surah Anam aya 78 , English transliteration & translation of the meaning Ayah.
﴿فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ ۖ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ﴾
[ الأنعام: 78]
Falamma raa ashshamsa bazighatan qala hatha rabbee hatha akbaru falamma afalat qala ya qawmi innee baree-on mimma tushrikoon
transliterasi Indonesia
fa lammā ra`asy-syamsa bāzigatang qāla hāżā rabbī hāżā akbar, fa lammā afalat qāla yā qaumi innī barī`um mimmā tusyrikụn
English translation of the meaning
And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah.
Surah Al-Anam FullFalamma Ra`a Ash-Shamsa Bazighatan Qala Hadha Rabbi Hadha `Akbaru Falamma `Afalat Qala Ya Qawmi `Inni Bari`un Mimma Tushrikuna
Falamma raa alshshamsa bazighatan qala hatha rabbee hatha akbaru falamma afalat qala ya qawmi innee bareeon mimma tushrikoona
Falamma raa ashshamsa bazighatan qala hatha rabbee hatha akbaru falamma afalat qala - meaning
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Turkish: ayet nasıl okunur
felemmâ rae-şşemse bâzigaten ḳâle hâẕâ rabbî hâẕâ ekber. felemmâ efelet ḳâle yâ ḳavmi innî berîüm mimmâ tüşrikûn.
Falamma raa ashshamsa bazighatan qala hatha rabbee hatha akbaru falamma afalat qala meaning in urdu
پھر جب سورج کو روشن دیکھا تو کہا یہ ہے میرا رب، یہ سب سے بڑا ہے مگر جب وہ بھی ڈوبا تو ابراہیمؑ پکار اٹھا "اے برادران قوم! میں اُن سب سے بیزار ہوں جنہیں تم خدا کا شریک ٹھیراتے ہو
Muhammad Taqiud-Din alHilali
When he saw the sun rising up, he said: "This is my lord. This is greater." But when it set, he said: "O my people! I am indeed free from all that you join as partners in worship with Allah.
Indonesia transalation
Kemudian ketika dia melihat matahari terbit, dia berkata, “Inilah Tuhanku, ini lebih besar.” Tetapi ketika matahari terbenam, dia berkata, “Wahai kaumku! Sungguh, aku berlepas diri dari apa yang kamu persekutukan.”
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
Falamma raa ashshamsa bazighatan qala hatha rabbee hatha akbaru falamma afalat qala translate in arabic
فلما رأى الشمس بازغة قال هذا ربي هذا أكبر فلما أفلت قال ياقوم إني بريء مما تشركون
سورة: الأنعام - آية: ( 78 ) - جزء: ( 7 ) - صفحة: ( 137 )Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(6:78) Then when he beheld the sun rising, he said: 'This is my Lord. This is the greatest of all.' Then, when it went down, he said: 'O my people! Most certainly 1 am quit of those whom you associate with Allah in His divinity. *53
Falammmaa ra ashshamsa baazighatan qaala haazaa Rabbee haazaaa akbaru falammaaa afalat qaala yaa qawmi innee bareee`um mimmaa tushrikoon
*53). Here some light is thrown on the mental experience through which Abraham passed in the beginning and which led him to an understanding of the Truth before prophethood was bestowed on him. This experience shows how a right-thinking and sound-hearted man, who had opened his eyes in a purely polytheistic environment and had received no instruction in monotheism, was ultimately led to discover the Truth by careful observation of, and serious reflection on the phenomena of the universe. The account of the conditions prevailing among the people of Abraham shows that when he began to think seriously the scene was dominated by the worship of the heavenly bodies - the moon, the sun and the stars. It was natural, therefore, that when Abraham began his quest for the Truth, he should have been faced with the question: Is it possible that any of these - the sun, the moon and the stars - is God? He concentrated his reflection on this central question and by observing that all the gods of his nation were bound by a rigid law under which they moved about like slaves, he concluded that those so-called gods were not possessed of even a shadow of the power of the One True Lord, Who alone had created them all and had yoked them to serve His will.
The Qur'anic passage describing Abraham's reactions on observing first a star, then the moon, and finally the sun, has puzzled some readers because the words seem to suggest that Abraham had never before witnessed these common phenomena. This misconception has made the whole narration such a riddle for some scholars that they could only solve it by inventing the strange anecdote that Abraham was born and grew to maturity in a cave and was thus deprived of the opportunity to observe the heavenly bodies. What is said, however, is so plain that one need not fall back on any such incident in order to comprehend it. It is well known, for instance, that when Newton saw an apple fall from a tree in his orchard this incident instantly raised in his mind the question: Why do things always fall to the ground? As a result of his reflection on this question he arrived at his theory of gravity. On reading this incident one might wonder if Newton had never before seen anything fall to the ground! Obviously, he must have seen things fall. For what reason, then, should the failing of an apple cause in his mind a reaction quite different irom those caused by hundreds of earlier observations of similar things failing? The answer is that a reflecting mind does not react uniformly to similar observations. A man may observe something over and over again without this observation creating any stir in his mind, but then there comes a moment when suddenly the same observation agitates his mind and his mental faculty begins to work in a different direction. It may also happen that while a man's mind is wrestling with a problem, he encounters something which is otherwise quite ordinary but which suddenly seems to provide the key. Something to this effect happened with Abraham. Certainly, he was as familiar as anyone else with nightfall and the ensuing daybreak. The sun, the moon and the stars had all risen before his eyes in the past and had then disappeared from sight. But on one particular day his observation of a star was to stimulate his thinking in a certain direction and to lead him in the end to perceive the truth of God's Oneness. It is possible that Abraham's mind was already engrossed in reflecting on whether, and if so to what extent, the beliefs which served as the foundation of the entire life-system of his people embodied the Truth. when he spotted a star which provided him with the initial key to the solution of the problem. It is also possible that the observation of a particular star first set him thinking about the problem.
Another question that arises is whether Abraham's statements about the star, the moon and the sun show that he lapsed into polytheism temporarily. The answer must be that, while a seeker after the Truth may pause on the way to his goal, what really matters is his direction and the end-point of his journey rather than the intermediary stages. These stages are inevitable for every seeker of the Truth. A man stops at them to inquire and question rather than to pronounce his final judgement. During these stages of the quest a man may seem to express the opinion: 'That is so', but what he is really doing is asking himself the question: 'Is it really so?' When serious investigation leads to a negative answer, he proceeds further and continues the quest. Hence, it would be wrong to think of such a seeker having temporarily fallen victim to polytheism and unbelief whenever he paused at an intermediary stage for critical reflection.
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