So Qur'an A Soti
Sūrah Al Qiyāmah
- [ 75 So Alongan a Qiyāmah ] -
( The Resurrection - Ang Pagkabuhay Na Mag-uli )
Pangnal ko Sūrah
Giankai a Sūrah na aya dn a patogina niyan na so al Qiyāmah a gianan na aya maana niyan na so “kaphakatindg” a gioto so kaphakatindg o alongan a kaphangokom o Allāh ko alongan a maori, sa ba on dn inibtho ankoto a al Qiyāmah, sa mimbaloy a skaniyan so alongan a maori ko kaphangokom o Allāh ko langowan a kaadn.
Pd skaniyan ko miangaoona mitoron a Sūrah sii sa Makkah.
Aya onayan a bandingan iyan na so thotolan ko kakhaoyag o manosiya ko oriyan o kapatay niyan sabap ko kakhokoma kiran o Allāh ko langowan a galbk iran ko doniya sa makowa iran so manga balas iran. Aya dn a bantak iyan na so ginawa o manosiya a piakalbi a kaadn ko doniya ago aya on piakandato.
Pizabanding iyan pn so kaphakagaga o Allāh, ko kaphakakasoya niyan ko kaaadn o manosiya ko oriyan o kaphophog iyan ko kiardak a sianka oto o manga pananakoto oba makanggagayan pharoman so manosiya ko oriyan o kaphophog o tolan iyan ko kiardak, a gianan i isa a mala a bandingan o Qur’ān a pthankdn iyan a adn a kaoyag ko oriyan o kapatay a mbalasan on so manosiya sa mapiya ago marata.
Aya kadakl a ayat iyan na 40, tomioron ko oriyan o Sūrah al Qāri’ah.
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 : Pzapa Ako ko alongan a Qiyāmah
Muhsin Khan : I swear by the Day of Resurrection;
Sahih International : I swear by the Day of Resurrection
Pickthall : Nay, I swear by the Day of Resurrection;
Yusuf Ali : I do call to witness the Resurrection Day;
Shakir : Nay! I swear by the day of resurrection.
Dr. Ghali : No! I swear by the Day of the Resurrection.
Tafsir Jalalayn : Nay! (the lā is extra in both instances) I swear by the Day of Resurrection.
Tagalog : Sumumpa ang Allâh sa pamamagitan ng Araw ng Muling Pagkabuhay,
Hassanor Alapa : Go pzapa Ako ko ginawa a pphanginsoya 1878
Muhsin Khan : And I swear by the self-reproaching person (a believer).
Sahih International : And I swear by the reproaching soul [to the certainty of resurrection].
Pickthall : Nay, I swear by the accusing soul (that this Scripture is true).
Yusuf Ali : And I do call to witness the self-reproaching spirit: (Eschew Evil).
Shakir : Nay! I swear by the self-accusing soul.
Dr. Ghali : And no! I swear by the self, constantly self-blaming.
Tafsir Jalalayn : And, nay, I swear by the (self-)reproaching soul, the one that reproaches itself, even if it should expend great effort in being virtuous (the response to the oath has been omitted, that is to say, la-tub‘athunna, ‘you shall indeed be resurrected!’, as indicated by [what follows]):
Tagalog : At sumumpa rin Siya sa pamamagitan ng taong mananampalataya na natatakot na sinisisi niya ang kanyang sarili sa kanyang pagkukulang sa mga kabutihan at pagsagawa ng mga kasalanan.
Hassanor Alapa : Ba iitonga o manosiya a di Ami dn thimoon so manga tolan iyan (ko kakhaoyag pharoman)
Muhsin Khan : Does man (a disbeliever) think that We shall not assemble his bones?
Sahih International : Does man think that We will not assemble his bones?
Pickthall : Thinketh man that We shall not assemble his bones?
Yusuf Ali : Does man think that We cannot assemble his bones?
Shakir : Does man think that We shall not gather his bones?
Dr. Ghali : Does man reckon that We will never gather his bones?
Tafsir Jalalayn : Does man, that is, [does] the disbeliever, suppose that We shall not assemble his bones?, for the raising [from the graves] and [for] the bringing back to life.
Tagalog : Iniisip ba ng isang taong walang pananampalataya na hindi Namin kayang ipuning muli ang kanyang buto pagkatapos magkadurug-durog nito at kumalat? Hindi ang kanyang inaakala ang katotohanan kundi walang pag-aalinlangan, kaya Naming buuin at pagsama-samahing muli sa pinakaangkop na ayos na pagkabuo,
Hassanor Alapa : Nkayno di, a gaos Ami a kaadna Mi ko manga kmr iyan (sa pakakasowin Ami pharoman ko kaadn)
Muhsin Khan : Yes, We are Able to put together in perfect order the tips of his fingers.
Sahih International : Yes. [We are] Able [even] to proportion his fingertips.
Pickthall : Yea, verily. We are Able to restore his very fingers!
Yusuf Ali : Nay, We are able to put together in perfect order the very tips of his fingers.
Shakir : Yea! We are able to make complete his very fingertips
Dr. Ghali : Yes indeed, We are (always) Determiners over molding (again) his finger-tips.
Tafsir Jalalayn : Yes, indeed!, We shall assemble them. We are able, in addition to assembling them, to reshape [even] his fingers, that is to say, to restore their bones just as they had been, despite their smallness: so how much more so [are We able to restore] the larger ones!
Tagalog : Ang mga dulo ng mga daliri ng kanyang mga kamay at mga paa (o pagsasama-samahin ito na gawing isang daliri na lamang na tulad ng pinakadulo ng kuko ng paa ng kamelyo).
Hassanor Alapa : Ogaid na khabayaan o manosiya a kadarkt iyan ko kandosa ko hadapan iyan
Muhsin Khan : Nay! (Man denies Resurrection and Reckoning. So) he desires to continue committing sins.
Sahih International : But man desires to continue in sin.
Pickthall : But man would fain deny what is before him.
Yusuf Ali : But man wishes to do wrong (even) in the time in front of him.
Shakir : Nay! man desires to give the lie to what is before him.
Dr. Ghali : No indeed, but man would (like) to act impiously in the (life) before him.
Tafsir Jalalayn : Nay, but man desires to deny (li-yafjura: the lām is extra, and the subjunctive mood is because of an implied [preceding] an, ‘that’) what lies ahead of him, namely, the Day of Resurrection, as is indicated by:
Tagalog : Subali’t tinatanggihan ng tao ang Muling Pagkabuhay, na nais niyang manatili sa pagiging masama sa mga darating pang mga araw ng kanyang buhay,
Hassanor Alapa : Iphagiza iyan o anda i masa a kakhaadn o alongan a Qiyāmah
Muhsin Khan : He asks: "When will be this Day of Resurrection?"
Sahih International : He asks, "When is the Day of Resurrection?"
Pickthall : He asketh: When will be this Day of Resurrection?
Yusuf Ali : He questions: "When is the Day of Resurrection?"
Shakir : He asks: When is the day of resurrection?
Dr. Ghali : He asks, "When will be the Day of the Resurrection?"
Tafsir Jalalayn : He asks, ‘When is the Day of Resurrection?’ — the question is meant in mockery and denial.
Tagalog : Na tinatanong ng walang pananampalatayang ito bilang pagtanggi sa pagkagunaw ng daigdig: Kailan ba mangyayari ang Muling Pagkabuhay?
Hassanor Alapa : Amay ka masambolayang so kailay a mandn a kilat
Muhsin Khan : So, when the sight shall be dazed,
Sahih International : So when vision is dazzled
Pickthall : But when sight is confounded
Yusuf Ali : At length, when the sight is dazed,
Shakir : So when the sight becomes dazed,
Dr. Ghali : Yet, when the sight (Literally: the beholding) is dazed,
Tafsir Jalalayn : But when the eyes are dazzled (read bariqa or baraqa), startled and perplexed upon seeing some of those things which it used to deny;
Tagalog : Samakatuwid, kapag naging malamlam na ang paningin at magugulat at mamamangha sa kagimbal-gimbal na pangyayari sa Araw ng Muling Pagkabuhay na nakikita,
Hassanor Alapa : Ago mapadng so sindaw o olan
Muhsin Khan : And the moon will be eclipsed,
Sahih International : And the moon darkens
Pickthall : And the moon is eclipsed
Yusuf Ali : And the moon is buried in darkness.
Shakir : And the moon becomes dark,
Dr. Ghali : And the moon eclipses, (Or: cave in).
Tafsir Jalalayn : and the moon is eclipsed, darkening, its light disappearing,
Tagalog : At mawawalan na ng liwanag ang buwan,
Hassanor Alapa : Sa matimo so alongan ago so olan sa sombang siran palaya sa sdpan
Muhsin Khan : And the sun and moon will be joined together (by going one into the other or folded up or deprived of their light, etc.)
Sahih International : And the sun and the moon are joined,
Pickthall : And sun and moon are united,
Yusuf Ali : And the sun and moon are joined together,-
Shakir : And the sun and the moon are brought together,
Dr. Ghali : And the sun and the moon are gathered together,
Tafsir Jalalayn : and the sun and the moon are brought together, so that both of them will rise from the west; or [it means when] the light of both of them disappears — and this will be on the Day of Resurrection —
Tagalog : At sabay nang sisikat ang araw at buwan mula sa kanluran na napakadilim,
Hassanor Alapa : Sa tharoon o manosiya sa alongan oto a anda dn so phagapasan
Muhsin Khan : On that Day man will say: "Where (is the refuge) to flee?"
Sahih International : Man will say on that Day, "Where is the [place of] escape?"
Pickthall : On that day man will cry: Whither to flee!
Yusuf Ali : That Day will Man say: "Where is the refuge?"
Shakir : Man shall say on that day: Whither to fly to?
Dr. Ghali : Upon that Day man will say, "Where to flee?" (Literally: Where is the fleeing?).
Tafsir Jalalayn : on that day man will say, ‘Where is the escape?’
Tagalog : Sasabihin ng tao sa oras na yaon: Saan ba maaaring makapagtago upang makatakas sa kagimbal-gimbal na parusang ito?
Hassanor Alapa : Di, ka da dn a phagapasan
Muhsin Khan : No! There is no refuge!
Sahih International : No! There is no refuge.
Pickthall : Alas! No refuge!
Yusuf Ali : By no means! No place of safety!
Shakir : By no means! there shall be no place of refuge!
Dr. Ghali : Not at all, no subterfuge!
Tafsir Jalalayn : No indeed! — a deterrent against seeking to escape — There is no refuge, no shelter to seek protection in.
Tagalog : Ang katotohanan ay hindi ang yaong iyong inaasam-asam, O ikaw na tao, na paghingi ng mapagkukublihan, dahil wala nang mapagkukublihan at wala nang kaligtasan sa ngayon.
Hassanor Alapa : Sii ko Kadnan ka sa alongan oto so pthampatan a khadrangan
Muhsin Khan : Unto your Lord (Alone) will be the place of rest that Day.
Sahih International : To your Lord, that Day, is the [place of] permanence.
Pickthall : Unto thy Lord is the recourse that day.
Yusuf Ali : Before thy Lord (alone), that Day will be the place of rest.
Shakir : With your Lord alone shall on that day be the place of rest.
Dr. Ghali : To your Lord upon that day will be the repository!
Tafsir Jalalayn : On that day the recourse will be to your Lord, the [final] recourse of all creatures, whereupon they will be reckoned with and requited.
Tagalog : Ang patutunguhan ng lahat ng mga nilikha sa Araw ng Muling Pagkabuhay ay sa Allâh lamang na Bukod-Tangi at doon sila mananatili, upang pagbayarin ang bawa’t isa sa anuman na karapat-dapat na kabayaran para sa kanya.
Hassanor Alapa : Sa phanotholn ko manosiya sa alongan oto so nganin a inipangonakona niyan ago so inipakaori niyan (a galbk a marata ago mapiya)
Muhsin Khan : On that Day man will be informed of what he sent forward (of his evil or good deeds), and what he left behind (of his good or evil traditions).
Sahih International : Man will be informed that Day of what he sent ahead and kept back.
Pickthall : On that day man is told the tale of that which he hath sent before and left behind.
Yusuf Ali : That Day will Man be told (all) that he put forward, and all that he put back.
Shakir : Man shall on that day be informed of what he sent before and (what he) put off.
Dr. Ghali : Upon that Day man will be fully informed of whatever he forwarded and deferred.
Tafsir Jalalayn : On that day man will be informed of what he has sent ahead and left behind, [he will be informed] of the his first and last deeds.
Tagalog : Na ipababatid sa tao sa Araw na yaon ang lahat ng kanyang ginawa: mabuti man o masama, ang kanyang unang ginawa at ang kanyang huling ginawa sa kanyang buhay.
Hassanor Alapa : Ogaid na so manosiya na sii ko ginawa niyan na aya on tomitikay a saksi.
Muhsin Khan : Nay! Man will be a witness against himself [as his body parts (skin, hands, legs, etc.) will speak about his deeds].
Sahih International : Rather, man, against himself, will be a witness,
Pickthall : Oh, but man is a telling witness against himself,
Yusuf Ali : Nay, man will be evidence against himself,
Shakir : Nay! man is evidence against himself,
Dr. Ghali : No indeed, (but) man is a demonstration against himself,
Tafsir Jalalayn : Rather man has insight into his [own] soul, for his limbs will speak of his deeds (the hā’ [sc. the tā’ marbūta in basīratun] is for hyperbole), and so he must be requited,
Tagalog : Walang pag-aalinlangan, ang tao ay magiging malinaw na saksi laban sa kanyang sarili sa anuman na kanyang ginawa o hindi ginawa,
Hassanor Alapa : Opama o btadn iyan a langowan a sndod iyan (sa di niyan kasiksa na di ron dn phakanggay a gona)
Muhsin Khan : Though he may put forth his excuses (to cover his evil deeds).
Sahih International : Even if he presents his excuses.
Pickthall : Although he tender his excuses.
Yusuf Ali : Even though he were to put up his excuses.
Shakir : Though he puts forth his excuses.
Dr. Ghali : Even though he cast forth his (ready) excuses.
Tafsir Jalalayn : though he should offer his excuses (ma‘ādhīr is the plural of ma‘dhira, but following a different pattern [from the usual ma‘dhira, ma‘ādhir]) that is to say, whatever excuse he offers will not be accepted from him.
Tagalog : Kahit ikatwiran niya pa ang lahat ng maaaring ikatwiran sa kanyang kasalanan ay hindi na ito magiging kapaki-pakinabang pa sa kanya.
Hassanor Alapa : Di nka pkhaoga a dila aka (hay Mohammad) 1879 sa phamakotan ka skaniyan
Muhsin Khan : Move not your tongue concerning (the Quran, O Muhammad SAW) to make haste therewith.
Sahih International : Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an.
Pickthall : Stir not thy tongue herewith to hasten it.
Yusuf Ali : Move not thy tongue concerning the (Qur'an) to make haste therewith.
Shakir : Do not move your tongue with it to make haste with it,
Dr. Ghali : Do not move your tongue with it (The Qur'an) to hasten on with it;
Tafsir Jalalayn : God, exalted be He, says to His Prophet: Do not move your tongue with it, with the Qur’ān, before Gabriel is through with [reciting] it, to hasten it, fearing to lose it.
Tagalog : Huwag mong igalaw ang inyong dila, O Muhammad, sa pagbigkas ng Qur’ân habang ito ay ipinapahayag sa iyo; dahil sa nais mong madaliin ang pagsaulo nito, na nangangamba ka na baka hindi mo ito maisaulo.
Hassanor Alapa : Ka patoray Rkami so katimoa on ago so kabatiaa on
Muhsin Khan : It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Quran),
Sahih International : Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.
Pickthall : Lo! upon Us (resteth) the putting together thereof and the reading thereof.
Yusuf Ali : It is for Us to collect it and to promulgate it:
Shakir : Surely on Us (devolves) the collecting of it and the reciting of it.
Dr. Ghali : Surely upon Us is the gathering of it and its all-evident reading.
Tafsir Jalalayn : Assuredly it is for Us to bring it together, in your breast, and to recite it, your reciting of it, that is, its flowing off your tongue.
Tagalog : Katiyakan, pagsasama-samahin Namin ito sa iyong kalooban, pagkatapos ay mabibigkas mo ito sa pamamagitan ng iyong dila kung kailan mo ito naisin.
Hassanor Alapa : Na amay ka mabatia Ami skaniyan na doyog anka so kabatiaa on
Muhsin Khan : And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Quran's) recital.
Sahih International : So when We have recited it [through Gabriel], then follow its recitation.
Pickthall : And when We read it, follow thou the reading;
Yusuf Ali : But when We have promulgated it, follow thou its recital (as promulgated):
Shakir : Therefore when We have recited it, follow its recitation.
Dr. Ghali : So when We have read it, then closely follow its all-evident reading.
Tafsir Jalalayn : So, when We recite it, to you, by means of Gabriel’s recital, follow its recitation, listen to its recitation: thus the Prophet (s) would listen to it and then repeat it.
Tagalog : Na kung kaya, kapag binigkas ito sa iyo ng Aming Sugo na si (Anghel) Jibril ay makinig ka sa pagbibigkas niya at tumahimik ka para rito, pagkatapos ay saka mo bigkasin na katulad ng ginawa niya na pagkabigkas sa iyo,
Hassanor Alapa : Oriyan iyan na patoray Rkami so kapayaga on
Muhsin Khan : Then it is for Us (Allah) to make it clear to you,
Sahih International : Then upon Us is its clarification [to you].
Pickthall : Then lo! upon Us (resteth) the explanation thereof.
Yusuf Ali : Nay more, it is for Us to explain it (and make it clear):
Shakir : Again on Us (devolves) the explaining of it.
Dr. Ghali : Thereafter surely upon Us is its evident (exposition).
Tafsir Jalalayn : Then, it is for Us to explain it, by making you comprehend [it]: the connection between this verse and what preceded [it] is that those [verses before] imply turning away from God’s signs, whereas this one implies applying oneself to them by memorising them.
Tagalog : Pagkatapos ay walang pag-aalinlangan, Kami ang maglilinaw sa anumang hindi mo naintindihan na mga kahulugan at mga alituntunin na itinuturo nito.
Hassanor Alapa : Di, ogaid na khabayaan iyo so magaan a mimamasa 1880
Muhsin Khan : Not [as you think, that you (mankind) will not be resurrected and recompensed for your deeds], but (you men) love the present life of this world,
Sahih International : No! But you love the immediate
Pickthall : Nay, but ye do love the fleeting Now
Yusuf Ali : Nay, (ye men!) but ye love the fleeting life,
Shakir : Nay! But you love the present life,
Dr. Ghali : Not at all! No indeed, (but) you (i.e., mankind) love the hasty (world).
Tafsir Jalalayn : No indeed! (kallā is for commencement, with the sense of alā) Rather you love the transitory [life], this world (both verbs [here and below] may be read in the second or third person plural),
Tagalog : Ang katotohanan ay hindi ang inyong inaangkin, O kayong mga sumasamba ng iba bukod sa Allâh, na wala nang Pagkabuhay pa na Mag-uli at wala nang Pagbabayad, kundi ang katotohanan ay mga tao kayong nahuhumaling sa makamundo at sa kinang nito,
Hassanor Alapa : Sa imbagak iyo so matataalik (so maori a alongan)
Muhsin Khan : And leave (neglect) the Hereafter.
Sahih International : And leave the Hereafter.
Pickthall : And neglect the Hereafter.
Yusuf Ali : And leave alone the Hereafter.
Shakir : And neglect the hereafter.
Dr. Ghali : And leave behind the Hereafter.
Tafsir Jalalayn : and forsake the Hereafter, thus neglecting to work towards [attaining bliss in] it.
Tagalog : At tinalikuran ninyo ang Kabilang-Buhay at ang anumang kasiyahan na naroroon.
Hassanor Alapa : Adn a manga paras sa alongan oto a makalalangas
Muhsin Khan : Some faces that Day shall be Nadirah (shining and radiant).
Sahih International : [Some] faces, that Day, will be radiant,
Pickthall : That day will faces be resplendent,
Yusuf Ali : Some faces, that Day, will beam (in brightness and beauty);-
Shakir : (Some) faces on that day shall be bright,
Dr. Ghali : Faces upon that Day will be blooming,
Tafsir Jalalayn : Some faces on that day, that is, on the Day of Resurrection, will be radiant, fair and resplendent,
Tagalog : Ang mga mukha ng mga masasayang tao sa Araw ng Muling Pagkabuhay ay nagniningning at nagliliwanag sa kagalakan,
Hassanor Alapa : A sii ko Kadnan iyan na phagilay
Muhsin Khan : Looking at their Lord (Allah);
Sahih International : Looking at their Lord.
Pickthall : Looking toward their Lord;
Yusuf Ali : Looking towards their Lord;
Shakir : Looking to their Lord.
Dr. Ghali : Looking towards their Lord;
Tafsir Jalalayn : looking upon their Lord, in other words, they will see God, glorified and exalted be He, in the Hereafter.
Tagalog : Na nakikita niya ang Tagapaglikha at Nagmamay-ari sa kanya, na siya ay lubos na naliligayahan sa pangyayaring ito.
Hassanor Alapa : Go adn a manga paras sa alongan oto a mrorondma (a makasasangingi)
Muhsin Khan : And some faces, that Day, will be Basirah (dark, gloomy, frowning, and sad),
Sahih International : And [some] faces, that Day, will be contorted,
Pickthall : And that day will other faces be despondent,
Yusuf Ali : And some faces, that Day, will be sad and dismal,
Shakir : And (other) faces on that day shall be gloomy,
Dr. Ghali : And faces upon that Day shall be scowling,
Tafsir Jalalayn : And other faces on that day will be scowling, glowering, frowning terribly,
Tagalog : At ang mga mukha ng mga nagdadalamhati sa Araw ng Muling Pagkabuhay ay malulungkot at madidilim,
Hassanor Alapa : A tatankdn iyan a ithana on so mabasng a siksa
Muhsin Khan : Thinking that some calamity was about to fall on them;
Sahih International : Expecting that there will be done to them [something] backbreaking.
Pickthall : Thou wilt know that some great disaster is about to fall on them.
Yusuf Ali : In the thought that some back-breaking calamity was about to be inflicted on them;
Shakir : Knowing that there will be made to befall them some great calamity.
Dr. Ghali : Expecting that a (back-breaking) calamity is going to be performed upon them.
Tafsir Jalalayn : certain that a spine-crushing calamity will fall on them, a great catastrophe, one that ‘crushes the spine’ (fiqār).
Tagalog : Na nag-aabang sa pagdating ng matinding kapinsalaan na mangyayari sa kanya, na nakababali ng kanyang mga gulugod sa likuran.
Hassanor Alapa : Di, amay ka isampay dn (so napas) ko kaporoan o rarb 1881
Muhsin Khan : Nay, when (the soul) reaches to the collar bone (i.e. up to the throat in its exit),
Sahih International : No! When the soul has reached the collar bones
Pickthall : Nay, but when the life cometh up to the throat
Yusuf Ali : Yea, when (the soul) reaches to the collar-bone (in its exit),
Shakir : Nay! When it comes up to the throat,
Dr. Ghali : Not at all! When it reaches the clavicles,
Tafsir Jalalayn : No indeed! (kallā: in the sense of alā) When it, the soul, reaches up to the collar bones,
Tagalog : Katiyakan, kapag umabot na ang kaluluwa sa ‘Balaghat’ sa paglabas nito sa oras ng kamatayan,
Hassanor Alapa : Sa matharo dn a antai phakabolong?!
Muhsin Khan : And it will be said: "Who can cure him and save him from death?"
Sahih International : And it is said, "Who will cure [him]?"
Pickthall : And men say: Where is the wizard (who can save him now)?
Yusuf Ali : And there will be a cry, "Who is a magician (to restore him)?"
Shakir : And it is said: Who will be a magician?
Dr. Ghali : And it is said, "Who is an enchanter?"
Tafsir Jalalayn : and it is said, [and] those around him [the dying one] say: ‘Where is the enchanter?’, to perform incantations on him and cure him,
Tagalog : At sasabihin sa isa’t isa ng mga nandoroon: Mayroon pa bang makagagamot at makapagpapagaling sa kanya sa kanyang katayuan sa ngayon?
Hassanor Alapa : Sa tankdn iyan a gioto dn so kaodas (ko kaphatay)
Muhsin Khan : And he (the dying person) will conclude that it was (the time) of departing (death);
Sahih International : And the dying one is certain that it is the [time of] separation
Pickthall : And he knoweth that it is the parting;
Yusuf Ali : And he will conclude that it was (the Time) of Parting;
Shakir : And he is sure that it is the (hour of) parting
Dr. Ghali : And he expects that it is the parting,
Tafsir Jalalayn : and he suspects, [he] the one whose soul has reached this [stage], that it is the [time of] parting, the parting with this world,
Tagalog : At doon matitiyak ng taong naghihingalo na ang nangyayaring ito sa kanya ay paglisan na sa daigdig na ito; dahil makikita na niya ang mga anghel ng kamatayan,
Hassanor Alapa : Sa mitadok dn so ski san ko sabalaa ski (sa makandorog dn).
Muhsin Khan : And leg will be joined with another leg (shrouded)
Sahih International : And the leg is wound about the leg,
Pickthall : And agony is heaped on agony;
Yusuf Ali : And one leg will be joined with another:
Shakir : And affliction is combined with affliction;
Dr. Ghali : And shank is entwined with shank,
Tafsir Jalalayn : and the shank is intertwined with the [other] shank, that is, one of his shanks [will be intertwined] with his other shank at the moment of death; or [it means] the distress of parting with this world is intertwined with the distress of the arrival of the Hereafter;
Tagalog : At magpapang-abot na ang huling matinding pangyayari rito sa daigdig at ang unang matinding pangyayari sa Kabilang-Buhay,
Hassanor Alapa : Sa sii ko Kadnan ka sa alongan oto so khasongowan
Muhsin Khan : The drive will be, on that Day, to your Lord (Allah)!
Sahih International : To your Lord, that Day, will be the procession.
Pickthall : Unto thy Lord that day will be the driving.
Yusuf Ali : That Day the Drive will be (all) to thy Lord!
Shakir : To your Lord on that day shall be the driving.
Dr. Ghali : To your Lord upon that Day will be the driving.
Tafsir Jalalayn : on that day to your Lord will be the driving [of the souls] (al-masāq means al-sawq; this indicates the operator of the [above] idhā, ‘when’, the meaning being: ‘when the soul reaches the throat, it will be driven towards the judgement of its Lord’).
Tagalog : Na sa Allâh lamang patutungo ang mga alipin sa Araw ng Muling Pagkabuhay: na maaaring patungo sa ‘Al-Jannah’ (Hardin) o maaaring patungo sa Impiyerno.
Hassanor Alapa : Da skaniyan paratiaya (ko Qu’an) ago da zambayang
Muhsin Khan : So he (the disbeliever) neither believed (in this Quran, in the Message of Muhammad SAW) nor prayed!
Sahih International : And the disbeliever had not believed, nor had he prayed.
Pickthall : For he neither trusted, nor prayed.
Yusuf Ali : So he gave nothing in charity, nor did he pray!-
Shakir : So he did not accept the truth, nor did he pray,
Dr. Ghali : So he neither sincerely (believed) nor prayed,
Tafsir Jalalayn : For he, man, neither affirmed [the truth] nor prayed,
Tagalog : Na kung kaya, hindi naniwala ang walang pananampalataya sa Sugo at sa Qur’ân, at hindi na rin niya isinagawa nang alang-alang sa Allâh ang mga obligadong ‘Salah’ (Pagdarasal)!
Hassanor Alapa : Ogaid na miakambokhag ago tomialikhod
Muhsin Khan : But on the contrary, he belied (this Quran and the Message of Muhammad SAW) and turned away!
Sahih International : But [instead], he denied and turned away.
Pickthall : But he denied and flouted.
Yusuf Ali : But on the contrary, he rejected Truth and turned away!
Shakir : But called the truth a lie and turned back,
Dr. Ghali : But he cried lies, and turned away;
Tafsir Jalalayn : but he denied, the Qur’ān, and he turned away, from faith,
Tagalog : Bagkus ay tinanggihan niya ang Qur’ân at tinalikuran niya ang paniniwala rito!
Hassanor Alapa : Oriyan iyan na somiong ko pamiliya niyan sa 1882 giimamagolawla (sa kalalakaw a kazalibantog)
Muhsin Khan : Then he walked in full pride to his family admiring himself!
Sahih International : And then he went to his people, swaggering [in pride].
Pickthall : Then went he to his folk with glee.
Yusuf Ali : Then did he stalk to his family in full conceit!
Shakir : Then he went to his followers, walking away in haughtiness.
Dr. Ghali : Thereafter he went to his family striding haughtily.
Tafsir Jalalayn : then went off to his family swaggering, strutting about in self-conceit.
Tagalog : Pagkatapos siya ay naglakad nang may pagmamayabang tungo sa kanyang pamilya na pinupuri niya ang kanyang sarili bilang pagmamataas.
Hassanor Alapa : Na so morka na si rka
Muhsin Khan : Woe to you [O man (disbeliever)]! And then (again) woe to you!
Sahih International : Woe to you, and woe!
Pickthall : Nearer unto thee and nearer,
Yusuf Ali : Woe to thee, (O men!), yea, woe!
Shakir : Nearer to you (is destruction) and nearer,
Dr. Ghali : (It is) more appropriate to you, then more appropriate! (i.e., punishment).
Tafsir Jalalayn : [Woe be] nearer to you (there is a shift from the third [to the second] person address here; the term [awlā] is a noun of action, with the [following] lām being explicative, in other words, ‘what you are averse to is [now] near to you’) and nearer, that is because you are more deserving of it [woe] than anyone else,
Tagalog : Kapighatian sa iyo ng tunay na kapighatian!
Hassanor Alapa : Oriyan iyan na so morka na sii rka
Muhsin Khan : Again, woe to you [O man (disbeliever)]! And then (again) woe to you!
Sahih International : Then woe to you, and woe!
Pickthall : Again nearer unto thee and nearer (is the doom).
Yusuf Ali : Again, Woe to thee, (O men!), yea, woe!
Shakir : Again (consider how) nearer to you and nearer.
Dr. Ghali : Thereafter (it is) more appropriate for you, then more appropriate!
Tafsir Jalalayn : then [may woe be] nearer to you and nearer! — [repeated] for emphasis.
Tagalog : pagkatapos muli, kapighatian sa iyo ng tunay na kapighatian!
Hassanor Alapa : Ba iitonga o manosiya a imbagak sa da a bali niyan (sa di pagisipn) 1883
Muhsin Khan : Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?
Sahih International : Does man think that he will be left neglected?
Pickthall : Thinketh man that he is to be left aimless?
Yusuf Ali : Does man think that he will be left uncontrolled, (without purpose)?
Shakir : Does man think that he is to be left to wander without an aim?
Dr. Ghali : Does man reckon that he will be left in vain?
Tafsir Jalalayn : Does man suppose that he is to be left aimless?, left to his own devices without being obligated to the [prescribed] laws: let him not suppose that!
Tagalog : Iniisip ba ng taong hindi naniwala sa Pagkabuhay na Mag-uli na siya ay pababayaan lamang nang walang pananagutan, na hindi siya sakop ng pag-uutos at pagbabawal, at hindi na siya huhukuman at hindi na siya parurusahan?
Hassanor Alapa : Ba da mabaloy a sathak a ig a phoon sa mani a pkhisompit
Muhsin Khan : Was he not a Nutfah (mixed male and female discharge of semen) poured forth?
Sahih International : Had he not been a sperm from semen emitted?
Pickthall : Was he not a drop of fluid which gushed forth?
Yusuf Ali : Was he not a drop of sperm emitted (in lowly form)?
Shakir : Was he not a small seed in the seminal elements,
Dr. Ghali : Was he not a spermdrop ejaculated?
Tafsir Jalalayn : Was he not — that is, [indeed] he was — a drop of emitted semen? (read yumnā or tumnā) deposited into the womb.
Tagalog : Hindi ba nagmula lamang siya sa isang ‘Nutfah’ na mahina, mula sa walang kahala-halagang lusaw na bagay, na lumalabas at pumapasok sa mga sinapupunan?
Hassanor Alapa : Oriyan iyan na maadn a sagpik a rogo’ (a misasambir ko kilid o kandangan o ina) na inadn Iyan sa pithaong Iyan
Muhsin Khan : Then he became an 'Alaqa (a clot); then (Allah) shaped and fashioned (him) in due proportion.
Sahih International : Then he was a clinging clot, and [ Allah ] created [his form] and proportioned [him]
Pickthall : Then he became a clot; then (Allah) shaped and fashioned
Yusuf Ali : Then did he become a leech-like clot; then did (Allah) make and fashion (him) in due proportion.
Shakir : Then he was a clot of blood, so He created (him) then made (him) perfect.
Dr. Ghali : Thereafter he was a clot (i.e., a leach-like clot). So He created, then He molded,
Tafsir Jalalayn : Then it, the drop of semen, became a clot; then He, God, created, from it man, and proportioned [him], making the parts of his body upright,
Tagalog : Pagkatapos ito ay naging kasing tulad ng isang subo na malapot na dugo na pulang-pula ('Alaqah); pagkatapos ay hinubog siya ng Allâh sa pamamagitan ng Kanyang kapangyarihan at hinugis Niya sa pinakamagandang hugis at sa pinakaangkop na kaanyuan.
Hassanor Alapa : Na miadn on sa ngganapa a mama ago babay 1884
Muhsin Khan : And made him in two sexes, male and female.
Sahih International : And made of him two mates, the male and the female.
Pickthall : And made of him a pair, the male and female.
Yusuf Ali : And of him He made two sexes, male and female.
Shakir : Then He made of him two kinds, the male and the female.
Dr. Ghali : So He made him of two spouses, the male and the female.
Tafsir Jalalayn : and made of it, of the drop of semen that became a blood-clot, then an embryo, a [small] mass of flesh, the two sexes, the two kinds, the male and the female, at times coming together and at times each being on their own.
Tagalog : At pagkatapos ay ginawa ang taong ito na magkaparis: lalaki at saka babae.
Hassanor Alapa :Ba di gioto na khagaga 1885 Niyan a kaoyaga Niyan ko miamatay.
Muhsin Khan : Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all things).
Sahih International : Is not that [Creator] Able to give life to the dead?
Pickthall : Is not He (Who doeth so) Able to bring the dead to life?
Yusuf Ali : Has not He, (the same), the power to give life to the dead?
Shakir : Is not He able to give life to the dead?
Dr. Ghali : Is He (Literally: That) not (always) Determiner over giving life to the dead?
Tafsir Jalalayn : Is not such, a Doer of [all] these things, able to revive the dead? — the Prophet (s) would say, ‘Yes, indeed!’
Tagalog : Hindi ba sa ganitong pamamaraan ng Allâh na paglikha ng lahat ng mga bagay ay patibay sa Kanyang pagiging Ganap na Makapangyarihan na kaya Niyang ibalik ang anuman na Kanyang nilikha pagkatapos nilang mangawala? Oo nga! Siya sa katotohanan ang tunay na Makapangyarihan na may kakayahan na gawin ito.
1878. So ginawa a pphanginsoya an nafs al lawwāmah, na isa nan soson ko kiazosonan o ginawa, pd a sosonan iyan so bithowan sa an nafs az zakiyyah, so ginawa a soti a tiago o Allāh ko ginawa o manga Nabī ago so manga Rasūl, ago so an nafs al ammārah bis sū’, gianan so ginawa a pzogo sa marata a matatago go ginawa o shaytān ago so manga kafir, so pman so ginawa a pphanginsoya na gianan so ginawa a tiago o Allāh ko manga mu’min a igira miakandosa na rasngn skaniyan o ginawa niyan na makambalingan ko Kadnan iyan sa nggolalan sa kathawbat ago kapananankopan. So ptharoon a ginawa Nafs, na patot a kasabotan ka igira kowan na pkhisalo ko maana a niawa a so kamataani ron na mbida siran sa waraan, aya kapkhaadn o ginawa na anda dn i kapakazolbiya o niawa ago so badan na maadn so ginawa (nafs) na anda dn i kaliyo o niawa san ko badan na mada so ginawa saman oto na bialoy ran so ginawa a rarad o niawa sa makambibida siran sa waraan, sa gianan i mala a pakaphangongonotann ko manosiya ka ron misasankot so kaphakaapas iyan ago so kakhaolog iyan ko Naraka, sabap sa skaniyan i lalayon pndadagn o shaytan ko manosiya. So katao ko Piratas na gianan i katao a pindirogod iyan so ginawa (nafs) o manosiya.
1879. Gioto so btad o Rasūlullāh [s.a.w] a igira minioma on o Jibrīl so Qur’ān na pamakotan iyan a kilangagn iyan on ka oba niyan kalipati, na piangndao skaniyan o Allāh sa anda dn i kabatiaa on o Jibrīl na tomrn skaniyan sa pamamakin’gn iyan, na anda i kapasada on matia o Jibrīl na mipansir ko poso’ iyan sa milangag iyan mambo sa di ron dn khargnan ka so dn so Allāh i giikhakandiri sa kapkhigaang iyan sa poso’ o Rasūlullāh [s.a.w] a skaniyan na di phakabatia ago di phakasorat, so kilangagn on ago so kazabota ko thito a maana niyan na palaya dn oto siangan o Allāh a iphansir iyan sa poso’ o Rasūlullāh [s.a.w].
1880. Waraan o manosiya a aya pkhababayaan iyan na so minikabalaga dn sa di niyan kakalawatn so da pn mitalingoma a matataalik, na so Allāh na aya kabaya iyan na so pkhaori a ingd ka kagiya gioto i kakal ago tatap.
1881. Gianan so kaphatay o manosiya a amay ka makaoma dn so napas ko bakrng na kalkhban dn so pinto o panawbat a masambolayang dn so kailay na adn a ptharo a antai phakabolong? Da dn a pamomolong sa masa oto ka gioto dn so kaodas a kapatay, sa mailay nka dn a makandorog so mbalaa ski ka mimbankabankay dn so lawas o manosiya sa mada dn so kapiya a kaphagilaya ko arog a lawas ka so bankay na da a khabaya on lomoday apiya so karoma a inizaromataya na aya dn a kabaya iyan na magaan a milbng so bankay i karoma niyan, ka kagiya so liawaw o lopa na di niyan pritann so bankay a da a niawa niyan sa aya dn a mapiya na mikayokot ko lopa ka an di pkhailay ko zaronsarongan o manga taw.
1882. Gianan so sabaad a manga sipat o manosiya a madodoniya so paratiaya niyan a kalilipatan iyan so maori a alongan a aya kalilid na so kazasalibantog iyan a thatakabor ko manga kaadn sa pakisisino niyan a da a taw sa layoan, na inipamaninta skaniyan o Allāh sa miakadowa, sabap ko karata iyan a kaadn a piphiapiaan o Allāh so kiaadna on na aya pinggolawa niyan na mimalawanda ko kibabatog iyan, na so manosiya a datar oto na aya dn a patot na mapagiyaw ko apoy o Naraka Jahannam.
1883. Ba so kiaadna ko manosiya na da a bali niyan a ba dn gitagita? Mataan a inadn ska niyan o Allāh sabap ko hikmah a maporo a so kabaloy niyan a barasimba ko Kadnan iyan a ptharagombalayin iyan so doniya sa kabaloy niyan a doniya a barasimba ko Allāh a miadn on, sa thonayin iyan so kiabaloy niyan a Khalīfah a pakaphangondatoon ko doniya ka an iyan mapakatindg so kadato o Allāh ko lopa sa da dn a masimba a salakaw ko Allāh a pd sa manga katuhanan a di bnar sa lomankap so kalilintad ko doniya sa nggolalan ko kaontol o Islām.
1884. Pd sa bandingan a madakl a kiazabandinga on o Qur’ān na so kiaadna ko manosiya sabap sa so manosiya a adn a akal iyan na khatoon iyan so kamataanan a aya bo a pagilayin iyan na so ginawa niyan ko kiaadna on sabap sa kaaawidan iyan so manga rarayag a tanda o Allāh, sa pitharo iyan a: “Go sii ko manga ginawa niyo (na ndodon so manga tanda o Allāh) na ba niyo di phangaiilay?”.
1885. Inpos iyan so ayat iyan ko kiabgay niyan sa pakaiza ko manosiya a so kiatalasaya niyan ko kiapangadn iyan sa paganay ago so manga waraan iyan a mapapayag, na ba niyan di khagaga a kaoyaga niyan ko miamatay, smbag iyan oto ko manosiya a sianka iyan so kakhaoyag pharoman ko alongan a Qiyāmah.