surah Nisa aya 43 , English transliteration & translation of the meaning Ayah.
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا﴾
[ النساء: 43]
Ya ayyuha allatheena amanoo la taqraboo assalata waantum sukara hatta taAAlamoo ma taqooloona wala junuban illa AAabiree sabeelin hatta taghtasiloo wa-in kuntum marda aw AAala safarin aw jaa ahadun minkum mina algha-iti aw lamastumu annisaa falam tajidoo maan fatayammamoo saAAeedan tayyiban famsahoo biwujoohikum waaydeekum inna Allaha kana AAafuwwan ghafoora
transliterasi Indonesia
yā ayyuhallażīna āmanụ lā taqrabuṣ-ṣalāta wa antum sukārā ḥattā ta'lamụ mā taqụlụna wa lā junuban illā 'ābirī sabīlin ḥattā tagtasilụ, wa ing kuntum marḍā au 'alā safarin au jā`a aḥadum mingkum minal-gā`iṭi au lāmastumun-nisā`a fa lam tajidụ mā`an fa tayammamụ ṣa'īdan ṭayyiban famsaḥụ biwujụhikum wa aidīkum, innallāha kāna 'afuwwan gafụrā
English translation of the meaning
O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and Forgiving.
Surah An-Nisa FullYa `Ayyuha Al-Ladhina `Amanu La Taqrabu As-Salaata Wa `Antum Sukara Hatta Ta`lamu Ma Taquluna Wa La Junubaan `Illa `Abiri Sabilin Hatta Taghtasilu Wa `In Kuntum Marđa `Aw `Ala Safarin `Aw Ja`a `Ahadun Minkum Mina Al-Gha`iti `Aw Lamastumu An-Nisa` Falam Tajidu Ma`an Fatayammamu Sa`idaan Tayyibaan Famsahu Biwujuhikum Wa `Aydikum `Inna Allaha Kana `Afuwaan Ghafuraan
Ya ayyuha allatheena amanoo la taqraboo alssalata waantum sukara hatta taAAlamoo ma taqooloona wala junuban illa AAabiree sabeelin hatta taghtasiloo wain kuntum marda aw AAala safarin aw jaa ahadun minkum mina alghaiti aw lamastumu alnnisaa falam tajidoo maan fatayammamoo saAAeedan tayyiban faimsahoo biwujoohikum waaydeekum inna Allaha kana AAafuwwan ghafooran
Ya ayyuha allatheena amanoo la taqraboo assalata waantum sukara hatta taAAlamoo ma - meaning
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yâ eyyühe-lleẕîne âmenû lâ taḳrabu-ṣṣalâte veentüm sükârâ ḥattâ ta`lemû mâ teḳûlûne velâ cünüben illâ `âbirî sebîlin ḥattâ tagtesilû. vein küntüm merḍâ ev `alâ seferin ev câe eḥadüm minküm mine-lgâiṭi ev lemestümü-nnisâe felem tecidû mâen feteyemmemû ṣa`îden ṭayyiben femseḥû bivucûhiküm veeydîküm. inne-llâhe kâne `afüvven gafûrâ.
Ya ayyuha allatheena amanoo la taqraboo assalata waantum sukara hatta taAAlamoo ma meaning in urdu
اے لوگو جو ایمان لائے ہو، جب تم نشے کی حالت میں ہو تو نماز کے قریب نہ جاؤ نماز اُس وقت پڑھنی چاہیے، جب تم جانو کہ کیا کہہ رہے ہو اور اسی طرح جنابت کی حالت میں بھی نماز کے قریب نہ جاؤ جب تک کہ غسل نہ کر لو، الا یہ کہ راستہ سے گزرتے ہو اور اگر کبھی ایسا ہو کہ تم بیمار ہو، یا سفر میں ہو، یا تم میں سے کوئی شخص رفع حاجت کر کے آئے، یا تم نے عورتوں سے لمس کیا ہو، اور پھر پانی نہ ملے تو پاک مٹی سے کام لو اور اس سے اپنے چہروں اور ہاتھوں پر مسح کر لو، بے شک اللہ نرمی سے کام لینے والا اور بخشش فرمانے والا ہے
Muhammad Taqiud-Din alHilali
O you who believe! Approach not As-Salat (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaba, (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum). Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving.
Indonesia transalation
Wahai orang yang beriman! Janganlah kamu mendekati salat ketika kamu dalam keadaan mabuk, sampai kamu sadar apa yang kamu ucapkan, dan jangan pula (kamu hampiri masjid ketika kamu) dalam keadaan junub kecuali sekedar melewati jalan saja, sebelum kamu mandi (mandi junub). Adapun jika kamu sakit atau sedang dalam perjalanan atau sehabis buang air atau kamu telah menyentuh perempuan, sedangkan kamu tidak mendapat air, maka bertayamumlah kamu dengan debu yang baik (suci); usaplah wajahmu dan tanganmu dengan (debu) itu. Sungguh, Allah Maha Pemaaf, Maha Pengampun.
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Ya ayyuha allatheena amanoo la taqraboo assalata waantum sukara hatta taAAlamoo ma translate in arabic
ياأيها الذين آمنوا لا تقربوا الصلاة وأنتم سكارى حتى تعلموا ما تقولون ولا جنبا إلا عابري سبيل حتى تغتسلوا وإن كنتم مرضى أو على سفر أو جاء أحد منكم من الغائط أو لامستم النساء فلم تجدوا ماء فتيمموا صعيدا طيبا فامسحوا بوجوهكم وأيديكم إن الله كان عفوا غفورا
سورة: النساء - آية: ( 43 ) - جزء: ( 5 ) - صفحة: ( 85 )Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(4:43) Believers! Do not draw near to the Prayer while you are intoxicated *65 until you know what you are saying *66 nor while you are defiled *67 - save when you are travelling - until you have washed yourselves. *68 If you are either ill or travelling or have satisfied a want of nature or have had contact with women *69 and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands. *70Surely Allah is All-Relenting, All-Forgiving.
yaaa aiyuhal lazeena aamanoo laa taqrabus Salaata wa antum sukaaraa hatta ta`lamoo ma taqooloona wa la junuban illaa `aabiree sabeelin hatta taghtasiloo; wa in kuntum mardaaa aw `alaa safarin aw jaaa`a ahadum minkum minal ghaaa`iti aw laamastumun nisaaa`a falam tajidoo maaa`an fatayam mamoo sa`eedan taiyiban famsahoo biwujoohikum wa aideekum; innal laaha kaana `Afuwwan Ghafooraa
*65). This is the second in the chronological sequence of injunctions concerning intoxicants. We came across the first injunction in Surah al-Baqarah 2: 219. In that verse God merely indicated that drinking wine was a great sin, making it clear that it was reprehensible in His sight. This was quite enough to make some Muslims give up liquor altogether, though many others still took intoxicating drinks: they sometimes stood up to pray while still under the influence of alcohol, so that they even made mistakes in their recitations. This second injunction was probably revealed at the beginning of 4 A.H., making it forbidden, thenceforth, to pray in a state of intoxication. This led people to alter their drinking times. They drank only at those hours when there was no fear of their remaining under the influence of intoxicants when the time for Prayer came. The injunction embodying unconditional prohibition of intoxicants was revealed not long afterwards. (See Surah al-Ma'idah 5: 90-1.)
It should also be borne in mind that the word used in the verse is derived from sukr, which embraces not merely intoxicating liquors but everything which causes intoxication. The injunction contained in the verse is valid even now, for though the use of intoxicants as such has been completely prohibited, praying in a state of intoxication is a graver sin.
*66). It is on this basis that the Prophet (peace be on him) directed anyone who is under the influence of sleep, and dozes off again and again during the Prayer, to stop praying and go to bed. (Ibn Kathir, vol. 4, p. 494-Ed.) Some people argue, on the basis of this verse, that the Prayer of one who does not understand the Arabic text of the Qur'an will not be accepted. Apart from taking things too far such a conclusion is not supported by the words in the text. The expression used by the Qur'an is neither ( ) nor even ( ). On the contrary, the expression is ( ) (i.e. until you know what you are saying, rather than 'until you understand' what you are saying). What is required is that while praying one should at least be conscious enough to know what one is uttering in the Prayer.
*67). The term janabah denotes the state of major ritual impurity, and is derived from the root meaning: 'to ward off'. The word ajnabi, meaning foreigner or stranger, is also derived from the same root. In Islamic terminology, janabah denotes the state of ritual impurity (in both male and female) which results from the act of intercourse or from seminal emission (either from sexual stimulation or from a wet dream).
*68). One group of jurists and Qur'anic commentators interpret this verse to mean that one should not enter a mosque in the state of major ritual impurity (janabah), unless out of necessity. This is the opinion of 'Abd Allah b. Mas'ud, Anas b. Malik, Hasan al-Basri, Ibrahim al-Nakha'i and others. Another group thinks that the reference here is to travel. In the opinion of this group, if a traveller is in the state of major ritual impurity he may resort to tayammum (i.e. symbolic ablution attained through wiping the hands and face with clean earth). (See Surah al-Ma'idah 5: 6 and also n. 70 below - Ed.) This group considers it permissible to stay in the mosque in this state provided one has performed ablution. This is the view of 'Ali, Ibn 'Abbas, Sa'id b. Jubayr and some other authorities. The opinion that a traveller in the state of major impurity may perform ablution if he is unable to take a bath is supported by consensus, but while some authorities infer it from traditions others base it on the Qur'anic verse mentioned above. (See Jassas, vol. 2, pp. 201-6; and Ibn Kathir's commentary on this verse - Ed.)
*69). There is disagreement as to what is meant here by the verb lamastum, which literally means 'you touched'. 'Ali, Ibn 'Abbas, Abu Musa al-Ash'ari, Ubayy b. Ka'b, Sa'id b. Jubayr, Hasan al-Basri and several other leading jurists are of the opinion that it signifies sexual intercourse.* Abu Hanifah and his school, and Sufyan al-Thawri follow this view. But 'Abd Allah b. Mas'ud and 'Abd Allah b. 'Umar hold that it signifies the act of touching, the mere placing of one's hand on a woman's body. This is the opinion adopted by Shafi'i. Other jurists take an intermediate position. Malik, for instance, is of the opinion that if a man and a woman touch each other with sexual desire, their ablution is nullified, and if they want to perform the Prayer they are obliged to renew their ablution. He sees nothing objectionable, however, in the mere fact of a man touching a woman's body, or vice versa, provided the act is not motivated by sexual desire. (See Ibn Kathir's commentary on this verse - Ed.-)
*70). The detailed rules of tayammum are as follows: A man who either needs to perform ablution or take a bath to attain the state of purity for ritual Prayer may resort to tayammum provided water is not available to him. Only then may he perform the Prayer. Permission to resort to tayammum, rather than make ablution with water or take a bath, is also extended to invalids whose health is likely to be harmed by the use of water. *We have tried to convey both shades of meaning in the translation of the verse by using the expression 'have had contact with' instead of 'touched' - Ed.
Tayammum literally means 'to turn to, to aim at, to head for, to intend'. The relevance of the term in the Islamic religious context is that when water is either not available or when its use is likely to cause harm one should 'turn to' clean earth.
There is some disagreement among jurists about the manner of performing tayammum. According to some, one should strike one's palms on the clean earth, then gently wipe one's face, then strike one's hands again and gently wipe one's hands and arms up to the elbows. This is the view of Abu Hanifah, Shafi'i, Malik and the majority of jurists. Among the Companions and Successors, 'Ali, 'Abd Allah b. 'Umar, Hasan al-Basri, Sha'bi, Salim b. 'Abd Allah and many others are of the same opinion. Other jurists are of the view that it is sufficient to strike one's palms once on the clean earth, then wipe one's face and one's hands up to the wrist; it is not necessary to wipe the arms between the wrist and the elbow. This is the opinion of 'Ata', Makhul, Awza'i, and Ahmad b. Hanbal, and is generally followed by the Ahl al-Hadith. (Cf. Qurtubi, Ahkam al-Qur'an, vol. 5, pp. 239-41.)
Tayammum is not necessarily performed by striking one's palms on earth proper. It is sufficient to strike the palms on anything which either has dust over it or anything consisting of the dry elements of the earth. It may be asked how one attains purity by striking one's palms on the earth and then wiping one's hands and face with them. In fact tayammum is a useful psychological device to keep the sense of ritual purity and the sanctity of Prayer alive in man's mind even when water - the principal agent of purification - is not available. The value of tayammum is that even if a man is unable to use water - and no one knows how long this situation may persist - his sensitivity to cleanliness and purity will endure. He will continue to observe the regulation laid down by the Law in respect of cleanliness and purity, and the distinction between the states in which one may and may not perform the Prayer will not be erased.
Ayats from Quran in English
- Wamin qablihi kitabu moosa imaman warahmatan wahatha kitabun musaddiqun lisanan AAarabiyyan liyunthira allatheena thalamoo wabushra
- Awa lam yaraw anna khalaqna lahum mimma AAamilat aydeena anAAaman fahum laha malikoon
- Takadu assamawatu yatafattarna min fawqihinna walmala-ikatu yusabbihoona bihamdi rabbihim wayastaghfiroona liman fee al-ardi ala inna
- Waamma biniAAmati rabbika fahaddith
- Walaqad khalaqnakum thumma sawwarnakum thumma qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa lam yakun mina
- Innama yanhakumu Allahu AAani allatheena qatalookum fee addeeni waakhrajookum min diyarikum wathaharoo AAala ikhrajikum an
- Wahushira lisulaymana junooduhu mina aljinni wal-insi wattayri fahum yoozaAAoon
- Walaw basata Allahu arrizqa liAAibadihi labaghaw fee al-ardi walakin yunazzilu biqadarin ma yashao innahu biAAibadihi
- Laqad arsalna noohan ila qawmihi faqala ya qawmi oAAbudoo Allaha ma lakum min ilahin ghayruhu
- Wayansuraka Allahu nasran AAazeeza
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