surah Nahl aya 75 , English transliteration & translation of the meaning Ayah.

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English Transliteration & Translation of the Meanings by Muhammad Taqi-ud-Din al-Hilali , Tafheem-ul-Quran by Syed Abu-al-A'la Maududi & English - Sahih International : surah Nahl aya 75 in arabic text(The Bee).
  
   
Verse 75 from An-Nahl in Arabic

﴿۞ ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَيْءٍ وَمَن رَّزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُونَ ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ﴾
[ النحل: 75]

Daraba Allahu mathalan AAabdan mamlookan la yaqdiru AAala shay-in waman razaqnahu minna rizqan hasanan fahuwa yunfiqu minhu sirran wajahran hal yastawoona alhamdu lillahi bal aktharuhum la yaAAlamoon

transliterasi Indonesia

ḍaraballāhu maṡalan 'abdam mamlụkal lā yaqdiru 'alā syai`iw wa mar razaqnāhu minnā rizqan ḥasanan fa huwa yunfiqu min-hu sirraw wa jahrā, hal yastawụn, al-ḥamdu lillāh, bal akṡaruhum lā ya'lamụn


English translation of the meaning

Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah! But most of them do not know.

Surah An-Nahl Full

Đaraba Allahu Mathalaan `Abdaan Mamlukaan La Yaqdiru `Ala Shay`in Wa Man Razaqnahu Minna Rizqaan Hasanaan Fahuwa Yunfiqu Minhu Sirraan Wa Jahraan Hal Yastawuna Al-Hamdu Lillahi Bal `Aktharuhum La Ya`lamuna

Daraba Allahu mathalan AAabdan mamlookan la yaqdiru AAala shayin waman razaqnahu minna rizqan hasanan fahuwa yunfiqu minhu sirran wajahran hal yastawoona alhamdu lillahi bal aktharuhum la yaAAlamoona


Daraba Allahu mathalan AAabdan mamlookan la yaqdiru AAala shay-in waman razaqnahu minna - meaning

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listen to ayat 75 from Nahl phonetique

Turkish: ayet nasıl okunur


ḍarabe-llâhü meŝelen `abdem memlûkel lâ yaḳdiru `alâ şey'iv vemer razaḳnâhü minnâ rizḳan ḥasenen fehüve yünfiḳu minhü sirrav vecehrâ. hel yestevûn. elḥamdü lillâh. bel ekŝeruhüm lâ ya`lemûn.


Daraba Allahu mathalan AAabdan mamlookan la yaqdiru AAala shay-in waman razaqnahu minna meaning in urdu

اللہ ایک مثال دیتا ہے ایک تو ہے غلام، جو دوسرے کا مملوک ہے اور خود کوئی اختیار نہیں رکھتا دوسرا شخص ایسا ہے جسے ہم نے اپنی طرف سے اچھا رزق عطا کیا ہے اور وہ اس میں سے کھلے اور چھپے خوب خرچ کرتا ہے بتاؤ، کیا یہ دونوں برابر ہیں؟ الحمدللہ، مگر اکثر لوگ (اس سیدھی بات کو) نہیں جانتے

Muhammad Taqiud-Din alHilali


Allah puts forward the example (of two men a believer and a disbeliever); a slave (disbeliever) under the possession of another, he has no power of any sort, and (the other), a man (believer) on whom We have bestowed a good provision from Us, and He spends thereof secretly and openly. Can they be equal? (By no means, not). All the praises and thanks be to Allah. Nay! (But) most of them know not.


Indonesia transalation


Allah membuat perumpamaan seorang hamba sahaya di bawah kekuasaan orang lain, yang tidak berdaya berbuat sesuatu, dan seorang yang Kami beri rezeki yang baik, lalu dia menginfakkan sebagian rezeki itu secara sembunyi-sembunyi dan secara terang-terangan. Samakah mereka itu? Segala puji hanya bagi Allah, tetapi kebanyakan mereka tidak mengetahui.

Page 275 English transliteration



⚠️Disclaimer: there's no literal translation to Allah's holy words, but we translate the meaning.
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".

Daraba Allahu mathalan AAabdan mamlookan la yaqdiru AAala shay-in waman razaqnahu minna translate in arabic

ضرب الله مثلا عبدا مملوكا لا يقدر على شيء ومن رزقناه منا رزقا حسنا فهو ينفق منه سرا وجهرا هل يستوون الحمد لله بل أكثرهم لا يعلمون

سورة: النحل - آية: ( 75 )  - جزء: ( 14 )  -  صفحة: ( 275 )

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(16:75) Allah cites a similitude *66 (of two men): one of them is a slave, who is owned by another and has no power over anything. There is the other man whom We Ourselves have provided with a fair provision from which he freely spends openly and secretly. (Ask them): "Are these two men equal?"-May God be praised! *67 But most people do not mderstand (this simple thing). *68

Darabal laahu masalan `abdam mammlookal laa yaqdiru `alaa shai`inw wa marrazaqnaahu mminnaa rizqan hasanan fahuwa yunfiqu minhu sirranw wa jahra; hal yasta-woon; alhamdu lillaah; bal aksaruhum laa ya`lamoon

*66) In the preceding verse, the mushriks were told not to make comparisons between AIlah and His creatures, for there is nothing like Him. As the bases of their comparison were wrong, their conclusions were also misleading. In this verse appropriate similitudes have been cited and right comparisons have been made to lead them to Reality.
*67) Between the last question and "May God be praised! " there is a gap which is to be filled with the help of the latter. When the question was posed, obviously the mushriks could not say that the two men were equal. So some of them would have admitted that they were not equal, while the others would have kept quiet for fear that in case of admission, they would have to abide by its logical conclusion, that is, the admission of refutation of the doctrine of shirk. Therefore, the words, "May God be praised !" have been put in the mouth of the Prophet in answer to both kinds of the response to the question. In the first case, it would mean: "May God be praised! you have admitted at least so much" . In the second case, it would mean: "May God be praised! you have kept quiet in spilte of alI your obduracy and have not had the audacity to say that both were equal" .
*68) " . . . . most people do not understand (this simple thing)" that while they feel and carefully observe the distinction between those who have powers and those who are powerless, they neither feel nor observe the clear distinction between the Creator and His creation. That is why they associate the creatures with the Creator in His Attributes and Powers and show the kind of allegiance to them as is the exclusive right of the Creator. The pity is that in their everyday life, they would beg for sane thing from the master of the house and not from the servants but in contrast to this, they would beg for their needs from the servants of Allah and not from Him.
 


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