So Qur'an A Soti
Sūrah Yā Sīn
- [ 36 Ya Sin ] -
( Ya Sin - [Ang Mga Titik] Yâ-Sin )
Pangnal ko Sūrah
So sūrah Yā Sīn na sūrah a initoron sa Makkah, pimbitiara niyan so manga onayan a tlo a skaniyan so: Kaparatiayaa ko kakhaoyag ko oriyan o kapatay (al Ba’th); so thotolan ko manga taw ko lipongan a gia ingd a Antakiyyah (Antioch); go so manga tanda ago manga karina sa kaiisaisa o Allāh a Tuhan o manga kaadn.
Mianagipoon so sūrah ko kiazapa o Allāh ko Qur’ān a mala sii ko kabbnar o wahī maana so kipthoronn o Jibrīl ko Qur’ān sii ko Rasūlullāh [s.a.w] ago so kabbnar o kiasogoa on, oriyan iyan na pimbitiara niyan so makapantag ko manga kafir ko Quraysh, a so domiarkt siran ko kadadag, ago piakam-bokhag iran so Mohammad [s.a.w] na miapatot kiran so siksa o Allāh.
Pianothol iyan so makapantag ko manga taw sa Antakiyyah (Antioch) a piakambokhag iran so manga sogo’ a miakaoma kiran, ka an makowa a thoma ko karata o kapakambokhaga ko wahī, sa minggolalan anan ko okit o Qur’ān ko kapphanothola niyan ko miangaiipos a masa ka an makowa a ndao ago lalangan.
Pizabanding iyan so thotolan ko manga sogo’ ko kipzampayin iran ko toro-an sa da dn a kalk iran ago pangandam iran ko ringasa o manga pagtaw iran sa miapayag roo so thotolan ko Habīb an Najjār, a inosiatan iyan so pagtaw niyan na ba iran dn biono, na so kiasapowi ko gantang ankoto a pagtaw a baradosa na miasogat siran o siksa o Allāh sa miapolang siran sa datar o kiaphondaw o kadg o apoy.
Piamagosay ankai a sūrah so rinayagan o waraan a so kasasandngan o manosiya sa gagawii dawndaw, ipoon ko kapkhaoyag o lopa ko oriyan o kapapatay niyan sabap ko kapthoron on o ig (oran) a iphagtho o mangngtho a datar dn oto so kakhaoyag o manosiya ko oriyan o kapamatay ran. So rinayagan o olan ago so alongan, so manga binatang a palaya dn oto matatago sa tangan o manosiya.
So bandingan ko alongan a Qiyāmah ko piamakalklk on a siksa ago so madadalm on a manga pipiya a limo ko sorga, so kakhokoma ko manga kaadn sa da dn a khalalim a ginawa sa masa oto.
Mianinggaposan so sūrah ko kiambitiaraa niyan ko bandingan a onayan a so kakhaoyag o manosiya ko oriyan o kapatay, sa piakatindg iyan so phizoson a manga karina ago tanda sa kabbnar ankoto a gawii. Bithowan ankai a sūrah sa sūrah Yā Sīn ka kagiya aya on inilka o Allāh ankanan a katharo, a karina sa kababaloy o Qur’ān a mu’jizah. So kapakallbi niyan na pitharo o Rasūlullāh [s.a.w] a: Mataan a langowan a shayi na adn a poso’ iyan na aya poso’ o Qur’ān na so Sūrah Yā Sīn, na miapangindaw akn a katago iyan ko poso’ o oman i taw a pd ko ummat akn, (piakambowat i al Bazzār).
Pianothol o Abū Ya’lā a miakapoon ko Abū Hurayrah a: Pitharo o Rasūlullāh [s.a.w] a: Sa taw a batiaan iyan so Yā Sīn sa isa a kagaagwii na kapitaan a karirilaan skaniyan. Go pitharo o Ibn Hibbān a miakapoon ko Jundub Bin Abdillāh [r.a.] a pitharo o Rasūlullāh [s.a.w] Sa taw a batiaan iyan so Yā Sīn sa isa a kagagawii sa pangilay ko kasosoat o Allāh a Maporo ago Mala na rilaan skaniyan. Go pianothol o Imām Ahmad a miakapoon ko Ma’qil Bin Yasār [r.a] a pitharo o Rasūlullāh [s.a.w] a: Batiaa niyo skaniyan ko pphamatay rkano (so Yā Sīn).
Aya kadakl a ayat iyan na 83, initoron sa Makkah inonta bo so ayat a 45 ka sii initoron sa Madīnah, initoron ko oriyan o Sūrah al Jinn.
بِســمِ اللهِ الرَّ حْـمَنِ الرَّحِيـــمِ
Sii sa Ingaran o Allah a Makalimoon a Masalinggagawn.
In the name of Allah, Most Gracious, Most Merciful.
Sa Ngalan ng Allâh, ang Pinakamahabagin, ang Napakamaawain at Ganap na Mapagmahal
Hassanor Alapa : Yā, Sīn, 1246
Muhsin Khan : Ya-Sin. [These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings.]
Sahih International : Ya, Seen.
Pickthall : Ya Sin.
Yusuf Ali : Ya Sin.
Shakir : Ya Seen.
Dr. Ghali : Ya-Sin (These are the names of litters of the Arabic alphabet, and only Allah knows their meaning here).
Tafsir Jalalayn : Yā sīn: God knows best what He means by these [letters].
Tagalog : Yâ-Sin. Ang mga titik na ito ng ‘Arabic’ ay nauna nang naipaliwanag sa ‘Sûratul Baqarah.’
Hassanor Alapa : Ibt ko Qur’ān a magigikb a ongangn
Muhsin Khan : By the Quran, full of wisdom (i.e. full of laws, evidences, and proofs),
Sahih International : By the wise Qur'an.
Pickthall : By the wise Qur'an,
Yusuf Ali : By the Qur'an, full of Wisdom,-
Shakir : I swear by the Quran full of wisdom
Dr. Ghali : And by the Ever-Wise Qur'an.
Tafsir Jalalayn : By the Definitive Qur’ān, made definitive by its marvellous arrangement and unique meanings,
Tagalog : Sumusumpa ang Allâh sa pamamagitan ng Banal na Qur’ân na punung-puno ng karunungan dahil nakapaloob dito ang mga alituntunin, mga batas, mga karunungan at mga katibayan,
Hassanor Alapa : Ka mataan a ska (hay Mohammad) na pd ko manga sogo’
Muhsin Khan : Truly, you (O Muhammad SAW) are one of the Messengers,
Sahih International : Indeed you, [O Muhammad], are from among the messengers,
Pickthall : Lo! thou art of those sent
Yusuf Ali : Thou art indeed one of the messengers,
Shakir : Most surely you are one of the messengers
Dr. Ghali : Surely you are indeed of the Emissaries.
Tafsir Jalalayn : you, O Muhammad (s), are indeed of those sent [by God],
Tagalog : Na walang pag-aalinlangang ikaw, O Muhammad, ay kabilang sa mga Sugo na pinadalhan ng Allâh ng ‘Wahi (o Rebelasyon) para sa Kanyang mga alipin (mga Jinn at mga tao),
Hassanor Alapa : a (matatago ka) sa lalan a mathito
Muhsin Khan : On a Straight Path (i.e. on Allah's religion of Islamic Monotheism).
Sahih International : On a straight path.
Pickthall : On a straight path,
Yusuf Ali : On a Straight Way.
Shakir : On a right way.
Dr. Ghali : On a straight Path.
Tafsir Jalalayn : on a (‘alā is semantically connected to the preceding [statement]) straight path, that is, [you follow] the way of the prophets before you, [enjoining] the affirmation of God’s Oneness and guidance (the emphasis expressed by the oath [in ‘by the definitive Qur’ān’] and the remainder [of the statement] is a response to the disbelievers’ saying to him, ‘You have not been sent [by God]!’ [Q. 13:43].
Tagalog : At ikaw ay nasa Matuwid na Landas na ito ay ang Islâm.
Hassanor Alapa : (so Qur’ān) na initoron o Mabagr a Masalinggagawn
Muhsin Khan : (This is) a Revelation sent down by the AllMighty, the Most Merciful,
Sahih International : [This is] a revelation of the Exalted in Might, the Merciful,
Pickthall : A revelation of the Mighty, the Merciful,
Yusuf Ali : It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful.
Shakir : A revelation of the Mighty, the Merciful.
Dr. Ghali : (This is) the successive sending down of The Ever-Mighty, The Ever-Merciful,
Tafsir Jalalayn : A revelation from the Mighty, in His kingdom, the Merciful, to His creatures (tanzīla’l-‘azīzi’l-rahīm is the predicate of an implicit subject, namely, al-qur’ān),
Tagalog : Itong Banal na Qur’ân ay ipinahayag ng Allâh na ‘Al-`Azeez’ – ang Kataas-Taasan at Punung-Puno ng Karangalan, na Ganap na Makapangyarihan sa Kanyang pagpaparusa sa mga walang pananampalataya at mga makasalanan, na ‘Ar-Raheem’ – Napakamaawain at Ganap na Mapagmahal sa sinumang nagsipagsisi mula sa Kanyang alipin at gumawa ng kabutihan.
Hassanor Alapa : Ka an ka kalalangi a pagtaw a da kalalangi so manga apo iran na malilipat siran (ko toroan o Allāh) 1247
Muhsin Khan : In order that you may warn a people whose forefathers were not warned, so they are heedless.
Sahih International : That you may warn a people whose forefathers were not warned, so they are unaware.
Pickthall : That thou mayst warn a folk whose fathers were not warned, so they are heedless.
Yusuf Ali : In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of Allah).
Shakir : That you may warn a people whose fathers were not warned, so they are heedless.
Dr. Ghali : That you may warn a people; In no way were their fathers warned, so they are heedless.
Tafsir Jalalayn : that you may warn, therewith, a people (qawman, connected to tanzīla, ‘a revelation’) whose fathers were not warned, in the period of the interval (al-fatra), so they, this people, are oblivious, to faith and right guidance.
Tagalog : Ipinahayag Namin ito sa iyo, O Muhammad, upang balaan ang mga tao na hindi dumating sa kanilang mga ninuno at magulang na nauna sa iyo ang mensahe, na sila ay hindi nabalaan, na sila ay yaong mga Arabo, na sila ay ang mga tao na nalinlang mula sa paniniwala at pagpapakatuwid sa mabuting gawa. Lahat ng sambayanan na natigil (o nahinto) sa kanila ang babala ay nasa pagkalinlang.
Hassanor Alapa : Sabnar a miapatot so katharo (a siksa) ko kadaklan kiran ka di siran pharatiaya
Muhsin Khan : Indeed the Word (of punishment) has proved true against most of them, so they will not believe.
Sahih International : Already the word has come into effect upon most of them, so they do not believe.
Pickthall : Already hath the judgment, (for their infidelity) proved true of most of them, for they believe not.
Yusuf Ali : The Word is proved true against the greater part of them: for they do not believe.
Shakir : Certainly the word has proved true of most of them, so they do not believe.
Dr. Ghali : Indeed the Saying has already come true against most of them, so they do not believe.
Tafsir Jalalayn : The word, for chastisement, has already proved true, it has become due, for most of them, for they, in other words, most of them, will not believe.
Tagalog : Katiyakan, naging karapat-dapat ang parusa sa karamihan sa kanila na mga walang pananampalataya, pagkatapos ihayag sa kanila ang katotohanan at tinanggihan nila, dahil sila ay hindi naniniwala sa Allâh at sa Kanyang Sugo at hindi sumusunod sa Kanyang batas.
Hassanor Alapa : Sabnar a inadnan Ami so manga lig iran sa manga patong a skaniyan oto (a manga patong) na sii ko manga baka iran na makalilintangag siran (a di siran phakadozong)
Muhsin Khan : Verily! We have put on their necks iron collars reaching to chins, so that their heads are forced up.
Sahih International : Indeed, We have put shackles on their necks, and they are to their chins, so they are with heads [kept] aloft.
Pickthall : Lo! We have put on their necks carcans reaching unto the chins, so that they are made stiff-necked.
Yusuf Ali : We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see).
Shakir : Surely We have placed chains on their necks, and these reach up to their chins, so they have their heads raised aloft.
Dr. Ghali : Surely We have made on their necks shackles, so they are up to the chins, so they are stiff-necked.
Tafsir Jalalayn : Indeed We have put fetters around their necks, to bind to them their hands (because ghull [is a fetter that] shackles the hands to the neck), such that they, the hands, are, bound, up to the chins (adhqān is the plural of dhaqan, which is where the two sides of the beard meet) so that their heads are upturned, they are unable to lower them: this [statement] is figurative and is meant to indicate their inability to yield to faith or to lower their heads to it.
Tagalog : Katiyakan, ginawan Namin ang mga walang pananampalataya na tumanggi na ipinakita sa kanila ang katotohanan at pagkatapos ay kanilang tinanggihan at nanatili sila sa pagtanggi at di-paniniwala, ng kadena na nakapulupot sa kanilang mga leeg at isinama sa pagkakadena ng kanilang mga leeg ang kanilang mga kamay na nasa ilalim ng kanilang mga baba, na kung kaya, napilitan sila na itingala ang kanilang mga ulo paitaas, samakatuwid, naipagkait sa kanila ang anumang kabutihan, at hindi na nila nakikita ang katotohanan at hindi na sila nagabayan tungo rito.
Hassanor Alapa : Go inadnan Ami so hadapan iran sa lt, ago sii ko talikhodan iran, na siapngan Ami siran na di siran phakailay 1248
Muhsin Khan : And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see.
Sahih International : And We have put before them a barrier and behind them a barrier and covered them, so they do not see.
Pickthall : And We have set a bar before them and a bar behind them, and (thus) have covered them so that they see not.
Yusuf Ali : And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see.
Shakir : And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see.
Dr. Ghali : And We have made before them (Literally: between their hands) a barrier and behind them a barrier, then We enveloped them, so they do not behold (the Truth).
Tafsir Jalalayn : And We have set before them a barrier (read saddan or suddan in both instances) and behind them a barrier; so We have covered them, so they do not see — this is also figurative, depicting the way in which the paths of faith are closed to them.
Tagalog : At naglagay Kami ng harang sa karapan ng mga walang pananampalataya at gayundin sa kanilang likuran ng isa pang harang, kaya katulad sila ng hinarangan sa harapan at sa likuran, na kung kaya, nabulag na ang kanilang mga mata; dahil sa kanilang di-paniniwala at pagmamataas, na kung kaya, hindi na nila nakikita ang patnubay at hindi na sila nagagabayan, samakatuwid, sinuman ang natagpuan ang paanyaya ng Islâm at pagkatapos ay tinalikuran at nagmatigas ay karapat-dapat sa ganitong kaparusahan.
Hassanor Alapa : Go mlagilagid kiran o piarintaan ka siran antaa ka da nka siran kaparintai (hay Mohammad) na di siran pharatiaya
Muhsin Khan : It is the same to them whether you warn them or you warn them not, they will not believe.
Sahih International : And it is all the same for them whether you warn them or do not warn them - they will not believe.
Pickthall : Whether thou warn them or thou warn them not, it is alike for them, for they believe not.
Yusuf Ali : The same is it to them whether thou admonish them or thou do not admonish them: they will not believe.
Shakir : And it is alike to them whether you warn them or warn them not: they do not believe.
Dr. Ghali : And it is equal to them whether you have warned them or you have not warned them, they do not believe.
Tafsir Jalalayn : And it is the same to them whether you warn them (read a-andhartuhum, pronouncing both hamzas; or by substituting an alif for the second one; or by not pronouncing the second one but inserting an alif between the one not pronounced and the other one, or without [the insertion]) or do not warn them, they will not believe.
Tagalog : Pareho rin lamang sa kanila na hindi naniwala at nagmatigas, O Muhmamad, kung balaan mo man sila o di mo na sila babalaan ay hindi na sila maniniwala at hindi na rin sila susunod.
Hassanor Alapa : Aya khaparintaan ka na so taw a inonotan iyan so Qur’ān ago inikalk iyan so Makalimoon sa gayb na panothol inka skaniyan sa rila ago balas a mala
Muhsin Khan : You can only warn him who follows the Reminder (the Quran), and fears the Most Beneficent (Allah) unseen. Bear you to such one the glad tidings of forgiveness, and a generous reward (i.e. Paradise).
Sahih International : You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and noble reward.
Pickthall : Thou warnest only him who followeth the Reminder and feareth the Beneficent in secret. To him bear tidings of forgiveness and a rich reward.
Yusuf Ali : Thou canst but admonish such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, of Forgiveness and a Reward most generous.
Shakir : You can only warn him who follows the reminder and fears the Beneficent Allah in secret; so announce to him forgiveness and an honorable reward.
Dr. Ghali : Surely you only warn him who closely follows the Remembrance and is apprehensive of The All-Merciful in the Unseen. So give him the good tidings of forgiveness and an honorable reward.
Tafsir Jalalayn : You can only warn, in other words, your warning will only benefit, him who follows the Remembrance, the Qur’ān, and fears the Compassionate One in secret, who fears Him despite not having seen Him; so give him the good tidings of forgiveness and a noble reward, namely, Paradise.
Tagalog : Ang makikinabang lamang sa iyong babala, ay ang sinumang naniwala lamang sa Qur’ân at sumunod sa anumang nakapaloob dito na batas ng Allâh , at natakot sila sa Allâh na Pinakamahabagin dahil walang sinuman ang nakakikita sa kanya bukod sa Allâh , na kung kaya, ipamalita mo sa kanya ang magandang balita ng kapatawaran mula sa Allâh sa kanyang mga kasalanan, at ang gantimpala mula sa Kanya sa Kabilang-Buhay sa lahat ng kanyang mga mabubuting gawain, na ito ay Al-Jannah (Hardin).
Hassanor Alapa : Mataan a pagoyagn Ami so miamatay ago ipzorat Ami so nganin a inipangonakona 1249 iran ago so manga rarad iran, ago langowan a shayi na inisip Ami skaniyan sa panoratan a mapayag (so Lauh Mahfudh)
Muhsin Khan : Verily, We give life to the dead, and We record that which they send before (them), and their traces [their footsteps and walking on the earth with their legs to the mosques for the five compulsory congregational prayers, Jihad (holy fighting in Allah's Cause) and all other good and evil they did, and that which they leave behind], and all things We have recorded with numbers (as a record) in a Clear Book.
Sahih International : Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register.
Pickthall : Lo! We it is Who bring the dead to life. We record that which they send before (them, and their footprints. And all things We have kept in a clear Register.
Yusuf Ali : Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence).
Shakir : Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing.
Dr. Ghali : Surely We, Ever We, give life to the dead and write down what they have forwarded and their tracks; and everything We have enumerated in an evident Record.
Tafsir Jalalayn : Truly it is We Who bring the dead to life, for the resurrection, and record, in the Preserved Tablet, what they have sent ahead, during their lives, of good or evil, that they may be requited for it, and their vestiges, what conduct was followed after them as good practice. And everything (kulla shay’in is in the accusative because of the verb that governs it [and is the following]) We have numbered, We have recorded precisely, in a clear register, a clear Book, namely, the Preserved Tablet.
Tagalog : Katiyakan, bubuhayin Namin na mag-uli ang lahat ng namatay sa Araw ng Muling Pagkabuhay, at itatala Namin ang lahat ng kanilang nagawa na masama at mabuti, at ang mga bakas ng kanilang mga nagawang kabutihan sa kanilang buhay pagkatapos nilang mamatay, katulad ng mabuting anak, mabuting kaalaman, kawanggawa, at ganoon din ang masama na katulad ng pagsamba ng iba at paglabag sa Allâh , at ang lahat ng mga ito ay itatala Namin sa malinaw na talaan na ito ang pinakatalaan ng lahat ng talaan, na roon bumabalik ang lahat, na ito ay ‘Al-Lawh Al-Mahfoudh.’ Na kung kaya, sa sinumang may kaisipan ay nararapat niyang suriin ang kanyang sarili; upang siya ay magiging huwaran sa kabutihan sa kanyang sarili at pagkatapos niyang mamatay.
Hassanor Alapa : Go bgan ka kiran a ibarat so manga taw ko lipongan gowani a maoma siran o manga sogo’ 1250
Muhsin Khan : And put forward to them a similitude; the (story of the) dwellers of the town, [It is said that the town was Antioch (Antakiya)], when there came Messengers to them.
Sahih International : And present to them an example: the people of the city, when the messengers came to it -
Pickthall : Coin for them a similitude: The people of the city when those sent (from Allah) came unto them;
Yusuf Ali : Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came messengers to it.
Shakir : And set out to them an example of the people of the town, when the messengers came to it.
Dr. Ghali : And strike for them a similitude: the companions (i.e., the inhabitants) of the town, as the Emissaries came to it,
Tafsir Jalalayn : And strike for them as a similitude (mathalan is the first direct object) the inhabitants (ashāba is the second direct object) of the town, [of] Antioch (Antākya), when the messengers, namely, Jesus’s disciples, came to it (idh jā’ahā’l-mursalūna is an inclusive substitution for ashāba’l-qaryati, ‘the inhabitants of the town’).
Tagalog : At magbigay ka ng halimbawa, O Muhammad, sa mga walang pananampalataya mula sa iyong sambayanan, na tinatanggihan nila ang iyong paanyaya, ng halimbawa na mauunawaan nila, na ito ay kuwento ng isang bayan, nang dumating sa kanila ang mga Sugo,
Hassanor Alapa : Gowani a sogoan Ami siran sa dowa kataw 1251 na piakambokhag iran, na biagr Ami a ika tlo (a sogo’) na pitharo iran (so manga sogo’) a mataan a skami sii rkano na sosogoon.
Muhsin Khan : When We sent to them two Messengers, they belied them both, so We reinforced them with a third, and they said: "Verily! We have been sent to you as Messengers."
Sahih International : When We sent to them two but they denied them, so We strengthened them with a third, and they said, "Indeed, we are messengers to you."
Pickthall : When We sent unto them twain, and they denied them both, so We reinforced them with a third, and they said: Lo! we have been sent unto you.
Yusuf Ali : When We (first) sent to them two messengers, they rejected them: But We strengthened them with a third: they said, "Truly, we have been sent on a mission to you."
Shakir : When We sent to them two, they rejected both of them, then We strengthened (them) with a third, so they said: Surely we are messengers to you.
Dr. Ghali : As We sent to them two (men). Yet they cried them lies, so We reinforced them with a third. Then they said, "Surely we are (sent) to you as Emissaries."
Tafsir Jalalayn : When We sent to them two men, and they denied them both (from idh arsalnā ilayhim ithnayni fa-kadhdhabūhumā to the end is a substitution for the previous idh, ‘when’), so We reinforced [them] (read fa-‘azaznā or fa-‘azzaznā, in other words, We reinforced the two men) with a third, and they said, ‘We have indeed been sent to you [by God]’.
Tagalog : Noong nagpadala Kami sa kanila ng dalawang Sugo upang aanyayahan sila sa paniniwala sa Allâh at pagtalikod sa pagsamba ng iba, subali’t tinanggihan ng bayang ito ang dalawang Sugo, na kung kaya, nagdagdag pa kami ng pangatlo upang patatagin ang dalawa, at sinabi ng tatlo sa nanirahan sa bayan na yaon: Katiyakan, kami ay ipinadala sa inyo bilang mga Sugo.
Hassanor Alapa : Na pitharo iran a da kano a rowar sa manosiya a datar ami, go da a initoron o Makalimoon a pd sa shayi, da kano a rowar sa gii kano mamrak
Muhsin Khan : They (people of the town) said: "You are only human beings like ourselves, and the Most Beneficent (Allah) has revealed nothing, you are only telling lies."
Sahih International : They said, "You are not but human beings like us, and the Most Merciful has not revealed a thing. You are only telling lies."
Pickthall : They said: Ye are but mortals like unto us. The Beneficent hath naught revealed. Ye do but lie!
Yusuf Ali : The (people) said: "Ye are only men like ourselves; and (Allah) Most Gracious sends no sort of revelation: ye do nothing but lie."
Shakir : They said: You are naught but mortals like ourselves, nor has the Beneficent Allah revealed anything; you only lie.
Dr. Ghali : They said, "In no way are you anything except mortals like us; and in no way has The All-Merciful sent down anything; decidedly you do nothing except lie."
Tafsir Jalalayn : They said, ‘You are nothing but humans like us, and the Compassionate One has revealed nothing. You are only lying!’
Tagalog : Sinabi ng mga nanirahan sa bayan na yaon sa mga Sugo: Kayo ay hindi hihigit na mga tao lamang na katulad din namin, at hindi nagpahayag ang Allâh na Pinakamahabagin ng anumang Rebelasyon. At kayo, O kayong mga Sugo ay mga nagsisinungaling.
Hassanor Alapa : Na pitharo iran a so Kadnan ami na katawan Iyan a mataan a skami sii rkano na sangat a sosogoon
Muhsin Khan : The Messengers said: "Our Lord knows that we have been sent as Messengers to you,
Sahih International : They said, "Our Lord knows that we are messengers to you,
Pickthall : They answered: Our Lord knoweth that we are indeed sent unto you,
Yusuf Ali : They said: "Our Lord doth know that we have been sent on a mission to you:
Shakir : They said: Our Lord knows that we are most surely messengers to you.
Dr. Ghali : They said, "Our Lord knows that surely we are indeed Emissaries to you.
Tafsir Jalalayn : They said, ‘Our Lord knows (qālū rabbunā ya‘lamu functions like an oath. Emphasis is intensified by this [oath] and also by the [addition of the] lām to what was before [simply, mursalūna, ‘we have been sent’] to counter their intensified denial) that we have indeed been sent to you [by Him]!
Tagalog : Sinabi ng mga Sugo bilang pagtitiyak: Ang Allâh na aming ‘Rabb’ na Tagapaglikha na nagpadala sa amin ay Siyang Ganap na Nakaaalam na kami ay mga Sugo para sa inyo,
Hassanor Alapa : Go da a patoray rkami a rowar ko kizampayin ko sogoan a mapayag
Muhsin Khan : "And our duty is only to convey plainly (the Message)."
Sahih International : And we are not responsible except for clear notification."
Pickthall : And our duty is but plain conveyance (of the message).
Yusuf Ali : "And our duty is only to proclaim the clear Message."
Shakir : And nothing devolves on us but a clear deliverance (of the message).
Dr. Ghali : And in no way is there anything (incumbent) on us except the evident Proclamation."
Tafsir Jalalayn : And our duty is only to communicate in clear terms’, to deliver the Message clearly and manifestly with plain proofs, such as the curing of the blind, the leper and the diseased and the bringing of the dead back to life.
Tagalog : At wala kaming tungkulin kundi iparating lamang nang malinaw ang mensahe, at wala kaming kakayahan na gabayan kayo dahil ang gabay ay pagmamay-ari lamang ng Allâh na Bukod-Tangi.
Hassanor Alapa : Na pitharo iran a skami na phinaas (sokna) ami skano 1252 na amay ka di kano tomarg na disomala a radiamn ami skano, ago khasogat kano dn a phoon rkami a siksa a masakit
Muhsin Khan : They (people) said: "For us, we see an evil omen from you, if you cease not, we will surely stone you, and a painful torment will touch you from us."
Sahih International : They said, "Indeed, we consider you a bad omen. If you do not desist, we will surely stone you, and there will surely touch you, from us, a painful punishment."
Pickthall : (The people of the city) said: We augur ill of you. If ye desist not, we shall surely stone you, and grievous torture will befall you at our hands.
Yusuf Ali : The (people) said: "for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us."
Shakir : They said: Surely we augur evil from you; if you do not desist, we will certainly stone you, and there shall certainly afflict vou a painful chastisement from us.
Dr. Ghali : They said, "Surely we augur ill of you. Indeed in case you do not give over, indeed we will definitely stone you, and indeed there will definitely touch you from us a painful torment."
Tafsir Jalalayn : They said, ‘We augur ill of you, for we have been deprived of rain because of you. If (la-in: the lām is for oaths) you do not desist, we will surely stone you and there shall befall you, at our hands, a painful chastisement’.
Tagalog : Sinabi ng mga naninirahan sa bayan na yaon: Katiyakan, nakikita namin na wala na kaming pag-asa sa inyo na mabuti, na kung kaya, kapag hindi kayo tumigil sa inyong paanyaya sa amin ay papatayin namin kayo sa pamamagitan ng pagbabato at magaganap sa inyo mula sa amin ang masidhing parusa.
Hassanor Alapa : Na pitharo iran a so sokna (naas iyo) na pd iyo amay ka piakatadm kano (na ba kano dn phnaas) ogaid na skano na pagtaw a thatabowakar (ko kandosa)
Muhsin Khan : They (Messengers) said: "Your evil omens be with you! (Do you call it "evil omen") because you are admonished? Nay, but you are a people Musrifun (transgressing all bounds by committing all kinds of great sins, and by disobeying Allah).
Sahih International : They said, "Your omen is with yourselves. Is it because you were reminded? Rather, you are a transgressing people."
Pickthall : They said: Your evil augury be with you! Is it because ye are reminded (of the truth)? Nay, but ye are froward folk!
Yusuf Ali : They said: "Your evil omens are with yourselves: (deem ye this an evil omen). If ye are admonished? Nay, but ye are a people transgressing all bounds!"
Shakir : They said: Your evil fortune is with you; what! if you are reminded! Nay, you are an extravagant people.
Dr. Ghali : They said, "Your bird (of augury) is with you; is it so, in case you are reminded? (i.e., Do you call it an evil omen that we remind you?) No indeed, (but) you are an extravagant people."
Tafsir Jalalayn : They said, ‘May your augury of ill be with you!, [as punishment] for your disbelief. What! [Even] if (a-in: the interrogative hamza has been added to the conditional in, ‘if’, the hamza may be pronounced or elided, but in both cases add an alif between it and the other one) [it be that] you are being reminded?, [even if] you are being admonished and made to fear [God’s chastisement]? (the response to the conditional has been omitted, that is to say, ‘do you augur ill and disbelieve [even if it be that you are being admonished]?’ and this [response] constitutes the object of the interrogative, which is meant [rhetorically] as a rebuke). Nay, but you are a profligate people!’, who transgressing the bounds [set by God] with your [practice of] idolatry.
Tagalog : Sinabi ng mga Sugo: Ang inyong kawalan ng pag-asa at ang masama ninyong gawain na pagsamba ng iba ay ito ang kasamaan na nasa inyo at sa inyo rin babalik, dahil kapag pinapayuhan ba kayo ng mabuti ay tinatawag ninyo itong masamang pangitain at hinahamon ninyo kami ng pagpatay at pagparusa? Gayong ang katotoohanan ay kayo ang lumampas ng hangganan sa pagiging masama at pagtanggi.
Hassanor Alapa : Go adn a miakaoma a phoon ko kilid o ingd a 1253 mama a giimanizakay sa pitharo iyan a hay pagtaw akn onoti niyo so manga sogo’
Muhsin Khan : And there came running from the farthest part of the town, a man, saying: "O my people! Obey the Messengers;
Sahih International : And there came from the farthest end of the city a man, running. He said, "O my people, follow the messengers.
Pickthall : And there came from the uttermost part of the city a man running. He cried: O my people! Follow those who have been sent!
Yusuf Ali : Then there came running, from the farthest part of the City, a man, saying, "O my people! Obey the messengers:
Shakir : And from the remote part of the city there came a man running, he said: O my people! follow the messengers;
Dr. Ghali : And (there) came from the remotest part of the city a man going speedily. He said, "O my people, closely follow the Emissaries!
Tafsir Jalalayn : And there came a man from the furthest part of the city — this was Habīb the carpenter, who had believed in these messengers and whose house lay at the far end of the city — hastening, with a hurried pace, after he had heard that the people had denied the messengers. He said, ‘O my people, follow the messengers!
Tagalog : At dumating mula sa isang malayong lugar sa dulo ng siyudad ang isang lalaki na nagmamadali (nang malaman niya na ang mga nanirahan sa bayan ay nagbalak na patayin ang mga Sugo o di kaya ay parusahan), sinabi niya: O aking sambayanan! Sundin ninyo ang mga Sugo na ipinadala sa inyo mula sa Allâh,
Hassanor Alapa : Onoti niyo so taw a di rkano phangni sa sokay a siran na miangatotoro
Muhsin Khan : "Obey those who ask no wages of you (for themselves), and who are rightly guided.
Sahih International : Follow those who do not ask of you [any] payment, and they are [rightly] guided.
Pickthall : Follow those who ask of you no fee, and who are rightly guided.
Yusuf Ali : "Obey those who ask no reward of you (for themselves), and who have themselves received Guidance.
Shakir : Follow him who does not ask you for reward, and they are the followers of the right course;
Dr. Ghali : Closely follow (the ones) who ask of you no reward, and they are rightly-guided.
Tafsir Jalalayn : Follow (ittabi‘ū, this reiterates the preceding [ittabi‘ū]) them who do not ask you for any reward, in return for [delivering to you] the message, and who are rightly guided. And so he was asked, ‘Do you follow their religion?’ So he replied:
Tagalog : Sundin ninyo sila dahil hindi sila humihingi ng kabayaran sa kanilang pagpaparating ng mensahe, dahil sila ay ginabayan sa kanilang pag-anyaya sa inyo tungo sa pagsamba sa Allâh nang bukod-tangi.
Hassanor Alapa : Andamanaya i di akn kazimbaa ko inadn ako Niyan ago ron kano ron phakandod.
Muhsin Khan : "And why should I not worship Him (Allah Alone) Who has created me and to Whom you shall be returned.
Sahih International : And why should I not worship He who created me and to whom you will be returned?
Pickthall : For what cause should I not serve Him Who hath created me, and unto Whom ye will be brought back?
Yusuf Ali : "It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back.
Shakir : And what reason have I that I should not serve Him Who brought me into existence? And to Him you shall be brought back;
Dr. Ghali : And for what should I not worship Him who originated me, and to Him you will be returned?
Tafsir Jalalayn : And why should I not worship Him Who originated me, [Him Who] created me — in other words: there is nothing to prevent me from worshipping Him when the necessitating factors for this exist, and the same applies to you — and to Whom you shall be returned?, after death, whereupon He will requite you for your disbelief.
Tagalog : At bakit hindi ko sasambahin ang Allâh na Siyang lumikha sa akin at sa Kanya kayo ay magbabalik lahat?
Hassanor Alapa : Ba ako khowa sa salakaw Ron a manga tuhan a amay ka adn a kabayaan rakn o Makalimoon a kabinasa na di rakn phakanggay a gona so sapaat iran sa mlk bo, ago di ako iran khasabt
Muhsin Khan : "Shall I take besides Him aliha (gods), if the Most Beneficent (Allah) intends me any harm, their intercession will be of no use for me whatsoever, nor can they save me?
Sahih International : Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me?
Pickthall : Shall I take (other) gods in place of Him when, if the Beneficent should wish me any harm, their intercession will avail me naught, nor can they save?
Yusuf Ali : "Shall I take (other) gods besides Him? If (Allah) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me.
Shakir : What! shall I take besides Him gods whose intercession, If the Beneficent Allah should desire to afflict me with a harm, shall not avail me aught, nor shall they be able to deliver me?
Dr. Ghali : Shall I take to myself, apart from Him, gods whose intercession, in case The All-Merciful wills any adversity to me, will not avail me anything, nor will they rescue me?
Tafsir Jalalayn : Shall I take (a-attakhidu: regarding the two hamzas here, the same applies as mentioned with regard to a-andhartuhum above; this is an interrogative meant as a denial) besides Him, in other words, other than Him, [other] gods, idols, whose intercession, [that intercession of theirs] which you assert, if the Compassionate One should wish me any harm, will not avail me in any way, nor will they [be able to] save me? (wa-lā yunqidhūn is an adjectival qualification of ālihatan, ‘gods’).
Tagalog : Sasamba ba ako ng iba na mga diyus-diyosan bukod sa Allâh na walang anumang magagawa, at kapag ninais ng Allâh na Pinakamahabagin na gumawa ng kapinsalaan sa akin ay walang magagawa sa anumang kaparaanan ang mga diyus-diyosan na ito para ito’y pigilin sa akin at wala ring kakayahan para ako ay iligtas mula rito?
Hassanor Alapa : Na mataan a sakn amay ka nggolawlaan ko to (sa komowa ko sa sakotowa o Allāh) na madadalm ako sa kadadag a mapayag
Muhsin Khan : "Then verily, I should be in plain error.
Sahih International : Indeed, I would then be in manifest error.
Pickthall : Then truly I should be in error manifest.
Yusuf Ali : "I would indeed, if I were to do so, be in manifest Error.
Shakir : In that case I shall most surely be in clear error:
Dr. Ghali : Lo, surely (in that case) I should indeed be in evident error.
Tafsir Jalalayn : Truly then, in other words, in the case of me worshipping [gods] other than God, I would be in manifest error.
Tagalog : Sa katunayan, kapag ito ay ginawa ko, walang pag-aalinlangang ako ay nasa malinaw na kamalian.
Hassanor Alapa : Mataan a sakn na piaratiaya ko so Kadnan iyo na pamakin’ga ko niyo 1254
Muhsin Khan : Verily! I have believed in your Lord, so listen to me!"
Sahih International : Indeed, I have believed in your Lord, so listen to me."
Pickthall : Lo! I have believed in your Lord, so hear me!
Yusuf Ali : "For me, I have faith in the Lord of you (all): listen, then, to me!"
Shakir : Surely I believe in your Lord, therefore hear me.
Dr. Ghali : Surely I believe in your Lord, so hear me!"
Tafsir Jalalayn : Lo! I believe in your Lord. So listen to me!’, in other words, hear what I have to say; but they stoned him and he died.
Tagalog : Na kung kaya, ako ay naniwala sa Kanya na inyong ‘Rabb’ na Tagapaglikha (Allâh ), na kung kaya, makinig kayo sa anumang sasabihin ko sa inyo at sumunod kayo sa paniniwala sa Kanya. At nang sinabi niya ito ay nagdagsaan ang mga tao sa kanya at pinatay siya, na kung kaya, pinapasok siya kaagad ng Allâh sa ‘Al-Jannah’ (Hardin).
Hassanor Alapa : (na biono iran) na miatharo a sold ka ko sorga, na miatharo iyan a oba bo so pagtaw akn na katawan iran
Muhsin Khan : It was said (to him when the disbelievers killed him): "Enter Paradise." He said: "Would that my people knew!
Sahih International : It was said, "Enter Paradise." He said, "I wish my people could know
Pickthall : It was said (unto him): Enter paradise. He said: Would that my people knew
Yusuf Ali : It was said: "Enter thou the Garden." He said: "Ah me! Would that my People knew (what I know)!-
Shakir : It was said: Enter the garden. He said: O would that my people had known
Dr. Ghali : It was said, "Enter the Garden!" He said, " Oh, would that my people knew.
Tafsir Jalalayn : It was said, to him upon his death: ‘Enter Paradise!’ — but it is also said that he entered it while he was [still] alive. He said, ‘O (yā is for calling attention [to something]), would that my people knew
Tagalog : Sinabi sa kanya pagkatapos niyang mamatay: Pumasok ka na sa ‘Al-Jannah’ (Hardin) bilang parangal sa iyo.
Hassanor Alapa : So sabap a kiarilai rakn o Kadnan akn ago bialoy ako Niyan a pd ko khisasakawn (ko sorga)
Muhsin Khan : "That my Lord (Allah) has forgiven me, and made me of the honoured ones!"
Sahih International : Of how my Lord has forgiven me and placed me among the honored."
Pickthall : With what (munificence) my Lord hath pardoned me and made me of the honoured ones!
Yusuf Ali : "For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!"
Shakir : Of that on account of which my Lord has forgiven me and made me of the honored ones!
Dr. Ghali : With what (Grace) my Lord has forgiven me, and He has made me among the honored."
Tafsir Jalalayn : with what [munificence] my Lord has forgiven me, [would that they knew] of His great forgiveness, and made me of the honoured ones!’
Tagalog : Sinabi niya, habang siya ay nasa maligayang pamumuhay at pagpaparangal: Kung nabatid lamang sana ng aking sambayanan ang pagpapatawad ng aking ‘Rabb’ na Tagapaglikha sa akin at pagpaparangal sa akin; dahil sa aking paniniwala sa Allâh at pagtitiis ko habang Siya ay aking sinusunod, pagsunod ko sa Kanyang mga Sugo, hanggang sa ako ay pinatay, upang sila ay maniwala sa Allâh at makapasok sa ‘Al-Jannah’ (Hardin) na tulad ko.
Hassanor Alapa : Go da a initoron Ami ko pagtaw niyan ko oriyan iyan a pd sa sondaro a phoon sa langit ago da Kami maadn a 1255 phamakatoron (sa sondaro)
Muhsin Khan : And We sent not against his people after him a host from heaven, nor do We send (such a thing).
Sahih International : And We did not send down upon his people after him any soldiers from the heaven, nor would We have done so.
Pickthall : We sent not down against his people after him a host from heaven, nor do We ever send.
Yusuf Ali : And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do.
Shakir : And We did not send down upon his people after him any hosts from heaven, nor do We ever send down.
Dr. Ghali : And in no way did We send down upon his people, even after him, any host from the heaven; and in no way were We sending any down.
Tafsir Jalalayn : And We did not send (mā here is for negation) down on his people, namely, Habīb’s, after him, after his death, any host from the heaven, that is, any angels to destroy them, nor do We [ever] send down, any angels to destroy anyone.
Tagalog : At hindi na nangangailangan ang pangyayaring ito na magpadala pa Kami ng sundalo mula sa kalangitan upang sila ay parusahan pagkatapos nilang patayin ang lalaki na nagpayo sa kanila at pinasinungalingan ang mga Sugo dahil sa sila ay mga mahihina, at hindi na Namin kinakailangan pang magpababa ng mga anghel para sa mga sambayanan upang sila ay Aming puksain kundi magpapadala na lamang Kami ng parusa para sila ay wasakin.
Hassanor Alapa : Da a miaadn a rowar sa sowara a satiman na minitkaw siran (a mapopolang) a datar o apoy a miphondaw
Muhsin Khan : It was but one Saihah (shout, etc.) and lo! They (all) were silent (dead-destroyed).
Sahih International : It was not but one shout, and immediately they were extinguished.
Pickthall : It was but one Shout, and lo! they were extinct.
Yusuf Ali : It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent.
Shakir : It was naught but a single cry, and lo! they were still.
Dr. Ghali : Decidedly it was nothing except one Shout; then, only then, were they (utterly) extinct.
Tafsir Jalalayn : It, their punishment, was but one Cry — Gabriel gave a cry to them — and lo! they were extinguished, silent, dead.
Tagalog : Hindi nangyari ang pagwasak sa kanila kundi sa pamamagitan lamang ng isang malakas na ingay, na sa pamamagitan nito ay namatay silang lahat at walang natira sa kanila.
Hassanor Alapa : Sayana a kalapis ko manga oripn a da a phakaoma kiran a pd sa sogo’ inonta a maadn siran on a gii ran pagizawizawn
Muhsin Khan : Alas for mankind! There never came a Messenger to them but they used to mock at him.
Sahih International : How regretful for the servants. There did not come to them any messenger except that they used to ridicule him.
Pickthall : Ah, the anguish for the bondmen! Never came there unto them a messenger but they did mock him!
Yusuf Ali : Ah! Alas for (My) Servants! There comes not a messenger to them but they mock him!
Shakir : Alas for the servants! there comes not to them an messenger but they mock at him.
Dr. Ghali : Oh for the regrets of the bondmen! In no way does a Messenger come up to them except that they used to mock at him.
Tafsir Jalalayn : Ah, the anguish for servants, [such as] these and their like from among those who denied the messengers and were destroyed (this [word, hasra] denotes ‘extreme agony’; the vocative here is being used metaphorically, in other words, ‘It is time for you [O anguish], so come now!’). Never did a messenger come to them but that they mocked him (this [statement] is given as an explanation of the cause thereof [of the ‘agony’] since it [the statement] entails their mockery which itself results in their being destroyed and which in turn is the cause of the ‘anguish’).
Tagalog : Kahabag-habag sa mga tao at sa kanilang pagsisisi sa Araw ng Muling Pagkabuhay kapag nakita na nila ang parusa, dahil walang sinumang Sugo na ipinapadala mula sa Allâh nang hindi nila kinukutya at minamaliit.
Hassanor Alapa : Ba iran da mailay a madakl a inantior Ami ko miaonaan iran a pd ko manga pagtaw, a siran na sii kiran na di siran dn phakandod
Muhsin Khan : Do they not see how many of the generations We have destroyed before them? Verily, they will not return to them.
Sahih International : Have they not considered how many generations We destroyed before them - that they to them will not return?
Pickthall : Have they not seen how many generations We destroyed before them, which indeed returned not unto them;
Yusuf Ali : See they not how many generations before them we destroyed? Not to them will they return:
Shakir : Do they not consider how many of the generations have We destroyed before them, because they do not turn to them?
Dr. Ghali : Have they not seen how many generations We have caused to perish before them, (and) that it is not to them that they return?
Tafsir Jalalayn : Have they — that is, those inhabitants of Mecca who said to the Prophet, ‘You have not been sent [by God]!’ [Q. 13:43] — not seen, [not] come to know (the interrogative is meant [rhetorically] as an affirmative) how many (kam here is predicative [as opposed to interrogative], in other words [it is to be understood as] kathīran, ‘many’; it is operated by the statement that comes next [below] and it comments on the operative clause for the statement that preceded it); the meaning then is as follows: indeed, many, generations, communities, We have destroyed before them, [how] that they, the ones destroyed, never return?, to those deniers [who are now alive]? So will they not learn from their example? (from annahum, ‘[how] that they’, to the end [of the verse] is a substitution for the preceding clause [kam ahlaknā qablahum mina’l-qurūni], bearing in mind the aforementioned general meaning).
Tagalog : Hindi ba nila nakita na mga nangungutya at mapagkunan man lamang ng aral ang mga nauna sa kanila na iba’t ibang nakalipas na henerasyon na pinuksa Namin at kailanman sila ay hindi na makababalik pa sa daigdig?
Hassanor Alapa : Na da so oman i pagtaw inonta a matitimo sii Rkami a khidarpa siran (ko alongan a Qiyāmah).
Muhsin Khan : And surely, all, everyone of them will be brought before Us.
Sahih International : And indeed, all of them will yet be brought present before Us.
Pickthall : But all, without exception, will be brought before Us.
Yusuf Ali : But each one of them all - will be brought before Us (for judgment).
Shakir : And all of them shall surely be brought before Us.
Dr. Ghali : And decidedly, as yet they will all of them together be closely presented to Us.
Tafsir Jalalayn : And indeed (in, is either for negation or is in its softened form) every one of them, that is, every single creature (kullun is the subject) will be gathered (jamī‘un is the predicate of the subject) before Us, at the Scene, following their resurrection, arraigned (muhdarūna is a second predicate) for the Reckoning (read lammā with the sense of illā, or lamā with the lām functioning as a separator and the mā being extra).
Tagalog : At lahat ng mga henerasyon na ito na Aming pinuksa at ang iba pa kaysa kanila ay titipuning lahat tungo sa Amin sa Araw ng Muling Pagkabuhay para sa Paghuhukom at Pagbabayad.
Hassanor Alapa : Go aya tanda kiran na so lopa a maatay a inoyag Ami skaniyan, ago piakambowatan Ami a phoon on sa od na pd on so phkhn iran 1256
Muhsin Khan : And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof.
Sahih International : And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat.
Pickthall : A token unto them is the dead earth. We revive it, and We bring forth from it grain so that they eat thereof;
Yusuf Ali : A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat.
Shakir : And a sign to them is the dead earth: We give life to it and bring forth from it grain SQ they eat of it.
Dr. Ghali : And a sign for them is the dead earth. We give it life and bring out of it grain, so they eat from it.
Tafsir Jalalayn : And a sign for them, of the [truth of] resurrection (wa-āyatun lahum is a preceding predicate) is the dead earth (read maytatu or mayyitatu) which We revive, with water (ahyaynāhā is the subject) and out of which We bring forth grain, such as wheat, so that they eat thereof;
Tagalog : At ang katibayan para sa kanila na mga walang pananampalataya hinggil sa kapangyarihan ng Allâh sa pagbubuhay na mag-uli: ay itong patay (o tuyot) na kalupaan na walang anumang tumutubong pananim ay binubuhay Namin sa pamamagitan ng pagpapadala ng tubig, at pinasisibol Namin mula rito ang iba’t ibang pananim na kinakain ng tao at mga hayop. Na kung kaya, sinuman ang nagbubuhay ng kalupaan sa pamamagitan ng pagpapasibol ng mga luntian (mga tumutubong halamanan o pananim) ay Siya rin ang bubuhay na mag-uli sa Kanyang nilikha pagkatapos ng kamatayan.
Hassanor Alapa : Go inadnan Ami sa manga asinda a pd sa korma ago manga anggor ago piakambowat ami ron so pd ko manga bowalan
Muhsin Khan : And We have made therein gardens of date-palms and grapes, and We have caused springs of water to gush forth therein.
Sahih International : And We placed therein gardens of palm trees and grapevines and caused to burst forth therefrom some springs -
Pickthall : And We have placed therein gardens of the date-palm and grapes, and We have caused springs of water to gush forth therein,
Yusuf Ali : And We produce therein orchard with date-palms and vines, and We cause springs to gush forth therein:
Shakir : And We make therein gardens of palms and grapevines and We make springs to flow forth in it,
Dr. Ghali : And We made therein gardens of palms and vineyards, and therein We caused (some) springs to erupt forth.
Tafsir Jalalayn : and We have placed therein gardens, orchards, of date-palms and vines, and We have caused, a number of, springs to gush forth therein,
Tagalog : Ginawa Namin dito sa kalupaang ito ang mga hardin ng mga datiles at mga ubasan, at pinabubulwak Namin dito ang mga bukal ng tubig upang ito ay diligin.
Hassanor Alapa : Ka an siran makakan ko onga niyan ago so nganin a pinggalbk o manga lima iran, na ba siran di phanalamat 1257
Muhsin Khan : So that they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks?
Sahih International : That they may eat of His fruit. And their hands have not produced it, so will they not be grateful?
Pickthall : That they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks?
Yusuf Ali : That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks?
Shakir : That they may eat of the fruit thereof, and their hands did not make it; will they not then be grateful?
Dr. Ghali : That they may eat of their produce and what their hands have made. Will they not, then, thank (Us)?
Tafsir Jalalayn : that they might eat of its fruits (read thamarihi or thumurihi) in other words, [of] the fruits of the mentioned date-palms and otherwise; but it was not their hands that made it, namely, they did not cultivate the fruits. Will they not then give thanks?, for His favours to them, exalted be He?
Tagalog : Lahat ng ito ay upang mabuhay ang mga alipin mula sa bunga nito, at ito ay walang iba kundi mula sa Awa ng Allâh sa kanila at hindi dahil sa kanilang pagpupunyagi at pagpapagod, at hindi rin sa kanilang talino at lakas, na kung kaya, hindi ba sila dapat na magpasalamat sa mga biyayang ito sa kanila, na ang mga ito ay mula sa mga biyaya na napakarami na hindi kayang bilangin?
Hassanor Alapa : Miasotisoti so inadn Iyan so ggaganapa langon a pd ko nganin a pphakathoon o lopa ago phoon ko manga ginawa iran, ago phoon ko nganin a di ran katawan
Muhsin Khan : Glory be to Him, Who has created all the pairs of that which the earth produces, as well as of their own (human) kind (male and female), and of that which they know not.
Sahih International : Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know.
Pickthall : Glory be to Him Who created all the sexual pairs, of that which the earth groweth, and of themselves, and of that which they know not!
Yusuf Ali : Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge.
Shakir : Glory be to Him Who created pairs of all things, of what the earth grows, and of their kind and of what they do not know.
Dr. Ghali : All Extolment be to Him, Who created all the pairs of what the earth grows, and of themselves, and of what they do not know.
Tafsir Jalalayn : Glory be to Him Who created all the pairs, the specimens, of what the earth produces, of seeds and other things, and of themselves, of males and females, and of what they do not know, of marvellous and strange creatures.
Tagalog : Na kung kaya, luwalhati sa kadakilaan ng Allâh na Siyang lumikha ng lahat ng iba’t ibang uri ng mga pananim na ito sa kalupaan, at ganoon din sa mga sariling uri nila na mga kalalakihan at kababaihan, at sa iba pa na mga nilikha ng Allâh na hindi nila alam. Siya ay Bukod-Tangi sa paglikha na hindi kailanman nararapat na magkaroon Siya ng katambal.
Hassanor Alapa : Go tanda kiran so kagagawii a phlowasn Ami ron so kadawndaw na mitkaw siran a kalilibotngan (a pphanglm siran)
Muhsin Khan : And a sign for them is the night, We withdraw therefrom the day, and behold, they are in darkness.
Sahih International : And a sign for them is the night. We remove from it [the light of] day, so they are [left] in darkness.
Pickthall : A token unto them is night. We strip it of the day, and lo! they are in darkness.
Yusuf Ali : And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness;
Shakir : And a sign to them is the night: We draw forth from it the day, then lo! they are in the dark;
Dr. Ghali : And a sign for them is the night; We strip the daytime from it, and so, only then they are in darkness (Literally: darksome).
Tafsir Jalalayn : And a sign for them, of the tremendous power [of God], is the night, from which We strip, We separate, the day and, behold, they find themselves in darkness, passing into the darkness [of the night].
Tagalog : At ang isa pang tanda para sa kanila sa Kaisahan ng Allâh at ang Kanyang ganap na kakayahan: ay ang gabi, na inaalis Namin sa pamamagitan nito ang liwanag ng araw kapag ito ay dumating, na kung kaya, ang mga tao ay nasa kadiliman na.
Hassanor Alapa : Go so alongan na pphalalagoy (sa pzong ko) tampata iyan 1258 gioto na dianka o Mabagr a lbi a Matao.
Muhsin Khan : And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing.
Sahih International : And the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing.
Pickthall : And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.
Yusuf Ali : And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.
Shakir : And the sun runs on to a term appointed for it; that is the ordinance of the Mighty, the Knowing.
Dr. Ghali : And the sun runs to a repository for it; that is the determining of The Ever-Mighty, the Ever-Knowing.
Tafsir Jalalayn : And the sun [which] runs (from wa’l-shamsu tajrī to the end [of the statement] is subsumed by [the introductory] wa-āyatun lahum, ‘and a sign for them’; alternatively, it constitutes another sign [for them]; similar is the case with wa’l-qamara, ‘and the moon’ [further below]) to its resting-place, in other words, it does not overstep it. That, namely, its running, is the ordaining of the Mighty, in His kingdom, the Knower, of His creation.
Tagalog : At ang tanda pa rin para sa kanila ay ang araw na umiikot lamang mismo sa sariling kinalalagyan nito, na ito ay itinakda ng Allâh na hindi ito maaaring lumampas at hindi nito maaaring bawasan, at ito ay pagtakda ng Allâh na ‘Al-`Azeez’ – ang Kataas-Taasan at Punung-Puno ng Karangalan, na Ganap na Makapangyarihan na hindi nagagapi, na ‘Al-`Aleem’ – ang Ganap na Nakaaalam na walang anumang naililihim sa Kanya.
Hassanor Alapa : Go so olan na diniankaan Ami skaniyan sa manga darpa, sa taman sa makandod a datar o talintang o korma a miagango (a balitok)
Muhsin Khan : And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk.
Sahih International : And the moon - We have determined for it phases, until it returns [appearing] like the old date stalk.
Pickthall : And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf.
Yusuf Ali : And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk.
Shakir : And (as for) the moon, We have ordained for it stages till it becomes again as an old dry palm branch.
Dr. Ghali : And the moon, We have determined it by phases, till it becomes again (Literally: goes back) like the old date-stalk.
Tafsir Jalalayn : And the moon — (read wa’l-qamaru, in the nominative, or wa’l-qamara, in the accusative; and it may be in the accusative because of a following verb that governs it) We have determined it, with respect to its course, [to run] in phases — twenty eight phases in twenty eight nights of every month; it becomes concealed for two nights when the month has thirty days, and for one night when it has twenty nine days — until it returns, during its final phase seeming to the [human] eye, like an aged palm-bough, in other words, like the stalk with a date cluster when it ages, becoming delicate, arched and yellowish.
Tagalog : At ang buwan ay tanda pa rin para sa kanila ang paglikha nito, at sinukat Namin ang daraanan nito sa bawa’t gabi, na mag-uumpisa ito bilang isang maliit na gasuklay (o crescent) hanggang sa ito ay maging isang bilog na buwan, at pagkatapos ay babalik na naman ito sa kaliitan na katulad ng matandang baluktot na tuyong sanga ng datiles dahil sa nipis, pagkabaluktot at pagkadilaw nito.
Hassanor Alapa : Da so alongan o ba on dait o ba niyan raota so olan, go di so kagagawii o ba niyan kaonai so kadawndaw, sa oman i isa kiran na sa kawang na pphalalagoy (sa datar o kaphlangoy o sda ko ragat)
Muhsin Khan : It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.
Sahih International : It is not allowable for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming.
Pickthall : It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.
Yusuf Ali : It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).
Shakir : Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere.
Dr. Ghali : It does not behoove the sun to overtake the moon, nor does the night outstrip the daytime, and each is swimming in an orbit.
Tafsir Jalalayn : It does not behove — it is [neither] facilitated nor is it right for — the sun to catch up with the moon, and so appear together with it at night, nor may the night outrun the day, and thus it [the night] never arrives before the latter ends and each (kullun: the nunation compensates for the [missing] genitive annexation [that would have been constructed] with al-shams, ‘the sun’, al-qamar, ‘the moon’, and al-nujūm, ‘the stars’) [of these] is in an orbit, swimming, moving — these [celestial bodies] are being treated as [though they were] rational beings.
Tagalog : At lahat ng ito: araw, buwan, gabi at araw ay may sari-sariling oras na itinakda ang Allâh sa bawa’t isa rito na hindi nito lalampasan, na kung kaya, hindi maaaring maabot ng araw ang buwan upang mabura nito ang kanyang liwanag o di kaya ay babaguhin nito ang kanyang dinaraanan, at hindi rin maaari sa gabi na mauunahan nito ang araw, na papasok ito rito bago matapos ang oras ng araw, ang lahat ng ito: araw, buwan at mga ‘heavenly bodies’ ay lumulutang sa mga sariling ‘orbit’ (o ligiran) nito.
Hassanor Alapa : Go tanda kiran a mataan a tianggong Ami so manga moriataw iran sii ko padaw a mammlpl 1259
Muhsin Khan : And an Ayah (sign) for them is that We bore their offspring in the laden ship [of Nuh (Noah)].
Sahih International : And a sign for them is that We carried their forefathers in a laden ship.
Pickthall : And a token unto them is that We bear their offspring in the laden ship,
Yusuf Ali : And a Sign for them is that We bore their race (through the Flood) in the loaded Ark;
Shakir : And a sign to them is that We bear their offspring in the laden ship.
Dr. Ghali : And a sign for them is that We carried their offspring in the laden ship (s).
Tafsir Jalalayn : And a sign for them, of Our power, is that We carried their seed (dhurriyatahum: a variant reading has dhurriyyātihim), that is to say, their original ancestors, in the laden Ark, that is, Noah’s fully-loaded ship,
Tagalog : At tanda pa rin para sa kanila na ang Allâh ay Bukod-Tangi na karapat-dapat na sambahin at nagkakaloob ng mga biyaya, ay Kami ang nagdala sa lahat ng nakaligtas na angkan ni Âdam sa Arka (malaking sasakyang pantubig) ni Nûh na punung-puno ng iba’t ibang uri ng mga nilikha, upang mapanatili ang lahi nito pagkatapos ng delubyo (o malaking baha).
Hassanor Alapa : Go miadn Kami kiran sa datar iyan a nganin a gii ran kapagdaan 1260
Muhsin Khan : And We have created for them of the like thereunto, so on them they ride.
Sahih International : And We created for them from the likes of it that which they ride.
Pickthall : And have created for them of the like thereof whereon they ride.
Yusuf Ali : And We have created for them similar (vessels) on which they ride.
Shakir : And We have created for them the like of it, what they will ride on.
Dr. Ghali : And We created for them the like of it whereon they ride.
Tafsir Jalalayn : and We have created for them the like of it, that is, the like of Noah’s Ark, namely, the small and large ships resembling it which they have made, by the instruction of God, exalted be He, in which they ride.
Tagalog : At ginawa Namin para sa kanila na walang pananampalataya at sa iba pa, ang katulad ng Arka ni Nûh (as)na sasakyang pantubig at iba pa na mga sasakyan, na kanilang sinasakyan at pinararating sila sa kanilang mga bayan.
Hassanor Alapa : Na o kabayai Ami na igald Ami siran na da a makatabang kiran ago di siran dn masabt
Muhsin Khan : And if We will, We shall drown them, and there will be no shout (or helper) for them (to hear their cry for help) nor will they be saved.
Sahih International : And if We should will, We could drown them; then no one responding to a cry would there be for them, nor would they be saved
Pickthall : And if We will, We drown them, and there is no help for them, neither can they be saved;
Yusuf Ali : If it were Our Will, We could drown them: then would there be no helper (to hear their cry), nor could they be delivered,
Shakir : And if We please, We can drown them, then there shall be no succorer for them, nor shall they be rescued
Dr. Ghali : And in case We (so) decide, We drown them; then they will have no screaming, nor are they rescued.
Tafsir Jalalayn : And if We will, We drown them, despite the existence of ships [for them to ride safely in], whereat they have no one to call to, [none] to succour [them], nor are they rescued, delivered —
Tagalog : At kung nais Namin na sila ay malunod ay hindi na sila makatatagpo pa ng sinumang sasaklolo sa kanila mula sa kanilang pagkalunod, at walang sinupaman ang makapagliligtas sa kanila.
Hassanor Alapa : Inonta a limo a phoon Rkami ago kasawit sa kotika a di mathay
Muhsin Khan : Unless it be a mercy from Us, and as an enjoyment for a while.
Sahih International : Except as a mercy from Us and provision for a time.
Pickthall : Unless by mercy from Us and as comfort for a while.
Yusuf Ali : Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time.
Shakir : But (by) mercy from Us and for enjoyment till a time.
Dr. Ghali : Except as a mercy from Us and enjoyment for a while.
Tafsir Jalalayn : except by a mercy from Us and for an enjoyment until some time, in other words, they can only be saved by Our showing them mercy and Our permitting them to enjoy those pleasures of theirs until their terms [of life] are concluded.
Tagalog : Maliban sa kung sila ay kinaawaan Namin at iniligtas Namin upang sila ay makapagsaya pansamantala; baka sakali na sila ay magbalik-loob at pagpunan nila ang anuman na kanilang pagkukulang.
Hassanor Alapa : Go igira pitharo kiran a kalkn iyo so masasangat iyo ago so katatalikhodan iyo ka an kano kalimoon
Muhsin Khan : And when it is said to them: "Beware of that which is before you (worldly torments), and that which is behind you (torments in the Hereafter), in order that you may receive Mercy (i.e. if you believe in Allah's Religion Islamic Monotheism, and avoid polytheism, and obey Allah with righteous deeds).
Sahih International : But when it is said to them, "Beware of what is before you and what is behind you; perhaps you will receive mercy... "
Pickthall : When it is said unto them: Beware of that which is before you and that which is behind you, that haply ye may find mercy (they are heedless).
Yusuf Ali : When they are told, "Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy," (they turn back).
Shakir : And when it is said to them: Guard against what is before you and what is behind you, that mercy may be had on you.
Dr. Ghali : And when it is said to them, "Be pious as regards what is before you (Literally: between your hands) and what is behind you, that possibly you would be granted mercy."
Tafsir Jalalayn : And when it is said to them, ‘Beware of that which is before you, of the chastisement of this world, as [it is said] to others, and that which is behind you, of the chastisement of the Hereafter, that perhaps you might find mercy’, they turn away [in aversion].
Tagalog : At kapag sinabi sa mga walang pananampalataya: Katakutan ninyo ang Kabilang-Buhay at ang mga kalagiman na mangyayari roon at ganoon din sa mga sakuna na mangyayari rito sa daigdig na mga parusa; nang sa gayon ay hangarin nila ang Awa ng Allâh para sa kanila, subali’t sila ay tumanggi at hindi tumanggap ng pagpapayo.
Hassanor Alapa : Na da a phakaoma kiran a tanda a pd ko manga tanda o Kadnan iran inonta a maadn siran on a tatalikhodan iran.
Muhsin Khan : And never came an Ayah from among the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord to them, but they did turn away from it.
Sahih International : And no sign comes to them from the signs of their Lord except that they are from it turning away.
Pickthall : Never came a token of the tokens of their Lord to them, but they did turn away from it!
Yusuf Ali : Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom.
Shakir : And there comes not to them a communication of the communications of their Lord but they turn aside from it.
Dr. Ghali : And in no way does any sign of the signs of their Lord come up to them, except that they were veering away from it.
Tafsir Jalalayn : And never did a sign of the signs of their Lord come to them, but that they turned away from it.
Tagalog : At walang anumang dumating sa kanila na mga walang pananampalataya na malinaw na palatandaan mula sa kanilang ‘Rabb’ na Tagapaglikha; upang sila ay gabayan sa katotohanan at patunayan sa kanila ang pagiging totoo ng Sugo sa kanila, kundi sila ay tumanggi at hindi pakikinabangan ang mga ito.
Hassanor Alapa : Go igira pitharo kiran a nggasto kano ko pd ko inirizki rkano o Allāh na tharoon o siran oto a manga kafir ko siran oto a miamara-tiaya a phakakn ami so taw a o khabayai o Allāh na pakakn iyan da 1261 kano a rowar sa madadalm sa kadadag a mapayag
Muhsin Khan : And when it is said to them: "Spend of that with which Allah has provided you," those who disbelieve say to those who believe: "Shall we feed those whom, if Allah willed, He (Himself) would have fed? You are only in a plain error."
Sahih International : And when it is said to them, "Spend from that which Allah has provided for you," those who disbelieve say to those who believe, "Should we feed one whom, if Allah had willed, He would have fed? You are not but in clear error."
Pickthall : And when it is said unto them: Spend of that wherewith Allah hath provided you, those who disbelieve say unto those who believe: Shall we feed those whom Allah, if He willed, would feed? Ye are in naught else than error manifest.
Yusuf Ali : And when they are told, "Spend ye of (the bounties) with which Allah has provided you," the Unbelievers say to those who believe: "Shall we then feed those whom, if Allah had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error."
Shakir : And when it is said to them: Spend out of what Allah has given you, those who disbelieve say to those who believe: Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error.
Dr. Ghali : And when it is said to them, "Expend of what Allah has provided you, " the ones who have disbelieved have said to the ones who have believed, "Shall we feed the ones whom, if Allah decides, He will feed? Decidedly you are in nothing except evident error."
Tafsir Jalalayn : And when it is said, that is, [when] the poor ones from among the Companions [of the Prophet] say, to them: ‘Expend, on us, of what God has provided you’, of wealth, those who disbelieve say to those who believe, in mockery of them: ‘Are we to feed those whom, if God willed, He would feed?, as you are wont to believe? You, in saying this to us, together with this believe of yours, are only in manifest error!’ — as an explicit declaration of their disbelief this [statement] is very effective [in the way that it has been expressed].
Tagalog : At kapag sinabi sa mga walang pananampalataya: Gumasta kayo mula sa kabuhayan na ipinagkaloob ng Allâh sa inyo, sasabihin nila sa mga mananamapalataya bilang pangangatwiran: Bubuhayin ba namin at pakakainin namin ang sinuman na kapag ninais ng Allâh na pakanin ay mapakakain Niya? Na kung kaya, kayong mga naniwala ay nasa malinaw na pagkakamali dahil sa inyong mga ipinag-uutos sa amin.
Hassanor Alapa : Go gii ran tharoon a anda (a masa) i kakhitana ankai a kapasadan amay ka toman kano1262
Muhsin Khan : And they say: "When will this promise (i.e. Resurrection) be fulfilled, if you are truthful?"
Sahih International : And they say, "When is this promise, if you should be truthful?"
Pickthall : And they say: When will this promise be fulfilled, if ye are truthful?
Yusuf Ali : Further, they say, "When will this promise (come to pass), if what ye say is true?"
Shakir : And they say: When will this threat come to pass, if you are truthful?
Dr. Ghali : And they say, "When will this promise be, in case you are sincere?"
Tafsir Jalalayn : And they say, ‘When will this promise, of resurrection, be [fulfilled], if you are being truthful?’, therein.
Tagalog : At sinasabi ng mga walang pananampalataya bilang pagtanggi at pagmamadali: Kailan pa ba mangyayari ang Muling Pagkabuhay kung kayo ay totoo sa inyong mga sinasabi?
Hassanor Alapa : Da a phnayawn iran a rowar sa sowara a satiman a zinggawtn iyan siran 1263 a siran na gii siran zskata (ko manga dagangan iran)
Muhsin Khan : They await only but a single Saihah (shout, etc.), which will seize them while they are disputing!
Sahih International : They do not await except one blast which will seize them while they are disputing.
Pickthall : They await but one Shout, which will surprise them while they are disputing.
Yusuf Ali : They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves!
Shakir : They wait not for aught but a single cry which will overtake them while they yet contend with one another.
Dr. Ghali : In no way are they awaiting anything except one Shout to take them (away) as they are in constant adversaries.
Tafsir Jalalayn : God, exalted be He, says: They await but a single Cry, namely [the cry of] Isrāfīl’s First Blast, that will seize them while they are disputing (read yakhassimūna, which is actually yakhtasimūna, where the vowel of the tā’ has been moved to the khā’ and it [the tā’] has been assimilated with the sād, in other words: while they are oblivious to it, busily engaged in disputes, concluding bargains, eating and drinking and so on; a variant reading has yakhsimūna similar [in pattern] to yadribūna, in which case the meaning is: while they dispute with one another).
Tagalog : Walang inaabangan ang mga walang pananampalataya sa kanilang pagmamadali sa babala ng Allâh kundi isang sigaw ng unang ihip ng trumpeta lamang sa oras ng pagkagunaw ng daigdig, at sila ay kukubkubin nang biglaan, habang sila ay nagtatalu-talo dahil sa kanilang kabuhayan dito sa daigdig.
Hassanor Alapa : Na di siran makagaga magamanat ago di siran phakandod ko manga pamiliya iran (na minitana so bankit).
Muhsin Khan : Then they will not be able to make bequest, nor they will return to their family.
Sahih International : And they will not be able [to give] any instruction, nor to their people can they return.
Pickthall : Then they cannot make bequest, nor can they return to their own folk.
Yusuf Ali : No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people!
Shakir : So they shall not be able to make a bequest, nor shall they return to their families.
Dr. Ghali : Then they will not be able to make any testament, nor will they return to their families.
Tafsir Jalalayn : Then they will not be able to make any testament, that is, to make a bequest, nor will they return to their folk, from their markets and their businesses, rather they will die then and there.
Tagalog : At hindi magkakaroon ng kakayahan ang mga walang pananampalataya sa oras ng pag-ihip ng trumpeta na makapaghabilin pa sa sinuman, at hindi na sila makababalik sa kanilang pamilya, kundi sila ay mamamatay na roon sa kanilang mga pamilihan at sa kinaroroonang lugar.
Hassanor Alapa : Na iniyop so bogiong na mitkaw siran a phoon siran ko manga koba 1264 a sii ko Kadnan iran na gii siran on magoradorad
Muhsin Khan : And the Trumpet will be blown (i.e. the second blowing) and behold! From the graves they will come out quickly to their Lord.
Sahih International : And the Horn will be blown; and at once from the graves to their Lord they will hasten.
Pickthall : And the trumpet is blown and lo! from the graves they hie unto their Lord,
Yusuf Ali : The trumpet shall be sounded, when behold! from thesepulchres (men) will rush forth to their Lord!
Shakir : And the trumpet shall be blown, when lo! from their graves they shall hasten on to their Lord.
Dr. Ghali : And the Trumpet is blown; then, only then, are they pressing down from the graves to their Lord.
Tafsir Jalalayn : And the Trumpet is blown — this is the Horn — at the second Blast for the Resurrection [to take place]; between the two Blasts is an interval of forty years; and lo! they, those interred, will be scrambling out of their graves towards their Lord, emerging therefrom hurriedly.
Tagalog : At pagkatapos ay hihipan ang trumpeta sa ikalawang pagkakataon, at ibabalik sa kanilang mga katawan ang kanilang mga kaluluwa, at sila ay kaagad na lamang lilitaw mula sa kanilang mga libingan na patungo sa Allâh na kanilang ‘Rabb’ na Tagapaglikha nang mabilisan.
Hassanor Alapa : Na matharo iran a doan doan tano bo antaa i mioyag rkitano phoon ko koba tano (na matharo) a giai so nganin a inibgay a pasad o Makalimoon ago Bnar so manga sogo’
Muhsin Khan : They will say: "Woe to us! Who has raised us up from our place of sleep." (It will be said to them): "This is what the Most Beneficent (Allah) had promised, and the Messengers spoke truth!"
Sahih International : They will say, "O woe to us! Who has raised us up from our sleeping place?" [The reply will be], "This is what the Most Merciful had promised, and the messengers told the truth."
Pickthall : Crying: Woe upon us! Who hath raised us from our place of sleep? This is that which the Beneficent did promise, and the messengers spoke truth.
Yusuf Ali : They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?"... (A voice will say:) "This is what (Allah) Most Gracious had promised. And true was the word of the messengers!"
Shakir : They shall say: O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent Allah promised and the messengers told the truth.
Dr. Ghali : They will say, "oh woe to us! Who has made us rise again from our sleeping- place?" (Literally: tying-place) "This is what The All-Merciful promised, and the Emissaries (have spoken) sincerely.
Tafsir Jalalayn : They, the disbelievers among them, will say, ‘O (yā is for calling attention [to something]) woe to us! (waylanā means halākanā, ‘[O] our destruction!’, and it is a verbal noun which has no [regular] verbal conjugation) Who has raised us from our place of sleep?, [they say this] because they will have been asleep in the interval between the two blasts and will not have been punished [yet]. This, that is, [this] raising, is that which the Compassionate One had promised and, regarding which, the messengers had spoken the truth’: they affirm [this truth] when such affirmation is no longer of any benefit to them — but it is also said that this is said to them.
Tagalog : Sasabihin ng mga walang pananampalataya sa Araw ng Muling Pagkabuhay bilang pagsisisi: Kapighatian sa amin, sino ang nagpabangon sa amin mula sa aming mga libingan? Sasagutin sila at sasabihin sa kanila: Ito ang ipinangako ng Allâh na Pinakamahabagin at iniulat ng mga matatapat na mga Sugo!
Hassanor Alapa : Daa miaadn a rowar sa sowara a satiman na mitkaw siran langon a sii Rkami na midadarpa siran
Muhsin Khan : It will be but a single Saihah (shout, etc.), so behold! They will all be brought up before Us!
Sahih International : It will not be but one blast, and at once they are all brought present before Us.
Pickthall : It is but one Shout, and behold them brought together before Us!
Yusuf Ali : It will be no more than a single Blast, when lo! they will all be brought up before Us!
Shakir : There would be naught but a single cry, when lo! they shall all be brought before Us;
Dr. Ghali : Decidedly it was only one Shout; then, only then, will they together be closely presented to Us.
Tafsir Jalalayn : It is but a single Cry, and, behold, they will all be arraigned before Us!
Tagalog : Ang pagbangon mula sa mga libingan ay sa pamamagitan lamang ng isang malakas na pag-ihip sa trumpeta, pagkatapos lahat ng nilikha ay sa Amin haharap para sa Paghuhukom at Pagbabayad!
Hassanor Alapa : (na tharoon o Allāh a) Imanto a alongan na da a khalalim a ginawa sa mlk bo, go da a imbalas rkano a rowar ko nganin a miaadn kano a gii niyo nggalbkn
Muhsin Khan : This Day (Day of Resurrection), none will be wronged in anything, nor will you be requited anything except that which you used to do.
Sahih International : So today no soul will be wronged at all, and you will not be recompensed except for what you used to do.
Pickthall : This day no soul is wronged in aught; nor are ye requited aught save what ye used to do.
Yusuf Ali : Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds.
Shakir : So this day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did.
Dr. Ghali : So today no self will be unjustly (treated) in anything, and you will not be recompensed, except (for) whatever you were doing.
Tafsir Jalalayn : So today no soul shall be wronged in any way, and you shall not be requited, except, the requital of, what you used to do.
Tagalog : Sa Araw na ito, magaganap ang makatarungang paghuhukom, na kung kaya, walang sinuman ang dadayain na mabawasan ang kanyang kabutihan o di kaya ay maragdagan ang kanyang kasalanan, at walang pagbabayad na magaganap kundi ito ay bunga rin lamang ng inyong nagawa sa daigdig.
Hassanor Alapa : Mataan a so manga taw ko sorga imanto a alongan na madadalm siran sa kanggayagomaya 1265 a masosonor siran
Muhsin Khan : Verily, the dwellers of the Paradise, that Day, will be busy in joyful things.
Sahih International : Indeed the companions of Paradise, that Day, will be amused in [joyful] occupation -
Pickthall : Lo! those who merit paradise this day are happily employed,
Yusuf Ali : Verily the Companions of the Garden shall that Day have joy in all that they do;
Shakir : Surely the dwellers of the garden shall on that day be in an occupation quite happy.
Dr. Ghali : Surely the Companions (i.e., inhabitants) of the Garden today are cheerful in their occupation.
Tafsir Jalalayn : Indeed today the inhabitants of Paradise are busy (read fī shughlin or fī shughulin), [oblivious] to what the inhabitants of the Fire are suffering, [busy] delighting in pleasures such as deflowering virgins — not busy with anything wearisome, as there is no toil in Paradise — rejoicing, blissful (fākihūna is a second predicate of inna, the first being fī shugulin, ‘busy’);
Tagalog : Katiyakan, ang mga maninirahan sa ‘Al-Jannah’ (Hardin) sa Araw na yaon ay abalang-abala na di nila mapapansin ang iba dahil sa kaluguran at iba’t ibang uri ng mga biyaya na kanilang tinatamasa.
Hassanor Alapa : Siran ago so manga karoma iran na madadalm siran sa manga sironga a sii ko manga kantir na domdrang siran
Muhsin Khan : They and their wives will be in pleasant shade, reclining on thrones.
Sahih International : They and their spouses - in shade, reclining on adorned couches.
Pickthall : They and their wives, in pleasant shade, on thrones reclining;
Yusuf Ali : They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity);
Shakir : They and their wives shall be in shades, reclining on raised couches.
Dr. Ghali : They and their spouses are reclining upon couches in the shades.
Tafsir Jalalayn : they (hum, the subject) and their spouses, beneath the shade (zilāl is the plural of zulla or zill, and is the predicate) in other words, no [blinding] sunlight affects them, reclining upon (muttaki’ūna is a second predicate, connected to ‘alā, ‘upon’) couches (arā’ik is the plural of arīka, which is a bed inside a curtained canopy, or the bedding therein).
Tagalog : Sila at ang kanilang mga asawa ay nagpapakasaya sa pag-upo sa magagarang upuan na may mga palamuti na nasa ilalim ng mga maginhawa at kaigaya-igayang lilim.
Hassanor Alapa : Adn a rk iran roo a onga sapad ago ipmbgay kiran so nganin a pphangnin iran
Muhsin Khan : They will have therein fruits (of all kinds) and all that they ask for.
Sahih International : For them therein is fruit, and for them is whatever they request [or wish]
Pickthall : Theirs the fruit (of their good deeds) and theirs (all) that they ask;
Yusuf Ali : (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for;
Shakir : They shall have fruits therein, and they shall have whatever they desire.
Dr. Ghali : Therein they have (every kind of) fruit, and they have whatever they claim.
Tafsir Jalalayn : They have fruits therein and, therein, they have whatever they call for, [whatever] they wish for.
Tagalog : Para pa rin sa kanila sa ‘Al-Jannah’ (Hardin) ay iba’t ibang uri ng mga masasarap na prutas, at para sa kanila ang anuman na kanilang nais na iba’t ibang uri ng biyaya.
Hassanor Alapa : Sii kiran so katharo a Salām a phoon sa Kadnan a Masalinggagawn
Muhsin Khan : (It will be said to them): Salamun (peace be on you), a Word from the Lord (Allah), Most Merciful.
Sahih International : [And] "Peace," a word from a Merciful Lord.
Pickthall : The word from a Merciful Lord (for them) is: Peace!
Yusuf Ali : "Peace!" - a word (of salutation) from a Lord Most Merciful!
Shakir : Peace: a word from a Merciful Lord.
Dr. Ghali : "Peace!" Such is the Saying from an Ever-Merciful Lord.
Tafsir Jalalayn : “Peace!” (salāmun is a subject) — the word (qawlan is its predicate), that is, [peace] by way of a word, from a Lord [Who is] Merciful, to them, in other words, He says to them, ‘Peace be on you!’
Tagalog : Para pa rin sa kanila ang nakahihigit na uri ng biyaya na ito ay kapag nakipag-usap sa kanila ang Allâh na kanilang ‘Rabb’ na Pinakamapagmahal at Napakamaawain sa kanila bilang pagbabati ng ‘Salâm’ (kapayapaan). At doon ay mabubuo na sa kanila ang pinakamataas na uri ng kapayapaan sa lahat ng pagkakataon.
Hassanor Alapa : (go tharoon o Allāh a) sibay kano imanto a alongan hay manga baradosa 1266
Muhsin Khan : (It will be said): "And O you Al-Mujrimun (criminals, polytheists, sinners, disbelievers in the Islamic Monotheism, wicked evil ones, etc.)! Get you apart this Day (from the believers).
Sahih International : [Then He will say], "But stand apart today, you criminals.
Pickthall : But avaunt ye, O ye guilty, this day!
Yusuf Ali : "And O ye in sin! Get ye apart this Day!
Shakir : And get aside today, O guilty ones!
Dr. Ghali : "And keep yourselves discriminated (apart), you criminals, upon this Day!
Tafsir Jalalayn : And, He says: ‘Stand apart, O you sinners, on this day!, in other words, separate yourselves from the believers — [said to them] upon their mingling with the latter.
Tagalog : At sasabihin sa mga walang pananampalataya sa Araw na yaon: O kayo na mga kriminal! Bumukod na kayo sa mga mananampalataya at lumayo na kayo sa kanila.
Hassanor Alapa : Ba ko rkano da mibgay a diandi hay mbawataan o Ādam a di niyo zimbaa so shaytan ka skaniyan rkano na ridoay a mapayag
Muhsin Khan : Did I not ordain for you, O Children of Adam, that you should not worship Shaitan (Satan). Verily, he is a plain enemy to you.
Sahih International : Did I not enjoin upon you, O children of Adam, that you not worship Satan - [for] indeed, he is to you a clear enemy -
Pickthall : Did I not charge you, O ye sons of Adam, that ye worship not the devil - Lo! he is your open foe! -
Yusuf Ali : "Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?-
Shakir : Did I not charge you, O children of Adam! that you should not serve the Shaitan? Surely he is your open enemy,
Dr. Ghali : Did I not covenant you, O you Seeds (Or: sons) of Adam, that you should not worship Ash-Shaytan (The Prophet) __ surely he is an evident enemy to you __
Tafsir Jalalayn : Did I not charge you, command you, O children of Adam, by the tongues of My messengers, that you should not worship Satan, [that you should] not obey him; truly he is a manifest enemy to you, one whose enmity is evident,
Tagalog : At sasabihin ng Allâh sa kanila bilang pag-aalipusta at pagpapaalaala sa kanila sa nakaraan: Hindi ba pinagpayuhan Ko kayo, O mga anak ni Âdam, sa pamamagitan ng pagpapayo ng Aking mga Sugo na huwag ninyong sambahin si ‘Shaytân’ at huwag kayong sumunod sa kanya? Dahil siya sa katotohanan ay malinaw ninyong kalaban.
Hassanor Alapa : Sa simbaa Ko niyo ka giai na lalan a mathito
Muhsin Khan : And that you should worship Me [Alone Islamic Monotheism, and set up not rivals, associate-gods with Me]. That is a Straight Path.
Sahih International : And that you worship [only] Me? This is a straight path.
Pickthall : But that ye worship Me? That was the right path.
Yusuf Ali : "And that ye should worship Me, (for that) this was the Straight Way?
Shakir : And that you should serve Me; this is the right way.
Dr. Ghali : And that you should worship Me? This is a straight Path.
Tafsir Jalalayn : and that [you should] worship Me, [and that you should] affirm My Oneness and obey Me — that is the straight path?
Tagalog : At inutusan Ko kayo na sambahin lamang Ako nang bukod-tangi, dahil sa pagsamba at pagsunod lamang sa Akin at pagsalungat kay ‘Shaytân’ ay ito ang Matuwid na Landas na Daan patungo sa Aking Pagmamahal at Aking mga Hardin.
Hassanor Alapa : Go sabnar a miakadadag rkano (so shaytān) sa lompokan a madakl na ba kano da maadn a mapphamimikiran iyo to
Muhsin Khan : And indeed he (Satan) did lead astray a great multitude of you. Did you not, then, understand?
Sahih International : And he had already led astray from among you much of creation, so did you not use reason?
Pickthall : Yet he hath led astray of you a great multitude. Had ye then no sense?
Yusuf Ali : "But he did lead astray a great multitude of you. Did ye not, then, understand?
Shakir : And certainly he led astray numerous people from among you. What! could you not then understand?
Dr. Ghali : And indeed he has led into error many a crowd of you. Did you not then consider?
Tafsir Jalalayn : For verily he has led astray from among you many a creature (jibillan is the plural of jabīl, similar [in pattern] to qadīm, ‘old’; a variant reading has jubulan). Did you not use to comprehend?, his enmity and his misguidance, or the chastisements that befell them and so believe? And it will be said to them in the Hereafter:
Tagalog : Katiyakan, iniligaw ni ‘Shaytân’ mula sa katotohanan ang marami sa inyo, na kung kaya, wala ba kayong pag-iisip, O kayong mga walang pananampalataya, na pipigil sa inyo sa pagsunod sa kanya?
Hassanor Alapa : Katii so Jahannam a so miaadn kano a inithalad rkano
Muhsin Khan : This is Hell which you were promised!
Sahih International : This is the Hellfire which you were promised.
Pickthall : This is hell which ye were promised (if ye followed him).
Yusuf Ali : "This is the Hell of which ye were (repeatedly) warned!
Shakir : This is the hell with which you were threatened.
Dr. Ghali : This is Hell, which you were promised.
Tafsir Jalalayn : This is Hell, which you were promised!
Tagalog : Ito ang Impiyernong-Apoy na ipinangako sa inyo sa daigdig dahil sa inyong di-paniniwala sa Allâh at pagtanggi sa Kanyang mga Sugo.
Hassanor Alapa : Na sombowi niyo skaniyan imanto a alongan sabap ko nganin a miaadn kano a pzankaan iyo
Muhsin Khan : Burn therein this Day, for that you used to disbelieve.
Sahih International : [Enter to] burn therein today for what you used to deny."
Pickthall : Burn therein this day for that ye disbelieved.
Yusuf Ali : "Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth)."
Shakir : Enter into it this day because you disbelieved.
Dr. Ghali : Roast in it today, for that you disbelieved."
Tafsir Jalalayn : Burn therein today [as chastisement] for that which you used to reject!’
Tagalog : Pumasok na kayo rito ngayon at lasapin ninyo ang lagablab nito; dahil sa inyong di-paniniwala.
Hassanor Alapa : Imanto a alongan na thombokan Ami so manga ngari iran sa ipmbitiarai Kami o manga lima iran 1267ago pzaksi so manga ski ran ko nganin a gii ran panokatn
Muhsin Khan : This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn. (It is said that one's left thigh will be the first to bear the witness). [Tafsir At-Tabari, Vol. 22, Page 24]
Sahih International : That Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn.
Pickthall : This day We seal up their mouths, and their hands speak out to Us and their feet bear witness as to what they used to earn.
Yusuf Ali : That Day shall We set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did.
Shakir : On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned.
Dr. Ghali : Today We seal up their mouths, and their hands speak to Us, and their legs testify to what they have been earning.
Tafsir Jalalayn : Today We shall seal up their mouths, namely, [the mouths of] the disbelievers for their saying: By God, our Lord, we were never idolaters!’ [Q. 6:23]; and their hands shall speak to Us, and their feet shall bear witness, as will other [parts of their bodies] concerning what they used to earn, and so each limb will speak of that [sinful action] which issued from it.
Tagalog : Ngayon ay isasara Namin ang mga bibig ng mga walang pananampalataya, na kung kaya, hindi na sila makapagsasalita, at ang kanilang mga kamay ay mag-uulat sa Amin hinggil sa kung ano mismo ang ginawa nito, at titestigo sa Amin ang kanilang mga paa kung paano ito nagpunyagi sa daigdig at kung ano ang nagawa nito na mga kasalanan.
Hassanor Alapa : O khabayai Ami na ponasn Ami so manga kailay ran na pagoradoradan iran so lalan na andamanaya i kakhailaya iran on
Muhsin Khan : And if it had been Our Will, We would surely have wiped out (blinded) their eyes, so that they would struggle for the Path, how then would they see?
Sahih International : And if We willed, We could have obliterated their eyes, and they would race to [find] the path, and how could they see?
Pickthall : And had We willed, We verily could have quenched their eyesight so that they should struggle for the way. Then how could they have seen?
Yusuf Ali : If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen?
Shakir : And if We please We would certainly put out their eyes, then they would run about groping for the way, but how should they see?
Dr. Ghali : And if We had (so) decided, We would indeed have obliterated their eyes. Then they would race with each other to the Path, yet however would they behold (it)?
Tafsir Jalalayn : And had We willed We would have obliterated their eyesight, We would have rendered them blind by obliterating them, then, they [would have tried to] advance towards the path, to be on their way as usual, but how would they have seen?, then. In other words, they would not have been to see.
Tagalog : At kung gugustuhin Namin ay buburahin (o bubulagin) Namin ang kanilang mga mata upang hindi na sila makakita na tulad ng ginawa Naming pagsara sa kanilang mga bibig, upang sila ay magsipag-unahan sa tulay (sa ibabaw ng Impiyerno) para sila ay makatawid, subali’t paano ito mangyayari sa kanila kung nawalan na sila ng mga paningin?
Hassanor Alapa : O khabayai Ami na pamalowin Ami siran ko manga darpa iran na di siran makagaga tomnkayos ago di siran makakasoy.
Muhsin Khan : And if it had been Our Will, We could have transformed them (into animals or lifeless objects) in their places. Then they should have been unable to go forward (move about) nor they could have turned back. [As it happened with the Jews see Verse 7:166 The Quran].
Sahih International : And if We willed, We could have deformed them, [paralyzing them] in their places so they would not be able to proceed, nor could they return.
Pickthall : And had We willed, We verily could have fixed them in their place, making them powerless to go forward or turn back.
Yusuf Ali : And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error).
Shakir : And if We please We would surely transform them in their place, then they would not be able to go on, nor will they return.
Dr. Ghali : And if We had (so) decided, We would have indeed disfigured them in (spite of) their situation; then in no way could they be passing, nor could they return.
Tafsir Jalalayn : And had We willed We would have transformed them, [into] apes or swine or stones, in their place (makānatihim, variant reading has makānātihim, the plural of makāna, meaning makān, in other words ‘in their dwellings’); then they would have neither been able to go ahead nor to return, in other words, they would not then be able to come and go.
Tagalog : At kung gugustuhin Namin ay babaguhin Namin ang kanilang anyo at pananatilihin Namin sila sa kanilang kinaroroonan, na kung kaya, hindi na sila magkakaroon pa ng kakayahan na humakbang paharap (o pasulong) at hindi rin sila magkakaroon ng kakayahan na umatras pabalik.
Hassanor Alapa : Na sa taw a pakapagomorn Ami skaniyan na pakandodn Ami ko paganay a kaadna on (a datar o maito a wata a da a akal iyan) na ba iran di maphamimikiran 1268
Muhsin Khan : And he whom We grant long life, We reverse him in creation (weakness after strength). Will they not then understand?
Sahih International : And he to whom We grant long life We reverse in creation; so will they not understand?
Pickthall : He whom we bring unto old age, We reverse him in creation (making him go back to weakness after strength). Have ye then no sense?
Yusuf Ali : If We grant long life to any, We cause him to be reversed in nature: Will they not then understand?
Shakir : And whomsoever We cause to live long, We reduce (him) to an abject state in constitution; do they not then understand?
Dr. Ghali : And to whomever We give long life, We cause him to relapse in creation. Do they then not consider?
Tafsir Jalalayn : And whomever We give long life, by prolonging his term [of life], We cause him to regress (nankushu; a variant reading has [2nd verbal form] nunakkishu, derived from al-tankīs) in creation, that is, in terms of his physical form, so that after having enjoyed strength and youth, he becomes feeble and decrepit. Will they then not understand?, that One Who is able to effect such [a state] — with which they are familiar — is also able to resurrect, that they might then become believers? (a variant reading [for ya‘qilūna, ‘they understand’] has [the second person plural] ta‘qilūna, ‘you understand’).
Tagalog : At sinuman ang pahahabain Namin ang kanyang buhay hanggang sa siya ay tatanda ay ibabalik Namin siya sa dati niyang kahinaan na tulad noong siya ay murang edad pa lamang na kahinaan ng kaisipan at katawan, na kung kaya, hindi ba nila iniisip na ang sinumang may kakayahan na gawin ito ay kaya rin Niyang buhaying sila na mag-uli?
Hassanor Alapa : Go da Ami ron pangndaon so bayok ago di ron ndait (o ba mabaloy a pababayok so Mohammad) da skaniyan (a Qur’ān) a rowar sa pananadm ago Qur’ān a mapayag
Muhsin Khan : And We have not taught him (Muhammad SAW) poetry, nor is it meet for him. This is only a Reminder and a plain Quran.
Sahih International : And We did not give Prophet Muhammad, knowledge of poetry, nor is it befitting for him. It is not but a message and a clear Qur'an
Pickthall : And We have not taught him (Muhammad) poetry, nor is it meet for him. This is naught else than a Reminder and a Lecture making plain,
Yusuf Ali : We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear:
Shakir : And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plain Quran,
Dr. Ghali : And in no way did We teach him (The Prophet) poetry; and in no way does it behoove him. Decidedly (this revelation) it is nothing (else) except a Remembrance and an evident Qur'an.
Tafsir Jalalayn : And We did not teach him, that is, the Prophet, poetry — this was [revealed] to refute their saying, ‘This Qur’ān that he has brought is but poetry!’ — nor is it, poetry, seemly, [nor is it] facilitated, for him. It — that which he has brought — is just Remembrance, an admonition, and a Qur’ān that clarifies, that manifests [God’s] rulings and other matters;
Tagalog : At hindi Namin tinuruan si Muhammad ng tula, at hindi angkop sa kanya ang pagiging manunula, kundi ang anuman na kanyang dala-dalang mensahe ay paalaala lamang sa mga nagtatangan ng talino at malinaw na Aklat ng Banal na Qur’ân dahil sa mga batas, mga karunungan at mga pagpapayo na nakapaloob dito;
Hassanor Alapa : Ka an iyan kalalangi so taw a miaadn a oyagoyag ago mapatot so katharo (a siksa) ko manga kafir
Muhsin Khan : That he or it (Muhammad SAW or the Quran) may give warning to him who is living (a healthy minded the believer), and that Word (charge) may be justified against the disbelievers (dead, as they reject the warnings).
Sahih International : To warn whoever is alive and justify the word against the disbelievers.
Pickthall : To warn whosoever liveth, and that the word may be fulfilled against the disbelievers.
Yusuf Ali : That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth).
Shakir : That it may warn him who would have life, and (that) the word may prove true against the unbelievers.
Dr. Ghali : That he may warn whomever is living and that the Saying may come true against the disbelievers.
Tafsir Jalalayn : that he may warn (li-yundhira; or read li-tundhira, ‘that you may warn’), therewith, whoever is alive, able to comprehend what is being said to him — and such are the believers — and that the Word, of chastisement [from God], may be fulfilled against the disbelievers, who are like the dead, unable to comprehend what is said to them.
Tagalog : Upang balaan ang sinuman na buhay ang kanyang puso na nakikita niya ang liwanag, at maging karapat-dapat ang parusa sa mga di-naniniwala sa Allâh; dahil naitatag na sa kanila ang katibayan ng Banal na Qur’ân bilang ganap na katibayan ng Allâh .
Hassanor Alapa : Ba iran da mailay a mataan a miadn Kami sa rk iran a pd ko pithaong o manga lima Mi a manga ayam 1269 a gii ran iphaapaar
Muhsin Khan : Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners.
Sahih International : Do they not see that We have created for them from what Our hands have made, grazing livestock, and [then] they are their owners?
Pickthall : Have they not seen how We have created for them of Our handiwork the cattle, so that they are their owners,
Yusuf Ali : See they not that it is We Who have created for them - among the things which Our hands have fashioned - cattle, which are under their dominion?-
Shakir : Do they not see that We have created cattle for them, out of what Our hands have wrought, so they are their masters?
Dr. Ghali : And have they not seen that We created for them, of what Our Hands did, cattle (Ancam includes cattle, camels, sheep and goats) so that they are their possessors.
Tafsir Jalalayn : Or, have they not seen, have they [not] realised (the interrogative is meant as an affirmative, and the wāw inserted therein [in a-wa-lam] is for supplementation) that We have created for them, and for all human beings, of what Our hands worked, [of] what We have made without any partner or helper, cattle, namely, camels, cows and sheep, so that they are their owners?, masters [controlling them].
Tagalog : Hindi ba nakita ng mga tao kung paano Namin nilikha sa pamamagitan ng Aming mga Kamay para sa kanila ang mga hayop upang maging madali ang pakinabang nila rito, at ito ay kanilang nakukuntrol?
Hassanor Alapa : Go piakapangongonotan Ami skaniyan (a ayam) sii kiran na pd on so pphagdaan iran ago pd on so phkhn iran
Muhsin Khan : And We have subdued them unto them so that some of them they have for riding and some they eat.
Sahih International : And We have tamed them for them, so some of them they ride, and some of them they eat.
Pickthall : And have subdued them unto them, so that some of them they have for riding, some for food?
Yusuf Ali : And that We have subjected them to their (use)? of them some do carry them and some they eat:
Shakir : And We have subjected them to them, so some of them they have to ride upon, and some of them they eat.
Dr. Ghali : And We have made them meekly subservient (Literally: humiliated) to them, so that (some) of them they have for riding, and (some) they eat.
Tafsir Jalalayn : And We have subdued, We have disposed, these [cattle] for them, so that some of them provide rides for them and some of them they eat.
Tagalog : At ito ay nilikha Namin para sa kanilang kapakinabangan, na mayroon mula rito ang kanilang sinasakyan sa kanilang paglalakbay, at nagdadala para sa kanila ng mga kanilang mga mabibigat na dalahin at mayroon din naman sa mga ito ang kanilang kinakain.
Hassanor Alapa : Go adn a rk iran on a manga gona ago panginginomn na ba siran di phanalamat
Muhsin Khan : And they have (other) benefits from them (besides), and they get (milk) to drink, will they not then be grateful?
Sahih International : And for them therein are [other] benefits and drinks, so will they not be grateful?
Pickthall : Benefits and (divers) drinks have they from them. Will they not then give thanks?
Yusuf Ali : And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful?
Shakir : And therein they have advantages and drinks; will they not then be grateful?
Dr. Ghali : And (other) uses they have in them, and (various) drinks. Will they not then thank (Us)?
Tafsir Jalalayn : And there are other benefits for them therein, such as their wool, fur and hairs, and drinks, [made] from their milk (mashārib is the plural of mashrab meaning shurb, ‘a drink’; or [what is meant is] the place [from which the drink issues]). Will they not then give thanks?, to the One Who has bestowed these graces upon them and so become believers? In other words, they do not do [any of] this.
Tagalog : At para sa kanila mula rito ang iba pang kapakinabangan na nakakamtan nila, katulad ng pakinabang sa mga balahibo nito, buhok (fur upang maging palamuti sa tahanan, kasuotan at iba pa, iniinom nila ang gatas nito, na kung kaya, di ba karapat-dapat lamang na magpasalamat sila sa Allâh na Siyang nagkakaloob sa kanila ng mga ganitong biyaya at Siya lamang ang kanilang sasambahin?
Hassanor Alapa : Go kominowa siran sa salakaw ko Allāh sa manga katuhanan ka kalokalo o ba siran katabangi
Muhsin Khan : And they have taken besides Allah aliha (gods), hoping that they might be helped (by those so called gods).
Sahih International : But they have taken besides Allah [false] deities that perhaps they would be helped.
Pickthall : And they have taken (other) gods beside Allah, in order that they may be helped.
Yusuf Ali : Yet they take (for worship) gods other than Allah, (hoping) that they might be helped!
Shakir : And they have taken gods besides Allah that they may be helped.
Dr. Ghali : And they have taken to themselves, apart from Allah, gods that possibly they would be given victory.
Tafsir Jalalayn : And they have taken besides God, in other words, other than Him, [other] gods, idols, which they worship, that perhaps they might be helped, protected against God’s chastisement by their gods’ interceding for them, as they are wont to claim.
Tagalog : At gumawa ang mga walang pananampalataya ng mga diyus-diyosan bukod sa Allâh na kanilang sinasamba; sa pag-aakalang ito ay makatutulong sa kanila at maililigtas sila mula sa kaparusahan ng Allâh,
Hassanor Alapa : Di ran khagaga so katabangi kiran a siran oto sii kiran (a manga katuhanan) na sondaro a imamasa
Muhsin Khan : They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning).
Sahih International : They are not able to help them, and they [themselves] are for them soldiers in attendance.
Pickthall : It is not in their power to help them; but they (the worshippers) are unto them a host in arms.
Yusuf Ali : They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned).
Shakir : (But) they shall not be able to assist them, and they shall be a host brought up before them.
Dr. Ghali : They are unable to vindicate them, (though) they (The disbelievers) be hosts (readily) presented to them.
Tafsir Jalalayn : They, their gods, cannot help them — they are being treated as [though they were] rational beings — and they, their idol gods, are their host, as they claim, their supporters, ever-present, [but] in the Fire, together with them.
Tagalog : Hindi magkakaroon ng kakayahan ang mga diyus-diyosan na ito na tulungan ang mga sumamba sa kanila dahil mismo ang kanilang mga sarili ay hindi nila matutulungan, at ang mga sumasamba ng iba bukod sa Allâh ) at ang kanilang sinamba na diyus-diyosan, silang lahat ay lilikumin sa kaparusahan at itatanggi nila ang isa’t isa.
Hassanor Alapa : Na oba ka mapakamboko o katharo iran ka katawan Ami so nganin a isosoln iran ago so nganin a ipapayag iran.
Muhsin Khan : So let not their speech, then, grieve you (O Muhammad SAW). Verily, We know what they conceal and what they reveal.
Sahih International : So let not their speech grieve you. Indeed, We know what they conceal and what they declare.
Pickthall : So let not their speech grieve thee (O Muhammad). Lo! We know what they conceal and what proclaim.
Yusuf Ali : Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose.
Shakir : Therefore let not their speech grieve you; surely We know what they do in secret and what they do openly.
Dr. Ghali : So do not let their saying grieve you. Surely We know whatever they keep secret and whatever they make public.
Tafsir Jalalayn : So do not be grieved by their remarks, to you, that you have not been sent [by God] and otherwise. Assuredly We know what they conceal and what they proclaim, in this respect and otherwise, and We will requite them accordingly.
Tagalog : Na kung kaya, huwag mong ikalungkot, O Muhammad, ang kanilang di-paniniwala sa Allâh, ang kanilang pagtanggi at kanilang pag-aalipusta sa iyo; dahil katiyakang Ganap na Nababatid Namin kung ano ang kanilang kinikimkim at kung ano ang kanilang inilalantad, at ayon dito Amin silang tutumbasan.
Hassanor Alapa : Ba da mailay o manosiya a mataan a inadn Ami skaniyan a phoon sa ig (manī) na mitkaw skaniyan a 1270 sonkiawa a pawal a mapayag
Muhsin Khan : Does not man see that We have created him from Nutfah (mixed male and female discharge semen drops). Yet behold! He (stands forth) as an open opponent.
Sahih International : Does man not consider that We created him from a [mere] sperm-drop - then at once he is a clear adversary?
Pickthall : Hath not man seen that We have created him from a drop of seed? Yet lo! he is an open opponent.
Yusuf Ali : Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary!
Shakir : Does not man see that We have created him from the small seed? Then lo! he is an open disputant.
Dr. Ghali : And has not man seen that We created him of a sperm-drop? Then, only then, is he evidently a constant adversary.
Tafsir Jalalayn : Or has man — namely, [the like of] al-‘Āsī b. Wā’il — not seen, [has he not] realised, that We created him from a drop, of sperm [and so on in stages] until We made him powerful and strong. Then lo! he is an open adversary, severely antagonistic towards Us, [openly] making this manifest by his denial of resurrection.
Tagalog : Hindi ba nakikita ng tao na hindi naniniwala sa Muling Pagkabuhay ang umpisa ng paglikha sa kanya upang maging katibayan para sa kanya sa kanyang pagkabuhay na mag-uli, dahil walang pag-aalinlangang nilikha Namin siya mula sa ‘Nutfah’ na dumaan sa iba’t ibang yugto ng pagkalikha hanggang siya ay lumaki, at ngayon pagmasdan, siya mismo ang kumakalaban, na matindi ang kanyang pakikipaglaban at malinaw ang pakikipagtalo?
Hassanor Alapa : Go migay rkami sa ibarat na kialipatan iyan so kiaadna on, sa pitharo iyan a antai magoyag ko manga tolan a miaphopog (sa kiardak)
Muhsin Khan : And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones when they have rotted away and became dust?"
Sahih International : And he presents for Us an example and forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?"
Pickthall : And he hath coined for Us a similitude, and hath forgotten the fact of his creation, saying: Who will revive these bones when they have rotted away?
Yusuf Ali : And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, "Who can give life to (dry) bones and decomposed ones (at that)?"
Shakir : And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten?
Dr. Ghali : And he has struck for Us a similitude and forgotten his creation. He has said, "Who will give life to the bones (after) they are rotten?"
Tafsir Jalalayn : And he strikes for Us a similitude, in this respect, and forgets [the manner of] his creation, from a sperm-drop, a thing more curious than his similitude; he says, ‘Who will revive the bones when they are rot?’, in other words, [when they have become] withered (He does not say ramīmatun, ‘decayed’, because it [ramīmun, ‘rot’] is a noun and not an adjective). It is reported that he [al-‘Āsī] took some withered bones and crushed them into pieces and said to the Prophet (s), ‘Do you think that God can revive these [bones] after they have decayed and become rot?’ And so the Prophet (s) said, ‘Yes indeed! And He will also throw you into the Fire’.
Tagalog : At nagbigay sa Amin ng halimbawa ang hindi naniniwala sa Pagkabuhay na Mag-uli ng halimbawa na hindi maaaring ihalimbawa, dahil inihambing niya ang kapangyarihan ng nilikha sa kapangyarihan ng Tagapaglikha, at nakalimutan niya ang umpisa ng paglikha sa kanya at kanyang sinabi: Sino pa ba ang makapagbibigay ng buhay sa mga buto pagkatapos nitong mabulok at maging mga alikabok?
Hassanor Alapa : Tharo anka a pagoyagn skaniyan o miadn on sa paganay a Skaniyan ko kalangowan a kaadn na katawan Iyan
Muhsin Khan : Say: (O Muhammad SAW) "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!"
Sahih International : Say, "He will give them life who produced them the first time; and He is, of all creation, Knowing."
Pickthall : Say: He will revive them Who produced them at the first, for He is Knower of every creation,
Yusuf Ali : Say, "He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!-
Shakir : Say: He will give life to them Who brought them into existence at first, and He is cognizant of all creation
Dr. Ghali : Say, "He will give them life, (He) Who brought them into being the first time, and He is Ever-Knowing of every (kind) of creation,
Tafsir Jalalayn : Say: ‘He will revive them Who originated them the first time, and He is Knower of all creation, [of every single] creature, generally and in detail, before and after it has been created —
Tagalog : Sabihin mo sa kanya: Ang bubuhay na mag-uli sa kanila ay Siya na lumikha sa kanya sa unang pagkakataon, dahil Siya ay Ganap na Nakaaalam sa Kanyang nilikha at walang anuman ang naililihim sa Kanya.
Hassanor Alapa : A so miadn rkano phoon ko kayo a mailaw sa apoy, na mitkaw kano a phoon on na pmbiag kano (sa apoy)
Muhsin Khan : He, Who produces for you fire out of the green tree, when behold! You kindle therewith.
Sahih International : [It is] He who made for you from the green tree, fire, and then from it you ignite.
Pickthall : Who hath appointed for you fire from the green tree, and behold! ye kindle from it.
Yusuf Ali : "The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)!
Shakir : He Who has made for you the fire (to burn) from the green tree, so that with it you kindle (fire).
Dr. Ghali : Who has made for you out of the green trees fire; then, only then, from it you do kindle."
Tafsir Jalalayn : He Who has made for you, and for all human beings, fire from the green tree, namely, [from] the markh and ‘afār [variety], or [from] all trees, except for the jujube (‘unnāb), and, behold, from it you kindle’, [from it] you strike fire: this is proof of the power [of God] to resurrect, for in this [example of the green tree] He has combined [the elements of] water, fire and wood; but neither the water extinguishes the fire, nor does the fire ignite the wood.
Tagalog : Na Siyang nagpalitaw para sa inyo ng apoy na nakasusunog mula sa luntiang puno na sariwa, at kayo mula roon ay nagsisipagsindi ng apoy, na kaya rin Niya kung gayon na palabasin ang isang bagay mula sa kabaligtaran nito. At nandito ang katibayan hinggil sa Kaisahan ng Allâh at sa Kanyang Ganap na Kapangyarihan, at kabilang sa Kanyang Ganap na Kapangyarihan ay pagpalitaw ng mga namatay mula sa kanilang mga libingan bilang mga buhay.
Hassanor Alapa : Ba di so miadn ko manga langit ago so lopa, na Gaos iyan so kaadna Niyan ko datar iran, nkayino di! A Skaniyan so Pangangadn a lbi a Matao 1271
Muhsin Khan : Is not He, Who created the heavens and the earth Able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator.
Sahih International : Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator.
Pickthall : Is not He Who created the heavens and the earth Able to create the like of them? Aye, that He is! for He is the All-Wise Creator,
Yusuf Ali : "Is not He Who created the heavens and the earth able to create the like thereof?" - Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)!
Shakir : Is not He Who created the heavens and the earth able to create the like of them? Yea! and He is the Creator (of all), the Knower.
Dr. Ghali : And is not (The One) Who created the heavens and the earth (always) Determiner over creating the like of them? Yes indeed, and He is The Superb Creator, The Ever-Knowing.
Tafsir Jalalayn : Is not He Who created the heavens and the earth, in all their immensity, able to create the like of them?, namely, human beings, in all their minuteness? Yes indeed, He is able to do this — God Himself replies here. And He is the Creator (khallāq means Creator of many things), the Knower, of all things.
Tagalog : Hindi ba Siya na lumikha ng mga kalangitan at kalupaan at ang anuman na mga nasa loob nito, ay Siya ring may kakayahan na lumikha ng mga katulad nila at ibabalik lamang sila sa kung paano ang pagkalikha sa kanila sa una? Tunay nga, na Siya ang may kakayahan nito, dahil Siya ay ‘Al-Khallâqul `Aleem’ – ang Tagapaglikha sa lahat ng mga nilalang, na Ganap na Nakaaalam sa anuman na Kanyang nilikha at maging ang lilikhain pa lamang at walang anuman ang naililihim sa Kanya.
Hassanor Alapa : Aya sogoan iyan igira adn a kiabayaan iyan a nganin na so katharoa Niyan on sa: Adn ka! na khaadn 1272
Muhsin Khan : Verily, His Command, when He intends a thing, is only that He says to it, "Be!" and it is!
Sahih International : His command is only when He intends a thing that He says to it, "Be," and it is.
Pickthall : But His command, when He intendeth a thing, is only that He saith unto it: Be! and it is.
Yusuf Ali : Verily, when He intends a thing, His Command is, "be", and it is!
Shakir : His command, when He intends anything, is only to say to it: Be, so it is.
Dr. Ghali : Surely His Command, if He wills a thing, is only to say to it, "Be!" and it is.
Tafsir Jalalayn : His command, His affair, when He wills a thing, that is, [when He will] to create something, is just to say to it ‘Be’, and it is (a variant reading [for fa-yakūnu] has fa-yakūna, as a supplement to yaqūla, ‘to say’).
Tagalog : Ang pamamaraan lamang ng Allâh ay kapag ninais Niya ang isang bagay ay sasabihin Niya lamang: ‘Kun fayakun!’ ‘Mangyari’ at ito ay mangyayari! At kabilang dito ay ang pagsasanhi ng kamatayan at pagbibigay ng buhay, at gayundin ang pagbubuhay na mag-uli.
Hassanor Alapa : Na miasotisoti so sii sa tangan Iyan so kandadatoi ko langowan a shayi, ago Ron kano Ron phakandod 1273
Muhsin Khan : So Glorified is He and Exalted above all that they associate with Him, and in Whose Hands is the dominion of all things, and to Him you shall be returned.
Sahih International : So exalted is He in whose hand is the realm of all things, and to Him you will be returned.
Pickthall : Therefor Glory be to Him in Whose hand is the dominion over all things! Unto Him ye will be brought back.
Yusuf Ali : So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back.
Shakir : Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back.
Dr. Ghali : So All Extolment be to Him in Whose Hand is the Dominion of everything, and to Him you will be returned. way could they be passing, nor could they return
Tafsir Jalalayn : So glory be to Him in Whose hand is the dominion of all things (malakūt means mulk: the wāw and tā’ have been added for hyperbole) and to Whom you will be returned, restored, in the Hereafter.
Tagalog : Na kung kaya, luwalhati sa Allâh na Siya ay dalisay na malayo sa anumang kahinaan at katambal, na Siya ay Nagmamay-ari ng lahat ng bagay, na Nangangasiwa sa lahat ng Kanyang nilikha na wala Siyang kahati at walang makapipigil sa Kanya, at dito ipinakita ang mga palatandaan ng Kanyang kapangyarihan at sa kabuuan ng Kanyang biyaya, at sa Kanya kayo magbabalik para sa Paghuhukom at Pagbabayad.
1246. Miaona dn so kiapamagosaya ko manga batang a minisompat ko manga poonan o manga Sūrah a bithowan sa al Muqattaāt, sa ilay anka so bandingan iyan ko Sūrah al Baqarah. Miapanothol a miakapoon ko Ibn Abbās a so Yā Sīn na aya maana niyan na Hay Manosiya!, go pitharo o Sa’īd Bin Jubayr a gioto i maana niyan ko basa a Habashah, pitharo o Zayd Bin Aslam a skaniyan na ngaran a pd ko manga ngaran o Allāh. Apia antonaa i manga tindg san na aya dn a mapia na sii pakandoda so thito a antap iyan ko Allāh a makaggpa ko langowan taman.
1247. So pagtaw a da kalalangi so manga apo iran na siran so manga Arab a da a siogo kiran a sogo ko onaan o Mohammad [s.a.w]. Ogaid na so kiasogoa ko Mohammad [s.a.w] na lankap ko langowan a kaadn kna o ba sii bo ko manga Arab, ogaid na sabap sa so Qur’ān na initoron a basa Arab, na adn a patoray ko manga Arab a ipagiza kiran a so kiabaloy o Qur’ān a basa iran ago bantogan iran, na mala a mipapatoray kiran ko kapagawidi ko panolon sa kisampay niyan ko manga manosiya. Ilay anka so ayat a 43:44, ka miaaloy ron oto.
1248. Miarnding kiran so toroan ko langowan a katampar ago siapngan siran o Allāh na andamanaya i kakhatoro iran ko datar oto a btad. Go miapanothol o Ibn Ishāq a miakapoon ko Mohammad Bin Ka’b a gowani a songowan o Abū Jahl ago so manga pd iyan so walay o Rasūlullāh [s.a.w] ko kaphmaratai ran on ko kagagawii a kialiyo niyan ko kathogalin, na kagiya lomiyo so Rasūlullāh [s.a.w] na pmbatiaan iyan ankoto a ayat na da iran dn mailay sa gomiamak sa bayank na inibombor iyan ko manga olo iran na da iran dn magdam, oda kagiya adn a makaoma kiran a tharoon iyan kiran a antonaa i phnayawn iyo sii, na miakathanod siran, sa inapr iran a olo iran na katatagoan sa bayank. (phoon ko Ibn Jarīr).
1249. So kipzoratn o Allāh ko mianggalbk iran ago so manga rarad iran na dowa a katharo on: paganay ron na izorat kiran o Allāh so manga galbk iran a mianggalbk iran dn, ago so minibagak iran a galbk ko oriyan o kiapatay ran, sa mlagid o marata antaa ka mapia. Ika dowa. Aya antap roo na so rarad o lalakaw iran ko giikapangongonotan ko Allāh odi na so kandosa, sa datar o kapzong ko masjid a ipzorat o malāikat ko taw so oman i salakad a pkhilakad iyan ko gii niyan kanggalbka ko simba, miasabot oto ko thotolan ko Banū Salimah a khabayaan iran a mobay siran ko masjid, na pitharo kiran o Rasūlullāh [s.a.w] so balas o kalalakaw ko simba. Sa sa dn sa kaphlalakaw o manosiya sa mapia na ipzorat on oto sii ko Allāh. Go miapanothol a miakapoon ko Abdullāh Ibn Amr [r.a.] a pitharo iyan a adn a miatay a mama sa Madīnah na siambayangan skaniyan o Nabī [s.a.w] na pitharo iyan a: Oba bo miatay skaniyan ko darpa a da on mbawataan! Na adn a sakataw a mama ko malilimod a taw a pitharo iyan a: Ino to hay Rasūlullāh [s.a.w] na pitharo iyan a: So mama na igira miatay ko darpa a da on mbawataan na taksn on so kawatan iyan ko ingd a pimbawataan on ago so kiaposan ko lalakaw niyan a darpa iyan ko sorga. (piakambowat o Imām Ahmad ago so an Nasā’ī).
1250. Pitharo o Ibn Ishāq a miakapoon ko Ibn Abbas ago so Ka’b al Ahbār a: Gioto a ingd a Antakiyyah (Antioch) a adn a dato on a so Antiqus, a pzimba sa manga barahala, na siogoan o Allāh sa tlo a sogo a siran so Sādiq, so Saddūq, so Shalūm, na piakambokhag iyan siran.
1251. Pitharo o Ibn Jurayj a: Aya ngaran o dowa a sogo na so Sham’ūn (Samson) ago so Yūhanna (John), na so ika tlo na so Būls (Paul), na so ingd na gia Antakiyyah (Antioch) pitharo o Ibn Kathaīr a pinikir o Qatādah a siran oto na manga sogo siran o Masīh (Īsā) [a.s.] ko manga taw sa Antakiyyah (Antioch).
1252. Aya kiapnaasa iran sankoto a manga taw na kagiya minioma iran so panolon a di ran kalalayaman a inipammsa iran, a amay ka tanodan na siran i kananaasan ko kadadadag o panarima iran ago so paratiaya iran sa di ran khaosar so maliwanag a kandirogod sabap ko kalalamoki ko pamikiran sa rarad o kapzimba sa manga katuhanan a salakaw.
1253. Pitharo o Wahb Bin Munabbih a so manga taw ko lipongan na mbonoon iran ankoto a manga sogo’ na miaoma siran a sakataw a mama a giimanizakay ka thabangan iyan siran ko pagtaw niyan, sa pitharo iran a skaniyan so Habīb, a skaniyan na mama a masasakit a pkhabowa a miaadn a mapasang i kazadka sa pmbagiin iyan so sokatan iyan a mapia i waraan. Pitharo o Ibn Abbās a aya ngaran iyan na so Habīb an Najjār na biono skaniyan o pagtaw niyan. Gianan so masa a kiapangalandadai ko agama o Allāh ko kiaipos o Īsā sa so manga pagtaw niyan na tanto iran a pindarowakaan so agama, ago pizaksian o thotol a so masa a ika lima ka Qarn taman ko ika pito ka Qarn ko oriyan o Īsā, na gioto i malibotng a masa ko giikapagagama sii sa doniya, ko kiapangalandada o simbaan sa kialiyo iran ko goliling o agama a miakatawag oto sa kambagobagowi ko btad o agama, ka so langowan a pakaiza o masa a pphakambowat a manginindaw sa smbag na di dn khagaga o agama a Masīhiyyah oba niyan masmbag, sa ba niyan kabolongi na sabap roo na siogo o Allāh so Mohammad [s.a.w] a pagawidan iyan so kaposan a panolon, ago so kaposan a kitab a phoon sa langit ka an iyan masmbag so manga pakaiza o masa, sa kabolongan iyan so manga awid a akal a pphakambowat ko kibabatog sa taman ko kaposan o doniya.
1254. So ayat a ika 25 na dowa a mapipikir iran on a maana, paganay ron na gioto na katharo iyan a manonompang ko manga pagtaw niyan, ika dowa na sii niyan pakasasangora ko manga sogo’, sa piakitokawan iyan kiran a piaratiaya niyan so Kadnan iran na piangni niyan kiran a zaksian iran a skaniyan na miaratiaya (so katharo a pamakin’ga ko niyo فاسمعون ) na aya maana niyan na zaksii ako niyo.
1255. So kaphaniksa o Allāh na kna o ba adn a phakaoma a ronda a malāikat a pkhailay a pholangn iran so manosiya a darowaka, aya giimanggolawla na pkhitkaw a parti odi na dalndg antaa ka linog ago sobosobo odi na solapay a bagiaw a mabagr na mapolang so pagtaw, sa so da a akal iyan na aya kazabota niyan roo na galbk o waraan a kna o ba phoon ko Allāh, sa di ran katawan a langowan a kaadn na palaya dn oto ronda o Allāh a sondaro niyan ko kakhabinasai niyan ko manosiya a kafir a darowaka. So langowan a giimang-golawla sa nkai a liawaw o lopa na palaya dn btad a phoon ko Allāh a khabaloy a tanda.
1256. So ayat a 33, na pmbagrn iyan so karina sa mataan a adn a kakhaoyag o manosiya pharoman sa alongan a maori ko oriyan o kapatay, sa piakimasaan iyan ko manosiya so btad o lopa ko kapkhaadn on o kaoyagoyag ko oriyan o kapapatay niyan a ipzabap iyan ko ig a pphakatoron on a iphagtho o mangngtho a pimbarang i waraan ago warna, a pkhasawitan o manosiya ago skaniyan dn igii ron nggalbk ko kapphamolaa niyan on a gagawii dawndaw na sosodiotn iyan ankoto a pamomolan ko kaphagtho iyan, na ino niyan oto di mapndirogod sa makaparatiaya ko kakhaoyag pharoman.
1257. So katharo a Wa mā Amilat’hu Aydhim, وما عملته أيديهم na adn a mimaana on sa so mā na aya maana niyan na kapakada (nafī) na aya maana oto na: “Go da nggalbka ska niyan o manga lima iran” maana a so Allāh i mimbaal on, gioto i tindg o Ibn Abbās ago so Qatādah. Adn pman a so mā na aya maana niyan na Ism mausūl a datar o “alladī” a sii ko basa Mranaw na aya khipantag on na: “so” sa aya miphmaana on na: “ Go so nganin a pinggalbk skaniyan o manga lima iran” gioto i tindg o Ibn Jarīr. Aya maana oto na pkhasawitan iran so inadn kiran o Allāh, ago so piamola o manga lima iran a gii ran mapragon sa pkhasawitan iran, odi na pkhasawitan iran a kna o ba iran pinggalbk so kiapakathoa on ka so dn so Allāh i miakathoon sa apia anda sankoto a dowa a maana na palaya khatarima.
1258. So katharo a tajrī limustaqarrin lahā تجري لمستقر لها pphalalagoy ko tampata iyan, na dowa a katharo on paganay ron na: Aya mapipikir roo na so pthampatan iyan a darpa a skaniyan so kababaan o Arsh a makararani ko doniya, sa apia anda matago so alongan na maaatag iyan so Arsh, sa skaniyan oto a alongan na pzojud ko Arsh.
Sa miaaloy ko Hadīth a so Rasūlullāh [s.a.w] na pitharo iyan ko Abū Darr a: Hay Abū Darr ino katawan ka o anda pzdp so alongan? Na pitharo akn a so Allāh ago so Sogo’ iyan i lbi a matao ron. Na pitharo iyan a: Skaniyan na phlalakaw sa taman sa somojud ko Arsh, sa gioto i maana ankoto a ayat. Ika dowa a bantak on a maana na: So tampata iyan na gioto so kaoma o alongan a Qiyāmah a mithaman so lalakaw niyan sa khada so kaokhaog iyan ago khapadng so sindaw niyan a gioto so kapthampat iyan a masa kna o ba darpa. Adn pn a salakaw san a manga tindg a da sii maaloy sabap ko kasimpit o blangan. Aya maana o kapsojud iyan ko Arsh na gioto so kapsojud iyan ko Allāh sa kagiya so Allāh na phapantaw ko kaporoan o Arsh na so kapsojud o Alongan ko Allāh na datar o ba aya psojudan iyan na so Arsh a aya thito na so Allāh.
1259. So padaw a mammlpl na gioto so padaw o Nabī Nūh a miakapagda on so manga pagtaw niyan ago so pithibarang a manga binatang a pd iyan sankoto a padaw, sa pd anan sa sakasakaw o Allāh ko manosiya, ko kiatharoa niyan sa: “Sabnar a siakaw ami so mbawa-taan o Ādam ago tianggong ami siran sii ko kalopaan ago sii ko ragat”.
1260. So ayat a 42 a miadn kami ko pd ko datar iyan a gii ran kapagdaan na aya tindg o Ibn Abbās na aya kon a datar ankoto a padaw na so onta a giikapagdaan ko kalopaan sa bithowan skaniyan sa padaw ko landap a kalopaan (Safīnat as Sahrā’) sa datar skaniyan o padaw a giikapagdaan ko ragat. Adn a mithindg sa so manga ayam kna o ba sobo so onta ka langowan a ayam a giikakhodaan. Adn pman a aya tindg iyan na so datar iyan a padaw na gioto so manga padaw a pithapi ko oriyan ankoto a padaw o Nūh sa pphagdaan mambo sa datar iyan, tindg oto o Qatādah ago so ad Dahhāk, sa aya domadait sabap sa so ayat a miakatondog on na pitharo iyan a o kiabayai ran na igald iran siran, na so sipat a kigald na sii dadait ko ragat kna o ba sii ko landap a kalopaan ka di ron khigald so khokoda sa ayam odi na Onta. Palaya dn anan manga limo o Allāh sankai a manosiya pd san pn ankai a bago a piangmbaalan o manosiya a pphagdaan sankai a kawang ago so phagdaan sa didalm a ragat a palaya dn anan limo o Allāh ko manosiya ago pananding iyan on ko kiabaloy niyan a khalīfah a pakandadatoon ko lopa sa pantag sa kasimbaa niyan ko Allāh.
1261. Kominowa siran sa daawa ko pangaliligt iran sa aya pitharo iran na ino ami phakakana so miskin a di siran pakakn o Allāh a ino siran miskin ka kagiya inadn siran o Allāh a miskin, na ino skami i phakakan kiran? Di ran katawan a so phakikan iran ko miskin na kna o ba kiran miadadas ka mbalasan kiran o Allāh, minsan pn giankoto a tamok a igagakd iran na rk o Allāh kna o ba iran rk, na ino siran giipligto?.
1262. Sayana iran a pangingindawn a kitana dn o bankit, karina oto sa di ran paparatiayaan sa tarotop oba phakaoma, ka o katawi ran a phakaoma na di ran dn pagirowin ka katawan iran a tonganay a margn a may ka makaoma kiran.
1263. Tanto a magaan a kakhitana o bankit a di phlakalakay so manosiya ko btad iyan, apia so pagami na di niyan dn plakayan o ba niyan maami so kakaptan iyan a pangn’nkn, go so komakayat sa dinis ko kaphasai na di ran dn plakayan so kakdta on ago so kabayadi ron. Gianan so makalawlaw a btad a piakalklk so kakhitana iyan a di dn lalalamn o manosiya a darowaka a baradosa, so pman so taw a adn a paratiaya niyan na ipkhalk iyan ankanan a gawii a phanibowa a sa dn sa pagtaw a romaot san na siran so marata a pagtaw ko liawaw o lopa, sabap sa kagiya gianan so masa a kaplkhbi ko pinto o panawbat sa da dn a amal a mapia a tharimaan ko taw a kafir. Na so taw a phagintaw sankanan a masa na madadalm sa masa ago darpa a pinakamarata sii ko Allāh, ka kagia masa oto a miada dn so limo iyan ko manosiya a oyagoyag.
1264. So kaiyop a miaaloy na gioto so kaiyop a khaoyag on so miamatay phoon ko manga koba iran, sa sabap sa di ran paparatiayaan so kaoyag ko kobor na anda dn i kaoyag iran na makapzadaw siran sa matharo ira a antaa i mioyag rkitano ko koba tano? Na smbagn siran o miamaratiaya a giai so inibgay a pasad o Makalimoon ago bnar so manga sogo’ ko pianothol iran gowani a adn a kakhaoyag pharoman ko alongan a maori.
1265. So giikanggayagomaya o manga taw sa sorga na gioto so kapzawiti ran ko manga limo a inibgay kiran o Allāh, sa ron siran massndod. Pitharo o Ibn Mas’ūd ago so Ibn Abbās ago so al Hassan ago so Qatādah sankoto a ayat a: Aya kassndod iran na so kapzawiti ran ko manga maror (hymen)) o manga karoma iran ko sorga a gioto i pithamanan a kapipia ginawa iran, sabap sa isa a pkhababayaan o mama na so kapia o karoma niyan, na iniropa san o Qur’ān, ka an iyan kasaboti a so kasorgaan na kadadalman sa manga pipia a nganin a so giiplolobaan ago pkhababayaan o manga mama ko doniya na aya paganay ron na so karoma.
1266. Gianan so masa a kapakapzibaya o miaratiaya ago so kafir ko alongan a Qiyāmah, sa madakl a manga ayat a tiankd iyan so kapakapzibaya o dowa lompok a manga taw.
Miakapoon ko Abū Haurayrah [r.a.] a so Rasūlullāh [s.a.w] na pitharo iyan a: Amay ka maadn so alongan a Qiyāmah na sogoon o Allāh so Jahannam na makaliyo ron a lig a masigay ago malibotng a gii niyan tharoon a: Sibay kano imanto a alongan hay manga baradosa. Na makazibaya dn so manga taw ago makadomplak siran, a gioto so katharo o Allāh a: “Go mailay nka a langowan a pagtaw a khipakadodomplak, oman i pagtaw na pthawagn ko panoratan o amal iyan sa imanto a alongan na imbalas rkano so nganin a miaadn kano a pinggalbk iyo. Sii sankoto a masa na khakilala dn so oman i manosiya ko biangnsaan iyan a galbk ko kaoyagoyag iyan sa so Mu’min na misibay siran na so taw ko Naraka na misibay siran mambo.
1267. Gianan so masa a so manga monafiq ago so manga kafir na zankaan iran so panoratan o manga amal iran a marata sa ptharoon iran a inisorat kiran o malāikat a da iran manggalbk, na sa masa oto na tombokan o Allāh so manga ngari iran na aya dn a tharo na so manga anggawta iran a zaksian iran ankoto a taw a pinggolawla niyan ankoto a sianka iyan a galbk, sa di dn makasanka, sa masa ini na katawan tano so katao ko kapkhidkt o koray o palad a lima ko langowan a pkhakaptan iyan a karina nan a mabagr sa di dn khasanka, a kiasawaan o katao a bago (Science) ogaid na miathay dn a matatago ko Qur’ān. Tharoon o manosiya ko anggawta iyan a ino ako niyo pzaksii sa marata? Na tharoon iran a piakatharo kami o Mabagr a Gomagaos a so Allāh.
1268. So kaoyagoyag ko doniya o manosiya na magphoon sa maito a wata a da a akal iyan oriyan iyan na khasad so akal iyan na oriyan iyan na magndod bo ko datar o kawawatai ron a khada so tanod iyan sa magndod sa kawawatai a da a paliogat on, a gianan so masa a kabongaw ko kialoks. Amay ka so kaoyagoyag na mamis a pkhababayaan o manosia na amay dn ka maoma sa bongawn so taw na da dn a babaya iyan ko kaoyagoyag.
1269. So manga ayam a inadn o Allāh na pantag sa an kanggonai o manga manosiya, na sambi o kaphanalamat iran ko Allāh na ba iran dn bialoy so sabagi on a sakotowa o Allāh, ago bialoy ran a manga barahala a pzimbaan sa miaadn so ptharoon a Bahīra, Sā’ibah, Hām, Wasīlah. Ilay anka so ayat a 5:103 ka ndodon so manga maana ankanan a manga ngaran a binatang a pianarankoni o manga mushrik a manga Arab. Misabap sankanan a manga kabokhagan a paratiaya o manga Arab ko kasaromag iyan ko binatang a ayam, na miakatonay sa mala a kiazabndinga on o agama Islām sa liompiyo niyan so manga Muslim ko manga paratiaya a datar o miaaloy sa onaan, sa so pman so sda sa ragat ago so papanok na maito a kiazabandinga on ka kagiya da siran katmpowi sa kapanakaoto a ba datar o minisogat ko btad o binatang a ayam.
1270. So manosiya na o maknal iyan so pakaasal iyan ago so btad iyan na mataan a makapangalimbabaan ko Kadnan iyan, sa makathaoripn on, gianan so btad o Umar Bin Abdil Azīz a miakaisa a alongan a mianik on a pababayok a Arab na piphodipodi niyan mamantog, na da pn makapasad tharo na sialawada o Umar sa pitharo iyan a da dn a bisita ko a ba ko piakaliyo na ska na liyo ka dn sankai a darpa akn ka bokhag ka a manosiya ino ako nka pphamantoga a sakn na marzik a kaadn a amay ka matay ako na di nka maprs o ba ka panik ko walay a kataatgoan ko bankay akn ko oriyan o tlo gawii. Gianan so taw a miaknal iyan a ginawa niyan na miapakadarpa iyan ko thito a pankatan iyan.
1271. So katharo a al Khallāq, na pianagombalay sa mubalagah ko basa Arab a initimbang ko Fa’āl, ka an makanggonanao sa skaniyan a Allāh i da dn a lawan iyan a mapasang i kapangadn sa nganin, sa galbk iyan oto a skaniyan bo i khirk on a da dn a ba on phakasapari a nganin, a skaniyan na pangangadn ko masa a da pn a inadn iyan ka so sipat iyan na azalī, a maaadn dn ko talikhodan o masa, kna o ba datar o kaadn a aya kapzipata niyan ko sipat iyan na sii ko oriyan o kanggalbka niyan on sa madakl, na so Allāh na di san khidayag ka mawatan a mbidaan o miangadn ago so inadn. Ilay anka so Osn. o Sūrah al Fātihah ka ndodon so pariksa.
1272. Gianan so kapphangadn o Allāh a di khataks a masa so kagaan iyan ka so gii niyan kazasariat na makaliliyo ko goliling o masa, a so inadn na da a mapnggalbk iyan inonta a makasosold ko goliling o masa, igira adn a inadn iyan na di kharankom o sabap ka so sabap na pd sa inadn o Allāh, na so kapphangadn iyan sa nganin na di niyan izankot sa isa a nganin ka tarotop so gaga niyan ago so gaos iyan a di khaoma a kirakira o manosiya.
1273. Skaniyan i komkhkhm ko kandadatoi ko manga langit ago so doniya a da dn a ba niyan on sakotowa, so pman so manosiya ko gii niyan kapangalandada a datar o Fir’aun ago so salakaw ron na matag oto rarad a maito a da a ba niyan on kapaar ka palaya dn oto kabaya o Allāh, sa langowan a taw a sopakn iyan so kabaya o Allāh na khaoma niyan so balas iyan ko doniya ago sii ko alongan a maori, sa di dn phliwag ago di pndorat.