Surah Maidah Ayat 12 Tafseer in Hindi
﴿۞ وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنتُم بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۚ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ﴾
[ المائدة: 12]
और इसमें भी शक नहीं कि ख़ुदा ने बनी इसराईल से (भी ईमान का) एहद व पैमान ले लिया था और हम (ख़ुदा) ने इनमें के बारह सरदार उनपर मुक़र्रर किए और ख़ुदा ने बनी इसराईल से फ़रमाया था कि मैं तो यक़ीनन तुम्हारे साथ हूं अगर तुम भी पाबन्दी से नमाज़ पढ़ते और ज़कात देते रहो और हमारे पैग़म्बरों पर ईमान लाओ और उनकी मदद करते रहो और ख़ुदा (की ख़ुशनूदी के वास्ते लोगों को) क़र्जे हसना देते रहो तो मैं भी तुम्हारे गुनाह तुमसे ज़रूर दूर करूंगा और तुमको बेहिश्त के उन (हरे भरे ) बाग़ों में जा पहुंचाऊॅगा जिनके (दरख्तों के) नीचे नहरें जारी हैं फिर तुममें से जो शख्स इसके बाद भी इन्कार करे तो यक़ीनन वह राहे रास्त से भटक गया
Surah Al-Maidah Hindi15. अल्लाह को क़र्ज़ देने का अर्थ उसके लिए दान करना है। इस आयत में ईमान वालों को सावधान किया गया है कि तुम अह्ले किताब : यहूद और नसारा जैसे न हो जाना जो अल्लाह के वचन को भंग करके उसकी धिक्कार के अधिकारी बन गए। (इब्ने कसीर)
Surah Maidah Verse 12 translate in arabic
ولقد أخذ الله ميثاق بني إسرائيل وبعثنا منهم اثني عشر نقيبا وقال الله إني معكم لئن أقمتم الصلاة وآتيتم الزكاة وآمنتم برسلي وعزرتموهم وأقرضتم الله قرضا حسنا لأكفرن عنكم سيئاتكم ولأدخلنكم جنات تجري من تحتها الأنهار فمن كفر بعد ذلك منكم فقد ضل سواء السبيل
سورة: المائدة - آية: ( 12 ) - جزء: ( 6 ) - صفحة: ( 109 )Surah Maidah Ayat 12 meaning in Hindi
अल्लाह ने इसराईल की सन्तान से वचन लिया था और हमने उनमें से बारह सरदार नियुक्त किए थे। और अल्लाह ने कहा, "मैं तुम्हारे साथ हूँ, यदि तुमने नमाज़ क़ायम रखी, ज़कात देते रहे, मेरे रसूलों पर ईमान लाए और उनकी सहायता की और अल्लाह को अच्छा ऋण दिया तो मैं अवश्य तुम्हारी बुराइयाँ तुमसे दूर कर दूँगा और तुम्हें निश्चय ही ऐसे बाग़ों में दाख़िल करूँगा, जिनके नीचे नहरें बह रही होगी। फिर इसके पश्चात तुमनें से जिनसे इनकार किया, तो वास्तव में वह ठीक और सही रास्ते से भटक गया।"
Quran Urdu translation
اور خدا نے بنی اسرائیل سے اقرار لیا اور ان میں ہم نے بارہ سردار مقرر کئے پھر خدا نے فرمایا کہ میں تمہارے ساتھ ہوں اگر تم نماز پڑھتے اور زکوٰة دیتے رہو گے اور میرے پیغمبروں پر ایمان لاؤ گے اور ان کی مدد کرو گے اور خدا کو قرض حسنہ دو گے تو میں تم سے تمہارے گناہ دور کر دوں گا اور تم کو بہشتوں میں داخل کروں گا جن کے نیچے نہریں بہہ رہی ہیں پھر جس نے اس کے بعد تم میں سے کفر کیا وہ سیدھے رستے سے بھٹک گیا
Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(5:12) Surely Allah took a covenant with the Children of Israel, and We raised up from them twelve of their leaders, *31 and Allah said: 'Behold, I am with you; if you establish Prayer and pay Zakah and believe in My Prophets and help them, *32 and lend Allah a good loan, *33 I will certainly efface from you your evil deeds, *34 and will surely cause you to enter the Gardens beneath which rivers flow.
Whosoever of you disbelieves thereafter has indeed gone astray from the right way. *35
And Allah had already taken a covenant from the Children of Israel, meaning
*31). The word naqib in Arabic denotes supervisor and censor. There were twelve tribes among the Israelites and each tribe was required to appoint one of its members as a naqib, to look after their affairs and try to prevent them from becoming victims of irreligiousness and moral corruption. Although the Book of Numbers in the Bible does mention these twelve men, it does not seem to convey the sense of their being religious and moral mentors, as the term naqib employed by the Qur'an does. The Bible simply mentions them as the chiefs and dignitaries of their tribes.
*32). The assurance of God's support is made conditional upon their continuous response to the call of God and for support of His Prophets.
*33). This expression signifies spending one's wealth for the sake of God. Since God has promised to return to man every penny that he spends in His way along with His reward, which will be several-fold, the Qur'an characterizes this spending as a loan to God. This spending is considered a loan provided it is a 'good loan', that is, provided the money spent in the cause of God has been acquired by legitimate means and has been spent in accordance with the laws of God and with sincerity and earnestness.
*34). To efface someone's evil deeds signifies two things. First, that if a man decides to follow the Straight Path and strives to follow God's directives in both thought and action his soul will be purged of many evils and his way of life will gradually become free of corruption. Second, if, in spite of this reform, weaknesses still persist in a man's life he is assured that God will not punish him and will have his failing erased from his record. For God is not too exacting over trivial errors, providing a man has sincerely accepted the basic guidance and reformed his character.
*35). That is, they once found the 'right way' and then allowed it to be lost and thus put themselves on the road to perdition. We have translated the Qur'anic expression 'sawa' al-sabil' as the 'right way' for the sake of brevity. A better rendering could be, 'the highroad of balance and moderation', but even this would fail to bring out the meaning fully.
In order to grasp the full significance of what is being said here one should bear in mind that in himself man constitutes a microcosm of society. He has innumerable powers and potentialities, myriad desires, feelings and inclinations, and a host of divergent urges. Social life consists of a huge network of complex relationships, and with the growth of civilization and culture the complexity of these relationships increases. There is also a rich fund of resources in the world and there are countless possibilities for their utilization; as a result, man is confronted with a plethora of choices and problems.
The fact that man has inherent limitations means that he is incapable of viewing in one sweep and in a balanced way the entire span of existence. Hence, man is in no position to prescribe for his kind a judicious way of life - a way of life wherein justice is done to all his powers and capacities; in which a wholesome balance is maintained between all his inherent potentialities; in which all his urges are given their due; in which his two-fold need for inner satisfaction and external self-realization is fully met; in which various aspects of human life are taken into proper consideration, giving birth to an integrated scheme with a built-in capacity to harmonize the multifarious strains and stresses of social life; in which material resources are fully exploited in the best interests of both the individual and society and within the framework of equity, justice and righteousness. When man takes upon himself the task of prescribing the guidelines for his life and becomes his own law-maker, his mind tends to become preoccupied with one specific aspect of human life, with one of the numerous demands of his nature, with one of the myriad problems calling for solution. His mental involvement is liable to be so intense that he adopts - consciously or otherwise - an unjust attitude towards all the other aspects, requirements and problems of human life. Consequently, when such opinions are imposed, the balance which ought to prevail in man's life is disrupted and he begins to swing either towards one extreme or the other. Gradually, this deviation assumes intolerable proportions. A reaction sets in, and justice is demanded for the neglected aspects of human life. Still, human life remains deprived of justice. The reason for this failure is that man's reaction to imbalance is itself devoid of balance. The new dispensation in turn persists in excessive preoccupation with either one specific aspect, problem or requirement of human life at the expense of all the others. Thus human life is denied judicious and balanced progress. Man continues to stumble hither and thither; from one form of self-destruction to another. All courses of life charted by man himself are winding and crooked. They move in the wrong direction, reach the wrong end and then turn back in another wrong direction.
Among these numerous ways - all false - there is just one way that lies exactly in the middle. This way alone does full justice to all of man's various potentialities and urges, to all his instincts and predispositions, to all the multifarious claims of both the body and the spirit; in short, to all aspects of his life. In this way there is no crookedness; it is the one course of life in which nothing is given either too much consideration or too little, and nothing suffers inequity and injustice. Man's very nature thirsts for such a way, and the succession of revolts against false ways of life is merely a manifestation of his constant quest for this right and straight way. Left to himself, man is incapable of charting this way. It is God alone Who can direct him to it; and indeed the Prophets were sent for this very purpose.
The Qur'an designates this way as sawa al-sabil ('the right way') in the present verse and elsewhere as al-sirat al-mustaqim ('the straight way'). (See Towards Understanding the Qur'an, vol. I, Surah 1, verse 5, and n. 8.) This is the road which goes amidst the countless winding and crooked paths of life; the road which leads man, disregarding all the curved and crooked paths, straight on to his success, right from this world to the Hereafter. Whoever goes along it enjoys rectitude in this world and success and felicity in the Next, but whoever loses this road is bound to become a victim of false beliefs and false ways of conduct and thus comes to have a wrong orientation in life. This will lead him to Hell, where all bent and crooked paths end. The following illustrates man's dilemma.
In modern times some philosophers have been so impressed by this constant swinging in human life, from one extreme to another, as to have mistakenly argued that the dialectical process is the natural course of human life. They conclude, therefore, that the only way for human life to progress is that a thesis should first swing it in one direction, and then an antithesis swing it in the opposite direction, after which there will emerge a synthesis which constitutes the course of human progress. These curved lines from one extreme to the other do not indicate the correct course of human progress. Rather they represent the tragic stumblings which again and again obstruct the true progress of human life. Every extreme thesis sets life on a certain course and continues to pull it in that direction for some time. When human life is thus thrown off its 'right course' the result is that certain realities of life - which had not received their due - rise up in revolt, and this revolt often assumes the form of an antithesis. This revolt begins to pull life in the opposite direction. As the 'right way' is approached the conflicting ideas - the thesis and antithesis - begin to effect some kind of mutual compromise, leading to the emergence of a synthesis. This synthesis comprises many elements conducive to the good of mankind. But since societies which do not submit to the guidance of the Prophets are deprived both of the signposts that might indicate the 'right way' and of faith to help steady man's feet thereon this synthesis does not permit human life to maintain the golden mean. Its momentum is so powerful that it once more pushes life to the opposite extreme. At this point, certain realities are once again denied their due, with the result that another antithesis emerges in reaction to the iniquities of the earlier ideology. Had the light of the Qur'an been available to these short-sighted philosophers, and had they been able to perceive the 'right way' envisaged by the Qur'an, they would have realized that this was the true course of human progress.
phonetic Transliteration
Walaqad akhatha Allahu meethaqa banee israeela wabaAAathna minhumu ithnay AAashara naqeeban waqala Allahu innee maAAakum lain aqamtumu alssalata waataytumu alzzakata waamantum birusulee waAAazzartumoohum waaqradtumu Allaha qardan hasanan laokaffiranna AAankum sayyiatikum walaodkhilannakum jannatin tajree min tahtiha alanharu faman kafara baAAda thalika minkum faqad dalla sawaa alssabeeli
English - Sahih International
And Allah had already taken a covenant from the Children of Israel, and We delegated from among them twelve leaders. And Allah said, "I am with you. If you establish prayer and give zakah and believe in My messengers and support them and loan Allah a goodly loan, I will surely remove from you your misdeeds and admit you to gardens beneath which rivers flow. But whoever of you disbelieves after that has certainly strayed from the soundness of the way."
Quran Bangla tarjuma
আল্লাহ বনী-ইসরাঈলের কাছ থেকে অঙ্গীকার নিয়েছিলেন এবং আমি তাদের মধ্য থেকে বার জন সর্দার নিযুক্ত করেছিলাম। আল্লাহ বলে দিলেনঃ আমি তোমাদের সঙ্গে আছি। যদি তোমরা নামায প্রতিষ্ঠিত কর, যাকাত দিতে থাক, আমার পয়গম্বরদের প্রতি বিশ্বাস রাখ, তাঁদের সাহায্য কর এবং আল্লাহকে উত্তম পন্থায় ঋন দিতে থাক, তবে আমি অবশ্যই তোমাদের গোনাহ দুর করে দিব এবং অবশ্যই তোমাদেরকে উদ্যান সমূহে প্রবিষ্ট করব, যেগুলোর তলদেশ দিয়ে নিঝরিনীসমূহ প্রবাহিত হয়। অতঃপর তোমাদের মধ্য থেকে যে ব্যক্তি এরপরও কাফের হয়, সে নিশ্চিতই সরল পথ থেকে বিচ্যুত হয়ে পড়ে।
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Ayats from Quran in Hindi
- और जो लोग ईमान लाए और परहेज़गारी करते थे उनको हमने (इस) मुसीबत से बचा
- जो लोग पक्की बात (कलमा तौहीद) पर (सदक़ दिल से ईमान ला चुके उनको ख़ुदा
- ऐ सुलेमान ये हमारी बेहिसाब अता है पस (उसे लोगों को देकर) एहसान करो या
- या इन लोगों के पास ग़ैब (का इल्म) है कि वह लिख लेते हैं
- और ख़ुदा ही तुमको ज़मीन से पैदा किया
- ऐ हमारे पालने वाले (जब) हमने एक आवाज़ लगाने वाले (पैग़म्बर) को सुना कि वह
- और हमने ही यक़ीनन सारे आसमान और ज़मीन और जो कुछ उन दोनों के बीच
- क़यामत के दिन यही उनकी मेहमानी होगी
- (ये) उस शख्स की तरफ़ से नाज़िल हुआ है जिसने ज़मीन और ऊँचे-ऊँचे आसमानों को
- (आख़िर) वह अपने गुनाहों की बदौलत (पहले तो) डुबाए गए फिर जहन्नुम में झोंके गए
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