surah Baqarah aya 189 , English transliteration & translation of the meaning Ayah.
﴿۞ يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ﴾
[ البقرة: 189]
Yas-aloonaka AAani al-ahillati qul hiya mawaqeetu linnasi walhajji walaysa albirru bi-an ta'too albuyoota min thuhooriha walakinna albirra mani ittaqa wa'too albuyoota min abwabiha wattaqoo Allaha laAAallakum tuflihoon
transliterasi Indonesia
yas`alụnaka 'anil-ahillah, qul hiya mawāqītu lin-nāsi wal-ḥajj, wa laisal-birru bi`an ta`tul-buyụta min ẓuhụrihā wa lākinnal-birra manittaqā, wa`tul-buyụta min abwābihā wattaqullāha la'allakum tufliḥụn
English translation of the meaning
They ask you, [O Muhammad], about the new moons. Say, "They are measurements of time for the people and for Hajj." And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors. And fear Allah that you may succeed.
Surah Al-Baqarah FullYas`alunaka `Ani Al-`Ahillati Qul Hiya Mawaqitu Lilnnasi Wa Al-Hajji Wa Laysa Al-Birru Bi`an Ta`tu Al-Buyuta Min Zuhuriha Wa Lakinna Al-Birra Mani Attaqa Wa `Tu Al-Buyuta Min `Abwabiha Wa Attaqu Allaha La`allakum Tuflihuna
Yasaloonaka AAani alahillati qul hiya mawaqeetu lilnnasi waalhajji walaysa albirru bian tatoo albuyoota min thuhooriha walakinna albirra mani ittaqa watoo albuyoota min abwabiha waittaqoo Allaha laAAallakum tuflihoona
Yas-aloonaka AAani al-ahillati qul hiya mawaqeetu linnasi walhajji walaysa albirru bi-an ta'too - meaning
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Turkish: ayet nasıl okunur
yes'elûneke `ani-l'ehilleh. ḳul hiye mevâḳîtü linnâsi velḥacc. veleyse-lbirru bien te'tü-lbüyûte min żuhûrihâ velâkinne-lbirra meni-tteḳâ. ve'tü-lbüyûte min ebvâbihâ. vetteḳu-llâhe le`alleküm tüfliḥûn.
Yas-aloonaka AAani al-ahillati qul hiya mawaqeetu linnasi walhajji walaysa albirru bi-an ta'too meaning in urdu
لوگ تم سے چاند کی گھٹتی بڑھتی صورتوں کے متعلق پوچھتے ہیں کہو: یہ لوگوں کے لیے تاریخوں کی تعین کی اور حج کی علامتیں ہیں نیز ان سے کہو: یہ کوئی نیکی کا کام نہیں ہے کہ اپنے گھروں میں پیچھے کی طرف داخل ہوتے ہو نیکی تو اصل میں یہ ہے کہ آدمی اللہ کی ناراضی سے بچے لہٰذا تم اپنے گھروں میں دروازے ہی سے آیا کرو البتہ اللہ سے ڈرتے رہو شاید کہ تمہیں فلاح نصیب ہو جائے
Muhammad Taqiud-Din alHilali
They ask you (O Muhammad SAW) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allah. So enter houses through their proper doors, and fear Allah that you may be successful.
Indonesia transalation
Mereka bertanya kepadamu (Muhammad) tentang bulan sabit. Katakanlah, “Itu adalah (penunjuk) waktu bagi manusia dan (ibadah) haji.” Dan bukanlah suatu kebajikan memasuki rumah dari atasnya, tetapi kebajikan adalah (kebajikan) orang yang bertakwa. Masukilah rumah-rumah dari pintu-pintunya, dan bertakwalah kepada Allah agar kamu beruntung.
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Yas-aloonaka AAani al-ahillati qul hiya mawaqeetu linnasi walhajji walaysa albirru bi-an ta'too translate in arabic
يسألونك عن الأهلة قل هي مواقيت للناس والحج وليس البر بأن تأتوا البيوت من ظهورها ولكن البر من اتقى وأتوا البيوت من أبوابها واتقوا الله لعلكم تفلحون
سورة: البقرة - آية: ( 189 ) - جزء: ( 2 ) - صفحة: ( 29 )Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(2:189) They ask you about the phases of the moon. Say, "These are signs for the people to reckon dates and fix the periods for hajj." *198 Also tell them, "It is no virtue to enter your houses from their backs during the Hajj days); real virtue is that one should refrain from incurring the displeasure of Allah; so enter your houses by their proper doors. and fear Allah so that you may gain (true) success. *199
Yas`aloonaka `anil ahillati qul hiya mawaaqeetu linnaasi wal Hajj; wa laisal birru bi an taatul buyoota min zuhoorihaa wa laakinnal birra manit taqaa; waatul buyoota min abwaa bihaa; wattaqullaaha la`allakum tuflihoon
*198). The waxing and waning of the moon has attracted men's attentions throughout the ages and all kinds of fanciful ideas, superstitions and rituals have been, and are still today, associated with it. The moon was considered the basis of good and bad omens. Certain dates were considered auspicious and others inauspicious for starting journeys, for beginning new tasks, for weddings and so on on the ground that the rising and setting of the moon, its waxing and waning and its eclipse affect human destiny. The Arabs too had their share of such superstitions. It was therefore natural that enquiries regarding such matters should be addressed to the Prophet.
In response, God says that the waxing and waning of the moon is nothing more than a physical phenomenon. By its appearance in the firmament the moon enables man to divide his year and it can thus be considered nature's own calendar. Particular reference is made to Hajj because it occupied the position of highest importance in the religious, cultural and economic life of the Arabs. Four months of the year were specified since they were the months of major and minor Pilgrimage (Hajj and 'Umrah). During these months there was to be no warfare and the routes were completely safe for travelling. Thanks to the peace and tranquillity thus established, trade and commerce prospered.
*199). One superstitious custom of the Arabs was that once they entered the state of consecration for Pilgrimage they did not enter their houses by the door. Instead, they either leapt over the walls from the rear or climbed through windows which they had specially erected for that purpose. On returning from journeys, too, they entered their houses from the rear. In this verse this superstitious custom is denounced, as are all superstitious customs; it is pointed out that the essence of moral excellence consists of fearing God and abstaining from disobeying His commands. Those meaningless customs by which people felt bound, out of blind adherence to the traditions of their forefathers, and which had no effect at all on man's ultimate destiny, had nothing to do with moral excellence.
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