So Qur'an A Soti
القرْان الكَريْــم  
Sūrah Al Kahf - [ 18 So Liyang ] - سـورة الكهـف
( The Cave - Ang Yungib )

Pangnal ko Sūrah

Miapamagosay dn ko Pangnal ko Sūrah 17 o andamanaya i so lima a manga Sūrah 17 taman ko 21 na piakamoayan iran so thotolan ko osayan a onayan o kaphagozor o niawa o pizakatawan.

Giankai a miatndo a Sūrah a initoron sa Makkah na khapakay a tharoon a gonanao ago ndao ko manga piamakammsa a pagns o kaoyagoyag, sa miandirogod on sa paganay so thotolan ko manga kangodaan a miamaratiaya a tiorog siran ko sold o liang (a aya dn mimbaloy a patogina ankai a matanos a Sūrah) ko kialagaday o manga ragonan a pinggatos sa kadakl, na gowani a makanaw siran na aya tankap iran on na miakasa-salongan a kiasagada kiran o roparop mangd sa dar. Na miaaloy roo pn so piakammsa a Goro a mala a kiasombakan o Nabī Mūsā [a.s.] sa inipangndao niyan on o andamanaya i kapkhabaloy o kaoyagoyag a kadadalman sa madalm a iringa. Na miasamporna so thotol on ko bandingan ko Dul Qarnayn a kiandatoan iyan so sbangan ago so sdpan. A giankai a manga iringa a miangaaaloy na aya bo a kakhasabota on na nggolalan sa kapantang ago so kapangsb o katao ago mapalihara so ginawa ko manga ikmat o shaytān sa di niyan maawat ko kkdgn a lalan a mathito a phoon ko Allāh.

So Pamotosan iyan: So Qur’ān na gonanao ago thoma a lalangan. Na so kaoyagoyag na mababa i masa ago sagad. So itongan tano ago so arangan tano ko kapzagad o masa na di phakaampl, ka karina on so kiapakanaw o manga ngongoda a da iran dn mikarang so kiathay o masa a kiatoroga kiran, datar oto so mianggolawla ko Uzayr (Ezra) gowani a patayin o Allāh sa miakamagatos ragon. Ilay anka so S.9:30. a siran oto na adn a paratiaya iran ko Allāh, khipagiikhlas, ago manga sasabar ago so pd a manga mnang iran, sa so kaoyagoyag iran na kadadalman sa pagns a piakammsa a di khatkhad inonta bo o nggolalan sa kabaya o Allāh (18:1-22).

So katao na rk o Allāh, sa so Qur’ān na skaniyan i bowalan o katao a inipakawit o Allāh ko manosiya ka an iyan matoon so langowan taman sa maknal iyan ago matarotop iyan so simba niyan ko Allāh (18:23-44).

So kaoyagoyag na giizalinsalin so warna niyan, na so kalbihan ago so kabilangataw na aya lbi a mapia ago matibay so kaaadn iyan, na sii ko kaphakaoma o bankit na miatankd sa da dn a sankaan on, sa makaaawid sa limo ago rarangit a phoon ko Allāh sa roo dn makapznggaya so bnar ago so ribat (18:45-59).

So Nabī Mūsā [a.s.] ko panamar iyan ko kapakasowa sa katao na kialipatan iyan so manga tamana iyan, a inipatoray ron so kathigr ago so kaphantang, na aya kiasabota niyan on na kagia osayin on so manga antoka ago limpangan ko kaoyagoyag (18:60-82).

So Dul Qarnayn na maolad so ndatoan iyan, sa siniksa iyan so taw a pzopak ko sogoan o Allāh, ago bigan iyan sa balas so taw a maonotn, sa siniap iyan so malobay ko gii ron kapangarasii o malawanda i lalag, sa ska niyan na mapaparatiaya, sa siniap iyan so toroan o Allāh, sa so Allāh na Isaisa a da marimbang, sa so romasay niyan na makapagoonayan sa kapaginontolan (18:83-110).

So Kapakallbi Niyan:

Miakapoon ko Abū ad Dardā’ a miakapoon ko Nabī [s.a.w] a: Sa taw a ilangag iyan so sapolo a manga ayat ko poonan o Sūrah al Kahf na mapalihara (malinding) ko Dajjāl. (Pianothol o Muslim, Abū Dāūd, Nasā’ī, ago so at Tirmidī). Pitharo o Imām Ahmad a miakapoon ko Abū ad Dardā’ a miakapoon ko Nabī [s.a.w] a: Sa taw a batiaan iyan so sapolo a kaposan o manga ayat ko Sūrah al Kahf na malinding ko fitna o Dajjāl. Go miakapoon ko Thawbān a miakapoon ko Rasūlullāh [s.a.w] a: Sa taw a batiaan iyan so sapolo a manga ayat sa kaposan o Sūrah al Kahf na mataan a linding on oto ko Dajjāl. (piakambowat o an Nasā’ī ko Sunan iyan).

Giankai a Sūrah na makararankom sa manga ayat a 110, a initoron sa Makkah (Sūrah Makkiyyah). ko oriiyan o Sūrah al Gāshiyah.

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

18:1

Hassanor Alapa : So langowan o bantogan na rk o Allāh a so initoron Iyan ko oripn Iyan so kitab a mathito (a so Qur’an), ago da on makatago sa kipang

Muhsin Khan : All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad SAW) the Book (the Quran), and has not placed therein any crookedness.

Sahih International : [All] praise is [due] to Allah , who has sent down upon His Servant the Book and has not made therein any deviance.

Pickthall : Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness,

Yusuf Ali : Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:

Shakir : (All) praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness.

Dr. Ghali : Praise be to Allah Who has sent down upon His bondman the Book and has not made to it any crookedness;

Tafsir Jalalayn : Praise — which is the attribution [to a person] of that which is beautiful — is established [as something that], belongs to God [alone], exalted be He. Now, is the intention here to point this out for the purpose of believing in it, or to praise [God] thereby, or both? All are possibilities, the most profitable of which is [to understand] the third [as being the intention behind this statement]; Who has revealed to His servant, Muhammad (s), the Book, the Qur’ān, and has not allowed for it, that is, [He has not allowed that there be] in it, any crookedness, [any] variance or contradiction (the [last] sentence [wa-lam yaj‘al lahu ‘iwajan] is a circumstantial qualifier referring to al-kitāb, ‘the Book’);

Tagalog : Ang lahat ng papuri at pasasalamat ay sa Allâh, na Siyang nagbaba bilang kagandahang-loob sa Kanyang alipin at Sugo na si Muhammad (saw) ng Banal na Qur’ân, at kailanman ay walang nakalagay dito na kahit na anuman na lihis sa katotohanan.

18:2




Hassanor Alapa : ka an makapamarinta sa siksa a mabasng a phoon On ago mapanothol iyan ko miamaratiaya a siran oto so giinggalbk sa manga pipia a mataan a adn a bagian iran a balas a mapia

Muhsin Khan : (He has made it) Straight to give warning (to the disbelievers) of a severe punishment from Him, and to give glad tidings to the believers (in the Oneness of Allah Islamic Monotheism), who work righteous deeds, that they shall have a fair reward (i.e. Paradise).

Sahih International : [He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward

Pickthall : (But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward,

Yusuf Ali : (He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward,

Shakir : Rightly directing, that he might give warning of severe punishment from Him and give good news to the believers who do good that they shall have a goodly reward,

Dr. Ghali : Most upright, to warn of strict violence from very close to Him, and to give good tidings to the believers who do very deeds of righteousness that they will have a fair reward,

Tafsir Jalalayn : [a Book] upright, (qayyiman is a second circumstantial qualifier for [added] emphasis) to warn of, to make, by this Book, the disbelievers fear, severe chastisement from Him, from God, and to bring to the believers who perform righteous deeds the good tidings that theirs will be a fair reward,

Tagalog : Sinanhi ng Allâh ang Qur’ân bilang Matuwid na Aklat, na walang pagkakasalungatan sa nilalaman nito at walang kabaluktutan; upang balaan ang mga di-naniwala hinggil sa matinding parusa mula sa Kanya, at upang ibigay ang magandang balita sa mga naniwala sa Allâh at sa Kanyang Sugo na sila ay ang mga yaong gumagawa ng mabubuti, na para sa kanila ang masaganang gantimpala na ito ay Hardin,

18:3

Hassanor Alapa : A domadarkt siran on sa dayon sa dayon

Muhsin Khan : They shall abide therein forever.

Sahih International : In which they will remain forever

Pickthall : Wherein they will abide for ever;

Yusuf Ali : Wherein they shall remain for ever:

Shakir : Staying in it for ever;

Dr. Ghali : Staying therein forever.

Tafsir Jalalayn : wherein they will abide forever, and this [reward] is Paradise;

Tagalog : Na mananatili sila sa kasiyahang yaon magpasawalang-hanggan.

18:4

Hassanor Alapa : Go an iyan kalalangi so siran oto a pitharo iran a so Allāh na kominowa sa wata a mama 717

Muhsin Khan : And to warn those (Jews, Christians, and pagans) who say, "Allah has begotten a son (or offspring or children)."

Sahih International : And to warn those who say, " Allah has taken a son."

Pickthall : And to warn those who say: Allah hath chosen a son,

Yusuf Ali : Further, that He may warn those (also) who say, "Allah hath begotten a son":

Shakir : And warn those who say: Allah has taken a son.

Dr. Ghali : And to warn the ones who have said, " Allah has taken to Him a child."

Tafsir Jalalayn : and to warn those, from among the disbelievers, who say, ‘God has taken a son’.

Tagalog : At bilang babala rin sa mga gumagawa ng pagtambal sa pagsamba sa Allâh na sila ay nagsabi na: Ang Allâh ay nagkaroon ng anak.

18:5




Hassanor Alapa : A da a mlng iran on go di pn so manga ama iran (o ba iran katawi) sayana a mapnd a katharo a pphakaliyo ko manga ngari iran, da a gii ran tharoon inonta a kabokhag

Muhsin Khan : No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths [i.e. He begot (took) sons and daughters]. They utter nothing but a lie.

Sahih International : They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.

Pickthall : (A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the word that cometh out of their mouths. They speak naught but a lie.

Yusuf Ali : No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood!

Shakir : They have no knowledge of it, nor had their fathers; a grievous word it is that comes out of their mouths; they speak nothing but a lie.

Dr. Ghali : In no way do they have any knowledge of it, (they) nor their fathers. An odious (Literally: great) word it is, coming out (Literally: going out) of their mouths; decidedly they say nothing except a lie.

Tafsir Jalalayn : They do not have, in this, in this saying, any knowledge, nor did their fathers, before them, who [also] used to say this. Dreadful, grave, is the word that comes out of their mouths (kalimatan, ‘word’, is for specification and it explains the unidentified [feminine] person [of the verb, kaburat, ‘dreadful’]; and that which is the object of censure has been omitted, and that is their above-mentioned saying [that God has taken a son]). They speak nothing, thereby, but, an utterance of, lies.

Tagalog : Ang mga nagtatambal na yaon sa pagsamba sa Allâh ay walang anumang kaalaman hinggil sa kanilang mga inaangkin na ang Allâh ay nagkaroon daw ng anak, at gayon din ang mga nauna sa kanila na ginaya nila sila, isang napakalaking kalapastanganan ang salitang ito na lumalabas sa kanilang mga bibig, na wala silang sinasabi kundi pawang kasinungalingan.

18:6

Hassanor Alapa : Mararani mbonoon ka a ginawa nka sabap ko manga 718 galbk iran amay ka di ran paratiayaan ankai a katharo sa makamboboko ka

Muhsin Khan : Perhaps, you, would kill yourself (O Muhammad SAW) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Quran).

Sahih International : Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.

Pickthall : Yet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps.

Yusuf Ali : Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.

Shakir : Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement.

Dr. Ghali : Yet, it may be that you will consume yourself of sorrow over their tracks (i.e., their tracks or footprints when they turn away) in case they do not believe in this discourse.

Tafsir Jalalayn : Yet it may be that you will consume, destroy, yourself in their wake — following [your being with] them, that is, after they have left you — if they should not believe in this discourse, [in this] Qur’ān, out of grief, out of rage and anguish on your part, because of your eagerness that they believe (asafan, ‘out of grief’, is in the accusative because it functions as an object denoting reason).

Tagalog : Marahil, O Muhammad, na maipahamak mo ang iyong sarili dahil sa pagdadalamhati mo at kalungkutan pagkatapos tumalikod at umayaw sa iyo ang iyong sambayanan sa pamamagitan ng di nila paniniwala sa kapahayagan ng Qur’ân na ito.

18:7

Hassanor Alapa : Mataan a bialoy Ami so nganin a maliliawaw ko lopa a parahiasan iyan ka an Ami kiran mitioba o antaa kiran i mapia i galbk

Muhsin Khan : Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e.those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah's sake and in accordance to the legal ways of the Prophet SAW ].

Sahih International : Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed.

Pickthall : Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct.

Yusuf Ali : That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.

Shakir : Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works.

Dr. Ghali : Surely We have made whatever is on the earth for an adornment for it that We may try whichever of them is fairest in deeds.

Tafsir Jalalayn : Truly We have made all that is on the earth, in the way of animals, plants, trees, rivers and so on, as an adornment for it, that We may try them, that We may test mankind observing thereby, which of them is best in conduct, therein, that is, [to see which of them] is the most abstemious of it.

Tagalog : Katiyakan, ginawa Namin sa ibabaw ng kalupaan ang mga nilikha bilang palamuti at kapaki-pakinabang sa mga naninirahan dito; upang subukin Namin sila: kung sino sa kanila ang gagawa ng mabuti sa pamamagitan ng pagsunod sa Amin, at kung sino sa kanila ang gagawa ng masama sa pamamagitan ng paglabag, at gagantihan Namin ang bawa’t isa ng anumang karapat-dapat na para sa kanila.

18:8

Hassanor Alapa : Go mataan a mbaloyin Ami so maliliawaw ron a bayank a katataosan 719

Muhsin Khan : And verily! We shall make all that is on it (the earth) a bare dry soil (without any vegetation or trees, etc.).

Sahih International : And indeed, We will make that which is upon it [into] a barren ground.

Pickthall : And lo! We shall make all that is thereon a barren mound.

Yusuf Ali : Verily what is on earth we shall make but as dust and dry soil (without growth or herbage).

Shakir : And most surely We will make what is on it bare ground without herbage.

Dr. Ghali : And We will indeed make whatever is on it arid dry soil.

Tafsir Jalalayn : And indeed We shall turn all that is therein into barren shreds, that produce no plants.

Tagalog : At katiyakan, gagawin Naming alikabok ang mga palamuti sa ibabaw ng kalupaan sa katapusan ng daigdig, na magiging ilang na walang anumang kalaman-laman.

18:9

Hassanor Alapa : Antaa ka ba nka iitonga a so manga taw ko liang 720 ago so igagaang 721 (a thotolan kiran) na miaadn siran a pd ko manga tanda Ami a piakammsa

Muhsin Khan : Do you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs?

Sahih International : Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?

Pickthall : Or deemest thou that the People of the Cave and the Inscription are a wonder among Our portents?

Yusuf Ali : Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?

Shakir : Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs?

Dr. Ghali : Or even do you reckon that the Companions of the Cave and ÉAr-Raqîm (It is the name of a leaden plate, on which were written the names of the seven sleepers) were among Our signs a wonder?

Tafsir Jalalayn : Or did you think, did you suppose, that the Companions of the Cave, the cavern in the mountain, and the Inscription, the tablet wherein their names and lineages had been inscribed — the Prophet (s) had been asked about their tale — were, with regard to their tale, a [unique] marvel from among, the entirety [of], Our signs? (‘ajaban, ‘a marvel’ is the predicate of [the defective verb] kāna [sc. kānū], the preceding [min āyātinā, ‘from among Our signs’] being a circumstantial qualifier). In other words, [did you suppose] that they were a marvel exclusively from among all [Our] other signs, or that they were the most marvellous among them? Not so.

Tagalog : Huwag mong isipin, O Muhammad, na ang kuwento hinggil sa mga tao na nasa yungib (o kuweba) (Ashâbul Kahf) at ang Lapida o Talaan na roo’y naisulat ang kanilang mga pangalan at kasaysayan, na ito ay kabilang sa mga kamangha-manghang palatandaan na nagmula sa Amin; dahil walang pag-aalinlangan, ang paglikha ng mga kalangitan at kalupaan at ang mga niloloob nito ay lalong kamangha-mangha kaysa rito.

18:10




Hassanor Alapa : Gowani a magapas so manga ngnongoda ko (sold) o liang na pitharo iran a Kadnan ami bgi kami Nka sa phoon Rka a limo ago pagiasai kami Nka ko btad ami sa toroan

Muhsin Khan : (Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!"

Sahih International : [Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."

Pickthall : When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight.

Yusuf Ali : Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"

Shakir : When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair.

Dr. Ghali : As the young men (Literally: the pages) took (their) abode in the cave, (and) so they said, "Our Lord, bring us mercy from very close to You, and dispose for us rectitude in our Command." (i.e., in Your Command to us; our: in our affair)

Tafsir Jalalayn : Mention, when the youths took refuge in the Cave (fitya, ‘youths’, is the plural of fatā, and denotes a mature young man) fearing for their faith from their disbelieving people, they said, ‘Our Lord! Give us mercy from Yourself and remedy for us our affair through rectitude’, [through Your] guidance.

Tagalog : Alalahanin mo, O Muhammad, noong nagtago ang mga mananampalatayang kabataan sa kuweba; dahil sa pagkatakot nila sa ‘Fitnah’ (o pagpapahirap) na gagawin ng kanilang sambayanan at pagpilit sa kanila na sumamba sa mga rebulto, ay kanilang sinabi: O aming ‘Rabb’ na Tagapaglikha! Ipagkaloob Mo sa amin mula sa Iyo ang habag, na siyang magpapatatag sa amin, at pangalagaan Mo kami mula sa anumang kasamaan, at gawin mong madali para sa amin ang Daan ng Matuwid na magpaparating sa gawaing kalugud-lugod sa Iyo, nang sa gayon ay mapatnubayan kami na hindi maliligaw.

18:11

Hassanor Alapa : Na piakatorog Ami siran ko sold o liang sa manga ragonan a madakl i bilangan.

Muhsin Khan : Therefore We covered up their (sense of) hearing (causing them, to go in deep sleep) in the Cave for a number of years.

Sahih International : So We cast [a cover of sleep] over their ears within the cave for a number of years.

Pickthall : Then We sealed up their hearing in the Cave for a number of years.

Yusuf Ali : Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):

Shakir : So We prevented them from hearing in the cave for a number of years.

Dr. Ghali : Then We struck upon their ears for a (great) number of years in the cave.

Tafsir Jalalayn : So We smote their ears, that is, We made them sleep, in the Cave for several years, for a [fixed] number of years.

Tagalog : Na kung kaya, tinakpan Namin ang kanilang pandinig noong sila ay pumasok sa kuweba at sinanhi Namin na sila ay makatulog nang mahimbing, na sila ay nanatili sa kuweba nang pagkarami-raming taon.

18:12

Hassanor Alapa : Oriyan iyan na piokaw Ami siran ka an Ami katokawi o antaa ko dowa lompok i lbi a makabibilang ko kiathay a masa (o kiatoroga kiran)

Muhsin Khan : Then We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried.

Sahih International : Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.

Pickthall : And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.

Yusuf Ali : Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!

Shakir : Then We raised them up that We might know which of the two parties was best able to compute the time for which they remained.

Dr. Ghali : Thereafter We made them to rise again that We might know whichever of the two parties would best enumerate the span they had lingered.

Tafsir Jalalayn : Then We aroused them, We awakened them, that We might know, a knowledge of direct vision, which of the two parties, the two groups in disagreement over the length of their stay [in the cave], was better in calculating (ahsā is [of the pattern] of af‘al, meaning ‘more precise’]) what they had tarried (li-mā labithū is semantically connected to the following) in [terms of the] length of time (amadan, [in the accusative] denotes purpose).

Tagalog : Pagkatapos ay sinanhi Namin na sila ay magising mula sa kanilang pagkatulog; upang malaman kung sino sa dalawang grupo na hindi nagkakasundo, ang pinakamagaling sa pagkalkula ng panahon na kanilang itinagal doon, na kung sila ba ay nanatili roon ng isang araw o kabahagi lamang ng araw o di kaya ay mahabang panahon.

18:13

Hassanor Alapa : Sa phanotholn Ami rka so thotolan kiran sa bnar, 722 mataan a siran na manga ngongoda a piaratiaya iran so Kadnan iran, na inomanan Ami siran sa toroan

Muhsin Khan : We narrate unto you (O Muhammad SAW) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance.

Sahih International : It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.

Pickthall : We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance.

Yusuf Ali : We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:

Shakir : We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance.

Dr. Ghali : We, Ever We, narrate to you their tidings with the truth. Surely they were young men who believed in their Lord, and We increased them in guidance.

Tafsir Jalalayn : We relate, recite, to you their story with truth, that is, truthfully. They were indeed youths who believed in their Lord, and We increased them in guidance.

Tagalog : Kami ang nagsalaysay sa iyo, O Muhammad, ng makatotohanang kuwento hinggil sa kanila: tunay, na ang mga nanirahan sa kuweba ay mga mananampalatayang kabataan na tapat sa kanilang ‘Rabb’ na Tagapaglikha at tumugon sa kautusan, at dinagdagan Namin sa kanila ang patnubay at pagiging matatag sa katotohanan.

18:14




Hassanor Alapa : Na biagr Ami so manga poso’ iran gowani a tomindg siran sa pitharo iran a aya kadnan ami na so Kadnan o manga langit ago so lopa sa di kami dn phamangni sa salakaw Ron a tuhan 723 (ka o pamangni kami sa salakaw Ron) na sabnar a miakatharo kami sa katharo a marata

Muhsin Khan : And We made their hearts firm and strong (with the light of Faith in Allah and bestowed upon them patience to bear the separation of their kith and kin and dwellings, etc.) when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never shall we call upon any ilah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief.

Sahih International : And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.

Pickthall : And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no Allah beside Him, for then should we utter an enormity.

Yusuf Ali : We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!

Shakir : And We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing.

Dr. Ghali : And We braced (Literally: tied upon their hearts) their hearts as they rose up and said, "Our Lord is The Lord of the heavens and the earth; we will never invoke any god, apart from Him, for indeed, we had already spoken unjudiciously.

Tafsir Jalalayn : And We strengthened their hearts, to [enable them to] speak the truth, when they stood up, before their king, who had commanded them to prostrate to idols, and said, ‘Our Lord is the Lord of the heavens and the earth. We will not call on any god besides Him, that is, other than Him, for then we shall certainly have uttered an outrage, in other words, [we shall have spoken] a statement that contains shatat, meaning one of extreme disbelief, were we, hypothetically, to call on any god other than God.

Tagalog : At pinatatag Namin ang kanilang mga puso sa paniniwala, at pinalakas din Namin ang kanilang paniniwala at layunin, noong sila ay humarap sa hari na hindi naniniwala sa Allâh, na sinusumbatan sila sa hindi nila pagsamba sa mga rebulto at kanilang sinabi sa kanya: Ang ‘Rabb’ na sinasamba ay Siyang ‘Rabb’ na Tagapaglikha ng mga kalangitan at kalupaan, na kailanman ay hindi kami sasamba bukod sa Kanya ng mga diyus-diyosan, at kapag nagsabi kami ng iba bukod dito, ay katiyakang nakagawa kami ng isang mabigat na pagsisinungaling na malayo sa katotohanan.

18:15




Hassanor Alapa : Giankai a pagtaw ami na kominowa siran sa salakaw Ron a manga tuhan, na ino iran siran di mbgi sa tanda a mapayag, na antai taw a makalawan sa kasasalimbot ko taw a tomimpo ko Allāh sa kabokhag

Muhsin Khan : "These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah.

Sahih International : These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?"

Pickthall : These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah?

Yusuf Ali : "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah?

Shakir : These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah?

Dr. Ghali : These our people have taken to themselves (other) gods apart from Him. Had they come up with a most evident all-binding authority concerning their belief in them? So, who is more unjust than he who fabricates against Allah a lie?

Tafsir Jalalayn : These (hā’ūlā’ is the subject [of the sentence]) our people (qawmunā is an explicative supplement [to the subject]) have taken gods besides Him. Why [if what they claim is true] do they not bring some clear warrant, some manifest argument, regarding them? regarding worship of these [idols]. And who does greater wrong — in other words, no one does greater wrong — than he who invents a lie against God?, by ascribing partners to Him, exalted be He. Some among the youths said to the others:

Tagalog : Pagkatapos ay sinabi ng ilan sa kanila sa kanilang mga kasamahan: Sila ba na ating sambayanan na sumamba ng mga diyus-diyosan bukod sa Allâh ay maaaring makapagpakita ng malinaw na katibayan para sa kanilang ginawang pagsamba, dahil wala nang hihigit pa na lalong matindi ang pagiging kasamaan kaysa sa sinumang nag-imbento ng kasinungalingan laban sa Allâh sa pamamagitan ng paglalagay ng katambal sa pagsamba sa Kanya.

18:16




Hassanor Alapa : Go gowani a awatn iyo siran ago da a pzimbaan iran a rowar ko Allāh (na pitharo ami) a pagapas kano ko liang ka saboyagan kano o Kadnan iyo ko pd ko limo Iyan ago pagiasaan kano niyan ko btad iyo sa oganapa a kapnggonaan.

Muhsin Khan : (The young men said to one another): "And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)."

Sahih International : [The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah , retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility."

Pickthall : And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight.

Yusuf Ali : "When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."

Shakir : And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair.

Dr. Ghali : And as you have kept apart from them and what they worship excepting Allah, so take (your) abode in the cave, (then) your Lord will spread for you of His mercy and will dispose for you a convenient (place) of your Command." (i.e., the command of Allah to you; or: your affair)

Tafsir Jalalayn : And when you withdraw from them and from that which they worship except God, then take refuge in the Cave. Your Lord will reveal for you something of His mercy and prepare for you in your affair some comfort’ (read mirfaqan or marfiqan), that is to say, something for you to find comfort in, in the way of lunch or supper.

Tagalog : At dahil sa kayo ay tumanggi sa kanilang relihiyon at sa maling pinaniniwalaan ng inyong sambayanan at sa kanilang sinasamba bukod sa Allâh ay magtago kayo sa kuweba na nasa bundok upang masamba ninyo ang Allâh na inyong ‘Rabb’ na Tagapaglikha nang bukod-tangi, gagawin ng inyong ‘Rabb’ para sa inyo na madaling makamtan ang Kanyang Habag at Biyaya na magiging sapat sa inyo rito sa daigdig at sa Kabilang-Buhay, na gagawin Niyang madali para sa inyo ang inyong mga pangangailangan sa kabuhayan dito sa daigdig.

18:17







Hassanor Alapa : Go khailay nka so alongan a igira somibang na phramig ko liang iran sa katampar 724 sa kawanan, na igira somidp na romamig sa katampar sa diwang a siran na sii ko lmbak o sold iyan (so liang) gioto na pd ko manga tanda o Allāh, na sa taw a toroon o Allāh na skaniyan so matotoro na sa taw a dadagn Iyan na di nka dn mitoon sa rk iyan a salinggogopa a pnggonanao ron

Muhsin Khan : And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).

Sahih International : And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah . He whom Allah guides is the [rightly] guided, but he whom He leaves astray - never will you find for him a protecting guide.

Pickthall : And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend.

Yusuf Ali : Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way.

Shakir : And you might see the sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright.

Dr. Ghali : And you might have seen the sun when it rose, declining from their cave towards the right; and when it set, it went past them towards the left while they were in a broad fissure of (the cave). That was one of the signs of Allah. Whomever Allah guides, then he is right-guided, and whomever He leads away into error, then you will never find for him a right-minded patron.

Tafsir Jalalayn : And you might have seen the sun, when it rose, inclining (read tazzāwaru or tazāwaru) away from their Cave towards the right, side of it, and, when it set, go past them on the left, avoid them and pass over them, so that it does not fall on them at all, while they were in a cavern therein, in an ample space inside the Cave where the coolness and the gentle breeze of the winds reached them. That, which is mentioned, was [one] of God’s signs, [one of] the proofs of His power. Whomever God guides, he indeed is rightly guided, and whomever He leads astray, you will not find for him a guiding friend.

Tagalog : At nang kanilang ginawa yaon ay tinakluban sila ng matinding pagtulog at pinangalagaan sila ng Allâh. Na kung kaya, makikita mo, O ikaw na nakakita sa kanila, ang araw na kapag sumikat mula sa silangan ay lilihis mula sa kanilang kinaroroonan tungo sa gawin kanan, at kapag lulubog naman ay lilihis mula sa kanila tungo sa kaliwa, at habang sila naman ay nasa kalagitnaan na nasa loob ng kuweba, na kung kaya, hindi sila naapektuhan ng init ng araw at hindi naman nawawala sa kanila ang hangin, ito ang ginawa Namin sa kanila na mga kabataan ay kabilang sa mga tanda ng Aming kapangyarihan. Sinuman ang ginabayan ng Allâhtungo sa patnubay at pagkakaintindi sa mga palatandaan at mga talata ng Allâh ay siya ang tunay na napatnubayan tungo sa katotohanan, subali’t sinuman ang hindi ginabayan nang ganito, kailanman ay hindi na siya makatatagpo ng makatutulong na gagabay sa kanya para sa katotohanan; dahil ang gabay at kabiguan ay nasa ilalim ng kamay ng Allâh na Bukod-Tangi.

18:18







Hassanor Alapa : Go pagantapn ka siran a khipag’naw a siran na khitotorogn a gii Ami siran khliklidn 725 sa katampar sa kawanan ago sa katampar sa diwang a so aso iran na kakayatn iyan a mbalaa kamonamona niyan ko pnggaka o liang, a o karongaw inka siran na talikhodan ka siran (a taptap dn a poro oka) sa kapalagoy ago mapno ka kiran a kalk.

Muhsin Khan : And you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them.

Sahih International : And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.

Pickthall : And thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.

Yusuf Ali : Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.

Shakir : And you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog (lay) outstretching its paws at the entrance; if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them.

Dr. Ghali : And you would have reckoned that they were awake (as) they were lying down, and We turned them about towards the right and towards the left, and their dog stretching out his two fore-legs (Literally: his two arms) on the threshold. If you had viewed them, indeed you would have turned away from them in flight and indeed been filled with horror of them.

Tafsir Jalalayn : And you would have supposed them — had you seen them — awake, that is, conscious, because their eyes were open (ayqāz, ‘awake’, is the plural of yaqiz), though they were asleep (ruqūd is the plural of rāqid). And We caused them to turn over to the right and to the left, lest the earth consume their flesh, and their dog [lay] stretching its forelegs, his paws, on the threshold, at the opening of the cave: whenever they turned over it would turn over just like them, both during sleep and consciousness. If you had observed them you would have turned away from them in flight and you would have been filled (read la-mulli’ta or la-muli’ta) with awe because of them (read ru‘ban or ru‘uban, ‘awe’): [it was] through this awe that God protected them from anyone entering upon them.

Tagalog : At iisipin mo na ang mga taga-yungib na sila ay mga gising, subali’t sila sa katotohanan ay tulog, at patuloy ang Aming pangangalaga sa kanila, at ibinabaling Namin sila habang sila ay natutulog minsan sa gawing kanan, minsan naman ay sa gawing kaliwa; upang hindi sila kainin ng kalupaan, samantalang ang kanilang aso na isinama nila ay nakaunat ang dalawang kamay nito sa labas ng bunganga ng kuweba, at kung makikita mo sila ay tatakas ka mula sa kanila na may pagkatakot at katiyakan na kikilabutan ka sa takot.

18:19










Hassanor Alapa : Go datar oto a piakanaw Ami siran ka an siran makapamagizai ko ltlt iran, na pitharo o isa kiran a ay kiathay a kiatoroga rkitano na pitharo iran a miatatap tano sa salongan odi sa sabagi sa salo-ngan, na pitharo iran a so Kadnan iyo i lbi a Matao ko kiathay niyo, na sogoa niyo so isa rkano ko kapamamasaan sa bandar a ingd na ploba on sa mapia a pangn’nkn na talingomaan iyan rkano sa plmlmk 726 sa daa makagdam rkano a isa bo

Muhsin Khan : Likewise, We awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: "How long have you stayed (here)?" They said: "We have stayed (perhaps) a day or part of a day." They said: "Your Lord (Alone) knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you. And let him be careful and let no man know of you.

Sahih International : And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you.

Pickthall : And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.

Yusuf Ali : Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.

Shakir : And thus did We rouse them that they might question each other. A speaker among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see which of them has purest food, so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to any one:

Dr. Ghali : And thus We made them rise again that they might ask one another (Literally: among themselves). A speaker from among them said, "How long have you lingered?" They said, "We have lingered a day, or part (Literally: some "part" of a day) of a day." (Others) said, "Your Lord knows best how long you have lingered. So send one of you forth with this money to the city, then let him look for whichever of them has the purest (Literally: most cleansed) food, so let him come up to you with a provision thereof, and let him be courteous, and definitely let no man be aware of your (presence).

Tafsir Jalalayn : And so, just as We did with them that which We have mentioned, it was that We aroused them, We awakened them, that they might question one another, concerning their state and the length of their stay [in the cave]. One of them said, ‘How long have you tarried?’ They said, ‘We have tarried a day, or part of a day’: [he said this] because they had entered the cave at sunrise and were awakened at sunset, and so they thought that it was [the time of] sunset on the day of their entry. Then, they said, unsure about this [fact], ‘Your Lord knows best how long you have tarried. Now send one of you with this silver coin of yours (read bi-warqikum or bi-wariqikum) to the city — which is said to be the one now called Tarsus (Tarasūs) — and let him see which is the purest food, that is, which of the foods of the city is the purest, and [let him] bring you a supply thereof. Let him be careful and not make anyone aware of you.

Tagalog : At kung paano Namin sila pinatulog at pinangalagaan nang ganito katagal at sinanhi Namin na magising sila mula sa kanilang pagtulog sa pareho pa rin nilang kaanyuan na walang pagbabago; upang magtanungan sila sa isa’t isa, na sinabi ng isa sa tagapagsalita mula sa kanila: Gaano na katagal tayo nanatiling natutulog dito? At sabi naman ng iba: Nanatili tayo rito ng isang araw o bahagi ng isang araw lamang samantalang yaong iba naman ay medyo hindi sila tiyak sa pangyayari, na kanilang sinabi: Ipaubaya na lamang ninyo sa Allâh ang hinggil dito, dahil ang inyong ‘Rabb’ ay Ganap na Nakaaalam kung gaano katagal ang pagtigil ninyo, na kung kaya, utusan ninyo ang isa sa inyo na dala-dala niya ang inyong salapi na gawa sa pilak patungo sa siyudad at upang tumingin kung saan sa siyudad mayroong mabuti at masarap na pagkain. At magdadala siya sa inyo ng makakain mula roon, subali’t kinakailangang maging maingat siya sa kanyang pagbili dahil baka matuklasan tayo ng nagbebenta at magiging lantad na malalaman ang hinggil sa atin, at huwag na huwag niyang sabihin kahit kaninong tao ang patungkol sa atin.

18:20




Hassanor Alapa : Ka mataan a amay ka katokawan kano iran na radiamn kano iran odi na pakandodn kano iran ko agama iran (na o manggolawla oto a mndod kano ko agama iran) na di kano dn makadaag sa dayon sa dayon 727

Muhsin Khan : "For if they come to know of you, they will stone you (to death or abuse and harm you) or turn you back to their religion, and in that case you will never be successful."

Sahih International : Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."

Pickthall : For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper.

Yusuf Ali : "For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."

Shakir : For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed.

Dr. Ghali : Surely in case they get the better of you, they will stone you or bring you back to their creed, and (then) you will never prosper at all."

Tafsir Jalalayn : For indeed if they should come to know of you, they will [either] stone you, kill you by stoning, or make you return to their creed, and then, if you do return to their creed, you will never prosper’.

Tagalog : Dahil katiyakang kapag nalaman kayo ng ating sambayanan ay parurusahan kayo sa pamamagitan ng pagbabato, at papatayin kayo, o di kaya ay ibabalik kayo sa kanilang relihiyon, at mapapabilang kayo sa mga hindi naniwala, at kailanman ay hindi na ninyo makakamtan ang inyong hangarin na makapasok ng Hardin kapag yaon ay ginawa ninyo.

18:21







Hassanor Alapa : Go datar oto a piakitoon Ami siran ka an iran katokawi a 728 mataan a so kapasadan o Allāh na bnar ago mataan a so bankit na da dn a sankaan on, gowani a masobag siran ko ltlt iran ko btad iran (a manga ngongoda) na pitharo iran a mbalay niyo siran sa walay sa so Kadnan iran na aya lbi a Matao kiran, na pitharo o siran oto a miakadaag ko btad iran a mbalayan tano siran sa masjid.

Muhsin Khan : And thus We made their case known to the people, that they might know that the Promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people of the city) disputed among themselves about their case, they said: "Construct a building over them, their Lord knows best about them," (then) those who won their point said (most probably the disbelievers): "We verily shall build a place of worship over them."

Sahih International : And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid."

Pickthall : And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.

Yusuf Ali : Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."

Shakir : And thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them-- their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them.

Dr. Ghali : And thus We made the (people of the city) discover them that they might know that the promise of Allah is true and that the Hour, there is no suspicion about it. As they were contending among themselves their Command, (The Command of Allah concerning Resurrection; or: their affair) (then) they said, "Build over them a structure; their Lord knows them best." (But) the ones who prevailed over their Command (Literally: overcame them in their Command; or: in their affair) said, "Indeed we will definitely build (Literally: take to ourselves) over them a mosque."

Tafsir Jalalayn : And so, just as We aroused them, it was that We disclosed them, [to] their people and the believers, that they, that is, their people, might know that God’s promise, of resurrection, is true: by virtue of the fact that One Who has the power to make them sleep for [such] a long period of time, or sustain them in that state without nourishment, also has the power to resurrect the dead; and that, as for the Hour, there is no doubt, no uncertainty, concerning it. Behold (idh adverbially qualifies a‘tharnā, ‘We disclosed’) they were disputing, that is, the believers and the disbelievers, among themselves their affair, the affair of the youths, with regard to building something around them [as a monument]; so they, the disbelievers, said, ‘Build over them, that is, around them, a building, to cover them up; their Lord knows them best.’ Those who prevailed regarding their affair, the affair of the youths, namely, the believers, ‘We will verily set up over them, around them, a place of worship’, for prayers to be performed therein. And this indeed took place at the entrance of the cave.

Tagalog : At kung paano Namin sila pinatulog nang maraming taon at sinanhi Namin pagkatapos noon na sila ay magising, na sa ganito Namin ipinaalam sa mga tao ang pangyayari pagkatapos matuklasan ng tagapagbenta ng pagkain ang uri ng salapi (na gawa sa pilak), nang sa gayon ay malaman ng mga tao na ang pangako ng Allâh na Pagkabuhay na Mag-uli ay katotohanan, na ito ay tiyak na darating at walang pag-aalinlangan, na noon ay pinagtatalunan ng mga yaong nakakita sa mga nasa kuweba ang hinggil dito, na mayroon sa kanila ang naniwala at mayroon din naman ang hindi, at sinanhi ng Allâh ang pagkakita nila sa pangyayari sa mga nasa kuweba na naging katibayan ng mga naniwala laban sa mga di-naniwala.
  At pagkatapos matuklasan ang hinggil sa kanila ay namatay sila at sinabi ng isang grupo na nakakita sa kanila: Magtayo kayo sa bungad ng kuweba ng isang gusali bilang pantakip sa kanila at pagkatapos ay pabayaan na ninyo sila dahil ang kanilang ‘Rabb’ na Tagapaglikha ay Ganap na Nakaaalam hinggil sa kanilang kalagayan at sinabi naman noong mga pinakikinggan ang kanilang mga salita mula sa kanila: Gagawa tayo sa lugar na kinaroroonan nila ng Masjid bilang sambahan, gayong walang pag-aalinlangan na ipinagbawal ng Sugo ng Allâh na gawing Masjid ang libingan ng mga Propeta at ng mga mabubuting tao, at isinumpa niya ang sinumang gumawa nito, sa kanyang pinakahuling habilin sa kanyang sambayanan, na katulad ng kanyang pagbabawal na magtayo ng gusali (o mausoleo) sa mga libingan kailanman, at pinagbawal niya ang paglalagay ng lapida at ang pagsulat sa mga ito; dahil ito ay kabilang sa mga pagmamalabis na gawain na maaaring maging sanhi ng pagsamba sa sinumang nasa libingan.

18:22







Hassanor Alapa : Ptharoon iran a tlo a ika pat iran so aso iran, go gii ran tharoon a lima a ika nm iran so aso iran sa pangantok ko gayb, go gii ran tharoon a pito a ika walo iran so aso iran, na tharo anka (hay Mohammad) a so Kadnan akn na aya lbi a Matao ko bilangan iran sa da a matao kiran a rowar sa maito, di ka pakipphawala kiran (ko bilangan iran) inonta bo sa kaphawala a mapayag (a so iniwahi rka) sa o ba nka siran pangamadi ko makapantag kiran sa isa bo

Muhsin Khan : (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad SAW): "My Lord knows best their number; none knows them but a few." So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave.

Sahih International : They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."

Pickthall : (Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.

Yusuf Ali : (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.

Shakir : (Some) say: (They are) three, the fourth of them being their dog; and (others) say: Five, the sixth of them being their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them is their dog. Say: My Lord best knows their number, none knows them but a few; therefore contend not in the matter of them but with an outward contention, and do not question concerning them any of them.

Dr. Ghali : They will say, "Three, their dog (was) the fourth of them." And (others) will say, "Five, their dog (was) the sixth of them, " guessing at the Unseen. (Some others) will say, "Seven, and their dog (was) the eighth of them." Say, "My Lord knows best their right number; none knows them, except a few." So do not wrangle about them, except in outward wrangling, and do not ask any of them for a pronouncement on them.

Tafsir Jalalayn : They will say, that is, [some of] those disputing the number of the youths [of the cave] at the time of the Prophet (s), in other words, some of these will say that they [the youths] were: ‘Three; their dog the fourth of them’; and they, some [others] among them, will say, ‘Five; their dog the sixth of them’ — both of these sayings were those of the Christians of Najrān — guessing at random, in other words, out of supposition, not having been present with them [at the time], and this [statement ‘guessing at random’] refers back to both sayings, and is in the accusative because it is an object denoting reason, in other words, [they said this] for the reason that they were [merely] supposing it. And they, that is, the believers, will say, ‘Seven; and their dog the eighth of them’ (the sentence is [part of] the subject clause, the predicate of which is the adjectival qualification of sab‘a, ‘seven’ [namely, thāminuhum, ‘the eighth of them’] with the additional wāw [wa-thāminuhum], which is said to be for emphasis, or an indication that the adjective is [semantically] attached to that which it is qualifying). The qualification of the first two sayings as being ‘random’, but not the third, is proof that [the latter] is the satisfactory and correct [number]. Say: ‘My Lord knows best their number, and none knows them except a few’: Ibn ‘Abbās said, ‘I am [one] of these “few” [described]’, and he mentioned that they were seven. So do not contend concerning them except with an outward manner [of contention], [except] with that which has been revealed to you, and do not question concerning them, do not ask for opinions [from], any of them, [from] the People of the Scripture, the Jews. The people of Mecca asked him [the Prophet] about the story of the People of the Cave, and so he said to them, ‘I will tell you about it tomorrow’, but without adding [the words], ‘If God wills’ (inshā’a’ Llāhu) and so the following was revealed:

Tagalog : Sinasabi ng ilan sa mga nag-uusap-usap hinggil sa kanila mula sa mga ‘Ahlul Kitâb’ (mga Hudyo at mga Kristiyano) Sila ay tatlo at ang pang-apat ay ang kanilang aso sabi naman ng iba: Sila ay lima at ang pang-anim ay ang kanilang aso, at ang sinasabi ng dalawang grupo ay pawang haka-haka na walang katibayan, at sinasabi naman ng pangatlong grupo: Sila ay pito at pang-walo ang kanilang aso, sabihin mo, O Muhammad: Ang aking ‘Rabb’ na Tagapaglikha ay Ganap na Nakaaalam hinggil sa kanilang bilang, at walang sinuman ang nakaaalam hinggil sa kanilang bilang kundi kakaunti lamang mula sa nilikha ng Allâh.  
Na kung kaya, huwag kang makipagtalo sa mga ‘Ahlul Kitâb’ hinggil sa kanilang bilang maliban na lamang sa matibay at malinaw na katibayan na Aming inihayag sa iyo, na katulad ng pagpapaliwanag mo sa kanila hinggil sa kung ano ang sinabi sa iyo sa kapahayagan, at huwag kang sumangguni sa kanila o huwag mo silang tanungin hinggil sa kung ilan ang kanilang bilang at ang naging kalagayan, dahil walang pag-aalinlangan na sila ay walang kaalaman hinggil doon.

18:23

Hassanor Alapa : Go o ba nka tharoa sa nganin a sakn na pnggolawlaan ko ai mapita 729

Muhsin Khan : And never say of anything, "I shall do such and such thing tomorrow."

Sahih International : And never say of anything, "Indeed, I will do that tomorrow,"

Pickthall : And say not of anything: Lo! I shall do that tomorrow,

Yusuf Ali : Nor say of anything, "I shall be sure to do so and so tomorrow"-

Shakir : And do not say of anything: Surely I will do it tomorrow,

Dr. Ghali : And definitely do not say, regarding anything, "Surely I am performing that tomorrow, "

Tafsir Jalalayn : And never say regarding something, that is, for the purpose of [doing] something, ‘I will indeed do that tomorrow’, in other words, [I will do something] at some future [point] in time,

Tagalog : At huwag mong sasabihin kailanman na nais mong gawin ang anumang bagay: Na ako ay tiyak na gagawin ko ang bagay na ito bukas,

18:24




Hassanor Alapa : Inonta a (tharo anka a) o kabaya o Allāh (In Shā Allāh) go tadm inka so Kadnan ka igira miakalipat ka ago tharo anka a kalokalo na toroon ako o Kadnan akn sii ko lbi a marani a di giankai, sa toroan

Muhsin Khan : Except (with the saying), "If Allah will!" And remember your Lord when you forget and say: "It may be that my Lord guides me unto a nearer way of truth than this."

Sahih International : Except [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct."

Pickthall : Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this.

Yusuf Ali : Without adding, "So please Allah!" and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."

Shakir : Unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this.

Dr. Ghali : Except (if you add), If Allah (so) decides." (i.e., say: insha " É " Allah) And remember your Lord when you forget, and say, "It may be that my Lord will guide me to something nearer to rectitude than this."

Tafsir Jalalayn : without [adding], ‘If God will’, in other words, unless [firmly] adhering to the will of God, exalted be He, by saying, ‘If God will’ (inshā’a’Llāh). And remember your Lord, that is, [remember] His will, making [things] conditional on it, if you forget, to make [things] conditional on it: mentioning it after forgetting [it] is the equal [in validity] to mentioning it at the time of the statement — as al-Hasan [al-Basrī] and others have said — as long as the person is still in the [same] place [in which he made the statement]. And say, ‘May be my Lord will guide me to [something] closer [in time] than this, [closer] than the story of the People of the Cave, as an indication of [the truth of] my prophethood, by way of guidance, and God indeed did so.

Tagalog : Maliban na lamang kung isasa-alang-alang mo na ito ay sa kagustuhan ng Allâh, na iyong sasabihin: Kung ninais ng Allâh. At alalahanin mo rin ang iyong ‘Rabb’ sa oras na ikaw ay nakalimot sa pagsasabi ng: Kung ninais ng Allâh, at sa tuwing ikaw ay makakalimot ay alalahanin mo ang Allâh; dahil katiyakan, ang pag-alaala sa Allâh ay inaalis nito ang pagiging malilimutin, at sabihin mo: Na sana gabayan ako ng aking ‘Rabb’ sa pinakamalapit na daan patungo sa Kanyang Patnubay at Gabay kaysa rito.

18:25

Hassanor Alapa : Go miatatap siran ko liang sa tlo gatos a manga ragon ago miakalawan siran sa siaw (ragon) 730

Muhsin Khan : And they stayed in their Cave three hundred (solar) years, and add nine (for lunar years).

Sahih International : And they remained in their cave for three hundred years and exceeded by nine.

Pickthall : And (it is said) they tarried in their Cave three hundred years and add nine.

Yusuf Ali : So they stayed in their Cave three hundred years, and (some) add nine (more)

Shakir : And they remained in their cave three hundred years and (some) add (another) nine.

Dr. Ghali : And they lingered in their cave three hundred years, and to that they increased nine (more).

Tafsir Jalalayn : And they tarried in the Cave three hundred (read [with tanwīn] thalāthami’atin) years (sinīn is an explicative supplement to thalāthami’atin, ‘three hundred’): these three hundred years in the case of the People of the Cave were solar years; but for [the number of] lunar ones, the Arabs add nine years thereto, and this is mentioned in His saying: and add nine, that is, nine years; in other words three hundred solar years, while three hundred and nine lunar ones.

Tagalog : At nanatili ang mga kabataan na yaon na natutulog doon sa kuweba ng tatlong daang taon at siyam.

18:26




Hassanor Alapa : Tharo anka a so Allāh i lbi a Matao ko kiathay ran, a rk Iyan so migagayb ko manga langit ago so lopa, sa sayana skaniyan a lambas i kailay ago lambas i kapakan’g, da a rk iran a salakaw ron a pd sa salinggogopa ago da a phakapdn Iyan ko kapkhokom Iyan a isa bo

Muhsin Khan : Say: "Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Wali (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes none to share in His Decision and His Rule."

Sahih International : Say, " Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone."

Pickthall : Say: Allah is Best Aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.

Yusuf Ali : Say: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.

Shakir : Say: Allah knows best how long they remained; to Him are (known) the unseen things of the heavens and the earth; how clear His sight and how clear His hearing! There is none to be a guardian for them besides Him, and He does not make any one His associate in His Judgment.

Dr. Ghali : Say, " Allah knows best how long they lingered. To Him (belongs) the Unseen of the heavens and the earth. How well He beholds, and how well He hears!" In no way do they have any patron apart from Him, and He does not associate in His judgment anyone.

Tafsir Jalalayn : Say: ‘God is more knowledgeable of how long they tarried, [more knowledgeable] than those contending over this [issue] — and this [fact] has already been mentioned [above, verse 19]. To Him belongs the Unseen of the heavens and the earth, that is, [to Him belongs] the knowledge thereof. How well He sees!, namely, God — this form is for [expressing] amazement [at something]. How well He hears!, likewise [for expressing amazement]. These two [expressions] are being used metaphorically. What is meant is that nothing can escape God’s sight or hearing. They, the inhabitants of the heavens and the earth, have no guardian, someone to assist [them], besides Him, and He makes none to share in His rule’, for He is Independent, without need of a partner.

Tagalog : At kapag tinanong ka, O Muhammad, hinggil sa tagal ng kanilang pananatili sa kuweba, na wala kang kaalaman hinggil dito maliban sa kung ano lamang ang nagmumula sa Allâh, at huwag kang magbigay ng kahit na anumang kasagutan bagkus ay sabihin mo: Ang Allâh ay Ganap na Nakaaalam kung gaano sila katagal na nanatili roon, dahil Siya ang Nakaaalam ng lihim sa mga kalangitan at kalupaan. Anong linaw ang tindi ng kaganapan ng Kanyang paningin at pandinig na batid Niya nang ganap ang lahat ng bagay. At walang sinuman sa Kanyang nilikha na higit na nangangasiwa sa kanilang kalagayan bukod sa Kanya, at ginawa Niya na wala Siyang kabahagi sa Kanyang Pagpanukala, Pagpasiya at Pagsasaayos ng Batas, Luwalhati sa Kanya na Kataas-Taasan.

18:27




Hassanor Alapa : Go batia anka (hay Mohammad) so nganin a iniwahi rka a pd ko kitab o Kadnan ka, sa da a phakasambi ko manga katharo Iyan ago da dn a khatoon ka a salakaw Ron a kaphagapasan

Muhsin Khan : And recite what has been revealed to you (O Muhammad SAW) of the Book (the Quran) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.

Sahih International : And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.

Pickthall : And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.

Yusuf Ali : And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.

Shakir : And recite what has been revealed to you of the Book of your Lord, there is none who can alter His words; and you shall not find any refuge besides Him.

Dr. Ghali : And recite what has been revealed to you of the Book of your Lord; none can alter (Literally: none can be an falterer) His Words; and apart from Him, you will never find any shielding.

Tafsir Jalalayn : And recite that which has been revealed to you of the Book of your Lord. There is none who can change His words. And you will not find, besides Him, any refuge.

Tagalog : At bigkasin mo, O Muhammad, ang anumang ipinahayag sa iyo na Banal na Qur’ân na Aklat ng iyong ‘Rabb’ na Tagapaglikha, dahil katiyakan, walang sinuman ang makapagbabago ng Kanyang mga Salita sa pagiging makatotohanan at makatarungan nito, at kailanman ay hindi ka makatatagpo bukod sa iyong ‘Rabb’ ng tagapagkalinga na kukublihan ng iyong sarili.

18:28







Hassanor Alapa : Sa tatap anka a ginawa nka a pd o siran oto a pphamangni siran ko Kadnan iran ko kapitapita ago sii ko kagabigabi 731 sa babantakn iran so paras Iyan. Go oba makalampas (hay Mohammad) so mbala a mata nka sii kiran (di nka siran dapaya sa pangilay ko salakaw kiran a manga taw) sa phlobaan ka so parahiasan o kaoyagoyag ko doniya, go oba nka onoti so taw a piakilipatan Ami ko poso’ iyan so katatadmi Rkami sa inonotan iyan so baya a ginawa niyan ago miaadn so btad iyan a tabowakar ko marata

Muhsin Khan : And keep yourself (O Muhammad SAW) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.

Sahih International : And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.

Pickthall : Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.

Yusuf Ali : And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.

Shakir : And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded.

Dr. Ghali : And (suffer) yourself to (endure) patiently with the ones who invoke their Lord in the early morning and nightfall, willing to seek His Face, and do not let your eyes go past them, (i.e., overlook them) willing (to gain) the adornment of the present life; (Literally: the lowly life, i.e., the life of this world) and do not obey him whose heart We have made heedless of Our Remembrance, and who closely follows his own prejudices, and to whom the Command (i.e., the Command of Allah to him, or: his affair) has been all excess (i.e., He has been most disbelieving).

Tafsir Jalalayn : And restrain yourself, detain [yourself], along with those who call upon their Lord at morning and evening, desiring, through their worship, His Countenance, exalted be He, and not any of the transient things of this world — and these are the poor; and do not let your eyes overlook, turn away [from], them — these [the eyes] are being used to refer to the person [addressed] — desiring the glitter of the life of this world. And do not obey him whose heart We have made oblivious to Our remembrance, that is, [to] the Qur’ān — this was ‘Uyayna b. Hisn and his companions — and who follows his own whim, by attributing partners [to God], and whose conduct is [mere] prodigality, excess.

Tagalog : At magtiis ka, O Muhammad, kasama ang iyong mga tagasunod na mga mananampalatayang mahihirap na ang sinasamba lamang nila nang bukod-tangi ay ang kanilang ‘Rabb’ na Tagapaglikha; at nananalangin sila sa umaga’t hapon, na hinahangad nila na makita ang Kanyang Mukha sa Kabilang-Buhay; at makisama ka sa kanila at huwag mo silang maliitin na ipagpapalit mo sila sa iba na mga walang pananampalataya upang makamtan mo ang pansamantalang kaligayahan ng kinang ng makamundong buhay; at huwag mong sundin ang sinumang sinanhi Namin na makalimot sa Amin ang kanyang puso na mas pinili niya ang kanyang pagnanasa kaysa sa pagsunod niya sa Allâh na Tagapaglikha, at ang kanyang katayuan sa lahat ng kanyang gawain ay pagkaligaw at pagkahamak.

18:29







Hassanor Alapa : Go tharo anka (hay Mohammad) a so bnar na phoon ko Kadnan iyo, na sa taw a khabaya na paratiaya na sa taw a khabaya na khafir, ka mataan a piagtadan Ami so manga pananakoto sa Naraka a lomiliot kiran so kolambo 732 niyan a apoy a makadg a o pamangni siran sa dnggaw a oran na pamakaigan siran sa Ig a datar o tionaw a tombaga a pthotongn iyan so manga paras (iran) a miakaratara a inomn ago marata a dranga (so Naraka)

Muhsin Khan : And say: "The truth is from your Lord." Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the Zalimun (polytheists and wrong-doers, etc.), a Fire whose walls will be surrounding them (disbelievers in the Oneness of Allah). And if they ask for help (relief, water, etc.) they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting place, etc.)!

Sahih International : And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve." Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.

Pickthall : Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!

Yusuf Ali : Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!

Shakir : And say: The truth is from your Lord, so let him who please believe, and let him who please disbelieve; surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil the drink and ill the resting-place.

Dr. Ghali : And say, "The Truth is from your Lord; so whoever decides, then let him believe, and whoever decides, then let him disbelieve." Surely We have readied for the unjust a Fire whose canopy encompasses them; and in case they call for succor, they will be succored with water like molten metal that will scald their faces. Miserable is the drink, and odious is it (as) a resting place!

Tafsir Jalalayn : And say, to him and to his companions that this Qur’ān is, ‘The truth [that comes] from your Lord; so whoever will, let him believe, and whoever will, let him disbelieve’ — this is [meant as] a threat to them. Indeed We have prepared for the wrongdoers, that is, the disbelievers, a Fire, and they will be surrounded by its pavilion, [by] that which encloses [the Fire itself]. If they cry out for help, they will be succoured with water like molten copper, like thick [burning] oil, which scalds faces, because of [the intensity of] its heat, if it is brought near them. What an evil drink, that is, and how ill, is the Fire [as], a resting-place! (murtafaqan is a specification derived from the agent of the verb, in other words, vile is the person choosing to rest thereon; and this is in contrast to what He will say next about Paradise: How fair a resting-place [below, verse 31]. For, indeed, what resting-place can there be in the Fire?

Tagalog : Sabihin mo sa kanila na mga nakalimot: Anuman ang dala-dala ko sa inyo ay katotohanan na nagmula sa inyong ‘Rabb’ na Tagapaglikha, na kung kaya, ang sinumang magnais sa inyo na maniwala at sumunod dito, ay hayaan niyang gawin ito sapagka’t ito ang makabubuti para sa kanya, at sinuman naman ang magnais na tumanggi ay hayaan niyang tanggihan ito, dahil wala siyang dinaya kundi ang sarili lamang niya.
Katiyakan, inihanda Namin para sa mga di-naniwala ang Apoy na ang mga haligi nito (na gawa rin sa Apoy) ang nakapalibot sa kanila. At kapag sila na mga walang pananampalataya na nasa Impiyerno ay humingi ng saklolo na hihingi ng tubig dahil sa tindi ng kanilang pagkauhaw, ay pagkakalooban sila ng tubig na parang mantika sa pagkakakulo nito at sa tindi ng init ay malalapnos ang kanilang mga mukha. Anong napakasamang inumin na hindi man lamang napawi ang kanilang uhaw sa halip ito ay naragdagan pa, at napakasamang Impiyerno na kanilang tinutuluyan na roon sila ay mananatili magpakailanman.

[At dito sa talatang ito ay bilang paghamon at matinding babala sa sinumang tumanggi sa katotohanan at di-naniwala sa mensahe ni Propeta Muhammad (saw) at hindi ito sinunod.]

18:30

Hassanor Alapa : Mataan a so siran oto a miamaratiaya ago minggalbk siran sa manga pipia na mataan a da a pagilangn Ami a balas o taw a mipihiapia sa galbk.

Muhsin Khan : Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner.

Sahih International : Indeed, those who have believed and done righteous deeds - indeed, We will not allow to be lost the reward of any who did well in deeds.

Pickthall : Lo! as for those who believe and do good works - Lo! We suffer not the reward of one whose work is goodly to be lost.

Yusuf Ali : As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.

Shakir : Surely (as for) those who believe and do good, We do not waste the reward of him who does a good work.

Dr. Ghali : Surely the ones who have believed and done deeds of righteousness, surely We do not waste the reward of him who does fair deeds.

Tafsir Jalalayn : Truly those who believe and perform righteous deeds — indeed We do not leave the reward of those of good deeds to go to waste (this [last] sentence is the predicate of the [previous] inna’lladhīna, ‘truly those who’, and in it an overt identification [of the recipients of the reward] has replaced the [would-be] pronominalisation, in other words, it is ‘their reward’ [which shall not be left to go to waste], and We will reward them with what it [the reward of good-doers] comprises).

Tagalog : Katiyakan, yaong naniwala sa Allâh at sa Kanyang Sugo at gumawa ng mga mabubuting gawa, ang para sa kanila ay dakilang gantimpala, at kailanman ay hindi Namin pahihintulutang mabalewala ang kanilang gantimpala, at hindi Namin binabawasan mula sa anuman na karapat-dapat ang kabutihan na kanilang nagawa.

18:31







Hassanor Alapa : Siran oto na adn a bagian iran a manga kasorgaan a (Jannatu Adn) a pphamanoga ko 733 kababaan iran so manga lawas a ig a pakapnditarn siran on sa pd sa manga rinti a pd sa bolawan ago pnditar siran sa nditarn a kagadongan a pd sa manga bayobayog ago manga kakapal a domdrang siran ko sorga sii ko manga kantir a miakapiapia a balas ago mapia a dranga

Muhsin Khan : These! For them will be 'Adn (Eden) Paradise (everlasting Gardens); wherein rivers flow underneath them, therein they will be adorned with bracelets of gold, and they will wear green garments of fine and thick silk. They will recline therein on raised thrones. How good is the reward, and what an excellent Murtafaqa (dwelling, resting place, etc.)!

Sahih International : Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.

Pickthall : As for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon throne therein. Blest the reward, and fair the resting-place!

Yusuf Ali : For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!

Shakir : These it is for whom are gardens of perpetuity beneath which rivers flow, ornaments shall be given to them therein of bracelets of gold, and they shall wear green robes of fine silk and thick silk brocade interwoven with gold, reclining therein on raised couches; excellent the recompense and goodly the resting place.

Dr. Ghali : Those will have (as their recompense) Gardens of Adn (Eden) (where) Rivers run from beneath them. They will be ornamented therein with bracelets of gold, and they will wear green clothes of sarcenet and brocade, reclining therein upon couches. How favorable is the requital, and how fair is (it as) a resting-place!

Tafsir Jalalayn : Those, for them there shall be Gardens of Eden, as a [place of] residence, underneath which rivers flow; therein they shall be adorned with bracelets of gold (min asāwir: it is said that min here is either extra or partitive; it [asāwir] is the plural of aswira — similar [in pattern] to ahmira [for himār] — which is the plural of siwār) and they shall wear green garments of fine silk (sundus) and [heavy] silk brocade (istabraq is that [silk] which is coarse: [God says] in the verse of [sūrat] al-Rahmān [Q. 55:54], lined with [heavy] silk brocade); reclining therein on couches (arā’ik is the plural of arīka, which is a bed inside a [curtained] canopy, and is also a tent adorned with garments and curtains for a bride). How excellent a reward, a requital, is Paradise, and how fair a resting-place!

Tagalog : Sila na mga naniwala, ang para sa kanila ay mga Hardin na roon sila ay mananatili magpakailanman, at umaagos ang mga ilog sa ilalim ng kanilang mga silid at mga tahanan, na sila ay sinusuotan ng mga palamuti na mga ginto, at dinadamitan sila ng mga damit na kulay berde na ginawa mula sa mga maninipis at makakapal na mga sutla (o ‘silk), at sila ay nakasandal sa kanilang mga matataas na trono na ang kanilang mga inuupuan ay magagandang alpombra. Anong ganda ng gantimpala na para sa kanila, at anong ganda ng Hardin na kanilang tinutuluyan bilang pahingahan!

18:32




Hassanor Alapa : Go bgi nka siran sa ibarat a dowa a mama a bigan Ami so isa kiran sa dowa a asinda a pd sa manga anggor ago tininggayan Ami sa asinda a korma ago tiagoan Ami so pagltan iyan (so dowa a asinda) sa babasoka

Muhsin Khan : And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields etc.).

Sahih International : And present to them an example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops.

Pickthall : Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage.

Yusuf Ali : Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.

Shakir : And set forth to them a parable of two men; for one of them We made two gardens of grape vines, and We surrounded them both with palms, and in the midst of them We made cornfields.

Dr. Ghali : And strike for them a similitude: two men. To one of them We made two gardens of vineyards and encircled (both of) them with palm-trees, and between them We made a plantation.

Tafsir Jalalayn : And strike, coin, for them, for the disbelievers together with the believers, a similitude: two men (rajulayn is a substitute [for mathalan, ‘a similitude’] and constitutes, together with what follows, an explanation of the similitude), to one of whom, the disbeliever, We had assigned two gardens, orchards, of vines, and We had surrounded them with date-palms and had set between them [a field of] crops, from which he acquired [his] food supplies.

Tagalog : At magbigay ka, O Muhammad, sa mga di-naniwala mula sa iyong sambayanan ng halimbawa ng dalawang lalaki mula sa mga naunang tao: Ang isa sa kanila ay mananampalataya at ang isa naman ay walang pananampalataya, at katiyakan na pinagkalooban Namin ang walang pananampalataya ng dalawang hardin ng mga ubas na napalilibutan ito ng maraming punong palmera ng datiles, at nagpasibol Kami sa pagitan ng dalawang hardin na ito ng mga iba’t ibang pananim na kapaki-pakinabang.

18:33

Hassanor Alapa : Sa giankoto a dowa a asinda na ipthalingoma niyan so 734 onga niyan sa da a ba niyan on kiorang a mlk bo, ago piakambowatan Ami so lmbak iran a dowa sa lawas a ig

Muhsin Khan : Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them.

Sahih International : Each of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river.

Pickthall : Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.

Yusuf Ali : Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.

Shakir : Both these gardens yielded their fruits, and failed not aught thereof, and We caused a river to gush forth in their midst,

Dr. Ghali : Both of these gardens brought forth their crop and did not fail (Literally: did not do injustice in any thing) in any of it, and amidst them both We caused a river to erupt forth,

Tafsir Jalalayn : Each of the two gardens (kiltā, ‘each [of the two]’ is a singular [noun] that indicates a dual [number]; and [the entire clause] is the subject) yielded (ātat is the predicate thereof) its produce, its fruit, without stinting, diminishing, anything thereof. And We caused a stream to gush forth therein, to run through them.

Tagalog : At katotohanang nagkaroon ang bawa’t isa sa mga hardin ng sapat na mga bunga, at kailanman ay hindi nakulangan sa pamumunga nito, at sinanhi Namin na magkaroon ng ilog na umaagos sa pagitan nito upang maging madali ang pagpapatubig nito.

18:34

Hassanor Alapa : Na miaadn a adn a onga niyan na pitharo iyan ko pd iyan a 735 gii niyan indaaka a sakn i lbi a madakl a di ska i tamok ago mabagr i moriataw. 735

Muhsin Khan : And he had property (or fruit) and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men." [See Tafsir Qurtubi, Vol. 10, Page 403].

Sahih International : And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."

Pickthall : And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.

Yusuf Ali : (Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."

Shakir : And he possessed much wealth; so he said to his companion, while he disputed with him: I have greater wealth than you, and am mightier in followers.

Dr. Ghali : And he had (all kinds of) produce. So he said to his companion, as he was conversing with him, "I am more than you in wealth, and mightier in man-power."

Tafsir Jalalayn : And he had, together with his two gardens, fruit (read thamar, thumur, or thumr, [all of which constitute] the plural of thamra, [sing.] ‘a fruit’, similar [in pattern] to shajara [pl.] shajar, khashaba [pl.] khushb, or badana [pl.] budn) and he said to his companion, the believer, as he conversed with him, boasting before him: ‘I have more wealth than you and am stronger in respect of men’, in respect of clansmen.

Tagalog : At maliban sa mga hardin na ito ay mayroon pa siyang ibang pagmamay-ari na mga prutasan at kayamanan, at kanyang sinabi sa kanyang kasama na mananampalataya habang sila ay nag-uusap at nagkukuwentuhan, na kuwento na punung-puno ng pagmamayabang: Higit na marami akong kayamanan kaysa sa iyo at nakahihigit ako sa lakas at sa rami ng tauhan.

18:35

Hassanor Alapa : Na somiold ko asinda niyan a skaniyan na lalalimn iyan a ginawa niyan (giindosa) na pitharo iyan a di ko pipikirn o ba ini maantior sa dayon sa dayon

Muhsin Khan : And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: "I think not that this will ever perish.

Sahih International : And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever.

Pickthall : And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.

Yusuf Ali : He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish,

Shakir : And he entered his garden while he was unjust to himself. He said: I do not think that this will ever perish

Dr. Ghali : And he entered his garden, (while) he (thus) was unjust to himself. He said, "In no way do I expect that this will decay at all;

Tafsir Jalalayn : And he entered his garden, [taking] with him his companion, accompanying him all around it, showing him its fruits — God does not say [here] his ‘two gardens’, because what is meant is the beautiful [part of the] garden (rawda); or because [to mention just] one suffices — having wronged himself, through [his] disbelief. He said, ‘I do not think that [all] this will ever perish, become non-existent.

Tagalog : At siya ay pumasok sa kanyang hardin, na nasa kalagayan ng pandaraya ng kanyang sarili dahil sa hindi siya naniniwala sa Muling Pagkabuhay, at may pag-aalinlangan siya sa pagkagunaw ng daigdig, na siya ay labis na natutuwa sa mga bunga ng kanyang mga hardin at kanyang sinabi: Hindi ako naniniwala na ang hardin na ito ay maglalaho at masisira magpakailanman,

18:36

Hassanor Alapa : Go di ko tatankdn o ba so bankit na phakatindg sa o pakandoda ko ko Kadnan akn na disomala a makatoon ako Ron sa mapia a di skaniyan a khabolosan

Muhsin Khan : "And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him."

Sahih International : And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return."

Pickthall : I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.

Yusuf Ali : "Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."

Shakir : And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this.

Dr. Ghali : And in no way do I expect that the Hour is coming up; and indeed in case I am turned back to my Lord, indeed I will definitely find a more charitable (i.e., better) recourse than (this)."

Tafsir Jalalayn : Moreover, I do not think that the Hour will ever come; and [even] if I am indeed returned to my Lord, in the Hereafter, according to your claim, I shall surely find better than this as a resort’, as a [place of] return.

Tagalog : At hindi ako naniniwala na ang pagkagunaw ng daigdig ay magaganap, at kung katotohanan nga na ito ay magaganap – batay sa iyong pag-aangkin – ikaw na mananampalataya at ako ay babalik sa aking ‘Rabb’ na Tagapaglikha, ay katiyakang matatagpuan ko sa Kanya ang higit pa kaysa sa hardin na ito, na roon ako ay patutungo at babalik; dahil sa aking karangalan at antas doon sa aking ‘Rabb’ na Tagapaglikha.

18:37




Hassanor Alapa : Na pitharo on o pd iyan a gii niyan indaaka a ba nka sianka so miadn rka phoon sa bayank oriyan iyan na phoon sa sathak a Ig (a mani) oriyan iyan na inadn ka niyan a mama

Muhsin Khan : His companion said to him, during the talk with him: "Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?

Sahih International : His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you [as] a man?

Pickthall : His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man?

Yusuf Ali : His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?

Shakir : His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a small seed, then He made you a perfect man?

Dr. Ghali : His companion said to him, as he was conversing with him, "Do you disbelieve in Him Who created you of dust, thereafter of a sperm (drop), thereafter molded you as a man?

Tafsir Jalalayn : His companion said to him, as he conversed with him, responding to him: ‘Do you disbelieve in Him Who created you of dust — as Adam was created of it — then of a drop of fluid, [of] semen, then fashioned you, made you upright and gave you the form of, a man?

Tagalog : Sinabi ng kanyang kasama na mananampalataya habang siya ay nakikipag-usap sa kanya bilang pagpapayo: Paano mo hindi pinaniniwalaan ang Allâh na Siyang lumikha sa iyo mula sa alabok, pagkatapos ay mula sa ‘Nutfah’ (nagsamang semilya ng iyong mga magulang), pagkatapos ay hinugis ka Niya sa ganap na kaayusan at angkop na pagkalikha sa iyo?

[At dito sa pag-uusap na ito ang katibayan na ang sinuman na Kanyang nilikha sa simula ay kaya Niya ring ibalik ito na tulad ng dati.]

18:38

Hassanor Alapa : Ogaid na sakn na ptharoon akn a skaniyan so Allāh a Kadnan ko ago di akn izakoto so Kadnan ko sa isa bo 736

Muhsin Khan : "But as for my part (I believe) that He is Allah, my Lord and none shall I associate as partner with my Lord.

Sahih International : But as for me, He is Allah , my Lord, and I do not associate with my Lord anyone.

Pickthall : But He is Allah, my Lord, and I ascribe unto my Lord no partner.

Yusuf Ali : "But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord.

Shakir : But as for me, He, Allah, is my Lord, and I do not associate anyone with my Lord.

Dr. Ghali : But He is Allah, my Lord, and I do not associate with my Lord any one.

Tafsir Jalalayn : But lo (lākinnā is actually [made up of] lākin anā, ‘but I … ’, where the hamza vowel has [either] been transferred onto the nūn [of lākin], or omitted [altogether] with the nūn assimilated with the like of it) He [is] (huwa, this is the pronoun of the [subject] matter [to be stated] and is clarified by the sentence that follows it: the meaning [in other words] is ‘[But, it is that] I say that [He is]’) God, my Lord, and I do not ascribe any partner to my Lord.

Tagalog : Subali’t hindi ko ito sinasabi dahil sa mga pinagsasabi mo na nagpapatunay ng iyong di-paniniwala, bagkus sa aking sarili ay naniniwala ako na: Ang nagbibigay ng biyaya at kagandahang-loob ay ang Allâh na aking ‘Rabb’ na Tagapaglikha na Bukod-Tangi, na kung kaya, hindi ako naglalagay ng katambal sa pagsamba ko sa Kanya.

18:39




Hassanor Alapa : O ba bo gowani a somold ka ko asinda nka na pitharo oka so “ Mā Shā Allāh ” (katharo a kapammsa ko kiapangadn o Allāh) da a bagr a rowar ko Allāh, amay ka miatoon ako nka a lbi a minos a di ska i tamok ago wata

Muhsin Khan : It was better for you to say, when you entered your garden: 'That which Allah wills (will come to pass)! There is no power but with Allah '. If you see me less than you in wealth, and children.

Sahih International : And why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allah '? Although you see me less than you in wealth and children,

Pickthall : If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children,

Yusuf Ali : "Why didst thou not, as thou wentest into thy garden, say: 'Allah's will (be done)! There is no power but with Allah!' If thou dost see me less than thee in wealth and sons,

Shakir : And wherefore did you not say when you entered your garden: It is as Allah has pleased, there is no power save in Allah? If you consider me to be inferior to you in wealth and children,

Dr. Ghali : And if you had said as you entered your garden, cWhatever Allah decides (will be); there is no power except with Allah, (i.e., say: ma sha " É " Allah La hawla wala quwwata Éilla billah) (it would have been better for you.) In case you see me that I am less than you in wealth and children,

Tafsir Jalalayn : And if only when you entered your garden, you had said, upon admiring it, ‘This is “What God has willed. There is no power except in God”. In a hadīth [it is stated that]: ‘Whoever is given something good in the way of family or wealth and upon receiving it says, “What God wills [comes to pass]; there is no power except in God” (mā shā’a’Llāh lā quwwata illā bi’Llāh), he will never experience any ill therefrom’. If you see me (anā is a pronoun separating two direct objects) as less than you in wealth and children,

Tagalog : At hindi ba karapat-dapat na sa pagpasok mo sa iyong hardin na labis mong kinalulugdan ay purihin mo ang Allâh, at sabihin mo: ‘Ito ang ninais ng Allâh sa akin, na wala akong lakas na ito ay makamtan maliban sa kagustuhan ng Allâh?’ Kung nakikita mo ako na kakaunti ang yaman at mga anak kaysa sa iyo,

18:40




Hassanor Alapa : Na khasalak a so Kadnan ko na mbgan ako niyan sa mapia a di so asinda nka ago sogoan Iyan sa siksa a phoon sa langit na mabaloy a bayank a kaaawasan a thataos.

Muhsin Khan : "It may be that my Lord will give me something better than your garden, and will send on it Husban (torment, bolt, etc.) from the sky, then it will be a slippery earth.

Sahih International : It may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground,

Pickthall : Yet it may be that my Lord will give me better than thy garden, and will send on it a bolt from heaven, and some morning it will be a smooth hillside,

Yusuf Ali : "It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-

Shakir : Then maybe my Lord will give me what is better than your garden, and send on it a thunderbolt from heaven so that it shall become even ground without plant,

Dr. Ghali : Yet, it may be that my Lord will bring me a more charitable (thing) than your garden and send on it a reckoned (bolt) from the heaven so that in the morning it will be a slippery dry soil.

Tafsir Jalalayn : maybe my Lord will give me [something] better than your garden (this is the response to the conditional clause [beginning with lawlā, ‘and if only’]) and unleash upon it bolts (husbān is the plural of husbāna), that is to say, thunderbolts, from the heaven so that it becomes a bare plain, a [piece of] smooth ground upon which no foot can stand firm;

Tagalog : Ay baka sakali, ang aking ‘Rabb’ ay pagkalooban ako ng higit pa kaysa sa iyong hardin, at bawiin Niya sa iyo ang biyaya dahil sa iyong di-paniniwala sa Kanya at magpadala siya sa iyong hardin ng parusa mula sa kalangitan hanggang sa ito ay magiging putikan na kalupaan na madulas at hindi na tutubuan ng anumang pananim,

18:41

Hassanor Alapa : Odi na mabaloy so pakaig on a somnp na di nka dn magaga o ba nka maploloba

Muhsin Khan : "Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it."

Sahih International : Or its water will become sunken [into the earth], so you would never be able to seek it."

Pickthall : Or some morning the water thereof will be lost in the earth so that thou canst not make search for it.

Yusuf Ali : "Or the water of the garden will run off underground so that thou wilt never be able to find it."

Shakir : Or its waters should sink down into the ground so that you are unable to find it.

Dr. Ghali : Or that in the morning its water will be deep-sunken so that you will never be able to seek it out."

Tafsir Jalalayn : or [maybe] its water will sink [deep] down (ghawran functions in meaning like ghā’iran, and it constitutes a supplement to yursila, ‘He [will] unleash’, but not [a supplement] to tusbiha, ‘it becomes’, because the sinking of water [deep into the earth] does not [necessarily] result from thunderbolts) so that you have no means of acquiring it’, no possible way of reaching it.

Tagalog : O di kaya ay matutuyot na hindi ka magkakaroon ng kakayahan na magpalabas ng anumang tubig.

18:42




Hassanor Alapa : Na mialiot so onga o asinda niyan a kaantior, na kiapitaan skaniyan a gii niyan makhliklid a palad a lima niyan 737 (ko kialapis) ko mianggasto niyan on a skaniyan a asinda na minidaropar so manga panggaw niyan, sa gii niyan tharoon a oba ko bo da mipanakaoto so Kadnan ko sa isa bo

Muhsin Khan : So his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises, he could only say: "Would I had ascribed no partners to my Lord!" [Tafsir Ibn Kathir]

Sahih International : And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, "Oh, I wish I had not associated with my Lord anyone."

Pickthall : And his fruit was beset (with destruction). Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord!

Yusuf Ali : So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"

Shakir : And his wealth was destroyed; so he began to wring his hands for what he had spent on it, while it lay, having fallen down upon its roofs, and he said: Ah me! would that I had not associated anyone with my Lord.

Dr. Ghali : And his produce was (all) encompassed; so (in the morning) he became (remorseful), wringing his hands (Literally: turning his two palms about) for what he had expended upon it-and it was devastated upon its trellises- and saying, "Oh would that I had not associated with my Lord any one!"

Tafsir Jalalayn : And his fruit was beset, through the curbing measures mentioned above, [it was beset] together with his garden by destruction and were thus ruined, and so he began to wring his hands, out of regret and anguish, because of what he had spent on it, on the cultivation of his garden, as it lay fallen, [having] collapsed, on its trellises, those supporting the vines, so that [first] these collapsed and then the vine-grapes collapsed [after them], saying, ‘O (yā is for exclamation) I wish I had not ascribed any partner to my Lord!’

Tagalog : At nagkatotoo ang sinabi ng mananampalataya at nangyari ang pagkasira sa hardin at nasira ang lahat ng naroroon, at ipinalo niya ang mga palad ng kanyang mga kamay sa isa’t isa bilang pagdadalamhati at pagsisisi dahil sa kanyang nagasta, na wala nang natira dahil sa labis na pagkaubos nito, habang kanyang sinasabi: Sana ay nalaman ko ang hinggil sa mga Biyaya ng Allâh at Kanyang kapangyarihan at nang sa gayon ay hindi ako nakasamba ng iba bukod sa Kanya.

[At ang pagsisising ito ay naganap sa panahon na ang pagsisisi ay walang anumang kapakinabangan.]

18:43

Hassanor Alapa : Go da a miaadn a rk iyan a sagorompong a khatabangan iran a salakaw ko Allāh ago da maadn skaniyan a makatataban

Muhsin Khan : And he had no group of men to help him against Allah, nor could he defend or save himself.

Sahih International : And there was for him no company to aid him other than Allah , nor could he defend himself.

Pickthall : And he had no troop of men to help him as against Allah, nor could he save himself.

Yusuf Ali : Nor had he numbers to help him against Allah, nor was he able to deliver himself.

Shakir : And he had no host to help him besides Allah nor could he defend himself.

Dr. Ghali : And he had no community to vindicate him, apart from All'ah, and in no way could he vindicate (himself).

Tafsir Jalalayn : But there was no (read takun or yakun) party, [no] persons, to help him, besides God, at the moment of its destruction, nor could he help himself, at the moment of its destruction, [all by] himself.

Tagalog : At walang sinuman mula sa kanyang grupo na kanyang pinagyabangan ang nakapigil sa parusa ng Allâh na nangyari sa kanya, at kahit na siya mismo ay hindi niya ito napigilan at maging ang kanyang lakas.

18:44

Hassanor Alapa : Roo dn na so kapaar ago so tabang na rk o Allāh a Bnar, a skaniyan na mapia a balas ago mapia a khabolosan.

Muhsin Khan : There (on the Day of Resurrection), Al-Walayah (the protection, power, authority and kingdom) will be for Allah (Alone), the True God. He (Allah) is the Best for reward and the Best for the final end. (La ilaha ill-Allah none has the right to be worshipped but Allah).

Sahih International : There the authority is [completely] for Allah , the Truth. He is best in reward and best in outcome.

Pickthall : In this case is protection only from Allah, the True, He is Best for reward, and best for consequence.

Yusuf Ali : There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.

Shakir : Here is protection only Allah's, the True One; He is best in (the giving of) reward and best in requiting.

Dr. Ghali : There over patronage belongs (only) to Allah, The Truth; He is The Most Charitable for requital, and The Most Charitable for consequence.

Tafsir Jalalayn : There, that is, [on] the Day of Resurrection, [all] protection (walāya; if read wilāya, then [it means] ‘sovereignty’) belongs to God, the True (if read as al-haqqu then it is as an adjective qualifying walāya [or wilāya], or [if] read as al-haqqi, then it is an attribute of [God’s] Majesty). He is better at rewarding, than the rewarding of any [person] other than Him, if such [a person] were [in a position to] reward; and best in consequence (read ‘uquban or ‘uqban), [He is best] in terms of the consequence for believers (both [thawāban, ‘rewarding’, and ‘uqban, ‘consequence’] are in the accusative for [the purpose of] specification).

Tagalog : Sa ganitong katulad na matinding pangyayari, ang pangangalaga at pagtulong lamang ng Allâh ay sa sinumang nasa katotohanan, na ito ang pinakamabuting gantimpala at pinakamabuting hantungan sa sinumang Kanyang pinangalagaan mula sa Kanyang alipin na mga mananampalataya.

18:45




Hassanor Alapa : Go bgan ka kiran a ibarat so kaoyagoyag ko doniya a datar a ig a piakatoron Ami a phoon sa kawang na minizaog o mangngtho ko lopa na (inilombay niyan oriyan iyan) na 738 mimbaloy a rasaas a gankil a ipmbayog o ndo’, go miaadn so Allāh ko kalangowan a shayi a Gomagaos

Muhsin Khan : And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything.

Sahih International : And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.

Pickthall : And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is able to do all things.

Yusuf Ali : Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.

Shakir : And set forth to them parable of the life of this world: like water which We send down from the cloud so the herbage of the earth becomes tangled on account of it, then it becomes dry broken into pieces which the winds scatter; and Allah is the holder of power over all things.

Dr. Ghali : And srike for them the similitude of the present life: (Literally: the lowly life, the life of this world) (it is) as Water that We send down from the heaven, (and) so the growth of the earth mixes up with it, and then it becomes chaff that the winds winnow. And Allah has (always) been Supreme Determiner over everything.

Tafsir Jalalayn : And strike, draw, for them, your people, the similitude of the life of this world (mathala’l-hayāti’l-dunyā constitutes the first direct object) as water (ka-mā’in, the second direct object) which We send down out from the heaven, and the vegetation of the earth mingles with it, [the vegetation] multiplies by the sending down of the water; or it is that the water mixes with the vegetation such that it is nourished and flourishes; and it then becomes, the vegetation becomes, chaff, dried up, its [various] parts [broken up] in fragments, scattered, strewn and dispersed, by the winds, which then blow it away. The import is: [the life of] this world is likened to flourishing vegetation which then becomes dry, is broken up and scattered by the winds (a variant reading [for riyāh, ‘winds’] has rīh). And God is Omnipotent, Powerful, over all things.

Tagalog : At magbigay ka, O Muhammad, sa mga tao ng halimbawa – lalung-lalo na sa mga nagmamataas sa kanila – hinggil sa katangian ng daigdig na nalinlang sila sa kinang nito at sa bilis ng paglalaho nito, na ito ay katulad ng tubig na ibinababa ng Allâh mula sa kalangitan na sumisibol sa pamamagitan nito ang mga pananim sa Kanyang kapahintulutan, at nagiging luntian, subali’t di naglalaon ang mga pananim na ito ay natutuyot at nadudurog nang pira-piraso na tinatangay ng hangin sa kung saan-saan nito nais tangayin. At ang Allâh ay Ganap na Makapangyarihan sa lahat ng bagay, at ang Kanyang Kapangyarihan ay Napakadakila at higit sa anumang bagay.

18:46




Hassanor Alapa : So tamok ago so manga wata na parahiasan ko kaoyagoyag ko doniya, na so tatap a manga pipia na aya tomo sii ko Kadnan ka a balas ago mapia a kharombaan.

Muhsin Khan : Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah's obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope.

Sahih International : Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.

Pickthall : Wealth and children are an ornament of the life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope.

Yusuf Ali : Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.

Shakir : Wealth and children are an adornment of the life of this world; and the ever-abiding, the good works, are better with your Lord in reward and better in expectation.

Dr. Ghali : Wealth and sons are the adornment of the present life; and the enduring deeds of righteousness are more charitable in the Providence of your Lord for requital, and more charitable in aspiration.

Tafsir Jalalayn : Wealth and children are an adornment of the life of this world, [adornment] with which one arrays oneself therein. But the enduring things, the righteous deeds — and these are: ‘Glory be to God’ (subhāna’Llāh), ‘Praise be to God’ (al-hāmdu li’Llāh), ‘There is no god but God (lā ilāha illā’Llāh), ‘God is Great’ (Allāhu akbar); some add [the following] ‘There is no power or strength except in God’ (lā hawla wa-lā quwwata illā bi’Llāh) — [these] are better with your Lord for reward and better in [respect of] hope, in other words, [they are better] in terms of what a person hopes for and desires from God, exalted be He.

Tagalog : Ang mga kayamanan at ang mga anak ay palamuti at kapangyarihan dito sa buhay sa daigdig na may katapusan, subali’t ang mga mabubuting gawa – lalung-lalo na ang pagluluwalhati, pagpupuri, pagdadakila at pagsasaksi sa Kaisahan ng Allâh– ang pinakamabuting gantimpala mula sa iyong ‘Rabb’ na Tagapaglikha kaysa kayamanan at mga anak na kalalakihan, at ang mabubuting gawa na ito ay higit na hinahangad ng tao (mananampalataya) ang gantimpala nito sa kanyang ‘Rabb’ na Tagapaglikha upang makamtan niya sa Kabilang-Buhay ang anuman na kanyang inasam sa daigdig.

18:47

Hassanor Alapa : Sa sagawii a ikayontong Ami so manga palaw ago mailay nka so lopa a mamamayas na limodn Ami siran sa da dn a plpasn Ami kiran a isa bo

Muhsin Khan : And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a levelled plain, and we shall gather them all together so as to leave not one of them behind.

Sahih International : And [warn of] the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone.

Pickthall : And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.

Yusuf Ali : One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them.

Shakir : And the day on which We will cause the mountains to pass away and you will see the earth a levelled plain and We will gather them and leave not any one of them behind.

Dr. Ghali : And on the Day We will make the mountains to travel, and you see the earth coming forth, and We muster them so that We do not leave out any one of them.

Tafsir Jalalayn : And, mention, the day when the mountains shall be set in motion — they shall be removed from the face of the earth and become ‘[as] scattered dust’ [Q. 56:6] (a variant reading [for tusayyaru’l-jibālu] has nusayyiru’l-jibāla, ‘We shall set the mountains in motion’) and you will see the earth exposed, manifest [in full view], with no mountain or anything else on top of it. And We shall gather them, believers and disbelievers, such that We will not leave out anyone of them.

Tagalog : At ipaalaala mo sa kanila ang Araw na sasanhiin Namin na maglalaho ang mga bundok sa mga kinaroroonan nito, at makikita mo ang kalupaan na patag na patag na walang anumang nilikha ang nasa ibabaw nito, at pagsasama-samahin Namin ang lahat ng mga nauna hanggang sa lahat ng mga huling namuhay dito sa daigdig sa lugar na kung saan doon gaganapin ang paghuhukom, at wala Kaming makalilimutan na kahit na sinuman.

18:48




Hassanor Alapa : Sa ipalad siran ko Kadnan ka sa zasaasaap siran 739 (na tharoon kiran o Allāh) a sabnar a miakaoma kano rkami sa datar o kiaadna Mi rkano sa paganay, ogaid na pinikir iyo a di Ami skano pagadnan sa talad a mattndo

Muhsin Khan : And they will be set before your Lord in (lines as) rows, (and Allah will say): "Now indeed, you have come to Us as We created you the first time. Nay, but you thought that We had appointed no meeting for you (with Us)."

Sahih International : And they will be presented before your Lord in rows, [and He will say], "You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment."

Pickthall : And they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you.

Yusuf Ali : And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!":

Shakir : And they shall be brought before your Lord, standing in ranks: Now certainly you have come to Us as We created you at first. Nay, you thought that We had not appointed to you a time of the fulfillment of the promise.

Dr. Ghali : And they are set before your Lord in ranks, "Indeed you have readily come to Us as We created you the first time; no indeed, you asserted that We would never make for you an appointment."

Tafsir Jalalayn : And they shall be presented before your Lord in ranks (saffan is a circumstantial qualifier) in other words, ranged so that every community is in a row [on its own], and it shall be said to them: ‘Verily you have come to Us just as We created you the first time, that is to say, individually, barefoot, naked and uncircumcised; and it shall be said to the deniers of the Resurrection: rather you claimed that (a [of allan] is an, softened in place of the hardened one, in other words [it is to be understood as] annahu) We would not appoint for you a tryst’, for resurrection.

Tagalog : At sila ay haharap sa kanilang ‘Rabb’ na Tagapaglikha na nakahanay na walang sinuman ang hindi maihaharap, at katiyakan na bubuhayin Namin kayong mag-uli at darating kayo sa Amin nang nag-iisa na wala kayong yaman at walang anak, na tulad ng pagkalikha Namin sa inyo sa una. Sa halip ay iniisip ninyo na hindi Kami makapagtatakda ng isang panahon para sa inyo na kung saan doon ay bubuhayin kayo na mag-uli, na roon ay papagbabayarin kayo sa anuman na inyong nagawa.

18:49







Hassanor Alapa : Na inibtad so Kitab (panoratan ko manga amal) na mailay nka so manga baradosa a maalk siran ko nganin a madadalm on sa matharo iran a doandoan tano dn sayana ini a panoratan a da a imbagak iyan a maito ago da pn a mala, inonta bo a inisip iyan, na maoma iran so nganin a pinggalbk iran a mimamasa, go da a plalimn o Kadnan ka a isa bo.

Muhsin Khan : And the Book (one's Record) will be placed (in the right hand for a believer in the Oneness of Allah, and in the left hand for a disbeliever in the Oneness of Allah), and you will see the Mujrimun (criminals, polytheists, sinners, etc.), fearful of that which is (recorded) therein. They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Lord treats no one with injustice.

Sahih International : And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]. And your Lord does injustice to no one.

Pickthall : And the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What kind of a Book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no-one.

Yusuf Ali : And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.

Shakir : And the Book shall be placed, then you will see the guilty fearing from what is in it, and they will say: Ah! woe to us! what a book is this! it does not omit a small one nor a great one, but numbers them (all); and what they had done they shall find present (there); and your Lord does not deal unjustly with anyone.

Dr. Ghali : And the Book will be laid down (i.e. placed in one's hand). So you will see the criminals (feeling) timorous about what is in it, and they say, "oh woe to us! How is it with this Book, that it leaves out (nothing), small or great, except that it has enumerated it?" And they will find whatever they did present, and your Lord does no injustice to any one.

Tafsir Jalalayn : And the Book shall be set in place, the Book of every man — in his right hand, if [he is from] among the believers, and in his left hand, if [he is from] among the disbelievers. And you will see the guilty, the disbelievers, apprehensive, fearful, of what is in it, and they will say, when they observe the evil deeds [recorded] in it: ‘O (yā is for exclamation) woe to us!, [O this is] our destruction! (this [form waylatanā] is a verbal noun, but in this form it cannot be [conjugated as] a verb) What is it with this Book that it leaves out neither small nor great, from among our sins, but [instead it] has counted it?’, enumerated it and fixed it [in the record] — they are stupefied by it in this respect. And they shall find all that they did present, fixed [in writing] in their [individual] Book. And your Lord does not wrong anyone, He does not punish him [if he is] without guilt, nor does He diminish [anything of] the reward of a believer.

Tagalog : At ilalagay ang talaan ng gawain ng bawa’t isa sa kanyang kanang kamay o sa kaliwa, at makikita mo ang mga makasalanan na mangangamba sa anuman na niloloob nito dahil sa kanilang mga nagawang pagkakasala, at kanilang sasabihin habang ito ay nakikita nila: Kapighatian para sa amin, anong uri ng talaan ito na walang anumang kinaligtaan na kahit na maliit mula sa aming mga nagawa, ganoon din ang mga malalaki kundi naitalang lahat? At matatagpuan nila na ang lahat ng nagawa nila rito sa daigdig ay ihaharap sa kanila roon. At walang sinuman ang dadayain ng iyong ‘Rabb’ na Tagapaglikha nang kahit na katiting, at hindi mababawasan ang gantimpala ng sinumang sumunod at hindi madaragdagan ang parusa ng sinumang lumabag.

18:50




Hassanor Alapa : Go gowani a tharoon Ami ko manga malāikat a sojud kano ko Ādam na somiojud siran inonta bo so Iblīs a miaadn 740 a pd ko Jinn ka lominiyo ko sogoan o Kadnan iyan, na ba niyo skaniyan khowaa ago so manga moriataw niyan a manga salinggogopa a salakaw Rakn a siran rkano na ridoay, a miakaratarata ko manga pananakoto a sambi

Muhsin Khan : And (remember) when We said to the angels; "Prostrate to Adam." So they prostrated except Iblis (Satan). He was one of the jinns; he disobeyed the Command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zalimun (polytheists, and wrong-doers, etc).

Sahih International : And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.

Pickthall : And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers.

Yusuf Ali : Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!

Shakir : And when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn, so he transgressed the commandment of his Lord. What! would you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is (this) change for the unjust.

Dr. Ghali : And as We said to the Angels, "Prostrate (yourselves) to Adam." So they prostrated themselves, except Iblas. He was one of the jinn, so he (was immoral and) rebelled against his Lord's Command. Do you then take him to yourselves and his offspring to be (your) patrons, apart from Me, and they are an enemy to you? Miserable is it (as) an exchange for the unjust (ones)!

Tafsir Jalalayn : And when (idh is dependent because it is governed by [an implicit] udhkur, ‘mention [when]’) We said to the angels, ‘Prostrate before Adam’, a prostration involving a bow, not placing one’s forehead down [to the ground], as a greeting to him; and so they prostrated, [all] except Iblīs. He was [one] of the jinn — some say that these [creatures] are a species of angels, in which case the exceptive clause [illā Iblīs, ‘except Iblīs’] is a continuous one; but it is also said to be discontinuous, since Iblīs is [considered] the progenitor of [all] the jinn, having offspring who are mentioned alongside him further below; angels, on the other hand, do not have offspring; and he transgressed against his Lord’s command, that is to say, he rebelled against obedience to Him by refraining from [performing] the prostration. Will you then take him and his offspring — this address is to Adam and his progeny (the [final pronominal suffix] hā’ in both words refers to Iblīs) for your patrons instead of Me, obeying them, when they are an enemy to you?, in other words, [when they are your] enemies (wa-hum lakum ‘aduwwun is a circumstantial qualifier). How evil for the evildoers is that substitute!, of Iblīs and his offspring, in obeying them instead of obeying God.

Tagalog : At ipaalaala mo, noong inutusan Namin ang mga anghel na magpatirapa kay Âdam (as) bilang paggalang at parangal at hindi pagsamba, at inutusan (din) Namin si Iblees na katulad ng pagkakautos Namin sa kanila, at nagpatirapa ang lahat ng mga anghel subali’t si Iblees na kabilang sa mga ‘Jinn’ ay hindi sumunod sa kanyang ‘Rabb’ na Tagapaglikha, at hindi nagpatirapa bilang pagmamataas at panibugho.  

Kung gayon, ituturing ba ninyo siya, O kayong mga tao, at ang kanyang lahi bilang inyong tagapangalaga at kaagapay, na susundin sila at hindi kayo susunod sa Akin, samantalang sila ang pinakamatindi ninyong kalaban? Napakasama ng pagsunod ng mga makasalanan kay ‘Shaytân’ na sa halip ay sa Allâh na Pinakamaawain lamang sila susunod.

18:51




Hassanor Alapa : Da ko kiran pakisaksii so kiaadna ko manga langit ago so lopa, go da pn so kiaadna ko manga ginawa iran, go da Ako maadn i ba ko khowaa so manga padadadag a tabanga

Muhsin Khan : I (Allah) made them (Iblis and his offspring) not to witness (nor took their help in) the creation of the heavens and the earth and not (even) their own creation, nor was I (Allah) to take the misleaders as helpers.

Sahih International : I did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguiders as assistants.

Pickthall : I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers.

Yusuf Ali : I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray!

Shakir : I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own souls; nor could I take those who lead (others) astray for aiders.

Dr. Ghali : In no way did I make them to witness the creation of the heavens and the earth, neither the creation of themselves; and in no way would I take to Me the leaders into error (i.e., misleaders) as supporters.

Tafsir Jalalayn : I did not make them a witness, that is, Iblīs and his offspring, to the creation of the heavens and the earth, nor to their own creation, that is to say, I did not make any of them present at the [moment of the] creation of the other. Nor do I take misleaders, devils, as [My] support, as assistants in [the process of] creation, so why do you obey them?

Tagalog : At hindi ko pinasaksi kay Iblees at sa kanyang lahi, na siyang sinunod ninyo, ang paglikha sa mga kalangitan at kalupaan, upang matulungan nila Ako sa paglikha nito, at hindi Ko (rin) pinasaksi ang iba sa kanila sa paglikha ng iba, kundi Ako lamang mismo ang Bukod-Tangi na Lumikha sa lahat ng mga ito, na walang katulong at walang kaagapay, at kailanman ay hindi ko itinuring ang mga tagapagligaw na mga ‘Shaytân’ at iba pa sa kanila bilang mga kaagapay. Kung gayon, bakit ninyo itinutuon sa kanila ang anumang bagay na Aking karapatan, at itinuturing ninyo sila bilang inyong sinasandalan bukod sa Akin, samantalang Ako ang naglikha sa lahat ng bagay?

18:52




Hassanor Alapa : Sa sagawii a tharoon Iyan a tawaga niyo so manga sakotowa akn a so siran oto so pinikir iyo, na tawagn iran na di siran makasmbag sii kiran sa balowin Ami so lt iran a landng a 741 siksa a makaphamagpda siran on (matalonton)

Muhsin Khan : And (remember) the Day He will say:"Call those (so-called) partners of Mine whom you pretended." Then they will cry unto them, but they will not answer them, and We shall put Maubiqa (a barrier, or enmity, or destruction, or a valley in Hell) between them.

Sahih International : And [warn of] the Day when He will say, "Call 'My partners' whom you claimed," and they will invoke them, but they will not respond to them. And We will put between them [a valley of] destruction.

Pickthall : And (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them.

Yusuf Ali : One Day He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition.

Shakir : And on the day when He shall say: Call on those whom you considered to be My associates. So they shall call on them, but they shall not answer them, and We will cause a separation between them.

Dr. Ghali : And on the Day He will say, "Call out My associates whom you asserted." So they will call on them, yet they will not respond to them; and We will make a chasm between them.

Tafsir Jalalayn : And the day (yawma is in the accusative because it is governed by [the implicit] udhkur, ‘mention’) when He will say (yaqūl, or [it may be] read as naqūl, ‘We will say’), ‘Call those partners of Mine, [those] graven images, as you used to claim’, let them intercede for you in the way you used to claim; and then they will call them, but they will not respond to their call, they will not answer them, and We shall set between them, between the graven images and those who worship them, a gulf of doom — a valley from among the valleys of Hell, in which they shall all be destroyed (the term [mawbiq] derives from [the verb] wabaqa meaning halaka, ‘he was destroyed’).

Tagalog : At ipaalaala mo sa kanila ang pagdating ng Araw ng Muling Pagkabuhay na sasabihin ng Allâh sa mga nagtambal sa pagsamba sa Kanya: Tawagin ninyo ang mga itinambal ninyo sa pagsamba sa Akin na mga inaangkin ninyo bilang Aking mga katambal sa pagsamba; upang tulungan kayo ngayon mula sa anumang gagawin Ko sa inyo, at sila ay hihingi ng saklolo sa kanila subali’t sila ay hindi tutugunan, at ginawa Namin sa pagitan ng mga sumamba ng iba at ng kanilang mga sinamba ang Impiyerno bilang lugar ng pagwasak na kung saan doon sila ay wawasaking lahat.

18:53

Hassanor Alapa : Na mailay o manga baradosa so Naraka na matankd iran a khiponsad siran on sa da a khatoon iran a darpa a khapalagoyan on

Muhsin Khan : And the Mujrimun (criminals, polytheists, sinners), shall see the Fire and apprehend that they have to fall therein. And they will find no way of escape from there.

Sahih International : And the criminals will see the Fire and will be certain that they are to fall therein. And they will not find from it a way elsewhere.

Pickthall : And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence.

Yusuf Ali : And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.

Shakir : And the guilty shall see the fire, then they shall know that they are going to fall into it, and they shall not find a place to which to turn away from it.

Dr. Ghali : And the criminals will see the Fire; so they expect that they are falling into it and will find no turning (of refuge) from it.

Tafsir Jalalayn : And the criminals will behold the Fire and realise that, are certain that, they are about to fall into it. And they will find no means of avoiding it, of circumventing [it].

Tagalog : At makikita ng mga masasama ang Impiyerno, na kung kaya, natitiyak na nila na walang pag-aalinlangang sila ay ilulublob doon, at kailanman ay hindi sila makatatagpo sa anumang kaparaanan upang sila ay makatakas mula roon patungo sa iba.

18:54




Hassanor Alapa : Go sabnar a pizalinsalin Ami sii sankai a Qur’ān a langowan a ibarat, na miaadn so manosiya a madakl a nganin i kapamawal.

Muhsin Khan : And indeed We have put forth every kind of example in this Quran, for mankind. But, man is ever more quarrelsome than anything.

Sahih International : And We have certainly diversified in this Qur'an for the people from every [kind of] example; but man has ever been, most of anything, [prone to] dispute.

Pickthall : And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.

Yusuf Ali : We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.

Shakir : And certainly We have explained in this Quran every kind of example, and man is most of all given to contention.

Dr. Ghali : And indeed We have already propounded for mankind in this Qur'an all manner of similitude, and man has (always) been in most (things) (interested) in disputes (Literally: the most disputing of things).

Tafsir Jalalayn : And verily We have dispensed, We have explained, for mankind in this Qur’ān [an example] of every kind of similitude (min kulli mathalin is an adjective qualifying an omitted clause, in other words, ‘[We have dispensed therein] a similitude from every kind of similitude), that they may be admonished. But man is most disputatious, [he is] most contentious in matters of falsehood (jadalan is a specification derived from [al-insān, ‘man’] the subject of kāna) in other words, the meaning is that the disputatiousness of man is what can be found in him most.

Tagalog : At katiyakan, ipinaliwanag Namin sa iba’t ibang pamamaraan ang mga halimbawa at mga parabola rito sa Qur’ân na ito para sa mga tao; upang maging aral sa kanila at maniwala sila. Subali’t ang tao ang siyang pinakamaraming pagtatalu-talo at pag-aaway-away mula sa mga nilikha ng Allâh.

18:55




Hassanor Alapa : Go da a miakarn ko manga taw sa kaparatiaya iran gowani a maoma siran o toroan ago makathawbat siran ko Kadnan iran a rowar sa kaomaa kiran o sosonan 742 o pagtaw a miangaoona, odi na maoma siran o siksa sa mapapandang iran a kasasandngan iran

Muhsin Khan : And nothing prevents men from believing, now when the guidance (the Quran) has come to them, and from asking Forgiveness of their Lord, except that the ways of the ancients be repeated with them (i.e. their destruction decreed by Allah), or the torment be brought to them face to face?

Sahih International : And nothing has prevented the people from believing when guidance came to them and from asking forgiveness of their Lord except that there [must] befall them the [accustomed] precedent of the former peoples or that the punishment should come [directly] before them.

Pickthall : And naught hindereth mankind from believing when the guidance cometh unto them, and from asking forgiveness of their Lord unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom.

Yusuf Ali : And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them face to face?

Shakir : And nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them.

Dr. Ghali : And in no way did anything prevent mankind from believing (Literally: made them not to believe) as the guidance came to them and asking their Lord to forgive them, except that the enactment (for) the earliest (people) should come up to them, or that the torment should come up to them face to face.

Tafsir Jalalayn : And nothing prevented people, that is, the disbelievers of Mecca, from believing (an yu’minū is [after al-nāsa, ‘people’] constitutes the second direct object clause) when the guidance, the Qur’ān, came to them, and from asking forgiveness of their Lord, without that there should come upon them the precedent of the ancients (sunnatu’l-awwalīn constitutes the subject of the verb) that is to say, Our precedent of dealing with them, which is the destruction decreed for them, or that the chastisement should come upon them before their very eyes, in front of them and for them to see — which was their being killed on the day of Badr (a variant reading [for qibalan] has qubulan, which [in the accusative] is the plural of qabīlin, meaning, ‘of various kinds’).

Tagalog : At walang humahadlang sa mga tao upang maniwala nang dumating sa kanila ang Sugo na si Propeta Muhammad (saw) na dala niya ang Qur’ân, at upang humingi ng kapatawaran mula sa kanilang ‘Rabb’ na Tagapaglikha, kundi paghamon sa Sugo ng Allâh (saw) sa pamamagitan ng kahilingan na mangyari sa kanila ang katulad ng nangyari na pagpuksa ng Allâh sa mga nauna sa kanila, o di kaya ay dumating sa kanila ang parusa ng Allâh nang harap-harapan.

18:56




Hassanor Alapa : Go di Ami zogoon so manga sogo’ a rowar sa pphamanothol ko kapia o manga balas ago phangangalk ko siksa, sa ipphamawal o siran oto a manga kafir so batal ka an iran mitaban ko bnar, ago kinowa iran so manga tanda Ami ago so nganin a inilalang kiran a kasablawan 743

Muhsin Khan : And We send not the Messengers except as giver of glad tidings and warners. But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and that with which they are warned, as jest and mockery!

Sahih International : And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by [using] falsehood to [attempt to] invalidate thereby the truth and have taken My verses, and that of which they are warned, in ridicule.

Pickthall : We send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest.

Yusuf Ali : We only send the messengers to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned!

Shakir : And We do not send messengers but as givers of good news and warning, and those who disbelieve make a false contention that they may render null thereby the truth, and they take My communications and that with which they are warned for a mockery.

Dr. Ghali : And in no way do We send the Emissaries except as constant bearers of good tidings and constant warners; and the ones who have disbelieved dispute with untruth that they may rebut thereby the Truth. And they have taken to themselves My signs and what they are warned of in mockery.

Tafsir Jalalayn : And We do not send messengers except as bearers of good tidings, to believers, and as warners, as threateners to disbelievers. But those who disbelieve dispute with falsehood, when they say that, ‘Has God sent a human as a messenger [from Him]?’ [Q. 17:94] and the like of such [statements], that they may refute thereby, that by way of their disputing they may invalidate, the truth, the Qur’ān. And they have taken My signs, namely, the Qur’ān, and that whereof they have been warned, in the way of the Fire, derisively, in mockery.

Tagalog : At hindi Kami nagpapadala ng mga Sugo sa mga tao kundi bilang tagapagdala ng magandang balita hinggil sa ‘Al-Jannah’ (Hardin) para sa sinumang naniwala at gumawa ng kabutihan, at babala hinggil sa Impiyerno para sa sinumang lalabag at hindi maniniwala. Subali’t kahit napakalinaw na ang katotohanan ay nakikipagtalo pa rin ang mga hindi naniwala sa mga Sugo na ipinadala sa kanila sa pamamagitan ng mga maling katwiran bilang pagmamatigas; upang burahin (alisin) nila sa pamamagitan ng kanilang katwiran ang katotohanan na dala-dala sa kanila ng Sugo. At itinuring nila ang Aking Aklat at mga palatandaan at ang anuman na ibinababala sa kanila na parusa bilang biro at pangungutya!

18:57







Hassanor Alapa : Antai taw a makalawan sa kasasalimbot ko taw a inaloy ron so manga tanda o Kadnan iyan na tialikhodan iyan, ago kialipatan iyan so nganin a minidawag o lima niyan, mataan a Skami na tiagoan Ami so manga poso’ iran sa sapng oba iran masabot, ago sii ko manga kan’g iran sa oln, na o dolon anka siran ko toroan na di siran dn khatoro sa dayon sa dayon.

Muhsin Khan : And who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them forgetting what (deeds) his hands have sent forth. Truly, We have set veils over their hearts lest they should understand this (the Quran), and in their ears, deafness. And if you (O Muhammad SAW) call them to guidance, even then they will never be guided.

Sahih International : And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance - they will never be guided, then - ever.

Pickthall : And who doth greater wrong than he who hath been reminded of the revelations of his Lord, yet turneth away from them and forgetteth what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright.

Yusuf Ali : And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance.

Shakir : And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to the guidance, they will not ever follow the right course in that case.

Dr. Ghali : And who is more unjust than he who, being reminded of the signs of his Lord, (yet) veers away from them and forgets what his (two) hands have forwarded? Surely We have made lids on their hearts so that they do not comprehend it, and in their ears an obstruction. And in case you call them to guidance, (then), they will never be guided at all.

Tafsir Jalalayn : And who does greater wrong than he who has been reminded of the signs of his Lord, yet turns away from them and forgets what his hands have sent ahead?, what he has committed in the way of disbelief and acts of disobedience. Indeed on their hearts We have cast veils, coverings, lest they should understand it, that is, lest they should comprehend the Qur’ān, in other words, and so [as a result] they do not comprehend it; and in their ears a deafness, a heaviness, and so they do not hear it; and though you call them to guidance, they will not be guided in that case, that is, given the casting [of veils] mentioned, ever.

Tagalog : At wala nang hihigit pa sa tindi ng pagiging masama kaysa sa isa na kapag binigyan ng payo hinggil sa mga talata at mga malinaw na katibayan ng kanyang ‘Rabb’ na Tagapaglikha ay nagagawa pa rin niyang tanggihan at ipagpalit ito ng kanyang mga kamalian, at nakalimutan na niya ang anumang pinauna ng kanyang dalawang kamay na mga masama niyang gawain na hindi niya itinigil. Katotohanan, isinara Namin ang kanilang mga puso na kung kaya hindi na nila maiintindihan ang Qur’ân at hindi na rin maabot ng kanilang kaisipan ang anumang niloloob nito na kabutihan, at naglagay Kami sa kanilang mga tainga ng tabing, na kung kaya, hindi na nila ito maririnig at hindi nila ito mapapakinabangan; at kahit na hikayatin mo pa sila tungo sa Tamang Paniniwala ay hindi na sila makikinig sa iyo, at kailanman ay hindi na sila magagabayan pa tungo rito.

18:58




Hassanor Alapa : Go so Kadnan ka a Paririla a khirk ko limo, opama o siksaa Niyan siran sabap ko nganin a siokat iran na ikabalaga Niyan kiran so siksa, ogaid na adn a rk iran a taalik 744 a da dn a khatoon iran a salakaw ron a khasilayan a kaphanarigan

Muhsin Khan : And your Lord is Most Forgiving, Owner of Mercy. Were He to call them to account for what they have earned, then surely, He would have hastened their punishment. But they have their appointed time, beyond which they will find no escape.

Sahih International : And your Lord is the Forgiving, full of mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape.

Pickthall : Thy Lord is the Forgiver, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but theirs is an appointed term from which they will find no escape.

Yusuf Ali : But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.

Shakir : And your Lord is Forgiving, the Lord of Mercy; were He to punish them for what they earn, He would certainly have hastened the chastisement for them; but for them there is an appointed time from which they shall not find a refuge.

Dr. Ghali : And your Lord is The Ever-Forgiving, The Owner of mercy. If He should take them to task for what they have earned, He would (quickly) hasten for them the torment; no indeed, (but) they have an appointment, apart from which they will never find any safe retreat.

Tafsir Jalalayn : And your Lord is the Forgiver, Full of Mercy. Were He to take them to task, in this world, for what they have earned, He would have hastened for them the chastisement, therein; but they have a tryst, which is the Day of Resurrection, from which they will not find any escape, any refuge.

Tagalog : At ang iyong ‘Rabb’ na Tagapaglikha ay Ganap na Mapagpatawad sa mga pagkakasala ng Kanyang mga alipin kapag sila ay nagsisi, na Nagmamay-ari ng Habag na Pinakamahabagin sa kanila, at kung parurusahan lamang Niya ang mga yaong tinalikuran ang Kanyang mga palatandaan dahil sa kanilang mga nagawang kasalanan ay kaagad Niya silang parurusahan, subali’t ang Allâh ay Napakamaunawain na hindi Siya kaagad nagpaparusa, sa halip ay mayroong panahong itinakda para sa kanila na kung saan doon sila ay papagbabayarin sa kanilang mga nagawa, na kailanman ay hindi na sila makatatakas pa.

18:59

Hassanor Alapa : Go gioto so manga lipongan a inantior Ami siran gowani 745 a manakoto siran sa miadn (tomindo) Kami ko kapagantiora kiran sa taalik.

Muhsin Khan : And these towns (population, 'Ad, Thamud, etc.) We destroyed when they did wrong. And We appointed a fixed time for their destruction.

Sahih International : And those cities - We destroyed them when they wronged, and We made for their destruction an appointed time.

Pickthall : And (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction.

Yusuf Ali : Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction.

Shakir : And (as for) these towns, We destroyed them when they acted unjustly, and We have appointed a time for their destruction.

Dr. Ghali : And those towns, We caused them to perish as soon as they did injustice, and We made for their perishing an appointment.

Tafsir Jalalayn : And those towns, that is to say, the inhabitants of those [towns], such as ‘Ād and Thamūd, as well as others, We destroyed them when they did evil, [when] they disbelieved, and We appointed for their destruction (a variant reading [for mahlikihim] has muhlakihim) a tryst.

Tagalog : At yaong mga lunsod na malalapit sa inyo – na katulad ng lunsod ng sambayanan ni Propeta Hûd (as), ni Propeta Sâleh (as), ni Propeta Lût (as) at ni Propeta Shu`ayb (as) – ay pinuksa Namin sila bilang parusa noong naging sukdulan ang pagiging masama ng mga di-naniwala mula sa kanila, at nagtakda Kami ng panahon ng pagkapuksa sa kanila, at noong dumating na ang itinakdang panahong yaon ay naganap sa kanila ang parusa at winasak sila ng Allâh.

18:60




Hassanor Alapa : Go gowani a tharoon o Mūsā ko mangoda niyan a tatap 746 ako dn (a phlalakaw) sa taman sa misampay ako ko kathotompokan o dowa a ragat odi na man’nkayos ako ko tnday o manga masa

Muhsin Khan : And (remember) when Musa (Moses) said to his boy-servant: "I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling."

Sahih International : And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."

Pickthall : And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages.

Yusuf Ali : Behold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."

Shakir : And when Musa said to his servant: I will not cease until I reach the junction of the two rivers or I will go on for years.

Dr. Ghali : And as Musa (Moses) said to his page, "I will not leave off until I reach the junction of the two seas, or I will pass epochs away."

Tafsir Jalalayn : And, mention, when Moses, son of Amram (‘Imrān), said to his lad, Joshua son of Nun (Yūsha‘ bin Nūn), who used to follow him around, serve him and acquire knowledge from him, ‘I will not give up, I will not stop journeying, until I have reached the juncture of the two seas — the point where the Byzantine sea and the Persian sea meet, beyond the east, — though I march on for ages’, for a very long time before reaching it, if it be far.

Tagalog : At ipaalaala mo noong sinabi ni Mousâ (as) sa kanyang katu-katulong na lalaki na si Yusha` Ibn Nûn (as): Ako ay magpapatuloy sa aking paglalakbay hanggang ako ay makarating sa pinagsangahan ng dalawang karagatan, o di kaya kahit na maging matagal ang aking paglalakbay ay gagawin ko hanggang sa ako ay makarating sa mabuting alipin ng Allâh; nang sa gayon ay matutunan ko sa kanya ang anumang kaalaman na hindi ko alam.

18:61

Hassanor Alapa : Na gowani a misampay siran a dowa ko kiathmowan o dowa a ragat na kialipatan iran so (loto iran) a sda na (kiamasokan sa niawa na) kominowa sa lalan iyan sa ragat a kidg iyan

Muhsin Khan : But when they reached the junction of the two seas, they forgot their fish, and it took its way through the sea as in a tunnel.

Sahih International : But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.

Pickthall : And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.

Yusuf Ali : But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.

Shakir : So when they had reached the junction of the two (rivers) they forgot their fish, and it took its way into the sea, going away.

Dr. Ghali : Then, as soon as they reached the junction between the two (seas), they forgot their whale; (Or: large fish) so it took for itself its way into the sea, burrowing.

Tafsir Jalalayn : So when they reached a juncture between the two, between the two seas, they forgot their fish — Joshua forgot his luggage [leaving it behind] at the moment of departure, and Moses forgot to remind him — and so it, the fish, made its way into the sea, that is, it formed it — through God’s forming it — by burrowing, that is, like [through] a burrow, which is a passage that is long and enclosed; this was [so] because God, exalted be He, held back the flow of the water [preventing it] from [engulfing] the fish and it [the water] withdrew from around it [the fish] and remained thus like a cleft without closing, and what was beneath it [the cleft] stood still.

Tagalog : At nagpatuloy sila sa paglalakbay, at noong dumating sila sa pinagsangahang karagatan, ay umupo silang dalawa sa malaking bato, at nakalimutan nila ang kanilang dala-dalang isda na ipinag-utos ni Mousâ, na dadalhin nila ito bilang baon nilang dalawa, na ito ay dala-dala ni Yusha` Ibn Nûn, at biglang nabuhay ang isda at tumalon patungo sa karagatan, at ang nilalanguyan nito ay nagkakaroon ng daan na parang tunnel o parang naghuhugis butas o lagusan.

18:62

Hassanor Alapa : Na gowani a makaripag siran na pitharo iyan ko mangoda niyan a kowa anka so loto ta ka miasogat ta sa lalakaw ta ini a dokaw (ago ongos)

Muhsin Khan : So when they had passed further on (beyond that fixed place), Musa (Moses) said to his boy-servant: "Bring us our morning meal; truly, we have suffered much fatigue in this, our journey."

Sahih International : So when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue."

Pickthall : And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.

Yusuf Ali : When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."

Shakir : But when they had gone farther, he said to his servant: Bring to us our morning meal, certainly we have met with fatigue from this our journey.

Dr. Ghali : Then, as soon as they passed over, he said to his page, "Bring us our dinner; (Or: early meal, breakfast) indeed we have already encountered fatigue from this, our journey."

Tafsir Jalalayn : And when they had made the traverse, of that location, having journeyed until the morning of the following day, he, Moses, said to his lad, ‘Bring us our breakfast, (ghadā’) that [meal] which is consumed at the beginning of the day. We have certainly encountered on this journey of ours much fatigue’, exhaustion, which took its effect [on them] after the traverse.

Tagalog : At nang napalayo na sila sa lugar na kung saan doon nila naiwanan ang isda ay nakaramdam si Mousâ ng pagkagutom, sinabi niya sa kanyang katu-katulong na lalaki: Dalhin mo sa akin ang ating agahan; katotohanan, nakaranas tayo ng labis na kapaguran dahil sa ating paglalakbay.

18:63




Hassanor Alapa : Na pitharo iyan da nka mailay a gowani a domkha ta ko mala a lakongan na kialipatan ko so sda na da a miakalipat rakn on a 747 rowar ko shaytan oba ko katadmi, sa kominowa sa lalan iyan sa ragat a piakammsa (sa lomiangoy ron).

Muhsin Khan : He said:"Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaitan (Satan) made me forget to remember it. It took its course into the sea in a strange (way)!"

Sahih International : He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly".

Pickthall : He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.

Yusuf Ali : He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"

Shakir : He said: Did you see when we took refuge on the rock then I forgot the fish, and nothing made me forget to speak of it but the Shaitan, and it took its way into the river; what a wonder!

Dr. Ghali : He said, "Have you seen (that) as we sought our abode on the rock, then surely I forgot the whale (Or: large fish) and in no way did anything make me forget it except Ash-Shaytan (The all-vicious, i.e., the Devil) so that I should not remember it, and it took its way into the sea in a wondrous (manner)."

Tafsir Jalalayn : He said, ‘Do you see? — in other words, remember, when we sheltered at the rock, in that location, indeed I forgot the fish — and none but Satan made me forget (al-shaytān, ‘Satan’, substitutes for the [suffixed pronoun] hā’ [of ansānī-hu]) to mention it (an adhkurahu, an inclusive substitution, in other words [it should be understood as] ansānī dhikrahu, ‘he [Satan] made me forget the mentioning of it’) — and it, the fish, made its way into the sea in an amazing manner’ (‘ajaban constitutes the second direct object), that is to say, Moses and his lad were amazed by it, because of what has already been explained concerning it.

Tagalog : Sinabi sa kanya ng kanyang katu-katulong na lalaki: Naalaala mo ba noong tayo ay tumungo sa malaking bato na ating pinagpahingahan? Katiyakang nakalimutan kong sabihin sa iyo ang nangyari sa isda, at ang nagpalimot sa akin ay walang iba kundi si ‘Shaytân. Katotohanan, ang isda na patay ay nabuhay at tumalon sa karagatan, at nagkaroon ito ng daanan, na parang butas o lagusan sa ilalim ng karagatan na pinaglalanguyan nito, at ang pangyayaring ito ay isang kamangha-mangha.

18:64

Hassanor Alapa : Na pitharo iyan a gioto so gii ta plolobaan na 748 mimbasowi siran ko inokitan iran sa pphangdgn iran so manga paza iran 749

Muhsin Khan : [Musa (Moses)] said: "That is what we have been seeking." So they went back retracing their footsteps.

Sahih International : [Moses] said, "That is what we were seeking." So they returned, following their footprints.

Pickthall : He said: This is that which we have been seeking. So they retraced their steps again.

Yusuf Ali : Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come).

Shakir : He said: This is what we sought for; so they returned retracing their footsteps.

Dr. Ghali : He said, "That is what we were seeking!" So they (both) turned back upon their tracks retracing them.

Tafsir Jalalayn : Said he, Moses, ‘That, namely, our losing the fish, is what we have been seeking!’, what we have been after, for it is a sign for us of the presence of the one whom we seek. So they turned back, retracing their footsteps, until they reached the rock.

Tagalog : Sinabi ni Mousâ (as): Kung gayon, ang pinangyarihan niyon ang siyang tunay nating hinahanap, dahil katiyakan, yaon ang palatandaan ng lugar na kung saan makatatagpo natin ang mabuting alipin, at sila ay naglakad at bumalik sa kanilang pinanggalingan hanggang sa sila ay nakarating sa malaking bato.

18:65

Hassanor Alapa : Na miatoon iran a oripn a pd ko manga oripn Ami a bigan Ami skaniyan sa limo a phoon Rkami ago piangndao Ami skaniyan sa phoon Rkami a ilmo

Muhsin Khan : Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.

Sahih International : And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.

Pickthall : Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.

Yusuf Ali : So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.

Shakir : Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves.

Dr. Ghali : Then they (both) found one of Our bondmen (Literally: bondman from among Our bondmen) to whom We had brought mercy from Our Providence, and had taught him knowledge from very close to Us.

Tafsir Jalalayn : So [there] they found one of Our servants, namely, al-Khidr, to whom We had given mercy from Us — according to one opinion this [mercy] was prophethood; according to another it was authority, and this [latter] is the opinion of the majority of scholars — and We had taught him knowledge from Us (‘ilman is the second direct object), in other words, some knowledge of unseen things; al-Bukhārī reports the [following] hadīth: ‘Moses was delivering a sermon among the Children of Israel and was asked, “Who is the most knowledgeable of people?”, to which he [Moses] said, “Myself”. God then reproached him for not having attributed [his] knowledge as [coming] from Him. God then revealed to him the following: “Truly, there is a servant of Mine at the juncture of the two seas; he is more knowledgeable than you”. Moses then asked, “My Lord, how do I reach him?” He [God] said, ‘Take a fish with you and place it in a basket and [the place] where you lose the fish will be [the place] where he is.” He [Moses] took a fish and placed it in a basket and departed together with his lad Joshua son of Nun until they reached the rock. [There] they placed their heads back and fell asleep. The fish began to move about in the basket, until it escaped from it and fell into the sea, and it made its way into the sea in an amazing manner. God then held back the flow of the water [preventing it] from [engulfing] the fish, forming a kind of arch over it. When he awoke, his companion [Joshua] forgot to inform him of [what had happened to] the fish, and so they journeyed on for the remainder of that day and night until on the morning [of the second day] Moses said to his lad, ‘Bring us our breakfast’, to where he says, and it made its way into the sea in an amazing manner’. He [Bukhārī] said, ‘For the fish, it [the way into the sea] was [by] ‘burrowing’ (saraban), and for Moses and his lad it [this way] was ‘amazing’ (‘ajaban) …’ [and so on] to the end [of Bukhārī’s report].

Tagalog : At doon natagpuan nila ang mabuting alipin na kabilang sa Aming mga alipin na ito ay si Khidr (as) – na siya ay Propeta na kabilang sa mga Propeta ng Allâh na siya ay namatay na – pinagkalooban Namin siya ng Awa mula sa Amin, at tinuruan Namin siya mula sa Amin ng Dakilang Kaalaman.

18:66

Hassanor Alapa : Na pitharoon o Mūsā (ko Khidhr) a pagonot ako rka sa ipagndao nka rakn so nganin a inipangndao rka a toroan

Muhsin Khan : Musa (Moses) said to him (Khidr) "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?"

Sahih International : Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"

Pickthall : Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught?

Yusuf Ali : Moses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"

Shakir : Musa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught?

Dr. Ghali : Musa (Moses) said to him, "Shall I closely follow you on condition that you teach me of what you have been taught, right mindedness?"

Tafsir Jalalayn : Moses said to him, ‘May I follow you for the purpose that you teach me of what you have been taught [in the way] of probity?’, namely, [something] of right conduct through which I might be rightly-guided (a variant reading [for rashadan] has rushdan, ‘probity’); he asked him this because to increase [one’s] knowledge is [something which is] always sought.

Tagalog : Bumati ng ‘Salâm’ sa kanya si Mousâ, at kanyang sinabi sa kanya: Pahihintulutan mo ba ako na sumunod sa iyo, upang maituro mo sa akin ang kaalaman na itinuro sa iyo ng Allâh nang sa gayon ay magiging gabay ito at mapapakinabangan? 

18:67

Hassanor Alapa : Na pitharo iyan a mataan a ska na di ka phakagaga a pd akn sa kazabar

Muhsin Khan : He (Khidr) said: "Verily! You will not be able to have patience with me!

Sahih International : He said, "Indeed, with me you will never be able to have patience.

Pickthall : He said: Lo! thou canst not bear with me.

Yusuf Ali : (The other) said: "Verily thou wilt not be able to have patience with me!"

Shakir : He said: Surely you cannot have patience with me

Dr. Ghali : Said he "Surely you will never be able to (endure) with me patiently."

Tafsir Jalalayn : Said he, ‘Truly you will not be able to bear with me.

Tagalog : Sinabi sa kanya ni Khidr (as): Katiyakan, O Mousâ, kailanman ay hindi mo makakayanan na makapagtiis kapag nakisama ka sa akin.

18:68

Hassanor Alapa : Andamanayai kakhasabar anka ko nganin a di nka maliliot a gpaan a katao (da a mlng ka on)

Muhsin Khan : "And how can you have patience about a thing which you know not?"

Sahih International : And how can you have patience for what you do not encompass in knowledge?"

Pickthall : How canst thou bear with that whereof thou canst not compass any knowledge?

Yusuf Ali : "And how canst thou have patience about things about which thy understanding is not complete?"

Shakir : And how can you have patience in that of which you have not got a comprehensive knowledge?

Dr. Ghali : And how should you (endure) patiently what you have not encompassed in your cognizance?"

Tafsir Jalalayn : And how can you bear with that whereof you have never been informed?’: in the above-mentioned hadīth [of Bukhārī] after this verse [there is the following statement]: ‘O Moses, I possess knowledge which God has taught me and which you do not have, and [equally] you possess knowledge which God has taught you and which I do not have’. (His saying khubran, ‘informed’, is a verbal noun meaning that which you have never encompassed, in other words, the truth of which you have never been informed of.)

Tagalog : At paano mo matitiis ang anumang bagay na gagawin ko gayong wala ka namang kaalam-alam mula sa itinuro sa akin ng Allâh?

18:69

Hassanor Alapa : Na pitharo iyan a khatoon ako nka dn omiog so Allāh a phapantang ago da a sopakn akn rka a sogoan

Muhsin Khan : Musa (Moses) said: "If Allah will, you will find me patient, and I will not disobey you in aught."

Sahih International : [Moses] said, "You will find me, if Allah wills, patient, and I will not disobey you in [any] order."

Pickthall : He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.

Yusuf Ali : Moses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught."

Shakir : He said: If Allah pleases, you will find me patient and I shall not disobey you in any matter.

Dr. Ghali : He said, "You will find me, in case Allah (so) decides, patient; and I will not disobey you in any command (of yours)."

Tafsir Jalalayn : He said, ‘You will find me, God willing, patient, and I will not disobey, in other words, and [you will also find me] non-disobedient [towards], you in any matter’, with which you charge me. He [Moses] made this [statement] conditional upon the Will [of God] because he was not confident of himself in what he had committed himself to. Indeed, this is the custom of prophets and saints, namely, that they do not put their trust in themselves for a single moment.

Tagalog : Sinabi sa kanya ni Mousâ: Walang pag-aalinlangan, sa kapahintulutan ng Allâh ay makikita mo ako na magiging matiisin sa kung anumang makikita ko mula sa iyo, at hindi ko lalabagin ang anumang ipag-uutos mo sa akin.

18:70

Hassanor Alapa : Na pitharo iyan a amay ka monot ka rakn na oba ana iiza aka rakn a nganin sa taman sa di ko rka alowin i btad iyan.

Muhsin Khan : He (Khidr) said: "Then, if you follow me, ask me not about anything till I myself mention it to you."

Sahih International : He said, "Then if you follow me, do not ask me about anything until I make to you about it mention."

Pickthall : He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.

Yusuf Ali : The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."

Shakir : He said: If you would follow me, then do not question me about any thing until I myself speak to you about it

Dr. Ghali : Said he, "So in case you closely follow me, then do not ask me about anything until I (myself) effect a mention of it to you."

Tafsir Jalalayn : He said, ‘If you follow me then do not question me (lā tas’alnī, a variant reading has lā tas’alannī) concerning anything, that you might find objectionable in what I do, according to your [limited] knowledge, and be patient, until I [myself] make mention of it to you’, in other words, [until] I mention it to you with [an explication of] the reason for it. Moses accepted his precondition bearing in mind the respect which a student should exercise in the presence of a teacher.

Tagalog : At dahil doon ay pumayag si Khidr at sinabi niya sa kanya: Kung ikaw ay sasama sa akin ay huwag mo akong tatanungin sa anumang bagay na hindi mo magugustuhan, hanggang sa maipaliwanag ko sa iyo ang anumang bagay na lihim sa iyong kaalaman, na kahit na hindi mo na itatanong.

18:71




Hassanor Alapa : Na lomialakaw siran na kagia makapagda siran ko padaw na libo niyan, na pitharo iyan (so Mūsā) a libo nka skaniyan ka 750 an ka migald so manga taw niyan sabnar a minggolawla ka sa btad a marata

Muhsin Khan : So they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it. Musa (Moses) said: "Have you scuttled it in order to drown its people? Verily, you have committed a thing "Imra" (a Munkar - evil, bad, dreadful thing)."

Sahih International : So they set out, until when they had embarked on the ship, al-Khidh r tore it open. [Moses] said, "Have you torn it open to drown its people? You have certainly done a grave thing."

Pickthall : So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.

Yusuf Ali : So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"

Shakir : So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing.

Dr. Ghali : So they (both) went off until, when they embarked in the ship, he pierced it. He said, "Have you pierced it so as to drown its population (i.e., a passengers). Indeed you have already come with a grave thing."

Tafsir Jalalayn : So they set off, making their way on foot along the coast of the sea, until, when they embarked on the ship, which was carrying them, he, al-Khidr, made a hole in it, by destroying a plank or two on the starboard side with an axe after they had sailed into deep waters. Said he, Moses, to him, ‘Did you make a hole in it to drown its people? (li-tughriqa ahlahā, ‘for you to drown its people’; a variant reading has li-yaghraqa ahluhā, ‘so that its people might drown’). You have certainly done a dreadful thing’, that is, a grave and reprehensible thing — it is reported that the water did not [actually] penetrate it.

Tagalog : Na kung kaya, nagpatuloy na sila sa paglalakad sa dalampasigan, at dumaan sa kanilang harapan ang isang bangka at pinakiusapan nila ang may-ari nito na sila ay makisakay sa kanila, at noong nakasakay na sila ay inialis ni Khidr ang isang kahoy na nakatagpi sa bangka na naging sanhi ng pagkaroon ng butas, at sinabi sa kanya ni Mousâ: Binutasan mo ang bangka; upang malunod ang mga nakasakay dito, samantalang pinasakay nila tayo nang walang bayad? Katiyakang nakagawa ka ng hindi katanggap-tanggap na gawain.

18:72

Hassanor Alapa : Na pitharo iyan a ba ko rka da matharo a di ka phakapantang a pd akn

Muhsin Khan : He (Khidr) said: "Did I not tell you, that you would not be able to have patience with me?"

Sahih International : [Al-Khidh r] said, "Did I not say that with me you would never be able to have patience?"

Pickthall : He said: Did I not tell thee that thou couldst not bear with me?

Yusuf Ali : He answered: "Did I not tell thee that thou canst have no patience with me?"

Shakir : He said: Did I not say that you will not be able to have patience with me?

Dr. Ghali : Said he, "Did I not say that surely you would never be able to (endure) with me patiently?"

Tafsir Jalalayn : He said, ‘Did I not say [that] you would not be able to bear with me?’

Tagalog : Sinabi sa kanya ni Khidr: Katotohanan na sinabi ko na sa iyo sa una pa lamang, na hindi mo makakayanang tiisin ang pakikisama sa akin.

18:73

Hassanor Alapa : Na pitharo iyan a di ako nka ziksaa amay ka mialipat ako ago di ako nka phakapndi ko btad akn sa margn

Muhsin Khan : [Musa (Moses)] said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you)."

Sahih International : [Moses] said, "Do not blame me for what I forgot and do not cover me in my matter with difficulty."

Pickthall : (Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.

Yusuf Ali : Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."

Shakir : He said: Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair.

Dr. Ghali : He said, "Do not take me to task that I forgot, nor oppress me with a command (too) difficult (for me)."

Tafsir Jalalayn : He said, ‘Do not take me to task on account of that which I forgot, that is, [on account of the fact that] I was not mindful of submitting to you [in the matter] and of refraining from showing disapproval of your actions, and do not exhaust me, [do not] charge me, in this affair of mine with difficulty’, [with] hardship during my companionship of you, in other words, treat me throughout it with forgiveness and indulgence.

Tagalog : Sinabi ni Mousâ bilang pangangatwiran: Huwag mo na akong papanagutin sa pagkalimot ko sa kundisyong ibinigay mo sa akin, at huwag mo na akong pahirapan sa pag-aaral ng kaalaman sa iyo at dahan-dahanin mo ako.

18:74




Hassanor Alapa : Na tominkayos siran na kagia makabalak siran sa bago a mama na biono iyan, na pitharo iyan (so Mūsā) a miono ka sa ginawa 751 a soti sa kna o ba kitas sabnar a miakanggolawla ka sa sahyi a marata a sasankaan

Muhsin Khan : Then they both proceeded, till they met a boy, he (Khidr) killed him. Musa (Moses) said: "Have you killed an innocent person who had killed none? Verily, you have committed a thing "Nukra" (a great Munkar - prohibited, evil, dreadful thing)!"

Sahih International : So they set out, until when they met a boy, al-Khidh r killed him. [Moses] said, "Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing."

Pickthall : So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.

Yusuf Ali : Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"

Shakir : So they went on until, when they met a boy, he slew him. (Musa) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing.

Dr. Ghali : So they (both) went off until, when they (both) met a youth, then he killed him. He said, "Have you killed a most cleansed self without (his having killed another) self? Indeed you have already come with a (highly) maleficent thing."

Tafsir Jalalayn : So they set off, after leaving the ship, making their way on foot, until, when they met a boy, who had not yet reached puberty, playing with [other] boys, among whom his face was the fairest — and he, al-Khidr, slew him, by slitting his throat with a knife while he lay down, or by tearing his head off with his hand, or by smashing his head against a wall, all of which are [different] opinions (the coordinating fā’ [of fa-qatalahu, ‘and he slew him’] is used here because [it indicates that] the slaying took place after the encounter; the response to idhā, ‘when’ is [the following statement, qāla …]) — he, Moses, said, to him: ‘Have you slain an innocent soul, that is, a pure one that had not reached the age of [legal] responsibility (a variant reading [for zākiya] has zakiyya), [one slain] not in retaliation for another soul?, in other words, one that has not slain any soul. Verily you have committed an dreadful thing’ (read nukran or nukuran), that is to say, an abomination.

Tagalog : At tinanggap ni Khidr ang kanyang katwiran: Pagkatapos sila ay umalis sa bangka (dumaong na sila), at habang sila ay naglalakbay sa dalampasigan ay nakakita silang dalawa ng isang batang lalaki na naglalaro kasama ang mga kabataan, at pinatay siya ni Khidr, at sinabi ni Mousâ na may matinding pagsalungat: Bakit mo pinatay ang isang inosenteng tao na hindi pa umabot sa hustong gulang, at hindi naman siya nakapatay ng iba, para karapat-dapat na patayin? Katiyakan, nakagawa ka ng isang bagay na matinding pagkakamali.

18:75

Hassanor Alapa : Na pitharo iyan a ba ko rka da matharo a di ka dn phakapantang a pd akn?

Muhsin Khan : (Khidr) said: "Did I not tell you that you can have no patience with me?"

Sahih International : [Al-Khidh r] said, "Did I not tell you that with me you would never be able to have patience?"

Pickthall : He said: Did I not tell thee that thou couldst not bear with me?

Yusuf Ali : He answered: "Did I not tell thee that thou canst have no patience with me?"

Shakir : He said: Did I not say to you that you will not be able to have patience with me?

Dr. Ghali : Said he, "Did I not say to you that surely you would never be able to (endure) with me patiently?"

Tafsir Jalalayn : He said, ‘Did I not say to you that you would never be able to bear with me?’ (laka, ‘to you’, has been added to that [same statement] which was made before because this time there could not be any excuse [for Moses’s impatience].

Tagalog : Sinabi ni Khidr kay Mousâ bilang paninisi at pagpapaalaala: Hindi ko ba sinabi sa iyo, na ikaw, kailanman ay katiyakang hindi makatitiis sa pakikisama sa akin sa mga nakikita mo na aking mga ginagawa, na wala kang anumang kaalam-alam?

18:76

Hassanor Alapa : Na pitharo iyan a amay ka izaan akn ska sa nganin ko oriyan iyan na di ako nka phagpdaan, ka minisampay ka phoon rakn sa sndod.

Muhsin Khan : [Musa (Moses)] said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me."

Sahih International : [Moses] said, "If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse."

Pickthall : (Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.

Yusuf Ali : (Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."

Shakir : He said: If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case.

Dr. Ghali : He said, "In case I ask you about anything after (this), then keep me in (your) company (no more); you have already had (Literally: reached) excuse (sufficient) on my part." (Literally: from close to me)

Tafsir Jalalayn : And for this reason, he said, ‘If I ask you about anything after this, after this instance, then do not keep me in your company, do not allow me to follow you, for truly you [will] have found from me (read ladunnī or ladunī), on my part, [sufficient enough] excuse’, for you to part company with me.

Tagalog : Sinabi ni Mousâ sa kanya: Kung tatanungin pa kita ng anuman pagkatapos ng pangyayaring ito ay iwan mo na ako at huwag mo na akong isama, dahil katotohanan kung gayon ay inabot mo na ang sapat na katwiran patungkol sa akin at wala ka nang pagkukulang; dahil sinabi mo hindi ko kayang magtiis sa pakikisama sa iyo.

18:77




Hassanor Alapa : Na tominkayos siran na kagia misampay siran sa isa a lipongan na miamangni siran sa pangn’nkn ko manga taw ron na somianka siran oba iran siran mapagana na miaoma iran on a klb a 752 khitaps na piakabkn iyan, na pitharo iyan (so Mūsā) a o kiabaya inka na kominowa ka on sa sokay (ko kapagothanga on ka an iran mipagpr) 752

Muhsin Khan : Then they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. [Musa (Moses)] said: If you had wished, surely, you could have taken wages for it!"

Sahih International : So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidh r restored it. [Moses] said, "If you wished, you could have taken for it a payment."

Pickthall : So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.

Yusuf Ali : Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!"

Shakir : So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it.

Dr. Ghali : So they (both) went off until, when they came up to the population of a city, they asked its population for food, yet they refused to receive them hospitably (i.e. as guests). Then they found therein a wall that would have collapsed down, so he set it up. He said, "If you so decided, indeed you could have taken to yourself a reward for it."

Tafsir Jalalayn : So they set off, until, when they came to the folk of a [certain] town, namely, Antioch (Antākya), they asked its folk for food, they asked them for food by way of hospitality, but they refused to extend them any hospitality. They then found in it a wall, one hundred cubits high, about to collapse, that is, it was close to falling down because of its tilt; so he, al-Khidr, straightened it, with his [own] hands. He, Moses, said, to him, ‘Had you wished, you could have taken (a variant reading [for la-ttakhadhta] has la-takhidhta) a wage for it’, some [sort of] payment, since they did not extend us any hospitality despite our need for food.

Tagalog : At nagpatuloy na si Mousâ at si Khidr hanggang sa sila ay makarating sa isang bayan, at humingi sila ng makakain, subali’t tumanggi ang mga tao roon na sila ay pagsilbihan bilang panauhin. Pagkatapos ay nakakita sila roon ng pader na patumba na at itinuwid ito ni Khidr hanggang sa maituwid ang pagkakatayo nito. Sinabi ni Mousâ sa kanya: Kung nais mo lamang ay makahihingi ka ng bayad dahil sa nagawa mo upang magkaroon tayo ng pagkain dahil hindi nila tayo tinanggap bilang panauhin.

18:78

Hassanor Alapa : Na pitharo iyan a giai so kapakapmblag ta sa phanotholn ko rka so taawil o nganin a da nka dn masabar 753

Muhsin Khan : (Khidr) said: "This is the parting between me and you, I will tell you the interpretation of (those) things over which you were unable to hold patience.

Sahih International : [Al-Khidh r] said, "This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.

Pickthall : He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.

Yusuf Ali : He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.

Shakir : He said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience.

Dr. Ghali : Said he, "This is the parting between me and you. I will soon (fully) inform you regarding the interpretation of what you were unable to (endure) patiently.

Tafsir Jalalayn : Said he, al-Khidr, to him, ‘This is the parting, that is, the moment for parting, between me and you (baynī wa-baynika, here [the preposition] bayna has been annexed to a non-multiple [noun], but this is allowed [grammatically] because it is then repeated with [its other noun together with] the coordinating wāw). I will inform you, before I part company with you, the interpretation of that over which you were not able to maintain patience.

Tagalog : Sinabi ni Khidr kay Mousâ: Ito na ang paghihiwalay nating dalawa, at sasabihin ko sa iyo ang kahulugan ng mga pangyayari na aking ginawa na hindi mo sinang-ayunan, na hindi mo natiis na hindi magtanong sa akin at hindi ako pagbawalan sa aking nagawa.

18:79




Hassanor Alapa : Sa so padaw na rk oto o manga taw a miskin a gii siran galbk sa ragat na kiabayaan akn a katagoi ko ron sa paawing ka sii ko kasasangoran iran na adn a dato on a phranggarn iran a langowan a padaw sa kanggagasab (na amay ka matoon iran a lbo na ikagowad iran sa di ran kowaan)

Muhsin Khan : "As for the ship, it belonged to Masakin (poor people) working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every ship by force.

Sahih International : As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.

Pickthall : As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.

Yusuf Ali : "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.

Shakir : As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force.

Dr. Ghali : As for the ship, then it belonged to (certain) indigent persons who did (their business) upon the sea. Then I willingly damaged it, (and) beyond them was a king who was taking away every ship by force.

Tafsir Jalalayn : As for the ship, it belonged to poor people, ten [in number], who earned a living on the sea, with it, leasing it [to others], as a way of gaining [a living]; and I wanted to make it defective, for behind them, whenever they returned — or [meaning] before them now — was a king, a disbeliever, seizing every ship, that was usable, by force (ghasban, is in the accusative as a verbal noun containing an explanation of the nature of such ‘seizure’).

Tagalog : Ang patungkol sa bangka na aking binutas ay walang pag-aalinlangan na pagmamay-ari ito ng mga taong mahihirap na naghahanap-buhay sa karagatan upang sila ay mabuhay, na ninais ko na magkaroon ng kapintasan ang kanilang bangka sa pagsagawa ko ng butas; dahil sa ang patutunguhan nila ay mayroong isang hari na kinukuha niya nang sapilitan ang anumang magagandang bangka na walang kasiraan.

18:80

Hassanor Alapa : Na so pman so bago a mama na miaadn a adn a mbalaa loks iyan a mapaparatiaya na inikawan ami o ba niyan siran tgla sa kasanka iran ago kakhafir.

Muhsin Khan : "And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief.

Sahih International : And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.

Pickthall : And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.

Yusuf Ali : "As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man).

Shakir : And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them:

Dr. Ghali : And as for the youth, then his parents (Literally: his two fathers) were believers; so we were apprehensive he would oppress them with (his) in ordinance and disbelief.

Tafsir Jalalayn : And as for the boy, his parents were believers and We feared lest he should overwhelm them with insolence and disbelief — for he is as [described] by the hadīth of Muslim, ‘He was [incorrigibly] disposed to disbelief, and had he lived [longer] this [disposition of his] would have oppressed them, because of their love for him, they would have followed him in such [a path of disbelief]’.

Tagalog : At ang hinggil naman sa batang lalaki na aking pinatay ay isang walang pananampalataya sa Allâh, samantalang ang kanyang mga magulang ay mananampalataya sa Allâh, na kung kaya, nangangamba kami na kung siya ay mananatiling buhay ay aapihin niya ang kanyang mga magulang sa pamamagitan ng paghihimagsik at di-paniniwala, at madadala niya ang mga ito sa pagtanggi at paglabag; dahil sa kanilang matinding pagmamahal sa kanya o di kaya ay sa matinding pangangailangan nila sa kanya.

18:81

Hassanor Alapa : Sa kiabayaan ami a kasambii niyan kiran o Kadnan iran sa mapia a di skaniyan (a wata) sa kalolompiyo ago lbi kiran a marani i kapangalimo

Muhsin Khan : "So we intended that their Lord should change him for them for one better in righteousness and near to mercy.

Sahih International : So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.

Pickthall : And we intended that their Lord should change him for them for one better in purity and nearer to mercy.

Yusuf Ali : "So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.

Shakir : So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion.

Dr. Ghali : So we willingly (intended) that their Lord would give them (both) in exchange a more charitable (person) in cleansing (i.e., a better, purer son) than he and nearer in tenderness.

Tafsir Jalalayn : So We desired that their Lord should give them in exchange (read yubaddilahumā or yubdilahumā) one better than him in purity, that is, in righteousness and God-fearing, and closer, than him, to mercy (read ruhman or ruhuman, in other words [it is to be understood as] rahmatan, ‘by way of mercy’) namely, [closer to] dutifulness towards his parents. Thus God, exalted be He, gave them in exchange a girl, who [afterwards] married a prophet and gave birth to a prophet through whom God guided an entire community.

Tagalog : Na kung kaya, inasam namin na ang kanilang ‘Rabb’ ay palitan siya para sa kanila ng isang mabuting anak sa kanyang Relihiyon at pagiging mabait sa kanyang mga magulang.

18:82







Hassanor Alapa : Na so pman so pagalad na rk a dowa kataw a wata 754 a ilo ko bandar a ingd na so atag iyan na kagagadongan sa tamok iran na so mbalaa loks iran na manga sālih 755 na kiabayaan o Kadnan ka a kisampay ran ko kakhasad sa miliyo iran ankoto a gadong iran sa limo a phoon ko Kadnan ka, sa da ko to nggolawlaa 756 sa ba kagia sogoan akn (kabaya akn), sa gioto i taawil o nganin a a da nka masabar

Muhsin Khan : "And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not hold patience."

Sahih International : And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."

Pickthall : And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.

Yusuf Ali : "As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."

Shakir : And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.

Dr. Ghali : And as for the wall, then it belonged to two orphan youths in the city, and beneath it was a hoarding belonging to them; and their father was a righteous (man). So your Lord willed that they should reach full age and take out their hoarding as a mercy from your Lord; and in no way did I perform it upon my own command. This is the interpretation of what you were unable to (endure) patiently."

Tafsir Jalalayn : And as for the wall, it belonged to two orphan boys [who lived] in the city, and beneath it there was a treasure, a buried trove of gold and silver, belonging to them. Their father had been a righteous man, and so because of his righteousness they were protected both in [terms of] their souls and their possessions, and your Lord desired that they should come of age, that is, [He desired for them] the attainment of maturity, and extract their treasure as a mercy from your Lord (rahmatan min rabbik is a direct object denoting reason, operated by [the verb] arāda, ‘He desired’). And I did not do it, namely, what has been mentioned of [his] making a hole in the ship, the slaying of the boy and the repair of the wall, of my own accord, that is, [out of] my own choosing; nay, it was because of a command in the form of an inspiration from God. This is the interpretation of that over which you could not maintain patience’ (one may say istā‘a or istatā‘a to mean ‘he had the capacity for [something]’; in this instance and the previous one both forms [of the verb] have been used. Moreover, there is a variety of expression in the use of fa-aradtu, ‘I desired’, fa-aradnā, ‘We desired’, and fa-arāda rabbuk, ‘Your Lord desired’).

Tagalog : Hinggil naman sa pader na itinayo ko na halos matutumba na ay sa katotohanan ito ay pagmamay-ari ng dalawang batang ulila na nandoroon sa bayan na yaon, at sa ilalim noon ay kayamanan na pagmamay-ari nilang dalawa na ginto at pilak, at ang kanilang ama ay mabuting tao, na kung kaya, ninais ng iyong ‘Rabb’ na Tagapaglikha na sila ay lumakí at magkaroon ng lakas, upang mailabas nila ang kanilang kayamanan, bilang awa ito na nagmula sa iyong ‘Rabb’ na Tagapaglikha para sa kanilang dalawa, at ang lahat ng ginawa ko, O Mousâ, na nakita mong ginawa ko ay hindi nagmula sa aking sariling kagustuhan, kundi ito ay ginawa ko dahil sa utos ng Allâh, na ito ang mga kapaliwanagan ng aking mga ginawa at ito ang bunga ng mga bagay na hindi mo nakayanang tiisin na di-magtanong at harangan ako at pagbawalan.

18:83

Hassanor Alapa : Go ipagiza iran rka (hay Mohammad) so makapantag ko Dul Qarnayn 757 na tharo anka a magaloy ako rkano makapantag on sa bandingan

Muhsin Khan : And they ask you about Dhul-Qarnain. Say: "I shall recite to you something of his story."

Sahih International : And they ask you, [O Muhammad], about Dhul-Qarnayn. Say, "I will recite to you about him a report."

Pickthall : They will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him.

Yusuf Ali : They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."

Shakir : And they ask you about Zulqarnain. Say: I will recite to you an account of him.

Dr. Ghali : And they ask you concerning Thulqarnayn (i.e., the two-horned king). Say, "I will soon recite to you a mention of him."

Tafsir Jalalayn : And they, the Jews, question you concerning Dhū’l-Qarnayn, whose name was Alexander; he was not a prophet. Say: ‘I shall recite, relate, to you a mention, an account, of him’, of his affair.

Tagalog : At tinatanong ka, O Muhammad– ng mga ‘Mushrikûn’ – mula sa iyong sambayanan hinggil sa kuwento ni Dhul Qarnain na isang mabuting hari, sabihin mo sa kanila: Walang pag-aalinlangan, ikukuwento ko sa inyo ang hinggil sa kanya bilang aral at paalaala upang mapag-isipin ninyo ang mga bagay na ito at mapagkunan ng aral.

18:84

Hassanor Alapa : Mataan a Skami na piakandato Ami skaniyan ko lopa ago bigan Ami skaniyan ko langowan a shayi sa kapaar a okit

Muhsin Khan : Verily, We established him in the earth, and We gave him the means of everything.

Sahih International : Indeed We established him upon the earth, and We gave him to everything a way.

Pickthall : Lo! We made him strong in the land and gave him unto every thing a road.

Yusuf Ali : Verily We established his power on earth, and We gave him the ways and the means to all ends.

Shakir : Surely We established him in the land and granted him means of access to every thing.

Dr. Ghali : Surely We established him in the earth, and We brought him means to (accomplish) everything.

Tafsir Jalalayn : Indeed We empowered him throughout the land, by facilitating [for him] the journeying therein, and We gave him to everything, of which one might have need, a way, a route to lead him to that which he sought.

Tagalog : Katiyakang pinagkalooban Namin siya ng kapangyarihan sa ibabaw ng kalupaan at ipinagkaloob Namin sa kanya ang mga kadahilanan at kaparaanan sa lahat ng bagay, upang marating niya ang anuman na kanyang nais, nang sa gayon ay mapasailalim sa kanyang pamumuno ang mga bayan at mapasuko niya ang mga kalaban at iba pa.

18:85

Hassanor Alapa : Na komidg sa lalan (a khisong iyan sa katampar sa sdpan).

Muhsin Khan : So he followed a way.

Sahih International : So he followed a way

Pickthall : And he followed a road

Yusuf Ali : One (such) way he followed,

Shakir : So he followed a course.

Dr. Ghali : So he followed up (another) means.

Tafsir Jalalayn : And he followed a way, he took a route towards the west,

Tagalog : At ginawa niya ang lahat ng kaparaanan na may pagpupunyagi upang makamit niya ang kanyang minimithi.

18:86




Hassanor Alapa : Taman sa kagia misampay ko pzdpan o alongan na miaoma niyan a phsdp sa bowalan a lipaw a maitm na kiaomaan iyan sa pagtaw, na pitharo Ami a Hay Dul Qarnayn mbaya ka o ziksa ka antaa ka ba ka kiran khowa sa mapia

Muhsin Khan : Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water. And he found near it a people. We (Allah) said (by inspiration): "O Dhul-Qarnain! Either you punish them, or treat them with kindness."

Sahih International : Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. Allah said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."

Pickthall : Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.

Yusuf Ali : Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."

Shakir : Until when he reached the place where the sun set, he found it going down into a black sea, and found by it a people. We said: O Zulqarnain! either give them a chastisement or do them a benefit.

Dr. Ghali : Until, when he reached the setting of the sun, (The western part of the then known world) he found it setting in a muddy spring, and he found a people at it. We said, "O Thulqarnayn, either you will torment (them) or you will take to yourself towards them a fair (way)."

Tafsir Jalalayn : until, when he reached the setting of the sun, the place where it sets, he found it setting in a muddy spring (‘ayn hami’a: [a spring] containing ham’a, which is black clay): its setting in a spring is [described as seen] from the perspective of the eye, for otherwise it is far larger [in size] than this world; and he found by it, that is, [by] the spring, a folk, of disbelievers. We said, ‘O Dhū’l-Qarnayn — by [means of] inspiration — either chastise, the folk, by slaying [them], or treat them kindly’, by [merely] taking them captive.

Tagalog : Hanggang sa nang umabot si Dhul Qarnain sa lugar na nilulubugan ng araw ay nakita niya mismo sa pamamagitan ng kanyang mga mata na parang siya ay lumulubog na nasa mainit na ilog na may putik na maitim, at natagpuan niya roon ang mga tao. At sinabi Namin: O Dhul Qarnain, maaaring sila ay iyong parusahan sa pamamagitan ng pagpatay o di kaya ay sa ibang pamamaraan, kung sila ay di-naniwala sa Kaisahan ng Allâh, o maaari ka rin namang makitungo nang mabuti sa kanila, upang ituro sa kanila ang gabay at ipakita sa kanila ang patnubay.

18:87

Hassanor Alapa : Na pitharo iyan a sa dn sa taw a manalimbot na matatankd a ziksaan ami skaniyan oriyan iyan na pakandodn ko Kadnan iyan na siksaan Iyan sa siksa a margn

Muhsin Khan : He said: "As for him (a disbeliever in the Oneness of Allah) who does wrong, we shall punish him; and then he will be brought back unto his Lord; Who will punish him with a terrible torment (Hell).

Sahih International : He said, "As for one who wrongs, we will punish him. Then he will be returned to his Lord, and He will punish him with a terrible punishment.

Pickthall : He said: As for him who doeth wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with awful punishment!

Yusuf Ali : He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).

Shakir : He said: As to him who is injust, we will chastise him, then shall he be returned to his Lord, and He will chastise him with an exemplary chastisement:

Dr. Ghali : He said, "As for him who did injustice, we will eventually torment him; thereafter he will be turned back to his Lord; then He will torment him with a highly maleficent torment.

Tafsir Jalalayn : He said, ‘As for him who does wrong, by way of [practising] idolatry, we shall chastise him, We shall slay him. Then he shall be returned to his Lord and He shall chastise him with an awful chastisement (read nukran or nukuran), that is, a severe [one], in the Fire.

Tagalog : Sinabi ni Dhul Qarnain: Ang sinuman sa kanila na naging masama sa kanyang sarili sa pamamagitan ng di-niya paniniwala sa kanyang ‘Rabb’ na Tagapaglikha, walang pag-aalinlangan, parurusahan namin siya rito sa daigdig, pagkatapos, siya ay ibabalik sa kanyang ‘Rabb’ na Tagapaglikha, upang siya ay parusahan ng matinding pagpaparusa sa Impiyernong-Apoy.

18:88

Hassanor Alapa : Na sa pman sa taw a maratiaya ago nggalbk sa mapia na rk iyan so balas a mapia ago bgan Ami ko btad Ami sa malbod

Muhsin Khan : "But as for him who believes (in Allah's Oneness) and works righteousness, he shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as instructions)."

Sahih International : But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease."

Pickthall : But as for him who believeth and doeth right, good will be his reward, and We shall speak unto him a mild command.

Yusuf Ali : "But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."

Shakir : And as for him who believes and does good, he shall have goodly reward, and We will speak to him an easy word of Our command.

Dr. Ghali : And as for him who believes and does righteousness, then he will have as recompense the fairest (reward), and we soon will say to him, of our command, cEase."

Tafsir Jalalayn : But as for him who believes and acts righteously, he shall have the fairest reward, namely, Paradise (the annexation construction [jazā’u l-husnā, ‘the fairest reward’] is explicative; a variant reading has jazā’an al-husnā, ‘[he shall have] as a requital that which is fairest’; al-Farrā’ said that this accusative [reading of jazā’an] is [intended] as an explanation [of the nature of the requital] by way of attribution [to ‘that which is fairest’]; and we shall speak to him mildly in our command’, that is to say, we shall command him with what he will find easy [to bear].

Tagalog : Subali’t ang para sa kanya na naniwala sa kanyang ‘Rabb’ na Tagapaglikha, na pinaniwalaan niya na Siya lamang ang kanyang sasambahin at sumunod sa Kanya, at pagkatapos ay gumawa ng kabutihan, ang para sa kanya bilang gantimpala na mula sa Allâh ay ‘Al-Jannah’ (Hardin); at pakikitunguhan namin siya nang mabuti at magiging malumanay ang aming pananalita at magiging madali ang Aming pakikitungo sa kanya.

18:89

Hassanor Alapa : Oriyan iyan na komidg sa lalan (a izong iyan sa sbangan) 758

Muhsin Khan : Then he followed another way,

Sahih International : Then he followed a way

Pickthall : Then he followed a road

Yusuf Ali : Then followed he (another) way,

Shakir : Then he followed (another) course.

Dr. Ghali : Thereafter he followed up (another) means.

Tafsir Jalalayn : Then he followed a way, towards the east,

Tagalog : Pagkatapos ay bumalik si Dhul Qarnain tungo sa silangan upang isagawa ang mga kaparaanan na itinuro ng Allâh sa kanya.

18:90

Hassanor Alapa : Na kagia misampay ko pzbangan o alongan na miaoma niyan a phsbang sa pagtaw 759 a da a inadn Ami sii kiran ko alongan a sapng.

Muhsin Khan : Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allah) had provided no shelter against the sun.

Sahih International : Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield.

Pickthall : Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.

Yusuf Ali : Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.

Shakir : Until when he reached the land of the rising of the sun, he found it rising on a people to whom We had given no shelter from It;

Dr. Ghali : Until, when be reached the rising of the sun, he found it rising upon a people for whom We had not made a screen there from.

Tafsir Jalalayn : until, when he reached the rising of the sun, the place where it rises, he found it rising on a folk, namely, Negroes (zanj), for whom We had not provided against it, that is, [against] the sun, any [form of] cover, in the way of clothing or roofing, as their land could not support any structures; they had underground tunnels into which they would disappear at the rising of the sun and out of which they would emerge when it was at its highest point [in the sky].

Tagalog : Hanggang sa siya ay umabot sa lugar na kung saan doon sumisikat ang araw at doon natagpuan niya ang mga tao na walang mga tahanan na tinitirhan at puno na lumililim sa kanila mula sa araw.

18:91

Hassanor Alapa : Datar oto a sabnar a liniot Ami so nganin a matatago on a gpaan a katao

Muhsin Khan : So (it was)! And We knew all about him (Dhul-Qarnain).

Sahih International : Thus. And We had encompassed [all] that he had in knowledge.

Pickthall : So (it was). And We knew all concerning him.

Yusuf Ali : (He left them) as they were: We completely understood what was before him.

Shakir : Even so! and We had a full knowledge of what he had.

Dr. Ghali : Thus it was, and We already encompassed in cognizance what was close to him.

Tafsir Jalalayn : So [it was], in other words, the situation was as We have stated; and We encompassed whatever pertained to him, that is, what Dhū’l-Qarnayn possessed in the way of machinery, men and otherwise, in knowledge.

Tagalog : Ganoon nga samakatuwid! At batid Namin ang anuman na nasa kanya na mga mabubuti at mga dakilang kaparaanan, kung saan man siya patutungo at kung saan man siya maglalakbay.

18:92

Hassanor Alapa : Oriyan iyan na komidg sa lalan (a salakaw)

Muhsin Khan : Then he followed (another) way,

Sahih International : Then he followed a way

Pickthall : Then he followed a road

Yusuf Ali : Then followed he (another) way,

Shakir : Then he followed (another) course.

Dr. Ghali : Thereafter he followed up (another) means.

Tafsir Jalalayn : Then he followed a way,

Tagalog : Pagkatapos, muling naglakbay si Dhul Qarnain na sinusunod niya ang mga kaparaanan at mga kadahilanan na Aming ipinagkaloob sa kanya.

18:93

Hassanor Alapa : Sa kagia misampay ko pagltan o dowa a palaw na miaoma niyan on a pagtaw a di siran phamanabot sa katharo (salakaw siran i basa)

Muhsin Khan : Until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word.

Sahih International : Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand [his] speech.

Pickthall : Till, when he came between the two mountains, he found upon their hither side a folk that scarce could understand a saying.

Yusuf Ali : Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.

Shakir : Until when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a word.

Dr. Ghali : Until, when he reached between the two barriers, he found close to them a people who almost did not comprehend speech.

Tafsir Jalalayn : until, when he reached between the two barriers (read al-saddayn or al-suddayn here and [likewise] further below [at verse 94, saddan or suddan]) — [these were] two mountains [lying] in the remote regions beyond the land of the Turks; Alexander sealed the breach between the two, as will be described [below] — he found on this side of them, that is, in front of them, a folk that could scarcely comprehend speech, in other words, they could only understand it after much agonising (a variant reading [for yafqahūna, ‘comprehend’] has yufqihūna, ‘be understood’).

Tagalog : Hanggang sa siya ay makarating sa pagitan ng dalawang bundok na nahaharangan nito ang magkabila (duluhan) dahil sa laki at taas nito, at natagpuan niya roon ang mga tao na halos hindi nila maintindihan ang mga salita ng iba.

18:94




Hassanor Alapa : Na pitharo iran a hay Dul Qarnayn mataan a so Ya’jūj ago so Ma’jūj na 760 pphaminasa siran ko lopa na ba ami ska mbgi sa sokay sa asar ka tagoan ka so paglt ami sa plit

Muhsin Khan : They said: "O Dhul-Qarnain! Verily! Ya'juj and Ma'juj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?"

Sahih International : They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"

Pickthall : They said: O Dhu'l-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them?

Yusuf Ali : They said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?

Shakir : They said: O Zulqarnain! surely Gog and Magog make mischief in the land. Shall we then pay you a tribute on condition that you should raise a barrier between us and them

Dr. Ghali : They said, "O Thulqarnayn! Surely YaÉjûj and MÉajûj (God and Magog) are corruptors in the earth; so shall we make for you a tribute on condition that you make a barrier between us and them?" (Literally: between us and between them)

Tafsir Jalalayn : They said, ‘O Dhū’l-Qarnayn, truly Gog and Magog (read Ya’jūj wa-Ma’jūj or Yājūj wa-Mājūj: these two are non-Arabic names of two tribes and are therefore indeclinable) are causing corruption in the land, plundering and oppressing [us] when they come forth to attack us. So shall we pay you a tribute, some [form of] payment (a variant reading [for kharjan] is kharājan), on condition that you build between us and them a barrier?, an obstruction, so that they will not be able to reach us.

Tagalog : Kanilang sinabi kay Dhul Qarnain: Katiyakan, ang ‘Ya`jûj’ at ‘Ma`jûj’ (Gog at Magog) – na ito ay dalawang dakilang sambayanan na mula sa angkan ni Âdam na sila ay namiminsala sa kalupaan sa pamamagitan ng pagsira ng mga pananim at lahi, na kung kaya, maaari bang bayaran ka namin, na kami ay mag-iipon ng kayamanan, upang makagawa ka ng magsisilbing harang sa pagitan namin at nila?

18:95

Hassanor Alapa : Na pitharo iyan a so nganin a inibgay rakn o Kadnan ko na mapia a tomo (a di so sokay a imbgay niyo) na tabangi ako niyo sa bagr ka tagoan akn so lt iyo ago so lt iran sa paglt a mabagr

Muhsin Khan : He said: "That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier.

Sahih International : He said, "That in which my Lord has established me is better [than what you offer], but assist me with strength; I will make between you and them a dam.

Pickthall : He said: That wherein my Lord hath established me is better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank.

Yusuf Ali : He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:

Shakir : He said: That in which my Lord has established me is better, therefore you only help me with workers, I will make a fortified barrier between you and them;

Dr. Ghali : He said, "That wherein my Lord has established me is more charitable; (i.e., what I have from my lord is better than your tribute) so help me with (your) power, so that I will make up a rampart between you and between them.

Tafsir Jalalayn : He said, ‘That, wealth and so on, wherewith my Lord has empowered me (makkannī, a variant reading has makkananī) is better, than the tribute that you offer me, and so I have no need for it. I shall build for you the barrier without [demanding] a fee; so help me with strength, in that which I [will] demand from you, and I will build between you and them a rampart, a fortified barricade.

Tagalog : Sinabi ni Dhul Qarnain: Kung anuman ang ipinagkaloob ng Allâh sa akin na kaharian at kapangyarihan dito sa daigdig ay mas higit kaysa sa inyong kayamanan na tinataglay, na kung tutulungan na lamang ninyo ako ng inyong mga lakas ay gagawa ako sa pagitan ninyo at nila ng harang.

18:96




Hassanor Alapa : Bgi ako niyo sa zasagpik a potaw sa amay ka makarpng ko pagltan o dowa pimping o palaw na tharoon iyan a tatap kano (iyop kano) na kagia mabaloy niyan a tonaw a apoy na pitharo iyan a witi ako niyo ka mbobosan akn sa tionaw a galang.

Muhsin Khan : "Give me pieces (blocks) of iron," then, when he had filled up the gap between the two mountain-cliffs, he said: "Blow," till when he had made it (red as) fire, he said: "Bring me molten copper to pour over it."

Sahih International : Bring me sheets of iron" - until, when he had leveled [them] between the two mountain walls, he said, "Blow [with bellows]," until when he had made it [like] fire, he said, "Bring me, that I may pour over it molten copper."

Pickthall : Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon.

Yusuf Ali : "Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."

Shakir : Bring me blocks of iron; until when he had filled up the space between the two mountain sides, he said: Blow, until when he had made it (as) fire, he said: Bring me molten brass which I may pour over it.

Dr. Ghali : Bring me ingots of iron." Until, when he had leveled up between the two cliffs, he said, "Blow!" Until, when he made it a fire, he said, "Bring me, that I may pour out molten brass on it."

Tafsir Jalalayn : Bring me ingots of iron!’, namely, pieces thereof, as large as the [blocks of] stone to be used in the construction; he used these [ingots] in his construction, placing between them firewood and coal. Until, when he had levelled up [the gap] between the two flanks (read al-sudufayn, or al-sadafayn or al-sudfayn, meaning, the two flanks of the two mountains) he set up bellows and [lit a] fire around this [construction] — he said, ‘Blow!’, and they blew, until, when he had made it, namely, the iron, a fire, that is, like a fire, he said, ‘Bring me molten copper to pour over it’ (the two verbs [ātūnī, ‘bring me’, and ufrigh, ‘pour’] are in contention over this [direct object, qitran, ‘molten copper’]; it [this direct object] has been omitted before the first [verb] because it is being governed by the second [verb]). Thus he poured the molten copper over the hot iron so that it penetrated between the [individual] ingots, making a [solid] single whole.

Tagalog : Bigyan ninyo ako ng mga bakal, hanggang sa dinala nila ang bakal, pagkatapos ay sinaraduhan nila ang magkabilang lagusan ng bundok sa pamamagitan ng paglalagay ng maraming bakal, at sinabi niya sa mga manggagawa, Hipan ninyo ng apoy, noong nagbaga na ang bakal, sinabi niya: Bigyan ninyo ako ng lusaw ng tanso at ibubuhos ko roon.

18:97

Hassanor Alapa : Na di ran khagaga oba iran masapang (so pagalad) ago di ran khagaga o ba iran kalbowi 761

Muhsin Khan : So they [Ya'juj and Ma'juj (Gog and Magog)] were made powerless to scale it or dig through it.

Sahih International : So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.

Pickthall : And (Gog and Magog) were not able to surmount, nor could they pierce (it).

Yusuf Ali : Thus were they made powerless to scale it or to dig through it.

Shakir : So they were not able to scale it nor could they make a hole in it.

Dr. Ghali : So, in no way were they able to surmount it, and in no way were they able to bore it.

Tafsir Jalalayn : And so they, Gog and Magog, were not able to scale it, to climb up its length, because of its [great] height and smoothness, nor could they pierce it, because of its firmness and thickness.

Tagalog : At dahil doon ay hindi na nakayanan ng mga ‘Ya`jûj’ at ‘Ma`jûj’ na umakyat sa ibabaw ng harang; dahil sa taas at pagiging madulas nito, at hindi rin nila nakayanan na humukay dahil sa lalim ng pagkakabaon at pagiging tibay nito.

18:98

Hassanor Alapa : Na pitharo iyan a giai na limo a phoon ko Kadnan ko na amay ka makaoma so talad o Kadnan akn na balowin Iyan a magogopk ago so talad o Kadnan ko na Bnar (a mapnggolawla)

Muhsin Khan : Dhul-Qarnain) said: "This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true."

Sahih International : [Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true."

Pickthall : He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true.

Yusuf Ali : He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."

Shakir : He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will make it level with the ground, and the promise of my Lord is ever true.

Dr. Ghali : He said, "This is a mercy from my Lord. Then when the promise of my Lord comes, He will make it pounded (into dust); and the promise of my Lord has (always) been true."

Tafsir Jalalayn : Said he, Dhū’l-Qarnayn, ‘This, namely, the barrier, the ability to make it, is a mercy from my Lord, a grace [from Him], because it prevents them from coming forth. But when the promise of my Lord comes to pass, [the promise] of their coming forth, which will be near [the time of] the Resurrection, He will level it, pulverised and flattened, for my Lord’s promise, of their coming forth and [of] other things, is [always] true’, it will be. God, exalted be He says:

Tagalog : Sinabi ni Dhul Qarnain: Ang pagtatayo ko ng harang na ito upang hindi makagawa ng pamiminsala ang mga ‘Ya`jûj’ at ‘Ma`jûj’ ay bilang awa mula sa aking ‘Rabb’ sa sangkatauhan, subali’t kapag dumating na ang ipinangako ng aking ‘Rabb’ na Araw ng Pagkagunaw ng Daigdig ay sasanhiin Niya na ito ay mawasak na papatag sa kalupaan, at ang pangako ng aking ‘Rabb’ na Tagapaglikha ay isang katotohanan.

18:99

Hassanor Alapa : Sa gianatan ami so sabaad kiran sa alongan oto (a kagba o pagalad) a pphaminasa siran ko manga taw, na iniop so pariyop (so kaiyop a bankit) na timoon Ami siran sa samporna a katimo

Muhsin Khan : And on that Day [i.e. the Day Ya'juj and Ma'juj (Gog and Magog) will come out], We shall leave them to surge like waves on one another, and the Trumpet will be blown, and We shall collect them all together.

Sahih International : And We will leave them that day surging over each other, and [then] the Horn will be blown, and We will assemble them in [one] assembly.

Pickthall : And on that day we shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering.

Yusuf Ali : On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together.

Shakir : And on that day We will leave a part of them in conflict with another part, and the trumpet will be blown, so We will gather them all together;

Dr. Ghali : And upon that Day We will leave some of them surge against others; (Literally: Some of them against some others) and the Trumpet will be blown; then We will gather them in (one) gathering.

Tafsir Jalalayn : And on that day, the day of their coming forth, We shall let some of them surge against others, mixing with one another, on account of their multitude, and the Trumpet, namely, the Horn signalling the Resurrection, shall be blown and We shall gather them, namely, creatures, in one place, on the Day of Resurrection, a [single] gathering.

Tagalog : At pansamantalang iniwanan Namin ang ‘Ya`jûj’ at ‘Ma`jûj’ sa ganoong kalagayan – hanggang sa kapag dumating ang araw na Aming ipinangako – ay pahihintulutan na makalabas ang mga ‘Ya`jûj’ at ‘Ma`jûj’ na para silang mga alon sa karagatan na nagsisiksikan at nagkukumpulan sa rami nila, at hihipan ang Trumpeta para sa Pagkabuhay na Mag-uli at pagsasama-samahin Namin ang lahat ng mga nilikha para sa paghuhukom at pagbabayad.

18:100

Hassanor Alapa : Na bininntay Ami so Jahannam sa alongan oto ko manga kafir sa kabinntay

Muhsin Khan : And on that Day We shall present Hell to the disbelievers, plain to view,

Sahih International : And We will present Hell that Day to the Disbelievers, on display -

Pickthall : On that day we shall present hell to the disbelievers, plain to view,

Yusuf Ali : And We shall present Hell that day for Unbelievers to see, all spread out,-

Shakir : And We will bring forth hell, exposed to view, on that day before the unbelievers.

Dr. Ghali : And We will set Hell before the disbelievers upon that Day in (plain) setting-

Tafsir Jalalayn : And on that day We shall present, We shall bring close, Hell to the disbelievers, plain to view,

Tagalog : At ilalantad Namin ang Impiyerno sa mga di-naniwala, at harapan Namin itong ipakikita sa kanila upang mapagtanto nila ang bunga ng kasamaan na kanilang ginawa.

18:101

Hassanor Alapa : A siran oto so miaadn so manga mata iran a adn a sapng iyan ko pananadm Rakn ago miaadn siran a di ran khagaga so kapakan’g (kapakasabot ko toroan)

Muhsin Khan : (To) Those whose eyes had been under a covering from My Reminder (this Quran), and who could not bear to hear (it).

Sahih International : Those whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear.

Pickthall : Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.

Yusuf Ali : (Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.

Shakir : They whose eyes were under a cover from My reminder and they could not even hear.

Dr. Ghali : (Those) whose eyes were covered (Literally: in a covering) against My Remembrance, and they were incapable of hearing.

Tafsir Jalalayn : those [disbelievers] whose eyes (alladhīna kānat a‘yunuhum substitutes for al-kāfirīna, ‘the disbelievers’) were masked from My remembrance, namely, the Qur’ān, such that they were blind, unable to be guided thereby, and who could not [bear to] hear, that is to say, they were unable to listen to what the Prophet used to recite to them, out of spite for him, and so they did not believe therein.

Tagalog : Sa mga yaong natakpan ang kanilang mga mata rito sa daigdig upang hindi nila Ako maalaala at hindi nila makita ang Aking mga palatandaan, at hindi nila nakayanan na pakinggan ang Aking mga katibayan na magdudulot sa kanila tungo sa paniniwala sa Akin at sa Aking mga Sugo.

18:102

Hassanor Alapa : Ba initong o siran oto a manga kāfir a kakhowaa iran ko manga oripn Akn a salakaw Rakn a manga salinggogopa, mataan a Skami na inipagtad Ami so Jahannam ko manga kāfir a khadrangan

Muhsin Khan : Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliya' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism).

Sahih International : Then do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging.

Pickthall : Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers.

Yusuf Ali : Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.

Shakir : What! do then those who disbelieve think that they can take My servants to be guardians besides Me? Surely We have prepared hell for the entertainment of the unbelievers.

Dr. Ghali : So, do the ones who have disbelieved reckon that they may take to themselves My bondmen as patrons, apart from Me? Surely We have readied Hell for the disbelievers 'hospitality.

Tafsir Jalalayn : Do the disbelievers reckon that they can take My servants, namely, My angels, [as well as] Jesus and Ezra, as patrons, as lords, beside Me? (awliyā’a, ‘as patrons’, constitutes the second [direct] object of [the verb] yattakhidhū, ‘that they can take’; the second direct object of [the verb] hasiba, ‘reckon’, has been omitted). The meaning is: do they suppose that the mentioned ‘taking [as patrons]’ will not incur My wrath and that I will not punish them for this? No! Truly We have prepared Hell for the disbelievers, these [the ones mentioned above] and others, as [a place of] hospitality, in other words, it has been prepared for them just as a house is prepared for a guest.

Tagalog : Iniisip ba ng mga yaong hindi naniwala sa Akin na maaari nilang ituring ang Aking mga alipin bilang mga ‘ilâh’ (diyos na karapat-dapat sambahin) bukod sa Akin; upang sila ay kanilang maging tagapangalaga? Katiyakan, inihanda Namin ang Impiyernong-Apoy bilang patutunguhan ng mga walang pananampalataya.

18:103

Hassanor Alapa : Tharo anka (hay Mohammad) a ba ami rkano phanothola so lbi a miangalalapis i manga galbk.

Muhsin Khan : Say (O Muhammad SAW): "Shall We tell you the greatest losers in respect of (their) deeds?

Sahih International : Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds?

Pickthall : Say: Shall We inform you who will be the greatest losers by their works?

Yusuf Ali : Say: "Shall we tell you of those who lose most in respect of their deeds?-

Shakir : Say: Shall We inform you of the greatest losers in (their) deeds?

Dr. Ghali : Say, "Shall we fully inform you who will be the greatest losers in their deeds?"

Tafsir Jalalayn : Say: ‘Shall We inform you who will be the greatest losers in [regard to] their works? (al-akhsarīna a‘mālan, a specification that happens to correspond to that which is specifically meant); and these [losers] are described in His words [as being]:

Tagalog : Sabihin mo, O Muhammad– sa mga tao bilang babala: Nais ba ninyong sabihin Namin sa inyo kung sino ang pinakatalunan na tao kung patungkol sa kanyang gawain?

18:104

Hassanor Alapa : A siran oto so miailang so galbk iran ko kaoyagoyag ko doniya a siran na aantapn iran sa gii siran phiapia sa galbk

Muhsin Khan : "Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!

Sahih International : [They are] those whose effort is lost in worldly life, while they think that they are doing well in work."

Pickthall : Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work.

Yusuf Ali : "Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"

Shakir : (These are) they whose labor is lost in this world's life and they think that they are well versed in skill of the work of hands.

Dr. Ghali : The ones whose endeavor errs away in the present life, (Literally: the lowly life, i.e., the life of this world) and they reckon that they are doing fair work.

Tafsir Jalalayn : Those whose effort goes astray in the life of this world, [those] whose deeds are invalid, while they reckon, they think, that they are doing good work, [good] deeds for which they will be rewarded.

Tagalog : Katiyakan, sila ay ang mga yaong naligaw ang kanilang mga gawain dito sa daigdig – na sila ang mga yaong sumamba ng iba bukod sa Allâh na mula sa iyong sambayanan at iba pa na mga naligaw sa Tamang Landas, na hindi na sila magagabayan pa at makagagawa ng anumang tama – na iniisip nila na sila ay mga mabubuti sa kanilang mga gawain.

18:105

Hassanor Alapa : Siran oto so sianka iran so manga tanda o Kadnan iran ago so kakhatmowa On na mialaklak so manga galbk iran sa da a phakatindgn Ami a rk iran ko alongan a Qiyāmah a timbang (o manga galbk iran) 762

Muhsin Khan : "They are those who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight.

Sahih International : Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance.

Pickthall : Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefor their works are vain, and on the Day of Resurrection We assign no weight to them.

Yusuf Ali : They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight.

Shakir : These are they who disbelieve in the communications of their Lord and His meeting, so their deeds become null, and therefore We will not set up a balance for them on the day of resurrection.

Dr. Ghali : Those are they who have disbelieved in the signs of their Lord, and the meeting with Him, so their deeds have (been) frustrated. Then on the Day of the Resurrection We will not set up for them any weight (i.e., their deeds will not be counted in the Balance with good deeds).

Tafsir Jalalayn : Those are they who disbelieve in the signs of their Lord, in the proofs of His Oneness, [proofs] such as the Qur’ān and otherwise, and the encounter with Him’, that is, and [who disbelieve] in resurrection, reckoning, reward and punishment. So their works have failed, they are invalid, and on the Day of Resurrection We shall not assign any weight to them, in other words, We shall not accord them any value.

Tagalog : Sila ang mga yaong naging talunan sa kanilang mga gawain, na mga tinanggihan ang palatandaan at mga talata ng kanilang ‘Rabb’ na Tagapaglikha at hindi pinaniwalaan, at tinanggihan ang pakikipagharap sa Kabilang-Buhay, na kung kaya, nawalan ng saysay ang kanilang gawain; dahil sa kanilang di-paniniwala, samakatuwid, walang anumang pagpapahalaga ang ibibigay sa kanila sa Kabilang-Buhay.

18:106

Hassanor Alapa : Gioto na aya balas iran na so Jahannam sabap ko kiaonkir iran ago kinowa iran so manga tanda Akn ago so manga sogo’ Akn a kasablawan iran

Muhsin Khan : "That shall be their recompense, Hell; because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and mockery.

Sahih International : That is their recompense - Hell - for what they denied and [because] they took My signs and My messengers in ridicule.

Pickthall : That is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers.

Yusuf Ali : That is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest.

Shakir : Thus it is that their recompense is hell, because they disbelieved and held My communications and My messengers in mockery.

Dr. Ghali : That is their recompense: Hell, for that they disbelieved and took to themselves My signs and My Messengers in mockery.

Tafsir Jalalayn : That, namely, the matter which I [God] have mentioned concerning the failure of their deeds and so on (dhālika, ‘that’, constitutes the subject) is their requital — Hell — because they disbelieved and took My signs and My messengers in mockery, that is to say, [taking] both of them as something to be derided.

Tagalog : Ang nabanggit na ito na pagkawala ng saysay sa kanilang gawain ay bilang kabayaran, na ang kanilang patutunguhan ay Impiyernong-Apoy; dahil sa kanilang hindi paniniwala sa Allâh, panlalait at pang-iinsulto sa mga palatandaan at katibayan na dala-dala ng Kanyang mga Sugo.

18:107

Hassanor Alapa : Mataan a so siran oto a miamaratiaya ago minggalbk siran sa manga pipia na miaadn a rk iran so sorga a Firdaus a aya iran dranga

Muhsin Khan : "Verily! Those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous deeds, shall have the Gardens of Al-Firdaus (the Paradise) for their entertainment.

Sahih International : Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging,

Pickthall : Lo! those who believe and do good works, theirs are the Gardens of Paradise for welcome,

Yusuf Ali : As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise,

Shakir : Surely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of paradise,

Dr. Ghali : Surely the ones who have believed and done deeds of righteousness, the Gardens of Paradise will (duly) be their hospitality;

Tafsir Jalalayn : Truly those who believe and perform righteous deeds — theirs will be, according to God’s prescience, the gardens of Firdaws, which are at the centre of Paradise and [at] its highest part (the annexation thereto [of firdaws to jannāt, ‘gardens’] is explicative) as [a place of] hospitality, as an abode;

Tagalog : Katiyakan, ang mga yaong naniwala sa Akin at naniwala sa Aking mga Sugo, at gumawa ng mga kabutihan, para sa kanila ang pinakamataas na antas ng Hardin at pinakamabuting patutunguhan.

18:108

Hassanor Alapa :  A tatap siran on a di siran dn phloloba (sa okit) a kapokas iran on

Muhsin Khan : "Wherein they shall dwell (forever). No desire will they have to be removed therefrom."

Sahih International : Wherein they abide eternally. They will not desire from it any transfer.

Pickthall : Wherein they will abide, with no desire to be removed from thence.

Yusuf Ali : Wherein they shall dwell (for aye): no change will they wish for from them.

Shakir : Abiding therein; they shall not desire removal from them.

Dr. Ghali : Eternally therein, they seek no transfer out of them.

Tafsir Jalalayn : wherein they will abide, with no desire, demand, to be removed from them, to be transferred to some other [gardens].

Tagalog : Mananatili sila roon magpasawalang-hanggan, na hindi na nila nanaisin pa na makaalis doon; dahil sa matindi nilang pagmamahal sa lugar na yaon.

18:109

Hassanor Alapa : Tharo anka (hay Mohammad) a opama ka maadn so ragat a dawat ko manga katharo o Kadnan akn na disomala a malngan so ragat ko da pn kalngan o manga katharo o Kadnan ko, apia pn mioma tano so datar iyan (a ragat) a pangoman (a dawat) 763

Muhsin Khan : Say (O Muhammad SAW to mankind). "If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid."

Sahih International : Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement."

Pickthall : Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help.

Yusuf Ali : Say: "If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."

Shakir : Say: If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though We were to bring the like of that (sea) to add

Dr. Ghali : Say, "If the sea were (a constant) supply (Some interpret the word as "ink") for the Words of my Lord, indeed the sea would be depleted before the Words of my Lord are depleted, (even) if We come with a replenishment the like of it."

Tafsir Jalalayn : Say: ‘If the sea, in other words, [if] its waters, were ink (midād is what one writes with) for the Words of my Lord, [Words] that testify to His laws and His marvels, such that these [Words] are written with it, the sea would be spent, in recording them, before the Words of my Lord were spent (read as tanfada or yanfada) even though We brought the like of it, namely, [the like of] the sea, as replenishment’, in order to add it to the other [sea], it would [also] be spent, while they [God’s Words] would not be exhausted (madadan, ‘as replenishment’, in the accusative because it is a specification).

Tagalog : Sabihin mo, O Muhammad: Kung ang karagatan ay magiging tinta na mga panulat upang isulat ang mga Salita ng Allâh, ay katiyakan na unang mauubos ang karagatan subali’t ang mga Salita ng Allâh ay mananatili, kahit na maglagay pa Kami ng panibagong karagatan bilang pantulong.

[Na sa talatang ito ang pagpapatunay hinggil sa katangian ng Salita ng Allâh bilang makatotohanan ayon sa kung ano ang karapat-dapat sa Kanyang Kadakilaan at Kaganapan.]

18:110




Hassanor Alapa : Tharo anka (hay Mohammad) a mataan a sakn na manosiya a datar iyo a phagwahian ako 764 a mataan a so Tuhan iyo na Tuhan a Isaisa na sa taw a maadn a aarapn iyan so kithoonaan iyan ko Kadnan iyan na nggalbk sa galbk a mapia 765 ago di niyan phanakoton so 766 kapzimbaa niyan ko Kadnan iyan sa isa bo’.

Muhsin Khan : Say (O Muhammad SAW): "I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."

Sahih International : Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."

Pickthall : Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.

Yusuf Ali : Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.

Shakir : Say: I am only a mortal like you; it is revealed to me that your god is one Allah, therefore whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord.

Dr. Ghali : Say, "Surely I am only a mortal the like of you: it is revealed to me that surely your God is only One God. So whoever hopes for the meeting with his Lord, then let him do righteous deed (s) and not associate anyone in the worship of his Lord.

Tafsir Jalalayn : Say: ‘I am only a human being, a son of Adam, like you; it has been revealed to me that your God is only One God (annamā, the anna assimilated with the mā retains [its function of referring to] the verbal noun), in other words, the Oneness of the Divine is [what is being] revealed to me. So whoever hopes to encounter his Lord, through the Resurrection and the Requital, let him do righteous work and not associate with the worship of his Lord, that is to say, [let him not commit idolatry] in [performing] it by feigning [faith] before, anyone’.

Tagalog : Sabihin mo, O Muhammad, sa kanila na nagtatambal sa pagsamba sa Allâh: Ako sa katotohanan ay tao lamang na katulad din ninyo, pinagkalooban ako ng kapayahagan ng aking ‘Rabb’ na Tagapaglikha, na walang pag-aalinlangan na Siya lamang ang Bukod-Tanging Nag-iisang ‘Ilâh’ na karapat-dapat sambahin, na kung kaya, sinuman ang natatakot sa parusa ng kanyang ‘Rabb’ at naghahangad ng gantimpala sa Araw ng kanyang pakikipagtagpo sa Kanya ay hayaan niyang gumawa ng kabutihan nang alang-alang sa Allâh ayon sa Kanyang batas, at hindi siya maglalagay ng anumang katambal sa kanyang pagsamba sa Allâh nang kahit na sino.


Osayan

717. Gianan so pitharo o manga Yahūdī a so Allāh na kinowa niyan so Uzayr (Ezra) a wata iyan, so mambo so manga Nasrānī na pitharo iran a so Allāh na kinowa niyan so Îsā a wata iyan, sa datar oto a so manga mushrik ko manga Arab a pitharo iran a so manga malāikat na manga babay a manga wata o Allāh. Ilay anka so Osn. 402.

(as Saff 10) Go piakambowat o Ibn Abī Sālih a: Oba tano bo katawi o antonaa i lbi a pkhababayaan a galbk sii ko Allāh ka nggalbkn tano, na tomioron so ayat, na inikagowad iran so kanjihad, na tomioron so ayat a “ Hay miamaratiaya ino niyo giitharoa so nganin a di niyo pnggalbkn” .Go piakambowat o Ibn Abī Hātim a miakaokit ko Alī a miakapoon ko Ibn Abbās so datar iyan. Go piakambowat a miakaokit ko Ikrimah a miakapoon ko Ibn Abbās ago so Ibn Jarīr a miakapoon ko ad Dahhāk a: Tomioron so ayat a” Ino niyo giitharoa so nganin a di niyo pnggalbkn” sii ko mama a gii niyan tharoon sii ko kathidawa so nganin a da niyan manggolawla a pd sa katidaw ago kasokhar ago kabono, go piakambowat o Ibn Abī hātim a miakapoon ko Muqātil a skaniyan na tomioron ko kiapalagoy ran sa Badr.
(as Saff 11) Piakambowat o Sa’īd Bin Jubayr a: Gowani a tomoron ankoto a ayat, na pitharo o manga Muslim a oba tano bo kiatokawi o antonaa ankai a dagangan ka ibgay tano ron so manga tamok ago so manga pamiliya sa ibayad on, na tomioron so ayat a: “ Paratiayaa iyo so Allāh ago so Sogo’ iyan….:”

Sūrah al Jumu’ah

(al Jumu’ah 11) Piakambowat o dowa Shaykh a miakapoon ko Jābir a: Miaadn so Nabī a giimangosiat ko alongan a Jumu’ah na miakoma a manga koda a domadagang na liniowan iran sa taman sa daa mialamba a pd iyan sa sold a rowar sa sapolo ago dowa a mama, na piakatoron o Allāh ankoto a ayat, go piakambowat o Ibn Jarīr a miakapoon ko Jābir a: Miaadn a igira somiagad so manga babay a gii siran zagola sa manga boniboniyan na so manga taw na pngganatan iran so Nabī [s.a.w] a tomitindg ko Mimbar sa pzongowan iran ankoto a manga babay na tomioron ankoto a ayat, sa datar oba palaya tomioron sankoto a dowa a btad. Oriyan iyan na miailay akn so Ibn al Mundir a piakambowat iyan a miakapoon ko Jābir a sii ko thotolan ko kiakhawing ago so kiapakaoma o manga koda a domadagang sa mrakhs oto sa okit a satiman a kiapanothola on sa tomioron ankoto a ayat sii sankoto a dowa a btad.

718. Gioto so khipropaan o Allāh ko kapakamboboko o Rasūlullāh [s.a.w] ko kaggdama niyan sa di kapharatiaya o pagtaw niyan ko panolon iyan, sa giiprinarinawan o Kadnan iyan ko kapnd o awid iyan ko kapndolona niyan ko manga taw sa Makkah a paganay a kaomaan o panolon o Islām.

719. Pd anan ko manga btad o bankit a khapowalas so langowan a maliliawaw ko lopa sa khaopisan a datar o orak a manok a da dn a khailay ron a mangngtho a parahiasan iyan ka palaya dn miada so langowan taman. Ilay anka so Osn. 334.

Surah al Munāfiqūn

(al Munāfiqūn 5) Piakambowat o Ibn Jābir a miakapoon ko Qatādah a: Pitharo ko Abdullāا Bin Ubayyi a: Oba ka bo somiyong ko Rasūlullāh [s.a.w] sa makipamangni ka on sa karilaan ka, na aya siowa iyan na liningi iyan a olo niyan na tomioronon so ayat, go piakambowat o Ibn al Mundir a miakapoon ko Ikrimah so datar iyan.
(al Munāfiqūn 6) Piakambowat a miakapoon ko Urwah a: Gowani a tomoron so ayat a: “Pamangnin ka siran sa rila odi na di nka siran phamangnin sa rila ka apia ipamangni nka siran sa rila sa maka pito polo na di siran dn prilaan o Allāh..” na pitharo o Nabī a: Plawanan akn so pito polo a pangni akn sa karila i kiran, na tomioron so ayat a: “Mlagid kiran o pamangnin ka siran sa rila antaa ka di nka siran ipamangni sa rila…”. Go piakambowat a miakapoon ko Mujāhid ago so Qatādah so datar iyan. Go piakambowat iyan a miakathitayan ko al Ufī a miakapoon ko Ibn Abbās a: Gowani a tomoron so ayat a Bara’ah na pitharo o Nabī [s.a.w] a: Sakn na pkhan’g akn a pilbodlbod rakn siran na iphamangni akn siran sa karilaan siran sa kasobraan so pito polo a pangni akn ka kalokalo na so Allāh na rilaan iyan siran, na tomioron so ayat.

720. Gianan so thotolan ko manga ngongoda a iringa anan o manga Nasrānī a inaloy o Qur’ān so miambtad iran, a miapanothol anan ko kitab o Gibbon a so Decline and Fall of the Roman Empire (end of chapter 33). Sii ko kandadato o Roman Emperor a riasay niyan so manga Nasrānī, na adn a pito kataw a manga ngongoda sii sa ingd a Ephesus a gianatan iran so ingd sa mithapok siran ko isa a liang ko palaw a marani sankoto a ingd. Na tiorog siran sa miakasobra so tlo gatos ragon. Na gowani a so panglban o pinto o liang na miabinasa, na miakanaw siran, sa aya katao iran na da mathay a kiatoroga kiran sankoto a sold a liang, ogaid na gowani a so isa kiran na tomana sa kaingdan ka phamasa sa pagpr iran na miatoon iyan a so langowan taman na mimbaropa sa miagalin. Sa so agama a Nasrani a sasanaatn ko kagaganat iran na imanto na aya pman agama a lomalankap ko parinta, sa so nditarn iyan ago so awid iyan a pirak na datar o ba phoon sa isa a doniya, na kiasabapan oto sa kiapakatanoda niyan ko pamikiran, na so dato sankoto a ingd na binisita niyan ankoto a Liang, sa inamad iyan so btad ko kiaizai niyan ko manga ngongoda.

Na gowani a mabagombar so btad iran ko kalankapan o Roman Empire, na gioto i kiasabapan sa kiasorati sankoto a pnggaka ankoto a liang. Sa giankoto a kasoratan a gaang na khapakay a miaadn ago pkhailay ko miakasalono a masa, ka kagia gia Ephesus na bandaran a makalalawan sa katampar sa sdpan a kilid a ragat a Asia Minor, a mararani manga 40 odi na 50 ka miliyas sa pagotaraan a Smyrna. A sii sa oriyan na so Khalīfah al Wāthiq (842-846 A.C.) na somiogo sa salompok sa pantag sa kapagamada ago so kathndoa ko katatagoan sankoto a liang, sa datar o pinggolawla niyan ko kiapakikdgn iyan ko pimbalay o Dul Qarnain a pagalad sii sa Central Asia.

Sa giankoto a thotol na giimithotogalin sa giinggolalan sa dila a kna o ba misosorat a di tanto matatalasay so kapphanothola on. Na sii ko mararani 6th Century A.C. na adn a Syriac a panonorat na inidakat iyan oto sa panoratan. Sa pitharo iyan a so manga ngongoda na pito siran, a miakatorog siran ko liang ko kandadato o Emperor Decius (a mindato ko pagltan o 249-251 A.C. a skaniyan i mabasng i kiarasaya ko manga Nasrānī) na miakanaw siran ko kandadato o Theodosius II, a mindato ko pagltan o 408-450 A.C. A sii ko iringa on o manga Muslim na so Decius na aya ngaran iyan na so Daqiyanus (a phoon oto ko katharo a sifāt o basa a Latin o Decianus), a giankanan a ngaran na iringa a marata ko kapangarasi ago so kaada o kaontol.

721. So ar Raqim, na gioto so igagaang a thotolan kiran, gioto i katharo o Mujāhid, aya tindg o Ibn Abbās na ngaran oto o balintad a ron matatago ankoto a Liang.

722. Giankai a thotolan ko manga taw ko Liang (as’hāb al Kahf) na bialoy o manga Yahūdī a tpng ko Nabī [s.a.w] o katawi niyan so thotolan kiran na kiasabapan oto sa kiatoron ankai a Sūrah. Ilaya nka so sabap a kiatoron iyan.

723. So paratiaya ankoto a manga ngongoda a manga Nasrānī na tarotop a kapakaisaisaa ko Allāh (Tawhīd) ka kagia so paratiaya o Nasrānī a kapakatlo (Trinity) na pimbago anan ko oriyan o Îsā sa miakasobra so tlo gatos ragon (325 A.D.) a inipanolon o sabaad a manga pari iran a datar i Athanasius ago so salakaw ron, a siopak anan o mala a pari iran sa Alexandria a so Arius, ogaid na da siran makadaag sabap ko kabagr o parinta a Roman a tiabangan iyan ankoto a paratiaya a kapakatlo sabap ko kamapiaan iyan a matatago on a khaosar iyan ko kandadatoi niyan ko doniya sa masa oto. Ilay anka so thotolan ko Council of Necaea a miaaloy ko osayan ko Sūrah al Fātihah. Ilay anka so Osn. 235, 266, ago so osayan ko Sūrah al Fātihah ka ndodon so pariksa.

(al Munāfiqūn 7-8) Piakambowat o al Bukhārī a miakapoon ko Zayd Bin Arqam a: Mian’g akn so Abdullāh Bin Ubayyi a gii niyan tharoon ko manga pd iyan a: Di kano pnggasto ko taw a matatago ko Rasūlullāh [s.a.w] ka an siran makadlas ka amay ka makambalingan tano sa Madinah na phakaliyon on o mabagr so lbi a makadadapanas (aya pipikirn iyan a mabagr na skaniyan na aya makada dapanas na so Mohammad) na inaloy akn oto ko bapa akn, na inaloy niyan ko Rasūlullāh [s.a.w] na tialowan ako o Nabī [s.a.w] na pianothol akn on, Na piakisongowan o Rasūlullāh [s.a.w] so Abdullāh Bin Ubayyi ago so manga pd iyan, na mizapa siran sa da iran oto matharo, sa piakambokhag ako niyan ago binar iyan skaniyan na miasogat ako a shayi a da dn a ba rakn miakasogat a margn a datar iyan, na miontod ako sa walay na pitharo o bapa. akn a: Da kabaya akn sa ba ka pakapamraka o Rasūlullāh [s.a.w] ago kararangitan ka niyan, na piakatoron o Allāh so ayat iyan, na piakisongowan ako o Rasūlullāh [s.a.w]. Na biatiya iyan so ayat oriyan iyan na pitharo iyan a so Allāh na binar ka niyan, adn a manga okit iyan ko kiapanothola on a miakapoon ko Zayd a sii ko sabaad on na sii oto ko kiathidawa sa Tabūk so kiatoron o Sūrah na masa a kagagawii.

724. O ilaya so Latitude a Ephesus, na 38, sa katampar sa pagabagatan (north), sa makambbtad sa baba sa katampar sa pagotaraan o kaphramig o alongan, na so pnggaka o liang na sii makasasangor sa pagabagatan (north), na di ron khisogat so karanti o alongan, ka aya pkhasogat o ranti o alongan na so katampar sa pagotaraan (south). Na opama ka so manga ngongoda na miiga siran sa sii siran makasasangor sa katampar sa pagabagatan aya maana niyan na mapapandang iran so pnggaka o liang, na so alongan na sii phzbang ko katampar iran sa kawanan, a phromag sa katampar sa pagotaraan ago phsdp sa katampar sa diwang iran sa di niyan siran khabgan sa tanto a mayaw sa makadadaya siran sa mapia.

725. Pd a Hikmah o Allāh ko gii Niyan kiran kakhliklida na kagia o miatatap so lawas iran a middkt ko lopa ko miathay a masa na khasabapan sa kakhana on o lopa, na khabinasaan so lawas iran na so kapkhakliklid iran na pd oto a sabap a kiapanobay o kobal iran a da on makaprarad so kiathay a kapakaiiga iran, ogaid na so gaga o Allāh na da a sankot iyan ago di kharn o rarad o waraan (nature) sankai a doniya. Giankanan a btad na biagr o katao a bago Science o manosia.

726. So katharo a walyatalattaf وليتلطفna phoon ko pakaasal a Latafa a initimbang ko timbangan a Tafa’ala – Talattafa, na gioto so kinisogoon ko kakowaa ko mananaw a btad sa so pd iran a sosogoon na oba adn a makipmbono on a phangarasian iyan na di dn pagato sa ba dn plmlmk sa kananaw ka kagia so kaato niyan na khasabapan sa kakhadakpa on o Polis o parinta na khatokawan so btad iran ka khaizaan o Polis, karina oto sa tanto siran a mngingilam oba siran katokawi. Ika dowa a inipmaana on o manga pananafsir na so kazolnsoln sa mananaw ka oba siran katokawi o manga ridoay ran.

727. Marayag anan a tanda sa so taw a manarig ko Allāh sa samporna a kasarig na phaka- sarign iyan sabap ko katharo iyan a: Sa dn sa taw a ikalk iyan so Allāh na adnan iyan sa okita (a khiliyo niyan ko margn) ago rizkhiyan iyan sa arangarang a da dn sa itongan iyan (65:2-3).

728. Pd a Hikmah o Allāh sa kiapakitoonn iyan kiran na an katokawi o pagtaw sankoto a masa a mataan a so Allāh na pagoyagn iyan so manosiya ko oriyan o kapatay ran sabap sa lomiankap so paratiaya sa di khaoyag so manosiya ko oriyan o kapatay, sankoto a masa iran.

729. Inisapar o Allāh oba tgon o taw a mapita odi na amay na pnggolawlaan ko so nganin inonta a patot a matharo iyan a omiog so Allāh (In Shā Allāh) na pnggolawlaan ko ankai a btad, sabap sa so bo so Allāh i makaphapaar sa tarotop ko langowan a maoolawla sa da dn a gaga o kaadn o ba adn a manggalbk iyan odi na mambago niyan ka so kalangowan a shayi na pasad o Allāh, na amay ka di niyan sangoan so Allāh na datar o ba niyan phagrara sa adn mambo a khagaga niyan a shayi na inisapar on oto o Qur’ān. Aya lalayon a ptharoon iyan na so “Da a maoolawla go da a bagr inonta bo o misabap ko bagr o Allāh” (Lā Hawla Walā Quwwata Illā Billāh ).

730. So kialawani ko tlo gatos ragon sa siaw ragon na kagia so bilangan na madodowa a so Solar a bilangan (Calendar a sii phagonot ko alongan) ago so Lunar (Calendar a sii phagonot ko olan) a bilangan na kialawanan sa siaw ragon, ka an iyan marankom ankanan a dowa a bilangan, gianan i pamikiran on o manga Ulama ko Astronomy a manga Muslim. Ogaid na so Allāh i thito a gomgpa ko bilangan iyan.

Sūrah at Tagābun

(at Tagābun 14) Piakambowat o at Tirmidī ago so al Hākim a miakapoon ko Ibn Abbās a: Tomioron ankai a ayat sii ko sagorompong a pd ko manga taw sa Makkah a miamagislam siran na somianka so manga karoma iran ago so manga wata iran sa ba iran siran bagakn a somong siran sa Madīnah na gowani a makaoma siran ko Rasūlullāh [s.a.w] na miailay ran so manga taw a siabot iran so agama iran na inigagt iran a kasiksaa iran sii kiran na piakatoron o Allāh so ayat a: “ Amay ka nomapi kano ago domapay kano…”. Go piakambowat o Ibn Jarīr a miakapoon ko Atā’ Bin Yasār a: Tomioron so Sūrah at Tagābun langon sii sa Makkah inonta ankai a manga ayat a: “Hay miamaratiaya mataan a pd ko manga karoma niyo..” a tomioron ko Awf Bin Mālik al Ashja’ī a adn a karoma niyan ago wata iyan na amay ka makipthidawa na goraokn iran, sa tharoon iran on a antai mbagakan ka rkami? Na ikapdi iyan siran na di lomalakaw na tomioron ankai a ayat ago so lamba on sa taman ko kapos iyan sii sa Madīnah.

731. Inisogo o Allāh ko Mohammad [s.a.w] a katatapa niyan sa ginawa niyan a pd o manga taw a miamaratiaya a gii ran plobaan so khithoonaan iran ko Kadnan iran mapia pn manga mrmr siran ago manga pobri, ka kagia aya mapia ko Allāh na so taw a miaratiaya on mapia antona a i btad iyan, so pman so taw a kafir na mapia pn i kadato iyan, kakawasaan iyan, kataid o paras iyan na da dn a bali oto ko Allāh, ka aya pagilayin iyan na so paratiaya ko poso’, na so Rasūlullāh [s.a.w] na mala sa pikir iyan a kapagislam o manga dato ko Quraysh ka oba mabaloy a bagr o Islām amay ka magislam siran, na inisapar on oto o Allāh. Ilay anka so sabap a kiatoron ankanan a ayat.

28. Miapanothol a miakapoon ko Nabī [s.a.w] a adn a sakataw a mama a piamisita niyan a pagari niyan (sii ko Allāh) sa isa a lipongan, na inwakilan skaniyan o Allāh sa isa a malāikat ko lalan iyan na kagia mabalak iyan na inizaan iyan a: Anda ka zong? Na pitharo iyan a phamisitaan akn a pagariya akn sankai a lipongan, na pitharo iyan a: Ba adn a pkhaskat ka on a limo? Na pitharo iyan a: Da, a rowar sa kiababayaan ko skaniyan sa pantag ko Allāh, na pitharo iyan a: Sakn na sogo’ o Allāh sii rka sa mataan a so Allāh na kiababayaan ka niyan sa datar o kiababaya inka on. (Pianothol i Muslim). Go pitharo iyan a: Da a montod a manga pagtaw a phagalowin iran so Allāh inonta a kholilingan siran o manga malāikat ago kolambowan siran o limo, ago toronan siran o kalilintad, ago bantogn siran o Allāh ko manga malāikat iyan.

732. So katharoa a Surādiq na skaniyan so panglaban a poy odi na kolambo a apoy a makaliliot kiran a da dn a ba iran on kaphakaliyo a mayaw sa taman a mayaw. Miakapoon ko Abū Sa’īd al Khudrī a miakapoon ko Rasūlullāh [s.a.w] a: Mataan a so panglban o Naraka na pat lapis a klb na oman i salapis sankoto a klb na blangan a pat polo ragon (Piakambowat o Ahmad ago so at Tirmidī ago so Ibn Jarir ko Tafsīr iyan).

30. Pitharo o Rasūlullāh [s.a.w] a: Da a pd sa Muslim a mamola sa pamomolan inonta a ma-adn a so miakan on na sadka niyan, so miapankhaw ron na sadka niyan, sa da dn a kanggonaan on a isa bo inonta a maadn on a sadka niyan. (Pianothol i Muslim).

Sūrah at Talāq

(at Talāq 1) Piakambowat o Ibn Abī Hātim a miakaokit ko Qatādah a miakapoon ko Anas a: Tialak o Rasūlullāh [s.a.w] so Hafsah na somiong ko pamiliya niyan na tomioron so Ayat. Na tomioron sii ko Abdullāh Bin Amr Bin al As, ago so Tufayl Bin al Harith ago so Amr Bin Sa’id Bin al As. Na miatharo on a baling inka skaniyan ka mataan a barapowasa ago barasambayang. Go piakambowat o Ibn Jarīr a miakapoon ko Qatādah ago so Ibn al Mundir a miakapoon ko Ibn Sīrīn. Go piakambowat o Ibn Abī Hātim a miakapoon ko Muqātil ko katharo iyan a “Hay Nabī igira tialak iyo so manga babay” na pitharo iyan a minisampay rkami a skaniyan na initoron ko Abdullāh Bin Amr Bin al Âs, ago so Tufayl Bin al Hārith ago so Amr Bin Sa’īd Bin al Âs.

733. So kasorgaan na gianan so darpa a tanda o kapakadaya ago so kapakadkha a tarotop a da dn a miphkhno ron o phakasold on sa palaya dn kasawit ko mapia, a balas o kiapromasay sankai a doniya ko kiapangongonotan ko manga sogoan o Allāh ago so kiapananggilai ko manga lalangan iyan, sa madakl a tanto a kaphagaloya on o Allāh sa pangoyat a aya ropaan iyan a kalilid na pphamanoga ko kababaan iyan so manga lawas a ig.

734. So kikhapaarn ko asinda sankai a doniya na tanda ko kakhakawasa ago so kapakadadaya o taw a khi rk on, na aya kalilid na pkhalipatan iran so katatadmi ko manga limo o Allāh ago gii siran botakal ago pphangarasi siran. Pitharo o Allāh a: “ Mataan a so manosiya na disomala a mangalandada amay ka mailay niyan a khawasa” (96:6).

735. Pitharo o as Suhaylī a miakapoon ko Mohammad Bin al Hassan al Maqrī a: Aya ngaran o mama a mapia na so Tamlikhā na so isa on na so Futis a mithompok siran sa dagangan oriyan iyan na pimbagi iran so dagangan iran sa oman i isa kiran na miakakowa sa tlo nggibo a Dinār, na so mu’min na inipamasa niyan so sanggibo ron sa oripn na pimaradika iyan, na so ika dowa nggibo na inipamasa niyan sa nditarn a piakinditar iyan ko manga miskin, na so ika tlo nggibo na inipamagana niyan, ago mimbalay sa masjid ago mikhapiaan, na so isa a mama na miangaroma sa manisan a babay a adn a pirak iyan ago miamasa sa binatang ago sapi na pithalon iyan ago mindagang na miakala so tamok iyan taman sa da a phakadatar on sa tamok ko masa niyan, na so isa a mama a mu’min na miasogat a margn na miapikir iyan a nggalbk ko bolayoka iyan na somiong on na piphanon iyan on so kargn o btad iyan, na iniiza iyan on o anda niyan tiago so pirak iyan na pianothol iyan on so siowa iyan sa pangilay niyan ko kasosoat o Allāh, na pitharo iyan a sayana ka a mapasang i kazadka, a di ko pipikirn o ba phakatindg so bankit sa da a kapkhailaya ko rka a rowar sa bon’g a da a ongangn iyan, sa aya balas ka rakn na so kakhawiswisi rka sa liyo ka ko darpa akn. Na tinioba skaniyan o Allāh sa inantior iyan so asinda niyan ago so tamok iyan ka skaniyan na kafir. Sii ko Aja’ib al Karamanī na miaaloy ron a siran na magari sii ko mabawataan o Isrāīl a so isa on na mu’min a aya ngaran iyan na so Tamlikhā, go miatharo a so Yahūdā, na so isa na kafir a aya ngaran iyan na so Nutrus a siran so miaaloy ko Sūrah as Saffāt.

736. So taw a mabagr i paratiaya na di ron khiorarig so kakayaan ko doniya sabap sa kagia kna o ba niyan doniya so doniya a katatagoan on sa adn a pkhailay niyan ko pamikiran iyan a ingd a pkhaori a aya niyan babantakn, sa di ron phakabalamban so doniya ka katawan iyan a so doniya na ingd a ba dn sagad a sapolo rasay ta on a siaw sansara ta on, na so alongan a maori na ingd a katamanan a da on so kaoripn ago so kapakarondan.

737. Sii ko masa a kabarandiya o manosiya sa aya bo a pkhan’g iyan a sowara na so sowara o pirak ago aya bo a pkhakilala niyan na so robosan o manga kawasa, na mataan a piakalklk oto a masa a khasagadan o kaoyagoyag ka kagia so manosiya na inadn a waraan iyan so kapkhababayai ko tamok, na so mambo so tamok na bithowan o Qur’ān sa mapia (al Khayr) ka kagia pkhababayaan o manosiya a lagid o ba montiya a khandak a sa dn sa kabaya iyan na khaparoli niyan sa bagr ankoto a pirak. Apia sii dn ko masa a kabolawanan o paratiaya ko Allāh gowani a moontod so Rasūlullāh [s.a.w] ago so manga sahabah niyan na somiagad kiran a mama a ndadabokan so lawas a masigay so bok iyan, na iniiza o Rasūl ko manga pd iyan o antonaa i maptharo iran roo na pitharo iran a gioto so mama a o pangakap ko kapangaroma na matarima so tonang iyan na opanonogo na pamakin’gn so sogoan iyan, na da mathay na somiagad a mama a mirorondan so lawas ago misosondong so mata a mrmr na iniiza kiran o Rasūlullāh [s.a.w] o antonaa i maptharo iran na tig iran a gianan so mama a o pangakap na di ithankap so angin iyan na o panonogo na di ipnggolalan so sogoan iyan, na pitharo Rasūlullāh [s.a.w] a so pno o doniya a datar o miaona a mama na tomo ankoto a sakataw a mama a miaori somagad. So Islam na aya phagargaan iyan na so madadalm ko poso’ a paratiaya, sa di niyan pagargaan so rinayagan o bontal o manosiya.

(at Talāq 2) Piakambowat o al Hākim a miakapoon ko Jābir a: Tomioron ankai a ayat sa isa a mama a pd ko Ashja’ a miaadn a mrmr a daa tamok iyan a madakl i pagprn na miakaoma ko Rasūlullāh [s.a.w]. sa miamangni ron, na pitharo iyan on a kalkn ka so Allāh ago zabar ka, na da tanto mathay na miakaoma a wata iyan a adn a aawidan iyan a kambing a so ridoay na miasogat iran skaniyan na somiong ko Rasūlullāh [s.a.w] na pianothol iyan on so thotol na pitharo iyan a: Kalangolagon iyan. Na tomioron ankoto a ayat na pitharo o ad Dahabī a: Gioto na thotol a masasanka a adn a saksi iyan, go piakambowat o Ibn Jarīr so datar iyan a miakapoon ko Salim Bin Abi al Jā’d, ago so as Suddī sa bitho niyan so mama a so Awf al Ashja’ī, go piakambowat o al Hākim a pd ko hadith o Ibn Mas’ūd sa bitho niyan sa datar oto. Go piakambowat o Ibn Mardawiyyah a miakaokit ko al Kalbī a miakapoon ko Abū Sālih a: Miakapoon ko Ibn Abbās a: Miakaoma so Awf Bin Mālik al Ashja’ī na pitharo iyan a: Hay Rasūlullāh [s.a.w] so… …wata akn na miabiyag skaniyan o ridoay sa kiatkawan so ina iyan na antonaa i izogo oka rakn? Na pitharo iyan a izogo akn rka ago skaniyan a kapakandakla niyo ko katharoa ko Lā Hawla walā Quwwta illā Billāh, na pitharo o babay a: Oway, na lialayon iran oto na kialipatan skaniyan o ridoay na tioyok iyan so manga kambing iran na minioma niyan ko ama iyan, na tomioron ankoto a ayat, go piakambowat skaniyan o al Khātib ko thotol iyan a miakaokit ko Juwaybir a miakapoon ko ad Dahhāk a miakapoon ko Ibn Abbās, go piakambowat skaniyan o at Tha’labī sa okit a salakaw a malobay, ago so Ibn Abī Hātim sa okit a salakaw a mursal so kiapnothola on.

738. Marayag a tanto a kapmbgay o Allāh sa ibarat ko kakhada o doniya sa datar o kapzagad o mangngtho ko lopa a katawan oto o manosiya ago kasasandngan iyan sa gagawii dawndaw a so langowan taman na pmbaropa magalin, ka so kataid ago katanos o obarobar na sayana a ba dn sagad, na magaambo khalayon na di ta mapzagipa o ba miakanggagayan sa isa bo ka magabi, na gianan so kaoyagoyag, pagariya sa tatanod inka lalayon.

45. Pitharo o Rasūlullāh [s.a.w] a: Mialogi so (taw) a oripn o Dinār ago Dirham (Pirak) go so taw a oripn o phizoson a sotra a nditarn a manga ala i arga. A o bgi na masoat, na odi bgi na di masoat. (Pianothol o al Bukhārī).

(at Talaq 4) Piakambowat o Ibn Jarīr ago so Ishaq Bin Rahawiyyah ago so al Hākim ago so salakaw kiran a miakapoon ko Ubayyi Bin Ka’b a: Gowani a tomoron so ayat a so sii ko Sūrah al Baqarah sii ko iddah o manga babay na pitharo iran a da a mialamba ko manga iddah o manga babay a da maaloy so maroni ago so manga ala a go so manga oogat na tomioron so ayat a: “ Go so siran oto a kiadaan siran sa panginam ko kakayl (maana tiaphkan a manga babay)..”, go piakambowat o Muqātil sii ko tafsir iyan a so Khallād Bin Amr Bin al Jamūh na iniiza iyan ko Nabī so Iddah o babay a di khakayl (di khaoma a basa) na tomioron ankoto a ayat.

Sūrah at Tahrīm

(at Tahrīm 1) Piakambowat o al Hākim ago so an Nasā’ī sa sanad a mapia a miakapoon ko Anas a: So Rasūlullāh [s.a.w]. na adn a oripn iyan a babay a phzoldan iyan na isisiksa on dn o Hafsah sa taman sa hiaram iyan sa ginawa niyan na tomioron so ayat a “ Hay Nabī ino nka harama so nganin a hialal rka o Allāh”.

739. So kaphakandod ko Allāh na talandiyang so manosiya a apay so inabis on a kobal ko kiatoria on na phakandodn on o Allāh (Urātan Gurlāعراة غرلا ) manga talandiyang a phisonodan, sa datar dn o kiapakaoma tano ko doniya ko kinimbawataan rki tano a talandiyang tano.

(at Tahrīm 2) Piakambowat o ad Diyā’ ko al Mukhtārah a pd ko thotol o Ibn Umar a miakapoon ko Umar a: Pitharo o Rasūlullāh [s.a.w] ko Hafsah a di nka phanothola sa isa a taw a so Ina o Ibrāhīm na haram rakn (so kasoldi ron) na pianothol o Hafsah ko A'ishah, na piakatoron o Allāh so ayat, go piakambowat o at Tabarānī sa sanad a malobay a pd ko thotol o Abū Hurayrah a: Somiold so Rasūlullāh [s.a.w] ko Māriyyah a karoma niyan ko walay o Hafsah na miakaoma skaniyan na miaoma niyan siran na pitharo iyan a hay Rasūlullāh [s.a.w] sii ko walay akn kna o ba sii ko walay o manga karoma nka a pd na pitharo iyan a haram rakn so kasoldi ron hay Hafsah sa pagma anka rakn anan, na lominiyo so Hafsah na somiong ko Aishah na pianothol iyan on, na piakatoron o Allāh so ayat, Go piakambowat o al Bazzār sa sanday a mapia a miakapoon ko Ibn Abbās a: Tomioron ankoto a ayat sii ko oripn iyan a babay ago piakambowat o at Tabarānī sa sanday a mapia a miakapoon ko Ibn Abbās a: Miaadn so Rasūlullāh [s.a.w] a phaginom sii ko Sawdah sa Tnb na somiold ko A'ishah na pitharo iyan a: Pkhabawan akn ska sa mado, oriyan iyan na somiold ko Hafsah na pitharo iyan so datar o katharo o A'ishah, na pitharo iyan a ba anda sabap ko panginginomn a ininom akn sii ko walay o Sawdah, sa naino ka di ko dn inomn zaroman na tomioron ankoto a ayat. Pitharo o al Hāfidh Ibn Hajar a: Khapakay a giankoto a ayat na tomioron sabap sankoto a dowa a sabap. Go piakambowat o Ibn Sa’d a miakapoon ko Abdullāh Ibn Rafī’ a: Inizaan akn so Ummu Salamah makapantag sankoto a ayat, na pitharo iyan a: Adn a matatago rakn a tnb a mapoti na so Nabī na phaginom on sa pkhababayaan iyan na pitharo on o A'ishah a: So tamaing iyan na pphanbog sa marata, na hiaram iyan sa ginawa niyan, na tomioron ankoto a ayat.

740. Gianan so kiasanka o Iblis ko kinisogoon o Allāh ko kasojud ko Ādam o manga malaikat. Ilay anka so S.7:11-18 ago so S.17:62-65, go so Osn. 27, 610, 699, 700.

741. So katharo a mawbiqā موبقاna pitharo o Ibn Abbās a: Kaantior, go pitharo o Qatādah a skaniyan so landing ko Naraka, pitharo o Ibn Jarīr a miakapoon ko Anas Bin Mālik a skaniyan na landng ko Naraka a pd sa dana ago rogo’ a maphagld on so manga kafir.

Sūrah Nūn

(Nūn 2) Piakambowat o Ibn al Mundir a miakapoon ko Ibn Jurayj a: Miaadn siran a gii ran tharoon ko Nabī [s.a.w] a skaniyan na pmbthangn oriyan iyan na Shaytan, na tomioron ankoto a ayat.
(Nūn 4) Piakambowat o Abū Na’īm sii ko ad Dalā’il ago so al Wāhidī sa sanday a pianothol iyan a miakapoon ko A'ishah a: Da dn a isa bo a makalawan sa kapia i parangay ko Rasūlullāh [s.a.w] da dn a tomiawag on a isa bo a pd ko manga bolayoka iyan ago so manga tonganay niyan inonta a pitharo iyan a: Tiarima akn so tawag iyo na piakatoron on o Allāh so ayat a: “ Mataan a ska na phapantaw sa parangay a sangat a mala”.

742. Aya miakaoma kiran a siksa o miaonaan iran na gioto so kiapangnia iran sa mitana kiran dn so siksa o Allāh a ipphamagita kiran o manga sogo’ sa datar o kiaaloya on o Qura’ān a “ Pakiologi kami nka sa sagpik a ator a phoon sa kawang amay ka bnar ka” go so “ Talingomaan ka rkami so siksa o Allāh amay ka bnar ka” go so “ katharo o Quraysh a : Hay Tuhan ami amay ka gianan na skaniyan so bnar a phoon rka na pakaorani kami nka sa ator a phoon sa kawang odi na talingomaii kami nka sa siksa a malipds” sa sabap sankanan a manga katharo iran na miakasapar kiran oto sa kaparatiaya iran, ka aya tankap iran on na so pagita o manga sogo’ na di bnar ago di mapnggolawla. Go piangni ran a kasandngan iran so siksa sa so dn so manga mata iran. Bialoy o Allāh so siksa iyan a sosonan iyan ko miangaoona a pagtaw sa amay ka so pagtaw a pkhaori na di siran maratiaya sa datar o kiasanka o miaonaan iran na pnggolalan kiran ankoto a sosonan o Allāh. Amay ka so pagtaw na maoma siran o sogo’ o Allah na di siran maratiaya, sa pakalaan iran so kandarowaka ago so kasopak ko kabaya o Allāh na pakaomaan iyan kiran so siksa iyan a makalawlaw a makabankit sa mabinasa siran sa tarotop a kaantior.

743. Aya kaphakaoma o siksa o Allāh a makalawlaw na sii ko oriyan o kisampay kiran o panolon o manga sogo’, sa maosay kiran phorong so kariribat o paratiaya iran ago so manga galbk iran na amay ka somanka siran sa di siran maratiaya na makaoma kiran so siksa o Allāh a phakaantior.

744. So siksa o Allāh sankai a kaposan a pagtaw na kna o ba pkhitana dn ko masa a kangalbka iran ko kasopak, ogaid na bigan siran o Allāh sa taalik a mattndo, sa limo iyan kiran ka kalokalo na makathawbat siran odi na matoon iran so toroan, sa makapango-ngonotan siran ko kabaya o Allāh.

745. So manga lipongan a inantior o Allāh na gioto so manga pagtaw a miangaoona a sianka iran so manga sogo’ o Allāh, na so kiaantior iran na datar oto a khaantior ankai a pagtaw a somasanka ko panolon o Mohammad [s.a.w] sa pagita kiran oto o Allāh opama o pzabota iran, sabap sa kagia pitharo iran so katharo a kasanka ago so kiapangniya iran ko kitana kiran o siksa o Allāh sa makasaybarat sa oran a mitambon kiran.

(Nūn 10-11-13) Piakambowat o Ibn Abī Hātim a miakapoon ko as Suddī ko Katharo o Allāh a: “Go oba nka onoti a langowan a balisapaan a makadada-panas” na pitharo iyan a tomioron ko al Akhnas Bin Shurayq, go piakambowat o Ibn al Mundir a miakapoon ko al kalbī so datar iyan, go piakambowat o Ibn Abī Hātim a miakapoon ko Mujāhid a: Tomioron. ko al Aswad Bin Abd Yagūth, go piakambowat o Ibn Jarīr a miakapoon ko Ibn Abbās a: Tomioron ko Nabī [s.a.w]. ankoto a ayat na di ami skaniyan katawan sa taman sa tomioron ko oriyan oto so “ Takabor ko oriyan oto na marata i parangay odi na wata sa di kawing..” na miakilalami skaniyan a adn a tangila niyan a datar o tangila a kambing a inabis a mabibitin ka da magintas.
(Nūn 17) Piakambowat o Ibn Abī Hātim a miakapoon ko Ibn Jurayj a so Abū Jahl na pitharo iyan ko gawii a kiathmo sa Badr, a singgawta niyo siran sa samporna a kasinggawt na pamatonga niyo siran ko manga patong sa di niyo siran pamonoa na tomioron so ayat.

Sūrah al Haqqah

(al Haqqah 12) Piakambowat o Ibn Jarīr ago so Ibn Abī Hātim ago so al Wāhidī a miakapoon ko Buraydah a: Pitharo o Rasūlullāh [s.a.w] ko Alī Bin Abī Tālib a: Mataan a inisogo rakn a kapakadazga ko rka sa ginawa ko sa di ko ska ipakawatan ago pangnda on akn ska ago makasabot ka, sa miapatot rka a kasabota nka ko langowan a ndao akn rka, na pitharo iyan a tomioron on ankoto a ayat a “Go sabotn skaniyan a tangila a pzabot “.

Sūrah al Ma’ārij

(al Ma’ārij 1) Piakambowat o an Nasā’ī ago so Ibn Abī Hātim a miakapoon ko Ibn Abbās ko katharo o Allāh a: “Adn a miniza a phangingiza”a pitharo iyan a……na piakatoron o Allāh ko Nabī niyan so ayat, a aya iniwahi ron na so katharo o Jinn, go piakambowat o Ibn al Jawzī ko kitab a Safwah as Safwah sa sanday niyan a miakapoon ko Sahl Bin Abdillāh a: Gioto so an Nadhr Bin al Hārith a pitharo iyan a: Hay Tuhan ami amay ka gianan so bnar a phoon rka na pakaorani kami nka sa manga ator a phoon sa langit. Go piakambowat o Ibn Abī Hātim a miakapoon ko as Suddī ko katharo o Allāh a: “Adn a miniza a phangingiza” a tomioron oto sa Makkah ko an Nadhr Bin al Hārith, na tomiana on so pangni niyan ko kiathidawa sa Badr.

746. So katitimblan ko thotolan ko Mūsā na pantag ko kaphayaga niyan ko pat a titik: (1) So Mūsā na adn a katao niyan ko ongangn o manga taw sa Misir, na minsan pn gioto dn na di oto phakaampl ka da niyan marankom so langowan taman, apia pn makowa niyan so langowan a katao ko sarza iyan a masa, sa so katao ago so kapandayan ago so ongangn na palaya dn milahar na di dn khasanaan sa ba niyan langon marankom so katao. Sa so katao a phoon ko Allāh ko kiphapantagn iyan ko manosiya, na aya marayag ago masindaw ago da katamani sa da khirid. Apia sii pn ko oriyan o kiakowaa o Mūsā ko katao a Wahī, na da pn phasapasad so katao niyan. (2) So panagontaman a lalayon ago tatap na patoray ko kaplobaa ko katao ko kaphlagaday o masa a gioto so piloba o Mūsā. (3) So Walīy a piakammsa a pinggorowan iyan a aya ingaran iyan ko iringa on na so Khidhr a bigan o Allāh sa katao a phoon on (Ilm Ladunnī) a di khatantal a katao o Mūsā . (4) Adn a manga antoka ago iringa ko kaoyagoyag a piamakammsa, ogaid na so ongangn o Allāh na kaoombawan iyan so itongan ago so pandapat o mansoiya. Ilay anka so S. 2: 49-61; 17:101-105; 20:9-24 ; 20:25-36; 20:37-40 ; 20: 41-76 ; 20: 77- 98. go so Osn. 349, 356, 713.

747. Aya giimlilipat na so shaytan kna o ba so Allāh a so manga taw na aya katharo iran na “Odi ako plipata o Allāh ”. Ilay anka so S. 18:63 ago so S. 12:42. ago so Osn. 309, 532.

748. Aya marani a khatarima a tampat a lopa a kambbtadan ankanan a kiathoonaan iran na sii sankanan a dowa a barokan o kiaposan ko Kalodan a Mariga (Red Sea) a so pmbthowan sa Soyok a Aqabah (Gulf of Aqabah) ago so Soyok a Suez (Gulf of Suez) a maliliyot iran a saginda a polo a Sinā (Sinai Pninsula) a san miakatarg so Mūsā ago so manga Isrāīl sa mithaataap siran on ko miathay a manga ragonan ago ron dn miawafat so Mūsā. Adn pn a mimaana on sa so dowa a ragat na gioto so dowa a katao a matatago ko ginawa o Mūsā ago so Khidhr. Ilay anka so Tafsīr a al Baydhāwī. Aya tindg o Qatādah ago so salakaw ron na sii siran miakathoona ko kalodan a Fāris a matatampar sa sbangan ago so kalodan a Rūm sa katampar sa sdpan. Pitharo o Mohammad Bin Ka’b a so kazosombakan o dowa a ragat na sii sa Tanjah sa sindadan a ingd a Magrib. Sa so Allāh i lbi a makaggpa ko datar anan a btad.

749. Aya ngaran o mangoda a pd o Mūsā na so Yusha’ Bin Nun (Joshua) a siran i miloba sankoto a oripn o Allāh a mala i katao ko pagns a skaniyan so Khidhr.

66. Pitharo o Rasūlullāh [s.a.w] a: Aya ibarat o mapia a inampda ago so marata a inampda na datar o (taw) a maawid sa kastori (lana mamot) ago so pthatap sa tatapan (pannzal) a so maawid sa kastori na adn oto a kabgan ka niyan on na adn pman a makapamasa ka on, na adn pman a gia bo a kapakabaw nka on sa manayo a baw, na so pthatap sa tatapan na adn oto a matotong iyan so nditarn ka, odi na makabaw ka on sa baw a mado. (piagayonan o dowa Imām).

750. Sii dn ko paganay a katao a pagns a mailay o Mūsā a piakammsa na kialipatan iyan so kaphantang a piphasadaan iran sa minisagda iyan so Khidhr ko kialbowa niyan ko padaw a indaan iran.

751. Gowani a mipankat so kadalm o pagns a katao ago miozor so piakammsa a kiasandngan o Mūsā na da pman makatigr, kagia ko paganay na kalbo sa padaw na imanto na kabono dn sa bibiyag a angias pn na miakazadaw so Mūsā sa ino nka mbonoa so taw a angias sa kialipatan iyan so pasad iran sa miaona.

(al Ma'ārij 2) Piakambowat o Ibn al Mundir a miakapoon ko al Hassan a: Tomioron ankoto a ayat na pitharo o manga taw a anda phakatana so siksa na piakatoron o Allāh so katharo iyan a: “Sii ko manga kafir na di ran kharn (ankoto a siksa a khisogat kiran).

Sūrah al Jinn

(al Jinn 1) Piakambowat o al Bukhārī ago so at Tirmidī ago so salakaw kiran a dowa a miakapoon ko Ibn Abbās a: Biatiya o Rasūlullāh [s.a.w] ko manga Jinn a da niyan siran mailay ogaid na lomialakaw skaniyan ago so sabaad ko manga bolayoka iyan a babantakn iran a padian a Ukāz, sa kialtan so manga shaytan oba iran katokawi so thotol a pphakapoon sa langit, sa miangasosogat siran a manga ala a kadg na miakambalingan siran ko pagtaw iran. so manga shaytan na pitharo iran a da ini inonta a adn a nganin a miabago, na somiong siran ko sdpan o lopa ago so sbangan iyan sa pagilayin iran o antonaa i miabago na so miakasangor on sa Tihāmah na miabalak iran so Rasūlullāh [s.a.w] a skaniyan na sii matataman sa Nakhlah a gii siran zambayang sa Zobo na gowani a man’g iran so Qur’ān na romink siran sa piamakin’g iran na pitharo iran a giai i miakarnding rkano ago so manga thotol ko langit na roo dn na mimbalingan siran ko pagtaw iran na pitharo iran a hay pagtaw ami mataan a mian’g ami a Qur'ān a piakammsa. Na piakatoron o Allah so surah al Jinn, ko Nabi niyan. Piakambowat o Ibn al Jawzi sii ko Safwah as Safwah a miakapoon ko Sahl Bi Abdillah a: Miaadn ako sa katampar ko ingd o Âd na miailay akn a bandaran a pd sa ator a migagaang ko lmbak iyan a torogan a pd sa ator a babalingan a Jinn, na somiold ako na miailay akn a matoa a shaykh a mala i lawas a giizambayang sa maadap sa Ka’bah a adn a nditarn iyan a makapal a gabar a da marombay, na da ko pammsaan so kala o lawas iyan sa lawan ko kinipammsaan akn ko kababago o gabar iyan, na sialam akn skaniyan na simbag ako niyan a salam, sa pitharo iyan a hay Sahl mataan a so manga lawas … na di niyan kharombay so manga nditarn, aya mataan na aya pphakarombay ron na so baw o manga dosa ago so kapkhan sa haram, sa giankai a gabar akn na zisii rakn dn ko miamaka pito gatos ragon a masososlot akn ko kinithoonaan akn ko Īsā ago so Mohammad na piaratiaya ko siran a dowa na pitharo akn on a antawaa ka? Na pitharo iyan a pd ako ko tioronan o ayat a: Tharo anka a iniwahi rakn a mataan a adn a miamamakin’g a sagorompong a pd ko manga Jinn”.

752. Giankoto a miaoma iran a manga taw na da kiran so parangay a mapia ko kasakawa ko ana (bisita) a siran pn na mibabagowan sankoto a ingd iran a makapagoongaya sa ogop ago pagpr na da kiran dn maparo so kakhapiaan iran sa kabgay sa pangn’nkn ko Khidhr ago so Mūsā, sa adn a ithalas iran a klb a di ran khagaga na ba dn piakabkn o Khidhr, sa aya bantak o Mūsā a tharimaan a akal na makisokay kiran so Khidhr sa kapagothanga on kaan iran mipagpr so khisokay ron, na aya pinggolawla niyan na so sopak ko akal a khatarima sabap ko kadalm o katao niyan a di oto praotn o Mūsā a gpaan a katao.

753. Na gowani a osayin o Khidhr so Hikmah ko talikhodan o pinggalbk iyan na miatarima sa mapia a mataan a so katao na madalm, sa so Mūsā na miakazndit ka o miakasabar ko lalangan o Khidhr na madakl a khasima iyan a katao a khakowa niyan on.

754. Pitharo o as Suhaylī ko dowa kataw a bagowa mama a manga ilo a siran so Asram ago so Suraym a manga wata siran o Kasih, a skaniyan na mama a sālih a barasimba ko Allāh. Inaloy o as Suyūtī a aya ngaran o dato na so Hadad Ibn Badad, na so ama o wata a biono o Khidhr na so Abra na aya ina iyan na so Sahwa, sa siambian kiran o Allāh ankoto a wata iran sa bagowa raga a mimbawata sa Nabī ko oriyan o Mūsā a so Sham’ūn.

755. Khasabot san a so kapia o amal o loks na kapnggonaan o moriataw niyan sa limo o Allāh sii kiran, sa datar ankoto a miaolawla a siniyap iyan kiran a di madadas so gadong a tamok o loks iran sa kanggonaan iran ko kisampay ran ko masa a kiakhasad o omor.

756. Miaaloy ko Sahīh al Bukhārī a miakapoon ko Abū Hurayrah a so Rasūlullāh [s.a.w] na pitharo iyan a: Bithowan so Khidhr sa Khidhr (masilm a gadong) ka kagia miontod sa rasaas (Farwah) na minitkaw a tiagthr sa miakasilm so kaoontodan iyan. Giankoto a Farwah na skaniyan so otan a miagango (rasaas) a ipmbayog o ndo igira siambr iyan, go miatharo a aya mapipikir on na so dn so lopa a bayank. Adn a mithindg sa taman imanto na oyagoyag pn so Khidhr a pd on so an Nawawī, ogaid na aya mabagr a tindg na so kiapatay niyan.

757. So thotolan ko Dul Qarnayn (khirk ko dowa a panga, odi na dato ko dowa ingd) na pd anan a initpng o manga Yahūdī ko Rasūlullāh [s.a.w] sa minggolalan sa pakaiza a inipangndao iran ko manga mushrik sa Makkah a kiizaan iran on ko Mohammad [s.a.w] a pd a kiasabapan ko kiatoron ankanan a Sūrah.

So Yusuf Ali ko diorobasa niyan ko Qur’ān na aya tindg iyan na so Dul Qarnayn na mararani gioto so Iskandar al Maqdūnī (Alexandar the Great) a taw sa Macedonia, sabap kon sa so manga papata ko Dul Qarnayn na palaya dn domadait ko manga sipat o Alexandar. Ogaid na kna o ba aya bantak tano na so katndo o manga taw a inaloy o Qur’ān aya patoray na so kaparatiayaa ko madadalm on a ongangn ko kopphanothola on a aya phakanggay a gona ko kibabatog o manosiya ago sii ko maori a alongan. So manga thotol ko Qur’ān na kadadalman sa ongangn a o sabota o pmbatiya na phakanggay ron a gona, kna o ba aya bantak on o Qur’ān na so kakilala o manga taw sa so dn so lawas iran.

87. Pitharo o Rasūlullāh [s.a.w] a: Pndadaawai kano sii rakn (ko manga tontot a kabnar) na so sabaad rkano na khabaloy a mapia i daawa ko tindg iyan a di so salakaw ron, na imbgay akn on so kabnar ko dianka a kian’ga ko ko daawa niyan, na sa taw a mibgay akn on so kabnar o pagari niyan (a di ron kapapatotan) na mataan a pphotoln ko ron a rk iyan a sagintas a pd ko apoy o Naraka (sa o ba niyan kowaa). (Piagayonan o dowa a Imām).

758. Gianan so kiandalakaw niyan sa katampar sa sbangan ko kaphoon iyan sa katampar sa sdpan sa somindad so lalakaw niyan sa katampar sa sbangan sa datar o ba niyan miaoma so pzbangan o alongan ka kagia mianinggaposan sa tpik a ragat a datar o kiasong iyan sa sdpan a minisamapay ko phikilidan o ragat sa sdpan.

759. Giankoto a pagtaw na mamamayas so ingd iran a da a ba iran manga taragombalay a manga walay a pkhasirongan iran ago da pn a manga pamomolan iran a phakadalong kiran, sa pitharo o Sa'’d Bib Jubayr, a siran na manga taw a manga ririga i warna a manga bababa i tindg, a aya ipphagintaw iran na kathogs sa sda. Pitharo o al Hassan sankoto a ayat a: So ingd iran na da a manga taragombalay ron sa anda i kasbang o alongan na lomnggm siran ko ig, na andai kasdp iyan na lomiawaw siran sa mangaoyagan siran sa datar o giikapanathab o binatang. Pitharo o Qatādah a siran na mababaling siran ko lopa a da a mangngtho on na amay ka sombang so alongan na somold siran ko manga girb iran, na amay ka mapolid so alongan na lomiyo siran ko manga kalopaan iran. Pitharo o Ibn Jarīr a so ingd iran na da a taragombalay ron sa igira somibang so alongan na somolk siran ko manga girb iran, na amay ka mapolid na lomiyo siran sa so ingd iran na landap a da a ba on kapalawan.

760. So pagtaw a Ya’jūj ago Ma’jūj na pd ko moriataw o Ādam sa datar o kiaaloy niyan ko dowa a Sahīh. Sii pman ko Musnad o Imām Ahmad na miakapoon ko Samurah a so Rasūlullāh [s.a.w] na pitharo iyan a: Aya manga wata o Nūh na tlo: so Sām a apo o manga Arab, ago so Hām a apo o manga takoroni (Sudān) ago so Yāfith a apo o manga Turk. Sa pitharo o sabaad ko manga ulamā a so Ya’jūj ago so Ma’jūj na pd ko mbawtaan o Yāfith a apo o manga Turk, sa bithowan siran sa Turk ka kagia inibagak siran ko talikhodan o paglt sankoto a katampar a pimbalayan on o Dul Qarnayn, odi na siran na manga tonganay ankanan a bangnsa, a siran na pagtaw a pphaminasa ago manga salimbot. Sa madakl a kiaaloya ko btad iran a so sabagi on na di tharimaan a pamikiran a piakammsa. Miakapoon ko Qatādah a adn a sakataw a mama a pitharo iyan ko Rasūlullāh [s.a.w] a : Miailay akn so paglt o Ya’jūj ago so Ma’jūj na pitharo o Nabī a ropaan ka rakn kon! Na pitharo iyan a datar o gabar (tidok) a makakayat a adn a manga warna niyan. Sii ko kandadato o al Wāthiq na siogo iyan so sabaad ko manga tantara iyan sa piakiamad iyan kiran ankoto a paglt, na miaoma iran sa miailay ran a skaniyan na maporo a pagalad a tionaw a potaw ago tombaga sa di khagaga so kasapanga on, oriyan iyan na mimbalingan siran sa aya kiathay a kialalakaw iran na sobra sa dowa ragon.

761. Sii ko kiaaloy niyan a di ran khalbo ankoto a pagalad ago di ran khasapang, na so sabaad a manga ulama na piakawatan iran so kabbnar o Hadīth a phakambowat so Ya’jūj ago so Ma’jūj sa phaminasa siran ko lopa ago paginomn iran so manga ranaranaw sa phalagoy so manga taw ko kikhalkn kiran ko gii ran kapaminasa sa so manga pana iran na phakasagorn iran sa langit na amay ka makambalingan kiran so manga gasa iran na adn a manga rogo’ on na tharoon iran a miapgs tano so taw ko langit ago so lopa, na sogoan siran o Allāh sa maroni a old a phagdasan iyan so manga lig iran na khapolang siran na so mranaranap ko lopa na phagdasan iyan so manga bankay ran. Na giankanan a hadīth na masosopak iyan kon so katharo o Qur’ān a di ran khagaga komalot ago di ran khasapang, sa piakalobay ran ankanan a thotol.

99. Pitharo o Rasūlullāh [s.a.w] a: Plimodn so manga taw ko alongan a Qiyāmah a da dn a manga bakiya iran a manga talandiyang a phizonodan (sa datar o ba da matori) na pitharo o A’ishah a: Hay Rasūlullāh [s.a.w] so manga babay ago so manga mama na pkhailay dn o sabagi so (awrat) o sabaad? Na pitharo iyan a: Hay A’ishah so mambbtad (sankoto a masa) na mapitl ago mabasng a di sa ba iran oto mapamikir, go sii ko isa a thotol na: So btad na mabasng a di so kailaya o sabagi ko sabaad. (piagayonan o dowa Imām).

762. Giankanan a tlo a manga ayat a 103. 104, 105 ago so 106, na iniropa niyan a so manga taw a da paratiaya ko Allāh na siran i manga taw a samporna a miangalalapis ko alongan a Qiyāmah sabap sa da dn a ba iran roo kipantag a mlk bo a mapia, sa aya khakowa iran na so siksa a margn, apia pn i kianggalbk iran sa manga pipia a kapiaan ko doniya, na amay ka di siran maratiaya na palaya dn oto ilang ko alongan a Maori. Ilay anka so S. 24:39.

763. So ilmo o Allāh na di kharaot a kira kira so kala iyan, a so manosiya a malawanda i lalag a da a imlng iyan na tatankapn iyan sa so katao niyan na datar o katao o Allāh. Ilay anka so sabap a kiatoron anknan a ayat.

764. Aya dn a pkhaompongan ko katharo o manga taw a siogoan sa sogo’ na ino da sogo so Allāh sa malāikat a sogo’? Na inisogo ko manga sogo’ a katharoa iran sa siran na manga manosiya a datar iran a pkhan sa pangn’nkn ago pzong ko manga padian ago giimmomo-riataw, sa di ran pphrayoa so sogo’ a malāikat ka kna o ba siran manga malāikat ka manosiya siran, na so Allāh na opama ka manga malāikat a manga taw ko lopa na patot a somogo skaniyan sa malāikat, na kagia manosiya a taw ron na aya patot na so datar iran a manosiya na aya kiran sogoon. Ilay anka so Osn. 605.

765. Antonaa i kanggalbk sa mapia? Aya kanggalbk sa mapia na so kitindgn ko lima a manga rokon o Islam, a so kisabotn ko Lā Ilāha Illallāh, ago so kitindgn ko samabayang ago so kibgan ko zakat ago so kaphowasai ko Ramadhan, ago so kanayk sa Baytullāh. Gianan i ptharoon a galbk a mapia na amay ka matoman anan o Mu’min na ganapn iyan on so langowan a galbk a kamapiaan a salakaw a datar o jihād.

766. Pianothol o Imām Ahmad a miakapoon ko Shaddād Bin Aws a skaniyan na miakagoraok na miatharo on a ino ka pnggoraok? Na pitharo iyan a mian’g akn skaniyan ko Rasūlullāh [s.a.w] na miapakagoraok ako niyan a pitharo iyan a: Ikhalk akn ko ummat akn so kapanakoto ago so kabaya a masoln, na pitharo akn a hay Rasūlullāh [s.a.w] ba phanakoto so manga ummat ka ko oriyan ka? Na pitharo iyan a: Oway, apia pn di siran zimba sa alongan ago di pn so olan ago di pn so ator ago di pn so barahala ogaid na makiilaylayin siran ko manga galbk iran, na aya kabaya a masoln na so kapitai ko isa kiran a giiphowasa na midolon on a kabaya iyan na di niyan matigr na ibagak iyan so powasa niyan. Pitharo o Imām Ahmad a miakapoon ko Abū Sa’īd Ibn Abī Fudhālah al Ansārī a skaniyan na pd ko manga Sahābah a: Mian’g akn so Rasūlullāh [s.a.w] a: Amay ka limodn o Allāh so manga taw ko miaona on ago so miaori ron sa sagawii a da dn a sankaan on na mananawag a phananawag a tharoon iyan a: Sa taw a miaadn a inipanakoto niyan ko kianggalbk iyan sa galbk so Allāh sa isa a kaadn na pangniya niyan so balas iyan sii ko salakaw ko Allāh ka so Allāh na da a sakotowa iyan a isa bo’. Go miakapoon ko Anas a: Pitharo o Rasūlullāh [s.a.w] a: Phayagn so manga galbk o mbawataan o Ādam sa hadapan o Allāh ko alongan a Qiyāmah, sa manga panoratan a totombokan, na tharoon o Allāh a: Lbadn iyo anan, na tarimaa niyo ankanan, na tharoon o manga malāikat a Kadnan ami, da a miailay ami ron a rowar sa mapia, na tharoon iyan a: So galbk iyan na kna o ba pantag rakn a kianggalbka niyan on, sa da a tharimaan akn imanto a galbk inonta bo’ so pinggalbk sa pantag rakn (Piakambowat o al Bazzār). Go miakapoon ko Ibn Mas’ūd a: Pitharo o Rasūlullāh [s.a.w] a: Sa taw a phiapia zambayang ko kapkhailaya on o manga taw, ago di phiapia zambayang ko kisisibay niyan a da a pphakailay ron, na gioto na kapagitoito a inipagitoito iyan ko Kadnan iyan a Maporo’ ago Mala’.

( al Jinn 6 ) Piakambowat o Ibn al Mundir ago so Ibn Abī Hātim ago so Abū as-Shaykh a miakapoon ko Kardūm Bin Abī as Sā’ib al Ansārī a: Lominiyo ako a pd akn si ama sii sa Madīnah sa pantag sa hajat gioto na sii ko paganay a kaaloy o Rasūlullāh [s.a.w] na mianigabi kami sa isa a pphamagonong sa kambing, na kagia kalookan a gawii na miakaoma a satiman a arimaw na kominowa sa satiman ko kambing, na sialoba o pphagipat sa pitharo iyan a: Hay somisiap ko balintad so siringan ka! na adn a miananawag a pphananawag a da ami skaniyan mailay sa pitharo iyan a: Hay Sarhān, na miakaoma so maito a kambing a pphalalagoy sa tomiapi ko manga kambing, na piakatoron o Allāh ko Rasūlullāh [s.a.w] sii sa Makkah so ayat. Go piakambowat o Ibn Sa’d a miakapoon ko Abū Rajā’ al Atāridī a pd ko mbawataan o Tamīm a: Siogo so Rasūlullāh [s.a.w] sa sisiyapn akn so pamiliya ko sa inamplan akn so galbk iran, na gowani a sogoon so Nabī [s.a.w] na lominiyo kami a pphalagoy kami na miakaoma kami sa maolad a kalopaan, na kagia kagabinan kami na pitharo as Shaykh ami a lomindong tano ko somisiyap sankai a balintad a pd ko manga Jinn sankai a kagaagwii, na pitharo ami oto, na miatharo rkami a aya okit ankoto a mama na so kazaksii sa da a tuhan a rowar ko Allāh ago so Mohammad na sogo’ o Allāh na sa taw a tankdn iyan oto na mapakasarig iyan so rogo’ iyan ago so tamok iyan, na komiasoy kami na somiold kami ko Islām, na pitharo o Abū Rajā’ a: Aya kaiilaya ko sankai a sūrah na initoron rakn ago sii ko manga pd akn. Go piakambowat o al Kharā’itī sii ko kitāb a Hawātif al Jānn a: Pianothol rkami o Abdullāh Bin Mohammad al Balawī a pianothol rkami o Imārah Bin Zayd a pianothol rakn o Abdullāh Bin al Alā’ a pianothol rkami o Mohammad Bin Ukayr a miakapoon ko Sa’īd Bin Jubayr a adn a mama a pd ko mbawataan o Tamīm a aya ngaran iyan na so Rafī’ Bin Amtar, a pianothol iyan so kiapakapoon o kiapagislam iyan a: Phlalakaw ako sa isa a kagagawii na tioratod ako na tomipad ako ko koda akn sa piakalko akn na miakatorog ako, na lominindong ako ko da rakn pn katoroga sa pitharo akn a: Mlindong ako ko phapaar sankai a balintad a pd sa Jinn, na miailay akn ko katotoroga rakn a mama a komakapt sa bankaw a zombaliin iyan so lig o onta ko na miakanaw ako a kattkawan ako, na mianingidingil ako sa kawanan ago sa diwang na da a miailay akn, na pitharo akn a giai na taginpn, oriyan iyan na miakatorog ako pharoman na miailay akn so datar iyan na miakanaw ako na miailay akn so onta ko a phrdot, na dominingil ako na miailay akn a mama a mangoda a so pithataginp akn a komakapt sa bankaw, ago mama a matoa a kakaptan iyan sa lima a phagrnn iyan, na kagia mathay a gii ran kapagagaw na miakagmaw a tlo a manga todo a binatang na pitharo o matoa ko mangoda a: Kowa ka sa sa dn sa khabayaan ka on sa sambi o onta o siringan akn a manosiya, na kominowa on so mangoda sa satiman na miawa, na diningilan ko so matoa na pitharo iyan a: Igira adn a dirangan ka a balintad a pd ko manga balintad sa ikhalk ka so piakalklk on na tharo anka a: Mlindong ako ko Kadnan o Mohammad phoon ko piakalklk sankai a balintad sa di ka plindong sa isa a pd ko Jinn ka miabatal dn so btad iyan, na pitharo akn on a antaa ankanan a Mohammad? Na pitharo iyan a skaniyan na Nabī a Arab a kna o ba phoon sa sbangan ago sa sdpan a siyogo a alongan a Isnīn, na pitharo akn a anda i ingd iyan na pitharo iyan a: Yathrib a adn a korma on, na pikhodaan akn so onta ko ko kapitapita na mianamar ako lomalakaw sa taman sa inisampay ako sa Madīnah, na miailay ako o Rasūlullāh [s.a.w] na pianothol iyan rakn so miasowa akn ko da koron pn kapanothola, na diolon ako niyan ko Islām na miagislam ako, na pitharo o Sa’īd Bin Jubayr a: Aya mapipikir ami na initoron on ankoto a ayat a: “Adn a miaadn a manga mama a pd ko manosiya a phlindong siran sa manga mama a pd ko Jinn na inomanan iran siran sa karomasayan..”.