surah Al Imran aya 61 , English transliteration & translation of the meaning Ayah.
﴿فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ﴾
[ آل عمران: 61]
Faman hajjaka feehi min baAAdi ma jaaka mina alAAilmi faqul taAAalaw nadAAu abnaana waabnaakum wanisaana wanisaakum waanfusana waanfusakum thumma nabtahil fanajAAal laAAnata Allahi AAala alkathibeen
transliterasi Indonesia
fa man ḥājjaka fīhi mim ba'di mā jā`aka minal-'ilmi fa qul ta'ālau nad'u abnā`anā wa abnā`akum wa nisā`anā wa nisā`akum wa anfusanā wa anfusakum, ṡumma nabtahil fa naj'al la'natallāhi 'alal-kāżibīn
English translation of the meaning
Then whoever argues with you about it after [this] knowledge has come to you - say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars [among us]."
Surah Al Imran FullFaman Hajjaka Fihi Min Ba`di Ma Ja`aka Mina Al-`Ilmi Faqul Ta`alaw Nad`u `Abna`ana Wa `Abna`akum Wa Nisa`ana Wa Nisa`akum Wa `Anfusana Wa `Anfusakum Thumma Nabtahil Fanaj`al La`nata Allahi `Ala Al-Kadhibina
Faman hajjaka feehi min baAAdi ma jaaka mina alAAilmi faqul taAAalaw nadAAu abnaana waabnaakum wanisaana wanisaakum waanfusana waanfusakum thumma nabtahil fanajAAal laAAnata Allahi AAala alkathibeena
Faman hajjaka feehi min baAAdi ma jaaka mina alAAilmi faqul taAAalaw nadAAu - meaning
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Turkish: ayet nasıl okunur
femen ḥâccâke fîhi mim ba`di mâ câeke mine-l`ilmi feḳul te`âlev ned`u ebnâenâ veebnâeküm venisâenâ venisâeküm veenfüsenâ veenfüseküm ŝümme nebtehil fenec`al la`nete-llâhi `ale-lkâẕibîn.
Faman hajjaka feehi min baAAdi ma jaaka mina alAAilmi faqul taAAalaw nadAAu meaning in urdu
یہ علم آ جانے کے بعد اب کوئی اس معاملہ میں تم سے جھگڑا کرے تو اے محمدؐ! اس سے کہو، "آؤ ہم اور تم خود بھی آ جائیں اور اپنے اپنے بال بچوں کو بھی لے آئیں اور خد ا سے دعا کریں کہ جو جھوٹا ہو اُس پر خدا کی لعنت ہو"
Muhammad Taqiud-Din alHilali
Then whoever disputes with you concerning him ['Iesa (Jesus)] after (all this) knowledge that has come to you, [i.e. 'Iesa (Jesus)] being a slave of Allah, and having no share in Divinity) say: (O Muhammad SAW) "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves - then we pray and invoke (sincerely) the Curse of Allah upon those who lie."
Indonesia transalation
Siapa yang membantahmu dalam hal ini setelah engkau memperoleh ilmu, katakanlah (Muhammad), “Marilah kita panggil anak-anak kami dan anak-anak kamu, istri-istri kami dan istri-istrimu, kami sendiri dan kamu juga, kemudian marilah kita bermubahalah agar laknat Allah ditimpakan kepada orang-orang yang dusta.”
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Faman hajjaka feehi min baAAdi ma jaaka mina alAAilmi faqul taAAalaw nadAAu translate in arabic
فمن حاجك فيه من بعد ما جاءك من العلم فقل تعالوا ندع أبناءنا وأبناءكم ونساءنا ونساءكم وأنفسنا وأنفسكم ثم نبتهل فنجعل لعنة الله على الكاذبين
سورة: آل عمران - آية: ( 61 ) - جزء: ( 3 ) - صفحة: ( 57 )Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(3:61) Tell whoever disputes with you on this matter after true knowledge has come to you: 'Come! Let us summon our sons and your sons, and our women and your women, and ourselves and yourselves, and then let us pray together and invoke the curse of Allah on those who lie.' *55
Faman haaajjaka feehi mim ba`di maa jaaa`aka minal `ilmi faqul ta`aalaw nad`u abnaaa`anaa wa abnaaa`akum wa nisaaa`anaa wa nisaaa`akum wa anfusanaa wa anfusakum summa nabtahil fanaj`al la`natal laahi `alal kaazibeen
*55). The real aim in suggesting this procedure for deciding the dispute was to prove that the attitude of those amongst the delegation of Najran was one of deliberate stubbornness and intransigence. They had no sound arguments to contradict any of the points mentioned above, and they could not find any shred of evidence in their own scriptures upon which they could claim, with firm conviction, that their beliefs were true. Moreover, all that the members of the deputation had come to know of the character, teachings and achievements of the Prophet had made them more or less convinced of his prophethood, and at least caused their disbelief to waver. When they were told that if they had full confidence in the truth of their beliefs they should come forward and pray to God that His curse should fall on the deniers of the truth, none of them came forward. It thus became clear all over Arabia that the priests and leaders of Christianity in Najran, whose holiness was celebrated far and wide, followed beliefs, the truth of which, they themselves were not fully confident in.
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