surah Baqarah aya 3 , English transliteration & translation of the meaning Ayah.
﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ﴾
[ البقرة: 3]
Allatheena yu'minoona bilghaybi wayuqeemoona assalata wamimma razaqnahum yunfiqoon
transliterasi Indonesia
allażīna yu`minụna bil-gaibi wa yuqīmụnaṣ-ṣalāta wa mimmā razaqnāhum yunfiqụn
English translation of the meaning
Who believe in the unseen, establish prayer, and spend out of what We have provided for them,
Surah Al-Baqarah FullAl-Ladhina Yu`uminuna Bil-Ghaybi Wa Yuqimuna As-Salaata Wa Mimma Razaqnahum Yunfiquna
Allatheena yuminoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona
Allatheena yu'minoona bilghaybi wayuqeemoona assalata wamimma razaqnahum yunfiqoon - meaning
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Turkish: ayet nasıl okunur
elleẕîne yü'minûne bilgaybi veyüḳîmûne-ṣṣalâte vemimmâ razaḳnâhüm yünfiḳûn.
Allatheena yu'minoona bilghaybi wayuqeemoona assalata wamimma razaqnahum yunfiqoon meaning in urdu
جو غیب پر ایمان لاتے ہیں، نماز قائم کرتے ہیں، جو رزق ہم نے اُن کو دیا ہے، اُس میں سے خرچ کرتے ہیں
Muhammad Taqiud-Din alHilali
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.].
Indonesia transalation
(yaitu) mereka yang beriman kepada yang gaib, melaksanakan salat, dan menginfakkan sebagian rezeki yang Kami berikan kepada mereka,
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Allatheena yu'minoona bilghaybi wayuqeemoona assalata wamimma razaqnahum yunfiqoon translate in arabic
الذين يؤمنون بالغيب ويقيمون الصلاة ومما رزقناهم ينفقون
سورة: البقرة - آية: ( 3 ) - جزء: ( 1 ) - صفحة: ( 2 )Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(2:3) who believe in the unseen *4 , establish the Salats *5 and expend (in Our way) out of what We have bestowed on them; *6
Allazeena yu`minoona bilghaibi wa yuqeemoonas salaata wa mimmaa razaqnaahum yunfiqoon
*4). 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.
*5). 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.
*6). 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.
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