surah Zukhruf aya 31 , English transliteration & translation of the meaning Ayah.
﴿وَقَالُوا لَوْلَا نُزِّلَ هَٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ﴾
[ الزخرف: 31]
Waqaloo lawla nuzzila hatha alqur-anu AAala rajulin mina alqaryatayni AAatheem
transliterasi Indonesia
wa qālụ lau lā nuzzila hāżal-qur`ānu 'alā rajulim minal-qaryataini 'aẓīm
English translation of the meaning
And they said, "Why was this Qur'an not sent down upon a great man from [one of] the two cities?"
Surah Az-Zukhruf FullWa Qalu Lawla Nuzzila Hadha Al-Qur`anu `Ala Rajulin Mina Al-Qaryatayni `Azimin
Waqaloo lawla nuzzila hatha alquranu AAala rajulin mina alqaryatayni AAatheemun
Waqaloo lawla nuzzila hatha alqur-anu AAala rajulin mina alqaryatayni AAatheem - meaning
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Turkish: ayet nasıl okunur
veḳâlû levlâ nüzzile hâẕe-lḳur'ânü `alâ racülim mine-lḳaryeteyni `ażîm.
Waqaloo lawla nuzzila hatha alqur-anu AAala rajulin mina alqaryatayni AAatheem meaning in urdu
کہتے ہیں، یہ قرآن دونوں شہروں کے بڑے آدمیوں میں سے کسی پر کیوں نہ نازل کیا گیا؟
Muhammad Taqiud-Din alHilali
And they say: "Why is not this Quran sent down to some great man of the two towns (Makkah and Ta'if)?"
Indonesia transalation
Dan mereka (juga) berkata, “Mengapa Al-Qur'an ini tidak diturunkan kepada orang besar (kaya dan berpengaruh) dari salah satu dua negeri ini (Mekah dan Taif)?”
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Waqaloo lawla nuzzila hatha alqur-anu AAala rajulin mina alqaryatayni AAatheem translate in arabic
وقالوا لولا نـزل هذا القرآن على رجل من القريتين عظيم
سورة: الزخرف - آية: ( 31 ) - جزء: ( 25 ) - صفحة: ( 491 )Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(43:31) They say: 'Why was this Qur'an not sent down upon some great man from the two (main) cities?' *30
Wa qaaloo law laa nuzzila haazal Quraanu `alaa rajulim minal qaryataini `azeem
*30) "The two cities": Makkah and Ta`if. What the disbelievers meant was: "Had Allah really willed to send a messenger and intended to send down a book to him, He would have selected a great man from our these central, cities for the purpose. For Allah could not have selected for this great mission a person who was born an orphan, who did not inherit much property, who passed his youth by tending goats, who even at present earned his living through business with his wife's money, and who was neither the chief of a tribe nor the head of a family. Were not there well known chiefs like Walid bin Mughirah and 'Utbah bin Rabi'ah in Makkah, and nobles like `Urwah bin Mas'ud, Habib bin 'Amr, Kinanah bin 'Abd-i -'Amr and Ibn 'Abd Yalil in Ta'if? This was their reasoning. in the first instance, they were also not inclined to believe that a man could be a Messenger. But when the Qur'an refuted this misconception by argument and reason and they were told that in the past only men had come as Messengers and a man only could be a Messenger for the guidance of the people, and not another kind of being and the Messenger who came did not descend, suddenly from heavens, but were born in the same ordinary dwellings, walked about in the streets, had children and families and stood in need of food and drink (see AnNahl: 43, Bani Isra'il: 94-95, Yusuf: 109, Al-Furqan: 7, 20; Al-Anbiya: 7-8; Ar-Ra'd: 38), they took this stand, saying: "Well, even if a human being, he should be a big man, who should be wealthy, influential and awe-inspiring and having a large following. How could Muhammad bin `Abdullah (upon whom be Allah's peace) be fit for this appointment?"
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