So Qur'an A Soti
القرْان الكَريْــم
( The Letter "Qaf" - Ang Titik "Qâf" )
So Qur'an A Soti |
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القرْان الكَريْــم |
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Sūrah Qāf
- [ 50 So Batang a Qāf ] -
سـورة ق ( The Letter "Qaf" - Ang Titik "Qâf" ) |
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Pangnal ko SūrahImanto na miakaoma tano ko lompokan a pito a manga Sūrah (50-56) a inipamanoron sa Makkah, a aya bandingan iyan na so wahī o Allāh a mapapayag o waraan, sii ko kaphlagaday o thotol, ago miakanggolalan ko ngari (katharo) o Rasūlullāh [s.a.w] ago ipthoro iyan so alongan a maori. Miailay tano a so miaipos a lompokan a tlo a manga Sūrah (47-49) na aya bianding iyan na so kapakathotompok sa liyo ago sa sold o pagtaw a Islām (Ummah Islāmiyyah) ko kiatharagombalay niyan. Na sii sankai a Sūrah na aya bandingan iyan na so khabolosan ko masa a kapaninggaposan ankai a kaoyagoyag. Giankai a Sūrah i kaposan o manga Sūrah a manga atas, sa phanagipoon so manga Sūrah a Mufassalāt a manga baba i ayat ko katimbl iyan a gianan i kaphagatora on o manga Ulamā a tomatanod ko kipzalsilaan ko manga ayat o Qur’ān. Giankai a Sūrah ko kipzalsilaan on na pd ko manga Sūrah a miaona itoron sa Makkah. Sa inaloy niyan so waraan ago so okoran o manga taw a baradosa sii ko thotol, sa izayat iyan so rnding sa khakilala so kamataanan sa datar o kiaaloy niyan ko ayat a 22, so khabolosan ko oriyan o kapatay. So Pamotosan iyan: So wahī o Sūrah na mapayag a kakhabatiaa on ko pandangan o waraan (tabī’ah- nature) a isa nan a kitaban o Sūrah a osayan o kitaban iyan a initoron (so Qur’ān) go so kialagaday o thotol o kibabatog o manga kaadn na pd anan ko kitaban o Sūrah a patot a masabot o manosiya, ka so langowan a mala a btad a minitana ko doniya a galbk o waraan ago kapandayan o manosiya na palaya dn anan sosonan o Sūrah ko kibabatog a patot a masabot, sa amay ka misayat so rnding ko kailay o manosiya na makilala niyan so thito a kamataanan (reality) (50:1-29). So rinayagan o gawii a kaphamalas, ago so gawii o kamataanan (50:30-45). Giankai a Sūrah sa datar o kiaaloy niyan sa onaan na initoron sa Makkah, inonta bo so ayat a 38, ka tomioron sa Madīnah aya kadakl a ayat iyan na 45, tomioron ko oriyan o Sūrah al Mursalāt. 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
50:1Hassanor Alapa : Qāf, 1572 Ibt ko Qur’ān a maporo 1573 Muhsin Khan : Qaf. [These letters (Qaf, etc.) are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings]. By the Glorious Quran. Sahih International : Qaf. By the honored Qur'an... Pickthall : Qaf. By the Glorious Qur'an, Yusuf Ali : Qaf: By the Glorious Qur'an (Thou art Allah's Messenger). Shakir : Qaf. I swear by the glorious Quran (that Muhammad is the Messenger of Allah) Dr. Ghali : Qaf, (This is the name of a letter of the Arabic alphabet, and only Allah knows its meaning here) and (by) the Ever-Glorious Qur'an! Tafsir Jalalayn : Qāf: God knows best what He means by this [letter]. By the glorious Qur’ān, [by] the noble [Qur’ān], the disbelievers of Mecca have [certainly] not believed in Muhammad (s). Tagalog : Qãf – Ang katulad nitong titik ng ‘Arabic’ ay nauna nang naipaliwanag sa ‘Sûratul Baqarah.’ Sumumpa ang Allâh sa pamamagitan ng maluwalhati at kagalang-galang na Qur’ân na nagtatangan ng kapuri-puri at mataas na karangalan. 50:2Hassanor Alapa : Ogaid na miammsa siran 1574 a kiaomaa kiran a phamarinta a pd kiran na pitharo o manga kafir a giai na shayi a piakammsa Muhsin Khan : Nay, they wonder that there has come to them a warner (Muhammad SAW) from among themselves. So the disbelievers say: "This is a strange thing! Sahih International : But they wonder that there has come to them a warner from among themselves, and the disbelievers say, "This is an amazing thing. Pickthall : Nay, but they marvel that a warner of their own hath come unto them; and the disbelievers say: This is a strange thing: Yusuf Ali : But they wonder that there has come to them a Warner from among themselves. So the Unbelievers say: "This is a wonderful thing! Shakir : Nay! they wonder that there has come to them a warner from among themselves, so the unbelievers say: This is a wonderful thing: Dr. Ghali : No indeed, (but) they wonder that a warner has come to them from among them; then, the disbelievers say, "This is a wondrous thing! Tafsir Jalalayn : Nay, but they consider it odd that there should have come to them a warner from among themselves, a messenger who is one of them, to threaten them with [the punishment of] the Fire after resurrection. So the disbelievers say, ‘This, warning, is an odd thing! Tagalog : Hindi ang kanilang inaakala ang katotohanan na sila ay namamangha na mga walang pananampalataya sa Sugo ng Allâh (saw) na dumating na mula rin sa kanila na binabalaan sila hinggil sa kaparusahan ng Allâh, at sinabi ng mga walang pananamapalataya sa Allâh at sa Kanyang Sugo: Ito ay isang bagay na kakaiba na kamangha-mangha. 50:3Hassanor Alapa : Ba amay ka matay kami ago maadn kami a bayank (na khaoyag kami) gioto na kapakandod a mawatan Muhsin Khan : "When we are dead and have become dust (shall we be resurrected?) That is a far return." Sahih International : When we have died and have become dust, [we will return to life]? That is a distant return." Pickthall : When we are dead and have become dust (shall we be brought back again)? That would be a far return! Yusuf Ali : "What! When we die and become dust, (shall we live again?) That is a (sort of) return far (from our understanding)." Shakir : What! when we are dead and have become dust? That is afar (from probable) return. Dr. Ghali : When we die and are dust (will we return)? That is a far returning!" Tafsir Jalalayn : What! (read a-idhā pronouncing both hamzas, or not pronouncing the second, but inserting an alif between the two in both cases) When we are dead and have become dust?, shall we return [to life]? That is a far-fetched return!’, [an event that is] extremely remote. Tagalog : Kapag namatay na ba kami at naging alikabok na kami ay maibabalik pa ba kami sa dati naming kaanyuan? Itong pagbabalik ay malayung-malayong mangyari. 50:4Hassanor Alapa : Sabnar a katawan Ami so pkhorangn kiran o lopa 1575 go adn a matatago Rkami a panoratan (kitāb) a somisiap Muhsin Khan : We know that which the earth takes of them (their dead bodies), and with Us is a Book preserved (i.e. the Book of Decrees). Sahih International : We know what the earth diminishes of them, and with Us is a retaining record. Pickthall : We know that which the earth taketh of them, and with Us is a recording Book. Yusuf Ali : We already know how much of them the earth takes away: With Us is a record guarding (the full account). Shakir : We know indeed what the earth diminishes of them, and with Us is a writing that preserves. Dr. Ghali : We already know what the earth diminishes of them; and in Our Providence is a Book Ever-Preserving. Tafsir Jalalayn : We know what the earth diminishes, consumes, of them, and with Us is a preserving Book, namely, the Preserved Tablet (al-lawh al-mahfūz), which contains everything that has been ordained [by God]. Tagalog : Katiyakan, batid Namin nang ganap ang lupang lumamon sa kanilang mga katawan noong sila ay nabulok na, at nasa Amin ang Talaan na pinangalagaan mula sa pagbabago at pagpapalit, na nandoroon ang lahat ng nangyari sa kanila habang sila ay nabubuhay pa at maging pagkatapos na ng kanilang kamatayan. 50:5Hassanor Alapa : Ogaid na piakambokhag iran so bnar gowani a maoma niyan siran sa siran na madadalm siran sa btad a masasagala Muhsin Khan : Nay, but they have denied the truth (this Quran) when it has come to them, so they are in a confused state (can not differentiate between right and wrong). Sahih International : But they denied the truth when it came to them, so they are in a confused condition. Pickthall : Nay, but they have denied the truth when it came unto them, therefor they are now in troubled case. Yusuf Ali : But they deny the Truth when it comes to them: so they are in a confused state. Shakir : Nay, they rejected the truth when it came to them, so they are (now) in a state of confusion. Dr. Ghali : No indeed, (but) they cried lies to the Truth as soon as it came to them; so they are confused (Or: they are in a confused state) as regards the Command. Tafsir Jalalayn : Nay, but they denied the truth, the Qur’ān, when it came to them and so they, with regard to the Prophet (s) and the Qur’ān, are [now] in a confounded situation, a troubled [one]. [For] on one occasion they said [that he was], ‘A sorcerer!’ [cf. Q. 38:4] and [that his statements were] ‘[Nothing but manifest] sorcery!’ [cf. Q. 37:15], on another, ‘A poet!’ [cf. Q. 21:5] and ‘Poetry!’ [cf. Q. 36:69], and still on another, ‘A soothsayer!’ [cf. Q. 52:29] and [that his statements were nothing more than] soothsaying [cf. Q. 69:42]. Tagalog : Subali’t sa halip ay hindi pinaniwalaan ng mga sumasamba ng iba bukod sa Allâh, ang Banal na Qur’ân noong ito ay dumating sa kanila, na kung kaya, sila ay nasa pagkalitong kalagayan at hindi sila matatag sa anumang bagay at wala silang tiyak na pagpapasiya. 50:6Hassanor Alapa : Ba iran da mailay so kawang ko kaporoan iran o andamanaya i kiatharagombalaya Mi ron ago pipharasan Ami skaniyan ago da a ba niyan manga goang Muhsin Khan : Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it? Sahih International : Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts? Pickthall : Have they not then observed the sky above them, how We have constructed it and beautified it, and how there are no rifts therein? Yusuf Ali : Do they not look at the sky above them?- How We have made it and adorned it, and there are no flaws in it? Shakir : Do they not then look up to heaven above them how We have made it and adorned it and it has no gaps? Dr. Ghali : Have they not then looked at the heaven above them, how We have built it, and adorned it, and (how) in no way has it any rifts? Tafsir Jalalayn : Have they not then looked, with their own eyes, at the heaven, being, above them, in order to take heed by their own minds [of the consequences for them] when they deny the Resurrection, how We have built it, without supports, and adorned it, with planets, and how there are no cracks in it?, no fissures blemishing it. Tagalog : Hindi ba sila nakauunawa noong hindi nila pinaniwalaan ang Pagkabuhay na Mag-uli at hindi ba nila napagmasdan ang kalangitan na nasa ibabaw nila, na kung paano Namin itinayo nang pantay-pantay ang mga sulok nito, na matatag ang pagkakatayo, at pinalamutian Namin ito ng mga bituin, na ito ay wala man lamang anumang pagkabiyak at kabakuan, na kung kaya, ito ay wala anumang siwang o puwang sa isa’t isa at walang anumang kapintasan? 50:7Hassanor Alapa : Go so lopa na kiayat Ami skaniyan go piakabknan Ami sa manga palaw ago piakathoan Ami sa langowan a sosonan a ngganapa a mapia i paras a (mangngtho). Muhsin Khan : And the earth! We have spread it out, and set thereon mountains standing firm, and have produced therein every kind of lovely growth (plants). Sahih International : And the earth - We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind, Pickthall : And the earth have We spread out, and have flung firm hills therein, and have caused of every lovely kind to grow thereon, Yusuf Ali : And the earth- We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)- Shakir : And the earth, We have made it plain and cast in it mountains and We have made to grow therein of all beautiful kinds, Dr. Ghali : And the earth, We have extended and cast therein anchorages, (i.e., mountains) and We caused to grow in it of every delightful pair. Tafsir Jalalayn : And the earth (wa’l-arda, is a supplement to the position of the words ilā l-samā’i, ‘at the heaven’), how, We have spread it out, [how] We have rolled it across the face of the water, and cast in it firm mountains, to fix it in place, and caused every delightful kind, [every delightful] specimen, causing delight by its [very] beauty, to grow in it, Tagalog : At ang kalupaan ay Aming pinalawak at inilatag, at naglagay Kami rito ng mga matatag na mga kabundukan; upang hindi yumanig at gumalaw, at nagpasibol Kami rito ng iba’t ibang pananim na magkakaparis na mga magagandang tanawin na kapaki-pakinabang na magagalak ang sinumang nakakikita nito. 50:8Hassanor Alapa : A toroan ago pananadm sa langowan a oripn a pphagapas (ko Allāh) Muhsin Khan : An insight and a Reminder for every slave turning to Allah (i.e. the one who believes in Allah and performs deeds of His obedience, and always begs His pardon). Sahih International : Giving insight and a reminder for every servant who turns [to Allah ]. Pickthall : A vision and a reminder for every penitent slave. Yusuf Ali : To be observed and commemorated by every devotee turning (to Allah). Shakir : To give sight and as a reminder to every servant who turns frequently (to Allah). Dr. Ghali : For a clear demonstration, and a Reminding for every penitent bondman. Tafsir Jalalayn : as an insight (tabsiratan is a direct object denoting reason, that is to say, We did this to give an insight from Us) and a reminder for every penitent servant, who returns to obedience of Us. Tagalog : Nilikha ng Allâh ang mga kalangitan at kalupaan at ang anuman na niloloob nito na mga dakilang palatandaan bilang aral sa sinumang nakakikita nito na di tulad ng sinumang mangmang na di nakababatid nito, at bilang paalaala sa lahat ng alipin na nagpapasailalim at natatakot sa Allâh at nagbabalik-loob sa Kanya. 50:9Hassanor Alapa : Go miakatoron Kami sa phoon sa kawang sa ig a pakambabarakatn na inipakatho Ami skaniyan sa manga asinda ago oniin 1576 a ibabasok a raragonn Muhsin Khan : And We send down blessed water (rain) from the sky, then We produce therewith gardens and grain (every kind of harvests) that are reaped. Sahih International : And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest Pickthall : And We send down from the sky blessed water whereby We give growth unto gardens and the grain of crops, Yusuf Ali : And We send down from the sky rain charted with blessing, and We produce therewith gardens and Grain for harvests; Shakir : And We send down from the cloud water abounding in good, then We cause to grow thereby gardens and the grain that is reaped, Dr. Ghali : And We have been sending down from the heaven water blessed; so We caused to grow thereby gardens and a grain of harvest, Tafsir Jalalayn : And We send down from the heaven blessed water, containing much blessing, with which We cause to grow gardens, orchards, and the grain that is harvested, Tagalog : At ibinababa Namin mula sa kalangitan ang tubig-ulan na masagana ang kapakinabangan na nagmumula rito, at pinasibol Namin sa pamamagitan nito ang maraming puno sa mga hardin at mga butil na mga inaaning pananim. 50:10Hassanor Alapa : Go manga korma a manga ririmpoong a adn a manga lpaan iyan a maddnkit Muhsin Khan : And tall date-palms, with ranged clusters; Sahih International : And lofty palm trees having fruit arranged in layers - Pickthall : And lofty date-palms with ranged clusters, Yusuf Ali : And tall (and stately) palm-trees, with shoots of fruit-stalks, piled one over another;- Shakir : And the tall palm-trees having spadices closely set one above another, Dr. Ghali : And palm-trees aloft with spathes tiered. Tafsir Jalalayn : and the date-palms that stand tall (bāsiqātin, is an implied [future] circumstantial qualifier) with piled spathes, one [cluster of dates] sitting on top of the other, Tagalog : At pinasibol din Namin ang mga matataas na mga puno ng palmeras ng datiles na kumpul-kumpol na mga bunga. 50:11Hassanor Alapa : A pagpr ko manga oripn Akn ago inioyag Ami skaniyan (a oran) sa ingd a maatay na datar oto so kaphakambowat (ko kakhaoyag o miamatay pharoman) Muhsin Khan : A provision for (Allah's) slaves. And We give life therewith to a dead land. Thus will be the resurrection (of the dead). Sahih International : As provision for the servants, and We have given life thereby to a dead land. Thus is the resurrection. Pickthall : Provision (made) for men; and therewith We quicken a dead land. Even so will be the resurrection of the dead. Yusuf Ali : As sustenance for (Allah's) Servants;- and We give (new) life therewith to land that is dead: Thus will be the Resurrection. Shakir : A sustenance for the servants, and We give life thereby to a dead land; thus is the rising. Dr. Ghali : A provision for the bondmen; and therewith We give life to a deceased country. Thus is the going out (of the graves). Tafsir Jalalayn : as provision for [Our] servants (rizqan li’l-‘ibādi, is a direct object denoting reason); and with it We revive a dead land (baldatan may be followed equally by the masculine [maytan] or the feminine [adjective, maytatan]). So, like that manner of reviving, shall be the rising, from the graves: so how can you deny it? (the interrogative is meant as an affirmative; the meaning then is that they have indeed observed [all of these things] and are aware of what has been mentioned [yet they disbelieve]). Tagalog : Pinasibol Namin ito bilang kabuhayan para sa Aming mga alipin na pinagmumulan ito ng kanilang ipinamumuhay ayon sa kanilang pangangailangan, at binubuhay pa rin Namin sa pamamagitan ng tubig na ito na ibinaba mula sa kalangitan ang mga bayan na sinalanta ng tagtuyot at taggutom, na wala anumang pananim at mga halamanan, at kung paano Namin binubuhay ang tuyot na kalupaan sa pamamagitan ng tubig na ito ay ganoon din Namin kayo bubuhayin na mag-uli sa Araw ng Muling Pagkabuhay pagkatapos ng inyong kamatayan. 50:12Hassanor Alapa : Miakambokhag ko onaan iran so pagtaw o Nūh go so manga taw sa ar Rass 1577 go so pagtaw o Thamud Muhsin Khan : Denied before them (i.e. these pagans of Makkah who denied you, O Muhammad SAW) the people of Nuh (Noah), and the dwellers of Rass, and the Thamud, Sahih International : The people of Noah denied before them, and the companions of the well and Thamud Pickthall : The folk of Noah denied (the truth) before them, and (so did) the dwellers at Ar-Rass and (the tribe of) Thamud, Yusuf Ali : Before them was denied (the Hereafter) by the People of Noah, the Companions of the Rass, the Thamud, Shakir : (Others) before them rejected (prophets): the people of Nuh and the dwellers of Ar-Rass and Samood, Dr. Ghali : Cried lies before them the people of Nûh, (Noah) and the companions of ÉAr-Rass, and Thamûd, Tafsir Jalalayn : The people of Noah denied before them (kadhdhabat has a feminine person inflection because of the [feminine gender of the] import of qawm, ‘people’) and [so did] the dwellers at al-Rass — this was the name of a well around which they dwelt together with their livestock; they worshipped idols, and it is said that their prophet was one Hanzala b. Safwān; but some say that he was some other [person] — and Thamūd, the people of Sālih, Tagalog : Hindi naniwala ang mga nauna kaysa sa mga paganong Quraysh na tulad ng sambayanan ni Nûh at ang mga nanirahan sa ‘Ar-Rass’ na sambayanan ni Thamoud na kung saan nandoroon ang bukal na balon na kanilang iniinuman, 50:13Hassanor Alapa : Ago so Ad ago so Fir’aun ago so pagtaw o Lūt Muhsin Khan : And 'Ad, and Fir'aun (Pharaoh), and the brethren of Lout (Lot), Sahih International : And 'Aad and Pharaoh and the brothers of Lot Pickthall : And (the tribe of) A'ad, and Pharaoh, and the brethren of Lot, Yusuf Ali : The 'Ad, Pharaoh, the brethren of Lut, Shakir : And Ad and Firon and Lut's brethren, Dr. Ghali : And Aad, and Firaawn, (Pharaoh) and the brothers of Lut, (Lot). Tafsir Jalalayn : and ‘Ād, the people of Hūd, and Pharaoh, the brethren of Lot, Tagalog : At ang sambayanan ni `Âd, ni Fir`âwn at ni Lût, at ang mga nanirahan sa ‘Ayka’ na mga kakahuyan na sambayanan ni Shu`ayb, 50:14Hassanor Alapa : Ago so manga taw ko al Aykah ago so pagtaw o Tubba’ a langon dn oto na piakambokhag iran so manga sogo’ na miapatot iyan so pagita Akn Muhsin Khan : And the dwellers of the Wood, and the people of Tubba'; everyone of them denied (their) Messengers, so My Threat took effect. Sahih International : And the companions of the thicket and the people of Tubba'. All denied the messengers, so My threat was justly fulfilled. Pickthall : And the dwellers in the wood, and the folk of Tubb'a: every one denied their messengers, therefor My threat took effect. Yusuf Ali : The Companions of the Wood, and the People of Tubba'; each one (of them) rejected the messengers, and My warning was duly fulfilled (in them). Shakir : And the dwellers of the grove and the people of Tuba; all rejected the messengers, so My threat came to pass. Dr. Ghali : And the companions of the Thicket, and the people of Tubbac. Every one cried lies to the Messengers; so My threat came true. Tafsir Jalalayn : and the dwellers in the wood, a small forest — the people of Shu‘ayb — and the people of Tubba‘ — a king [who ruled] in Yemen; he had submitted [to God] and had summoned his people to [the same] submission [to God], but they denied him. Each, of those mentioned, denied the messengers, as [your tribe] Quraysh have, and so My threat became due, the sending down of chastisement on all [of them] became incumbent, so do not be anguished by Quraysh’s disbelieving in you. Tagalog : At mga sambayanan ni Tubba` Al-Himyari, lahat sila ay mga sambayanan na hindi naniwala sa kanilang mga Sugo, na kung kaya, natupad sa kanila ang mga babala na ibinabala sa kanila ng Allâh dahil sa kanilang di-paniniwala. 50:15Hassanor Alapa : Ba Kami kiargni ko kiapangadn a paganay, ogaid na siran na madadalm sa karimbot ko kiapangadn a bago 1578 Muhsin Khan : Were We then tired with the first creation? Nay, They are in confused doubt about a new creation (i.e. Resurrection)? Sahih International : Did We fail in the first creation? But they are in confusion over a new creation. Pickthall : Were We then worn out by the first creation? Yet they are in doubt about a new creation. Yusuf Ali : Were We then weary with the first Creation, that they should be in confused doubt about a new Creation? Shakir : Were We then fatigued with the first creation? Yet are they in doubt with regard to a new creation. Dr. Ghali : Did We then falter by the first creation? No indeed, (but) they are in confoundedness as to a new creation. Tafsir Jalalayn : Were We then wearied by the first creation?, that is to say, We were not wearied by it, and likewise We will not be wearied by restoring it. Nay, yet they are in doubt about a new creation, which will be [at] the Resurrection. Tagalog : Nahirapan ba Kami noong ginawa Namin ang unang paglikha na ginawa Namin mula sa wala, nang sa gayon ay mahirapan din Kami na uliting muli ang paglikha nito pagkatapos nitong maagnas? Hindi Kami nahirapan sa paglikha nito sa halip ay napakadali nito para sa Amin, subali’t sila ay nasa pag-aalinlangan hinggil sa Pagkabuhay na Mag-uli. 50:16Hassanor Alapa : Go sabnar a inadn Ami so manosiya ago katawan Ami so nganin a iphagwaswas on o ginawa niyan go Skami i lbi a marani ron a di so ogat iyan ko lig iyan 1579 Muhsin Khan : And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). Sahih International : And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein Pickthall : We verily created man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein. Yusuf Ali : It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. Shakir : And certainly We created man, and We know what his mind suggests to him, and We are nearer to him than his life-vein. Dr. Ghali : And indeed We already created man, and We know whatever his self whispers within him, and We are nearer to him than the jugular vein. Tafsir Jalalayn : And verily We created man and We know (wa-na‘lamu is a circumstantial qualifier with an implicit [preceding] nahnu) what (mā relates to the verbal action) his soul whispers to him, [what] it speaks [to him] (the bi- [of bihi, ‘him’] is extra, or it is [required] for the intransitive verb to become transitive [and take a direct object]; the [suffixed] personal pronoun [in bihi, ‘him’] refers to man); and We are nearer to him, in knowing [him], than his jugular vein (habli’l-warīdi: the genitive annexation is explicative; al-warīdān are two [principal] veins on either side of the neck). Tagalog : Katiyakan, nilikha Namin ang tao, at batid Namin kung ano ang ibinubuyo sa kanila ng kanilang mga sarili, at Kami ay mas malapit sa kanya (sa pamamagitan ng ganap na kaalaman) kaysa sa kanyang ugat sa leeg (na itong ugat na ito sa leeg ay karugtong ng puso). 50:17Hassanor Alapa : Gowani a makathalabok so 1580 dowa a pthalabok sa kawanan ago sa diwang sa domadarkt Muhsin Khan : (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Sahih International : When the two receivers receive, seated on the right and on the left. Pickthall : When the two Receivers receive (him), seated on the right hand and on the left, Yusuf Ali : Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left. Shakir : When the two receivers receive, sitting on the right and on the left. Dr. Ghali : As the two Receiver (Angels) receive, on the right (hand) and on the left (hand), constantly seated. Tafsir Jalalayn : When (idh is dependent because of an implied udhkur, ‘mention’) the two Receivers, the two angels charged with [recording] a person’s deeds, receive, [when they] observe and record, seated, that is, [while] both of them are sitting (qa‘īdun, ‘seated’, is the subject, the predicate of which is the preceding [clause]), on the right and on the left, [hand side] of him — Tagalog : Dapat na mabatid na isinusulat ng dalawang anghel na tagapagmasid sa tao sa lahat ng pagkakataon, na isa sa kanyang kanan at isa sa kanyang kaliwa ang kanyang mga gawain. At ang nasa kanan ay sumusulat ng mga kabutihan at ang nasa kaliwa naman ay sumusulat ng mga kasamaan. 50:18Hassanor Alapa : Da a khilapiat iyan a pd sa katharo inonta a adn 1581 rkaniyan a tomitikay a phzorat ko manga galbk iyan 1582 Muhsin Khan : Not a word does he (or she) utter, but there is a watcher by him ready (to record it). Sahih International : Man does not utter any word except that with him is an observer prepared [to record]. Pickthall : He uttereth no word but there is with him an observer ready. Yusuf Ali : Not a word does he utter but there is a sentinel by him, ready (to note it). Shakir : He utters not a word but there is by him a watcher at hand. Dr. Ghali : In no way does he utter a saying except that close to him is a (Guardian) constantly ready. Tafsir Jalalayn : he does not utter a word but that there is beside him a watcher, a guardian, [who is] ready, present (both [raqībun, ‘watcher’, and ‘atīdun, ‘ready’] are meant to indicate the dual). Tagalog : At wala siyang binibigkas na anumang salita kundi mayroon Kaming anghel na tagapagmasid sa kanyang sasabihin at ito ay isinusulat para sa kanya, na ito ay anghel na kasama niya sa lahat ng pagkakataon na itinalaga para rito. 50:19Hassanor Alapa : Go miakaoma so kabrg ko kapatay 1583 sa nggolalan sa bnar, gioto so miaadn ka a pphanilayan ka (so kapatay). Muhsin Khan : And the stupor of death will come in truth: "This is what you have been avoiding!" Sahih International : And the intoxication of death will bring the truth; that is what you were trying to avoid. Pickthall : And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun. Yusuf Ali : And the stupor of death will bring Truth (before his eyes): "This was the thing which thou wast trying to escape!" Shakir : And the stupor of death will come in truth; that is what you were trying to escape. Dr. Ghali : And the stupor of death comes with the Truth; that is what you were averting. Tafsir Jalalayn : And the agony of death, its throes and distress, arrives with the truth, of the Hereafter, such that the one who denied it sees it with his own eyes — and this is the distress itself. That, namely, death, is what you used to shun, [what you used] to flee from and be terrified by. Tagalog : At darating ang sakit at kalanguan (pagkahilo) ng kamatayan bilang katotohanan na hindi mapipigilan at hindi matatakasan, at ito ay iyong tinatakasan, O ikaw na tao! 50:20Hassanor Alapa : Go iniyop so bogiong na gioto so gawii a pagita Muhsin Khan : And the Trumpet will be blown, that will be the Day whereof warning (had been given) (i.e. the Day of Resurrection). Sahih International : And the Horn will be blown. That is the Day of [carrying out] the threat. Pickthall : And the trumpet is blown. This is the threatened Day. Yusuf Ali : And the Trumpet shall be blown: that will be the Day whereof Warning (had been given). Shakir : And the trumpet shall be blown; that is the day of the threatening. Dr. Ghali : And the Trumpet is blown; that is the Day of the Threat. Tafsir Jalalayn : And the Trumpet will be blown, for resurrection. That, namely, the day of the blast, is the Day of the Promised Threat, of chastisement for the disbelievers. Tagalog : At hihipan ang trumpeta ng pangalawang pag-ihip bilang pagbubuhay na mag-uli, sa pag-iihip na ito ay sa Araw na mangyari ang ibinabala ng Allâh sa mga walang pananampalataya. 50:21Hassanor Alapa : Go miakaoma a langowan a ginawa a adn a pd iyan a tomotoyok on a (malāikat) ago somasaksi on Muhsin Khan : And every person will come forth along with an (angel) to drive (him), and an (angel) to bear witness. Sahih International : And every soul will come, with it a driver and a witness. Pickthall : And every soul cometh, along with it a driver and a witness. Yusuf Ali : And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness. Shakir : And every soul shall come, with it a driver and a witness. Dr. Ghali : And every self will come, (and) with it a driver and a constantly present witness. Tafsir Jalalayn : And, thereat, every soul will come, to the site for the Gathering, accompanied by a driver, an angel to drive it there, and a witness, to testify to its deeds, namely, the hands and the feet and others; and it will be said to the disbeliever: Tagalog : At dumating kasama ng bawa’t tao ang dalawang anghel, na ang isa ay kinakaladkad siya tungo sa lugar ng pagtitipun-tipon, at ang isa naman ay tumitestigo sa anuman na kanyang nagawa sa daigdig, mabuti man o masama. 50:22Hassanor Alapa : Sabnar a miaadn ka a kalilipatan ka ankai (a gawii) na siawaan ami rka so sapng ka na so kailay nka imanto na magarang a matolangd 1584 Muhsin Khan : (It will be said to the sinners): "Indeed you were heedless of this, now We have removed your covering, and sharp is your sight this Day!" Sahih International : [It will be said], "You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp." Pickthall : (And unto the evil-doer it is said): Thou wast in heedlessness of this. Now We have removed from thee thy covering, and piercing is thy sight this day. Yusuf Ali : (It will be said:) "Thou wast heedless of this; now have We removed thy veil, and sharp is thy sight this Day!" Shakir : Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp. Dr. Ghali : "Indeed you were already in (a state of) heedlessness of this. Then (now) We have lifted off from you your covering; so your beholding today is very sharp." (Literally: iron "like") Tafsir Jalalayn : ‘Verily, in the world, you were oblivious of this, that has befallen you on this day; So [now] We have removed from you your covering, We have done away with your oblivion by what you witness on this day, and so your sight on this day is acute’, [it is] sharp, able to perceive what you used to reject in the world. Tagalog : (At sasabihin sa makasalanan): Katiyakan, ikaw ay naging pabaya hinggil sa Araw na ito na narating mo na ngayon, O ikaw na tao, at binuksan na Namin ang takip na nakatakip sa iyong puso, na kung kaya, natanggal sa iyo ang pagiging pabaya, dahil nakikita mo na ngayon ang anuman na nakikita ng isang malakas na makapangyarihan. 50:23Hassanor Alapa : Go pitharo o inampda iyan (a mlāikat) a katii so matatago rakn a (panoratan) a midadarpa a mariripara Muhsin Khan : And his companion (angel) will say: "Here is (this Record) ready with me!" Sahih International : And his companion, [the angel], will say, "This [record] is what is with me, prepared." Pickthall : And (unto the evil-doer) his comrade saith: This is that which I have ready (as testimony). Yusuf Ali : And his Companion will say: "Here is (his Record) ready with me!" Shakir : And his companions shall say: This is what is ready with me. Dr. Ghali : And his comrade will say, "This is what is closely kept with me constantly ready." Tafsir Jalalayn : And his companion, the angel charged with him, will say, ‘This is what I have ready with me [as testimony]’, whereupon it will be said to Mālik [the Keeper of the Fire]: Tagalog : At sinabi noong anghel na tagapagsulat na testigo laban sa kanya: Ang mga ito na nasa akin ay talaan ng lahat ng kanyang gawa, na ito ay nakahanda na nasa akin na pinangalagaan, na ngayon ay iuulat sa kanyang harapan. 50:24Hassanor Alapa : Ponsadn iyo a dowa sii ko Jahannam a langowan a 1585 barakafir a barasopak Muhsin Khan : (And it will be said): "Both of you throw (Order from Allah to the two angels) into Hell, every stubborn disbeliever (in the Oneness of Allah, in His Messengers, etc.). Sahih International : [ Allah will say], "Throw into Hell every obstinate disbeliever, Pickthall : (And it is said): Do ye twain hurl to hell each rebel ingrate, Yusuf Ali : (The sentence will be:) "Throw, throw into Hell every contumacious Rejecter (of Allah)!- Shakir : Do cast into hell every ungrateful, rebellious one, Dr. Ghali : "Cast, you both, in (to) Hell every stubborn, most disbelieving (one), Tafsir Jalalayn : ‘Cast into Hell (alqiyā: meaning [either] alqi alqi, ‘cast, cast …’ [to denote repetition], or [the emphatic form] alqiyan, ‘cast!’, which is the reading of al-Hasan [al-Basrī], in other words, the [final] nūn has been changed into an alif), every obdurate disbeliever, obstinate to the truth, Tagalog : Sasabihin ng Allâh sa dalawang anghel na tagapagkaladkad at tagapagtestigo pagkatapos Niyang pagpasiyahan at hukuman ang pagitan ng mga nilikha: Itapon na ninyong pareho sa Impiyerno ang bawa’t tumanggi sa Kaisahan ng Allâh 50:25Hassanor Alapa : A barasapar ko mapia a tamaba a barasanka Muhsin Khan : "Hinderer of good, transgressor, doubter, Sahih International : Preventer of good, aggressor, and doubter, Pickthall : Hinderer of good, transgressor, doubter, Yusuf Ali : "Who forbade what was good, transgressed all bounds, cast doubts and suspicions; Shakir : Forbidder of good, exceeder of limits, doubter, Dr. Ghali : All) persistent preventers of charity, transgressors, (and the ones) causing suspicion, Tafsir Jalalayn : hinderer of good, such as [the payment of] alms, transgressor, wrongdoer, skeptic, a doubter of his religion, Tagalog : Na nagpatuloy sa kanyang pagtanggi at di-paniniwala at pagmamatigas sa katotohanan, na hindi nagbabayad sa karapatan ng mga tao sa kanyang kayamanan, at nagmamalabis laban sa mga alipin ng Allâh at sa Kanyang batas, at nagdududa sa pangako at babala ng Allâh, 50:26Hassanor Alapa : A so miadn sa pd o Allāh sa tuhan a salakaw na iniponsad iran a dowa skaniyan ko siksa a mabasng Muhsin Khan : "Who set up another ilah (god) with Allah, then (both of you) cast him in the severe torment." Sahih International : Who made [as equal] with Allah another deity; then throw him into the severe punishment." Pickthall : Who setteth up another god along with Allah. Do ye twain hurl him to the dreadful doom. Yusuf Ali : "Who set up another god beside Allah: Throw him into a severe penalty." Shakir : Who sets up another god with Allah, so do cast him into severe chastisement. Dr. Ghali : Who set up with Allah another god; so cast him, you both, in (to) the strict torment." Tafsir Jalalayn : who has set up alongside God another god! (alladhī ja‘ala ma‘a’Llāhi ilāhan ākhara is the subject, with an implicitly conditional import, the predicate of which is [the following]). Cast him then into the severe chastisement’ (the explanation of this [dual form of the verb alqiyāhu, ‘cast him’] is as above). Tagalog : Na siya ay sumamba ng iba bukod sa Allâh, na sumamba mula sa nilikha ng Allâh, kaya itapon ninyo siya sa masidhing kaparusahan ng Impiyerno. 50:27Hassanor Alapa : Na pitharoo inampda iyan 1586 (a shaytan) a Kadnan ami da ko skaniyan tgla ko kaplawanda ogaid na miaadn skaniyan sa kadadag a mawatan Muhsin Khan : His companion (Satan devil)] will say: "Our Lord! I did not push him to transgress, (in disbelief, oppression, and evil deeds) but he was himself in error far astray." Sahih International : His [devil] companion will say, "Our Lord, I did not make him transgress, but he [himself] was in extreme error." Pickthall : His comrade saith: Our Lord! I did not cause him to rebel, but he was (himself) far gone in error. Yusuf Ali : His Companion will say: "Our Lord! I did not make him transgress, but he was (himself) far astray." Shakir : His companion will say: Our Lord! I did not lead him into inordinacy but he himself was in a great error. Dr. Ghali : His comrade will say, "Our Lord, in no way did I cause him to be inordinate; but he was in far error." Tafsir Jalalayn : And his companion, Satan, will say, ‘Our Lord! I did not make him a rebel, I did [not] lead him astray, but he [himself] was in extreme error’, and so when I invited him [to disobedience] he heeded my call — for this one had said, ‘he [Satan] made me a rebel’, by way of his [Satan’s] invitation to him. Tagalog : Sasabihin ng kanyang ‘Shaytân’ na kanyang kasa-kasama sa daigdig: O Allâh na aming ‘Rabb’ na Tagapaglikha, hindi ko siya iniligaw kundi siya mismo ay nasa landas ng kamalian na malayo sa Landas ng Patnubay. 50:28Hassanor Alapa : Na pitharo Iyan a di kano pndaawai sa hadapan Akn ka sabnar a miniona Ko rkano so pagita Muhsin Khan : Allah will say: "Dispute not in front of Me, I had already, in advance, sent you the threat. Sahih International : [ Allah ] will say, "Do not dispute before Me, while I had already presented to you the warning. Pickthall : He saith: Contend not in My presence, when I had already proffered unto you the warning. Yusuf Ali : He will say: "Dispute not with each other in My Presence: I had already in advance sent you Warning. Shakir : He will say: Do not quarrel in My presence, and indeed I gave you the threatening beforehand: Dr. Ghali : He Allah) will say, "Do not take adversary stands with each other close to Me; and I have already forwarded to you the threat. Tafsir Jalalayn : He, exalted be He, will say, ‘Do not dispute in My presence, in other words, disputing is of no use here, for I had already given you, in [the life of] the world, the threat, of chastisement in the Hereafter should you not believe, and so it is [now] inevitable. Tagalog : Sasabihin ng Allâh : Huwag kayong magtalo rito sa Akin ngayon na Araw ng Pagbabayad at Paghuhukom; dahil wala kayong mapapakinabangan na anuman sa pagtatalo ninyo ngayon, dahil walang pag-aalinlangang ipinarating Ko sa inyo sa daigdig ang Aking babala hinggil sa sinumang di-maniwala at lumabag sa Akin. 50:29Hassanor Alapa : Sa di khasambian so katharo sii Rakn ago kna o ba Ako palalalim ko manga oripn (Akn) Muhsin Khan : The Sentence that comes from Me cannot be changed, and I am not unjust (to the least) to the slaves." Sahih International : The word will not be changed with Me, and never will I be unjust to the servants." Pickthall : The sentence that cometh from Me cannot be changed, and I am in no wise a tyrant unto the slaves. Yusuf Ali : "The Word changes not before Me, and I do not the least injustice to My Servants." Shakir : My word shall not be changed, nor am I in the least unjust to the servants. Dr. Ghali : In no way is the Saying exchanged close to Me; and in no way am I unjust to (My) slaves." Tafsir Jalalayn : The word [that comes] from Me, in this respect, cannot be altered, and I am not unjust to servants’, that I should chastise them without any guilt [on their part] (zallām means dhū zulm, ‘one of injustice’, because of His words, There will be no injustice today [Q. 40:17]); Tagalog : Ang salita na mula sa Akin ay hindi mababago kailanman, at hindi Ko parurusahan ang sinuman sa kasalanan ng iba, na kung kaya, hindi Ko parurusahan ang sinuman maliban sa kung ano ang kanyang kasalanan na nagawa pagkatapos na ipinakita sa kanya ang katibayan. 50:30Hassanor Alapa : Sa sagawii a tharoon Ami ko Jahannam a ino miapno ka? Na tharoon iyan a: Ba adn pn a oman? 1587 Muhsin Khan : On the Day when We will say to Hell: "Are you filled?" It will say: "Are there any more (to come)?" Sahih International : On the Day We will say to Hell, "Have you been filled?" and it will say, "Are there some more," Pickthall : On the day when We say unto hell: Art thou filled? and it saith: Can there be more to come? Yusuf Ali : One Day We will ask Hell, "Art thou filled to the full?" It will say, "Are there any more (to come)?" Shakir : On the day that We will say to hell: Are you filled up? And it will say: Are there any more? Dr. Ghali : On the Day We will say to Hell, "Are you filled?" And it will say, "Is there any further increase?" (i.e., more to come). Tafsir Jalalayn : on the day (yawma is in the accusative because of zallām, ‘unjust’) when We will say (naqūlu, may also be read yaqūlu, ‘He will say’) to Hell, ‘Are you [now] full?’ (this interrogative is for confirmation of His promise to fill it [with mankind and jinn]), and it will say, by way of an interrogative, such as a question: ‘Are there any more?’: that is to say, ‘I [Hell] only have capacity for what I have been filled with’, in other words, ‘I am full!’. Tagalog : Ipaalaala mo, O Muhammad, sa iyong sambayanan, ang Araw na sasabihin Namin sa Impiyerno, na ito ay sa Araw ng Muling Pagkabuhay: Puno ka na ba? Sasabihin ng Impiyerno: Bakit mayroon pa bang karagdagan mula sa mga ‘Jinn’ at mga tao? Na kung kaya, ilalagay ng Allâh na Kataas-taasan ang Kanyang Paa [1] sa Impiyerno at masisiksik ito, at sasabihin ng Impiyerno: Husto na, Husto na! 50:31Hassanor Alapa : Na ipakarani dn so sorga ko miamananggila sa di mawatan (kiran) Muhsin Khan : And Paradise will be brought near to the Muttaqun (pious - see V.2:2) not far off. Sahih International : And Paradise will be brought near to the righteous, not far, Pickthall : And the Garden is brought nigh for those who kept from evil, no longer distant. Yusuf Ali : And the Garden will be brought nigh to the Righteous,- no more a thing distant. Shakir : And the garden shall be brought near to those who guard (against evil), not far off: Dr. Ghali : And the Garden will be drawn forward for the pious, without being afar. Tafsir Jalalayn : And Paradise will be brought near for the God-fearing, to a place, not far [anymore], from them, and so they see it, whereupon it will be said to them: Tagalog : At ilalapit ang ‘Al-Jannah’ (Hardin) sa mga matatakutin sa Allâh sa lugar na di kalayuan sa kanila na ito ay napagmamasdan nila bilang karagdagan sa kanilang kasiyahan. 50:32Hassanor Alapa : Giai so ipthalad rkano a langowan a mananarig (ko Allāh) a somisiap Muhsin Khan : (It will be said): "This is what you were promised, - (it is) for those oft-returning (to Allah) in sincere repentance, and those who preserve their covenant with Allah (by obeying Him in all what He has ordered, and worship none but Allah Alone, i.e. follow Allah's Religion, Islamic Monotheism). Sahih International : [It will be said], "This is what you were promised - for every returner [to Allah ] and keeper [of His covenant] Pickthall : (And it is said): This is that which ye were promised. (It is) for every penitent and heedful one, Yusuf Ali : (A voice will say:) "This is what was promised for you,- for every one who turned (to Allah) in sincere repentance, who kept (His Law), Shakir : This is what you were promised, (it is) for every one who turns frequently (to Allah), keeps (His limits); Dr. Ghali : This is what you have been promised; it is for every one who is a constant reporter (to Allah) (and) a constant preserver (of the Command), Tafsir Jalalayn : ‘This, that you see, is what you were promised (read tū‘adūna, or [third person plural] yū‘adūna, ‘they were promised’), in the world (and [what follows] substitutes for li’l-muttaqīna, ‘for the God-fearing’) — [it is] for every penitent one, [for every] person reverting [after sin] to obedience of God, who is mindful, mindful of the bounds [of God’s religion], Tagalog : Sasabihin sa kanila: Ito ang ipinangako sa inyo, O kayong mga matatakutin – na ito ay para sa sinumang taimtim na nagsisi sa kanilang mga kasalanan, at isinagawa nila ang anumang gawain na magiging daan na mapalapit sila sa Allâh na kanilang ‘Rabb’ na Tagapaglikha na mga pag-uutos at mga pagsunod, 50:33Hassanor Alapa : So taw a inikalk iyan so Makalimoon sa gayb ago adn a minioma niyan a poso a pphanarig (ko Allāh) Muhsin Khan : "Who feared the Most Beneficent (Allah) in the Ghaib (unseen): (i.e. in this worldly life before seeing and meeting Him), and brought a heart turned in repentance (to Him - and absolutely free from each and every kind of polytheism), Sahih International : Who feared the Most Merciful unseen and came with a heart returning [in repentance]. Pickthall : Who feareth the Beneficent in secret and cometh with a contrite heart. Yusuf Ali : "Who feared (Allah) Most Gracious Unseen, and brought a heart turned in devotion (to Him): Shakir : Who fears the Beneficent Allah in secret and comes with a penitent heart: Dr. Ghali : Who is apprehensive of The All-Merciful in the Unseen and comes with a penitent heart. Tafsir Jalalayn : who fears the Compassionate One [while He is] in the Unseen, [the one who] fears Him without having seen Him, and comes with a penitent heart’, [a heart] eagerly applying itself to obedience of Him. Tagalog : At natakot sa Pinakamahabaging Allâh at dala-dala ang dalisay na puso na punung-puno ng pagsisisi sa Araw ng Muling Pagkabuhay. 50:34Hassanor Alapa : Sold kano ron (ko sorga) sa kalilintad gioto so gawii a katatap 1588 Muhsin Khan : "Enter you therein in peace and security; this is a Day of eternal life!" Sahih International : Enter it in peace. This is the Day of Eternity." Pickthall : Enter it in peace. This is the day of immortality. Yusuf Ali : "Enter ye therein in Peace and Security; this is a Day of Eternal Life!" Shakir : Enter it in peace, that is the day of abiding. Dr. Ghali : "Enter it in peace! That is the Day of Eternity." Tafsir Jalalayn : It will also be said to the God-fearing: ‘Enter it in peace!, that is to say, secure from every fear, or [it means enter it] with a greeting, that is to say, greet [yourselves] and enter. That, day in which this entry takes place, is the day of immortality’, [of] everlastingness in Paradise. Tagalog : At sasabihin sa kanila na mga mananampalataya: Pumasok na kayo sa ‘Al-Jannah’ (Hardin) na kalakip ang kapayapaan mula sa anumang karamdaman at kasamaan, at ligtas sa lahat ng hindi kanais-nais, na ito ay Araw na ang buhay ay wala nang hanggan. 50:35Hassanor Alapa : Rk iran so nganin a khabayaan iran ago adn Rkami a pangoman (a madakl) 1589 Muhsin Khan : There they will have all that they desire, and We have more (for them, i.e. a glance at the All-Mighty, All-Majestic). Sahih International : They will have whatever they wish therein, and with Us is more. Pickthall : There they have all that they desire, and there is more with Us. Yusuf Ali : There will be for them therein all that they wish,- and more besides in Our Presence. Shakir : They have therein what they wish and with Us is more yet. Dr. Ghali : Therein they will have whatever they decide on, and close to Us there is utmost increase. Tafsir Jalalayn : Therein they will have whatever they wish; and with Us there is yet more, as extra for what they did and for what they will request. Tagalog : Para sa kanila na mga mananampalataya sa ‘Al-Jannah’ (Hardin) ay ang lahat ng anuman na kanilang ninanais at mula pa rin sa Amin ay ipagkakaloob Namin sa kanila ang karagdagang kasiyahan, na ang pinakadakila sa lahat ng ito ay ang kanilang pagkakakita sa kagalang-galang na Mukha ng Allâh. 50:36Hassanor Alapa : Di bo dn pirapira i inantior Ami ko onaan iran a pd sa pagtaw a mabasng a di siran i g’s na miagnba siran ko manga ingd (sa palagoy sa kapatay) na ba adn a kiaapasan iran Muhsin Khan : And how many a generation We have destroyed before them, who were stronger in power than them, and (when Our Torment came) they ran for a refuge in the land! Could they find any place of refuge (for them to save themselves from destruction)? Sahih International : And how many a generation before them did We destroy who were greater than them in [striking] power and had explored throughout the lands. Is there any place of escape? Pickthall : And how many a generation We destroyed before them, who were mightier than these in prowess so that they overran the lands! Had they any place of refuge (when the judgment came)? Yusuf Ali : But how many generations before them did We destroy (for their sins),- stronger in power than they? Then did they wander through the land: was there any place of escape (for them)? Shakir : And how many a generation did We destroy before them who were mightier in prowess than they, so they went about and about in the lands. Is there a place of refuge? Dr. Ghali : And how many a generation We caused to perish before them (who) were more valiant in assault than they, so that they overran the lands; (yet) had they any evasion (from Us)? Tafsir Jalalayn : And how many a generation We destroyed before them, that is, before the disbelievers of Quraysh We destroyed many generations of disbelievers, who were mightier than these in prowess, and [who] then searched throughout the land [wondering]: is there any escape?, for them and others from death, but they found none. Tagalog : At pinuksa Namin ang maraming sambayanan na mga nauna kaysa sa mga Quraysh na mga sumamba sa iba bukod sa Allâh, na mas matindi ang kanilang lakas at kapangyarihan, at nakapalibot ang kanilang mga bakas na naiwan sa iba’t ibang bayan, na sila ay namuhay nang matatagal at winasak sila, na kung kaya, maaari bang matakasan ang kaparusahan ng Allâh kapag ito ay dumating sa kanila? 50:37Hassanor Alapa : Mataan a kadadalman oto sa pananadm a rk i taw a miaadn a adn a akal iyan odi na miamakin’g sa 1590 skaniyan na somiabot. Muhsin Khan : Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful. Sahih International : Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind]. Pickthall : Lo! therein verily is a reminder for him who hath a heart, or giveth ear with full intelligence. Yusuf Ali : Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth). Shakir : Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness. Dr. Ghali : Surely in that there is indeed a Reminding to him who has a heart, or is eager (Literally: cast "his" hearing) on hearing, and is a constantly present witness (to the Truth). Tafsir Jalalayn : Assuredly there is in that, which is mentioned, a reminder, an admonition, for him who has a heart, a mind, or gives ear, [or] listens to admonitions, in [full] witness, present in heart [and mind]. Tagalog : Katiyakan, sa pagkawasak ng maraming naunang henerasyon na nakalipas ay aral sa sinumang mayroong pusong nakaiintindi o di kaya ay tainga na nakaririnig, na mapagsaalang-alang na puso habang siya ay nakikinig na hindi siya pabaya. 50:38Hassanor Alapa : Go sabnar a inadn Ami so manga langit ago so lopa ago so nganin ko pagltan a dowa oto sa sold a nm a manga gawii, ago da a minisogat Rkami a pd sa dokaw Muhsin Khan : And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us. Sahih International : And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness. Pickthall : And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us. Yusuf Ali : We created the heavens and the earth and all between them in Six Days, nor did any sense of weariness touch Us. Shakir : And certainly We created the heavens and the earth and what is between them in six periods and there touched Us not any fatigue. Dr. Ghali : And indeed We already created the heavens and the earth and whatever is between them in six days, and in no way has any fatigue touched Us. Tafsir Jalalayn : And verily We created the heavens and the earth, and all that is between them, in six days, the first of which was Sunday and the last of which was Friday, and no weariness, no fatigue, touched Us: this was revealed as a refutation of the Jews’ claim that God rested on the Saturday and lay down upon the Throne. The preclusion of weariness in His case is [absolute] on account of His transcending of the attributes of creatures and the non-existence of any contiguity between Him and other [beings]: His command, when He wills a thing, is just to say to it ‘Be’, and it is [Q. 36:82]. Tagalog : At katiyakan, nilikha Namin ang mga pitong kalangitan at kalupaan at ang anumang nasa pagitan nito na iba’t ibang uri ng mga nilikha sa loob ng anim na araw, at hindi Kami kailanman napagod sa paglikha nito. At dito sa dakilang kapangyarihan na ito ang katibayan na mas higit ang kapangyarihan ng Allâh sa pagbuhay na mag-uli ng mga namatay 50:39Hassanor Alapa : Zabar ka (hay Mohammad) ko nganin a gii ran panaroon, sa zambayang ka sa bantog ko Kadnan ka ko da pn kasbang 1591 o alongan ago sii ko da niyan pn kasdp Muhsin Khan : So bear with patience (O Muhammad SAW) all that they say, and glorify the Praises of your Lord, before the rising of the sun and before (its) setting (i.e. the Fajr, Zuhr, and 'Asr prayers). Sahih International : So be patient, [O Muhammad], over what they say and exalt [ Allah ] with praise of your Lord before the rising of the sun and before its setting, Pickthall : Therefor (O Muhammad) bear with what they say, and hymn the praise of thy Lord before the rising and before the setting of the sun; Yusuf Ali : Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting. Shakir : Therefore be patient of what they say, and sing the praise of your Lord before the rising of the sun and before the setting. Dr. Ghali : So (endure) patiently what they say and extol with the praise of your Lord before the rising of the sun and before (its) setting; Tafsir Jalalayn : So endure [patiently], addressing the Prophet (s), what they, the Jews and others, say, in the way of [anthropomorphic] comparisons and denials, and glorify with praise of your Lord, perform prayers with praise [of Him], before the rising of the sun, in other words, [perform] the morning prayer, and before the sunset, that is to say, [perform] both the midday and the afternoon prayers; Tagalog : Na kung kaya, magtiis ka, O Muhammad, sa anumang sinasabi ng mga walang pananamapalataya, dahil ang Allâh ay walang pag-aalinlangang nakamasid sa kanila, at magsagawa ka ng ‘Salâh’ bilang papuri sa Allâh na iyong ‘Rabb’ na Tagapaglikha ng ‘Salâtul Fajar’ – umagang ‘Salâh’ bago sumikat ang araw, at ‘Salâtul `Asr’ – ‘Salâh’ sa hapon bago lumubog ang araw, 50:40Hassanor Alapa : Go sii ko kagagawii na zambayang ka on ago sii ko manga talikhodan o manga sojud (sambayang) na panasbih ka on 1592 Muhsin Khan : And during a part of the night (also), glorify His praises (i.e. Maghrib and 'Isha prayers), and (so likewise) after the prayers [As-Sunnah, Nawafil optional and additional prayers, and also glorify, praise and magnify Allah - Subhan Allah, Alhamdu lillah, Allahu-Akbar]. Sahih International : And [in part] of the night exalt Him and after prostration. Pickthall : And in the night-time hymn His praise, and after the (prescribed) prostrations. Yusuf Ali : And during part of the night, (also,) celebrate His praises, and (so likewise) after the postures of adoration. Shakir : And glorify Him in the night and after the prayers. Dr. Ghali : And in the night then extol (Him) and at the ends (Literally: at the rear) of prostrations. Tafsir Jalalayn : and glorify Him at [some part of the] night, that is to say, perform the two evening prayers, and after prostrations (read adbār, as the plural of dubur, or idbār as the verbal noun from adbara, ‘to pass’), in other words, perform supererogatory prayers as prescribed by the Sunna after the obligatory ones; it is also said to mean the actual uttering of glorifications at these times, with continuous praise. Tagalog : At magsagawa ka ng ‘Salâh’ mula sa oras ng mga gabi, at purihin mo ang iyong ‘Rabb’ na Tagapaglikha pagkatapos ng mga ‘Salâh.’ 50:41Hassanor Alapa : Go pamakin’g ka sa sagawii a mananawag so phananawag sa darpa a marani Muhsin Khan : And listen on the Day when the caller will call from a near place, Sahih International : And listen on the Day when the Caller will call out from a place that is near - Pickthall : And listen on the day when the crier crieth from a near place, Yusuf Ali : And listen for the Day when the Caller will call out from a place quiet near,- Shakir : And listen on the day when the crier shall cry from a near place Dr. Ghali : And listen for the Day when the Caller will call out from a near place, Tafsir Jalalayn : And listen — O addressee to My words — on the day when the caller, namely, [the archangel] Isrāfīl, calls out from a place that is near, to the heaven: this is the Rock of the Holy House [of Jerusalem], the place on earth that is the nearest to the heaven. He [Isrāfīl] will say: ‘O withered bones, severed limbs, torn flesh and scattered hairs! God verily commands you to come together for the passing of judgement’. Tagalog : At makinig ka sa Araw na mananawagan ang anghel sa pamamagitan ng pag-ihip ng trumpeta mula sa malapit na lugar, 50:42Hassanor Alapa : Sa sagawii a man’g iran so sowara a matanog sa nggolalan sa bnar, gioto so gawii a kaphakaliyo (kakhaoyag pharoman) Muhsin Khan : The Day when they will hear As-Saihah (shout, etc.) in truth, that will be the Day of coming out (from the graves i.e. the Day of Resurrection). Sahih International : The Day they will hear the blast [of the Horn] in truth. That is the Day of Emergence [from the graves]. Pickthall : The day when they will hear the (Awful) Cry in truth. That is the day of coming forth (from the graves). Yusuf Ali : The Day when they will hear a (mighty) Blast in (very) truth: that will be the Day of Resurrection. Shakir : The day when they shall hear the cry in truth; that is the day of coming forth. Dr. Ghali : The Day (when) they hear the Shout with the Truth; that is the Day of going out (of the graves). Tafsir Jalalayn : On the day (yawma substitutes for the previous yawma) when they, that is, all creatures, hear the Call of truth, of the Resurrection — this will be Isrāfīl’s second blast, and it may precede or follow his [initial] call — that, day of the call and the hearing, is the day of coming forth, from the graves (yawma, ‘on the day, is in the accusative because of an implied yunādī, ‘[when] he will call’), that is to say, they will come to know the consequence of their denial. Tagalog : Na Araw na maririnig nila ang sigaw ng Pagkabuhay na Mag-uli bilang katotohanan na walang pag-aalinlangan ang hinggil dito, na ito ay Pagkabuhay na Mag-uli sa libingan ng mga nasa libingan. 50:43Hassanor Alapa : Mataan a Skami na pphangoyag Kami ago pmbgay Kami sa kapatay ago sii Rkami so khandodan Muhsin Khan : Verily, We it is Who give life and cause death; and to Us is the final return, Sahih International : Indeed, it is We who give life and cause death, and to Us is the destination Pickthall : Lo! We it is Who quicken and give death, and unto Us is the journeying. Yusuf Ali : Verily it is We Who give Life and Death; and to Us is the Final Goal- Shakir : Surely We give life and cause to die, and to Us is the eventual coming; Dr. Ghali : Surely We, Ever We, give life and make to die, and to Us is the Destiny. Tafsir Jalalayn : Indeed it is We Who give life and bring death, and to Us is the journey’s end. Tagalog : Katiyakan, Kami ang nagbigay ng buhay sa mga nilikha at nagsasanhi ng kanilang kamatayan sa daigdig, at sa Amin sila magbabalik lahat sa Araw ng Muling Pagkabuhay para sa pagkukuwenta at pagtutumbas, 50:44Hassanor Alapa : Sa sagawii a mangabbnkag so lopa sii kiran (sa makalio) siran sa magaan, gioto na kaplimod a malbod Rkami Muhsin Khan : On the Day when the earth shall be cleft, from off them, (they will come out) hastening forth. That will be a gathering, quite easy for Us. Sahih International : On the Day the earth breaks away from them [and they emerge] rapidly; that is a gathering easy for Us. Pickthall : On the day when the earth splitteth asunder from them, hastening forth (they come). That is a gathering easy for Us (to make). Yusuf Ali : The Day when the Earth will be rent asunder, from (men) hurrying out: that will be a gathering together,- quite easy for Us. Shakir : The day on which the earth shall cleave asunder under them, they will make haste; that is a gathering together easy to Us. Dr. Ghali : The Day (when) the earth is cloven from above them as they (go forth) swiftly; that is a mustering easy for Us. Tafsir Jalalayn : On the day when (yawma substitutes for the previous yawma, with the intervening [statement] being a parenthetical) the earth is split asunder (read tashaqqaqu, or tashshaqqaqu, where the original second tā’ [of tatashaqqaqu] has been assimilated with it [the shīn]) from them, [they will come] hastening forth (sirā‘an: [sirā‘] the plural of sarī‘, a circumstantial qualifier referring to an implied clause, that is to say [together they would read] fa-yakhrujūna musri‘īna, ‘they come forth hastening’). That is an easy gathering for Us (dhālika hashrun ‘alaynā yasīr: there is here a separation of the noun from its adjective by what is semantically connected to it, for the purpose of specification — which is [rhetorically] unobjectionable; dhālika, ‘that’, is meant to point out the signification of the ‘gathering’, which itself is [also] predicated by this [demonstrative particle], and this signification is the bringing back to life after extinction and the assembly for the exposition and the reckoning [before God]). Tagalog : Sa Araw na mabibiyak ang kalupaan dahil sa ang mga namatay na inilibing dito ay mabilisang lalabas tungo sa nananawagan sa kanila, na ito ay ang pagtitipun-tipon sa lugar ng pagbabayad, na napakadali lamang nito para sa Amin. 50:45Hassanor Alapa : Katawan Ami so nganin a gii ran panaroon, kna o ba ka kiran phan’gl (ko paratiaya) na pamakitadmn ka so Qur’ān sa taw a ikhalk iyan so pagita Akn. Muhsin Khan : We know of best what they say; and you (O Muhammad SAW) are not a tyrant over them (to force them to Belief). But warn by the Quran, him who fears My Threat. Sahih International : We are most knowing of what they say, and you are not over them a tyrant. But remind by the Qur'an whoever fears My threat. Pickthall : We are Best Aware of what they say, and thou (O Muhammad) art in no wise a compeller over them. But warn by the Qur'an him who feareth My threat. Yusuf Ali : We know best what they say; and thou art not one to overawe them by force. So admonish with the Qur'an such as fear My Warning! Shakir : We know best what they say, and you are not one to compel them; therefore remind him by means of the Quran who fears My threat. Dr. Ghali : We know best whatever they say; and in no way are you a potentate over them. So remind by the Qur'an him who fears (My) threat. Tafsir Jalalayn : We know best what they, the disbelievers of the Quraysh, say, and you are not [to be] a coercer of them, so as to coerce them to [embrace] faith — but this was [revealed] before the command to struggle [against these disbelievers]. So admonish by the Qur’ān those who fear My threat, namely, believers. Tagalog : Na Kami ay Ganap na Nakababatid sa mga sinasabi ng mga ‘Mushrikûn’ – sumasamba ng iba bukod sa Allâh – na mga pagsisinungaling laban sa Allâh at di-paniniwala sa Kanyang mga talata, at ikaw, O Muhammad, ay hindi tagapagpuwersa na ipipilit sa kanila ang Islâm, kundi ikaw ay ipinadala lamang para magparating ng mensahe sa kanila, na kung kaya, paalalahanan mo sa pamamagitan ng Qur’ân ang sinumang natatakot sa Aking babala; dahil sinuman ang hindi natatakot sa babala ay hindi makaaalaala.
Osayan1572. Ilay anka so bandingan ko al Muqattaāt ko al Baqarah a Osn. 7, a go so P.O. 1. 1573. Miasobag so manga pananafsir ko anda phakatana so pizapaan o Allāh (jawāb qasam) ko kiazapa iyan ko Qur’ān? Sa aya mabagr a tindg na aya khatanaan iyan na so kiatimoan ko katharo o Allāh ko kapthankda niyan ko kananabii ko Mohammad [s.a.w] ago so kapthankda niyan ko kakhaoyag pharoman ago so kapmbagra niyan on, a madakl a kapzagad anan ko Qur’ān. 1574. Sa inipammsa iran so kiasogoi kiran sa manosiya a datar iran, ago inipammsa iran pn so kiatharoa kiran o sogo’ sa siran na phangaooyag siran ko oriyan o kapatay, sa mala a kiazabandinga san o Qur’ān ko kaoladan ko manga Sūrah o Qur’ān, sabap sa so taw a di niyan paparatiayaan so kakhaoyag pharoman na di dn pharatiaya ko panolon o manga sogo’ a gianan i isa a amoran o galbk iran a kaphakiparatiayaan iran ko manga taw ko manga btad a da kasandngi o mata a ba dn pkhan’g a pphanotholn (sam’iyyāt) a onayan anan o paratiaya o Muslim. ago isa a amoran o Tawhīd (kapakaisaisa a ko Allāh). 1575. So pkhorangn kiran o lopa na gioto so pkhn iyan ko manga sapo iran ago so manga kobal iran ago so manga tolan iran ago so manga bok iran, sa apia anda miatago na maphakandod o Allāh pharoman sa maphakabayan iyan sa da a margn on. 1576. So lopa na igira tomitimbok a kamamaraan na da a phakapoon on a kaoyagoyag, na anda dn i kabasa iyan sa oranan na makambwat on so phizoson a oyagoyag a mangngtho, sabap sa so ig i phoonan o kaoyagoyag ago biagr o Qur’ān ko kiatharoa niyan sa “ Inadn ami a phoon ko ig a langowan a shayi a oyagoyag (21:30) go biagr o katao a bago (science) a langowan a oyagoyag a nganin na makapopoon sa ig sa oda a ig na da a kaoyagoyag. Samanan na pkhabagr a mataan a so Qur’ān na katharo o Allāh a kna o ba piangantang a manosiya ago jinn. 1577. Gianan so manga pagtaw a piakambokhag iran so manga sogo’ kiran na tanan siran dn inantior o Allāh, so Ashāb ar Rass na miaona dn so kiaosaya on ko Sūrah al Furqān, so Ashāb al Aykah na gioto so pagtaw o Shuayb, so pagtaw o Tubba’ na miaaloy so bandingan on ko Sūrah ad Dukhān. 1578. So ayat a 15 na miakaiza so Allāh sa tiankd iyan a da kargni ko kiapangadn iyan a paganay, na so kaphakakasoya niyan ko kapangadn na lbi ron a malbod sa datar o da on kargni ko paganay, na so manga mushrik na karirimbotan siran ko kapagadn a bago a da iran taksn ko paganay a o miagaga niyan na aya pn so ika dowa a malbod on oto. Tanto a madakl a kiaaloya o Allāh ko kaphakakasoya niyan ko kiapangadn iyan, ka kagia so kapakakasoya ko kapangadn na karina sa skaniyan i paganay a mangadn, na so salakaw ko Allāh a sinimba o manosiya na da a miaadn iran ago daa maphakakasoy ran madn ka daa miaadn iran sa paganay a phakakasoyin iran pharoman. Sii ko kapamimikirana san o adn a akal iyan a manosiya na khatoon iyan so bnar sa apia da dn a mangndao ron sa datar o Ibrahim ko kiaosara niyan ko pamikiran iyan a malantas na miatoon iyan so Kadnan iyan. 1579. So kiatharoa o Allāh sa marani siran ko manosiya a di so ogat ko lig iyan na aya bantak roo na so katao niyan i marani ko manosiya kna o ba so (dzāt iyan - lawas) iyan, aya mataan na so manga malāikat iyan a pakatotonggoon iyan ko manosiya sa nggolalan ko katao niyan na gioto i marani ko manosiya aya karina roo na aya lapiat o katharo iyan na skami i lbi a marani, da niyan tharoa i ba sakn i lbi a marani ko manosiya. Adn a sagorompong ko manga Sūfī a aya paratiaya iran na so manosiya ago so tuhan na maiisaisa (al hulūl wal ittihād) a dadag oto a paratiaya a di khatarima ko Islām. Sa iphropa iran so thompokan o Allāh ago so manosiya sa manga katharo a di marinayag i maana a phakatonay sa kadadag, datar o gii ran katharoa ko katharo a al Fanā’ so kaznp odi na kakhadadas o ginawa san ko kitaalok iyan ko Allāh sa pzanaw ron, a margn anan a sabotn a so Islam na tanto a marayag. 1580. Gioto so dowa a malāikat a tomitikay ko manosiya a ipzorat iran so manga galbk iyan, sa da a khilapiat iyan a katharo ago mipkhoat iyan a galbk inonta a titikayan iran ago ipndakat iran sa panoratan. 1581. Pianothol o Imām Ahmad a miakapoon ko Bilāl Bin al Hārith al Muzanī [r.a.] a: Pitharo o Rasūlullāh [s.a.w] a: Mataan a so mama na makaptharo sa sataga a katharo a pd sa ikhasoat o Allāh a di niyan pipikirn o ba khisampay sa khasampayan on, a ipzorat on o Allāh a rk iyan sa taman sa alongan a makathoona siran, go mataan a so mama na makaptharo sa sataga a katharo a pd sa rarangit o Allāh a di niyan pipikirn o ba khisampay sa kazampayan iyan a ipzorat on o Allāh rkaniyan a rarangit iyan sa taman sa gawii a makathoona siran. (pianothol o Imām Ahmad ago so at Tirmidi ago so an Nasa’i ago so Ibn Mājah). 1582. Pitharo o al Ahnaf Bin Qays a: So malāikat sa kawanan na ipzorat iyan so mapia a skaniyan i sasanaan ko malāikat sa tampar sa diwang, na amay ka makandosa so oripn na tharoon iyan on a: targ ka, ka othawbat ko kiadosa niyan na di niyan misorat (so marata) na amay ka di thawbat na isorat iyan ko panoratan. 1583. Gianan so kabrg ko kapatay a khizogat ko taw a phatay a apia so Rasūlullāh [s.a.w] na kiasagadan iyan sa pzapon iyan a paras iyan sa gii niyan tharoon a: Mataan a adn a rk o kapatay a manga kabrg. Sa so manosiya na a adn a tomotoyok on a malāikat ago adn a somasaksi on, sa miasobag so manga Ulamā ko ptharoon a somasaksi on, sa aya tindg o Mujāhid ago so Qatādah na dowa a malāikat a so tomotoyok on ago so somasaksi ko manga galbk iyan, so pman so Abū Hurayrah, na so kon so malāikat ago so galbk iyan a gioto i somasaksi on. Gioto pn i tindg o ad Dahhāk ago so as Suddī. So Ibn Abbās na aya kon a somasaksi na so dn so manosiya a pzaksian iyan a ginawa niyan, ago tindg oto o ad Dahhāk. 1584. Sii ko alongan a Qiyāmah na phakatanod so manosiya sa khasambolayang so kailay niyan a di phakaprk a tanto a magarang so tntng iyan ka kiasandngan iyan so kasapisapi sa langit, sa apia so kafir na pharatiaya sa masa oto ogaid na da dn a bali o paratiaya sa masa oto. 1585. Na amay ka makokom skaniyan a khanaraka na sogoon o Allāh so dowa a malāikat sa iponsad iran ko apoy o Naraka. Isa a tindg san na so siogo a malāikat na sakataw ogaid na inilapiat sa dowa a phagosarn anan o basa Arab. Ogaid na aya mabagr a tindg na so dowa a malāikat a miaaloy sa onaan a so tomotoyok on ago so somasaksi on, na siran i siogo o Allāh a phonsad on ko Naraka. 1586. Gianan so shaytan a inampda o baradosa ko doniya a domiadag on a sa masa ini na magangias on sa da niyan kon matgl sa kapakandosa niyan. 1587. Gianan so Naraka Jahannam a di dn khapno, pitharo o Anas Bin Mālik [r.a.] a: Miakapoon ko Rasūlullāh [s.a.w] a: Phagologan dn so Naraka sa manga taw na aya gii niyan tharoon na ba adn pn a oman? Sa taman sa dapoan skaniyan o Allāh ko palo niyan, na matharo iyan (so naraka) a tankaan dn tankaan dn sa makatarg skaniyan (ko kapphamangni sa oman). Pianothol o al Bukhārī a miakapoon ko Abū Hurayrah [r.a.] a pitharo o Rasūlullāh [s.a.w] a: Mithindga so Sorga ago so Naraka, sa pitharo o Naraka a inisnggay rakn so manga takabor ago so manga lawlanda a manga taw, na pitharo o Sorga a: Da a phakasold rakn a rowar ko manga llmk ko manga taw ago so manga bababa kiran, na pitharo o Allāh ko Sorga a ska so limo akn a iphangalimo akn ska ko khabayaan akn ko manga oripn akn, na pitharo iyan ko Naraka a ska so siksa akn a iziksa akn ska ko taw a khabayaan akn ko manga oripn akn, sa rk o oman i isa rkano so pno iyan, na so pman so Naraka na di khapno sa taman sa dapoan skaniyan o Allāh ko palo niyan na matharo iyan a tankaan dn! tankaan dn! (sa makagnk mamangni sa oman) sa gioto i kakhapno iyan a phamangisold so manga pirogowan iyan, sa da dn a plalimn o Allāh a isa bo ko manga kaadn iyan, na so pman so Sorga na magadn so Allāh sa salakaw a kaadn a iphno iyan on. (Piakambowat o al Bukhārī ko Sahīh iyan). 1588. So kaoyagoyag ko alongan a Qiyāmah na khatatap sa dayon sa dayon a da dn a ba niyan kaposan na so phamakasorga na tatap siran ko dayaan iran a da dn a ba iran on kakhapokas na so mambo so manga taw ko Naraka na tatap siran on sa da dn a ba iran on kaphakaliyo amay ka manga kafir siran sa so kapatay na zombaliin sa da dn a kapatay roo. 1589. So pangoman a madakl a limo kiran o Allāh na gioto so kakhailaya iran ko Allāh sa mapayag a da dn a rirong iyan sa datar o kalalankawa iran ko olan ko kambibiring iyan ko ika pat a talin ko ayag. Miakapoon ko Anas Bin Mālik sankoto a ayat a: Go adn rkami a pangoman, sa pitharo iyan a pphayag kiran so Kadnan iran a maporo ago mala ko oman alongan a Jumu’ah. 1590. So katharo a Qalb sankai a ayat na aya maana niyan na akal a miphamimikiran kna o ba gioto so poso’ a matatago ko rarb, ogaid na makapzalowa oto ka kagia so poso’ na darpa pn o kapamimikiran ago kandirogod. Gioto i tindg o Mujāhid. Ago so pamikiran na sii pkhaadn ko poso’ kna o ba sii ko olo, aya matatago ko olo na so anggawta a iphamimikiran a so otk, ogaid na so pamikiran na sii phakapoon ko poso’. 1591. So sambayang ko paganay a masa niyan ko da pn so kianayk sa langit (al Mi’rāj) na dowa sii ko da pn kasbang o alongan ko kapitapita, ago sii ko da niyan pn kasdp ko waqto a Asar a ndodowa rakaat, na so kazambayang ko kagagawii (tahajjud) na paliogat ko Rasūlullāh [s.a.w] na kna o ba paliogat ko manga ummat iyan, oriyan iyan na miamansok oto ko kianayk iyan sa langit sa mimbaloy a lima a manga waqto sa da on mablag so samabayang a Zobo ago so Asar a siran so sambayang ko da pn kasbang o alongan ago kasdp. 1592. So inaloy a tasbīh ko ayat na gioto so sambayang ka kagia di makapmblag so tasbīh ago so sambayang sa giimakazalowa sa datar o gii ran kapakazalowa ago so batiya (qirā’ah). Go so tasbīh ko oriyan o sojud na pimaanaan o sabaad sa gioto kon so sambayang a dowa rakaat ko oriyan o Magrib a tindg oto o Mujāhid ago so Ikrimah ago so as Sha’bī, sabap sa adn a Hadīth a miakapoon ko Ibn Abbās a: Miakatorog ako sii ko Rasūlullāh [s.a.w] na mizambayang sa dowa rakaat a makhap ko onaan o sambayang a Zobo, oriyan iyan na lominiyo ko sambayang a Zobo, sa pitharo iyan a hay Ibn Abbās, dowa rakaat ko da pn so Zobo, ko kapthalikhod o manga bitoon ago dowa rakaat ko oriyan o Magrib a kapthalikod o manga sojud. (Piakambowat o Ibn Abī Hātim a go so at Tirmidī). |