So Qur'an A Soti
Sūrah Ad Dāriyāt
- [ 51 So Ndo’ a Pmbayog ] -
( The Winnowing Winds - Ang Mga Hangin Na Nagpapakalat Ng Mga Alikabok )
Pangnal ko Sūrah
Pdai ko minikabala a sūrah tomoron sii sa Makkah a ika dowa ko lompokan o pito a manga sūrah a phagosayin iran so bandingan o kinitoronn ko wahī ago so maori a alongan. Ilay anka so pangnal ko Sūrah 50. Giankai a sūrah na pphayagn iyan so pizoson a okit a so kapkhapayag o Bnar a di khalangganan o langowan a pangalang apia pn sopak ko kabaya o manosiya.
So Pamotosan iyan: So ndo’ na pzambr sa ipkhayontong iyan so langowan taman, ago pkhaalin iyan so kapakabbkn o sabagi a kaadn, ogaid na so bnar na tatap dn a mabkn ko kathititindgan iyan mapia pn i kabagr o sobosobo a pphakadansal, sa khitana dn so kapasadan o Allāh minsan pn malombat a kapkhailaya on o manosiya ago mawatan, sa so manga tanda o Allāh na mapayag ko waraan ago sii ko ginawa o manosiya (51:1-23).
So miamanagad a manga ala a masa a minitana ko doniya o waraan ago sii ko btad o manosiya na khabaloy oto a dalīl a tagotao sa mataan a so Allāh na skaniyan bo i giinggiragiray ko mambbtad, sa so limo iyan na tatap dn a pphakaoma ko kamamanosiyai sa nggolalan ko manga sogo’ iyan na amay ka somanka siran na rk iran so kalapis (51:24-60).
Romarankom ankai a sūrah sa 60 a ayat a tomioron ko oriyan o al Ahqāf.
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 : Ibt ko ndo’ a pmbayog (pkhayontong sa kakayontong)
Muhsin Khan : By (the winds) that scatter dust.
Sahih International : By those [winds] scattering [dust] dispersing
Pickthall : By those that winnow with a winnowing
Yusuf Ali : By the (Winds) that scatter broadcast;
Shakir : I swear by the wind that scatters far and wide,
Dr. Ghali : And (by) the winnowers with (swift) winnowing.
Tafsir Jalalayn : By the scatterers, the winds that scatter dust and other things, that scatter (dharwan is a verbal noun; one may also say, tadhrīhi dharyan, ‘it blows it [sweeping it] away’);
Tagalog : Sumumpa ang Allâh sa pamamagitan ng mga hangin na nagpapakalat ng mga alikabok,
Hassanor Alapa : Ago so gabon a maawid sa oran 1593
Muhsin Khan : And (the clouds) that bear heavy weight of water;
Sahih International : And those [clouds] carrying a load [of water]
Pickthall : And those that bear the burden (of the rain)
Yusuf Ali : And those that lift and bear away heavy weights;
Shakir : Then those clouds bearing the load (of minute things in space).
Dr. Ghali : Then (by) the bearers of heavy burdens, (Or: obstruction).
Tafsir Jalalayn : and those that bear, the clouds that bear moisture [as], a burden (wiqran is the direct object of al-hāmilat, ‘those that bear’);
Tagalog : At sa mga ulap na nagdadala ng mga mabibigat na tubig,
Hassanor Alapa : Ago so padaw a phladlad ko ragat sa mamanaw 1594
Muhsin Khan : And (the ships) that float with ease and gentleness;
Sahih International : And those [ships] sailing with ease
Pickthall : And those that glide with ease (upon the sea)
Yusuf Ali : And those that flow with ease and gentleness;
Shakir : Then those (ships) that glide easily,
Dr. Ghali : Then (by) the runners with ease,
Tafsir Jalalayn : and those that run, the ships that run upon the surface of the water, with ease (yusran is a verbal noun functioning as a circumstantial qualifier, that is to say, muyassaratan);
Tagalog : At sa mga sasakyang pandagat na lumalayag nang banayad at payapa sa karagatan,
Hassanor Alapa : Ago so giimbagibagi (a manga malāikat) sa sogoan
Muhsin Khan : And those (angels) who distribute (provisions, rain, and other blessings) by (Allah's) Command;
Sahih International : And those [angels] apportioning [each] matter,
Pickthall : And those who distribute (blessings) by command,
Yusuf Ali : And those that distribute and apportion by Command;-
Shakir : Then those (angels who) distribute blessings by Our command;
Dr. Ghali : Then (by) the dividers by the Command.
Tafsir Jalalayn : and those that apportion by command: the angels who distribute provisions and the rains and other things across the lands and to [all] servants,
Tagalog : At sa mga anghel na nagbabaha-bahagi sa kautusan ng Allâh para sa kabuhayan ng Kanyang mga nilikha.
Hassanor Alapa : Ka mataan a so ipmbgay rkano a talad na disomala a toman a bnar
Muhsin Khan : Verily, that which you are promised (i.e. Resurrection in the Hereafter and receiving the reward or punishment of good or bad deeds, etc.) is surely true.
Sahih International : Indeed, what you are promised is true.
Pickthall : Lo! that wherewith ye are threatened is indeed true,
Yusuf Ali : Verily that which ye are promised is true;
Shakir : What you are threatened with is most surely true,
Dr. Ghali : Surely what you are promised is indeed sincere.
Tafsir Jalalayn : assuredly what you are promised (mā, ‘what’, relates to the verbal action), in other words, the promise given to them of resurrection and other matters, is true, is indeed a true promise,
Tagalog : Katiyakan, ang ipinangako sa inyo, O sangkatauhan, na pagkabuhay na mag-uli at pagkukuwenta ay katotohanang magaganap,
Hassanor Alapa : Go mataan a so (gawii) a kaphamalas na khitana dn
Muhsin Khan : And verily, the Recompense is sure to happen.
Sahih International : And indeed, the recompense is to occur.
Pickthall : And lo! the judgment will indeed befall.
Yusuf Ali : And verily Judgment and Justice must indeed come to pass.
Shakir : And the judgment must most surely come about.
Dr. Ghali : And surely the Doom is indeed befalling.
Tafsir Jalalayn : and assuredly judgement, requital after the reckoning, will take place!, without doubt.
Tagalog : Na ang pagkukuwenta at paggagantimpala sa mga gawain ay walang pag-aalinlangang mangyayari.
Hassanor Alapa : Go so kawang a adn a manga lalan iyan (a phagokitan o manga bitoon) 1595
Muhsin Khan : By the heaven full of paths,
Sahih International : By the heaven containing pathways,
Pickthall : By the heaven full of paths,
Yusuf Ali : By the Sky with (its) numerous Paths,
Shakir : I swear by the heaven full of ways.
Dr. Ghali : And (by) the heaven comprising interwoven tracks,
Tafsir Jalalayn : And by the heaven with all its tracks (hubuk is the plural of habīka, similar [in pattern and meaning] to turuq, tarīqa, ‘paths’), that is to say, [by the heaven] that is created with tracks similar to tracks made in the sand,
Tagalog : At sumumpa rin ang Allâh sa pamamagitan ng kalangitan na maganda at maayos ang pagkakalikha nito,
Hassanor Alapa : Ka skano na madadalm sa katharo a zoransorang 1596
Muhsin Khan : Certainly, you have different ideas (about Muhammad SAW and the Quran).
Sahih International : Indeed, you are in differing speech.
Pickthall : Lo! ye, forsooth, are of various opinion (concerning the truth).
Yusuf Ali : Truly ye are in a doctrine discordant,
Shakir : Most surely you are at variance with each other in what you say,
Dr. Ghali : Surely you (The pronoun is plural) are indeed of a different opinion, (Literally: of a different saying)
Tafsir Jalalayn : indeed you, O people of Mecca, with regard to the matter of the Prophet (s) and the Qur’ān, are of differing opinions: some say [of the Prophet that he is] ‘a poet’, ‘a sorcerer’, or ‘a soothsayer’, and [of the Qur’ān, that it is] ‘poetry’, ‘sorcery’, or ‘soothsaying’.
Tagalog : Na katiyakan, O kayong mga walang pananampalataya ay nasa pagkalito hinggil sa inyong mga sinasabi sa Qur’ân at hinggil sa Sugo ng Allâh (saw).
Hassanor Alapa : A pkhadadag on so taw a miadadag
Muhsin Khan : Turned aside therefrom (i.e. from Muhammad SAW and the Quran) is he who is turned aside (by the Decree and Preordainment of Allah).
Sahih International : Deluded away from the Qur'an is he who is deluded.
Pickthall : He is made to turn away from it who is (himself) averse.
Yusuf Ali : Through which are deluded (away from the Truth) such as would be deluded.
Shakir : He is turned away from it who would be turned away.
Dr. Ghali : Diverged therefrom whoever is diverged (from truth).
Tafsir Jalalayn : He is turned away therefrom, from the Prophet (s) and the Qur’ān, that is, [turned away] from believing therein, who has deviated, [who has been] turned away from guidance in God’s, exalted be He.
Tagalog : Inilalayo mula sa Qur’ân at sa Sugo ng Allâh ang sinumang lumalayo sa paniniwala rito (sa dalawang ito) at lumayo sa mga palatandaan ng Allâh at sa Kanyang mga walang pag-aalinlangang katibayan, na hindi ginabayan tungo sa kabutihan.
Hassanor Alapa : Kiamorkaan so taw a manga bokhag
Muhsin Khan : Cursed be the liars,
Sahih International : Destroyed are the falsifiers
Pickthall : Accursed be the conjecturers
Yusuf Ali : Woe to the falsehood-mongers,-
Shakir : Cursed be the liars,
Dr. Ghali : Slain are the constant conjecturers,
Tafsir Jalalayn : Perish the conjecturers, accursed be the liars, those of differing opinions,
Tagalog : Isinumpa ng kamatayan ang mga sinungaling na nag-iimbento ng labag sa katotohanan,
Hassanor Alapa : A siran oto na madadalm siran sa kakhafir a malilipat siran
Muhsin Khan : Who are under a cover of heedlessness (think not about the gravity of the Hereafter),
Sahih International : Who are within a flood [of confusion] and heedless.
Pickthall : Who are careless in an abyss!
Yusuf Ali : Those who (flounder) heedless in a flood of confusion:
Shakir : Who are in a gulf (of ignorance) neglectful;
Dr. Ghali : They who are unmindful and in perplexity (about the Hereafter),
Tafsir Jalalayn : who are in a stupor, in ignorance that has stupefied them, heedless, oblivious of the matter of the Hereafter.
Tagalog : Na sila ay nasa ilalim ng pagtanggi, pagkaligaw na patuloy sa kapabayaan.
Hassanor Alapa : Iphagiza iran o anda i kaphakaoma o gawii a kaphamalas (sa kasasanka).1597
Muhsin Khan : They ask; "When will be the Day of Recompense?"
Sahih International : They ask, "When is the Day of Recompense?"
Pickthall : They ask: When is the Day of Judgment?
Yusuf Ali : They ask, "When will be the Day of Judgment and Justice?"
Shakir : They ask: When is the day of judgment?
Dr. Ghali : Asking, "When is the Day of Doom?"
Tafsir Jalalayn : They ask, the Prophet, asking [him] derisively: ‘When is the Day of Judgement?’, in other words, ‘when will it come?’, and the response [given] to them is that it will come:
Tagalog : Itinatanong nila na mga sinungaling bilang tanong ng di-paniniwala at pagtanggi: Kailan pa ba ang Araw ng Pagkukuwenta at Pagbabayad?
Hassanor Alapa : Sa sagawii a sii ko Naraka na pthotongn siran on
Muhsin Khan : (It will be) a Day when they will be tried (i.e. burnt) over the Fire!
Sahih International : [It is] the Day they will be tormented over the Fire
Pickthall : (It is) the day when they will be tormented at the Fire,
Yusuf Ali : (It will be) a Day when they will be tried (and tested) over the Fire!
Shakir : (It is) the day on which they shall be tried at the fire.
Dr. Ghali : The Day when it is they (who) will be tempted (Or: tried) at the Fire;
Tafsir Jalalayn : on the day when they will be tormented in the Fire, that is to say, chastised in it, and it will be said to them during the chastisement:
Tagalog : Ang Araw ng Pagbabayad na kung saan sila ay parurusahan doon sa pamamagitan ng pagsunog sa kanila sa Impiyerno,
Hassanor Alapa : (tharoon kiran a) tintimi niyo so siksa iyo 1598 giai so miaadn kano ron a gii niyo pamakotan
Muhsin Khan : "Taste you your trial (burning)! This is what you used to ask to be hastened!"
Sahih International : [And will be told], "Taste your torment. This is that for which you were impatient."
Pickthall : (And it will be said unto them): Taste your torment (which ye inflicted). This is what ye sought to hasten.
Yusuf Ali : "Taste ye your trial! This is what ye used to ask to be hastened!"
Shakir : Taste your persecution! this is what you would hasten on.
Dr. Ghali : "Taste your temptation! (Or: trial) This is what you were seeking to hasten."
Tafsir Jalalayn : ‘Taste this torment of yours, this chastisement of yours. This, chastisement, is what you sought to hasten on!’, in the world in derision.
Tagalog : At sasabihin sa kanila: Lasapin ninyo ang parusa sa inyo, na inyong ipinamamadali noong kayo ay nasa daigdig pa.
Hassanor Alapa : Mataan a so miamanaggila na madadalm siran sa manga kasorgaan ago manga paridi
Muhsin Khan : Verily, the Muttaqun (pious - see V.2:2) will be in the midst of Gardens and Springs (in the Paradise),
Sahih International : Indeed, the righteous will be among gardens and springs,
Pickthall : Lo! those who keep from evil will dwell amid gardens and watersprings,
Yusuf Ali : As to the Righteous, they will be in the midst of Gardens and Springs,
Shakir : Surely those who guard (against evil) shall be in gardens and fountains.
Dr. Ghali : Surely the pious will be in (the midst of) Gardens and Springs,
Tafsir Jalalayn : Truly the God-fearing will be amid gardens, orchards, and springs, flowing therein,
Tagalog : Katiyakan, ang mga yaong natakot sa Allâh sa pamamagitan ng pagsunod sa mga ipinag-uutos at pag-iwas sa mga ipinagbabawal ay nasa kalagitnaan ng mga dakilang Hardin at mga bukal na umaagos,
Hassanor Alapa : Sa pkhowaan iran so nganin a inibgay kiran o Kadnan iran (a limo ko sorga) ago miaadn siran ko onaan oto a gii siran phiapia (ko doniya)
Muhsin Khan : Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinun (good-doers - see V.2:112).
Sahih International : Accepting what their Lord has given them. Indeed, they were before that doers of good.
Pickthall : Taking that which their Lord giveth them; for lo! aforetime they were doers of good;
Yusuf Ali : Taking joy in the things which their Lord gives them, because, before then, they lived a good life.
Shakir : Taking what their Lord gives them; surely they were before that, the doers of good.
Dr. Ghali : Taking whatever their Lord has brought them; surely, they were fair-doers before that.
Tafsir Jalalayn : receiving (ākhidhīna is a circumstantial qualifier referring to the person of the predicate of inna, ‘truly’) what their Lord has given them, of reward, for indeed formerly, [before] their entering Paradise, they had been virtuous, in the world.
Tagalog : Na ipinagkaloob ng Allâh sa kanila ang lahat ng minimithi nila na iba’t ibang uri ng kasiyahan, na ito ay kanilang tinatangkilik at sila ay nasisiyahan sa kanilang mga sarili. Katiyakan, sila bago ang kasiyahan na ito ay mga mabubuting tao sa daigdig sa pamamagitan ng pagsagawa nila ng mga kabutihan.
Hassanor Alapa : Miaadn siran a maito ko kagagawii i ipthorog kiran 1599 1599
Muhsin Khan : They used to sleep but little by night [invoking their Lord (Allah) and praying, with fear and hope].
Sahih International : They used to sleep but little of the night,
Pickthall : They used to sleep but little of the night,
Yusuf Ali : They were in the habit of sleeping but little by night,
Shakir : They used to sleep but little in the night.
Dr. Ghali : They used to slumber (only) little of the night;
Tafsir Jalalayn : Little of the night did they use to sleep (mā is extra; yahja‘ūna is the predicate of kānū; qalīlan, ‘little’, is an adverb), in other words, they used to sleep for a small portion of the night and perform prayers during most of it,
Tagalog : Sila noon na mga mabubuti ay kakaunti lamang ang kanilang tulog sa gabi, dahil sa nagsasagawa sila ng ‘Salâh’ sa Allâh na kanilang ‘Rabb’ na Tagapaglikha at sila ay taimtim na sumasamba sa Kanya,
Hassanor Alapa : Na siran ko khapita na gii siran thawbat
Muhsin Khan : And in the hours before dawn, they were (found) asking (Allah) for forgiveness,
Sahih International : And in the hours before dawn they would ask forgiveness,
Pickthall : And ere the dawning of each day would seek forgiveness,
Yusuf Ali : And in the hour of early dawn, they (were found) praying for Forgiveness;
Shakir : And in the morning they asked forgiveness.
Dr. Ghali : And before dawn, it is they (who) would seek forgiveness.
Tafsir Jalalayn : and at dawns they used to seek forgiveness: they used say, ‘Our Lord! Forgive us’,
Tagalog : At sa dulo ng gabi bago mag-‘fajr’ (pumitak ang liwanag) ay humihingi sila ng kapatawaran sa Allâh dahil sa kanilang mga kasalanan.
Hassanor Alapa : Go adn ko manga tamok iran a kabnar o pphamangni ago so kawiwiswisan
Muhsin Khan : And in their properties there was the right of the beggar, and the Mahrum (the poor who does not ask the others).
Sahih International : And from their properties was [given] the right of the [needy] petitioner and the deprived.
Pickthall : And in their wealth the beggar and the outcast had due share.
Yusuf Ali : And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking).
Shakir : And in their property was a portion due to him who begs and to him who is denied (good).
Dr. Ghali : And in their riches, the beggar and the dispossessed have what is truthfully their due.
Tafsir Jalalayn : and there was a share in their wealth [assigned] for the beggar and the deprived, [the latter being] the one who does not beg, because of his self-restraint.
Tagalog : At sa kanilang mga kayamanan ay nagtatalaga sila ng bahagi bilang karapatan na obligado at di-obligado ng mga nangangailangan na namamalimos sa tao at saka sa mga yaong di-namamalimos dahil sa sila ay nahihiya.
Hassanor Alapa : Go adn sii ko lopa a manga tanda a rk o manga taw a tomatankd
Muhsin Khan : And on the earth are signs for those who have Faith with certainty,
Sahih International : And on the earth are signs for the certain [in faith]
Pickthall : And in the earth are portents for those whose faith is sure.
Yusuf Ali : On the earth are signs for those of assured Faith,
Shakir : And in the earth there are signs for those who are sure,
Dr. Ghali : And in the earth are signs for the ones having certitude,
Tafsir Jalalayn : And in the earth, in the way of mountains, seas, trees, fruits, plants and other things, there are signs, indications of God’s power, glory be to Him, exalted be He, and of His Oneness, for those who know with certainty,
Tagalog : At nasa kalupaan ang mga aral, ang mga malilinaw na mga palatandaan sa Kapangyarihan ng Allâh na Siyang naglikha nito para sa mga taong nakatitiyak sa kanilang paniniwala sa Kaisahan ng Allâh at sa pagiging totoo ng Kanyang Sugo.
Hassanor Alapa : Go sii ko manga ginawa niyo (so tanda o Allāh) na ba niyo di phangaiilay
Muhsin Khan : And also in your ownselves. Will you not then see?
Sahih International : And in yourselves. Then will you not see?
Pickthall : And (also) in yourselves. Can ye then not see?
Yusuf Ali : As also in your own selves: Will ye not then see?
Shakir : And in your own souls (too); will you not then see?
Dr. Ghali : And in your selves; do you then not behold?
Tafsir Jalalayn : and in your souls, there are also signs, from the beginning of your creation to its end, and in the marvelous aspects of your creation. Will you not then perceive?, [all] that and thus infer therefrom the Creator of it and His power.
Tagalog : At sa paglikha ng inyong mga sarili ay mga palatandaan sa kapangyarihan ng Allâh , at mga aral na nagtuturo sa inyo hinggil sa ganap na Kaisahan ng Lumikha sa inyo, na katotohanang wala kayong nararapat na sambahin bukod sa Kanya, samakatuwid, nakalimutan ba ninyo ito, at hindi ninyo ito nakikita upang mapagkunan ninyo ng aral?
Hassanor Alapa : Go sii ko langit so rizki niyo ago so nganin a inibgay rkano a talad (diandi)
Muhsin Khan : And in the heaven is your provision, and that which you are promised.
Sahih International : And in the heaven is your provision and whatever you are promised.
Pickthall : And in the heaven is your providence and that which ye are promised;
Yusuf Ali : And in heaven is your Sustenance, as (also) that which ye are promised.
Shakir : And in the heaven is your sustenance and what you are threatened with.
Dr. Ghali : And in the heaven is your provision and whatever you are promised.
Tafsir Jalalayn : And in the heaven is your provision, that is, the rain from which results the vegetation that is [your] provision, and [there is also] what you are promised, in the way of [the ultimate] return, reward and punishment, in other words, all of this is foreordained in the heaven.
Tagalog : At nasa kalangitan ang inyong kabuhayan at anumang ipinangako sa inyo na mabuti at masama, gantimpala at parusa, at bukod pa rito, lahat ito ay naitala at nakatakda.
Hassanor Alapa : Ibt ko Kadnan o langit ago so lopa ka mataan a skaniyan na bnar (sa datar o kabbnara niyo ko nganin a) gii niyo tharoon (a di kano ron zasanka).
Muhsin Khan : Then, by the Lord of the heaven and the earth, it is the truth (i.e. what has been promised to you), just as it is the truth that you can speak.
Sahih International : Then by the Lord of the heaven and earth, indeed, it is truth - just as [sure as] it is that you are speaking.
Pickthall : And by the Lord of the heavens and the earth, it is the truth, even as (it is true) that ye speak.
Yusuf Ali : Then, by the Lord of heaven and earth, this is the very Truth, as much as the fact that ye can speak intelligently to each other.
Shakir : And by the Lord of the heavens and the earth! it is most surely the truth, just as you do speak.
Dr. Ghali : So by The Lord of the heaven and the earth, surely it is indeed true as (it is true) that you (can) pronounce (your languages).
Tafsir Jalalayn : So by the Lord of the heaven and the earth, it, that which you are promised, is as assuredly true as [the fact] that you have [power of] speech (read mithlu, in the nominative, as an adjective, with the mā being extra; or read mithla, in the accusative, as being a compound with mā), that is to say: [it is as true] as your speech is in reality, that is, in your knowing it to be [true] necessarily by its issuing from you.
Tagalog : Sumumpa ang Allâh sa pamamagitan mismo ng Kanyang Sarili na Napakadakila, na ang anumang ipinangako Niya sa inyo ay katotohanan, na kung kaya, huwag kayong mag-alinlangan hinggil dito na katulad ng hindi ninyo pag-aalinlangan sa inyong mga binibigkas.
Hassanor Alapa : Ba ka miaoma o thotolan ko bisita o Ibrahim a khisasakawn (a manga malāikat)
Muhsin Khan : Has the story reached you, of the honoured guests [three angels; Jibrael (Gabriel) along with another two] of Ibrahim (Abraham)?
Sahih International : Has there reached you the story of the honored guests of Abraham? -
Pickthall : Hath the story of Abraham's honoured guests reached thee (O Muhammad)?
Yusuf Ali : Has the story reached thee, of the honoured guests of Abraham?
Shakir : Has there come to you information about the honored guests of Ibrahim?
Dr. Ghali : Has the discourse about Ibrahim's (Abraham) honored guests come up (to your knowledge)?
Tafsir Jalalayn : Has the story reached you — addressing the Prophet (s) — of Abraham’s honoured guests? — these were [said to be either] twelve, ten or three angels, one of whom was Gabriel.
Tagalog : Dumating na ba sa iyo, O Muhammad, ang kuwento hinggil sa mga kagalang-galang na panauhin ni Ibrâhim – at sila ay ang mga kagalang-galang na mga anghel –
Hassanor Alapa : Gowani a somold siran on na pitharo iran a Salām (rka) na pitharo iyan a salam 1600 (rkano) a pagtaw a di makikilala
Muhsin Khan : When they came in to him, and said, "Salam, (peace be upon you)!" He answered; "Salam, (peace be upon you )," and said: "You are a people unknown to me,"
Sahih International : When they entered upon him and said, "[We greet you with] peace." He answered, "[And upon you] peace, [you are] a people unknown.
Pickthall : When they came in unto him and said: Peace! he answered, Peace! (and thought): Folk unknown (to me).
Yusuf Ali : Behold, they entered his presence, and said: "Peace!" He said, "Peace!" (and thought, "These seem) unusual people."
Shakir : When they entered upon him, they said: Peace. Peace, said he, a strange people.
Dr. Ghali : As they entered to him, then they said, "Peace!" He said, "Peace! (You) are a people disclaimed (by me)." (i.e., not recognized by me)
Tafsir Jalalayn : When (idh is an adverbial qualifier of hadīthu dayfi, ‘the story of the guests’) they entered upon him and said, ‘Peace!’ — in other words [they said] these very words. He said, ‘Peace!’ — [also] these very words — [These are] an unfamiliar folk, whom we do not know — he said this to himself (qawmun munkarūna is the predicate of an implicit subject such as hā’ūlā’i, ‘these are’).
Tagalog : Noong sila ay pumasok sa kanyang tahanan at binati nila siya sa pamamagitan ng pagsasabi nila sa kanya: Salâm – kapayapaan, at tinugunan niya sila ng pagbabati na kanyang sinabi: Salâm – sumainyo ang kapayapaan, O kayo na mga dayuhan, na hindi namin kayo kilala.
Hassanor Alapa : Na somiong ko pamiliya niyan na minioma niyan a sapi a kaolit a piagiaw
Muhsin Khan : Then he turned to his household, so brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows].
Sahih International : Then he went to his family and came with a fat [roasted] calf
Pickthall : Then he went apart unto his housefolk so that they brought a fatted calf;
Yusuf Ali : Then he turned quickly to his household, brought out a fatted calf,
Shakir : Then he turned aside to his family secretly and brought a fat (roasted) calf,
Dr. Ghali : So he went apart to his family, then came with a plump calf;
Tafsir Jalalayn : Then he went aside to his family, secretly, and brought a fat calf — in sūrat Hūd [it is said], a roasted calf [Q. 11:69] —
Tagalog : Siya ay tumalikod at palihim na tumungo sa kanyang pamilya, at tumungo sa kanyang matabang alagang baka at kanyang kinatay,
Hassanor Alapa : Na in’nat iyan skaniyan sii kiran (na kagiya da siran kan) na pitharo iyan a ba kano di pkhakan
Muhsin Khan : And placed it before them, (saying): "Will you not eat?"
Sahih International : And placed it near them; he said, "Will you not eat?"
Pickthall : And he set it before them, saying: Will ye not eat?
Yusuf Ali : And placed it before them.. he said, "Will ye not eat?"
Shakir : So he brought it near them. He said: What! will you not eat?
Dr. Ghali : So he laid it near them and said, "Will you not eat?"
Tafsir Jalalayn : and he placed it near them saying, ‘Will you not eat?’: he invited them to eat, but they did not respond.
Tagalog : At inihain niya sa kanilang harapan, at siya ay nagmagandang-loob sa pamamagitan ng pag-alok sa kanila na kumain: Hindi ba kayo kakain?
Hassanor Alapa : Na miakagdam kiran sa pangandam (kawan) na pitharo iran a di ka khalk, na pianotholan iran sa bagowa mama a matao a (ipmbawata iyan)
Muhsin Khan : Then he conceived a fear of them (when they ate not). They said: "Fear not." And they gave him glad tidings of an intelligent son, having knowledge (about Allah and His religion of True Monotheism).
Sahih International : And he felt from them apprehension. They said, "Fear not," and gave him good tidings of a learned boy.
Pickthall : Then he conceived a fear of them. They said: Fear not! and gave him tidings of (the birth of) a wise son.
Yusuf Ali : (When they did not eat), He conceived a fear of them. They said, "Fear not," and they gave him glad tidings of a son endowed with knowledge.
Shakir : So he conceived in his mind a fear on account of them. They said: Fear not. And they gave him the good news of a boy possessing knowledge.
Dr. Ghali : Then he entertained a fright of them. They said, "Do not fear (anything)." And they gave him good tidings of a knowledgeable youth.
Tafsir Jalalayn : Then he conceived, he kept secret in himself, a fear of them. They said, ‘Do not be afraid!’, we are messengers from your Lord. And they gave him good tidings of [the birth of] a knowledgeable boy, one endowed with much knowledge, and this was Isaac, as mentioned in sūrat Hūd [Q. 11:71].
Tagalog : At nang makita niya na sila na hindi kumakain ay nakaramdam siya ng takot sa kanyang sarili sa kanila, kanilang sinabi sa kanya: Huwag kang matakot dahil sa walang pag-aalinlangang kami ay mga Sugo ng Allâh, at ibinigay nila ang magandang-balita na ang kanyang asawa na si Sarah ay magkakaanak ng lalaki, na siya ay magiging kabilang sa maalam sa kaalaman hinggil sa Allâh at sa Kanyang ‘Deen,’ na siya ay si Ishâq.
Hassanor Alapa : Na miakaoma so karoma niyan sa mizadaw sa tipi niyan a paras iyan ago pitharo iyan a (sakn) na loks a tiaphkan!!
Muhsin Khan : Then his wife came forward with a loud voice, she smote her face, and said: "A barren old woman!"
Sahih International : And his wife approached with a cry [of alarm] and struck her face and said, "[I am] a barren old woman!"
Pickthall : Then his wife came forward, making moan, and smote her face, and cried: A barren old woman!
Yusuf Ali : But his wife came forward (laughing) aloud: she smote her forehead and said: "A barren old woman!"
Shakir : Then his wife came up in great grief, and she struck her face and said: An old barren woman!
Dr. Ghali : So came forward his wife, clamoring; (literally: with a clamor) then she beat her face, and said, "An old sterile woman!"
Tafsir Jalalayn : Then his wife, Sarah, came forward clamouring, shouting (fī sarratin is a circumstantial qualifier, that is to say, she came shouting) and smote, slapped, her face, and said, ‘A barren old woman!’, who has never given birth to a child, aged ninety-nine, with Abraham being one hundred years old; or [alternatively] he was a hundred and twenty years old and she was ninety years old.
Tagalog : At nang marinig ng asawa ni Ibrâhim ang sinasabi ng mga anghel na pagbibigay ng magandang balita ay humarap siya sa kanila na sumisigaw sa tuwa na di makapaniwala sa kanyang narinig, at pinagpapalo niya ang kanyang mukha bilang pagkamangha sa ibinalita at kanyang sinabi: Paano ako magkakaanak samantalang ako ay matanda na, na baog na hindi na ako magkakaanak?
Hassanor Alapa : Na pitharo iran a datar oto a pitharo o Kadnan ka a Skaniyan so Maongangn a Matao
Muhsin Khan : They said: "Even so says your Lord. Verily, He is the All-Wise, the All-Knower."
Sahih International : They said, "Thus has said your Lord; indeed, He is the Wise, the Knowing."
Pickthall : They said: Even so saith thy Lord. Lo! He is the Wise, the Knower.
Yusuf Ali : They said, "Even so has thy Lord spoken: and He is full of Wisdom and Knowledge."
Shakir : They said: Thus says your Lord: Surely He is the Wise, the Knowing.
Dr. Ghali : They said, "Thus your Lord has said; surely He, Ever He, is The Ever-Wise, The Ever-Knowing."
Tafsir Jalalayn : They said, ‘So, just like what we have said with regard to the good tiding, has your Lord said. Indeed He is the Wise, in His actions, the Knower’, of His creatures.
Tagalog : Sinabi sa kanya ng mga anghel ng Allâh: Ganito ang sinabi ng Allâh na iyong ‘Rabb’ na Tagapaglikha, na tulad ng ipinarating namin sa iyo, at Siya ang may kapangyarihan para rito, at walang nakapagtataka sa Kanyang Kapangyarihan, dahil Siya sa katotohanan, na luwalhati sa Kanya ay ‘Al-Hakeem’ – Ganap na Maalam na inilalagay Niya ang mga bagay sa mga nararapat nitong paglagyan, na ‘Al-`Aleem’ – Ganap na Nakaaalam sa ikakabuti ng Kanyang mga alipin.
Hassanor Alapa : Na pitharo iyan (so Ibrāhīm) a antonaa i btad iyo hay manga sogo’
Muhsin Khan : [Ibrahim (Abraham)] said: "Then for what purpose you have come, O Messengers?"
Sahih International : [Abraham] said, "Then what is your business [here], O messengers?"
Pickthall : (Abraham) said: And (afterward) what is your errand, O ye sent (from Allah)?
Yusuf Ali : (Abraham) said: "And what, O ye Messengers, is your errand (now)?"
Shakir : He said: What is your affair then, O messengers!
Dr. Ghali : Said he, "So, what is your concern, you Emissaries?"
Tafsir Jalalayn : He said, ‘So what is your business, O you who have been sent [by God]?’
Tagalog : Sinabi ni Ibrâhim sa mga anghel: Ano ang inyong pakay at bakit kayo isinugo, O kayong mga sugo?
Hassanor Alapa : Na pitharo iran a mataan a siogo kami sa pagtaw a baradosa 1601
Muhsin Khan : They said: "We have been sent to a people who are Mujrimun (polytheists, sinners, criminals, disbelievers in Allah);
Sahih International : They said, "Indeed, we have been sent to a people of criminals
Pickthall : They said: Lo! we are sent unto a guilty folk,
Yusuf Ali : They said, "We have been sent to a people (deep) in sin;-
Shakir : They said: Surely we are sent to a guilty people,
Dr. Ghali : They said, "Surely we have been sent to a criminal people,
Tafsir Jalalayn : They said, ‘Lo! we have been sent to a guilty folk, disbelievers — these were the people of Lot —
Tagalog : Sinabi nila: Katiyakan, ipinadala kami ng Allâh sa mga tao na nagpakasama dahil sa kanilang pagtanggi at di-paniniwala sa Allâh;
Hassanor Alapa : Sa thomparakan (zogoan) ami siran sa manga ator a pd sa kiomba a lipaw
Muhsin Khan : To send down upon them stones of baked clay.
Sahih International : To send down upon them stones of clay,
Pickthall : That we may send upon them stones of clay,
Yusuf Ali : "To bring on, on them, (a shower of) stones of clay (brimstone),
Shakir : That we may send down upon them stone of clay,
Dr. Ghali : To send upon them stones of clay
Tafsir Jalalayn : that we may unleash upon them stones of clay, baked in fire,
Tagalog : Upang puksain namin sila sa pamamagitan ng pag-ulan ng mga bato na mula sa luwad na pinatigas na may tanda mula sa iyong ‘Rabb’ na Tagapaglikha,
Hassanor Alapa : A totoosan (ankoto a ator a skaniyan na siksa) a phoon ko Kadnan ka a phanompang ko manga tabowakar sa dosa.
Muhsin Khan : Marked by your Lord for the Musrifun (polytheists, criminals, sinners those who trespass Allah's set limits in evil-doings by committing great sins).
Sahih International : Marked in the presence of your Lord for the transgressors."
Pickthall : Marked by thy Lord for (the destruction of) the wanton.
Yusuf Ali : "Marked as from thy Lord for those who trespass beyond bounds."
Shakir : Sent forth from your Lord for the extravagant.
Dr. Ghali : Marked in the Reckoning of your Lord for the extravagant."
Tafsir Jalalayn : marked, bearing the name of the person at whom it will be hurled, by your Lord (‘inda rabbika is an adverbial qualifier of musawwamatan, ‘marked’) for [the destruction of] the prodigal’, for coming unto males in addition to their disbelief.
Tagalog : Na ito ay para sa kanila na lumabag sa batas sa pamamagitan ng kanilang pagiging masama at paghihimagsik.
Hassanor Alapa : Na iniliyo Ami so taw a miaadn on a pd ko miamaratiaya
Muhsin Khan : So We brought out from therein the believers.
Sahih International : So We brought out whoever was in the cities of the believers.
Pickthall : Then we brought forth such believers as were there.
Yusuf Ali : Then We evacuated those of the Believers who were there,
Shakir : Then We brought forth such as were therein of the believers.
Dr. Ghali : Then We brought out whoever of the believers who were in it,
Tafsir Jalalayn : So We brought forth those in them, that is, [in] the towns of the people of Lot, who were believers, in order to destroy the disbelievers;
Tagalog : At pinaalis Namin mula sa bayan ng sambayanan ni Lût ang mga mananampalataya.
Hassanor Alapa : Na da a miatoon Ami ron a salakaw sa isa kawalay a pd ko manga Muslim
Muhsin Khan : But We found not there any household of the Muslims except one [i.e. Lout (Lot) and his two daughters].
Sahih International : And We found not within them other than a [single] house of Muslims.
Pickthall : But We found there but one house of those surrendered (to Allah).
Yusuf Ali : But We found not there any just (Muslim) persons except in one house:
Shakir : But We did not find therein save a (single) house of those who submitted (the Muslims).
Dr. Ghali : Yet, in no way did We find therein other than one house of Muslims; (i.e., those who surrender themselves to Allah).
Tafsir Jalalayn : but We did not find therein other than one house of those who had submitted [to God]: these were Lot and his two daughters. They have been described [here] with [the terms] ‘belief’ and ‘submission’ because they had affirmed [faith] in their hearts and used their limbs to perform acts of obedience.
Tagalog : Na kung kaya, wala Kaming natagpuan sa bayan na yaon ng anumang tahanan ng mga Muslim maliban sa isa, na ito ay tahanan ni Lût.
Hassanor Alapa : a biagakan Ami skaniyan sa tanda a pantag ko siran oto a ipkhalk iran so siksa a masakit
Muhsin Khan : And We have left there a sign (i.e. the place of the Dead Sea , well-known in Palestine) for those who fear the painful torment.
Sahih International : And We left therein a sign for those who fear the painful punishment.
Pickthall : And We left behind therein a portent for those who fear a painful doom.
Yusuf Ali : And We left there a Sign for such as fear the Grievous Penalty.
Shakir : And We left therein a sign for those who fear the painful punishment.
Dr. Ghali : And We have left in it a sign to the ones who fear the painful torment.
Tafsir Jalalayn : And We left therein, after destroying the disbelievers, a sign, an indication of their destruction, for those who fear the painful chastisement, so that they may not do what these [sinners] did.
Tagalog : At nag-iwan Kami sa bayan na yaon ng bakas ng parusa na nanatili bilang tanda sa kapangyarihan ng Allâh at Kanyang kaparusahan sa mga di-naniwala, na ito ay aral sa sinuman na mga natatakot sa masidhing kaparusahan ng Allâh,
Hassanor Alapa : Go sii ko Mūsā 1602 gowani a sogoon Ami skaniyan sii ko Fir’aun sa tanda a mapayag
Muhsin Khan : And in Musa (Moses) (too, there is a sign). When We sent him to Fir'aun (Pharaoh) with a manifest authority.
Sahih International : And in Moses [was a sign], when We sent him to Pharaoh with clear authority.
Pickthall : And in Moses (too, there is a portent) when We sent him unto Pharaoh with clear warrant,
Yusuf Ali : And in Moses (was another Sign): Behold, We sent him to Pharaoh, with authority manifest.
Shakir : And in Musa: When We sent him to Firon with clear authority.
Dr. Ghali : And (also there is a sign) in Musa (Moses) as We sent him to Firaawn (pharaoh) with an evident, all- binding authority.
Tafsir Jalalayn : And [a sign too] in Moses (wa-fī Mūsā is a supplement to fīhā, ‘therein’), that is to say, We also left a sign in the story of Moses, when We sent him to Pharaoh, vested, with a clear warrant, with a manifest proof;
Tagalog : At sa pagpapadala Namin kay Mousã (as) tungo kay Fir`âwn at sa mga matataas na tao ni Fir`âwn na dala-dala niya ang mga talata at mga malilinaw na mga himala ay bilang tanda (rin) para sa mga yaong natatakot sa masidhing parusa.
Hassanor Alapa : Na tomialikhod sabap ko bagr iyan sa pitharo iyan a pangangatao odi na pmbthangn (so Mūsā)
Muhsin Khan : But [Fir'aun (Pharaoh)] turned away (from Belief in might) along with his hosts, and said: "A sorcerer, or a madman."
Sahih International : But he turned away with his supporters and said," A magician or a madman."
Pickthall : But he withdrew (confiding) in his might, and said: A wizard or a madman.
Yusuf Ali : But (Pharaoh) turned back with his Chiefs, and said, "A sorcerer, or one possessed!"
Shakir : But he turned away with his forces and said: A magician or a mad man.
Dr. Ghali : Yet he turned away, with his (court) supporters, and said, "A sorcerer or a madman."
Tafsir Jalalayn : but he turned away, he rejected belief, to his supports (bi-ruknihi), his hosts, [so called] because to him they are like a support [rukn], saying, to Moses that he [Moses] was: ‘A sorcerer, or a madman!’
Tagalog : At tumanggi siya na nagmamataas dahil sa kanyang kapangyarihan at sa mga haligi ng kanyang kaharian na siyang nagpapalakas sa kanya (mga tauhan), at kanyang sinabi hinggil kay Mousã (as): Katiyakan, siya ay salamangkero o di kaya ay isang nasisiraan ng bait.
Hassanor Alapa : Na sininggawt Ami skaniyan ago so manga sondaro niyan na inld Ami siran ko ragat a skaniyan na tomialingoma sa galbk a miphanginsoya on
Muhsin Khan : So We took him and his hosts, and dumped them into the sea, while he was to be blamed.
Sahih International : So We took him and his soldiers and cast them into the sea, and he was blameworthy.
Pickthall : So We seized him and his hosts and flung them in the sea, for he was reprobate.
Yusuf Ali : So We took him and his forces, and threw them into the sea; and his was the blame.
Shakir : So We seized him and his hosts and hurled them into the sea and he was blamable.
Dr. Ghali : So We took him (away) and his hosts; then We flung them off in the main, (and) he was blameworthy.
Tafsir Jalalayn : So We seized him and his hosts and cast, flung, them into the waters, the sea, and so they drowned, for he, that is, Pharaoh, was blameworthy, guilty of what is blameworthy, such as denying the messengers and claiming divinity.
Tagalog : Na kung kaya, pinuksa Namin si Fir`âwn at ang kanyang mga sundalo, at itinapon Namin sila sa karagatan, habang ginagawa niya ang kasamaan na karapat-dapat na sisihin at papanagutin; dahil sa kanyang di-paniniwala, pagtanggi at paghihimagsik.
Hassanor Alapa : Go sii ko Ād gowani a sogoon Ami kiran so sobosobo a phamakabalk (phakaantior)
Muhsin Khan : And in 'Ad (there is also a sign) when We sent against them the barren wind;
Sahih International : And in 'Aad [was a sign], when We sent against them the barren wind.
Pickthall : And in (the tribe of) A'ad (there is a portent) when we sent the fatal wind against them.
Yusuf Ali : And in the 'Ad (people) (was another Sign): Behold, We sent against them the devastating Wind:
Shakir : And in Ad: When We sent upon them the destructive wind.
Dr. Ghali : And (also there is a sign) in c?d as We sent against them the sterile wind.
Tafsir Jalalayn : And [also] in, the destruction of, ‘Ād, was a sign, when We unleashed against them a barren wind, [a wind] which brings nothing of good, for it does not bear any rain and does not pollinate any trees; this [wind] was the west wind (al-dabūr).
Tagalog : At sa nangyari naman sa sambayanan ni `Âd at sa pagpuksa sa kanila ay mga palatandaan (din), mga aral sa sinumang nagsusuri, dahil ipinadala Namin sa kanila ang hangin na walang dala-dala na anumang biyaya at kabutihan,
Hassanor Alapa : Da a imbagak iyan a pd sa shayi a maoma niyan inonta a balowin iyan a datar o miagopk sa kiardak
Muhsin Khan : It spared nothing that it reached, but blew it into broken spreads of rotten ruins.
Sahih International : It left nothing of what it came upon but that it made it like disintegrated ruins.
Pickthall : It spared naught that it reached, but made it (all) as dust.
Yusuf Ali : It left nothing whatever that it came up against, but reduced it to ruin and rottenness.
Shakir : It did not leave aught on which it blew, but it made it like ashes.
Dr. Ghali : In no way did it come upon anything except that it left it out (and) made it as a rotten (stuff).
Tafsir Jalalayn : It did not leave anything, any soul or property, that it came upon without making it like decayed bones, like something that is withered and in scattered pieces.
Tagalog : Na hindi nito iniiwan ang anumang bagay na nadaraanan kundi ginagawa nitong tuyot at winawasak nang lubusan.
Hassanor Alapa : Go sii ko Thamūd gowani a tharoon kiran a sawit kano sa taman sa kotika a di mathay
Muhsin Khan : And in Thamud (there is also a sign), when they were told: "Enjoy yourselves for a while!"
Sahih International : And in Thamud, when it was said to them, "Enjoy yourselves for a time."
Pickthall : And in (the tribe of) Thamud (there is a portent) when it was told them: Take your ease awhile.
Yusuf Ali : And in the Thamud (was another Sign): Behold, they were told, "Enjoy (your brief day) for a little while!"
Shakir : And in Samood: When it was said to them: Enjoy yourselves for a while.
Dr. Ghali : And (also there is a sign) in Thamud as it was said to them, "Take your enjoyment for a while."
Tafsir Jalalayn : And [also] in, the destruction of, Thamūd, was a sign, when it was said to them, after the hamstringing of the she-camel, ‘Enjoy [yourselves] for a while!’, until the end of your terms [of life] — as stated in the [other] verse, ‘Enjoy [yourselves] in your dwellings for three days’ [Q.11:65].
Tagalog : At hinggil naman sa sambayanan ni Thamoud at sa pagpuksa sa kanila ay mga palatandaan (din) at mga aral, noong sinabi sa kanila: Pansamantalang pakinabangan ninyo ang inyong buhay hanggang dumating ang inyong kamatayan.
Hassanor Alapa : Na somianka siran ko sogoan o Kadnan iran na sininggawt siran o matanog a sowara a siran na kababantayan iran 1603
Muhsin Khan : But they insolently defied the Command of their Lord, so the Sa'iqah overtook them while they were looking.
Sahih International : But they were insolent toward the command of their Lord, so the thunderbolt seized them while they were looking on.
Pickthall : But they rebelled against their Lord's decree, and so the thunderbolt overtook them even while they gazed;
Yusuf Ali : But they insolently defied the Command of their Lord: So the stunning noise (of an earthquake) seized them, even while they were looking on.
Shakir : But they revolted against the commandment of their Lord, so the rumbling overtook them while they saw.
Dr. Ghali : Yet they rebelled against the Command of their Lord; so that stunning (thunderbolt) took them (away) (while) they were looking on.
Tafsir Jalalayn : Then they defied, they scorned, the command of their Lord, [refraining] from implementing it; so the thunderbolt, that is, the destructive cry, seized them, after the three days had passed, as they were looking around, in other words, [it seized them] in the daytime.
Tagalog : At nilabag nila ang utos ng Allâh na kanilang ‘Rabb’ na Tagapaglikha, na kung kaya, pinuksa sila sa pamamagitan ng parusang ‘Sâ`iqah’ – nakakikilabot na ingay ng kidlat o anumang masidhing kaparusahan – habang pinagmamasdan nila ang parusa sa kanila sa kanilang mga sariling mga mata.
Hassanor Alapa : Na da siran makagaga oba siran makatindg ago da siran maadn a miamakadaag.
Muhsin Khan : Then they were unable to rise up, nor could they help themselves.
Sahih International : And they were unable to arise, nor could they defend themselves.
Pickthall : And they were unable to rise up, nor could they help themselves.
Yusuf Ali : Then they could not even stand (on their feet), nor could they help themselves.
Shakir : So they were not able to rise up, nor could they defend themselves-
Dr. Ghali : So in no way were they able to be upright, and in no way were they vindicators.
Tafsir Jalalayn : So they were unable to rise up, they could not get up upon the sending down of the chastisement, nor were they victors, over the One Who destroyed them.
Tagalog : Na kung kaya, hindi na nila nakayanang tumakas ni tumayo man lamang mula sa kanilang kinaroroonan na kaparusahan, at wala silang anumang nagawang pangangalaga sa kanilang mga sarili.
Hassanor Alapa : Go so pagtaw o Nūh sa miaona sa miaadn siran a pagtaw a manga fasiq
Muhsin Khan : (So were) the people of Nuh (Noah) before them. Verily, they were a people who were Fasiqun (rebellious, disobedient to Allah).
Sahih International : And [We destroyed] the people of Noah before; indeed, they were a people defiantly disobedient.
Pickthall : And the folk of Noah aforetime. Lo! they were licentious folk.
Yusuf Ali : So were the People of Noah before them for they wickedly transgressed.
Shakir : And the people of Nuh before, surely they were a transgressing people.
Dr. Ghali : And the people of Nuh (Noah) earlier, surely they were an immoral people.
Tafsir Jalalayn : And the people of Noah (read wa qawmi Nūhin, as a supplement to Thamūda, in other words: ‘in the destruction of these [two peoples] by what [destructive power] exists in the heavens and the earth there is [also] a sign’; or read wa qawma Nūhin, in other words, ‘We also destroyed the people of Noah’) aforetime, that is, before the destruction of those mentioned. Indeed they were an immoral lot.
Tagalog : At pinuksa Namin ang sambayanan ni Nûh bago pa sa kanila, dahil ang mga ito ay walang pag-aalinlangang mga tao na lumabag sa kautusan ng Allâh , at naghimagsik na lumampas sa hangganang itinakda ng Allâh .
Hassanor Alapa : Go so kawang na pimbalay Ami skaniyan sa minggolalan sa bagr ago mataan a phakablangn Ami skaniyan 1604
Muhsin Khan : With power did We construct the heaven. Verily, We are Able to extend the vastness of space thereof.
Sahih International : And the heaven We constructed with strength, and indeed, We are [its] expander.
Pickthall : We have built the heaven with might, and We it is Who make the vast extent (thereof).
Yusuf Ali : With power and skill did We construct the Firmament: for it is We Who create the vastness of pace.
Shakir : And the heaven, We raised it high with power, and most surely We are the makers of things ample.
Dr. Ghali : And the heaven (is also a sign). We have built it with (Our) Hands (i.e., Capability) and surely We are indeed extending (it) wide.
Tafsir Jalalayn : And the heaven, We built it with might, and indeed We are powerful (one says āda’l-rajulu or ya’īdu, to mean, ‘he is strong’; and awsa‘a’l-rajulu, to mean, ‘he has become capable [dhū sa‘a] and strong’).
Tagalog : Ang kalangitan ay nilikha Namin na isinaayos Namin nang ganap ang pagkalikha nito, at ginawa Namin bilang bubong ng kalupaan, mula sa Aming lakas at dakilang kapangyarihan, at patuloy na pinalalawak Namin ang lahat ng bahagi nito.
Hassanor Alapa : Go so lopa na dimpas Ami skaniyan na sayana a mapia so komiayat on (so Allāh)
Muhsin Khan : And We have spread out the earth, how Excellent Spreader (thereof) are We!
Sahih International : And the earth We have spread out, and excellent is the preparer.
Pickthall : And the earth have We laid out, how gracious is the Spreader (thereof)!
Yusuf Ali : And We have spread out the (spacious) earth: How excellently We do spread out!
Shakir : And the earth, We have made it a wide extent; how well have We then spread (it) out.
Dr. Ghali : And the earth, We have laid it out (as) a bedding, so how excellent are the Smoothers! (i.e., Those who make the earth as a cradle)
Tafsir Jalalayn : And the earth, We spread it out: We made it level: what excellent Spreaders then!, We are.
Tagalog : At nilikha Namin ang kalupaan nang palatag upang pahingahan ng Aming mga nilikha, at anong galing at pagiging napakabuti Namin na Tagapaglatag (nito)!
Hassanor Alapa : Go sii ko oman i shayi na inadn ami a ngganapa ka kalokalo o makapananadm kano
Muhsin Khan : And of everything We have created pairs, that you may remember (the Grace of Allah).
Sahih International : And of all things We created two mates; perhaps you will remember.
Pickthall : And all things We have created by pairs, that haply ye may reflect.
Yusuf Ali : And of every thing We have created pairs: That ye may receive instruction.
Shakir : And of everything We have created pairs that you may be mindful.
Dr. Ghali : And of everything We created pairs, that possibly you would be mindful.
Tafsir Jalalayn : And of all things (wa-min kulli shay’in is semantically connected to His [following] words khalaqnā) We created pairs, two kinds, such as male and female, heaven and earth, sun and moon, plain and mountain, summer and winter, sweet and bitter, light and darkness, that perhaps you might remember (tadhakkarūna: one of the two original tā’ letters [of tatadhakkarūna] has been omitted), and hence realise that the Creator of pairs is [Himself] Singular, that you might then worship him.
Tagalog : Bawa’t bagay na iba’t ibang uri na nilikha Namin ay ginawa Namin na dalawang magkasalungat na magkaparis; upang maalaala ninyo ang kapangyarihan ng Allâh , at maging aral sa inyo.
Hassanor Alapa : Na pagapas kano ko Allāh ka mataan a sakn rkano na phoon On a phangangalk ko siksa
Muhsin Khan : So flee to Allah (from His Torment to His Mercy Islamic Monotheism), verily, I (Muhammad SAW) am a plain warner to you from Him.
Sahih International : So flee to Allah . Indeed, I am to you from Him a clear warner.
Pickthall : Therefor flee unto Allah; lo! I am a plain warner unto you from him.
Yusuf Ali : Hasten ye then (at once) to Allah: I am from Him a Warner to you, clear and open!
Shakir : Therefore fly to Allah, surely I am a plain warner to you from Him.
Dr. Ghali : "So flee to Allah! Surely I am an evident, constant warner from Him to you.
Tafsir Jalalayn : So flee unto God, that is to say, away from His punishment toward His reward by being obedient to Him and not disobeying Him. Truly I am a clear warner to you from Him.
Tagalog : Na kung kaya, magsiparoon kayo, O kayong mga tao, mula sa parusa ng Allâh tungo sa Kanyang Awa sa pamamagitan ng paniniwala sa Kanya at sa Kanyang Sugo, at sa pagsunod sa Kanyang ipinag-uutos at pagsagawa ng Kanyang kagustuhan, dahil walang pag-aalinlangang ako ay tagapagbabala sa inyo na malinaw ang aking ibinababala. At ang Sugo ng Allâh, kapag mayroong matinding bagay na nangyari sa kanya ay kaagad siyang nagsasagawa ng pagsa-‘Salah,’ at ang ganitong kaparaanan ay pagtakas mula sa parusa tungo sa Allâh.
Hassanor Alapa : Go oba kano adn sa pd o Allāh a tuhan a salakaw ka mataan a sakn rkano na phoon on a phangangalk ko siksa
Muhsin Khan : And set not up (or worship) any other ilahan (god) along with Allah [Glorified be He (Alone), Exalted above all that they associate as partners with Him]. Verily, I (Muhammad SAW) am a plain warner to you from Him.
Sahih International : And do not make [as equal] with Allah another deity. Indeed, I am to you from Him a clear warner.
Pickthall : And set not any other god along with Allah; lo! I am a plain warner unto you from Him.
Yusuf Ali : And make not another an object of worship with Allah: I am from Him a Warner to you, clear and open!
Shakir : And do not set up with Allah another god: surely I am a plain warner to you from Him.
Dr. Ghali : And do not set up with Allah another god; surely I am an evident, constant warner from Him to you."
Tafsir Jalalayn : And do not set up another god alongside God. Truly I am a clear warner to you from Him (before fa-firrū, ‘so flee’, one may read an implicit [preceding] qul lahum, ‘Say to them’).
Tagalog : At huwag kayong maglagay ng katambal sa Allâh na iba pang sinasamba, dahil sa katiyakang ako ay mula sa Allâh na nagbabala ng malinaw na babala para sa inyo.
Hassanor Alapa : Datar oto a da a makaoma ko siran oto a miaonaan iran a pd sa sogo’ inonta a tharoon iran a salamankiro odi na pmbthangn
Muhsin Khan : Likewise, no Messenger came to those before them, but they said: "A sorcerer or a madman!"
Sahih International : Similarly, there came not to those before them any messenger except that they said, "A magician or a madman."
Pickthall : Even so there came no messenger unto those before them but they said: A wizard or a madman!
Yusuf Ali : Similarly, no messenger came to the Peoples before them, but they said (of him) in like manner, "A sorcerer, or one possessed"!
Shakir : Thus there did not come to those before them a messenger but they said: A magician or a mad man.
Dr. Ghali : Thus in no way did (any) Messenger come up to the ones even before them except that they said, "A sorcerer or a madman."
Tafsir Jalalayn : Thus there did not come to those who were before them any messenger but they said, that he was: ‘A sorcerer, or a madman!’, in other words, their denial of you, by saying that you are a sorcerer or a madman, was like the denial of communities before them of their messengers by saying that [same thing].
Tagalog : Na kung paano di-naniwala ang mga Quraysh sa Propeta na si Muhammad, na kanilang sinabi: Siya ay manunula o di kaya ay salamangkero, o di kaya ay nasisiraan ng bait, ay ganoon din ang ginawa ng mga naunang tao kaysa sa kanila na di-naniwala sa kanilang mga Sugo, na kung kaya, pinarating ng Allâh sa kanila ang Kanyang kaparusahan.
Hassanor Alapa : Ba iran inipamagosiata ogaid na siran na pagtaw a somosopak
Muhsin Khan : Have they (the people of the past) transmitted this saying to these (Quraish pagans)? Nay, they are themselves a people transgressing beyond bounds (in disbelief)!
Sahih International : Did they suggest it to them? Rather, they [themselves] are a transgressing people.
Pickthall : Have they handed down (the saying) as an heirloom one unto another? Nay, but they are froward folk.
Yusuf Ali : Is this the legacy they have transmitted, one to another? Nay, they are themselves a people transgressing beyond bounds!
Shakir : Have they charged each other with this? Nay! they are an inordinate people.
Dr. Ghali : Have they enjoined (this saying) one to another? No indeed, (but) they are an inordinate people.
Tafsir Jalalayn : Have they, all, enjoined this upon one another? (an interrogative intended as a denial). Nay, but they are an insolent folk, [a folk] whose own [proclivity to] insolence has made them all say the same thing.
Tagalog : Nagpayuhan ba ang mga nauna at saka ang yaong huli sa pagtanggi at di-paniniwala sa Sugo, noong sinabi nilang lahat ang ganito? Hindi ang kanilang inaakala ang katotohanan kundi sila ay mga masasama na magkakapareho ang kanilang mga puso at mga gawain na di-paniniwala at paglabag, na kung kaya, sinabi ng mga huli sa kanila ang katulad ng sinabi ng mga nauna.
Hassanor Alapa : Na talikhod inka siran (hay Mohammad) ka kna ka a ba phanginsoyai
Muhsin Khan : So turn away (O Muhammad SAW) from them (Quraish pagans) you are not to be blamed (as you have conveyed Allah's Message).
Sahih International : So leave them, [O Muhammad], for you are not to be blamed.
Pickthall : So withdraw from them (O Muhammad), for thou art in no wise blameworthy,
Yusuf Ali : So turn away from them: not thine is the blame.
Shakir : Then turn your back upon them for you are not to blame;
Dr. Ghali : Then turn back from them; so in no way are you blameworthy.
Tafsir Jalalayn : So shun them, for you will not be reproached, because you have conveyed the Message to them.
Tagalog : Na kung kaya, pabayaan mo na, O Muhammad, ang mga sumasamba ng iba bukod sa Allâh , hanggang dumating sa iyo ang anumang pinagpasiyahan ng Allâh para sa kanila, at di ka sisisihin ng sinuman dahil katiyakang naiparating mo ang anumang mensahe na ipinadala sa iyo.
Hassanor Alapa : Go pamakatadm ka ka mataan a so kapananadm na phakanggay a gona ko miamaratiaya
Muhsin Khan : And remind (by preaching the Quran, O Muhammad SAW) for verily, the reminding profits the believers.
Sahih International : And remind, for indeed, the reminder benefits the believers.
Pickthall : And warn, for warning profiteth believers.
Yusuf Ali : But teach (thy Message) for teaching benefits the Believers.
Shakir : And continue to remind, for surely the reminder profits the believers.
Dr. Ghali : And remind; then surely reminding profits the believers.
Tafsir Jalalayn : And remind, admonish by the Qur’ān, for reminding truly benefits believers, [these being] those whom God knows that they will believe.
Tagalog : At kalakip ng iyong pagtalikod sa kanila, O Muhammad, at pagbalewala sa kanilang pagpapahiya sa iyo, ay ang pagpapatuloy mo na pag-anyaya tungo sa Allâh, at pagpapayo sa kanila na kung saan ikaw ay ipinadala; dahil katiyakang ang pagpapaalaala at pagpapayo ay mapapakinabang ng mga taong may pananampalataya ang puso, at nandirito sa dalawang bagay na ito ang katibayan sa mga tumanggi.
Hassanor Alapa : Go da Ko adna so Jinn ago so manosiya inonta a pantag sa an Ako iran masimba 1605
Muhsin Khan : And I (Allah) created not the jinns and humans except they should worship Me (Alone).
Sahih International : And I did not create the jinn and mankind except to worship Me.
Pickthall : I created the jinn and humankind only that they might worship Me.
Yusuf Ali : I have only created Jinns and men, that they may serve Me.
Shakir : And I have not created the jinn and the men except that they should serve Me.
Dr. Ghali : And in no way did I create the jinn and humankind except to worship Me.
Tafsir Jalalayn : And I did not create the jinn and mankind except that they may worship Me: the fact that disbelievers do not worship [God] does not contradict this [statement], since a purpose does not have to be realised [in an act, for it to be valid], as when you may say: ‘I sharpened this pencil in order to write with it’, even though you might not actually write with it.
Tagalog : At hindi ko nilikha ang ‘Jinn’ at ang tao, at sa pagkapadala ng lahat ng mga Sugo kundi sa napakataas na uri ng layunin, na ito ay sambahin lamang Ako nang bukod-tangi at wala nang iba pa.
Hassanor Alapa : Da a khabayaan Akn kiran a rizki ago di Ko khabayaan oba Ako iran pakakana
Muhsin Khan : I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures).
Sahih International : I do not want from them any provision, nor do I want them to feed Me.
Pickthall : I seek no livelihood from them, nor do I ask that they should feed Me.
Yusuf Ali : No Sustenance do I require of them, nor do I require that they should feed Me.
Shakir : I do not desire from them any sustenance and I do not desire that they should feed Me.
Dr. Ghali : In no way would I have from them any provision; and in no way would I have them to feed Me.
Tafsir Jalalayn : I do not desire from them any provision, [either] for Myself, for themselves, or for others, nor do I desire that they should feed Me, or [feed] themselves or others.
Tagalog : At hindi Ko kailangan mula sa kanila ang kabuhayan at hindi Ko kailangan na Ako ay pakanin nila, dahil walang pag-aalinlangan, Ako ay nagbibigay ng kabuhayan at Tagapagkaloob. Na ang Allâh , luwalhati sa Kanya ay hindi nangangailangan sa Kanyang mga nilikha, sa halip sila ang mga nangangailangan sa Kanya sa lahat ng pagkakataon, na Siya na lumikha sa kanila at bumubuhay sa kanila ay ganap na hindi nangangailagan sa kanila at sa kahit na anupaman.
Hassanor Alapa : Mataan a so Allāh na Skaniyan so Paririzki a khirk ko bagr, a so Allāh na Matobay a di iprotos
Muhsin Khan : Verily, Allah is the All-Provider, Owner of Power, the Most Strong.
Sahih International : Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.
Pickthall : Lo! Allah! He it is that giveth livelihood, the Lord of unbreakable might.
Yusuf Ali : For Allah is He Who gives (all) Sustenance,- Lord of Power,- Steadfast (for ever).
Shakir : Surely Allah is the Bestower of sustenance, the Lord of Power, the Strong.
Dr. Ghali : Surely Allah is The Superb Provider, The Owner of Power, The Ever-Pervading.
Tafsir Jalalayn : Indeed it is God Who is the Provider, the Lord of Strength, the Firm, the Stern.
Tagalog : Katiyakang ang Allâh, Siya ay ‘Ar-Razâq’ – ang Bukod-Tanging Tagapagkaloob ng kabuhayan sa Kanyang mga nilikha at ginagarantiyahan Niya ang kanilang kabuhayan, na ‘Dhul Qûwatil Muteen’ – ang Tagapagtangan ng Matibay na Lakas, na di-nagagapi at di-natatalo dahil Pagmamay-ari Niya ang lahat ng kapangyarihan at lakas.
Hassanor Alapa : Mataan a bagian o siran oto a manga pananakoto a kipantag a datar o kipantag o manga pd iran na di ran pnggagaani
Muhsin Khan : And verily, for those who do wrong, there is a portion of torment like to the evil portion of torment (which came for) their likes (of old), so let them not ask Me to hasten on!
Sahih International : And indeed, for those who have wronged is a portion [of punishment] like the portion of their predecessors, so let them not impatiently urge Me.
Pickthall : And lo! for those who (now) do wrong there is an evil day like unto the evil day (which came for) their likes (of old); so let them not ask Me to hasten on (that day).
Yusuf Ali : For the Wrong-doers, their portion is like unto the portion of their fellows (of earlier generations): then let them not ask Me to hasten (that portion)!
Shakir : So surely those who are unjust shall have a portion like the portion of their companions, therefore let them not ask Me to hasten on.
Dr. Ghali : Then surely the ones who did injustice will have an allotment like the allotment of their companions; so let them not seek to hasten Me!
Tafsir Jalalayn : And for those who have wronged, their souls through disbelief, from among the people of Mecca and others, there will assuredly be a lot, a share of chastisement, like the lot, the share, of their counterparts, who perished before them. So let them not ask Me to hasten on, the chastisement, should I give them respite until the Day of Resurrection.
Tagalog : Katiyakan, para sa mga masasama na tinanggihan ang Sugo na si Muhammad, ang bahagi ng parusa mula sa Allâh na ito ay walang pag-aalinlangang darating sa kanila, na tulad ng bahagi ng parusa na iginawad sa mga nauna kaysa sa kanila, na kung kaya, huwag nilang madaliin ang parusa dahil ito ay tiyak na darating sa kanila na walang pag-aalinlangan.
Hassanor Alapa : So wayl na rk o siran oto a manga kafir ko gawii ran a so ipthalad kiran.
Muhsin Khan : Then, woe to those who disbelieve (in Allah and His Oneness Islamic Monotheism) from (that) their Day which they have been promised (for their punishment).
Sahih International : And woe to those who have disbelieved from their Day which they are promised.
Pickthall : And woe unto those who disbelieve, from (that) their day which they are promised.
Yusuf Ali : Woe, then, to the Unbelievers, on account of that Day of theirs which they have been promised!
Shakir : Therefore woe to those who disbelieve because of their day which they are threatened with.
Dr. Ghali : So woe to the ones who have disbelieved from their Day which they are promised.
Tafsir Jalalayn : For woe, a terrible chastisement [will come], to those who disbelieve, from, upon, that day of theirs which they are promised, that is, the Day of Resurrection.
Tagalog : Na kung kaya, kapighatian, kapahamakan, sa mga yaong di-naniwala sa Allâh at sa Kanyang Sugo sa Araw na ipinangako sa kanila na pagdating ng parusa na ito ay Araw ng Muling Pagkabuhay.
1593. Gianan so manga kaadn a pizapaan o Allāh ko kabbnar o maori a alongan a mapnggolawla dn so langowan a madadalm on a btad, sa mianagipoon ko ndo ago so gabon ago so padaw, a palaya dn anan kababantayan o manosiya ago katawan iyan, ka an makapamimikiran ko khabolosan iyan.
1594. So katharo a al Jāriyāt a isa a maana niyan na so padaw a phladlad ko ragat, na adn pn a mimaana on ko manga Ulama sa gioto kon so manga bitoon ko langit a phliot siran on sa datar o kapladlad o padaw ko ragat. Ogaid na so kalankapan a manga mufassirūn na sii siran romiamig ko maana a padaw ko ragat.
1595. So katharo a al Hubuk na madakl a inipmaana on o manga ulama a manga Salaf, aya katharo o Ibn Abbās na: Go so langit a adn a bontal iyan a mapia a pakabngang ago maporo, na pitharo o ad Dahhāk a gioto a al Hubuk na gioto so kolpong a pthad ago ibabasok igira inikayontong o ndo sa giimakathataliya a makasasaibarat sa manga okit a lalan, so Abū Sālih na so al Hubuk na skaniyan so kabibins sa mabagr, sa pitharo o Abdullāh Bin Amr a so al Hubuk na skaniyan so langit a ika pito a so katatagoan ko manga bitoon a tatap, sa langon dn ankanan a manga ropaan na malilimod siran o maana a bontal a mapia ago matanos a so maana a miakapoon ko Ibn Abbas.
1596. Zoransorang so manga katharo iran makapantag ko Qur’ān sa adn a bbnarn iyan na adn pman a di niyan bbnarn, gioto i tindg o Qatādah. Sa di khatimo so tindg iran ko Qur’ān, sa mbarambarang a izipat iran on.
1597. So kiphagizaan iran ko masa a kaphakaoma o bankit na kna o ba pangamad sa pantag sa paratiaya on, aya mataan na izawizaw ago karina sa kapakawawatana iran ko kaphakaoma niyan sa di ran tatankdn. Igira so manosiya na adn a tatankdn iyan a nganin a di phakaoma na sayana on a mapasang i kapamangni sa kitanaan on, go datar oto igira pipikirn iyan a so nganin a phakaoma na khagaga niyan so karna on.
1598. So siksa iran na aya inibtho ron o Qur’ān na Fitnah, morka ka kagia so kamomorkaan na masisiksa sa giimakazalowa so maana niyan sa sii sankoto a ayat na aya dn a maana niyan na so kasiksaan iran a malipds. Aya siksa ko naraka na so kakhatotong ko apoy, samanoto na so fitnah, na gioto so kaotong ko apoy a maana niyan.
1599. Di siran phangnpan a torog ko kagagawii sa gii ran kapanambayang sa manga sunat a soasoat iran ko Allāh a simba oto a pkhababayaan o Allāh sabap sa da a ba on kapakiilay layin, ka aya bo a pd o barasimba na so manga bitoon a thotoday ago so Allāh a di thorogn, na so salakaw kiran na romarasrok sa torog. Pitharo o Abdullāh Ibn Salām a gowani a makaoma so Rasūlullāh [s.a.w] sa Madīnah na siagombaan o manga taw sa inalaw iran na pd ako sankoto a manga taw, na gowani a mailay akn a paras o Rasūlullāh [s.a.w] na miasarino akn a kna o ba paras a bokhag, na aya paganay a man’g akn on a katharo na so kiatharoa niyan ko: Hay manga manosiya pamaganaan iyo so pangn’nkn, go khoyaptaan iyo so manga dadazg, go panalawn iyo so Salam, go zambayang kano ko kagagawii a so manga taw na khitotorogn, ka makasold kano ko Sorga sa kalilintad. Go pitharo o Rasūlullāh [s.a.w] a: Mataan a adn ko Sorga a manga bilik a pkhailay so sold iyan ko likod iyan, ago so likod iyan ko sold iyan. Na pitharo o Abū Mūsā al Ash’arī [r.a] a antai khirk roo hay Rasūlullāh [s.a.w]? na pitharo iyan a: Rk o taw a piakananaw niyan so katharo iyan, ago inipamagana niyan so pangn’nkn, ago miangamnggi ko Allāh a giimanambayang a so manga taw na khitotorogn. (piakam-bowat o Imām Ahmad).
1600. Gianan so thotolan ko Ibrāhīm gowani a maoma o manga malāikat a khizasalin siran sa manosiya sa siakaw niyan siran sa piagana niyan siran a iniyaw a sapi na gowani a da siran khakan, na kiaalapan kiran ka kagia so mibabagowan a bisita na ino pn di kan ka adn a bantak iyan a marata, na piakasarig iran sa siran na manga malāikat a di khan, sa miaot siran ko Ibrāhīm sabap ko malangas a Thotolan (al Bushrā) (ko kipmbawataan iyan ko Ishāq a bagowa mama a matao, sa inipammsa oto o karoma niyan a Ibrahim sa miatpi niyan a paras iyan sa kna o ba kasanka ko limo o Allāh aya mataan na kapammsa ka kagia skaniyan na tiaphkan a loks a babay, na pitharo iran on a so Allāh na da dn a margn on. Khailay sankanan a sipat o Ishāq a skaniyan na wata a matao, na so kaka a wata iyan a so Ismāīl na wata a mama a mapantag sa margn. Ilay anka so Ayat a; 15:53, 37:101, 51:28.
1601. Sa giankoto a manga malāikat a miakaoma ko Ibrāhīm na gia bo a kiaawt iran on ka aya bantak iran a mala na so pagtaw o Nabī Lūt, ko kathanai kiran a siksa a mala ko kiandarowaka iran, sa aya dn a mikhakaromai na so manga mama sa inawaan iran so manga babay, sa madakl a kiasagad ankai a thotol ko manga Sūrah a miangaoona. Ilay anka so Osn. 419, 502, 503, 504, 505, 617, 618.
1602. Inaloy niyan san mambo so kiasogoa ko Mūsā sii ko Fir’aun sa kisampayin iyan on ko toroan a phoon ko Allāh na da thoon ko Fir’aun a kinisingaan iyan ko Mūsā sa ba niyan dn piagizawizaw ka kagia katawan iyan so btad o Mūsā sa miaona ka ron miakala.
1603. Gianan so langowan a pagtaw a inantior siran o Allāh ko lopa sabap ko kiandarowaka iran ago so kiasanka iran sa inipoon iyan ko pagtaw o Lūt, na inisompat iyan on so Fir’aun na go bo so pagtaw o Ād ago so Thamūd, ago so pagtaw o Nūh, a giankai a manga pagtaw na palaya dn makaliliot ko manga Arab sa Makkah so manga ingd iran ago adn a malalamba ko manga paza iran ko oriyan o kiaantior iran, na ino di khakowa a thoma o manga taw sa Makkah a siran na mabagr i g’s ago kapasang a di so manga taw sa Makkah, madakl a kiapangaaaloy anan ko miangaoona a manga Sūrah. Giankaya a Qur'ān na aya pagns iyan na aya gii niyan imbitiarai na so akal o manosiya ago so darm iyan sa aya mu’jizah niyan na so kababaloy o katao niyan a maporo a di so praotan o knal o manosiya sii ko apia antonaa a masa ago darpa, sa mala a kaphakatanoda niyan ko akal a di so mata a so miangaoona a mu’jizah na pkhasandngan o mata.
1604. So kawang na inibgay a pasad o Allāh a phakablangn iyan sa maolad a da dn a sindadan iyan sa biagr anan o manga Ulamā ko katao ko kawang sa giankai a alang manaot na di dn khagaga o manosiya oba niyan matantal so pithamanan iyan sa apia pn malalagoy so sindaw a da dn a onaan iyan a magaan i kapalalagoy ka 186 nggibo ka miliyas a khaktas iyan ko oman isa ka napas (second) na malalagoy sa sanggibo ragon a sindaw (1000 light year) na di dn iraot ko pikhilidan iyan a gianan i miasar on a pandapat o manga Ulamā na so talikhodan anan na da dn a matao ron na so Allāh na bnar ko katharo iyan a inadn iyan so kawang na phakablangn iyan. So kapphamangadii ko manga katao ko alang manawt na phakabagr ko mataan a so Allāh na Gaos a Mabagr a di kharaot a kirakira so kiapangadn iyan, na aya piakammsa na so manga taw a siabot iran oto na di ran khatadman so Allāh.
1605. Inaloy o Allāh so hikmah niyan ko kiaadna niyan ko Jinn ago so manosiya a pantag sa an siran mabaloy a barasimba ko Allāh, di kiran phamangni so Allāh sa pagpr ka skaniyan i pmbgay ko pagpr o manosiya, sa ya piangni niyan kiran na so kasimbaa iran ko Allāh, ino ba mapangingindaw o Allāh so kasimbaa iran on? Di niyan mapangingindaw ka kawasa skaniyan ko langowan taman, ogaid na limo iyan kiran a kabaloy ran a barasimba ko Allāh, ka aya madadalm a pagns ko kasimbaa ko Allāh na so kabaloy o simba o manosiya a sii rkaniyan phagndod so manga gona a mapia sii ko kapzimba niyan, sa da a khibgay niyan a gona ko Kadnan iyan, sa langowan a simba a inipaliogat o Allāh ko manosiya na kadadalman sa ipthagompia o kaoyagoyag iyan a manosiya, sa aya kakhailaya sa so simba na bnar a simba na mailay a so rarad iyan na ithagompia o manosiya a khi rk on ago kasawitan o manga kaadn a makaliliot on so rarad a mapia ankoto a simba niyan, sa odi oto manggolawla na di bnar so simba niyan oba simba sii ko Allāh, aya katins o simba na skaniyan so kinggolalann ko langowan a inisogo o Allāh ago so kitaplkn ko inisapar iyan sa nggolalan sa paratiaya sii rkaniyan, a isasarta on so kathaoripn ago so kathapapay ko sogoan o Allāh, sa langowan a minioma o Rasūlullāh [s.a.w] a sogoan na inggolalan iyan na langowan a inisapar iyan na itaplk iyan.