surah TaHa aya 60 , English transliteration & translation of the meaning Ayah.
﴿فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَىٰ﴾
[ طه: 60]
Fatawalla firAAawnu fajamaAAa kaydahu thumma ata
transliterasi Indonesia
fa tawallā fir'aunu fa jama'a kaidahụ ṡumma atā
English translation of the meaning
So Pharaoh went away, put together his plan, and then came [to Moses].
Surah Ta-Ha FullFatawalla Fir`awnu Fajama`a Kaydahu Thumma `Ata
Fatawalla firAAawnu fajamaAAa kaydahu thumma ata
Fatawalla firAAawnu fajamaAAa kaydahu thumma ata - meaning
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Turkish: ayet nasıl okunur
fetevellâ fir`avnü feceme`a keydehû ŝümme etâ.
Fatawalla firAAawnu fajamaAAa kaydahu thumma ata meaning in urdu
فرعون نے پلٹ کر اپنے سارے ہتھکنڈے جمع کیے اور مقابلے میں آ گیا
Muhammad Taqiud-Din alHilali
So Fir'aun (Pharaoh) withdrew, devised his plot and then came back.
Indonesia transalation
Maka Fir‘aun meninggalkan (tempat itu), lalu mengatur tipu dayanya, kemudian dia datang kembali (pada hari yang ditentukan).
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Fatawalla firAAawnu fajamaAAa kaydahu thumma ata translate in arabic
Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(20:60) Pharaoh then withdrew and gathered together all his devices, and came to the encounter. *32
Fatawallaa Fir`awnu fajjama`a kaidahoo summa ataa
*32) Pharaoh and his courtiers considered the coming encounter as a decisive one as far as their own future was concerned and, therefore, they attached the utmost importance to it. Courtiers were sent throughout the country to muster round all the magicians wherever available. People were especially encouraged to come in the largest numbers to witness the magic skills so as to keep them immune From the awe inspired by the staff of Moses. It was openly said that the fate of their religion hinged on the skill of their magicians: their religion could survive only if they won; otherwise the religion of Moses would have its sway (see XXVI: 34-51).
Here one should bear in mind the fact that the religion of the royal family and the elite of Egypt was much different from that of the common people. They had separate gods and temples and different creeds and concepts about the life after death. They also differed in the practice of religion as well as in the ideologies. (Toynbee: A Study of History: Somervell's Abridgment Vols. I-VI, pp. 31-32). Moreover, there were sufficiently strong pockets of the population, who under the influence of various religious upheavels, were prone to prefer Monotheism to a creed of polytheism. Besides this, there was also a fairly large element of the worshippers of One God for the Israelites and their fellow believers were at least ten per cent of the total population. Pharaoh also remembered that about 150 years earlier a religious revolution had been brought about by Pharaoh Amenophis IV or Akhenaton (1377-1360 B.C.) by military force, which had abolished all deities except Aton, a single, universal god, which was worshipped by the king and his family. Though this religious revolution had been reversed later by another king, yet its influence retrained, and Pharaoh dreaded that Moses might bring about yet another revolution.
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