzle.

We do not notice, therefore, any contemporaries of the Prophet (peace be on him) raising objections against the Qur’an on the ground that the letters at the beginning of some of its surahs were absurd.

For the same reason no Tradition has come down to us of any Companion asking the Prophet about the significance of the muqatta’at. Later on this literary device gradually fell into disuse and hence it became difficult for commentators to determine their precise meanings.

It is obvious, however, that deriving right guidance from the Qur’an does not depend on grasping the meaning of these vocables, and that anyone who fails to understand them may still live a righteous life and attain salvation. The ordinary reader, therefore, need not delve too deeply into this matter.

Verse 2

This is the Book of Allah, there is no doubt in it; it is a guidance for the pious,

One obvious meaning of this verse is that this Book, the Qur’an, is undoubtedly from God. Another possible meaning is that nothing contained in it can be subject to doubt.

Books which deal with supernatural questions, with matters that lie beyond the range of sense perception, are invariably based on conjecture and their authors, despite their brave show of competence, are therefore not immune from a degree of scepticism regarding their statements.

This Book, which is based wholly on Truth, a Book which is the work of none other than the All-Knowing God Himself is distinguishable from all other books. Hence, there is no room for doubt about its contents despite the hesitation some people might express either through ignorance or folly.

This means that while the Book is potentially for all, only those who possess certain qualities can benefit from it. The first such quality is piety: those who want to benefit should be disposed to distinguish between good and evil, and to shun evil and do good.

Those who lead an animal existence, who never to consider whether their actions are either good or bad, whose cynically follow the prevailing winds, who are helplessly tossed about by the animal desires that dominate their minds, such persons are all together incapable of deriving any benefit from the guidance embodied in the Qur’an.

• Read also Surah Baqarah Transliteration, Full Translation And Meaning In English
• Surah Baqarah Last 3 Ayat English Translation And Benefits
• Surah Baqarah Ayat 62 Tafsir And Meaning In English.

Verse 3

For those who believe in the existence of that which is beyond the reach of perception, who establish Prayer and spend out of what We have provided them,

This is the second prerequisite for deriving benefit from the Qur’an. Ghayb signifies the verities which are hidden from man’s senses and which are beyond the scope of man’s ordinary observation and experience, for example the existence and attributes of God, the angels, the process of revelation, Paradise, Hell and so on.

‘Belief in the ghaib’ means having faith in such matters, based on an absolute confidence in the Messengers of God and despite the fact that it is impossible to experience them.

According to this verse, Qur’anic guidance can prove helpful only to those prepared to affirm the truths of the suprasensory realm.

People who make their belief in these questions conditional upon sensory perception of the object of belief, and who are not prepared even to consider the possibility of the existence of things that cannot be weighed or measured, cannot profit from this Book.

This is the third requirement. It is pointed out that those to whom belief means merely the pronouncement of a formula, who think that a mere verbal confession of faith is enough and that it makes no practical demands on them, can derive no guidance from the Qur’an.

To benefit from the Qur’an it is essential that a man’s decision to believe should be followed immediately by practical obedience to God.

Prayer is the first and continuing sign of practical obedience. No more than a few hours can pass after a man has embraced Islam than the mu’adhin calls to Prayer and it becomes evident whether or not the profession of faith has been genuine.

Moreover, the mu’adhin calls to Prayer five times every day and whenever a man fails to respond to his call it becomes clear that he has transgressed the bounds of practical obedience.

An abandonment of Prayer amounts to an abandonment of obedience. Obviously, if a man is not prepared to follow the directives of his guide, it is immaterial whether or not true guidance is available to him.

It should also be noted that the expression ‘establishment of Prayer’ has a wider meaning than mere performance of Prayer. It means that the system of Prayer should be organized on a collective basis.

If there is a person in a locality who prays individually but no arrangements are made for congregational Prayer, it cannot be claimed that Prayer is established in that locality.

This, the fourth prerequisite for a person to benefit from the Qur’an, demands that the person concerned should neither be niggardly nor a worshipper of money. On the contrary, he should be willing to pay the claims on his property of both God and man, and should not flinch from making financial sacrifices for the sake of his convictions.

Verse 4

Who believe in what has been revealed to you and what was revealed before you, and have firm faith in the Hereafter.

The fifth requirement is that one should believe in the Books revealed by God to His Prophets in the various ages and regions of the world, in the Book revealed to Muhammad (peace be on him) as well as in those revealed to the other Prophets who preceded him.

The door of the Qur’an is closed to all those who do not consider it necessary for man to receive guidance from God.

It is also closed to those who, even if they believe in the need for such guidance, do not consider it necessary to seek it through the channel of revelation and prophethood, but would rather weave their own set of ideas and concepts and regard them as equivalent to Divine Guidance.

This door is also closed to those who believe in Divine books as such, but confine this belief to those books accepted by their forefathers, and spurn Divine Guidance revealed to anyone born beyond their own racial and national boundaries.

The Qur’an excludes all such people and is prepared to open the source of its grace only to those who believe that mankind does require Divine Guidance, who acknowledge that this guidance does not come to people individually but reaches them through Prophets and Divine Books and who are not given to racial or national chauvinism but are devotees of Truth alone, and are therefore prepared to submit to Divine Guidance wherever it be found.

Belief in the After-life is the sixth and last requirement. The term al-Akhirah embraces a whole set of ideas:

• (i) that man is not an irresponsible being, but is answerable to God for all his conduct in this world;
• (ii) that the present order of the world is not timeless, but will come to an end at an appointed hour known only to God;
• (iii) that when this world comes to an end God will bring into being another world in which He will resurrect, at one and the same moment, all the human beings ever born on earth. He will gather them together, examine their conduct and grant each one just reward for his actions;
• (iv) that those who are accounted good in God’s judgement will be sent to Heaven, and those judged by Him as evil-doers will be consigned to Hell;
• (v) that the real measure of success and failure is not one’s prosperity in the present life, but one’s success or failure according to God’s judgement in the Next.

Those who do not accept this set of beliefs can derive no benefit from the Qur’an. For if a man is merely in a state of doubt and hesitation with regard to these matters – let alone disbelieving them – he cannot advance even one step forward along the path charted out by the Qur’an.